text:
Talk:Turki al-Hamad

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WikiProject Biography Summer 2007 Assessment Drive

The article may be improved by following the WikiProject Biography 11 easy steps to producing at least a B article. -- Yamara 21:36, 2 July 2007 (UTC)

Various
I´m glad to see this stub expanded! Just 2 notes: Is book no. 3 in the triology translated to English? I don´t think so? I cannot find any reference to an English ed. And should it be in the bibliography if it is (yet) only available in Arabic? I belive he has published about 14 books in Arabic.

-also: the date, 1998, must be wrong? "Adama" came first in Arabic in 1998, I belive "Karadib" (<-that is what my english version of "Adama" calls the third book in the series) was first published in Arabic in 2002. I suggest that this book is moved out of the Bibliography (perhaps renaming it: "Bibliography, in English" -or something like that.)

PS: I just changed the date: now it was contradicting the text "After the first, in 1999, Crown Prince Abdullah, who succeeded to the throne in August 2005, offered him bodyguards for his protection. The next three were issued by the country's religious clerics after the publication of the third in the trilogy, Karadib". But I´m not 100% sure that 2002 is correct! Huldra 02:01, 3 October 2005 (UTC)

 * I got confused about the dates too. I think only the first two are translated. I took the 1998 date for Karadib from Amazon. But you're right: it seems to make no sense in terms of the chronology. I may try to find an e-mail address for Saqi books and ask them for the correct dates, and for the names of his other books. I have no objection if you want to move Karadib into a separate section, or remove it entirely.

 * Regarding his birth place, I took out the reference to his "native Saudi Arabia" because I recall reading somewhere that he was born in Jordan, though now I can't find a reference for that, but I'll keep on looking. SlimVirgin (talk) 06:53, 3 October 2005 (UTC)

 * I also meant to say thanks for creating the article. He's an interesting writer. SlimVirgin (talk) 07:18, 3 October 2005 (UTC)

 * Thanks, and yes: he is an interesting writer (though I´m not sure I will say that he is a great writer) ..anyway: I removed Karadib, the ref. you gave clearly say that the book is in arabic. (It will be translated though; according to the Daily Star ref. it will come "in a years time" from Jan.-05) Also: I´m still completely confused as to when Karadib was first published. I see several ref. to the book first published in 1998, but the Time mag. article say 2000.
 * Also: about his birth place: In the publishers note in Adama it says: "Despite being officially banned in several countries throughout the Middle East, including the author´s native Saudi Arabia, Adama attained bestseller status within one month of its initial printing in 1998." That is the Saqi, 2003 ed. I cannot remember seeing anything about him being born in Jordan, are you sure you are not mixing him up with Abdulrahman Munif? ..I first heard of Turki al-Hamad on Saudi webloggers pages, and they certainly talk of him as "their own". Huldra 14:03, 4 October 2005 (UTC)

The Winds of Paradise published, ref: NYT, June 9th: http://www.metransparent.com/texts/neil_macfarquhar_saudi_reformers_seeking_rights_paying_a_price.htm  -Huldra

 * Hi Huldra, I found a reference for his being born in Jordan here and I'll shortly add this, and other information from the article. A word about the references section: this is for articles and books that were actually used in the compilation of the page. Further reading is for material that wasn't actually used, but which the reader might nevertheless find interesting in relation to the subject.

 * Also, I made this invisible, as it's not clear. "One fatwa was later withdrawn. According to Ain-Al-Yaqeen in 2003, Sheikh Ali Al-Khudair, a well-known Saudi scholar who was arrested in Madinah for supporting terrorist attacks, had repented. In an interview with Saudi television, conducted by Sheikh Aaid Al-Qarn, Sheikh Al-Khudair withdrew the fatwas he had issued declaring the Saudi thinkers Turki Al-Hamad, Mansour Al-Naqeedan and Abdullah Abusamh as infidel."

 * According to this publication in 2003, or he withdrew it in 2003? Al-Khudair repented? Do you mean withdrew the fatwa? Then you refer to an interview with Saudi tv, so are you quoting the newspaper quoting the interview? If so, you should make that clear. Also, no need to say who conducted the interview unless it's pertinent. And you say he withdrew the fatwas, plural, yet earlier you say only one was withdrawn, though I'm assuming you're including the ones against the others, but it's unclear from the writing. Finally, any source linked to should ideally be added as a full citation to the References section. Cheers, SlimVirgin (talk) 16:30, 4 October 2005 (UTC)

 * Okay, I've added that he was born in Jordan, created different sections and an intro, as it was getting too long for one section, and I've reduced the material about the withdrawn fatwa to one short sentence, linking to the source, which is now added to References.

 * For future reference, it's best not to copy what you find in the sources word for word, unless you quote them and attribute it e.g. "thinly disguised sketch of the lives of ..." and that the Sheikh "repented." Cheers, SlimVirgin (talk) 17:23, 4 October 2005 (UTC)

Protection
I've briefly protected because of vandalism from an AOL user. AOL customers can change IP addresses with each page they load, so blocking the addresses usually isn't enough. I'll unprotect in a few hours. SlimVirgin (talk) 19:28, 5 November 2005 (UTC)

Hey I am the person that has been "vandalizing" this page and many others yesterday and today. I would like to apoligize for any inconveniences that this has caused. It will not happen any more, I got bored and just started playing around and since this was the first page I found I decided to vandalize it for entertainment. Sorry, If you like to unprotect this page feel free to since you will not have to worry about me vadalizing it, also I might actually contribute to this website in the future.

-Mike

 * Thank you, Mike, that's appreciated. Welcome to Wikipedia! ;-D SlimVirgin (talk) 01:36, 7 November 2005 (UTC)

I really do feel bad about what I have done. - Also I am the same person who "vandalized" the Star Wars article, so feel free to unprotect that also

 * Thank you for explaining, Mike. I was really wondering what on earth was so offensive about this article :-) Oh, well, I agree with SlimV here: your apology is much appriciated. You are welcome to Wikipedia, Regards, Huldra 02:03, 7 November 2005 (UTC)

One more question, did yall ever find out who i am because I did leave a bit of a trail, all you would of had to do is analyze a few peices of information closely.

 * Lol! Well, since I´m not an admin, I can honestly say I don´t know. But if I were you I would not expect an answer to that question. Regards, Huldra 03:18, 7 November 2005 (UTC)

Why should I not expect a response?
 * Mike, since I´m not an admin or a member of the group who go on regular "vandal-patrol", I can only answer for myself. (I´m only here because I wrote part of this article + the "Emily Ruete"-article). So:
 * Firsty: Though certainly not appriciated, what you did was not exactly the worst case of vandalism WP has experienced. Not by far. Some vandals continue for days or weeks, even months.
 * Secondly: I have met several editors on Wikipedia who started as vandals...then regretted their behaviour and went on to become well-respected editors. You will see that most Wikipedians are quite forgiving. We all do mistakes. In other words; I don´t think people will spend much time or energy analysing who a one-period vandal is. Who cares? There are far, far more important things to do.
 * Finally: If somebody has a method of finding out/has found out who you are; why should they tell you? If I was dealing with long-term vandals I would not want it to become generally known how, or if, I could find out who those vandals were. Do you follow me? It is like not showing all your cards. But remember: this is just the opinion of ONE user on Wikipedia (namely me). Other edititors might have a different opinion. I can only advise you to get a user-name (user-account), and start experimenting in the sandbox or on you own user-page. When you start contributing to WP you will not have time to be bored again ;-) Regards, Huldra 07:15, 7 November 2005 (UTC)

What is the point of the sandbox? Oh and for the reference, this was not the only page I vandalized, I did this to 50+ pages besides this several times each in some cases.

 * hmm, yes, as I said: I also "watch" the Emily Ruete-article (as I wrote most of it), and I did notice it got vandalized, too... Anyway, in the sandbox you can experiment all you want...beeing bold ..or you can beup in the sky or colorful . In short: play around..;-) If you create a username you can do the same on you user-page. Good luck, regards, Huldra 16:31, 8 November 2005 (UTC)

Other Saudi cultural critics?
I heard a story on the BBC world service which featured an interview with a scholar named Hassan al-Maliki, whom I gather is critical of Wahhabist doctrine and the Saudi power structure. According to the same report, his books are banned in Saudi Arabia and he is not permitted to write for Saudi newspapers.

I found an additional reference to him here, .in an article that also mentions Mr. al-Hamad, though when I searched for Mr. al-Maliki, I only found articles about Nouri al-Maliki

I am in no way qualified to discuss this man's work or position within Saudi society, though I am inclined to believe that he warrants a presence on Wikipedia.

Best,

-Andy

title: Talk:Turki al-Hamad


text:
Talk:Rajput/Archive 7

You want to have a go at it with Sikhs
Obviously wisesabre you do not know a thing about history. First of all the Sikhs were heavily persecuted by the muslims for not converting to Islam. Second the Sikhs came from Hindu families, and it was a custom for the eldest son among Hindus living in the Western parts of Punjab to give their eldest son to the Khalsa to fight the muslims.

''When you say Muslims, are you referring to the Mughals or the local families who had no part in the killing of their leaders? Be spicific and don't generalise, thats a very naive and insensitive comment to make.''

Third all the Sikh Gurus had their chidren married within their caste. Fourth, my maternal uncle (Mamaji) is Maharaja Bhupinder Singh of Patiala, the families of Nabha Faridkot, Jind and Patiala are all Sikh Royalty, whoa are you trying to argue with on Sikhism? Guru Nanak Devji even referred to the coming of Babur and Islamic hordes as the coming of Satin, read the Granth Sahib.

''But he also visited Mecca and paid homage to many great Sufi Saints of India also didn't he? He also read and studied the holy Quran and his close friends Saint Bu Ali Shah Qalandar and Saint Mian Mir both aided his temple construction. Your contradictory above point proves your ignorance to these simple facts of your Spiritual leader. The only way to redeem your statement here would be to acknowledge that the hoards of Satan are referred to as Babur and his men, as opposed to Islam. If it was Islam, then those Islamic friends and Islams Holiest site wouldn't have been respected and loved by him.''

You people murdered Guru Arjan Dev ji, Guru Tegh Bahadur ji, Bhai Satidass ji, Bhai Dyaldass ji, Mata Gujari ji, Bhai Haqiqat Rai, Bhai Mani Singh, Bhai Taru Singh, Bhai Subeg Singh.

''No we didn't. Your Mughal kings did. We are here today, we are not responsible for the actions of others. That is our birth right as confirmed by your own scriptures where it invalidates the caste system of having one born lower than other, when we are all borne of the same clay.And importantly we are not responsible for the sin of another. A newborn child comes into this world innocent and only accumulates what is sewn. This is Islamic and Sikhi. The virtue filled words of The Guru Granth Saheb can't be denied by you. Read it properly and stop blaming others wrongfully. This clearly expresses your biased prejudice.''

Baba Deep singh was born on the 20th January 1682 A.D. in the village of Pahuwind in district of Amritsar. His father's name was Bhai Bhagtu. He went to Anandpur on the Vaisakhi of 1700 A.D., where after obtaining baptism (into Sikhism) he started learning weaponry and riding from the Sikhs. From Bhai Mani singh he began learning reading and writing Gurmukhi and interpretation of Guru's word. After spending two years at the Guru's institution, he returned to his village in 1702 A.D. got married and started living there. He went to Guru Gobind Singh at Talwandi Sabo in 1705 AD where he helped Bhai Mani singh in making copies of Guru Granth sahib. After the Guru sahib left for Delhi, he took up the service of looking after Gurudwara Damdama sahib.

In 1709 A.D., he joined Baba Banda singh Bahadur in chastising the tyrants of Sadhaura and Sirhind. in 1733 A.D. Nawab Kapoor singh Singhpuria appointed him a leader of one squad. On Vaisakhi day of 1748 A.D., when Dal Khalsa was reorganized into twelve misls, he was entrusted with the leadership of Shaheedan Misl. In April 1757 A.D., Abdali during his fourth invasion was returning to Kabul from Delhi with precious booty and young men and women as captives, Singhs made a plan to rob him of the valuables and set the prisoners free. The squad of Baba Deep singh was deployed near Kurukshetra. His squad freed large number of prisoners and lightened the burden of valuables of Abdali considerably. While departing from Lahore, Abdali appointed his son Taimur Shah, the Governor of Lahore and told him, "Try to finish the Sikhs". In Accordance with his orders Taimur Shah started demolishing Gurudwaras and filling the holy pools with debris.

When Baba Deep singh came to know of the demolition of Harminder Sahib, he narrated it to the congregation of Damdama Sahib and said, "Diwali will be celebrated at Amritsar this year." Five hundred Singhs came forward to go with him. Baba Deep Singh offered prayers before starting for Amritsar, "My head may fall at Harminder Sahib." By the time squad reached Taran Tarn the number of Singhs going with Baba Deep singh reached approximately Five thousand.

At the news of the approach of Singhs, the Governor of Lahore sent his general with an army of Twenty thousand to face them. His army took up positions Six miles north of Amritsar and waited for the Singhs there. Both the armies clashed near Gohalwar on the 11th November, 1757 A.D. Fighting bravely Singhs pushed the army back and reached village Chabba where General Attal Khan came forward and inflicted a blow on Baba Deep Singh ji which made his neck lean to one side. A Sikh reminded him, "You had resolved to reach the periphery of the pool." On hearing the talk of the Sikh, he supported his head with his left hand and removing the enemies from his way with the strokes of his double-edged sword with his right hand, reached the periphery of Harmindar Sahib where he breathed his last. The Singhs celebrated the Diwali of 1757 A.D. in Harminder Sahib.

Excerpts of Banada Bahadur "This siege dragged on for eight months. Towards the end, an unfortunate dispute arose between Banda Singh and one of his most trusted advisers Baba Binod Singh. This man along with Baaj Singh and three others made up the war council that Banda was supposed to consult in any difficult situation. Binod Singh advised the evacuation of the fortress, but for some reasons of his own, Banda wished to fight it out there. Binod Singh was senior in age, and when this difference of views flared up into an open quarrel, Banda agreed to let Baba Binod Singh take his men out of the Fortress. Binod Singh and his supporters then charged out of the fortress and escaped.

Towards the end of November 1715, the remaining defenders were running out of ammunition and food. They were trying to exist on boiled leaves and the bark of trees, and were gradually reduced to mere skeletons. Then on 17th December, 1715, Abdus Samad shouted across the separating moat, that he would not allow any killing by his men, if Banda opened the gate to the fortress. When Banda ordered the gate be opened, the Mughals rushed in to spear or stab as many as three hundred of the half-dead and helpless defenders. About 200 were captured alive and handcuff'ed in twos. Banda Singh had chains round his ankles and his wrists, and was then locked in an iron cage. The Mughals were still afraid that he might escape and so they placed a guard on each side of the cage with swords drawn and the cage was placed aloft an elephant, which led the procession, which paraded through Lahore, hefore proceeding towards Delhi. Zakaria Khan, the son of the Lahore Governor, then took charge. and in order to give the Emperor a bigger present, he ordered his men to lop off more heads of Sikhs that they caught on the way, and he loaded them on to the carts that carried the 300 from (Gurdas Nangal). The rest Sikhs around 740 Sikhs along with Banda Singh were taken to Lahore, and thence to Delhi. The cavalcade to the imperial capital was a grisly sight. Besides 740 prisoners in heavy chains, it comprised seven hundred cartloads of the heads of the Sikhs with another 200 stuck upon pikes. On 26th Fehruary, 1716, this procession neared Delhi, and Farukh Siyar ordered his Minister Mohammed Amin Khan to go out to receive them and to prepare them for a suitable display in the town. On the 29th February, the citizens of Dclhi had lined the streets in full force, to get a good sight of the show. E:irst marched 2,000 soldiers each holding a Sikh head impaled on his upright spear (so many extra had been collected on the way). Next followed Banda Singh's elephant. A gold-laced red turban was placed on his head, and to add further mockery to his plight, a bright printed scarlet shirt was slipped on his body. Then carne 740 prisoners (500 had been collected on the way). These men were chained in pairs and thrown across the backs of camels. Their faces were blackened, and pointed sheepskin or paper caps were clapped on their heads. Behind this line came the Mughal Commanders, Mohammed Amin Khan, his son Kamar-ud-Din Khan, and his son-in-law Zakaria Khan. Their army men lined both sides of the streets.

However humiliating their plight, there were no signs of dejection or remorse on the faces of these Sikhs. In the words of Mohammed Harisi, author of the Ibratnama, who was on the spot that day: "The crowds were pressing forward to get a better view Many were enjoying the sight and taking hillarious jibes at them. But nothing changed the air of calm and resignation on the faces of those Sikhs. There were no signs of bitterness or dejection anywhere. They appeared to be happy with their lot, and were actually joined in groups singing their Guru's hymns. If anyone remarked that they were being punished for their sins, their retort was: 'No, it is all according to God's Will ?"' When we see the list of weapons captured from them at Gurdas Nangal we are really amazed at what they could do with so little. This is the list as supplied by Kanwar, the author of the Tazkrah: 1,000 swords, 217 small swords, 114 daggers, 278 shields, 173 bows, and 180 rifles. In spite of this scanty material they could have continued defying the Mughal might a long long time, if only their supplies of food had not run out.

C.R.Wilson, a Bengal civilian, has given in his Early Annals of the English in Bengal the following description of the entry of the Sikh captives into Delhi:

"Malice did its utmost to cover the vanquished with ridicule and shame. First came the heads of the executed Sikhs, stuffed with straw, and stuck on Bamboo's, their long hair streaming in the wind like a veil, and along with them to show that every living thing in Gurdaspur had perished, a dead cat on a pole. Banda himself, dressed out of mockery in a turban of a red cloth, embroidered with gold, and a heavy robe of brocade flowered with pomegranates, sat in an iron cage, placed on the back of an elephant. Behind him stood a mail-clad officer with a drawn sword. After him came the other 740 prisoners seated two and two upon camels without saddles. Each wore a high foolscap of sheepskin and had one hand pinned to his neck, between two pieces of wood. At the end of the procession rode the three great nobles, Muhammad Amin Khan, sent by emperor to bring in prisoners, Qamr-ud-Din, his son, and Zakariya Khan, his son-in-law. The road to the palace, for several miles was lined with troops and filled with exultant crowds, who mocked at the teacher (Guru) and laughed at the grotesque appearance of his followers. They wagged their heads and pointed the finger of scorn at the poor wretched a they passed. "HU! HU! infidel dog worshippers your day has come. Truly, retribution follows on transgression, as wheat springs from wheat, and barley from barley!! " Yet the triumph could not have seemed complete. Not all the insults that their enemies had invented could rob the teacher and his followers of his dignity. Without any sign of dejection or shame, they rode on, calm, cheerful, even anxious to die the death of martyrs. Life was promised to any who would renounce their faith, but they would not prove false to their Guru, and at the place of suffering their constancy was wonderful to look at. 'Me deliverer, kill me first,' was the prayer which constantly rang in the ears of the executioner.

"Khafi Khan illustrates the resolute will and complete devotion to their cause displayed by those Sikhs by telling us about one young prisoner who was about to be called up from the line. This boy had been newly married and had been hauled in by Zakaria Khan's soldiers on the way, only to swell the number of captives for the pleasure of Farukh Siyar. He was the only son of his widowed mother, who had hurried to plead her case before the Emperor. She said that her son had been beguiled into joining the Sikh bands, but was not a Sikh at heart. On that ground, the Emperor wrote out the order of pardon for the boy, and thc mother had hurried with that note and handed it to the officer-in-charge of the executions. The officer read out the pardon and the youth shouted out, "My mother has lied. I am a Sikh of my Guru in body and soul. Do not separate me from my departed friends. Please hurry so that I can join them now." Saying that he left the guards dumbfounded and rushed away to the front of the queue again. He lowered his head before the executioner and refused to budge until the sword had descended and cut him into two.

"That gory scene was enacted for seven days until all the ordinary captives had been disposed off. According to Mohammed Harisi, their bodies were loaded on wagons and taken out of town to be thrown to the vultures. The heads were hung up on trees or on poles near the market-place to be a lesson to all rebels. Not one from the 700 odd men had asked for pardon. The jailors next turned their attention to the 20 odd sardars, including Baaj Singh, Fateh Singh, Ahli Singh and Gulab Singh (of Lohgarh fame). These men were tortured to the extreme and were asked to divulge the place where they had buried all the treasures that had been looted from Sirhind, Batala and other towns during their better days.

"Failing to get any clues after three months, they prepared to put an end to their lives on Sunday, 9th June, 1716. Banda's cage was again hoisted on top of an elephant, and he was dressed in mock attire of an emperor, with a colourful red pointed turban on his head. His 4 year old son Ajai Singh was placed in his lap. The twenty odd sardars marched behind the elephant and this special procession then passed through the streets of Delhi, and headed for the Kutub-ud-din mausoleum of Bahadur Shah, near the present Kutab Minar. On reaching that graveyard, the captives were again offered a choice of two alternatives: conversion to Islam or death. Needless to say all chose death. The Sikh sardars were subjected to tortures before being executed. Their heads were then impaled on spears and arranged in a circle round Banda who was now squatting on the ground. There were hundreds of spectators standing around watching this scene. Here they made him paraded around the tomb of late emperor Bahadur Shah and put him to a barbarous death.

"Banda Singh was then given a short sword and ordered to kill his own son Ajai Singh. As he sat unperturbed, the cxecutioner moved forward and plunged his sword into the little child cutting the hody into two. Then pieces of flesh were cut from the body and thrown in Banda's face. His liver was removed and thrust into Banda Singh's mouth. The father sat through all this without any signs of emotion. His powers of endurance were to be tested still further. But before that, Mohammed Amin Khan, who was standing near spoke as follows: "From your manner so far you appear to be a man of virtue, who believes in God, and in doing good deeds. You are also very intelligent. Can you tell me why you are having to suffer all this here ?"

"Banda's reply was, "When the tyrants oppress their subjects to the limit, then God sends men like me on this earth to mete out punishment to them. But being human, we sometimes overstep the laws of justice, and for that we are made to pay whilst we are still here. God is not being unjust to me in any way."

"The executioner then stepped forward and thrust thc point of his dagger into Banda's right eye, pulling out thc eyeball. He then pulled out the other eyeball. Banda sat through all this as still as a rock. His face gave no twitch of pain.

"The cruel devil then took his sword and slashed off Banda's left foot, then both his arms. But Banda's features were still calm as if he was at peace with his Creator. Finally they tore off his flesh with red-hot pincers, and there being nothing else left in their book of tortures, they cut his body up into a hundred pieces, and were satisfied. (These details of the torture are given in full, by the following writers: Mohammed Harisi, Khafi Khan, Thornton, Elphinstone, Daneshwar and others).

The ambassadors of the East India company, John Surman and Edward Stephenson, who were in Delhi then and had witnessed some of these massacres, wrote to the governor of Fort William: "It is not a little remarkable with what patience Sikhs undergo their fate, and to the last it has not been found that one apostatized from his new formed religion. "

On June 9th, came the turn of Banda Singh. Harshest torments had been reserved for him. His eyes were pulled out and his hands and feet chopped off. His flesh was torn with red hot pincers. The end came, mercifully for him with the executioner's axe falling on his neck. With his end Sikhism did not die on the contrary Sikhism came out strong and the torch of Banda Singh Bahadur was carried with new Warriors like Nawab Kapur Singh Virk, Sardar Budh Singh, Sardar Charat Singh, Baba Deep Singh ji Shaheed, Sardar Jassa Singh ji Ahluwalia, Maharaja Ranjit Singh, Hari singh Bhangi, etc.

The entire history of the Sikhs is one of bravery and survival in the face of Islamic persecution. Even to this day, when I go to Sirhind, at the Gurudwara they always tell us the story about how you tried to convert the two twin sons of Guru Gobind Singh to Islam and because they refused, they were cooked in oil and bricked up alive.

''Again your blaming us for acts we are not responsible for. Read above point where even your Holy Scripture absolves an innocent of the sins of his father or another? God clearly states that there is no compulsion in religion. It is the condition of 'free will', if the idiots who perpetrated your said crimes didnt know this, it was their fault, not ours. Our religion has no place for this. But in the same way I could easily blame all Sikhs for the forced conversions in the same torturous manner done by Ranjit Singhs Hoards in northern Punjab? Many Hindus and Muslims were burned alive by his men in front of their wives and children and THEN they asked if they wanted the same fate or a safe one with 'their' faith. I know Sikhism forbids this also and so wont blame YOU as you have ignorantly and wrongly blamed us for the practices of others...''

You constantly claim this and that, just go to www.jihadwatch.org read what they say and all the links, there are even links from pakistan.

Anyways by the orders of the present chief minister of Punjab's father (yes, Captain Amarinder Singh) and the Maharaja of Nabha, all the muslims were chased out of the Phulkian states by the Royal Sikh army.

''Is this a noble act that you are trying to lay pride in? These people did nothing to you, your leaders or ancestors and yet you hassle them because they dont accept your faith? And then you state the tyranny of the 'Muslim Kings'. You really need help, you have a twin personality issue. Would Guru Nannek be proud to have heard and seen this? Are you saying that he would have relished at this sight today by his followers?''

So you want to argue with me more about Sikhs and history. I have read your messages before and you are trying to play the Sikh card, your mistake was that Sardar Balak Singh's Greatgrandson was online you Nazi-Holocaust denier.

''We dont deny the holocaust, I dont know where you received this information. The Jewish faith is also a Semetic Faith (by your previous definition) therefore it is the pre-faith brother of Islam? Most of the early Muslims were all Jews. You on the other hand are using this to spice up an image against us. Ok, do you agree or abhore the recent acts of massacre and widespread rape of Muslim community of Gujrat? That was done against innocents by even the women of Hinduism. Yet we dont blame Hinduism at all for the poor acts of it's illiterate followers. You can be anyone's son, your lack of knowledge of human rights and even Sikhisms view of sin and conversion is poor and faltered .''

In the Gurudwaras to this day we remind the people of what the Muslims did. It is the history of the Sikh people, so don't try to play games.

''Keep it up, why shouldn't you. But by blaming and generalising all Muslims, you are brainwashing and harming your youth against people who did nothing to you. Your ancestors and community through Ranjit Singh did more than enough torture to thousands to convert to Sikhism for the price of less than 10 Gurus. Dont worry, our traditions wont let us forget the torture inflicted on our innocents either, however we will not preach to our youth to hate ALL Sikhs as they are born NOW and aren't responsible for others actions....''

To this day we recite the prayer "Tate Tabay Te Chare, Bund Bund Kataya" to remind us what the Muslims did to the Sikhs and the Hindus that were protected by the Sikhs.

''We recite that in God we trust to open the eyes of the ignorant, to forgive our enemies, to enlighten our hearts with love and put us on the path of good and righteous, not the path that incurs his wrath and the displeasure of our neighbours. May the pain and angst in yoiur heart someday be quelled when you understand the truth my friend...''

-Sumerendra

 * these questions were not at all raised by me that was Khurram.You may not belive, Sikkhs also became muslims called Chemaa.one of chema's i know is 'Dildar chema',mayor of Faisalabad ,his grandfather became muslims in partion of India-Pakistan.

 * one thing i want to add more, in Pakistan more than 90% people are natives, they all belong to one or another indian cast,religion....

 * There was also a sikh kingdom who had help ahmed shah abdali

 * anyways, cheers - الثاقب (WiseSabre| talk) 12:26, 17 September 2005 (UTC)

Sumerendra,

I think you got the question wrong. I didn't question Sikhs or Sikhism. But I think you didn't acknowledge that Guru Nanak Dev was against the caste system. BTW what do you say about Rai Bular Bhatti? He too was a Muslim. Wasn't he? So you remember the deeds of Aurengzeb but apparently not many people know about Rai Bular Bhatti. Was he not a Rajput as well? I don't want to go into the other stuff but I wonder how can you say that I was involved in the killing of Guru Arjan Dev?

Khurram

Khurram, Wiserabe and others: You guys are not following what is being said.

A rajput cannot convert to Islam out of choice. Read the sections written by Sumrendra and me in this "talk".

''Then how did they convert at the hands of Saints? How did other Rajputs convert to the Sikhi path? If not by choice?''

Majority of muslims were made on the sword. Plenty of examples given. Very small minority converted on there own thru saints, weakness in character (oops I am about to loose a kingdom let me join Islam and save my rear end.)

''But in the next posts you state that Islam had and still must have excellent Saints? Handfuls of examples cannot justify the conversions of millions. To call the love and veneration of a Holy person is a weakness of character is a folly in emotional maturity. I doubt very much that should a tyrant ruler have the chance to take over a Kingdom he would allow the other to keep it should he convert, and lose all the potential assets on offer, if the Kingdom was that badly in trouble. But if a Rajput never flees from a fight, then by that logic, conversion would HAVE to be voluntary.

'' If a rajput who was converted to Islam and then marries converted non rajput muslims he is no longer a rajput. Yes genetically there might be some traces left in them but for all practical purposes this is a naught. Read the history,In Hindu rajputs a lower caste concubines son, though respected could never become the king.

''This is a contradictory point. You state that marriage to a non Rajput Muslim would mean he is no longer Rajput i.e. he loses his status. But his genetic descendants would still have traces of Rajputi? How can this then be a genetic argument when you claim it as a status one? Of all the history I have read none supports or dictates this argument.''

Rajputs take pride in there unbroken lineages which can be traced back many hundreds of years both on the father's side as well as the mother's side. This is very scientific and used in marriages to avoid certain gotras. In some sense our forefathers sensed "genetics" thousdands of years before this term was ever coined.

If u can not trace back your lineages, have no pride in rajput history, and argue blindly in favor of Islam how can u call yourself a rajput?

''Many Muslim Rajputs have unbroken and authentic family trees to the patri archs. Your statement is a very bold and ill informed one.''

Then you bring in the arguments of dalits and sikhs. Did all followers of Islam follow the prophet verbatim? Since the answer is no why do you bring caste and gurus in the discussion. Before you throw stones at others watch out for you own glass house.

Your point is well made, many followers of their proposed faiths never always reach the exact standards required for them. But a great many do, and it's this argument that holds true to the fact that not all Muslims are 'Mughal minded' and not all Hindus are BJP as Not all Sikhs are 'Ranjit Singh'. After the retorts to your above points, I believe the glass home point is more relevant to yourself Shiv.

It is evident that you hold Islam dearly and there is nothing wrong with that but do not come to a rajput forum and start expounding on the virtues of Islam.

''Why not? When you clearly have no idea about Islam and blame it for the acts of it's followers, then it's only fair to clear this mess up. Who better to clear up the misgivings of a Rajput, then another Rajput? Maybe some day you will understand that we do feel kinship and pride even with you and other Rajputs regardless of ours and your faith. You have to be the first person I have come across to deny our Rajput status on the basis of our faith which is wrong. We only seek to clear this doubt from you. You can view us as the enemy but we dont view you as one.''

Our ancestors fought Islam for last thousand years and made sure India remains Hindu and we see no virtue in Islam.

''No, you obviously dont after seeing the poor examples of the followers i.e. the Mughals and others. But some of us did see virtue, our ancestors saw the virtues in the Holy Saints of Islam, just as our original Hindu ancestors saw it in the Maharishis and Yogis of ancient times. Piety and love attract the good in others. Virtue in any religion is virtue. We are content with Islam and knowing that the previous episodes reflected Turk and Persian political empire building, not Islamic principle. Maybe some day you will at least understand this and stop blaming the wrong party.''

-Shiv

 * Reply, just 4 years ago my brother who is a doctor and has a mullah like personality(he tries to live according to islam), he was forced to marry rajput girl.uptill now all rajputs i know are only married to rajputs(i'm against this).and it is also said that if you are real rajput then you could be trace back(i have seen this many times happening)

 * 'anyways this is my last reply here :)الثاقب (WiseSabre| talk) 14:13, 24 September 2005 (UTC)'

Shiv,

I think it is useless arguing with you since you have been made pretty firm about the belief that all the Rajputs were converted to Islam by sword (shame to those Rajputs who couldn't convert those people back to Hindusim by the sword). You keep on giving examples that Akbar did kill Rajputs and somewhat infer that the only way out given to those Rajputs was to accept Islam but you can't explain the inclusion of Rajputs to his court (What about Maan Singh, Birbal and others?).

''You have no idea about history nor care to learn it. All the points you raised in paragraph above have been clearly explained earlier in this discussion. Go and read it. This is what happens when one's head is in the sand and they cannot accept anything that is contrary to what they have been told. I did not want to bring it up, if you have the courage, but be specific, and tell us how your ancestors converted to Islam and then we will talk more. ''

(Already explained)

You accept Sikhs as Rajputs but you have problems with Muslims as Rajputs on the basis that Muslims don't accept the caste idealogy but when told that Sikhism also doesn't accept it, you say it is irrelevant.

''No. It is is irrelevant for sikhs because they are practically hindus. They participate in Diwali/Holi/Dusshera and still do worship Durga/Shiva and other gods. Besides in the reign of Sikh kings hindus were never persecuted. Read more history. When Hari Singh Nalua became the governor of Kashmir he banned cow slaughter and it said till today muslims in kashmir do not eat beef''

(I have asked both a Ramgharia brother and a Guru Singh Sabha brother (both Sikh lines) and both have unanimously stated that Sikhism is IT'S OWN DISTINCT RELIGION and although borrows in the virtue of both Islam and Hinduism, it is in no way "PRACTICALLY HINDUISM", they were very offended by this statement. They also advised that they DO NOT WORSHIP idols at all, although some communities do, this isn't a Sikh practice. Hindus may not have been persecuted, are you sure? In northern areas of India of old, many forts of Punjab were beseiged by Ranjit Singh and his armies, they contained local Muslim and Hindus, often of the same clans, and they cut off water, food, and eventually massacred many who refused to submit to 'their' faith. Many Sikhs in Pakistan TO THIS DAY deplore those acts. But you didn't confirm that Muslims weren't persecuted, at least that is one veracious implication of the dark days suffered by the innocent people who had nothing to do with the political mess India was in...The So called Sikh soldiers murdered and plundered every Muslim landlord and peasant, not even leaving their wives and children. These Muslims were not Mughals, Turks or Afghans, they didn't commit the acts you allege earlier invaders did, so why was this meted out to them? The locals still cry at the tyranny of those poor examples of Khalsa Singhs in many a region of what is now Pakistan and Punjab.)

I would like to take this opportunity to state that Islam doesn't refrain one from keeping the name of his/her tribe and lineage. What it does stress upon is that no one is better or lower only because of his/her lineage or tribe name. In order to be superior you have to have superior qualities. As far as tracing down the lineage is concerned, I think you can not trace your lineage further back then myself and for that matter to any Rajput living in Pakistan.

''I can trace my lineage back to hundreds of years both on my father's side and mother's side. These are written records. Can you?''

(Yes we can. If we are authentic suryavanshi and or Chandravanshi then yes we can to more than a hundreds of years, but into thousands into the time of the Mahabharata war. Records dont prove the character and worth of a man my friend. In the west it is always questioned that family trees can easily be negated, because it isn't dna proven with every generation to prove actual ancestral lineage.....)

Yes I hold Islam dearer to myself than what you hold Hinduism to yourself and I don't see anything wrong with it. And please be clear about one thing, Rajputs did not fight for the religion, they fought for their kingdoms and rule and for that they even wed their daughters to Muslim rulers. Didn't they?

'' Again you keep bringing up issues which you have no idea about. Rajputs fought to uphold there religion. This is what bothers me that you can make statements like these and still claim yourself to be a rajput. Muslims in India are still simmering over Babri Masjid. With the very first raids by muslims, in whatever area they could win they looted and destroyed temples(muslims like you think that temple breaking is hindu propaganda and never happened) and you claim that rajputs did not fight for the religion. Baseless arguments can only take you so far''

(It hasn't been mentioned anywhere that temple looting didnt occur. On the contrary it happened to be the sought after places as the Brahmin Priests were known to hide much gold in the Idols and in secret chambers. Yes Muslims simmer at the Babri Masjid episode, because it happened in todays modern day and age where we have the opportunity to reflect and learn from out past. It happened to a Mossque which wasn't defaced for looting, but for sheer spite for a faith the satanists knew nothing about but blamed for everything. The land was the old Holy ground for a Hindu Deity and shouldn't have been converted to a Mosque, but it was converted into a House of respect and Prayer and I have never heard of a Hindu being passed away not to enter it for the reverence of the sacred land. So why destroy it? It wasn't turned into a brothel was it? It was wrong and please dont justify it Shiv, because we Muslims have in no way justified or claimed pride in what the old invaders did. Rajputs didnt always fight for religion, if that was the case then why did many Rajputs side with Akbar against other Rajputs? Why did many Rajputs side with other non Hindu invaders against other Rajputs-note both of Hindu origin? )

I would suggest that you take the title of Rajput from those families and states and the Hindu Rajputs living within them who bowed their head in front of Akbar, Jehangir, Sher Shah Suri, Shah Jehan and other Muslim rulers and include those meharajas of British India time as well who happily accepted the slavary of the British. Why don't they qualifiy for not being Rajputs? A person who changes his belief because he found something that to him is more truthful doesn't by any means qualify for being a coward.

''If you are claiming that Hinduism is less truthful then Islam and that is why your ancestors converted then why are more hindu rajputs today not converting to Islam? What is stopping them?. Again you are clueless. You have been brainwashed with some doctrines and you do not have the guts to challenge it''

(The claim you state that was made WAS NOT MADE and please dont imply it was, because it wasn't. You're argument can be turned back around to ask if Hindu Rajputs of proud lineages and stature were force converted then why dont THEY convert back to Hinduism? If you say because it's hard for people to leave their deities, then one mustn't forget that Rajput spirit as you describe would never allow a forced conversion, and no honourable Rajput would allow his greed for Kingdom change his honour in his creed...I am not doubting that some may have done so as you claim, but the majority? I dont think so. More of an exception rather than the rule here. Brainwashed or not, logic dictates otherwise and many notable Hindu scholars have also stated this same fact in contrast to your theory of mass conversion.)

Lastly, you are no purer Rajput than myself and be sure about it. I am a Muslim and I am a Rajput and I don't care if someone has a problem with it. My advice to you is that you think deeply about your criteria of regarding someone a Non-Rajput and be brave enough to admit that you can be wrong about your thoughts.

'' I am a pure rajput and you are not. We cannot accept you as a rajput because of reasons explained in previous exchanges. I am not wrong. Go back read the last part of first post I made in this discussion''

(How can you lay purity to your blood over another simply by reading an email message? Your non acceptance of our Royal blood means nothing to us than the denials of a jealous or embittered member of a prejudiced ideology. We pray to Allah who we believe is Lord Brahma, and we believe in Krishna as a holy deity and Prophet of God just as the Hindus of Sindh believed Lal Shah Baz Qalandar was an Avtar. Our Hindu counterparts eat with us, come to our Darbaars (Islamic Holy Shrines) and also pray with us to the same Holy Saints for help, and they must get it otherwise the practice would never be popularly preached by their own ancestors to revere these Muslim Holy men. So where in our acts are we suddenly not as virtuous as you or any other Hindu? We believe in truth and fighting to protect the poor and bereft but pray to the lone Brahma as Allah. So you would imply us as inferior? I hope not, because those arguments dont make sense and haven't expressed or confirmed logic at all. I take Rajput to be Royal Son, Royal Blood, and I am a blue blooded son of a Warlord Clan who thrives on a challenge of a good fight whether physical or mental. But I have the direction from my faith to tolerate the poor natures in others, but even I am not perfect and dont claim to be. You have no authority and nor does any other Rajput to take the title of Rajput away from anybody AT ALL. So please get with the programme ;)   )

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

title: Talk:Rajput/Archive 7


text:
Wikipedia:Articles for deletion/Bindows (2nd nomination)

 * The following discussion is an archived debate of the proposed deletion of the article below. Please do not modify it. Subsequent 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 NO CONSENSUS. — J I P | Talk 05:28, 13 October 2005 (UTC)

Bindows
This article was undeleted after a supported request at VfU. It was previously deleted in accordance with Articles for deletion/Bindows, but the VfU debate was happy to restore the article given the lack of participation and the promise from the original editor that he would de-advertify the article. As part of that request, the article was reverted to its original state. This is a procedural relisting. No comment from me. -Splash talk 02:04, 3 October 2005 (UTC)
 * Delete. This software is not free and likely an advertisement.  Furthermore, when this article was created, the latest version was 1.31 beta when it is 1.51 stable.  It's not a notable piece of software either. --AllyUnion (talk)04:46, 3 October 2005 (UTC)
 * Perhaps because this is an old (e.g. restored) version of this article? Besides, that's more  than a reason to delete, isn't it? -  brenneman (t) (c)  06:56, 3 October 2005 (UTC)
 * Delete per AllyUnion. Xoloz 06:12, 3 October 2005 (UTC)
 * Keep. I didn't intend to create the article as as advertisement. I've created and edited a few other computer related articles also. I'm not related to the company that creates the software. I do use this particular software though, and am aware that many others use it too. Google returns 136,000 hits. I'm ready to remove any part that looks like advertising. Jay 11:22, 3 October 2005 (UTC) (original author)
 * Keep Notable ≈ jossi fresco ≈ 19:22, 3 October 2005 (UTC)
 * Delete The article does not read particularly as ad copy, but the fact that it is fairly unnotable, limited use commercial software suggests that this entry is designed to provide the appearance of independent support for the product, making it effectively de facto advertising. Could the relevant content and links be moved to the Ajax (programming) article? It would probably recieve more critical attention and relevant review there.  Dottore So 22:12, 3 October 2005 (UTC)
 * Delete, again.Gateman1997 22:14, 3 October 2005 (UTC)
 * Keep as notable. Carioca 22:45, 3 October 2005 (UTC)
 * Keep I have no problem with this article. Alf melmac 13:16, 7 October 2005 (UTC)
 * Delete - the concept is covered comprehensively by the Ajax (programming) article, and Bindows is just one implementation of that concept. It merits an external link in the Libraries section of the Ajax article.
 * The above discussion is preserved as an archive of the debate. Please do not modify it. Subsequent comments should be made on the appropriate discussion page (such as the article's talk page or in an undeletion request). No further edits should be made to this page.


text: Category:Kentucky geography stubs

title: Category:Kentucky geography stubs


text: Category:Mass media in Slovakia

title: Category:Mass media in Slovakia


text:
Battle of the Twin Tunnels

The Battle of the Twin Tunnels (Bataille de Twin-Tunnels) took place during the Korean War. In which the UN forces inflicted heavy casualties on the People's Volunteer Army (PVA). The "Twin Tunnels" refer to a series of railroad tunnels along the Central Line in eastern Jije-myeon, Yangpyeong County, Gyeonggi Province, South Korea.

A series of battles, including Twin Tunnels, the Battle of Chipyong-ni and the Third Battle of Wonju between January and February 1951 marked a turning point in many ways for the entire Korean War.

Background
When U.S. X Corps commander General Edward Almond received a request from Eighth Army commander General Matthew Ridgway on 30 January for a X Corps - Republic of Korea Army (ROK) III Corps operation similar to Operation Thunderbolt, he was in the process of extending X Corps’ diversionary effort ordered earlier by Ridgway. Having achieved the Yoju-Wonju-Yongwol line against little opposition, Almond was planning a strong combat reconnaissance 15 mi above this line. Searching that deep at Corps' center and right could apply pressure on the Korean People's Army (KPA) V and II Corps concentrated above Hoengsong and Pyongchang. At the same time, the U.S. 2nd Infantry Division, due to move north along the Corps' left boundary as far as Chip’yong-ni, 8 mi east of Yangp’yong, could protect the right flank of IX Corps as Operation Thunderbolt continued.

In the recent course of protecting IX Corps' right, a joint motorized patrol from the 2nd and 24th Infantry Divisions on 29 January had moved north out of the Yoju area on the east side of the Han River to a pair of railroad tunnels and a connecting bridge standing east and west athwart a narrow valley 4 mi south of Chip’yong-ni. PVA in the high ground overlooking the tunnels quickly cut the patrol's route of withdrawal, forced the group into hasty defenses on the nearest rises of ground, and opened a series of assaults. The PVA finally backed away after air strikes were called in by the pilot of an observation plane who spotted the ambush and after a motorized company of infantry reinforced the group about 03:30 on the 30th. The waylaid patrol had suffered five dead, twenty-nine wounded, and five missing out of a total strength of forty-five. At the discovery of PVA at the twin tunnels General Almond ordered the 2nd Division to identify and destroy all enemy units in that area. The 23rd Infantry Regiment received the assignment. On 31 January Regimental Colonel Paul L. Freeman Jr. sent his 3rd Battalion and the attached French Battalion to the tunnels after placing the 37th Field Artillery Battalion within a thousand yards of the tunnel area in direct support. The infantry battalions reached and established a perimeter around the tunnel-bridge complex without sighting enemy forces. But from farther north Colonel Freeman's forces themselves were observed by the PVA 125th Division, 42nd Army.

Battle
Near dawn on 1 February the 375th and 374th Regiments attacked from the north and northeast, respectively, and after daylight the 373rd Regiment assaulted the perimeter from the northwest and southwest. In hard, close-in fighting lasting all day, the defending battalions, relying heavily on artillery fire and on more than eighty air strikes finally forced the PVA to withdraw. Freeman's forces counted 1,300 enemy bodies outside their perimeter and estimated total PVA casualties at 3,600. Their own losses were 45 killed, 207 wounded, and 4 missing.

Aftermath
Judging from the two sharp actions at the twin tunnels, the PVA appeared determined to retain control of Chip’yong-ni. They had good reason. The town was so situated that the force occupying it could control movements over Route 2 to the west, over Route 24 to the northeast, over Routes 24 and 24A below town, and thus through the Yangp’yong-Ch'ungju segment of the Han River valley stretching to the southeast behind it. Eighth Army possession of Chip’yong-ni, furthermore, would pose a threat of envelopment to enemy forces opposing I and IX Corps below the Han River. For these same reasons General Almond planned to seize Chip’yong-ni and incorporated this plan in his overall recommendations for an operation styled on Operation Thunderbolt. Also behind Almond's proposals were late January intelligence reports of a strong enemy force assembling around Hongcheon, at the intersection of Routes 24 and 29 20 mi northeast of Chip’yong-ni and 15 mi north of Hoengsong. This force, apparently part of the KPA V Corps, could be preparing to advance southwest on Route 24 through Chip’yongni, then down the Han valley toward Yoju and Ch’ungju. Or the V Corps might again push forces south on Route 29 through Hoengsong toward Wonju. To spoil either move, Almond considered Hongcheon the proper main objective of a X Corps attack. To disrupt both the KPA V Corps and II Corps, he outlined a coordinated X Corps-ROK III Corps advance, Operation Roundup.

title: Battle of the Twin Tunnels


text:
Martian (disambiguation)

As an adjective, Martian means of or pertaining to the planet Mars.

As a noun, a Martian is a hypothetical inhabitant, either alien or human, of the planet Mars.

Martian, Martians, The Martian or The Martians may also refer to:

Arts and entertainment

 * The Martian (Weir novel), a 2011 science fiction novel by Andy Weir
 * The Martian (film), a 2015 film directed by Ridley Scott, based on the Weir novel
 * The Martian (du Maurier novel), an 1898 novel by George du Maurier
 * Martian (The War of the Worlds), the invaders from H. G. Wells' 1898 novel The War of the Worlds and its adaptations and offshoots
 * Marvin the Martian, a Warner Bros. cartoon character, first appearing in 1948
 * John Jones/J'onn J'onzz, a superhero from DC Comics who is referred to by various epithets including "the Martian Manhunter", the "Manhunter from Mars" or simply "the Martian", first appearing in 1955
 * The Martian a.k.a. "Uncle Martin", a character in the 1963 television series, My Favorite Martian
 * The Martians (1999 book), a collection of short stories supplementing the Mars trilogy by Kim Stanley Robinson
 * The Martian (musician) (AKA Mike Banks, active from 1987), American record producer active in Detroit techno
 * The Martians (band), a Scottish band formed in 2001
 * The name used for the Martius family of ancient Rome in William Shakespeare's play Coriolanus
 * According to the book Men are from Mars, a Martian is a man

Other uses

 * The Martians (scientists), a group of scientists and other notable persons from Hungary, formed in the early half of the 20th century
 * Martian Watches, a brand of American smart watch founded in 2007
 * Martians, the mascot of Goodrich High School – see Goodrich Area Schools
 * Martian packet, an IP packet with an invalid source or destination address
 * Martian language, an orthographic dialect from China.
 * An alternate spelling of Roman emperor Marcian

title: Martian (disambiguation)


text:
Violette Verdy

Violette Verdy (born Nelly Armande Guillerm; 1 December 1933 – 8 February 2016) was a French ballerina, choreographer, teacher, and writer who worked as a dance company director with the Paris Opera Ballet in France and the Boston Ballet in the United States. From 1958 to 1977 she was a principal dancer with the New York City Ballet where she performed in the world premieres of several works created specifically for her by choreographers George Balanchine and Jerome Robbins. She was Distinguished Professor of Music (Ballet) at the Jacobs School of Music, Indiana University, in Bloomington, and the recipient of two medals from the French government.

Early life in Europe
Born in Pont-l'Abbé, a seacoast town in the Finistère department of Brittany, in northwestern France, she was christened Nelly Armande Guillerm by her parents. Her father, Renan Guillerm, died when she was a few months old; her mother, Jeanne Chateaureynaud, a schoolteacher, enrolled her daughter in dance lessons because she seemed to have so much energy. Considered a prodigy, she began her ballet training at the age of eight, in 1942, during the German occupation of northern France, and moved with her mother (who sought the best possible teachers for her daughter) to Paris at the height of the German occupation. Following studies in Paris with Carlotta Zambelli and later with Madame Rousanne Sarkissian and Victor Gsovsky, she made her professional debut in 1945, in the corps de ballet of Roland Petit's Le Poète at the Théâtre Sarah-Bernhardt in Paris. Soon afterward, she became a member of Petit's Ballets des Champs-Élysées, where she appeared in numerous small roles over the next few years.

In 1949, Guillerm was chosen by German cinema director Ludwig Berger to star in his film Ballerina, released in Europe in 1950 and known in America as Dream Ballerina. Berger insisted she adopt a stage name, and Roland Petit suggested Violette Verdy, reminiscent of both a flower and the composer Giuseppe Verdi. Critical praise for her sincere acting and pure classical ballet technique won her contacts and contracts with several European ballet companies. She went on to dance with the reorganized Ballets des Champs-Élysées, the Ballet de Marigny, and Les Ballets de Paris de Roland Petit. With the last-named troupe, she created the role of the heroine of Petit's Le Loup (The Wolf, 1953), set to the music of Henri Dutilleux, which proved to be a significant turning point in her development as an interpretive artist. Widely recognized for her musicality, precision, and wit, she would thereafter tour the United States with Les Ballets de Paris (1953) and London Festival Ballet (1954-1955), appearing in leading roles with the ballet company of Teatro alla Scala (1955-1956) in Milan and with Ballet Rambert (1957) in London. With La Scala Ballet she danced the title roles in full-length productions of Cinderella and Romeo and Juliet, both choreographed for her by Alfred Rodrigues; with Ballet Rambert she danced the light-hearted Swanhilda in Coppélia and the more dramatic title role in Giselle, which became one of her signature roles.

Dancing in America
A film made during the London Festival Ballet tour of America brought Verdy to the attention of Nora Kaye, a ballerina at American Ballet Theatre, and, in 1957, to an invitation to join that company. Verdy accepted the invitation and moved to New York City. With her new company she quickly charmed American audiences in such repertory works as Gala Performance and Offenbach in the Underworld, both created by Antony Tudor and both with a decidedly French flavor. She also gave brilliant performances in Theme and Variations, set to the final movement of Tchaikovsky's Suite No. 3 by George Balanchine, and a dramatic interpretation of the title role in Miss Julie, based on the 1888 play by August Strindberg and choreographed by Birgit Cullberg in 1950.

When American Ballet Theatre was temporarily disbanded in 1958, Verdy was the only member invited to join New York City Ballet. Eager to work with George Balanchine, she promptly joined the company where, with rare exceptions, she would spend the next twenty years of her performing career. Although her French training and her petite physique set her apart from most female dancers in the company, she seemed to have an instinctive understanding of Balanchine's choreographic aesthetic; her quip that she feared sticking out "like a French poodle among a troupe of borzois" was widely circulated, but any personal anxiety was quickly dispelled by her well-received performances. She was soon dancing major roles in the repertory, giving dazzling performances in Allegro Brillante, Apollo, Divertimento No. 15, Scotch Symphony, Stars and Stripes, and Theme and Variations, often partnered by Edward Villella, who equaled her vivacity and technical aplomb on stage. Recognizing her musicality and kinesthetic intelligence, Balanchine created numerous parts for her over the years, including leading roles in Tschaikovsky Pas de Deux (1960), The Figure in the Carpet (1960), Liebeslieder Walzer (1960), A Midsummer Night's Dream (1962), Emeralds (1967), Glinkaiana (1967), La Source (1968), Pulcinella (1972), and Sonatine (1973).

Of all these roles, Verdy is perhaps most identified with Emeralds, the opening ballet of the triptych Jewels, and with Tschaikovsky Pas de Deux. Partnered with Conrad Ludlow in both these works, she embodied the Romantic spirit of Fauré's music in the former and the charm and effervescent joy of Tchaikovsky's music in the latter. Since its premiere, Tschaikovsky Pas de Deux has been performed by many ballerinas in numerous international companies, but few have come close to the musicality, wit, and technical bravura of Verdy's original interpretation.

Verdy was also favored by choreographer Jerome Robbins, who cast her in Dances at a Gathering (1969) and In the Night (1970), both set to piano music by Chopin. Her solo as 'the woman in green" in Dances at a Gathering, a showpiece of her extraordinary musicality set to a quick Chopin étude (op. 25, no.4), remains a challenge for ballerinas to this day. The choreography of In the Night, set to three Chopin nocturnes, allowed her to display the finest nuances of meaning in movement. Among other notable roles in Verdy's repertory was that of Creusa, the "other woman" in Birgit Cullberg's Medea, which entered the New York City Ballet repertory in 1958. As a guest artist, she appeared frequently in performances at the Metropolitan Opera House in New York and on tour. In productions mounted by England's Royal Ballet, the Paris Opera Ballet, and the Boston Ballet, she danced the ballerina roles in such classic works as Giselle, Swan Lake, La Sylphide, The Sleeping Beauty, and Coppélia. From 1949 onward, she was also often seen dancing on French, British, Canadian, and American television.

Later life
In the 1960s, Verdy was briefly married to the writer and filmmaker Colin Clark. Verdy left New York City Ballet in 1977 to become the first female artistic director of the Paris Opera Ballet, an illustrious but notoriously bureaucratic organization. After three years there, a change in the French government administration led her to leave Paris and return to the United States in 1980. She then became associate director and later sole artistic director of the Boston Ballet, a post she held until 1984. Thereafter, she was engaged to head the faculty of the ballet program at the Jacobs School of Music at Indiana University.

Recognized as a gifted choreographer, Verdy mounted, after 1965, numerous works for American and European ballet companies. She was also internationally renowned as a teacher of ballet technique. In her classes and coaching sessions, she emphasized the joy of dancing over the rigors of routine, even as she maintained the purity of her technical instruction.

Among the companies with which she accepted guest teaching residencies were London's Royal Ballet, the Paris Opera Ballet, the Australian Ballet, the Royal Danish Ballet, the Teatro alla Scala, the Stuttgart Ballett, the Hamburg Ballett, the Bayeriches Staatsballett in Munich, and the Bolshoi Ballet in Moscow, where she became the first foreign teacher invited since the 1917 Revolution. In 2008, the School of American Ballet announced that Verdy would serve as their first, and, initially, only, permanent guest teacher.

Verdy died in Bloomington, Indiana on 8 February 2016, after a short illness.

Honors and awards
Numerous awards and honors were bestowed on Verdy, including a 1968 Dance Magazine Award, the 2003 Artistic Achievements Award from the School of American Ballet, the 2005 Grand Prix Gold Medal at the International Ballet Festival of Miami, and the 2007 Irène Lidova Lifetime Achievement Award by Ballet2000, an international dance magazine. She was given a Doctor of Humane Letters by Skidmore College (1972) and Doctor of Arts from both Goucher College (1987) and Boston Conservatory (1997). Two honors were bestowed by the French government. In 1973, during her performing career, she was named a Chevalier dans l'Ordre des Arts et des Lettres; thirty-five years later, she was honored with the knight of France's Legion of Honour, presented in 2008.

Selected writings

 * Giselle, or The Wilis. With illustrations by Marcia Brown. New York: McGraw-Hill, 1970. A book for children.
 * Giselle, a Role for a Lifetime. New York: Marcel Dekker, 1977. Includes the text of the ballet scenario adapted from Théophile Gautier.
 * "Violette Verdy on the Bolshoi." Ballet Review 15 (Summer 1987) 15–38.
 * Memoir by Violette Verdy, in I Remember Balanchine, compiled by Francis Mason. New York: Doubleday, 1991), pp. 424–430.
 * Of Swans, Sugarplums, and Satin Sippers: Ballet Stories for Children. With illustrations by Marcia Brown. New York: Scholastic, 1991.
 * Foreword, in Getting Started in Ballet: A Parent's Guide to Dance Education, by Anna Paskevska. New York: Dance Publishing / Oxford University Press, 1997.
 * Rudolf Noureev à Paris. Paris: Éditions de la Martiniere, 2003. In French.

Selected videography

 * Violette: A Life in Dance. Boston: WGBH-TV, 1982. A Public Broadcasting Service documentary of her life and work.
 * Violette et Mr. B. Paris: Films du Prieure, 2008. A documentary (2001) by Dominique Delouche, in French with English subtitles. Verdy is seen coaching dancers from the Paris Opera Ballet in roles created for her at New York City Ballet. Included are excerpts from Balanchine's Emeralds, Liebeslieder Walzer, Sonatine, and Tschaikovsky Pas de Deux and from Robbins's Dances at a Gathering and In the Night.
 * Violette Verdy: The Artist Teacher at Chautauqua Institution. Video Artists International, 2009. A documentary focusing on Verdy's work with students at the Chautauqua School of Dance, directed by Jean-Pierre Bonnefoux and Patricia McBride. Verdy recounts highlights from her life and career. Includes rare video clips of performances.
 * New York City Ballet in Montreal, Vol. 1. Video Artists International, 2014. Telecasts from Radio-Canada, 1958–1960. Includes a complete performance of Balanchine's Orpheus, with Nicholas Magallanes, Violette Verdy, Francisco Moncion, and others.
 * New York City Ballet in Montreal, Vol. 2. Video Artists International, 2014. Telecasts from Radio-Canada, 1958–1960. Includes a complete performance of Balanchine's Agon, with Diana Adams, Violette Verdy, Jillana, Francia Russell, Todd Bolender, Arthur Mitchell, Richard Rapp, Roy Tobias, and others.

Under the auspices of the George Balanchine Foundation Video Archives, Verdy participated in recording six coaching sessions for the Interpreters Archive, which feature the creators of important Balanchine roles as they teach and coach the roles with dancers of today. With Conrad Ludlow, she can be seen coaching Tschaikovsky Pas de Deux (original version, 1960), the principal roles in Emeralds, and a pas de deux from the divertissement in act 2 of A Midsummer Night's Dream. With Helgi Tomasson, she was recorded coaching the principal roles in La Source and with Jean-Pierre Bonnefoux excerpts from Liebeslieder Walzer and Sonatine. Master tapes are housed in the Jerome Robbins Dance Division of the New York Public Library for the Performing arts, and copies are made available to research repositories around the world.

title: Violette Verdy


text:
Wikipedia:Articles for deletion/Wisconsin land

 * The following discussion is an archived debate of the proposed deletion of the article below. Please do not modify it. Subsequent comments should be made on the appropriate discussion page (such as the article's talk page or on a Votes for Undeletion nomination).  No further edits should be made to this page.

The result of the debate was DELETE.  Rob e  rt  01:28, 16 October 2005 (UTC)

Wisconsin land
How-to guide about buying land in Wisconsin -- Kjkolb 02:10, 3 October 2005 (UTC)

 * Delete Per Nom --JAranda | yeah 03:27, 3 October 2005 (UTC)
 * Delete. WP is not a how-to. Quale 04:22, 3 October 2005 (UTC)
 * Transwiki to Wikihowto - oh wait that dosn't exist, though it should. Unfortunately, I therefore agree grudgingly, Delete.CastAStone 05:46, 3 October 2005 (UTC)
 * "Wikihowto" does exist, it's called Wikibooks; therefore transwiki.--Pharos 07:38, 3 October 2005 (UTC)
 * transwiki per Pharos. - Mgm|(talk) 10:03, 3 October 2005 (UTC)
 * delete —Felix the Cassowary ( ɑe hɪː jɐ ) 10:12, 3 October 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.