text:
Talk:Suburbs of Canberra

A start, but more work needed
I've created this page but realise it needs a bit of work. I intend to create a diagram of a typican canberra suburb, and a diagram of the urban hierarchy. This article could also be merged with the List of suburbs of Canberra article, but I'll tackle that one when I have more time. Feel free to re-arrange these if you like. This page could also in some way interact with the Suburbs section in the Canberra article, or the information from there could be used here and vice versa. Adz 01:41, 24 August 2005 (UTC).

Terminology issue
From reading old documents, it is clear that the words "town centre" had a meaning which is different to the plain english meaning. The Belconnen or Woden "town centre" originally appears to have meant the whole of those districts (including their suburbs) rather than just the central administrative/commercial parts. Yet in this description of the "suburbs of canberra", it seems to be used in its plain english sense.

This is apparent, in the descriptions of the ACT legislature electorates,  for example,  the Brindabella electorate was described as containing the "town centre" of Tuggeranong. In fact is contains "all" of Tuggeranong, so I changed it to read "the town centre and suburbs of Tuggeranong".

Is there a current "official" meaning of the phrase "town centre" in Canberra ? Does the Tuggeranong or Belconnen "town centre" still actually mean the whole of those districts ? Or does it now just mean the central part according to the normal plain english meaning ? If so, it should be used consistently.Eregli bob (talk) 06:18, 3 September 2012 (UTC)
 * No I don't think that the "town centre" meaning has changed, it still applies just to the shopping or central precinct. Early on I heard these called satellite cities, but not for the last 30 years. Graeme Bartlett (talk) 08:28, 3 September 2012 (UTC)
 * If you read the old documents, it is clear that "town centre" actually refered to the whole of each of Canberra's satellite districts.  Which is a rather odd meaning,  but 50 years ago thats what they used.Eregli bob (talk) 10:21, 4 September 2012 (UTC)
 * And the person who previously wrote that the Gininderra electorate comprises the town centre of Belconnen, plus one suburb of Gungahlin,  was obviously using that old meaning,  otherwise it doesn't make sense.Eregli bob (talk) 10:23, 4 September 2012 (UTC)

Assessment comment
Substituted at 07:13, 30 April 2016 (UTC)

Villages
Why are Villages part of this page when its meant to be just about the Canberra divisions? Aren't the villages outside and separate to Canberra within their own ACT districts ? Sdinesh2222 (talk) 00:46, 29 July 2022 (UTC)

title: Talk:Suburbs of Canberra


text:
Talk:Manwë (Middle-earth)

Atani points to the wrong page
The Atani page of Wikipedia doesn't seem to be Tolkien-specific. I think we should create a new page about the meaning of Atani in the works of Tolkien and add the necessary disambiguation links to the existing Atani page. For a similar reference to the need for disambiguation, see the talk page of Atani. — Keramida 01:41, 24 August 2005 (UTC)
 * It used to be. Someone edited it. There is no need to create a separate page, howerver—just point to Men (Middle-earth). I added a disambiguation notice. -Aranel (" Sarah ") 01:56, 24 August 2005 (UTC)
 * Thanks. That's a much better way to point to the Men (Middle-earth) page. — Keramida 23:25, 24 August 2005 (UTC)

Final Battle
I believe that the mention to the "Final Battle" with Melkor is not in complete agreement with the last versions of the Silmarillion, since The Second Prophecy of Mandos was rendered apparently as non-existant after the publishing of the Silmarillion. I believe there's better reference to that on one of the History of Middle-Earth volumes, i just can't remember which one. — Jamilkender 13:55, 16 March 2006 (UTC)
 * In HoME X, Morgoth's Ring, Christopher Tolkien notes a passage which says (in part) that 'the Dooms of Mandos do not foretell whether the Marring of Arda shall be amended'. He used this as the end of the QS in the published Silm because he took it as an indication that both the prophecy and the final battle had been removed from the mythology. However, he then noted that in later texts his father continued to make reference to the final battle... and even wrote a new version of it (wherein Beren also returns from death for the final fight against Morgoth). Thus, there is no real evidence that the 'Final Battle' was removed... but Mandos's foretelling of its outcome may have been. --CBDunkerson 18:31, 16 March 2006 (UTC)

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

title: Talk:Manwë (Middle-earth)


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Liuva I

Liuva I (died 572/573) 571–572, or 573 ) was a Visigothic King of Hispania and Septimania.

He was made king at Narbonne following the death of Athanagild in December 567. Roger Collins notes this was the first time a Visigothic king is mentioned in the north-eastern region of the realm since 531, when Amalaric was murdered. He suggests Liuva's coronation near the border with the Franks was because of renewed threats from that neighbor; under Guntram, the Franks are known to have posed more of a threat to the Visigoths. This threat would also explain why in the second year of his reign, Liuva made his younger brother Liuvigild both co-ruler and heir in 569, putting him in direct charge of Hispania Citerior, or the eastern part of Hispania.

The Frankish threat may also explain why Liuva gave shelter to bishop Pronimius (modern French: Fronime). Gregory of Tours states Pronimius had left Bourges to live in Septimania "for some reason or other". Liuva made him bishop of Agde, an office he held into Liuvigild's reign. When that monarch attempted to assassinate him, Pronimius then fled back to Gaul, and eventually made his way to the court of the Frankish king Childebert, who then appointed Pronimius bishop of Vence.

Liuva's year of death is disputed. He either died in the third year of his rule from unrecorded causes or a few years later, somewhere between 570–573.

title: Liuva I


text:
Talk:Save-On-Foods

Addition
Added their new store in New Westminster, BC to the listing. —Preceding unsigned comment added by 70.71.31.191 (talk) 01:24, 7 August 2009 (UTC)

Merge
This is a total mess right now. I merged the contents from Save-on Foods and Save-on-Foods to this article, as obviously one grocery store doesn't require three articles. 24.139.30.75 08:49, 30 January 2006 (UTC)

Should add the merger with "Slave-On-Foods" for its advocacy in reducing minimum work hours from four to two. —Preceding unsigned comment added by 75.156.59.192 (talk) 07:53, 5 February 2008 (UTC)

Page move request
Page was created with a grammatically incorrect title (Save-On-Foods). The company does not use that title. The more appropriate title should be Save-On. Wikipedianinthehouse
 * Um, on their website, when text (ie not their logo), they always use "Save-On-Foods". That's also how other sites refer to them. Niteowlneils 23:38, 24 August 2005 (UTC)
 * The company always uses "Save On Foods," and never "Save On." I know this as I am an employee. All internal communications refer to it as Save On Foods, and the only abbreviation ever used is "SOF".Claude.Xanadu 05:12, 18 July 2006 (UTC)

It was requested that this article be renamed but there was no consensus for it be moved. Dragons flight 21:21, August 29, 2005 (UTC)

Year of chain founding inaccurate
It is claimed in the main article that the Save-On-Foods chain was founded in 1915, but this is not true. It was actually the Overwaitea chain that was founded in 1915, while the first stores to open under the Save-On-Foods name opened in 1982 in the Greater Vancouver area. The founding date for Save-On-Foods should be changed to reflect this. Creativity-II (talk) 10:21, 30 July 2014 (UTC)

mehmoodAbdullaha from Pakistan 00923212435280 iam salleing Organic products  fruits and vegetables  hydrated  and powder  form   iwant my products  sell in Canada  so please  you  reply  every  products  is home made and and  labtestd  iam wanting  for  reasons  thanks 39.48.239.233 (talk) 15:00, 22 April 2024 (UTC)

title: Talk:Save-On-Foods


text: User talk:142.52.81.11

title: User talk:142.52.81.11


text:
Cause for Alarm

Cause for Alarm may refer to:

 * Cause for Alarm! (film), a 1951 film noir starring Loretta Young
 * Cause for Alarm (album), a 1986 album by Agnostic Front
 * Cause for Alarm (novel), a 1938 novel by Eric Ambler
 * Cause for Alarm (band), a Krishnacore group

title: Cause for Alarm


text: User:PanchoS/Germany tourism Trier area

title: User:PanchoS/Germany tourism Trier area


text:
Talk:Cosmology (metaphysics)

.
I'm just starting to expand this page, explaining presocratic cosmology. It will start off with a lot of cut & paste from the articles of different individual philosophers, but should grow from there. Any help is always welcome. WhiteC 01:47, 24 August 2005 (UTC)

This article should be merged with Ionian School, which is a stub. I'm not sure what the eventual title will be yet, but I have copied some things across from there. WhiteC 20:15, 24 August 2005 (UTC)

OK, I have moved it all except for the lead paragraph across to Ionian School. If there are any other noteworthy (Eastern?) philosophers who dealt with cosmology, they should be referenced here. WhiteC 18:26, 26 August 2005 (UTC)

Hi, I'm glad someone is finally paying attention to this page. This is the comment Larry Sanger made on the original cosmology article -- now moved to physical cosmology -- which inspired me to create this page:
 * Any notion that cosmology is limited to the branch of physics called 'cosmology' belies an ignorance of the millennia-long traditions of cosmology in religion and philosophy which in turn belies a lack of grounding in the liberal arts.
 * Please see these web pages: cosmology cosmogony
 * Probably, we will want separate articles, "cosmology (physics)" (if 'cosmology' is indeed the usual, most technical, hip, and up-to-date term for the study of the origins of the universe) and "cosmology (religion and philosophy)."
 * —Larry

Bellicosity aside, I'm one of those buffoons with no grounding in the liberal arts, so I haven't been able to add much. My mediocre contribution can be found at (the new) cosmology article, which was largely gleaned from the links Larry provided. If someone could expand this, I for one would appreciate it, and probably learn something. –Joke137 18:39, 26 August 2005 (UTC)

Hey folks, I thought I'd add an "expert needed" tag - no disrespect meant to the work already done, but I'd love to see some of the great work out there find its way into this page. Unfortunately I'm not the one to summarize it. --Spetey 16:04, 13 July 2006 (UTC)

POVvyness
Last statement in Atheistic cosmologies hides an extraordinarily non-WP POVvy attitude behind seemingly neutral formulations:
 * atheism is weakly associated with nihilism which is an antithesis to cosmology or properly with teleology in its rejection of meaning and value.

sounds neutral but is a piece of sh*t (the formulator should be ashamed, indeed!), because it proceeds followingly:
 * atheism -->1 nihilism -->2 (not cosmology) and (not teleology)

Let's just ignore teleology which is generally impopular and not used, except in some cases in evolution biology, but then not expressed as "teleology". First implication says atheism --> nihilism weakly, which is not true unless one have the preconception that values aren't derived from the existence, but given by some supernatural force. Nihilism is some explicit rejection of all values, so the association of atheism with nihilism seems very far fetched, and actually malintended, especially considering that most non-religious ethicans adher to some kind of natural values or evolutionary derived values. The implication nihilism --> not cosmology seems to be an error. I cannot understand what the writer thought. I actually don't understand nihilism, I was an atheist and I am religious now, but I remember having as much moral pathos before as afterward so called "conversion". ... said: Rursus (bork²) 15:17, 18 April 2009 (UTC)

Tolkien Reference
The assertion that Tolkien's universe is dualist is false. Melkor was one of many "Ainur" (basically an angel) created by Eru. In the first chapter of the book, Eru proposes his "themes" to the Ainur and they play a sort of symphony based on the themes. Melkor does his best to subvert Eru's themes and tries to throw the song into Chaos: but as it happens, the other Ainur play in such a way that Melkor's cacophony is woven back into the fabric of the song, and his attempts to subvert the themes only ends up reinforcing them. And the Eru creates the universe, and says it's history will unfold as a reflection of their music. So basically, Tolkein's universe is just a slight variation on the Christian view of theology, which is not surprising as he was a devoted Catholic. You can listen to the first chapter of the Silmarillion at http://www.youtube.com/watch?v=ZRFGz-3hhIU if you need to check this. Corbmobile (talk) 01:45, 4 October 2009 (UTC)

title: Talk:Cosmology (metaphysics)


text:
Genealogy software

Genealogy software is computer software used to record, organize, and publish genealogical data.

Features
At a minimum, genealogy software collects the date and place of an individual's birth, marriage, and death, and stores the relationships of individuals to their parents, spouses, and children. Some programs are more flexible than others in allowing for the input of children born out of wedlock or for varying types of spousal relationships. Additionally, most genealogy programs handle additional events in an individual's life, notes, photographs and multimedia, and source citations. Genealogy software programs can produce a variety of graphical charts and text reports, such as pedigree charts, ahnentafel reports, and Register reports. Some desktop applications generate HTML pages for web publishing; there are stand-alone web applications, as well. Most genealogy programs can import and export using the GEDCOM standard.

There are also some programs that allow users to create Genograms which can be used by scientists, social workers, doctors, and others to get a graphical view of additional information.

Some programs include additional fields relevant to particular religions. Others focus on certain geographical regions. For example, having a field for the family's coat of arms is only relevant if the family comes from a part of the world that uses them.

While most programs and applications are desktop-based, there are a number of web-based products in the genealogy software market.

Many genealogy applications focus on data management in that they allow users to manage all the information they collect on individuals, families, and events. Other tools available to the genealogist include research management tools, mapping tools, charting programs, and web-publishing programs.

Sharing
Most genealogy software allows export of data in GEDCOM format, which can then be shared with people using different genealogy software. Some genealogy applications use GEDCOM internally and therefore work directly with GEDCOM data. Certain programs allow the user to restrict what information is shared, usually by inhibiting export of some or all personal information about living people for privacy reasons.

title: Genealogy software


text:
Atari XG-1 light gun

The Atari XG-1 light gun is a video game controller which was released in 1987. Atari's only light gun, it is compatible with the Atari 8-bit computers, Atari 7800, and Atari 2600. It was bundled with the Atari XEGS Deluxe home computer and video game console combination system, and with the light gun game Bug Hunt for the 7800 as model XES2001 for US$34.95 1987. Atari eventually released five light gun games on the 7800 (Alien Brigade, Barnyard Blaster, Crossbow, Meltdown, and Sentinel) and one on the 2600 (Sentinel).

Hardware
The XG-1 is a specialized light pen. Generic light pen support was built into the Atari 8-bit home computers since its 1979 launch. The Atari 400/800 Hardware Technical Reference recommends a calibration procedure each time a light pen is used, so that the software can compensate for this offset for maximal accuracy. Bug Hunt and Barnyard Blaster for the XEGS each have unique hard-coded values. A reddish-orange version of the gun was planned for the 2600 and 7800 but was never released.

Games
Sentinel is the only game released for the gun on the 2600 console, and Shooting Arcade was planned but never released.

Reception
For Antic magazine in August 1988, Matthew Ratcliff criticized the poor horizontal accuracy of the XG-1 light gun compared to the NES Zapper or the Sega Light Phaser. In December 1988, he said that, to switch between light gun and joystick games, active XEGS gamers are frustrated by the need to continually re-plug their devices and power cycle the system, due to the system's lack of autodetection, which is complicated by its awkwardly downward slanting ports. He said "Barnyard Blaster and Bug Hunt could have been just a bit smarter" by including the simple routine that the magazine was forced to write and publish as a workaround.

In the August 1989 issue of A.N.A.L.O.G. Computing magazine, Matthew Ratcliff wrote a front page feature on programming the XG-1 in users' custom software, including his program allowing the light gun to be used to make menu selections. He gave the XG-1 a positive review, calling it an "exciting alternative to joysticks". He said it "has much more 'noise' in the horizontal direction than vertical" due to hardware limitations.

The 2014 book Vintage Game Consoles also criticized its accuracy compared to Nintendo and Sega, but says it became collectible as Atari's only light gun.

title: Atari XG-1 light gun


text:
Barry Harris

Barry Doyle Harris (December 15, 1929 – December 8, 2021) was an American jazz pianist, bandleader, composer, arranger, and educator. He was an exponent of the bebop style. Influenced by Thelonious Monk and Bud Powell, Harris in turn influenced and mentored bebop musicians including Donald Byrd, Paul Chambers, Curtis Fuller, Joe Henderson, Charles McPherson, and Michael Weiss.

Early life
Harris was born on December 15, 1929, in Detroit, Michigan, to Melvin Harris and Bessie as the fourth of their five children. Harris took piano lessons from his mother at the age of four. His mother, a church pianist, asked him if he was interested in playing church music or jazz, and he chose the latter. In his teens, he performed for dances at his high school, local clubs and ballrooms.

Harris' family home became a popular jam session destination for young jazz musicians including Roland Hanna, Sonny Red, Donald Byrd, and Harold McKenny. Many Motown pioneers, including Barry Gordy, were friends of Harris in his youth.

1946–1960: Detroit
Harris, who described Bud Powell's style as the "epitome" of jazz, learned bebop largely by ear, starting with Powell's recording of "Webb City" with Sonny Stitt and Fats Navarro. He made one of his first recordings in Toledo, Ohio, in 1950 and made another in Detroit in 1952 with trombonist Frank Rosolino. Harris said in a later interview that he also recorded a musical for Willie "Face" Smith around this time, but the album was lost.

Harris remained in Detroit through the 1950s and worked with Miles Davis, Sonny Stitt, and Thad Jones, and substituted for Junior Mance in Gene Ammons' band. In 1956, he toured briefly with Max Roach, after Richie Powell, the band's pianist and younger brother of Bud Powell, died in a car crash. Harris left Detroit in 1960 to tour with the Cannonball Adderley quintet.

1960–1982: New York
Harris performed with Cannonball Adderley's quintet and on television with them. After moving to New York City, he worked as an educator and performed with Dexter Gordon, Illinois Jacquet, Yusef Lateef and Hank Mobley. Harris was a sideman on Lee Morgan's famous album The Sidewinder and returned to recording as leader following his move to New York.

Between 1965 and 1969, he worked extensively with Coleman Hawkins at the Village Vanguard and he was one of the few musicians who continued to play bebop in Harlem during the shift toward jazz fusion in the late 1960s.

During the 1970s, Harris lived with Monk at the Weehawken, New Jersey, home of the jazz patron Baroness Pannonica de Koenigswarter. He substituted for Monk in rehearsals at the New York Jazz Repertory Company in 1974.

In Japan, he performed at the Yubin Chokin concert hall in Tokyo over two days, and his performances were recorded and compiled into an album released by Xanadu Records.

1982–2021: Jazz educator
Between 1982 and 1987, he was responsible for the Jazz Cultural Theatre on 8th Avenue in New York. As a co-manager with promoters Jim Harrison and Frank Fuentes, Harris brought jazz artists to the club including Jaki Byard, Bill Hardman, Junior Cook, Vernel Fournier, Walter Bishop Jr., Michael Weiss, and Chris Anderson before closing the club due to increased rent.

From the 1990s onwards, Harris collaborated with Howard Rees on videos and workbooks documenting his harmonic and improvisational systems and teaching process. He held music workshop sessions in New York City for vocalists, students of piano and other instruments.

Harris received an honorary doctorate from Northeastern University and a joint award with Oscar Peterson and Hank Jones from the National Academy of Recording Arts and Sciences.

Harris appeared in the 1989 documentary film Thelonious Monk: Straight, No Chaser (produced by Clint Eastwood's own production company), performing duets with Tommy Flanagan. In 1999, he was profiled in the film Barry Harris: Spirit of Bebop.

Although Harris took his weekly workshops onto Zoom during the COVID-19 pandemic, he died from complications of the virus at a hospital in North Bergen, New Jersey, on December 8, 2021, a week before his 92nd birthday. Harris taught his last music class less than three weeks before his death.

Personal life
Harris married Christine Brown in 1953; they remained married until her death in 2017. He suffered a stroke in 1993, but was able to continue his career and play in public after recovering.

Awards and honors

 * 2000 American Jazz Hall of Fame for Lifetime Achievements & Contributions to the World of Jazz
 * 1998 Lifetime Achievements Award for Contributions to the Music World from the National Association of Negro Musicians
 * 1998 Congratulatory Letter as a Jazz Musician and Educator by the U.S. White House
 * 1997 Dizzy Gillespie Achievement Award
 * 1997 Recognition of Excellence in Jazz Music and Education
 * 1995 Doctor of Arts - Honorary Degree by Northwestern University
 * 1995 Presidential Award, Recognition of Dedication and Commitment to the Pursuance of Artistic Excellence in Jazz Performance and Education
 * 1995 Honorary Jazz Award by the House of Representatives
 * 1989 NEA Jazz Master

As leader
Source:

As sideman
With Al Cohn
 * Play It Now (Xanadu, 1975)
 * Al Cohn's America (Xanadu, 1976)
 * No Problem (Xanadu, 1979)

With Dexter Gordon
 * Clubhouse (Blue Note, 1979) – rec. 1965
 * Gettin' Around (Blue Note, 1965)
 * The Tower of Power! (Prestige, 1969)
 * More Power! (Prestige, 1969)
 * True Blue with Al Cohn (Xanadu, 1976)
 * Silver Blue with Al Cohn (Xanadu, 1976)
 * Biting the Apple (SteepleChase, 1976)

With Johnny Griffin
 * White Gardenia (Riverside, 1961)
 * The Kerry Dancers (Riverside, 1962) – rec. 1961–62

With Coleman Hawkins
 * Wrapped Tight (Impulse!, 1965)
 * Sirius (Pablo, 1974) – rec. 1966

With Buck Hill
 * Capital Hill (Muse, 1990)
 * The Buck Stops Here (Muse, 1992)

With Sam Jones
 * Cello Again (Xanadu, 1975)
 * Changes & Things (Xanadu, 1977)

With Yusef Lateef
 * Eastern Sounds (Moodsville, 1960)
 * Into Something (New Jazz, 1961)
 * Suite 16 (Atlantic, 1970)

With Charles McPherson
 * Bebop Revisited! (Prestige, 1964)
 * Con Alma! (Prestige, 1965)
 * The Quintet/Live! (Prestige, 1966)
 * McPherson's Mood (Prestige, 1969)
 * Charles McPherson (Mainstream, 1971)
 * Siku Ya Bibi (Day of the Lady) (Mainstream, 1972)
 * Today's Man (Mainstream, 1973)
 * Live in Tokyo (Xanadu, 1976)

With Hank Mobley
 * Mobley's Message (Prestige 1956)
 * Jazz Message No. 2 (Savoy, 1957)
 * The Turnaround (Blue Note, 1965)

With Lee Morgan
 * Take Twelve (Jazzland, 1962)
 * The Sidewinder (Blue Note, 1963)

With Sonny Red
 * Breezing (Jazzland, 1960)
 * The Mode (Jazzland, 1961)
 * Images (Jazzland, 1961)

With Red Rodney
 * Bird Lives! (Muse, 1973)
 * Home Free (Muse, 1979) – rec. 1977

With Sonny Stitt
 * Burnin' (Argo, 1958)
 * Tune-Up! (Cobblestone, 1972)
 * Constellation (Cobblestone, 1972)
 * 12! (Muse, 1972)
 * My Buddy: Sonny Stitt Plays for Gene Ammons (Muse, 1975)
 * Blues for Duke (Muse, 1978) – rec. 1975
 * Moonlight In Vermont (Savoy, 1977)
 * In Style (Muse, 1982)

With others
 * Cannonball Adderley, Them Dirty Blues (Riverside, 1960)
 * Joshua Breakstone, Wonderful! (Sonora, 1984)
 * Charlie Byrd, Blues Sonata (Riverside, 1961)
 * Donald Byrd, Byrd Jazz (Transition, 1955) - also released as First Flight (Delmark)
 * Sonny Criss, Saturday Morning (Xanadu, 1975)
 * Art Farmer and Donald Byrd, 2 Trumpets (Prestige, 1956)
 * Dan Faulk, Focusing In (Criss Cross Jazz, 1992)
 * Terry Gibbs, Bopstacle Course (Xanadu, 1974)
 * Benny Golson, The Other Side of Benny Golson (Riverside, 1958)
 * Louis Hayes, Louis Hayes (Vee-Jay, 1960)
 * Jimmy Heath, Picture of Heath (Xanadu, 1975)
 * Illinois Jacquet, Bottoms Up (Prestige, 1968)
 * Eddie Jefferson, Body and Soul (Prestige, 1968)
 * Carmell Jones, Jay Hawk Talk (Prestige, 1965)
 * Thad Jones, The Magnificent Thad Jones (Blue Note, 1956)
 * Clifford Jordan, Repetition (Soul Note, 1984)
 * Lee Konitz, Lullaby of Birdland (Candid, 1991 [1994])
 * Harold Land, West Coast Blues! (Jazzland, 1960)
 * Warne Marsh, Back Home (Criss Cross Jazz, 1986)
 * Earl May, Swinging the Blues (Arbors, 2005)
 * Billy Mitchell, The Colossus of Detroit (Xanadu, 1978)
 * James Moody, Don't Look Away Now! (Prestige, 1969)
 * Frank Morgan, You Must Believe in Spring (Antilles, 1992)
 * Sal Nistico, Heavyweights (Jazzland, 1961)
 * Dave Pike, It's Time for Dave Pike (Riverside, 1961)
 * Jack Sheldon, Playing for Change (Uptown, 1997) – rec. 1986
 * Don Wilkerson, The Texas Twister (Riverside, 1960)

title: Barry Harris


text:
User talk:Lorienismo

Welcome!

Hello,, and welcome to Wikipedia! Thank you for your contributions. I hope you like the place and decide to stay. Here are a few good links for newcomers: I hope you enjoy editing here and being a Wikipedian! Please sign your name on talk pages using four tildes (~~); this will automatically produce your name and the date. If you need help, check out Where to ask a question, ask me on my talk page, or place  on your talk page and someone will show up shortly to answer your questions. Again, welcome! .
 * The five pillars of Wikipedia
 * How to edit a page
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 * Tutorial
 * How to write a great article
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I see you have recently created articles on parks around Canberra. You may be interested in joining the Canberra Wikiproject and watching the Australian Wikipedians' noticeboard. Regards --AYArktos 01:49, 24 August 2005 (UTC)

title: User talk:Lorienismo


text:
On the Double (film)

On the Double is a 1961 comedy film, directed by Melville Shavelson, who also wrote the screenplay with Jack Rose. It stars Danny Kaye who plays, as in many of his films, two roles — in this case, an American soldier and a British General.

Plot
England, 1944. An attempt on the life of British high commander General Sir Lawrence MacKenzie-Smith by German intelligence spurs a search for a lookalike to impersonate him. American Pvt. Ernie Williams, who bears a remarkable resemblance to MacKenzie-Smith, is selected for the ruse. When Ernie is presented to MacKenzie-Smith as his proposed double, the General, after initial reservation, agrees to the plan. However, the most vital detail – that Ernie will serve as a decoy target for German intelligence – is conveniently withheld from him.

The situation gradually unravels when Lady Margaret, MacKenzie-Smith's wife, returns prematurely from a war bond tour in Canada to divorce him, having tired of his neglect and his womanizing. Lady Margaret quickly recognizes Ernie as an impostor; but out of necessity, she is made familiar with the situation. Taking pity on Ernie, she tells him intimate details about MacKenzie-Smith which will help complement his disguise, and gradually they fall in love with each other.

However, German intelligence continues its liquidation attempts. When Ernie tries to resign from the project, he and Margaret learn that a plane MacKenzie-Smith was travelling on was shot down, with all hands lost, thus forcing Ernie to carry on the charade. However, after a wild regimental party, he is kidnapped by one of MacKenzie-Smith's mistresses and a traitorous officer, both Nazi agents, and is then flown to Berlin and interrogated about the Allies' plans for invading France. Unable to convince his captors that he's a decoy and not the real MacKenzie-Smith, Ernie then blabs about non-existent invasion plots, which the Germans take as truth. Once left alone, Ernie acquires a list of German agents in Britain and facilitates his escape from German Headquarters.

After a comedy of errors in a Berlin cabaret, Ernie disguises himself as a Luftwaffe pilot and boards a bomber bound for England, where he manages to parachute out. Captured, he is brought to General Wiffingham, a friend of MacKenzie-Smith, but as he reads him the names on his list, Ernie discovers to his dismay that Wiffingham is the chief Nazi infiltrator within the British Secret Service. In the end, Ernie is rescued before Wiffingham can have him silenced via summary execution firing squad for espionage. The invasion proceeds smoothly, and Margaret and Ernie, reunited in London, confess their love for each other.

Cast

 * Danny Kaye as Private First Class Ernie Williams / General Sir Lawrence MacKenzie-Smith
 * Dana Wynter as Lady Margaret MacKenzie-Smith
 * Wilfrid Hyde-White as Colonel Somerset
 * Margaret Rutherford as Lady Vivian
 * Diana Dors as Sergeant Bridget Stanhope
 * Allan Cuthbertson as Captain Patterson
 * Jesse White as Corporal Joseph Praeger
 * Gregory Walcott as Colonel Rock Houston
 * Terence De Marney as Sergeant Colin Twickenham
 * Rex Evans as General Carleton Brown Wiffingham
 * Rudolph Anders as Oberkommandant
 * Edgar Barrier as Blankmeister
 * Ben Astar as General Zlinkov
 * Bobby Watson as Adolf Hitler

Production
After making The Five Pennies Danny Kaye, Mel Shalvelson and Jack Rose decided they wanted to make a straight comedy, "a picture that had no message at all."

Background filming took place in London in August 1960. Dana Wynter was borrowed from 20th Century Fox. The movie started shooting in Los Angeles in November. Diana Dors had recently relocated to Hollywood.

Critical reception
Despite finding script and direction "below par," the Radio Times opined "Most Kaye movies have their moments, and there are a few good laughs" ; whereas DVD Talk thought it "acceptable fun for fans of Danny Kaye, yet it plays like something made ten years earlier." Allmovie however, noted a "lively WW II-era comedy."

title: On the Double (film)


text:
Talk:Jumping Frenchmen of Maine

older query
"... it was brought on by conditions at their lumber camps and was psychological, not neurological." What conditions in the camps were those? GangofOne 01:50, 24 August 2005 (UTC)

Special Circumstances
Those conditions are called exposure to visual Subliminal Distraction. They appear in the business office design field and are only known among those who work with "Systems Furniture, Cubicles"

The connection between Latah and JFMD is that in both cases many people live in a single-room arrangement. Bunkhouses were used in Maine and Longhouses in Malaysia.

In the case of Latah, when someone performs work requiring concentration and needs enough light to see the object being repaired or constructed they must sit by a door in a longhouse. The movement of others in and out that door will be subliminally detected by the worker. Sheltered porches running the length of the longhouse provide other spaces for workers but the same exposure can happen.

In 1880's Maine reading, repairing cold weather gear, or sharpening tools for the next day's work allowed similar exposure.

JFMD disappeared when modern logging equipment replaced remote lumber camps and bunkhouses.

Jumping diseases appear around the world where families and groups live in small, single-room huts, hogans, yurts, and other housing that forces close confinement.

The phenomenon to cause the problem was discovered in the 1960's when knowledge workers began having mental breaks while using newly designed movable workstations. The problem was researched and it was discovered that subliminal sight and peripheral vision reflexes had acted to cause the mental events. By 1968 Herman Miller Inc had added movable panels to block peripheral vision for a concentrating worker. The mental breaks stopped. A biography of Robert Propst on the company site claims invention of the Cubicle in 1968.

In Dr. Ronald C Simmons' book "Boo! Culture, Experience, and the Startle Reflex," he relates cases of the startle and behavior-matching syndrome appearing in factories in the US.

The links and other information are available at VisionAndPsychosis.Net.

http://VisionAndPsychosis.Net

http://visionandpsychosis.net/Culture_Bound_Syndromes.htm

An example of other psychiatric symptoms being caused by exposure to Subliminal Distraction is the Belgian Polar Expedition of 1898. Eighteen men trapped on the Belgica, locked in polar ice, began to go insane. The same mental breaks have happened in modern polar scientific stations and aboard the Russian space mission, Salut 5 - Soyuz 21. An article from the Smithsonian Air and Space magazine cites several Russian missions with problems including fist fights over chess games.

Brief quotes about that expedition from "Through the First Antarctic Night," Cook, are available on this page.

http://visionandpsychosis.net/Astronauts_Insanity.htm

Other material is from "Bold Endeavors," Stuster.

L K Tucker 68.19.43.214 22:11, 16 January 2006 (UTC)

 * WHy not add this to the article? GangofOne 22:53, 16 January 2006 (UTC)

GangofOne Answer
Visual Subliminal Distraction is not recognized in the United States. As fast as you can write this into the article someone will remove it.

Go to the Shawn Woolley entry.

http://en.wikipedia.org/wiki/Talk:Shawn_Woolley

Although the Woolley article uses some of my research the information involving Subliminal Distraction was deleted.

Ph.D.'s in psychology cannot believe that the entire office furniture industry around the world could not exist without Cubicle Level Protection.

I am working on finding the original publication of the discovery. I should have received a thesis from a Master's degree candidate in Australia but she has probably lost my email address.

L K Tucker 68.19.34.74 00:07, 8 February 2006 (UTC)

weird definition in introductory para.
Surely Jumping Frenchmen of Maine is actually a term referring to sufferers from the said rare disorder?  tomasz.  14:19, 22 September 2009 (UTC)
 * "Jumping Frenchmen of Maine is a rare disorder..."
 * This does seem odd. Some medical sources call it "Jumping Frenchmen of Maine syndrome", which seems clearer - I'll edit the article to match. --McGeddon (talk) 09:49, 15 August 2013 (UTC)

Startle Matching behaviors
It is actually a name given to a behavior. Note the other names it has below. They do not refer to people. You did not visit my Culture Bound Syndromes page. This is not a "rare disorder." It appears in many places under different names.It also appears as Latah in Malaysia, as Bah-tchi in Thailand, Myiachit in Siberia, and Lapp Panic in Greenland. In Malaysia entire villages live in a single longhouse copying the Mooselake Maine situation. In other countries too-small single-room ethnic housing, tents, yurts, hogans, fishing shacks, or even temporary shelters all provide opportunities for Subliminal Distraction exposure to function as subliminal operant conditioning if all the other elements of exposure are present. Jumping Frenchmen of Maine as a startle matching behavior is the key to understanding what Culture Bound Syndromes are and what causes them.

L K Tucker24.96.50.245 (talk) 00:42, 30 June 2011 (UTC)
 * My point is purely about nomenclature: "Frenchmen" suggests a reference to people rather than a condition of whatever sort. i actually couldn't care less about your Culture Bound Syndromes page.  tomasz.  11:24, 1 July 2011 (UTC)

Factually incorrect
The article assumes that the acoustic startle reflex is responsible for matching behaviors. There is no testable evidence that this is true.

Evidence in the living arrangements where these behaviors, Culture Bound Syndromes, happen that it is the suppression of the vision startle reflex and the resulting Subliminal Operant Conditioning from Subliminal Distraction exposure that causes Culture Bound Syndromes. L K Tucker 24.96.50.245 (talk) 00:53, 30 June 2011 (UTC)

a joke?
"He had a unique interest in unusual disorders and immediately jumped at the opportunity to observe the endemic in Maine."

was that bold line supposed to be a joke? 82.46.111.137 (talk) 21:30, 22 September 2011 (UTC)

Rewrite
I've rewritten this article (from this to this) to conform with WP:MEDMOS, to copyedit and remove stubby sections and a rambling Table of Contents, primary sources, inaccurate information, and to remove large amounts of text that do not belong in this article. Some of that text may find a home at startle reflex, some at George Miller Beard, but it doesn't belong here; on Wikipedia, we can link to articles for additional detail, so we don't need to repeat information here that is better covered in another article. Sandy Georgia (Talk) 15:27, 13 December 2012 (UTC)

Still Missing
There is information that M. H. StHilare investigated the phenomenon and concluded it could be caused by operant conditioning due to the "special circumstances" in the lumber camps.

Subliminal Distraction can function as subliminal operant conditioning.

L K Tucker 108.206.18.197 (talk) 05:18, 23 August 2014 (UTC)

title: Talk:Jumping Frenchmen of Maine


text:
Sketches of Etruscan Places and Other Italian Essays

Sketches of Etruscan Places and other Italian Essays, or Etruscan Places, is a collection of travel writings by D. H. Lawrence, first published posthumously in 1932. In this book Lawrence contrasted the life-affirming world of the Etruscans with the shabbiness of Benito Mussolini's Italy during the late 1920s.

In preparing these essays, Lawrence travelled through the countryside of Tuscany with his friend Earl Brewster during the spring of 1927.

The first U.S. edition, published by the Viking Press in 1932 and titled Etruscan Places, states, "A portion of this material originally appeared in Travel, and was copyrighted (1927) by Robert M. McBride & Company, Inc."

The volume published in 1932 included the following essays:
 * Cerveteri
 * Tarquinia
 * The Painted Tombs of Tarquinia 1
 * The Painted Tombs of Tarquinia 2
 * Vulci
 * Volterra
 * The Florence Museum


text: User talk:24.196.238.192

title: User talk:24.196.238.192


text:
Talk:Constantine the Great and Christianity

Christian emperorship
This section seems biased in favor of a post-nicene trinitarian perspective. Constantine did influence and to a degree decide doctrine, although this was more evident later in his reign and that of his son Constantinus II. The whole debate over Arianism and Athanasius' trinitarianism had direct ecclesiological implications essential to the place of the emperor over the church. Constantine was baptised an Arian and had reversed his earlier endorsement of trinitarianism. In short Constantine was an active participant in the development of church doctrine.

"...he (Constantine) exercised a peculiar care over the church of God: and whereas, in the several provinces there were some who differed from each other in judgment, he, like some general bishop constituted by God, convened synods of his ministers."

"Hence it was not without reason that once, on the occasion of his entertaining a company of bishops, he let fall the expression, "that he himself too was a bishop," addressing them in my heating in the following words: "You are bishops whose jurisdiction is within the Church: I also am a bishop, ordained by God to overlook whatever is external to the Church." And copal care, and exhorted them as far as in him lay to follow a godly life."

The Life of the Blessed Emperor Constantine, Eusebius of Caesarea.

http://www.fordham.edu/halsall/basis/vita-constantine.asp

Biased
This article seems biased to me since it claims that '...very little pressure, however, was put on individual pagans, and there were no pagan martyrs ', whereas in Persecution of religion in ancient Rome we read that Constantine actually 'ordered the summary execution of eunuch priests in Egypt' (there's a reference to: R. MacMullen, "Christianizing The Roman Empire A.D.100-400, Yale University Press, 1984) - a notable contradiction. Asharidu (talk) 09:25, 11 June 2008 (UTC)

I have more problems with the article in that it seems to portray Constantine as an authentic Christian, when (religious dogma aside) there is plenty of scholarly evidence that such is far from the case. There are documents\proclamations from 310 which refer to (Constantine) as the divine companion of Helios, "as was his father before him" - and then documents from two years later in which he basically substitutes Helios for Christ. The exact names escape me at this hour, but I'll remember them later. 71.60.20.231 (talk)   —Preceding undated comment was added at 02:43, 17 September 2008 (UTC).

 * As far as I can see, the article is lacking any specific claim for the time up to 312 (and some time later). The article is, in fact, very reluctant to say anything about what Constantine _believed_ (as is only prudent), but more concerned with what Constantine _did_, which is, esp. in his later years, evidently quite pro-Christian. I see not much basis for your claim in the article (although it could definitely be improved). In case you do that, please be cautious as to not introduce bias to the other side. There currently is a rather prominent school of thought (Barnes et al.) making Constantine a Christian already in his Gallic years, and we should try to represent all (non-fringe) sides. Varana (talk) 07:32, 13 September 2009 (UTC)
 * Addendum: Err, overlooked the lead section. That is Barnes' view reflected there. The opposing view could be better represented, maybe. Anyway, comparing the Invincible Sun (or the Sun God in general) with Christ was not uncommon in Late Antiquity, also among Christians. We should refrain from painting too a stark dichotomy between Christian and Pagan worship; there was a large common ground and ambiguous language. —Preceding unsigned comment added by Varana (talk • contribs) 10:02, 13 September 2009 (UTC)

I take issue with the use of the word "Pagan". It's a pejorative and eurocentric phrase that lumps everything not judeo-christian in origin together, and it leads to misunderstandings about the diversity of religion given the label, it also marginalizes much of the worlds religion and religious beliefs. The use of the word pagan by the roman chruch should be explained, and when referring to historical peoples referred to as "pagan" by Constantine the word "pagan" should always be in quotes, have a qualifier such as "so called pagans" or they should be referred to as "non-Christians". At that point in history the christian church and it's followers and practices were a tiny minority of the worlds religions and religious practices and as such should not be marginalized or implicitly called inferior to what was then a fledgling religion. (Drn8 (talk) 15:48, 28 May 2009 (UTC))
 * Usage of the word is prevalent in the historical literature. There is no legitimate alternative: "so-called pagans" would be distracting, and suggest a strong bias in favor of that side (far stronger than "pagan" does in favor of Christians"); "non-Christians" is a poor alternative, since Jews were covered under separate legislation and different terms. "Pagan" is not, in and of itself, either "pejorative" or "Eurocentric". (What?) It is beyond me how the mere usage of a single signifier makes the group "marginalized or implicitly called inferior". Its use is entirely unobjectionable. I have removed the notice. Geuiwogbil (Talk) 21:31, 12 September 2009 (UTC)
 * The word "paganus" is a first/second declension Latin adjective meaning "rustic" or "uncultured." Following the rise to primacy of Christianity among the urban upper classes and the military, "paganus" was used as a pejorative term by members of the early Church to refer to traditionalist, Roman polytheists and followers of other religions (excepting Judaism).  So yes, "pagan" is a pejorative term, the wide use of which being justified in modern scholarship as allowing for brevity when discussing the vast range of non-Abrahamic religions that existed during Late Antiquity.  Leaving aside your assertion that "the mere usage of a single signifier [does not make] a group 'marginalized or implicitly called inferior'" (I don't think you need to look very far for examples that categorically disprove this; racial slurs come to mind), "pagan" is, at its roots, a disparaging term for followers of (typically) polytheistic religions.  You're right that "non-Christians" and "so-called pagans" are no better.  I would suggest "traditionalists," "followers of traditional Roman religions," or "polytheists" (assuming the label is accurate in its context) over pagans.108.254.233.180 (talk) 23:11, 17 January 2015 (UTC)

Sunday & Milan?
The Edict of Milan (if it even existed) did not make Sunday a special day of observance, that happened 8 years later (321)in Contantine's Sunday Law. MnJWalker 01:50, 24 August 2005 (UTC)

 * This is correct. The Sunday Law is CJ 3.12.2, passed in 321.

Constantine as an Eastern Orthodox Saint
I'll add information about Constantine being a Saint of the Eastern Orthodox Church (feast on May 21st). Does anyone know if there are other Churches that give him this particular status? Dahn 19:32, 30 October 2005 (UTC)

 * The Eastern Catholic Church. In addition, some Catholic sources: . Probably the Acta_Sanctorum.

merge?
shouldn't this be merged with Constantinian shift? What is the difference in scope? dab (ᛏ) 16:26, 26 December 2005 (UTC)

 * Constantinian shift is its own unique term. Roughly, this article is about Constantine and Christiantiy, Constantinian shift is about the changes in Christianity in response to the empire.

 * Great article! Merge will make it too long. --MeBee 06:17, 12 June 2006 (UTC)

Constantine's Conversion
I have altered the section on Constantine's conversion which was POV and more appropriate for the Constantinian Shift article. The quotation given later in this article makes it quite clear that Constantine was following Christianity, not merely allowing others to do so. The doubts as to the authenticity of his conversion are a much later scholarly debate and those claims do not include proposing that he did not appear to convert until his deathbed, that was his baptism. The link between baptism and becoming a Christian was not strong at this time, but within a hundred years had become so, as the most popular time for baptism switched from just before death to just after birth. MnJWalker 23:36, 17 May 2006 (UTC)

Before Milan
I removed the following paragraph:

In the end, many Christians kept their religion to themselves even during times of peace, because it was all too likely that the peace would soon be replaced by violence, and that those who had revealed themselves as Christians might be remembered as such during later trials.

While I have not made a great study of evangelism in the early church, I do know that Christian literature contains references to outspoken members of the faith (Eusebius, HE 5.1.10; The Book of Martyrs, preserved in HE, Chp. 2; Justin Martyr was also known for debating a pagan philosopher). W.H.C. Frend said Christians preached on streets and in marketplaces (Martyrdom and Persecution in the Early Church, Anchor Books: 1967, 204). Frend also noted that in 232/233 there is evidence of a church, the existence of which was not hidden (p. 229). Also, Christians frequently visited others in prison (see the letters of Ignatius of Antioch), all sure signs of demonstrating one's faith. While I realize that the deleted graph says "many Christians," I think it needs to be cited since there is primary, and secondary, source evidence which could cast some doubt on it. If the view of the deleted graph is from a source, I would like to see it cited and placed with the appropriate counter-arguments. --LawrenceTrevallion 06:10, 7 August 2006 (UTC)

Novak Quote
The quote from Novak on Constantine's conversion is a little odd to me. Is there some evidence that Constantine believed the government had the power to condemn one to hell? The quote makes it sound as if he did believe that. --LawrenceTrevallion 06:16, 7 August 2006 (UTC)

Fair use rationale for Image:ConstantineCoin.jpg
Image:ConstantineCoin.jpg is being used on this article. I notice the image page specifies that the image is being used under fair use but there is no explanation or rationale as to why its use in this Wikipedia article constitutes fair use. In addition to the boilerplate fair use template, you must also write out on the image description page a specific explanation or rationale for why using this image in each article is consistent with fair use.

Please go to the image description page and edit it to include a fair use rationale. Using one of the templates at Fair use rationale guideline is an easy way to insure that your image is in compliance with Wikipedia policy, but remember that you must complete the template. Do not simply insert a blank template on an image page.

If there is other fair use media, consider checking that you have specified the fair use rationale on the other images used on this page. Note that any fair use images lacking such an explanation can be deleted one week after being tagged, as described on criteria for speedy deletion. If you have any questions please ask them at the Media copyright questions page. Thank you.

BetacommandBot (talk) 05:09, 2 January 2008 (UTC)

Creation of bible?
I've heard rumors Constantine had scolars compile/edit/write the New Testament. Maybe this article could attempt to clarify that. --71.182.162.11 (talk) 15:54, 6 January 2008 (UTC)

Persecutions
As this article is named 'Constantine I and Christianity', I was wondering if the information under the 'Persecutions' heading is really relevant. Although it does span over the time that Constantine is in power, it has no reference to him at all. Does it really belong here? Mentalbasedoninstrumental (talk) 17:32, 6 May 2008 (UTC)

 * Your insofar correct that it would be appropriate to change the name of the article, if we want to debate "Constantine I and religious persecution" here. If you take a look at articles like: Persecution of religion in ancient Rome it should be rather obvious that we need to debate that question somewhere, and I would think that this is the appropriate place. If there are no objections, I'll move the article to religious beliefs of Constantine I in two weeks. (talk) 02:56, 24 May 2008 (UTC)

Elevation of the Holy Cross - objective?
"Whenever the waves of persecutions directed against Christians died down and the Christians emerged, tormented and bloodied, from the catacombs and caves into God’s light, signing themselves with an extensive sign of the cross, then it was Constantine the Great, who more than once had felt the power of the Cross, decided to find the same Tree to which the Body of Christ had been nailed." This section sounds very much like evangelical-speak; perhaps it could be restated. 76.18.190.238 (talk) 12:07, 20 April 2009 (UTC)

"pagan" and connotations
I'm not sure if it's the capitalization you object to or the use of the word "pagan" itself. The word "pagan" in the context of studying early Christianity by historians is not used in a negative way. "It simply refers to anyone in the ancient world who subscribes to any [of the] numerous polytheistic religions of the day. Since this included anyone who was neither Jewish or Christian, we are talking about something like 90-93% of the population of the [Roman] empire." Misquoting Jesus - Bart Ehrman (pg 195 last paragraph)Steeleye2000 (talk) 22:11, 11 June 2009 (UTC)

Edict of Milan
The wording of this section seems a bit slanted. The Edict of Milan did not only grant toleration to Christianity but in fact granted freedom of religious belief to all: '...grant to the Christians and others full authority to serve that religion which each preferred' (Lactantius, De Mort Pers ch 4)- as the Edict itself survives only in copies or abstracts by early Christian writers (such as Lactantius)it is quite possible to argue that the original didn't mention any specific faith at all and that the reference to 'Christianity' was imported by the apologists. Whether that be true or not, the fact is that Constantine and Licinus explicitly permitted all forms of religious belief, not just Christianity. Hopeless diamond (talk) 22:58, 11 September 2009 (UTC)
 * I have tried to reword the section; I hope it covers the topic better. I see, however, no reason to doubt the mention of Christians in the text, as they are the ones this agreement is really geared at, and there are specific provisions for returning church property later in the text. Varana (talk) 11:41, 12 September 2009 (UTC)

"Persecutions"
Zara1709: The section talks only about persecutions (how is that non-neutral, BTW?) It would be good to expand it somewhat covering other aspects, but as it is, the title is correct. Varana (talk) 07:40, 13 September 2009 (UTC)

 * Because a section title "Persecutions" gives the impression that, before Constantine, Christianity in the Roman Empire only was "persecuted". There were persecutions, of course, but Christianity was not persecuted constantly and 	thoroughly. I've tried to do a little work on that for the article Persecution of religion in ancient Rome, but, like most "persecution"-articles on Wikipedia, that one is a total mess. Zara1709 (talk) 20:26, 13 September 2009 (UTC)
 * I am not sure I agree with Zara's rationale, but including a section on "Christianity in the Roman Empire before Constantine" (perhaps under the less cumbersome title "Background") is an excellent idea. There are so many particularities you could cover: the size, distribution, and demography of Christianity; the role of bishops and episcopal councils; theological trends (seen to their cumulation in Nicaea and the post-Nicene period); rigorism and the middle ground; Christianity in and around Alexandria; etc., etc. There really are a good number of topics that should be given greater weight than the persecutions. So, uh, Zara did a good thing here. Geuiwogbil (Talk) 20:58, 13 September 2009 (UTC)

Paganism in Constantinople
The article mentions several times in several diverse places that there were no pagan temples in Constantinople. It then goes on to mention some "shrines" to Tyche and the Dioscori. So which is it? The harping on the "no paganism in Constantinople" thing should be dropped or clarified. If clarified, it should be consolidated. No need to keep harping on ground already covered. Rwflammang (talk) 21:51, 26 December 2009 (UTC)

 * (Not having read the article...) Just because there are no temples, doesn't mean that there wasn't paganism in Constantinople, just that it was peripheral. Also, surely temples and shrines are not the same thing? I would have thought that a temple was a building for the gods, while a shrine was a smaller affair; if they're not the same, then I don't see a problem in the article mentioning that there were no temples but there were shrines (although one mention should be sufficient). Nev1 (talk) 21:56, 26 December 2009 (UTC)

Churches commissioned by Constantine
I understand that Constantine commissioned the building of the predecessor to the Vatican St Peters Basilica? He was also involved in the Dom and the Basilica in Trier? Could we do an overview of the important churces/buildings commissioned by Constantine? -Michaël (talk) 12:49, 10 January 2011 (UTC)

Dogma is not doctrine
I altered the section which equates doctrine to dogma, simply because doctrine and dogma are not the same thing. A dogma is an unchanging and infallible teaching of the Church based on the Holy Deposit Of Faith, which is to held by all believers. Doctrine, on the other hand, while binding to be held by all the faithful, does not derive from the Holy Deposit of Faith, is not necessarily infallible, and can - and in the past has - been altered, changed, modified or even condemned. 68.144.200.75 (talk) 22:09, 18 August 2011 (UTC)

Conversion Paragraph Problem
That paragraph comes in direct contradiction with the conversion paragraph in this article: http://en.wikipedia.org/wiki/Constantine_I%27s_turn_against_Paganism

which says "According to Church historians writing after his death, Constantine converted to Christianity and was baptised on his deathbed, thus making him the first Christian emperor. There are no known contemporary documents that attest to an earlier intention to become a member of the Church"

However in this article he appears as becoming a christian at age 42.

IMHO the info http://en.wikipedia.org/wiki/Constantine_I%27s_turn_against_Paganism here is more correct.

 * I can't find "42" you are referring to. Catholic Encyclopedia agrees with deathbed conversion. http://www.newadvent.org/cathen/04295c.htm . To my way of reading both articles agree. He turned against Paganism earlier, however. Student7 (talk) 01:29, 22 July 2013 (UTC)

 * If you read the conversion paragraph (which is only 2 lines) of this article it says: "Emperor Constantine was exposed to Christianity by his mother, Helena, but he was over 42 when he finally declared himself a Christian.". And this comes to a direct contradiction with the well known fact which you pointed out too, that he converted on his deathbed. :New edit to follow: philipofBVMPhilipofBVM 20:07, 17 January 2015 (UTC) to follow:
 * Saint Constantine The Great was truly baptized by Pope Saint Sylvester I. See the link: https://en.wikipedia.org/wiki/Talk:Constantine_the_Great#The_Catholic_Baptism_of_Saint_Constantine_The_Great.2C_by_Pope_Sylvester_I

philipofBVMPhilipofBVM 19:57, 17 January 2015 (UTC) — Preceding unsigned comment added by PhilipofBVM (talk • contribs)

Donation of Constantine
Why isn't there anything about this in this article?? I would recommend including it somewhere, or at least a sentence linking to it. ΤΕΡΡΑΣΙΔΙΩΣ (Ταλκ ) 06:43, 11 October 2013 (UTC)

Weird Statement
In the first paragraph, it says historians and theologians are unsure why Constantine chose Christianity. I sawthis and I'm wondering whether this is necessary. — Preceding unsigned comment added by Mikechase3 (talk
 * Nevermind, after some more research, I figured it out. Apparently, there was an emperor called something like Galius or something. Christainity was never really popular in Rome until Constantine started to rule. I explained it poorly, but now this comment is slightly irrelevant.Constantine the Great Michael Chase Jr (talk) 21:40, 24 February 2015 (UTC)

• contribs) 17:57, 18 February 2015 (UTC)

Merger proposal
I propose to merge Bishops of Rome under Constantine the Great into Constantine the Great and Christianity. I think that the content on Rome can easily be explained in the context of the Roman empire, and the former article is of a reasonable size that the merging of the latter will not cause any problems as far as article size is concerned. Otherwise, unnecessary duplication and variance are introduced, and an artificial separation maintained between the bishops of Rome and the church generally, a distinction not present in Constantine's day. GPinkerton (talk) 00:02, 26 May 2020 (UTC)
 * Oppose I don't especially see the attraction. A niche topic that's best in its own niche. Surely Religious policies of Constantine the Great is a more obvious candidate - I'd support that. Johnbod (talk) 00:08, 26 May 2020 (UTC)
 * Why does that article exist at all!? And why is it more obvious? Bishops of Rome have more to do with Christianity than they do with other Roman religions of late antiquity .... GPinkerton (talk) 00:18, 26 May 2020 (UTC)
 * Don't ask me - I'd never seen it before. It is all about Xtianity, or Xtian anti-pagan policies. That's why it's more obvious. Johnbod (talk) 02:13, 26 May 2020 (UTC)

ENGVAR
I think this article's spelling convention should be changed away from American to a more international English spelling. There is no connection whatever between Constantine and the United States and consequently no reason to use uniquely American spelling. As well as Constantine's having originated in the modern European Union, where the spelling conventions of the OED are used, the significance of Constantine spans the three continents over which he ruled, and international spelling such as is used by the United Nations is much more appropriate than the present Americanized version. Furthermore, Constantine has a close connection with Britain, where, as with the rest of Europe and the rest of the world, American language is not used. I therefore propose the spelling of "favor" be changed to meet international standards and expectations by adding the customary u before the r. Nothing else seems to need to change. GPinkerton (talk) 18:17, 26 September 2020 (UTC)


text:
Thrifty Foods

Thrifty Foods (often shortened to Thrifty's) is a chain of supermarkets located in British Columbia, Canada.

Background
Thrifty Foods was founded by Alex Campbell and Ernie Skinner in 1977 when the first store was opened in Victoria's Fairfield neighbourhood. , the chain operates 25 stores, with 2 more under construction on Vancouver Island and the Lower Mainland. It is the largest supermarket chain on Vancouver Island. In 2007 it became a division of Sobeys which operated independently of the larger company initially, before being fully integrated.

Since 2004, it has operated an on-line grocery service on Vancouver Island. The online ordering system extends into the Metro Vancouver area.

The company has an annual scholarship program that gives out $1500 to 20 students that are part of the company's web, either directly or indirectly.

Thrifty Foods is the largest private employer on Vancouver Island. In 1999, Thrifty Foods was voted among the Ten Best Companies to Work For in British Columbia. In 2007, Thrifty Foods was recognized as one of Canada's 50 Best Managed Companies.

On April 14, 2014, Overwaitea Food Group took over three Thrifty Foods locations including Brooks Landing in Nanaimo (Save-On-Foods), Abbotsford (Cooper's Foods Then Co-op), and Sapperton at New Westminster (Save-On-Foods) via an acquisition to ensure that Sobeys does not become a monopoly in the region after acquiring Thrifty Foods rival Safeway.

title: Thrifty Foods


text:
User:Begemotv2718~enwiki

 * My page in Russian wiki
 * My page in Belarusian wiki

title: User:Begemotv2718~enwiki


text: User:PanchoS/Germany tourism Stuttgart area


text:
Bloody Christmas (1951)

Bloody Christmas was the severe beating of seven civilians by members of the Los Angeles Police Department (LAPD) on December 25, 1951. The attacks left five Mexican American and two white young men with broken bones and ruptured organs, and were properly investigated only after lobbying from the Mexican American community. The internal inquiry by Los Angeles Chief of Police William H. Parker resulted in eight police officers being indicted for the assaults, 54 being transferred, and 39 suspended.

The event was fictionalized in the 1990 novel L.A. Confidential by James Ellroy, which was made into a film of the same name in 1997.

Background
In 1938, reforms of the LAPD were started by Mayor Frank Shaw. Throughout the 1940s, this led to the firing of corrupt officers, the raising of entrance standards, the creation of rigorous training programs, and better pay for officers.

Police autonomy was already guaranteed in Section 202 of the Los Angeles city charter since 1934. It stated that officers had a vested right to their jobs and could not be removed or disciplined without due process, which meant that authority regarding departmental discipline belonged to a board of review made up of police officers. Despite the reforms, the LAPD was faced with a continual deterioration in relations with the Mexican American community since the 1943 Zoot Suit Riots during the Second World War. After William H. Parker was appointed chief of police in 1950, reforms continued with improving policing in Los Angeles by placing emphasis on police professionalism. Parker believed better personnel would lead to more "police autonomy," allowing the LAPD to focus on its "war-on-crime approach" to policing and for dealing with its own internal discipline. Proponents believed a professional police department should be free from political influence and control.

Despite previous police chiefs trying to improve relationships by quelling public fears of Mexican American crime, community leaders hoped Parker's appointment would really lead to an improvement in the situation. Problems occurred because of anti-Mexican sentiment among LAPD officers, many of whom believed Mexican Americans were generally delinquent and violent. That racial profiling led to numerous violent encounters between the police and Mexican Americans because each side expected the other to use force.

Initial encounter and arrests
On Christmas Eve 1951, LAPD officers Julius Trojanowski and Nelson Brownson responded to a report that minors were drinking alcohol at the Showboat Bar on Riverside Drive. On arrival, they found inside seven men: Daniel Rodela, Elias Rodela, Jack Wilson, William Wilson, Raymond Marquez, Manuel Hernandez, and Eddie Nora. Even though the men had identification proving they were legally old enough to drink alcohol, the officers told them to leave. When they refused to go, the officers used force, which led to a fight starting in the parking lot. Both police officers were injured; one received a black eye, the other a cut that required stitches.

Seven hours after the fight, LAPD officers arrested all the men at their own homes. Six were taken straight to Lincoln Heights Jail. While the seventh, Daniel Rodela, was dragged to a squad car by his hair and driven to the city's Elysian Park, where he was savagely beaten by several police officers. Rodela suffered multiple facial fractures; he required two blood transfusions because of the extent of his injuries.

Prisoners beaten
On Christmas morning, a large number of police officers attending a departmental Christmas party were getting drunk, in violation of the LAPD's policy on alcohol. When they became aware of a rumor that Trojanowski had lost an eye in the fight, the drunken officers decided to avenge their fellow policeman.

The six prisoners were taken from their cells in the Central City Jail and lined up. As many as 50 officers then participated in a beating that lasted for 95 minutes. All the prisoners received major injuries including punctured organs and broken facial bones. At least 100 people knew of or witnessed the beatings.

Cover-up
Senior LAPD management kept the attack on the prisoners out of the mainstream news for almost three months. Media coverage ignored the beatings on Christmas Day and focused on the brawl the night before. The initial headline of the Los Angeles Times on the incident was "Officers Beaten in Bar Brawl; Seven Men Jailed". However, as Mexican Americans pushed for a focus on police brutality and more reports of violence flooded in, the media began to turn against the LAPD, running stories condemning police tactics and even suggesting the amendment of Section 202 of the Los Angeles city charter.

In March 1952, six of the seven men were charged with battery and disturbing the peace. The prosecution argued that the fight started when the officers asked Jack Wilson to leave the bar peacefully. The defendants testified that the fight began when Officer Trojanowski began hitting Wilson on the head with a blackjack. Judge Joseph L. Call also allowed them to describe how they were beaten after being arrested. The jury found the defendants guilty of two counts of battery and one of disturbing the peace. However, after the verdict was delivered, Judge Call reprimanded the police force for its brutality, calling for an independent investigation of the assault.

Internal investigation
Chief Parker's response to this criticism was defensive. The police department's "war-on-crime" policy had given it an "us versus them" mentality. Parker used the argument that the public had to support the police force to prevent anarchy and lawlessness, saying that any criticism against the LAPD damaged the police’s ability to enforce the law. He even suggested that criminals were alleging police brutality to get him fired so the L.A. underworld could re-establish its illegal activities.

However, as the internal investigation into the beatings progressed, more complaints from other incidents were reported by the media, forcing Parker to act. Eventually a 204-page internal report was compiled by the LAPD. Although it included interviews with more than 400 witnesses, many members of LAPD had tried to impede the investigation through perjury or vague testimony. The report was also contradictory because it revealed that several police officers witnessed the beatings but concluded that "none of the prisoners was physically abused in the manner alleged."

Criminal indictments
The report led to grand jury hearings against the LAPD. Throughout the proceedings, the victims gave vivid accounts of their beatings, but the officers' testimonies were vague and contradictory as none could remember seeing the prisoners being beaten or remember who was taking part. Officers who had previously given detailed information to internal affairs investigators could remember very little in court.

The hearings resulted in eight officers being indicted for assault. The grand jury also issued a report that criticized the LAPD's senior officers for allowing the situation to get out of control and reminded the police department that it functioned "for the benefit of the public and not as a fraternal organization for the benefit of fellow officers."

The eight indicted officers were tried between July and November 1952. Five of them were convicted, but only one received a sentence of more than a year in prison. A further 54 officers were transferred, and 39 were temporarily suspended without pay.

title: Bloody Christmas (1951)


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Marker gene

In biology, a marker gene may have several meanings. In nuclear biology and molecular biology, a marker gene is a gene used to determine if a nucleic acid sequence has been successfully inserted into an organism's DNA. In particular, there are two sub-types of these marker genes: a selectable marker and a marker for screening. In metagenomics and phylogenetics, a marker gene is an orthologous gene group which can be used to delineate between taxonomic lineages.

Selectable marker
A selectable marker protects the organism from a selective agent that would normally kill it or prevent its growth. In a transformation reaction, depending on the transformation efficiency, only one in several million to billion cells may take up DNA. Rather than checking every single cell, scientists use a selective agent to kill all cells that do not contain the foreign DNA, leaving only the desired ones.

Antibiotics are the most common selective agents. In bacteria, antibiotics are used almost exclusively. In plants, antibiotics that kill the chloroplast are often used as well, although tolerance to salts and growth-inhibiting hormones is becoming more popular. In mammals, resistance to antibiotics that would kill the mitochondria is used as a selectable marker.

Screenable marker
A screenable marker will make cells containing the gene look different. There are three types of screening commonly used:

 * Green fluorescent protein makes cells glow green under UV light. A specialized microscope is required to see individual cells. Yellow and red versions are also available, so scientists can look at multiple genes at once. It is commonly used to measure gene expression.
 * GUS assay (using β-glucuronidase) is an excellent method for detecting a single cell by staining it blue without using any complicated equipment. The drawback is that the cells are killed in the process. It is particularly common in plant science.
 * Blue white screen is used in both bacteria and eukaryotic cells. The bacterial lacZ gene encodes a beta-galactosidase enzyme. When media containing certain galactosides (e.g. X-gal), cells expressing the enzyme convert the X-gal to a blue product and can be seen with the naked eye. The strategy is therefore to integrate the DNA insert within the lacZ gene and to select the white colored colonies given they will have correctly integrated the insert. Blue colonies on the other hand will be able to convert the X-gal and give rise to the blue precipitate because the DNA insert either didn't integrate at all, or not at the correct location within the plasmid.

title: Marker gene