text:
Talk:Pleven Province

[Untitled]
There was a move request to "Oblast", but a small majority was opposed. Radiant_ >|< 00:18, 30 October 2005 (UTC)

Discussion at Talk:Oblasts of Bulgaria

Pleven province municipalities
Hello, please do not make separate articles for Bulgarian municipalities. The unwritten rule is to include municipality content in the city/village article: see Chiprovtsi, a GA. Please redirect the municipality articles to the city/village articles and introduce the content there if not already available. Thank you. Todor→Bozhinov 11:04, 17 October 2008 (UTC)
 * Beg to disagree. Significantly diferent entities an deserve separate articles. Too bad Bulgarian wikipedians are not active enough to add more info about the towns and the districts (obshtinas). Mukadderat (talk) 07:35, 24 October 2008 (UTC)
 * Why do you insist on doing something when you have opposition? This has to be discussed and voted, it's not a minor thing! I'm undoing all your edits until you organize a vote on it and you win it. Todor→Bozhinov 09:55, 24 October 2008 (UTC)
 * Now that I've done the reverting, let me prove my point:

 * 1) Your "articles" are nothing but forks of Pleven Province or the Municipality sections of the articles added by me. By doing this, all you do is republish and republish the same content, which is useless: if you can't write an actual article, don't do it.
 * 2) At the moment, the town/village+municipality model works fine: this is the lowest administrative level, allows for more exact data, and we have had no problems with it whatsoever: how difficult is including a municipality section after all?
 * 3) We have precedents: Serbian articles use the same model (see Trgovište, Bosilegrad, Kraljevo, etc., etc.), as do the Norwegian articles (Inderøy, Ål, Åfjord), which, while putting an emphasis on the municipality, do not have separate articles for the administrative centre and use the basic name. Romanian communes also cover several villages and do not have separate articles. Todor→Bozhinov 10:08, 24 October 2008 (UTC)

Now that I've done restoring let me prove my point: Once again, please don't do massive reverts without discussion first. Mukadderat (talk) 16:23, 24 October 2008 (UTC)
 * 1) Please be aware that reverting without finished discussion is disrespectful to ellow wikipedians. Fortunately, I am not a person who will be easily excited or angered.
 * 2) There are plenty of cases when content of one article is used to start other ones. I don't "republish content. If you have notices, I removed the identical content from town pages. I added more content (which you deleted by your reverts).
 * 3) Everything works fine. However a town and an 'obshtina' are very different entities, with plenty of content to create. The translated word "municipality" gives false impression that a town and "municipality" are nearly the same. Which is very not.
 * 4) We have opposite precendents. Of course, when workforce is scarce, I understand there is difficult to maintain many articles. But this is not the reason to disregard other people's work. Mukadderat (talk) 16:20, 24 October 2008 (UTC)
 * 5) Your arguments fail to probe that having separate pages is bad for wikipedia. I think it is just the opposite. People see small municipality stubs will try to add information and make them bigger. But who will really notice that in Pleven article the section "Pleven municipality" is microscopic? It does niot catch and eye in a very big page with many sections.
 * Oh, so you're one of those people that copy other people's text and change it to the opposite without even reading it :) Once again, you're just forking content written by me and you're not providing anything useful to the encyclopedia. I have a very broad overview of Bulgarian geography articles and honestly, sticking with the one-article format is undoubtedly the best decision. That's exactly what the BG and RU experience proves: the municipality articles have remained content-lacking stubs or even useless small lists for years, something that we surely don't want happening here. Because we have to learn from others' mistakes.
 * Obshtina is the absolute equivalent of a municipality, apparently you don't even have an idea about the context you're creating those forks in. I'm not sure what "workforce" you're referring to, we have no problems with maintaining our variety of articles, and in fact that's what I'm doing at the moment: preventing you from forking content out of stubs to make them even shorter stubs. In Wikipedia, we strive to expand stubs, not to create more stubs out of them: Wikipedia articles are not about being useless but "eye-catching" stubs, the ultimate goal is to produce well-written and detailed featured articles.
 * I'm making a vote section on WikiProject Bulgaria, feel welcome to participate. Todor→Bozhinov 16:57, 24 October 2008 (UTC)
 * You wrote an excellent statement: "Wikipedia, we strive to expand stubs". Please do. And stop taking other people for idiots. Mukadderat (talk) 15:17, 25 October 2008 (UTC)

title: Talk:Pleven Province


text:
Talk:Plovdiv Province

[Untitled]
There was a move request to "Oblast", but a small majority was opposed. Radiant_ >|< 00:18, 30 October 2005 (UTC)

Discussion at Talk:Oblasts of Bulgaria

External links modified
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title: Talk:Plovdiv Province


text:
1708 in architecture

The year 1708 in architecture involved some significant architectural events and new buildings.

Events

 * October 26 - St Paul's Cathedral in London, designed by Christopher Wren, is topped out

Buildings completed

 * Royal chapel (Église du Dôme) at Les Invalides, Paris, designed by Jules Hardouin Mansart
 * Bonnington Pavilion, New Lanark, Scotland
 * Newington Green Unitarian Church, London
 * Taku Seibyō, Japan
 * Taschenbergpalais, Dresden, Germany
 * Tellicherry Fort, Kerala, India
 * Wilbury House in Wiltshire, designed by William Benson

Births

 * October 27 – Jean-Rodolphe Perronet, French architect and structural engineer (died 1794)

Deaths

 * May 11 – Jules Hardouin Mansart, French architect (born 1646)

title: 1708 in architecture


text:
YXY

YXY may refer to:

 * ISO 639:yxy, language code for Yabula-Yabula, an extinct language of Australia
 * Erik Nielsen Whitehorse International Airport, (IATA: YXY, ICAO: CYXY), in Whitehorse, Yukon, Canada
 * yxy, mathematical notation used in inverse elements

title: YXY


text:
Talk:Portsmouth Yardstick

conversation from 2005

 * I support proposal to merge the two articles. One article to have a redirect to the other article.  Not sure what the correct name is but I think that it is 'yardsick' - if so the redirect is from 'handicap' to 'yardstick' Boatman 08:28, 30 September 2005 (UTC)
 * I do agree that "handicap" should probably point to "yardstick", and both names need to be mentioned in the article (like "handicap" does currently). My once concern merging these two is that the content is different!  I wrote the "handicap" article, pulling data from the website, and all the handicaps listed there are 100 based, as is the formula given; the "yardstick" article has 1000 based handicaps, and I don't see where they came from, unless that's a UK thing.  Any ideas?  scot 13:58, 30 September 2005 (UTC)

 * At some point during the 1990s the UK system was changed from 100 based numbers to 1000 based numbers to allow for more precision. The name of the scheme is The RYA Portsmouth Yardstick Scheme. Merging the articles makes sense. See http://www.rya.org.uk/Technical/yardstick/ for details. MFHScott 11:48, 7 October 2005 (UTC)

 * I support the idea of merging the two. I started the Yardstick article, and "yardstick" is very clearly the term used by the RYA in the UK - it is even abbreviated to "PY". So merge away, but (from a UK perspective anyway) the best entry term is clearly Portsmouth yardstick. --Hugh2414 22:38, 7 October 2005 (UTC)
 * I support the merger, and given there is no dissent and the discussion has been underway for some months will action as per suggestions above to yardstick and create a redirect from Royal Yachting Association Portsmouth Yardstick Scheme. (If any editors of this page are interested, the current Australian Collaboration of the Fortnight is the Sydney to Hobart Yacht Race - hence my wandering into the realm of yacht handicapping.--A  Y  Arktos 19:58, 12 December 2005 (UTC)

 * Should the article be titled "Portsmouth yardstick" or "Portsmouth Yardstick"? Pretty sure both words are proper nouns and thus deserve capitalization, which would mean moving the page.  AdmiralKit 12:48, 3 February 2007 (UTC)

 * Two and a half years and it is still wrong. The word "yardstick" is not a proper noun, but we are not talking about a yardstick from Portsmoth. Portsmouth Yardstick is the title of the handicapping rule and has to be capitalized. Just look at how it is on both of the sites linked at the bottom of the page. Who can change this in the article title?--Another-sailor (talk) 05:19, 16 November 2009 (UTC)

 * I have just moved the article to the capitalised version as Portsmouth Yardstick. -- Brown HairedGirl (talk) • (contribs) 14:24, 18 February 2011 (UTC)

Article expansion
I have recently been updating and expanding the examples of PY in the table section (with references) of this article. There does not seem to be any obvious criteria for inclusion or exclusion in this table, and I find myself wishing to add more and more boats. As a result the table, and hence the entire article, is growing more and more unwieldy. It is in danger of simply repeating the enormous tables of D-PNs on the US-Sailing website (one of the article references). The page is become less of an article where a user could find out about Portsmouth Yardstick, and more of a reference for more clued-up users.

Therefore I propose reducing the table to a few illustrative examples, such as all (plus former) Olympic classes, and/or the fastest and slowest boats of each type.

The article already directs the interested reader to the US-Sailing tables of all D-PNs, but the information for RYA Portsmouth numbers is scattered. I therefore propose reproducing the bulk of the table in a new article: List of boats with RYA Portsmouth numbers.

I (and any other editors) can and will continue to update the Portsmouth numbers and D-PNs in individual articles. Ginyild (talk) 14:19, 21 September 2012 (UTC)

title: Talk:Portsmouth Yardstick


text:
Talk:Razgrad Province

[Untitled]
There was a move request to "Oblast", but a small majority was opposed. Radiant_ >|< 00:18, 30 October 2005 (UTC)

Discussion at Talk:Oblasts of Bulgaria

External links modified
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title: Talk:Razgrad Province


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Wikipedia:Articles for deletion/Jesu Joseph

 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 Speedied as linkspam --Doc (?) 08:43, 30 September 2005 (UTC)

Jesu Joseph
This appears to be a vanity page.
 * 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:Ruse Province

[Untitled]
There was a move request to "Oblast", but a small majority was opposed. Radiant_ >|< 00:18, 30 October 2005 (UTC)

Discussion at Talk:Oblasts of Bulgaria

title: Talk:Ruse Province


text:
YQG

YQG may refer to:

 * Windsor International Airport (IATA: YQG), an airport in Ontario, Canada
 * Yongqing County (Division code: YQG), a county in Hebei province, China

title: YQG


text:
Talk:Shumen Province

[Untitled]
There was a move request to "Oblast", but a small majority was opposed. Radiant_ >|< 00:19, 30 October 2005 (UTC)

Discussion at Talk:Oblasts of Bulgaria

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title: Talk:Shumen Province


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Talk:Silistra Province

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There was a move request to "Oblast", but a small majority was opposed. Radiant_ >|< 00:19, 30 October 2005 (UTC)

Discussion at Talk:Oblasts of Bulgaria

External links modified
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title: Talk:Silistra Province


text:
Tonny Eyk

Tonny Eyk, pseudonym of Teun Eikelboom, (The Hague, 4 July 1940) is a Dutch composer, arranger, pianist, bandleader, producer, entertainer, columnist and writer. Eyk is also known for his appearances as a jury member in various television shows including Sterrenslag, Soundmixshow and Mini Playbackshow. His first book, Met Tonny Eyk naar de Provence (Go with Tonny Eyk to Provence), combines his love of the Tour de France and French gastronomy. Eyk is also an ambassador of the Dutch company Princess Household Appliances. Eyk graduated by majoring in trombone at the Royal Conservatory in The Hague.

Biography
Tonny Eyk has made countless television appearances and has been involved with Dutch Television experienced from its very beginning. This includes Experimental TV in 1950, the opening of the second Dutch TV Net (1964), The first Color TV Broadcast (1967 from the Firato, the opening of the third Dutch TV Netherlands 3 (for which he wrote all the music) and the first Dutch advertising broadcast in 1963 (Mecom TV). Eyk has worked with world stars such as Dame Edna Everidge, Tommy Cooper, Toots Thielemans, Ringo Starr, The Three Degrees, Oleta Adams and Danny Kaye. He partnered his twin sister Jeanette, with whom he since 1947 an accordion duo had, in the European 1958 act for the legendary Rock and Roll King, "Bill Haley and his Comets" (the world's first pop concert was banned in the Netherlands).

With Rudi Carrell, Eyk made a tour for the Dutch troops In 1962 in New Guinea, and later in 1980 he was the musical director for Rudi's TV shows in Germany, including “Die Sieben Verflixte” and “Rudi's Urlaub Show. In 1980, Tonny Eyk performed with his combo at the inauguration of Beatrix as queen of The Netherlands and again in 2005, at her 25-year jubilee reign at the Knight's Hall (Ridderzaal) of Dutch States General States General of the Netherlands of the Netherlands parliament (Staten-Generaal van het Koninkrik der Nederlanden) in the Binnenhof in The Hague. Tonny Eyk has made hundreds of compositions both in the light and in the classical music genres. He wrote the theme music for shows including Top Pop, NOS Studio Sport, 1-2-3-show, the repertoire for Van Kooten en De Bie (“Ballen in mijn buik”-Balls in my stomach,”De Tegenpartij” and many others.), the cinematic film 'Number 14' (the Johan Cruijff story), hits for “Kinderen voor Kinderen” (Children for Children) - (“Op een onbewoond Eiland”-On a desert island and “Ik heb zo waanzinnig gedroomd” - I had such a crazy dream), and for many television series (including the De stille kracht, the Zevensprong (TV series) and Hollands Glorie (TV series). Also he composed symphonic works, such as the Willem van Oranje (TV series) Suite (for Jaap van Zweden) and Capriccio for symphony orchestra and Combo commissioned by the Holland Festival '79. For decades the "Anthem Ceremony Protoculaire UCI" played during all cycling world championships was a composition by Tonny Eyk.

The Two Jeateux
The musical career of Tonny Eyk started in 1947. Together with his twin sister Jeanette (actually Sjaantje Eikelenboom) when aged seven years they formed an accordion duo called the Les Deux Jeateux. This name was a combination of their own two names. The duo soon became a well-known act on the post-war variety circuit and they performed with such great artists as Lou Bandy, Albert de Booy, Heintje Davids, Willy Vervoort, Max van Praag, Eddy Christiani, De Spelbrekers and Cees de Lange. In 1950 they made their radio debut in the VARA 'Amateurs zetten hun beste beentje voor’ (Amateurs put their best foot forward) program and they followed this with a performance for the then Dutch experimental television project in Eindhoven. They first worked abroad in 1952 and played in a movie theatre in Liège performing between the news and the featured film. In 1954, Jeanette and Eyk made a tour of Italy with their accordion teacher Addy Kleijngeld.

At the age of 14, exactly on 1 July 1955, the duo became professional. That year, on 12 November, they were seen for the first time on television in the NCRV program 'Blokband’ and as a result of this, they were invited to perform on the highly popular radio show of Johan Bodegraven : "Alle hens aan dek met Mastklimmen” (All hands on deck with Mast Climbing). They appeared regularly with their accordion act in many variety shows and also for Dutch soldiers (including La Courtine) and went on tour for Belgian soldiers stationed in Germany. Eyk also accompanied as pianist various jugglers, comedians, singers, magicians and clowns. In 1957, the duo received a contract with the famous Heck's Lunchroom on Amsterdam's Rembrandtplein (Rembrandt Square) and in 1959 their first record was released by Delahaye Records.

In addition to performances with Les Deux Jeateux Eyk performed a lot of solo work. He did gigs in nightclubs and worked as a pianist in the orchestra of the then-popular singer Annie de Reuver. From 1958 to 1965 he studied trombone at the Royal Conservatory of The Hague with Anner Bylsma sr. and played in the orchestra class conducted by Louis Stotijn with whom he privately studied conducting. In 1960 in Italy, Eyk scored a hit with the song “Addio Piccolina” (sung by Rocco Montana). From 1963 Tonny Eyk conducted various radio ensembles including VARA Musette Orchestra and Koffiekamer Sounds (NCRV). He formed the Tonny Eyk-Qwartet with Eddy Christiani as vocalist and guitarist.

Solo career
In 1964, Tonny Eyk married Elizabeth Vasbinder, a former dancer of the Dutch and Dutch National Ballet. Eyk was also the supervisor for the popular duo Willy Alberti and Willeke Alberti. For the KRO radio program Nationale Vereniging de Zonnebloem from Alex Wayenburg, he debuted André van Duin and Willem Nijholt as vocalists..

In the late sixties Tonny Eyk began some big foreign tours with various groups of Dutch artists (, Willy Alberti and Willeke Alberti, Johnny Jordaan, Cees de Lange, world champion magician Fred Kaps, Toby Rix with his toeteriks, singers Conny Vandenbos and Conny Vink and many others). He gave concerts for Dutch emigrants in Australia, New Zealand, United States, Canada, Curacao, Suriname and in South Africa. At this time Eyk was increasingly in demand for TV programs and he became the musical director of some legendary programs, including ‘Voor de Vuist Weg’ and ‘Muziekmozaïek’ (with Willem Duys), Mies Bouwman, Telebingo, ‘Nieuwe Oogst’ (New Harvest), the Ronnie Tober Shows, ‘Johnny & Rijk’, ‘de KRO komt langs’, ‘Brandpunt (television show)’, the ‘1-2-3-show', the Carré Shows, ‘De show van de Maand’, ‘Werk in Uitvoering’ (with Willem Nijholt). He was also responsible for many children's series such as ‘Bibelebons’, ‘De Poppenkraam, ‘De Holle Bolle Boom (TV series)’, ‘De Zevensprong (TV series)’, ‘De Bende van hiernaast’, ‘Thomas en Senior’, ‘Mijn Idee’ and many others. He also composed the music for among others the TV series ‘Kant aan mijn Broek’, ‘Vanoude mensen de dingen die voorbij gaan’, ‘de Verossing’ and for Teleac (broadcaster): ‘Vamos a Ver’. His work for television the music was largely arranged by Jaap Hofland.

Eyk appeared during the FIFA World Cup in 1974 for the Dutch national team in Germany where coach Rinus Michels sang ‘Dreamland’ for his players

At the request of Mr. Pieter van Vollenhoven, Tonny Eyk became part of the grand piano group ‘Gevleugelds Vrienden’. He also accompanied Princess Juliana singing two cabaret songs on a single.

Eyk conducted the "Gala of the Century' (100 years Royal Theatre Carré) and made record and CD recordings with The Skymasters Big Band, Jan Blaaser, Willy Alfredo, Theo en Thea, Alex Hare, The Blue Diamonds, AVRO's children's choir, the Wamas and many more. Eyk was very popular with the KRO television program ‘Klassewerk’, He was also chairman of the jury of the ‘Mini-playbackshow’. With lyricist Herman Pieter de Boer, Eyk wrote hits for ‘Kinderen voor Kinderen’ (Children for Children). Also for the cinematic film Soul Mate (with André van Duin), he wrote the music and Eyk accompanied Hans Teeuwen in his film ‘Gewoon Hans’. For the AVRO television program ‘AVRO's Sterrenslag’, Eyk was for many years a participant and referee. From 1990, Tonny Eyk made many performances abroad. At the request of Aad Ouborg (from Princess Household Appliances), he worked with the famous Master Chef Cas Spijkers fifteen times in Hong Kong. They travelled the world over (Curacao, Chicago, China, Japan, Malaysia) and made various television recordings including ‘The Big Buffet Show’ in Singapore. In Shanghai Eyk in 2005 made videos for his children's hits (‘Op een onbewoond eiland’-On a desert island and Ik heb zo waanzinnig gedroomd- I had such a crazy dream’. These numbers were even sung in Chinese by the Shanghai TV children's choir. In 2011, his composition ‘Capriccio' for Strings was performed by The Fancy Fiddlers and in St. Petersburg by the St.Petersburg Chamber Orchestra 'Carpe Diem'.

Collector
Eyk is a big cycling fan and is internationally known as a collector of cycling jerseys (only champion and ranking jerseys). This large collection was in 2010 exhibited by the ‘Lotto’ ( Lottery) in the Library of Rotterdam. Moreover, he has a unique collection of cookbooks.

Television music
Tonny Eyk writes tunes for many television programs and performs regularly with other famous artists. He is best known for the theme tune of the NOS Studio Sport program and for compositions for ‘Van Kooten en de Bie’.

TV Tunes
For the following Dutch television he wrote the theme song;
 * 1962 - 1963 Wilde Ganzen
 * 1968 - 1970 Scala (NTS)
 * 1968 - 1970 Doebiedoe
 * 1970 - 1988 AVRO's TopPop
 * 1972 - 1989 Klassewerk
 * 1972 - heden NOS Studio Sport
 * 1973 - 1983 AVRO's Wie-kent-kwis
 * 1978 - 1989 Klassewerk
 * 1978 - NOS-theme song
 * 1979 - 1985 AVRO's Puzzeluur
 * 1980 - 1986 1-2-3-show
 * 1981 - 1985 Babbelonië
 * 1981 - 1992 Teleac-theme song
 * 1985 - 1993 Wedden, dat..?
 * 1986 - 1988 Brandpunt (televisieprogramma)
 * 1986 - 1995 Dinges (TV program)
 * 1988 - 1994 RVU (broadcaster)-theme song
 * 1989 - 1996 Boggle
 * 1989 - Socutera-theme song
 * 1993 - 1994 Meer op Zondag (NOS)
 * 1993 - 1998 Kookgek
 * 1994 - 1995 Topscore

Foreign TV Tunes
For the next German television he wrote the theme song;
 * 1984 - 1987 Die verflixte 7(WDR)
 * 1985 - 1990 Kinder in der Kiste (ARD)
 * 1987 - 1988 Die Oma-Opa-Mama-Papa Guck Mal Show (WDR)
 * 1991 - 1997 Rudi's Lacharchiv
 * 1993 - The Post Has Gone (RTL)
 * Rudigramme (RTL)
 * 1992 - 1993 Rudi's Tierschow

Orchestra Leader
For the following TV programs Tonny Eyk was the conductor;

 * 1963 - 1965 Kijk die Rijk
 * 1964 - 1965 Johnny & Rijk shows
 * 1966 - 1967 De Ronnie Tober-shows
 * 1966 - 1979 Voor de vuist weg
 * 1968 - 1969 De Max Tailleur-shows
 * 1974 - 1976 Muziekmozaïek
 * 1974 - 1985 Studio Vrij
 * 1975 - 1980 Bij Ons In....
 * 1978       Netwerk
 * 1979 - 1981 Telebingo
 * 1980 - 1981 De K.R.O. Komt Langs In
 * 1981 - 1982 Mies
 * 1983 - 1984 Nieuwe Oogst
 * 1980 - 1986 1-2-3-show
 * 1985 - 1986 De Willem Nijholt shows
 * 1989       Harten-Gala's
 * De Carré-shows (Variété-shows, 8-delige serie AVRO)

Other music for TV

 * 1972 - 1975 Bibelebons
 * 1974 - 1975 De stille kracht
 * 1974 - 1975 De verlossing
 * 1974 - 1998 Van Kooten en De Bie
 * 1975 - 1976 Van oude mensen, de dingen die voorbijgaan (TV series)
 * 1975 - 1978 De Holle Bolle Boom
 * 1977 - 1978 Hollands Glorie
 * 1977 - 1979 De Luchtbus
 * 1978 - 1979 Kant aan m'n broek
 * 1979 - 1980 De Boris en Bramshow
 * 1980 - 1985 De Poppenkraam
 * 1980 - 1990 Kinderen voor Kinderen
 * 1982 - 1983 De Zevensprong
 * 1983 - 1984 Willem van Oranje
 * 1983 - 1997 Hints
 * 1984 - 1985 Knokken voor twee
 * 1984 - 1990 Mini-playbackshow
 * 1985 - 1988 Thomas en Senior
 * 1985 - 1991 Mijn idee
 * 1988 Jingles en Tunes Nederland 3

Film Music

 * 1973 - Nummer 14
 * 1976 - Peter en de vliegende autobus
 * 1979 - Martijn en de Magiër
 * 1980 - De Bende van Hiernaast
 * 1982 - De Boezemvriend
 * 1982 - Knokken voor twee
 * 1985 - Maria
 * 1989 - Kunst- en Vliegwerk
 * 2009 - Gewoon Hans (with Hans Teeuwen)

Writer
Tonny Eyk is also a writer. He has published five books on France. He also writes articles in various magazines, including the magazine ‘Zakenreis’ (Business trip), ‘De Wijnkrant’ en ‘Côte & Provence’. For 22 years he wrote articles for the former newspaper ‘Het Nieuws van de Dag’. For many years, he has a column in the daily newspaper De Telegraaf. During the Tour de France he wrote daily columns.

Commissioned by Buma / Stemra, he wrote "The Forgotten Chapter" (the Dutch Variety). For Princess Appliances he published several culinary books. (‘Lounging with Princess’ and ‘Vitamin Festival’).

He has written several other books.
 * 2000 - Richting Zuiden (Direction South)
 * 2000 - Een Weekend Weg met Tonny Eyk (A Weekend Away with Tonny Eyk)
 * 2002 - Leve het Goede Leven in Frankrijk (Long Live the Good Life in France)
 * 2004 - Frankrijk en Route (France en Route)
 * 2007 - Het Nieuwe Reisboek Richting Zuiden (The New travel book going South)
 * 2010 - Smullen en Genieten in Frankrijk (Taste and enjoy in France)

title: Tonny Eyk


text:
Talk:Sliven Province

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There was a move request to "Oblast", but a small majority was opposed. Radiant_ >|< 00:19, 30 October 2005 (UTC)

Discussion at Talk:Oblasts of Bulgaria

title: Talk:Sliven Province


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Talk:Smolyan Province

[Untitled]
There was a move request to "Oblast", but a small majority was opposed. Radiant_ >|< 00:19, 30 October 2005 (UTC)

Discussion at Talk:Oblasts of Bulgaria

title: Talk:Smolyan Province


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Typhoon Longwang

Typhoon Longwang, known in the Philippines as Typhoon Maring, was the deadliest tropical cyclone to impact China during the 2005 Pacific typhoon season. Longwang was first identified as a tropical depression on September 25 north of the Mariana Islands. Moving along a general westward track, the system quickly intensified and reached typhoon status on September 27. After reaching Category 4-equivalent intensity on the Saffir–Simpson hurricane scale, adverse atmospheric conditions along with internal structural changes resulted in temporary weakening. The structural change culminated in Longwang becoming an annular typhoon and prompted re-intensification. The storm attained peak strength with winds of 175 km/h and a pressure of 930 mbar (hPa; 930 mbar) on October 1 as it approached Taiwan. Interaction with the mountainous terrain of the island and further structural changes caused some weakening before the typhoon made landfall near Hualien City early on October 2. Crossing the island in six hours, Longwang emerged over the Taiwan Strait before moving onshore again later that day, this time in Fujian Province, China as a minimal typhoon. Once over mainland China, the storm quickly weakened and ultimately dissipated late on October 3.

Prior to the storm's arrival, officials in Taiwan activated all emergency operations centers and urged residents to take serious precautions. The storm brought record-breaking winds, peaking at 234 km/h in Hualien City, and torrential rains. Despite the intensity of the storm, damage was relatively limited there. Two people died, 73 were injured, and damage reached NT$570 million (US$17.7 million). Large-scale evacuations took place in mainland China, with 684,860 people relocating. Losses were extensive in Fujian Province where 1-in-100 year rains caused disastrous flooding in Fuzhou, killing 62 people. In Minhou County, 85 paramilitary police perished when a landslide destroyed their barracks. Throughout China, 147 people were killed and damage amounted to 7.81 billion RMB (US$944.6 million). Due to the severe damage, the name Longwang was later retired and replaced by Haikui.

Meteorological history
On September 24, 2005, the Joint Typhoon Warning Center (JTWC) began monitoring a tropical disturbance north of the Mariana Islands. Convective banding features soon consolidated around a low-pressure area associated with the system, prompting the issuance of a Tropical Cyclone Formation Alert the following day. Later on September 25, the Japan Meteorological Agency (JMA) declared the system a tropical depression. Situated in a region characterized by low wind shear and favorable upper-level divergence, steady intensification ensued. Early on September 26, the JTWC also classified the system as a tropical depression, designating it as 19W. Hours later, both agencies assessed sustained winds to have reached 65 km/h, indicating tropical storm intensity. As such, the JMA named the storm Longwang. Situated to the southwest of a ridge, the storm tracked slowly west-northwest, while strengthening at an increasing rate. A temporary turn northwest occurred on September 26 as Longwang approached a weakness in the ridge which had previously steered it west-northwestward. In the 24 hours following the storm's naming, Longwang quickly intensified into a typhoon. Once at typhoon status, the storm resumed a more westerly track as a second ridge extending from eastern Asia became the dominant steering factor.

On a westerly course toward Taiwan and eastern China, Longwang underwent a period of rapid intensification from September 27–28. At the end of this phase, the JMA assessed peak winds at 155 km/h while the JTWC rated it as a Category 4-equivalent typhoon on the Saffir–Simpson hurricane scale. On September 29, the Philippine Atmospheric, Geophysical and Astronomical Services Administration assigned the typhoon the local name Maring as it entered their area of responsibility. The following day, Longwang underwent a structural change, transitioning from asymmetrical banding to symmetrical, making it an annular tropical cyclone. During the transition, upper-level divergence and outflow significantly decreased, resulting in temporary weakening of the typhoon. Additionally, an increase in westerly wind shear caused the interior structure to become asymmetric, with a southwest to northeast tilt noted by dropsondes released by the Dropwinsonde Observations for Typhoon Surveillance project. Once the transition into an annular cyclone completed, Longwang re-intensified and attained its peak intensity on October 1 while situated 400 km south of Okinawa. The JMA assessed winds at 175 km/h along with a barometric pressure of 930 mbar (hPa; 930 mbar). The JTWC estimated Longwang to have been slightly stronger, with one-minute sustained winds of 230 km/h.

At the time of peak intensity, an unmanned weather reconnaissance vehicle, known as Aerosonde, was flown into the typhoon and recorded peak winds of 211 km/h at an altitude of 3 km. As the storm approached Taiwan late on October 1, an eyewall replacement cycle began, with a large secondary eyewall forming around the inner one. At 1848 UTC, Doppler weather radar velocity estimates indicated winds of 240 km/h at an altitude of 3 km. An interpolated surface pressure of 924.5 mbar was obtained based on the Aerosonde's data. After flying in the storm for ten hours, the unmanned vehicle encountered severe turbulence and crashed about 80 km east of Taitung City. Interaction with the mountainous terrain of Taiwan caused Longwang to weaken somewhat. The system ultimately made landfall near Hualien City at 0500 UTC on October 2. Just six hours after moving inland, Longwang emerged over the Taiwan Strait with its circulation mostly intact; however, weakening continued as it approached eastern China. Remaining over water for less than 12 hours, the typhoon made its second and ultimate landfall in Fujian Province around 1800 UTC on October 2 (0200 October 3 local time). The storm quickly degraded over the following day, with winds decreasing below gale-force within 12 hours. The former typhoon slowed and turned northward over western Fujian before dissipating late on October 3.

Preparations
The first indications of Longwang impacting Taiwan were on September 27, when the Central Weather Bureau (CWB) stated the storm was on a westerly course to the island. On September 30, the CWB issued a sea warning for areas surrounding Taiwan. Shortly after, the island's Central Emergency Operations Center was activated. Early on October 1, the whole of Taiwan was placed under a storm warning, prompting the Emergency Center to go to its maximum alert level. Daily meetings held by the Emergency Center provided officials with information on the storm and its expected impacts. Details from the meetings prompted the activation of all emergency operation centers in Taiwan. Nine counties were placed under debris flow advisories by the end of October 1.

On October 2, then-President Chen Shui-bian urged all residents to take serious precautions. 2,280 mountain climbers were advised to leave, the majority of whom complied. The Taiwan Railway Administration suspended operations on four rail lines. Rapid transit lines in Taipei maintained operations, though ran on slower schedules. For southern Taiwan, the main risk was fresh water flooding. Fifteen rivers were placed under high alert while 340 more were under moderate alert.

By the time Longwang made landfall, 37 shelters opened across the island, accommodating nearly 1,000 people. Additionally, 5,464 Chinese fishermen temporarily sheltered at Taiwanese ports. All airports were closed on October 2 and sea travel was suspended. With international airports shut down, President Chen, who was returning from a visit to the United Arab Emirates, was forced to land in Indonesia. The landing in Indonesia was seen as a political breakthrough for Taiwan as Indonesia does not recognize them as a separate nation from China.

By October 1, officials in Mainland China issued warnings for Fujian Province and urged residents to evacuate. An estimated 537,000 people heeded these warnings in Fujian and a further 86,000 and 61,860 evacuated in Zhejiang and Guangdong provinces, respectively. The majority of evacuees were from the cities of Ningde, Fuzhou, Putian, Quanzhou, Xiamen, and Zhangzhou, with 376,000 evacuating from Xiamen alone. Along the coast, roughly 38,000 seagoing vessels returned to port. Thousands of officials in the province oversaw flood preparations. Public transportation across Fujian Province was temporarily suspended as well. The airport in Xiamen shut down late on October 2 as rain bands from the storm began impacting the area. Throughout Fujian, more than 120 flights were canceled.

Impact
On October 1, Typhoon Longwang brushed the southern Ryukyu Islands of Japan. Wind gusts in excess of 120 km/h battered the islands of Ishigaki, Iriomote, and Yonaguni; a peak gust of 159 km/h was measured on Ishigaki. These winds caused travel disruptions, minor damage, and scattered power outages. Four people sustained minor injuries in Ishigaki City after being knocked down by the winds. Heavy rains accompanied the winds and accumulations peaked at 84 mm in the Yaeyama District. Significant agricultural damage took place as well, with losses in the sector reaching ¥1 billion (US$8.7 million). Farther south, the Batanes Islands of the Philippines experienced winds of 30 to 60 km/h in relation to the typhoon.

Due to the substantial loss of life and damage, the name Longwang was retired and replaced with Haikui in 2006. The name was first used in the 2012 Pacific typhoon season.

Taiwan
Striking Taiwan as a powerful storm early on October 2, Longwang brought destructive winds to many areas along the island's east coast. Hualien City experienced the brunt of the impact with sustained winds reaching 163 km/h and gusts up to 234 km/h. These gusts were the highest ever recorded in the city, surpassing the previous record set during Typhoon Louise in 1959. On the west coast of Taiwan, gusts reached 153 km/h in Wugi. Torrential rains impacted many areas, with a peak 24 hour accumulations in Hualien County reaching 764.5 mm. A one-day total of 576 mm was also measured in Yilan County.

At the storm's height, 749,621 households lost power while 24,817 lost telephone service. In Hualien County, a man was killed after being struck in the head by an iron bar that crashed into his home; 33 others were injured in the county. At least one home collapsed and six others were damaged in the county. High waves broke a 200 m stretch of a levee near ChiAnn, a coastal community in Hualien, and flooded nearby homes. Part of the entrance to the Hualien Martyrs Shrine collapsed amid strong winds. Billboards and trees fell across Hualien City, littering the streets with debris. Elsewhere on the island, 13 others sustained injuries and one person was reported missing. In Chiayi City, a bus and truck collided, injuring 16 and on Provincial Highway 16, 11 people were injured when their coach bus crashed into a telephone pole. It is unknown how much, if any, of a role the typhoon was in these accidents. In Kaohsiung, a concrete slab was torn off a building and wedged into a high rise apartment. One woman died after being swept away by flash flooding in the central town of Hoping. Within the Alishan National Scenic Area 106 landslides occurred, covering an area of 1.29 km2. Along the coast, a 7,000 ton cargo vessel broke loose from its mooring and drifted for 1 km before running aground and breaking apart.

Overall, 3 people died, and 73 more were injured across Taiwan. Infrastructural damage was less than feared with losses amounting to NT$70 million (US$2.2 million). Then-Premier Frank Hsieh stated that the relative lack of damage "was some good fortune in the midst of this misfortune." Substantial agricultural took place, with rice, bananas, Chufeng grapes, and leafy vegetables being the hardest hit. Losses in the sector exceeded NT$500 million (US$15 million). Though unrelated to the typhoon, a magnitude 5.4 earthquake struck Taiwan late on October 1, sending residents in Hualien panicking into streets despite the ongoing typhoon.

East China
Typhoon Longwang, weakened from its passage of Taiwan, struck mainland China late on October 2 as a low-end typhoon. Off the coast of Lianjiang County, gusts reached 164 km/h on Xiayu Island. Gusts onshore peaked at 137 km/h in Changle within Fuzhou City. Though the storm brought typhoon-force winds, they were mostly confined to coastal areas and its greatest impacts resulted from torrential rains. Much of Fuzhou City experienced over 200 mm of rain, with a maxima of 332 mm in Changle. Of that total, 316 mm fell in a 12‑hour span. Furthermore, one hour accumulations peaked at 152 mm. These rains were described as a 1-in-100 year event. Zhejiang and Jiangxi Provinces also experienced heavy rains; 292 mm fell in Taizhou, Zhejiang while 128 mm was recorded in Nanfeng County, Jiangxi.

The greatest damage from Longwang took place in Fujian Province, especially within the city of Fuzhou where torrential rains overwhelmed the Jinan River and its tributaries. The ensuing flood inundated a 13.69 km2 of the city and resulted in 62 fatalities and left 24 people missing. Direct losses from the flood in Fuzhou alone reached 2.2 billion RMB (US$264 million). Some areas were submerged by flood waters 2 m deep and many landslides caused significant damage. A large auto plant owned by the Fujian Motor Industry Corporation, covering 83 hectares, was completely flooded. Many auto parts sustained heavy damage and losses at the plant reached 330 million RMB (US$39.9 million). In Minhou County, Fuzhou, a landslide destroyed a barracks of the Chinese paramilitary police where 142 officers were staying. Roughly 7,000 soldiers were deployed to the area for search and rescue. Ultimately, 47 people were rescued (39 of whom were hospitalized ) and 85 bodies were recovered.

Striking during the week-long holiday following Chinese National Day, tourism suffered greatly in the region. Across China, 4.7 million people were directly affected by the typhoon, 4 million of whom were in Fujian Province. Preliminary assessments indicated that 9,400 homes were destroyed, leaving 129,400 people homeless. Fifty schools were damaged or destroyed as well. A total of 160,000 hectares (3.9 million acres) of farmland was damaged and 40,900 heads of livestock were lost. Collectively, 417 km of roadways washed away or sustained damage and 103 km of river embankments were lost. Total losses reached 7.81 billion RMB (US$944.6 million), nearly half of which took place in the industrial sector. Typhoon Longwang was the deadliest storm to strike China in 2005 with 147 lives lost.

Reconstruction and restoration within Fujian Province began shortly after the storm's passage. By October 6, power had been restored to most areas and roads were cleared. On November 13, five officers stationed at the barracks that was destroyed were punished as accountable for the deaths of the 85 cadets. Following an investigation by the Central Military Commission and State Council, all five were dismissed from their posts while Hou Yongjun, the director of the brigade, was to be prosecuted.

title: Typhoon Longwang


text:
Talk:Sofia Province

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There was a move request to "Oblast", but a small majority was opposed. Radiant_ >|< 00:19, 30 October 2005 (UTC)

Discussion at Talk:Oblasts of Bulgaria

title: Talk:Sofia Province


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Valladolid debate

The Valladolid debate (1550–1551 in Spanish La Junta de Valladolid or La Controversia de Valladolid ) was the first moral debate in European history to discuss the rights and treatment of Indigenous people by European colonizers. Held in the Colegio de San Gregorio, in the Spanish city of Valladolid, it was a moral and theological debate about the conquest of the Americas, its justification for the conversion to Catholicism, and more specifically about the relations between the European settlers and the natives of the New World. It consisted of a number of opposing views about the way natives were to be integrated into Spanish society, their conversion to Catholicism, and their rights.

A controversial theologian, Dominican friar and Bishop of Chiapas Bartolomé de las Casas, argued that the Native Americans were free men in the natural order despite their practice of human sacrifices and other such customs, deserving the same consideration as the colonizers. Opposing this view were a number of scholars and priests, including humanist scholar Juan Ginés de Sepúlveda, who argued that the human sacrifice of innocents, cannibalism, and other such "crimes against nature" were unacceptable and should be suppressed by any means possible, including war.

Although both sides claimed to have won the disputation, there is no clear record supporting either interpretation. The affair is considered one of the earliest examples of moral debates about colonialism, human rights of colonized peoples, and international relations. In Spain, it served to establish Las Casas as the primary, though controversial defender of the Indians. He and others had contributed to the passing of the New Laws of 1542, which limited the encomienda system further. Though they did not fully reverse the situation, the laws achieved considerable improvement in the treatment of Indigenous people in the Americas and consolidated their rights granted by earlier laws.

Background
Spain's colonization and conquest of the Americas inspired an intellectual debate especially regarding the compulsory Christianization of the Indians. Bartolomé de las Casas, a Dominican friar from the School of Salamanca and member of the growing Christian Humanist movement, worked for years to oppose forced conversions and to expose the treatment of Indigenous people in the encomiendas. His efforts influenced the papal bull Sublimis Deus of 1537 which established the status of the Indigenous people as rational beings. More significantly, Las Casas was instrumental in the passage of the New Laws (the Laws of the Indies) of 1542, which were designed to end the encomienda system.

Moved by Las Casas and others, in 1550 the king of Spain Charles I ordered further military expansion to cease until the issue was investigated. The king assembled a Junta (Jury) of eminent doctors and theologians to hear both sides and to issue a ruling on the controversy. Las Casas represented one side of the debate. His position found some support from the monarchy, which wanted to control the power of the encomienderos. Representing the other side was Juan Ginés de Sepúlveda, whose arguments were used as support by colonists and landowners who benefited from the system.

Debate
Though Las Casas tried to bolster his position by recounting his experiences with the encomienda system's mistreatment of the Indigenous people, the debate remained on largely theoretical grounds. Sepúlveda took a more secular approach than Las Casas, basing his arguments largely on Aristotle and the Humanist tradition to assert that some Indigenous people were subject to enslavement due to their inability to govern themselves, and could be subdued by war if necessary. Las Casas objected, arguing that Aristotle's definition of the barbarian and natural slave did not apply to Indigenous peoples, all of whom were fully capable of reason and should be brought to Christianity without force or coercion.

Sepúlveda put forward many of the arguments from his Latin dialogue Democrates Alter Sive de Justi Belli Causis, to assert that what he saw as the barbaric traditions of certain Indigenous peoples justified waging war against them. Civilized peoples, according to Sepúlveda, were obliged to punish such vicious practices as idolatry, sodomy, and cannibalism. Wars had to be waged "in order to uproot crimes that offend nature".

Sepúlveda issued four main justifications for just war against certain Indigenous peoples. First, that their natural condition deemed them unable to rule themselves, and it was the responsibility of the Spaniards to act as masters. Second, that Spaniards were entitled to prevent cannibalism as a crime against nature. Third, that the same went for human sacrifice. Fourth, that it was important to convert Indigenous people to Christianity. Las Casas was prepared for part of his opponent's discourse, since he, upon hearing about the existence of Sepúlveda's Democrates Alter, had written in the late 1540s his own Latin work, the Apologia, which aimed at debunking his opponent's theological arguments by arguing that Aristotle's definition of the "barbarian" and the natural slave did not apply to Indigenous people, who were fully capable of reason and should be brought to Christianity without force.

Las Casas pointed out that every individual was obliged by international law to prevent the innocent from being treated unjustly. He also cited Saint Augustine and Saint John Chrysostom, both of whom had opposed the use of force to bring others to Christian faith. Human sacrifice was wrong, but it would be better to avoid war by any means possible.

The arguments presented by Las Casas and Sepúlveda to the junta of Valladolid remained abstract, with both sides clinging to their opposite theories that relied on similar, if not the same, theoretical authorities, which were interpreted to suit their respective arguments.

Aftermath
At the conclusion of the debates, the judges argued amongst themselves and then scattered without any definite decision. For several years the Council of the Indies pressed the participants to issue an opinion. Apparently, most of the judges wrote their own statements, but these have never been recovered, with the exception of one by the Doctor Anaya, who approved of the conquests in order to spread Christianity and stop certain Indigenous activities viewed as sinful, but added the caveat that the conquests must be undertaken "for the good of the Indians and not for gold." The junta never issued a collective decision.

In the end, while both parties declared that they had won the debate, neither received the outcome they desired. Las Casas did not see the end to Spanish wars of conquest in the New World, and Sepúlveda did not see the New Laws' restrictions on the power of the encomienda system overturned. The debate cemented Las Casas's position as the lead defender of the Indigenous peoples in the Spanish Empire, and further weakened the encomienda system. However, it did not substantially alter Spanish treatment of the Indigenous people in its developing colonies.

Both Sepúlveda and Las Casas maintained their positions long after the end of the debate, but their arguments became less significant when the Spanish presence in the New World became permanent.

Sepúlveda's arguments contributed to the policy of "war by fire and blood" that the Third Mexican Provincial Council implemented in 1585 during the Chichimeca War. According to Lewis Hanke, while Sepúlveda became the hero of the conquistadors, his success was short-lived, and his works were never published in Spain again during his lifetime.

Las Casas's ideas had a more lasting impact on the decisions of the king, Philip II, as well as on history and human rights. Las Casas's criticism of the encomienda system contributed to its replacement with reducciones. His testimonies on the peaceful nature of the Indigenous peoples of the Americas also encouraged nonviolent policies concerning the religious conversions of the Indigenous peoples in New Spain and Peru. It also helped convince more missionaries to come to the Americas to study the indigenous people, such as Bernardino de Sahagún, who learned the native languages to discover more about their cultures and civilizations.

Ultimately, however, the impact of Las Casas's doctrine was also limited. In 1550, the king had ordered that the conquest should cease, because the Valladolid debate was to decide whether the war was just or not. But the government's orders were hardly respected: conquistadors such as Pedro de Valdivia went on to wage war in Chile during the first half of the 1550s. Expanding Spanish territory in the New World was allowed again in May 1556, and a decade later, Spain began its conquest of the Philippines.

Modern reception
In recent years, the Valladolid debate has been noted for its role (albeit marginal) in the conception of international politics in the sixteenth-century. Las Casas's ethical arguments offer a reflection on the question of jurisdiction, asking whether law can be applied internationally, especially in so-called 'rogue states'.

The debate also holds a place in contemporary just war theory, as scholars aim to expand jus ad bellum within war studies.

Reflection in art
In 1938 the story of the German writer Reinhold Schneider Las Casas and Charles V (Las Casas vor Karl V.) was published.

In 1992 the Valladolid debate became an inspiration source for Jean-Claude Carrière who published the novel La Controverse de Valladolid (Dispute in Valladolid). The novel was filmed in French for television under the same name. The director was Jean-Danielle Veren, with Jean-Pierre Marielle playing Las Casas and Jean-Louis Trintignant acting as Sepúlveda.

Carrière's work was later was staged as a play in 1999 at the Theatre de l'Atelier in Paris. It was later translated into English, and performed at The Public Theater in New York City in 2005, and in Spokane, Washington in 2019.

title: Valladolid debate


text:
Talk:Stara Zagora Province

[Untitled]
There was a move request to "Oblast", but a small majority was opposed. Radiant_ >|< 00:19, 30 October 2005 (UTC)

Discussion at Talk:Oblasts of Bulgaria

title: Talk:Stara Zagora Province


text:
1723 in architecture

The year 1723 in architecture involved some significant events.

Buildings

 * Mavisbank House in Midlothian is designed by William Adam in collaboration with his client, Sir John Clerk of Penicuik, and is constructed between 1723 and 1727, the first Palladian villa in Scotland.
 * St Mary le Strand in London, designed by James Gibbs, becomes the first wholly new church completed for the Commission for Building Fifty New Churches.
 * Sanctuary of the Madonna di San Luca, Bologna, Italy, is designed by Carlo Francesco Dotti.

Awards

 * Grand Prix de Rome, architecture: Jean Pinard.

Births

 * February 23 – William Chambers, Swedish-born Scottish architect (died 1796)
 * April 28 – John Carr, English architect (died 1807)

Deaths

 * February 25 – Christopher Wren, English architect and scientist (born 1632)
 * April 5 – Johann Bernhard Fischer von Erlach, Austrian baroque architect (born 1656)

title: 1723 in architecture


text: User talk:80.55.18.163

title: User talk:80.55.18.163


text:
Talk:Targovishte Province

[Untitled]
There was a move request to "Oblast", but a small majority was opposed. Radiant_ >|< 00:20, 30 October 2005 (UTC)

Discussion at Talk:Oblasts of Bulgaria

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title: Talk:Targovishte Province


text:
Program transformation

A program transformation is any operation that takes a computer program and generates another program. In many cases the transformed program is required to be semantically equivalent to the original, relative to a particular formal semantics and in fewer cases the transformations result in programs that semantically differ from the original in predictable ways.

While the transformations can be performed manually, it is often more practical to use a program transformation system that applies specifications of the required transformations. Program transformations may be specified as automated procedures that modify compiler data structures (e.g. abstract syntax trees) representing the program text, or may be specified more conveniently using patterns or templates representing parameterized source code fragments.

A practical requirement for source code transformation systems is that they be able to effectively process programs written in a programming language. This usually requires integration of a full front-end for the programming language of interest, including source code parsing, building internal program representations of code structures, the meaning of program symbols, useful static analyses, and regeneration of valid source code from transformed program representations. The problem of building and integrating adequate front ends for conventional languages (Java, C++, PHP etc.) may be of equal difficulty as building the program transformation system itself because of the complexity of such languages. To be widely useful, a transformation system must be able to handle many target programming languages, and must provide some means of specifying such front ends.

A generalisation of semantic equivalence is the notion of program refinement: one program is a refinement of another if it terminates on all the initial states for which the original program terminates, and for each such state it is guaranteed to terminate in a possible final state for the original program. In other words, a refinement of a program is more defined and more deterministic than the original program. If two programs are refinements of each other, then the programs are equivalent.

title: Program transformation


text:
Talk:Veliko Tarnovo Province

[Untitled]
There was a move request to "Oblast", but a small majority was opposed. Radiant_ >|< 00:20, 30 October 2005 (UTC)

Discussion at Talk:Oblasts of Bulgaria

title: Talk:Veliko Tarnovo Province


text:
Talk:Atman/Archive 1

AFAIK its Ãtmã or Ãtman, not Ãtmãn. Google confirms this (227, 98 and 0 hits respectively.) -- Arvindn 17:27, 28 Feb 2004 (UTC)

Re. April 20 Edits! Thanks Kukku - excellent. (20040302 08:21, 20 Apr 2004 (UTC))

Non-Belief
The references are enlightening to a certain extent, but it seems wholly irrelevant to go into a tangential exegesis of Buddhist philosophy and their rebuttal of Hindu metaphysics. This would be like devoting an overdone section on Jewish rebuttals of Christ in the Jesus article. Now, perhaps, I should supply the article with more meat and gristle regarding hard-core history of Atman in Indian philosophy, but later on I believe it requires some sort of culling. --LordSuryaofShropshire 19:19, Jun 21, 2004 (UTC)

 * ::chuckle:: "This would be like devoting an overdone section on Jewish rebuttals"--you, sir, are fishing for trouble. ;) BTW, Have you checked Jesus Christ? There are comparable-in-length (1-3 paragraphs each) segments for Jewish, Muslim, and "Non-Christian" (i.e., "other") interpretations of Jesus, with a total length in excess of the entire ātman article. Now, the whole page could use some cleanup and rounding out, but I don't see anything wrong with explaining (a) why Buddhists don't believe in the concept, (b) how they get around it (which is nontrivial for something as philosophically ubiquitous as the self), and (c) how they differ from groups of Hinduism who also offer critiques of self but do not reject the ātman concept. -- कुक्कुरोवाच|Talk‽ 20:08, 21 Jun 2004 (UTC)

That's fair. More important, I guess, I will need to concentrate on adding to the primary Hindu understandings. The horrific imbalance of understandings and definitive views should be corrected soon enough. --LordSuryaofShropshire 22:25, Jun 21, 2004 (UTC)

 * I guess we need to sort out how this works. As it is, I don't think Atman is at all a Buddhist concept and that needs to be discussed, as it is on my talk page. Perhaps more input is necessary, but at the risk of being redundant, a Hindu concept against which the Buddhists argue doesn't seem to render it a "buddhist concept." In that case, "God" is a nihilist concept, dictatorship and monarchy are both democratic concepts, icon is a Protestant concept (in that their genesis lay in rejection of many Catholic practices, such as the heavy use of imagery), etc. etc. etc. I don't see how Atman as a "Buddhist concept" is at all tenable. --LordSuryaofShropshire 01:21, Jun 22, 2004 (UTC)

 * I don't particularly think we do need to sort out how this works; this will be ugly, but effective, and elegance tends to elude us. Remember that we're not defining a systematic exclusive ownership tree; the point is to have categories bring together a complete set of subtopics. And no discussion of Buddhist philosophy would be complete without reference to ātman, just as no Protestant cat scheme would be complete without reference to the debate over transsubstantiation. The categories in WP work more like indices and less like TOCs than I think you realize. For the record, I still think having pages like ātman and saṁsāra labeled "Indian" would be better, but ::shrug:: I'd rather go for ugly and effective than elegant and a locus of pointless struggle. -- कुक्कुरोवाच|Talk‽ 01:34, 22 Jun 2004 (UTC)

 * Your brand of aesthetics seems highly tender and liable to quick upset if two lines instead of one should grace the page. I too would be more content with "Indian philosophial concepts" if it did any sort of justice to the topic. No matter how utilitarian the nascent aim, it ends up partially defining and informing the encyclopaedia's view on the topic. Buddhist discussions needn't erroneously label an entirely Hindu concept "Buddhist" in order to heavily reference it in shunyata articles. Frankly, most of Indian philosophy, indeed, more realistically put Indian religion, is a wild bleeding over of concepts and ideas that are sometimes distinguished, sometimes not, based on the sect in question. This is true for things like karma, dharma, etc. But Atman I still disagree with the Buddhist concept section. It doesn't make sense. Just because Protestants speak of icons, or Nihilists the 'god'-concept, doesn't mean those concepts suddenly become a part of their system's theology or philosophical framework (by framework I mean that of Protestanism, or Nihilism, not the historical or situational backdrop in which they reacted or worked with prevailing ideas of the time to form their own). You didn't address the counter-examples. No one lists "shunyata" as Vedantic concept, no matter how much earlier Advaita (the first of the three systems) relied on proofs by contradiction involving "shunyata." Analogously, "Atman" though a concept examined by Buddhist is not itself a "Buddhist concept." It is a reference point, which is far different. If BUddhist pages need references of "Atman" they can use atman or cite the concept in the body of the work or in footnotes. THere are many ways to accomplish this, and in the interests of albeit amateur but nonetheless scholarly accuracy as opposed to nebulous compromises that obscure the topics at hand, we should most certainly 'work them out.' --LordSuryaofShropshire 02:00, Jun 22, 2004 (UTC)

 * "My brand" of aesthetics does indeed prefer not to use twice the verbiage to convey a message if unnecessary, but so it goes. I'm not clear on how "Indian philosophical concepts" fails to "do any justice", but if we both agree it's not to be, there's no need to argue that. The icon example is a poor comparison; better consider "transubstantiation", which would clearly fall into the province of Protestant philosophical concepts, even though Protstantism is largely founded on a critique of it. Again, the categories on Wikipedia are not about making and substantiating complex claims about intellectual ownership; they are about collecting broadly associated topics together for easy reference; they should err on the side of inclusion in boundary areas, not on the side of exclusion--though I don't think this is one of the trickery areas. I'm restoring the category tag, having provided you with a reply, though I think making article content hostage to our interesting but somewhat closed little discussions is probably a bad thing. -- कुक्कुरोवाच|Talk‽ 15:03, 6 Jul 2004 (UTC)

Category
I have removed the Buddhist philosophical concept reference since none of my arguments have been adequately met. It is clear that the Buddhists do not believe in Atman and that it is not a Buddhist idea, but rather they react to it. I will leave the somewhat inappropriate "non-belief" section in though a much more fleshed out explication of Hinduism and its birthing of atman needs to be given. --LordSuryaofShropshire 21:46, Jul 5, 2004 (UTC)

 * I still vehemently disagree with your view of Category. I do not believe it is merely a reference section, nor do I see it to be, as you put it, anything to do with "intellectual ownership." Categories are structured to show the reader or casual peruser the interconnectedness of various concepts within a larger framework and their relevance as an element of that (in this case philosophy) idea. Atman is not a Buddhist concept.

 * I agree that categories are structured to show the reader or casual peruser the interconnectedness of various concepts. If you look at the way the category system has been designed and implemented, in particular its is basically a Wittgensteinian "family resemblance" model of assocation, wherein overall terms describe clusters of ideas that are linked together in practice. The only sense in which Atman is not a Buddhist concept is the authorial sense, in that Buddhists didn't invent it, and the category system simply is not a system of attribution. -- कुक्कुरोवाच|Talk‽

 * I recommend that others weigh in on this, but I do not feel like it is appropriate from Buddhist philosophical concept to be a category for Atman. Pages on Buddhist ideas, like shunyata, for instance, can easily, within the body of the article, reference atman a thousand times, if that's how central it is to proof by negations, and place it in "See Also" sections. But in the interests of accuracy it is untenable to place Atman as a 'Buddhist concept.'

 * Well, I think we're clearly at an impasse here, so we manifestly will need others to weigh in. -- कुक्कुरोवाच|Talk‽

 * I find it ludicrous to suggest for a moment that Atman is not included as a Buddhist philosophical concept. Shantideva(pretty much centre-stage late Indian Buddhist philosopher) clearly informs us that in order to be able to deny something, we first of all need to know what it is that we are denying.
 * Without contacting the entity that is imputed
 * You will not apprehend the absence of that entity
 * Bodhicaryavatara

 * Regardless, it is not too hard to see that the denial of an object is just as philosophically involved as it's assertion.

 * For an idea about just how central to Buddhist philosophy Atman is, I invite you to count the number of times the word 'self' (here translated from Atman) is used in the Madhyamakavatara (http://gileht.com/Chandrakirti_Madhyamakavatara_19.htm). Most clearly, the term Atman is an involved term used by many Indian philosophers. It is not 'owned' by Buddhism or Hinduism in any sense - though we may say it is specifically enhanced and developed in the Indian subcontinent.  It is quite possibly a loanword, as I hear it is of uncertain etymology in Sanskrit.

 * Regardless, my interests are not in how force any term/concept into a single schema or taxonomy. Such ideas (to me) seem distinctly 19th century. Any categorisations must be plural and inclusive, and must reflect the flexibility, multiplicity and complexity of the many overlapping conventions which adapt and adopt such a term. Moreover, categorisations must be as dynamic and as topical as the concepts that they are attempting to relate to.

 * As a corollary, I regard any ideas that there is only one valid interpretation of the meaning of a term as belonging to the dark ages of absolutism. I doubt that I stand alone. (20040302 08:30, 8 Jul 2004 (UTC))

 * "Transubstantiation" is not at all clearly Protestant! Indeed, it's a Catholic concept with which Protestant 'concepts' DEAL. It is erroneous logic to equate something about which someone or something discusses at great length as being a part of his/her/its philosophy.

 * You seem to be assuming that the category system on Wikipedia implies a certain ontology, and in particular that by assigning something to a given category, some specific claim about its essential nature. What is more, we have a simple disagreement about the assumptions underlying what it takes to be "a part of" a philosophy, and you can repeat your formula about "dealing with" as many times as you like, but it's going to have any force for me. -- कुक्कुरोवाच|Talk‽

 * By the way, the only reason the 'icon' example is a 'poor comparison' is because it doesn't seem to favor your stretched reading of inclusion in a framework of thought.

 * Protestantism arose as a reaction to Catholicism
 * Buddhism arose as a reaction to Brahminical Hinduism

 * A major bone of contention was iconolatry
 * A major bone of contention was belief in Atman
 * No. A 'bone' of contention was that ideas of Atman are good for you.
 * Major bones of contention were belief in Varnas, animal sacrifice, and the final authority of texts see below.

 * Iconolatry was central to Catholic belief, and Protestants rejected it
 * Atman was central to Hindu belief, and Buddhists rejected it
 * No. Buddhists did not reject Atman, they identified it as being damaging.
 * Buddhists did reject
 * Varnas, or caste as interpreted by Brahminical Hinduism
 * Animal sacrifice as promoted by Brahminical Hinduism
 * The final authority of texts (including the Vedas) (20040302)

 * Thus, Protestantism was in part dependant on a critique of a concept that was not its own
 * Thus, Buddhism was in part dependant on a critique of a concept that was not its own

 * In point of fact, transubstantiation (or, to put it more broadly, the question of the eucharist) is a much better example, because it was a fertile and lively topic of debate within early protestantism, where different sects applied different approaches in their attempts to re-interpret the eucharist, with various levels of rejection applied. And also because we're talking about assocation of philosophical concepts, not of disputes over worship practices, etc. -- कुक्कुरोवाच|Talk‽

 * The same goes for transubstantiation. As I've said, the utilitarianism of 'categorizing' is not its only purpose, and it does indeed serve to elucidate the nature of the subject in question. Someone learning about Buddhism who perhaps saw Atman in the listed 'Buddhist philosophical concepts' would be horribly confused as to why something to do with Self had been stated as Buddhist. It implies somehow that Buddhists 1) came up with the concept or 2) at least believed in it. Rebuttals of ideas should be mentioned in articles dealing with pages that are really about "buddhist philosophical concepts," like shunyata, or the "Buddhism" page where a mention about its growth is made. --LordSuryaofShropshire 15:55, Jul 6, 2004 (UTC)

 * The question is in what way categorization serves to elucidate the nature of the sujbect. You seem to believe that categorization is about making statements about what a thing is or isn't, whereas I'm pretty sure that's what articles are for, while categorization is about showing the interrelationship between topics. It in no way implies that Buddhists came up with or believed in the topic; at worst, it implies that Buddhists took it seriously and that spent time philosophizing about it, which they manifestly did. And no one is going to be "horribly confused" as to why it's listed in association with Buddhist philosoophy. Please.

 * What is more, you seem to be laboring under the misconception that the Buddhist philosophical conception of atman is co-referential with the Hindu conception of atman, i.e. that Buddhism is purely responding to Hindu doctrines. Atman has a life of its own in Buddhist theorization, as the re-emergence of versions of the metaphysical self in later Buddhism alongside versions of critique of the Atman and affirmation of the doctrine of anatman make clear. To make a dogmatic claim that the Atman of Buddhism is always also the Atman of Hinduism would be ridiculous, but to claim that Atman is not present in Buddhist philosophy is also ridiculous. Thus, even under a strained formalistic rendering of categorization (which I in no way endorse) the Buddhist philosophical concepts tag would still be fitting. -- कुक्कुरोवाच|Talk‽ 04:37, 8 Jul 2004 (UTC)

 * Discussions of critiques of ideas, btw, are utterly appropriate material on for articles on those ideas; indeed, non-discussion of critiques is POV. -- कुक्कुरोवाच|Talk‽

 * The more I think about this, the less I have an opinion. If by "Buddhist philosophical concept" we mean a concept that arises from or is advocated by Buddhist philosophy, then Atman is clearly not a Buddhist philosophical concept.  If by "Buddhist philosophical concept" we mean a concept that is addressed in Buddhist philosophy, then Atman clearly is one.  In conversation, I would definitely favor the narrower definition for sake of clarity.  For the category listing, I'm not sure I see the downside to the broader one.  I guess one problem is that people who don't know much about the subject to begin with might come to the page, see the categories, and make assumptions about Hindu and Buddhist beliefs. - Nat Krause 07:52, 7 Jul 2004 (UTC)

 * Well, my thoughts and arguments rest on the validity of your third sentence; Regarding your second sentence, I consider the idea "Atman arises from (a) philosophy" to be mistaken, as it was/is a common enough word in Sanskrit - it was not necessarily coined as a philosophical term. The other option of your second sentence, that a concept needs to be advocated by a philosophy to be a philosophical concept is possibly more debatable; personally, I think it would be hard to argue this idea - I would say that God is an important philosophical concept of atheists (without a concept of God, they could not be atheists) but atheists certainly do not advocate God!

 * Regardless, according to Nalanda Buddhists, the concept of Atman indeed does exist as a cognitive obscuration, and if it did not exist, then all beings would be free from Samsara. So we can say that the Buddhist philosophical concept of Atman is indeed distinctly Buddhist, and distinctly an asserting concept: It is distinctly Buddhist in that (only?) Buddhists define it as being a cognitive obscuration, and it is an assertion in that Buddhists define it as existing, (rather than non-existent). (20040302 11:53, 9 Jul 2004 (UTC))

 * The decision should be made on the basis of usage practices. I don't see it as likely that someone is going to either (a) see the B. phil. concepts tag on the Atman article and be misled (they'd have to not look at the article at all, but still scroll down and look at the category or (b) see the Atman article on the category page itself and go, "Oh, I see that Buddhists believe in the Atman, let me tell my friends" without looking at the article. On the other hand, I can certainly see someone going to the category page because they wanted to browse through Buddhist philosophical concepts and finding the Atman article important reading for that topic. -- कुक्कुरोवाच|Talk‽ 04:37, 8 Jul 2004 (UTC)

Addressed to both kukkurovaca and 20...: Both of you seem to think that this is some sort of battle.
 * More like an attempt to help you free your mind. (20040302)

Unfortunately, these urges are not shared by me. First off, Kukku... pulling Wittgentstein or, for that matter, Platonic forms to justify this ludicrous connection is still not going to change my mind on the matter, just as my 'dealing with' arguments seem not to be able to alter your stance. As for 20, while I appreciate your invitation, I also ask you to leave aside meaningless bead-counting, which we can save for malas, and inquire as to the real nature of what a buddhist concept is. Neither of you seem to understand that regardless of exclusivity or inclusivity or the 'dubious' etymology of atman it is still not a Buddhist concept.

 * Atman is indeed a Buddhist concept. Let me cite from Candrakirti's Commentary on Aryadeva's 400 verses where he contextualises (defines) his use of Atman:
 * "Atman" is an essence of things that does not depend on others; it is an intrinsic nature.
 * Candrakirti is not required to say that this definition of Atman is cognate with the various Hindu concepts of Atman; in fact he spends time carefully arguing against many various non-Buddhist and Buddhist concepts of Atman. It is because of the fact that Buddhists assert Atman (and define it in exclusively Buddhist ways), that Atman is indeed a Buddhist concept. What I agree with you about is that the concept is not exclusively Buddhist. But the various Buddhist ideas of Atman are NOT solely the negation of the various Hindu concepts of Atman, but also many Buddhist concepts of Atman. Something which a minute amount of study on your behalf would rapidly uncover. (20040302)

Anatmavada is on the other hand a Buddhist concept. transubstantation and iconolatry are both excellent examples because beyond the mechanics of ritual they intimate higher ideals of the practiced religion which, if you didn't realize, affect and have ramifications on both philosophical doctrine and practice.

In the same way, 20... you can repeat atman ten thousand times in a Buddhist prayer of a thousand words, but in the end their usage of Atman is as a negation.
 * No, it is not a negation. It is an assertion. Buddhists do not deny the existence of Atman; they merely claim it exists as a cognitive obscuration. So the fact that Buddhists have:

 * 1) assertive definitions of Atman which
 * 2) play a central role to Buddhist practice in a manner which
 * 3) is distinguished from Hindu philosophy demonstrates that
 * 4) Atman is a Buddhist philosophical concept.

 * A Buddhist may argue that if after all you are right and Atman is solely a Hindu concept, then only Hindus are stuck in Samsara! Nobody has suggested that. (20040302)

If I, say, create Suryism, a new philosophy, and for about half my initial treatise spend time denying the doctrine of Kukkurovacism, it doesn't suddenly render Kukkurovacism a Suryist philosophical concept.

 * This is a poor analogy. Atman is a word in Sanksrit that has/had common useage outside of the context of Hinduism. Claiming "The word Atman is a Hindu philosophical concept, not a Buddhist philosophical concept" is not the same as saying that "Hinduism is not a Buddhist philosophical concept". If I missed the point, please re-express it (20040302)

These arguments are ridiculous. I do not think that someone looking at a Category page will immediately run off to their friends and tell them that atman is Buddhist, however, by that same logic, I do not think that the absence of that 'atman' entry will sap all receptivity from their heads and render them incapable of understanding that atman is important to understand, as a negated concept, in Buddhism, when they proceed to read articles on yogachara or shunyata and start differentiating BUddhist metaphysics from Hindu metaphysics.--LordSuryaofShropshire 17:26, Jul 8, 2004 (UTC)

 * Okay, this is starting to get silly--or, rather, is continually getting sillier. And it seems clear that Surya and I, at least, aren't going to be moved any farther this way. Should we consider getting some mediation? And if so, how does one go about that? -- कुक्कुरोवाच|Talk‽ 15:44, 9 Jul 2004 (UTC)

 * Surya, do you have an objection to Varnas being attributed with Category:Hindu philosophical concepts ?

 * The way the page reads it's like fixed caste was always the Hindu way when it was in fact not so. At one point it was as nomenclaturally mobile as our 'blue-collar' and 'white-collar' appellations are today. Varna meant color or shade, and the 'caste' name is Portugese, and thus the title is anachronistic. Vedanta, Yoga, Tantra and Bhakti schools from the Upanishads to the present day have been littered with Hindus denying caste. There is no mention of either the concretization (gradual) of the system or the historical denial of the way it had become by Hindu figures and texts. What of that? No mention? It sounds biased and inaccurate as it is now, and seems to equate social frameworks justified by religion as the religion itself, like attributing feudalism to Christianity since the church supported Divine Right. Dharmashastras even in their hey-day were not followed by the majority populace, while at the same time ridiculously prejudiced caste practice was followed by Brahmins even till today in the South and Rajasthaan. It bled over to Muslims and Christians. I think varna needs to be separated from caste, since they're not the same thing. If the article cites caste as it grew but seeks to define varna, then we're on different topics. If it is NPOV, of course the Varna article should be a Hindu Philosophical Concept. However, as of now, it is woefully off-base and lop-sided (compare religion and the practice of its adherents). --LordSuryaofShropshire 06:44, Jul 11, 2004 (UTC)
 * Well spoken, though maybe you would like to put some of this paragraph into the Varnas article, so that at least the uneducated do not continue to be blinded by mis-attributed history and the false views of others? (20040302)

mediation
Requests for mediation is what you'd be looking for I suppose. For the record I think it's fine to link the buddhist philosophy catagory, and Surya must understand that since Buddhism comes from Hinduism, most (if not all) Hindu concepts are also concepts within Buddhism, even if they are interpreted differently. The argument is similar to a Jewish person saying Christians interpret the passover differently, and thus it is not a religious concept for them. Sam [Spade] 16:42, 9 Jul 2004 (UTC)

 * Sam Spade: I disagree thoroughly with your analysis of the situation. Buddhism comes from Hinduism, therefore the concepts are shared equally by both. This is simplistic to a glaring fault. Also, your passover analogue is horrifically off-base, for the reasons that unlike Hindus and Buddhists, Christians and Jews reverence the to a great extent the same book (Old Testament) and that Passover, as a result, is sacred to both of them and foundational to both of their faiths only through affirmation. The negative recoil against a concept does not mark anything but a reference point, as in the recoil against God in atheism and atman in Buddhism. Also, most Buddhist concepts might by Hindu, but certainly not all. I have no problem when something legitimately Buddhist (though shared by Hinduism) is plugged as such because it simply makes Academic sense. This has nothing to do with possessiveness of a concept, as such childishness doesn't really jive with the more sound arguments I believe I am making. The centrality of atman in Buddhism is in its importance to the development of what is a Buddhist concept, that of anatta. Indeed, the supposed 'non-belief' in Atman and Buddhist critique is much more germane to an article on that, or anatman, with references from Atman to this Buddhist understanding of a Hindu concept.--LordSuryaofShropshire 19:34, Jul 10, 2004 (UTC)

 * As for 20... notwithstanding your gratuitious smart-aleck remarks, being that I'm not concerned with dregding up evidence for your arguments (makes little sense for the defense lawyer to work for prosecution, wouldn't you say?), it is interesting to finally see something that actually justifies the argument. Note that nothing of this nature was ever on the Atman page and did not speak to this understanding. I will therefore split the page.--LordSuryaofShropshire 19:38, Jul 10, 2004 (UTC)

Page-splitting
Are other people happy/comfortable with the solution of splitting the pages? I haven't decided myself. -- कुक्कुरोवाच|Talk‽ 02:52, 12 Jul 2004 (UTC)

 * I think the only theoretical benefit of this page-split is in regards to ending the debate you all were having, which it only puts off. Unfortunately it does a diservice to the reader, and mistakenly insinuates that the definition of the term is different within the two philosophies. I'm not going to undo it now, due to the heat of the moment, but I will in time, and hope that cooler heads will prevail. Sam [Spade] 03:59, 12 Jul 2004 (UTC)

 * Sam, the definition of the term is different in Hinduism and Buddhism - especially within philosophical contexts, and there are more than two philosophical positions regarding the term! There are at least four in Buddhism alone.

 * However, regarding the page split, I feel that it is indicative of a wish to "ring fence" Hinduism and Hindu topics in Wikipedia (rather than an "up-board") which I find completely unsuitable to the intents and purposes of the Wikipedia community at large. (Tantra is an example of an article which has become more or less exclusively Hinduism-owned (and guarded) on Wikipedia, though there is a vast and profound tradition of Buddhist Tantra which is not merely cognate with Vajrayana).

 * For an example of where similar articles have not been split, see Dharma, Karma and Samsara. Regarding the latter two, I am not happy that they have  tables in them. In fact the (new) Categories system should do away with such tables (Hinduism, Buddhism and others) on the grounds of redundancy. (20040302 08:28, 12 Jul 2004 (UTC))

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Talk:Varna Province

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Talk:Vidin Province

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User talk:Soorja

Hello, my 10 year old daughter needs to complete a project on "wormiculture" I have been searching the web for quite some time but cannot find any article describing What? Why? or How? of "wormiculture". Can someone out there help me please?

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User:Iav

My Homepage

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Talk:Yambol Province

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Wikipedia:Articles for deletion/Jeremy Tankard

 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 Speedied under A7 --Doc (?) 08:42, 30 September 2005 (UTC)

Jeremy Tankard
Not notable. Spam. Jwissick (t)  (c)  08:38, 30 September 2005 (UTC)
 * The above discussion is preserved as an archive of the debate. Please do not modify it. Subsequent comments should be made on the appropriate discussion page (such as the article's talk page or in an undeletion request). No further edits should be made to this page.


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Haydon Manning

Haydon Manning is an Australian political scientist and Adjunct Professor with the College of Business, Government and Law at The Flinders University of South Australia.

Early life and education
Manning is the son of historian Geoff Manning, born c. 1958.

Manning studied at Flinders University, where he earned a Bachelor of Arts degree with Honours First Class, and PhD in 1994. He was a member of Fliders University academic staff between 1985 and December 2018.

Career
Manning's areas of interest include voting behaviour and electoral politics, political parties, South Australian political history, politics of uranium mining and political satire. He taught a range of topics including "An Introduction to Government and Democracy"; "Parties, Voters and Elections in Australia"; "Environmental Politics"; "Government, Business and Society" and "The Politics of Climate Change".

Manning contributes to commentary on South Australian and national politics. His commentary on political matters has been published by mainstream Australian newspapers, academic journals and websites InDaily, The Conversation and On Line Opinion. His academic publications have featured in the Australian Journal of Politics & History, Australian Journal of Political Science, Environmental Politics and the Journal of Industrial Relations. He also frequently presents 'civics and citizenship' education seminars to local government leadership programs and various community organisations such as The University of the Third Age.

Manning co-convened the Electoral Regulation and Research Network, South Australia and for many years was the Coordinator of the Copland Leadership Program run by the Committee for Economic Development of Australia's (CEDA) South Australian branch.

Nuclear industrial politics
Manning shifted his position from opponent of nuclear industrial activity to advocate for it during the 2000s. On 7 June 2011, Manning delivered a presentation entitled Mugged by Reality – Why I Shifted from Anti-Nuclear to Pro Nuclear. In his presentation, Manning wrote that "New reactor designs and technical resolution of waste disposal were convincing and reassuring." Manning studied the Cold War defence strategies associated with nuclear weapons proliferation and concluded that domestic use of nuclear power was essentially unrelated to weapons proliferation. Manning also acknowledged Professor Barry Brook as an influence, through his work on climate change. Manning argues that nuclear power is preferable to coal-fired power, and believes that the industrial development of China and India and their increased energy consumption is inevitable.

When Manning taught environmental politics at Flinders University, he focuses "mainly on the politics of climate change and critical analysis of core assumptions underpinning the "traditional" environment movement." and contrast this to the "eco-modernist" discourse. He has stated that the combined effect of informing students of the moral argument which emerged during the 1970s, that Australia should receive nuclear waste as it has benefited from the mining and export of uranium oxide, and exploring nuclear power's role in reducing carbon emissions from electricity generation, leads many of his students to shift their positions on nuclear matters.

Barry Brook has referred to Manning as "a good friend" and has republished a 2010 opinion article written by Manning regarding his adoption of a pro-nuclear position.

In 2012, Manning facilitated the inclusion of nuclear industrial advocates Ben Heard and Barry Brook in the Copland Leadership Program he coordinated for CEDA's SA Branch. The program ran a series of monthly seminars at Flinders University from July through November. The program's 2015 seminars also included the topic "SA's Nuclear Future".

In 2011, Manning co-authored a chapter of the book "Australia's Uranium Trade: The Domestic and Foreign Policy Challenges of a Contentious Export". His contribution was written with Geordan Graetz and was entitled "The Politics of Uranium Mining in Australia". In 2015, Graetz was employed as a research assistant to the Nuclear Fuel Cycle Royal Commission in South Australia, and Manning provided commentary on the Commission and its work to various media outlets.

In August 2015, Manning wrote an article in response to the Nuclear Fuel Cycle Royal Commission for the AusIMM Bulletin entitled A nuclear future for South Australia? He speculated that "the most significant factor at play may be what is on offer from one or a number of foreign countries willing to finance, at no cost to the state, nuclear fuel recycling and fabrication, in return for the hosting of used nuclear fuel rods." Referring to Senator Sean Edwards' proposal for the receipt and reprocessing of spent nuclear fuel with associated electricity generation, Manning predicted "a testing time for those who argue with passion against all matters nuclear because, for the first time, the focus will be on tangible economic benefits and detailed justifications." He concluded his article with reference to the Breakthrough Institute and pro-nuclear environmentalism, stating his belief that "eco-modernism offers an epistemological justification for Generation 4 nuclear power, even placing it ‘on the moral high ground’ when framed within the context of climate change. South Australia may yet play a key role in the journey to wean economies off fossil fuels and along the way arrest its own genteel decline."

On 12 April 2016, Manning delivered a public lecture on nuclear topics entitled Matters Nuclear and Political Irony in South Australia.

Manning has spoken on nuclear matters at events at the request of the WA Chamber of Mines and organised by the AusIMM.

Criticism
Manning's discussions of nuclear industrial activities have been criticised by Friends of the Earth Australia. Spokesperson Jim Green has criticised statements made by Manning in articles published in academic journals, on opinion websites and in Australian newspapers.

Publications

 * Manning co-authored the book Worth fighting for : work and industrial relations in the banking industry in South Australia with his father, Geoffrey H. Manning. (Geoffrey Manning was an historian who wrote several books on South Australian history. Among them is an account of Haydon Manning's grandfather's role in the establishment of the McLaren Vale wine industry. )

title: Haydon Manning