text:
Michele Bartoli

Michele Bartoli (born 27 May 1970, in Pisa) is a retired Italian road racing cyclist. Bartoli was a professional cyclist from 1992 until 2004 and was one of the most successful single-day classics specialists of his generation, especially in the Italian and Belgian races. On his palmarès are three of the five monuments of cycling—five in total: the 1996 Tour of Flanders, the 1997 and 1998 Liège–Bastogne–Liège and the 2002 and 2003 Giro di Lombardia. He won the UCI Road World Cup in 1997 and 1998. From 10 October 1998 until 6 June 1999, Bartoli was number one on the UCI Road World Rankings.

Considered one of the most versatile riders of his generation, Bartoli won a variety of classics. He won most of the major Italian one-day races—apart from Milan–San Remo—and was Italian national champion in 2000. In Belgium, he excelled in both the cobbled classics of Flanders and the hilly races in the Ardennes, which earned him the nickname Il Leoncino delle Fiandre ("The Little Lion of Flanders"). In addition to the classics, Bartoli has also won stage races, such as Tirreno–Adriatico and the Three Days of De Panne, and won two stages in the Giro d'Italia. He finished third in the world championships of 1996 and 1998.

1993–1995: Mercatone Uno
Bartoli joined as an amateur stagiaire in late 1992, signing his first professional contract starting in January 1993. He was competitive immediately, winning the overall and 3 stages at the first stage race he started, the 1993 Settimana Siciliana.

His breakthrough year was 1994, when he won the Brabantse Pijl, his first semi-classic win, and the thirteenth stage in the Giro d'Italia. In 1995, his star rose to prominence in the one-day classics, with fifth place in Milan–San Remo, seventh in the Tour of Flanders and third places in Liège–Bastogne–Liège and the Giro di Lombardia. He won the Three Days of De Panne and placed ninth overall in the Vuelta a España.

1996–1997: MG–Technogym
In 1996, he joined the MG–Technogym team of manager Giancarlo Ferretti. He became a specialist of the classic races and claimed his first career monument win in the 1996 Tour of Flanders after an attack on the Muur van Geraardsbergen and a 16 km solo to the finish. In summer, he was 19th overall in the Tour de France, before winning the Italian summer classics Giro del Veneto, GP di Larciano and Giro dell'Emilia. He finished third at the World Championships in Lugano behind Johan Museeuw and Mauro Gianetti.

In 1997, Bartoli won his first Liège–Bastogne–Liège, after distancing his last breakaway companion, Laurent Jalabert, in the final kilometre. His slender build (179 cm and 65 kg), combined with his feline ability to accelerate on steep climbs, made him the quintessential contender for the hilly Ardennes classics. At the end of 1997, he won the UCI World Cup, confirming his status as the most regular classic race specialist.

1998: World number one with Asics
In 1998, he transferred to the Asics team and had the most successful season of his career. He won his second Liège–Bastogne–Liège, again before Laurent Jalabert, after a long solo attack. In May, he won the GP of Aargau Canton in Switzerland and the thirteenth stage in the Giro d'Italia. Later in the year, he won Züri-Metzgete, his second World Cup race of 1998, as well as the Giro di Romagna, and finished third in the World Championships in Valkenburg behind Oscar Camenzind and Peter Van Petegem. He ended the season as world number one on the UCI Road World Rankings and won his second consecutive UCI World Cup. During his years with MG and Asics, Bartoli was helped by his friend and team mate Paolo Bettini, who became Bartoli's prime lieutenant in the races.

1999–2001: Mapei
In 1999, Bartoli and Bettini joined Mapei, the most successful classics team of the 1990s. He won Tirreno–Adriatico, the Brabantse Pijl and the Flèche Wallonne in the spring of 1999, but failed to win a monument race. In the 1999 Liège–Bastogne–Liège, Bartoli, seeking his third consecutive win, was distanced by rising star Frank Vandenbroucke and finished fourth behind his helper Bettini. In May 1999, Bartoli broke his kneecap in a crash in the Tour of Germany, which ended his season.

He returned to racing in 2000, but his Mapei team mate Paolo Bettini demanded a leading role, eventually leading to a feud between the two friends. In the summer of 2000, he won the Italian National Championship in Trieste and the Grand Prix de Plouay, before entering the Olympic road race in Sydney. Helped by his Italian team mates Bettini and Danilo Di Luca, he won the sprint for fourth place, finishing just outside the medals. He repeated his fourth place at the World championships.

In 2001, Bartoli won Omloop Het Volk early in the season, but failed to win another major spring classic. He left Mapei—exceptionally mid-season—to re-join Ferretti at the new team. In October 2001, Bartoli and Bettini's rivalry culminated during the world championship road race during which Bartoli refused to work for Bettini. Bettini finished second in the sprint behind Spaniard Óscar Freire; Bartoli was 23rd.

2002–2004: Final years
With, he re-lived some of his former successes by winning the 2002 Amstel Gold Race and the 2002 and 2003 Giro di Lombardia.

In 2004, he moved to but failed to claim a victory. In the 2004 Tour de France, he abandoned during the 18th stage after being called back by manager Bjarne Riis from a break to protect his captain Ivan Basso. Bartoli ended his professional career at the end of the 2004 season, suffering minor injuries. He stated: "I just wasn't motivated to continue... I can't be a top-level rider any more and that was a major influence on my decision, rather than my recent physical problems."

Retirement
In 2005 Bartoli gave his name to the Granfondo Michele Bartoli in the province of Lucca, with the start and finish in his hometown Montecarlo, Tuscany. Bartoli is, with former cyclists Francesco Casagrande and Maximilian Sciandri, instructor of the Campagnolo Passion 2 Ride.

Doping allegations
In May 2007, Italian newspaper La Gazzetta dello Sport reported that Bartoli was linked with the Operación Puerto doping investigation into the practices of Eufemiano Fuentes. According to the report, it was alleged that Bartoli was the rider behind the nickname "Sansone". The report continued that Bartoli received two blood transfusions from Fuentes in 2003.

Major results

 * 1993
 * 1st Jersey yellow.svg Overall Settimana Internazionale di Coppi e Bartali
 * 1st Stages 1 & 6
 * 6th Coppa Bernocchi
 * 7th La Flèche Wallonne
 * 7th GP Industria & Artigianato di Larciano
 * 9th Gent–Wevelgem
 * 9th Coppa Sabatini
 * 9th Trofeo Matteotti
 * 9th Giro del Friuli
 * 10th Overall Hofbrau Cup

 * 1994
 * 1st Brabantse Pijl
 * 1st Grand Prix Pino Cerami
 * 1st Criterium d'Abruzzo
 * 1st Stage 14 Giro d'Italia
 * 2nd Giro del Veneto
 * 3rd Overall Vuelta a los Valles Mineros
 * 5th Road race, National Road Championships
 * 6th Giro di Toscana
 * 7th Overall Giro del Trentino
 * 9th GP Industria & Artigianato di Larciano
 * 10th Paris–Brussels
 * 10th Giro della Romagna

 * 1995
 * 1st Jersey white.svg Overall Three Days of De Panne
 * 1st Stages 1 & 2
 * 3rd Liège–Bastogne–Liège
 * 3rd Giro di Lombardia
 * 5th Overall Volta a la Comunitat Valenciana
 * 5th Milan–San Remo
 * 5th Grand Prix Pino Cerami
 * 6th Firenze–Pistoia
 * 7th Tour of Flanders
 * 8th Gran Piemonte
 * 9th Overall Vuelta a España
 * 9th Paris–Tours
 * 10th Amstel Gold Race

 * 1996
 * 1st Tour of Flanders
 * 1st Giro dell'Emilia
 * 1st Grand Prix de Fourmies
 * 1st Giro del Veneto
 * 1st GP Industria & Artigianato di Larciano
 * 1st Giro della Provincia di Reggio Calabria
 * 1st Stage 6 Tirreno–Adriatico
 * 1st Stage 1 Tour de Suisse
 * 2nd Züri-Metzgete
 * 2nd Giro della Romagna
 * 3rd Bronze medal uci.svg Road race, UCI Road World Championships
 * 3rd Paris–Brussels
 * 5th Grand Prix La Marseillaise
 * 5th Wincanton Classic
 * 6th Paris–Tours
 * 6th Milano–Torino
 * 6th Gran Premio Città di Camaiore
 * 7th Overall Étoile de Bessèges
 * 8th Road race, Olympic Games
 * 8th Coppa Sabatini
 * 10th Coppa Bernocchi

 * 1997
 * 1st Mens World Cup leaders jersey.png Overall UCI Road World Cup
 * 1st Liège–Bastogne–Liège
 * 1st Rund um den Henninger Turm
 * 1st Trofeo Laigueglia
 * 1st Trofeo Melinda
 * 2nd Overall Tour Méditerranéen
 * 1st Stage 5
 * 2nd Giro di Toscana
 * 3rd Grand Prix de Fourmies
 * 4th Giro di Lombardia
 * 4th La Flèche Wallonne
 * 4th Paris–Brussels
 * 4th Gran Premio Bruno Beghelli
 * 5th Milan–San Remo
 * 6th Amstel Gold Race
 * 6th Züri-Metzgete
 * 7th Tour of Flanders
 * 8th Overall Tirreno–Adriatico
 * 1st Stage 3
 * 9th Coppa Bernocchi
 * 10th Road race, UCI Road World Championships

 * 1998
 * 1st Mens World Cup leaders jersey.png Overall UCI Road World Cup
 * 1st Jersey white.svg Overall Three Days of De Panne
 * 1st Liège–Bastogne–Liège
 * 1st Züri-Metzgete
 * 1st Giro della Provincia di Reggio Calabria
 * 1st Giro della Romagna
 * 1st Grand Prix of Aargau Canton
 * 1st Stage 13 Giro d'Italia
 * 2nd E3 Prijs Vlaanderen
 * 2nd Coppa Sabatini
 * 2nd HEW Cyclassics
 * 3rd Bronze medal uci.svg Road race, UCI Road World Championships
 * 3rd Amstel Gold Race
 * 3rd Giro dell'Emilia
 * 3rd Paris–Brussels
 * 4th Giro di Lombardia
 * 5th Overall Tour Méditerranéen
 * 1st Stages 2 & 6
 * 5th La Flèche Wallonne
 * 5th Chrono des Nations
 * 6th Tour of Flanders
 * 8th Milan–San Remo
 * 8th Giro del Veneto

 * 1999
 * 1st Jersey yellowred.svg Overall Tirreno–Adriatico
 * 1st La Flèche Wallonne
 * 1st Brabantse Pijl
 * 1st Stage 3 Vuelta a Andalucía
 * 4th Tour of Flanders
 * 4th Liège–Bastogne–Liège
 * 4th E3 Prijs Vlaanderen
 * 8th Overall Volta a la Comunitat Valenciana
 * 1st Stage 4

 * 2000
 * 1st Jersey italianflag.svg Road race, National Road Championships
 * 1st GP Ouest-France
 * 1st Stage 2 Vuelta a Andalucía
 * 2nd Trofeo Melinda
 * 2nd Gran Premio Città di Camaiore
 * 3rd Coppa Placci
 * 4th Road race, UCI Road World Championships
 * 4th Road race, Olympic Games
 * 5th Giro di Lombardia
 * 5th Giro di Romagna
 * 8th Giro del Veneto
 * 9th Overall Giro della Provincia di Lucca

 * 2001
 * 1st Omloop Het Volk
 * 1st Gran Premio Città di Camaiore
 * 2nd Road race, National Road Championships
 * 5th Giro di Lombardia
 * 5th Classic Haribo
 * 7th Amstel Gold Race
 * 10th Paris–Nice

 * 2002
 * 1st Jersey yellow.svg Overall Tour Méditerranéen
 * 1st Stages 1 (TTT) & 4
 * 1st Giro di Lombardia
 * 1st Amstel Gold Race
 * 1st Giro dell'Emilia
 * 1st Milano–Torino
 * 1st Stage 2 Giro della Provincia di Lucca
 * 3rd La Flèche Wallonne
 * 5th Trofeo Laigueglia
 * 6th Züri-Metzgete
 * 6th Coppa Sabatini
 * 8th Grand Prix de Fourmies

 * 2003
 * 1st Giro di Lombardia
 * 1st Giro del Lazio
 * 2nd Overall Tour de Wallonie
 * 1st Stage 3
 * 2nd Giro del Veneto
 * 4th Trofeo Matteotti
 * 7th Giro dell'Emilia
 * 8th Coppa Placci

 * 2004
 * 7th Overall Tour of Britain

title: Michele Bartoli


text:
Talk:Natasha Gregson Wagner

Biography assessment rating comment
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 23:23, 25 June 2007 (UTC)

what about The Medicine Show?
she also acted in it, why isn't it credited? —Preceding unsigned comment added by 200.40.207.2 (talk) 01:52, 25 May 2009 (UTC)

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

title: Talk:Natasha Gregson Wagner


text:
Eddie Fullerton

Edward Fullerton (26 March 1935 – 25 May 1991) was a Sinn Féin councillor from Inishowen in County Donegal, Ireland. He was killed at his Buncrana home in May 1991 by members of the Ulster Defence Association (UDA).

Childhood and career
The eldest of John and Mary (or Maria) Fullerton's 20 children, Fullerton emigrated to Scotland at the age of 18, and then moved to England. He became involved in Irish republicanism in Birmingham, where he also met and married Dinah Peach. They returned to Ireland in 1975 and had six children. He was elected to Donegal County Council for Sinn Féin in 1979, and held his seat until his assassination at age 56.

Death
At 11:50 pm, four armed members of the Ulster Freedom Fighters (a cover name for the UDA) forced their way into an isolated house in Shandrum, outside Buncrana. They held the family occupying the house hostage for 2 hours before stealing a sledgehammer and their car, both of which were to be used in the killing of Fullerton.

At 2:00 am on 25 May 1991, Fullerton and his wife were woken by the sound of their front door being knocked in with a sledgehammer. Fullerton was then shot six times from the stairs as he left the bedroom to investigate the noise.

Following the attack, the loyalists fled across the border. The car used in the attack was later found on fire at around 4:05am at Coney Road on Culmore Point outside Derry.

The UDA claimed the killing was retaliation for the Provisional IRA killing of Ian Sproule on the 13 April 1991 near Castlederg, County Tyrone, alleging that Fullerton had leaked information on Sproule to the IRA from a Garda Síochána meeting. A subsequent Garda investigation found no evidence supporting the claim.

Police file
A month later, a documentary on British television revealed that a police file from Royal Ulster Constabulary (RUC) intelligence containing Fullerton's photograph and details was found in the possession of the UDA in Derry. The weapon used to kill him was recovered two years later. The perpetrators were never found. The Fullerton family has long campaigned for an independent public inquiry into the events surrounding his death.

This was the third killing of an elected representative in the Republic of Ireland since its independence from the United Kingdom.

Aftermath
The shooting dead by the IRA's Derry Brigade of high ranking UDA commander and UDP member Cecil McKnight in the Waterside area of Derry a month later was claimed as retaliation for the death of Fullerton.

Arrest
On 12 December 2021, a 56-year-old man was arrested around 10am as he was about to attend church in Muff, County Donegal. He was detained under section 30 of the Offences against the person Act and can be detained for up to three days. He was taken to Letterkenny Garda station for questioning. It is the first arrest in the case.

The arrested man was released without charge the following day. A file was to be prepared by the Director of Public Prosecutions.

title: Eddie Fullerton


text:
Wikipedia:Peer review/Fernão Mendes Pinto/archive1

Fernão Mendes Pinto
I believe this is article has did very well, and is well referenced. There is one more reference(online),that I guess would be considered a note(?) from the top  but other than that its completely referenced. I'll add it soon. The introduction is long enough for the article. Falphin 15:39, 15 October 2005 (UTC)

 * I don't have enough time today to thoroughly read the article but I'll give you a few token comments to show that you're not being ignored :). The references need to be formatted correctly using the templates which have been created for this purpose, eg. . The article also appears to be an extensive biography without sections on his legacy and following... I hope that helps. --Oldak Quill 13:34, 18 October 2005 (UTC)
 * Thanks, I am waiting for a response from Kaisershatner about the references. I started a section(will need copyediting) on his legacy. I'm not sure what you mean by following though. Do you want me to write a section on the events taking place directly after his life? Thanks again. Falphin 00:41, 19 October 2005 (UTC)
 * Hi, I think you were right that many of the "references" should be "further reading." Kaisershatner 16:10, 20 October 2005 (UTC)

 * I wasn't clear. What I meant by following is have there been any art works created in his honour since (statues, etc.)? That kind of thing. --Oldak Quill 11:54, 19 October 2005 (UTC)
 * Not that I know of. Just the crater on Mars, an intermediate school in Almada, Portugal. . I could possibly make a trivia section in prose adding that Pinto translates to "Young Chicken" in English. Falphin 01:24, 21 October 2005 (UTC)

"Early life" and "Legacy" are too short, especially compared to the others. There are many ultra-short paragraphs here and at least one-sentence paragraphs here. I don't know - could use some longer sections other than "Voyage"... Ryan Norton T 22:08, 21 October 2005 (UTC)
 * The problem is not much is known about his early life. Everything on the net is already in there. I can expand legacy by perhaps including more information about each individual legacy although most of it will be a repeat of stuff already in there. Falphin 22:21, 21 October 2005 (UTC)
 * After some digging I found something interesting, . I also got his recounts of his early life from the website.
 * "Do I thus start my peregrination with a mention to what I endured in this kingdom [of Portugal], where I lived up to ten or twelve years in the misery and stinginess of my father’s house at Montemor-o-Velho. An uncle of mine – maybe willing to provide me a better fortune – took me to the city of Lisbon and enlisted me at the service of a Lady of noble generation and illustrious parentage. He certainly though this could bring the fruit he envisioned to me, if we consider the quality of the Lady and her family … Hellas, my uncle’s expectations didn’t succeed according to his plans, quite the contrary. After no more than one year and a half at the service of this Lady, I found myself involved in events that subjected my life to such a risk that, to save me, I had to rush from that house and fly away as fast as I could. Such was my fear that I noticed not where I headed, like one that saw death in the eyes and carried her close behind. Eventually I reached a quarry and was accepted in a caravela from Alfama I found ready to sail carrying the horses and goods that a nobleman was sending to Setubal …Next morning, while sailing across Sesimbra, we were boarded by a French privateer that ditched some fifteen or twenty men into our carvel with no resistance or contradiction by our men. In no time did he empty our boat of all its contents – valued at more than six thousand cruzados – and sunk it. The French pirate headed to Larache where he aimed to sell weapons to the moors, and took the seventeen of us that survived the attack, tied in feet and arms … One night he ordered [us] to be thrown into the beach of Melides, naked and barefoot, some with countless sores from the scourges they were offered, and in that garb we went the day after into Santiago do Cacem … My pour self with six or seven other no less destitute than me, went to Setubal where it befell my luck to be taken by a fidalgo of the Master of Santiago whom I served for the next four years upon whish he handled me to the Master of Santiago whom I served as chamberlain the following year and a half. And since the accommodation then in usage at the houses of the princes was not enough to my sustenance, I decided to board to India, offered to any venture, good or bad, that would happen to me." Falphin 20:38, 22 October 2005 (UTC)


text:
Corbin Allred

Corbin Michael Allred (born May 25, 1979) is an American actor. He starred in the 2003 award-winning motion picture Saints and Soldiers and the 1997–1998 television series Teen Angel.

Career
Allred's acting career began when he was 12 years old after attending an open casting call in his home town of Midvale, Utah. He has appeared in multiple productions for Mormon cinema. Allred is a member of the Church of Jesus Christ of Latter-day Saints (LDS Church), and served a mission for the church in Australia.

In addition to Saints and Soldiers and Teen Angel, Allred played the lead role in Josh Kirby... Time Warrior! and is known for his role in Robin Hood: Men in Tights. He appeared in the 1999 films Diamonds alongside Dan Aykroyd and Kirk Douglas and Anywhere but Here with Natalie Portman and Susan Sarandon. He played a lead role in The Saratov Approach, a 2013 film about the weeklong abduction of two LDS Church missionaries in Russia that occurred in 1998.

In television, Allred has had roles in an episode of CSI: Crime Scene Investigation, an episode of NCIS, and a couple episodes of Sabrina the Teenage Witch.

title: Corbin Allred


text: User talk:24.53.135.46

title: User talk:24.53.135.46


text:
Everard Home

Sir Everard Home, 1st Baronet, FRS (6 May 1756, in Kingston upon Hull – 31 August 1832, in London) was a British surgeon.

Life
Home was born in Kingston-upon-Hull and educated at Westminster School. He gained a scholarship to Trinity College, Cambridge, but decided instead to become a pupil of his brother-in-law, John Hunter, at St George's Hospital. Hunter had married his sister, the poet and socialite Anne Home, in July 1771. He assisted Hunter in many of his anatomical investigations, and in the autumn of 1776 he partly described Hunter's collection. There is also considerable evidence that Home plagiarized Hunter's work, sometimes directly, sometimes indirectly; he also systematically destroyed his brother-in-law's papers in order to hide evidence of this plagiarism. It seems likely that the fire (in Home's apartments at Chelsea Hospital) which destroyed the Hunterian manuscripts in Home's possession also destroyed a precious collection of 26 microscopes originally made by van Leeuwenhoek, which Home had borrowed from the Royal Society. :123

Having qualified at Surgeons' Hall in 1778, Home was appointed assistant surgeon at the naval hospital, Plymouth. In 1787 he was appointed assistant surgeon, later surgeon, at St George's Hospital. He became Sergeant Surgeon to the King in 1808 and Surgeon at Chelsea Hospital in 1821. He was made a baronet (of Well Manor in the County of Southampton) in 1813.

He was elected a Fellow of the Royal Society in 1787, gave their Croonian Lecture many times between 1793 and 1829 and received their Copley Medal in 1807. He was elected a Foreign Honorary Member of the American Academy of Arts and Sciences in 1832.

Works
Home published prolifically on human and animal anatomy. He was the first to describe the fossil creature (later 'Ichthyosaur') discovered near Lyme Regis by Joseph Anning and Mary Anning in 1812. Following John Hunter, he initially suggested it had affinities with fish. Home also did some of the earliest studies on the anatomy of platypus and noted that it was not viviparous, theorizing that it was instead ovoviviparous. He was also the first to propose that melanin acts a sunscreen.

A species of turtle, Kinixys homeana Bell, 1827, is named in his honor.

Family
His son, James Everard Home, became an eminent officer in the Royal Navy.

title: Everard Home


text:
Russian ship Gangut

At least four ships of the Imperial Russian and Soviet Navies have been named Gangut after the 1714 Battle of Gangut.

 * RUSSIAN SHIP OF THE LINE Gangut - 90-gun ship of the line ordered scrapped in 1736.
 * RUSSIAN SHIP OF THE LINE Gangut - 84-gun ship of the line that participated in the Battle of Navarino. Rebuilt as a screw frigate in the 1850s and finally stricken in 1871.
 * RUSSIAN COAST DEFENSE SHIP Gangut - Coast defense ship that ran aground and was lost in 1897.
 * RUSSIAN BATTLESHIP Gangut - Lead ship of the Gangut-class battleship dreadnoughts that participated in World War I and World War II before being scrapped in 1956. Renamed Oktyabrskaya Revolutsiya by the Soviets.

title: Russian ship Gangut


text:
Talk:Queen Alliquippa

Biography assessment rating comment
WikiProject Biography Assessment

The article may be improved by following the WikiProject Biography 11 easy steps to producing at least a B article. -- Yamara 13:47, 13 May 2007 (UTC)

External links modified
Hello fellow Wikipedians,

I have just modified 1 one external link on Queen Alliquippa. Please take a moment to review my edit. If you have any questions, or need the bot to ignore the links, or the page altogether, please visit this simple FaQ for additional information. I made the following changes:
 * Added archive http://web.archive.org/web/20120206002356/http://www.bchistory.org/beavercounty/BeaverCountyCommunities/Aliquippa/AliquipBeginsMSP92.html to http://www.bchistory.org/beavercounty/BeaverCountyCommunities/Aliquippa/AliquipBeginsMSP92.html

When you have finished reviewing my changes, please set the checked parameter below to true or failed to let others know (documentation at ).

Cheers.— InternetArchiveBot  (Report bug) 20:11, 20 July 2016 (UTC)

title: Talk:Queen Alliquippa


text:
Kippax

Kippax may refer to:

 * Kippax, West Yorkshire, a village in England
 * Kippax Centre, a suburban centre in Canberra, Australia, named after Alan Kippax
 * Kippax Plantation, an archaeological site and former home of Robert Bolling and Jane Rolfe in Hopewell, Virginia
 * The Kippax, a stand at Manchester City Football Club's Maine Road stadium

People with the surname

 * Alan Kippax (1897–1972), Australian cricketer, uncle of H. G. Kippax
 * H. G. Kippax (1920–1999), Australian journalist
 * Peter Kippax (1940–2017), English cricketer
 * Peter Kippax (footballer) (1922–1987), English footballer
 * John Kippax the pen name of English science fiction writer John Charles Hynam
 * Susan Kippax (born 1941), Australian social psychologist

title: Kippax


text:
Talk:Phantom Stranger

Wandering Jew
The Phantom Stranger being the Wandering Jew is a problem as Arak met the Wandering Jew. Also, a Spectre III #16 story establishes the Stranger as active around 1200 BCE. —Preceding unsigned comment added by Enda80 (talk • contribs) 15:43, 15 October 2005

Another Phantom Stranger image available
Note: The image called Image:Black_Orchid%2C_DC%2C_1974.jpg is the cover of Phantom Stranger #32. Despite the title, it doesn't show Black Orchid, but it does show the Phantom Stranger. I don't think there's room for another image in this article at the moment, but if anyone feels different... --Paul A 03:50, 20 January 2006 (UTC)

Origin
I loved the origin of the Phantom Stranger. 4 very different stories that make no definitive conclusion. In fact, the cover for "Secret Origin" is looks inspired by the works of MC Escher.

AlGorup 15:56, 30 January 2006 (UTC)

"Uniqueness"
"The Phantom Stranger...unique among most of his contemporary comic book characters..." This is somewhat self-defeating as a statement. Unique implies set apart from others individually; that is, if one is unique, they cannot be more or less unique than another, since 'uno,' one, is the source of the word. Either the Stranger is unique and incomparable to any other character, or he is not unique.

That said, I, on a personal note, love him as a character, for that very reason of unknowableness. —Preceding unsigned comment added by Chr.K. (talk • contribs) 13:44, 31 March 2006

A few notes

 * This article makes no mention of his old romantic interest, the blind psychic Cassandra Cross, his ally/enemy Tannarak, or his enemy the demonic sorceress Tala (recently seen in the Justice League Unlimited show) all major characters in his original comic series.
 * Nor does it mention that the perception of The Stranger as invincible is a new concept; in fact, the reason he often teamed up with other heroes (such as the Justice League) is that he did not possess enough power to combat certain menaces (such as the gods of ancient Mu) by himself.
 * There was a Phantom Stranger miniseries in the 80's that made it clear that the Stranger was an agent of the Lords of Order (they even take his powers away when he refuses to serve them, rendering him mortal.) Of course, this might have been rendered out of continuity by now due to the various reboots in the DC Universe since then. Wilfredo Martinez 20:52, 17 April 2006 (UTC)

 * Well, don't take this the wrong way, but why don't you just edit that in yourself? Kusonaga 20:59, 17 April 2006 (UTC)

No offense taken, I just wanted to discuss it first before adding it, in case someone disagreed. Wilfredo Martinez 22:43, 7 May 2006 (UTC)

 * Done. Wilfredo Martinez 03:26, 17 May 2006 (UTC)

Infinite Crisis #6
I reviewed the comic and saw only one Phantom Stranger. Was it a typo that said "Phantom Strangers gathered the last of the magical beings ..." Of course, if there were only one Phantom Stranger in the multiverse, that would be good, too. And completely unknowable, like the man himself. AlGorup 14:21, 26 April 2006 (UTC)

 * Yep, you're right. I already went in and fixed it. Kusonaga 14:36, 26 April 2006 (UTC)

Wandering Jew origin implausible
Had he been a grown man when Jesus was born, based on life expectancies, he would have been dead by the time Jesus was 15. Few people made it to thirty years of age. Enda80 00:29, 14 May 2006 (UTC)Enda80

 * They're comics. Kusonaga 07:53, 14 May 2006 (UTC)

 * Well, few implies some -did- make it to 30. Lots42 (talk) 12:57, 17 August 2009 (UTC)

The Phantom Stranger appears in animated forms in the following comics:???
Hey, wait a minute. If they are comics, then it is not animation, anymore than a movie based on a book is a book. Enda80 00:32, 14 May 2006 (UTC)Enda80

 * Agreed, and therefore, I changed it. Kusonaga 07:53, 14 May 2006 (UTC)

 * I have no trouble with it being changed from media to form, since you left the information following the title. —Preceding unsigned comment added by 71.115.212.229 (talk • contribs) 08:41, 16 May 2006

I changed the word "drawn" to "originated". Just thought it described the idea better and the first title mentioned, New Frontier, was drawn by Darwyn Cooke who got his start in B:TAS before moving into comics. —Preceding unsigned comment added by 67.172.168.183 (talk) 21:23, 10 October 2008 (UTC)

"Earliest appearances..." description
The first sentence in the "Character Biography" subsection "A stranger..." reads, "In his earliest appearances, the Phantom Stranger would prove supernatural events to be hoaxes." I have read reprints of two stories from his 1950s series (one in a 1974 100 page super-spectacular formatted issue of House of Mystery, the other in the late 1980s book/collection The Greatest 1950s Stories Ever Told, and this is not true of either. The incidents were genuinely supernatural in both cases. Anybody care to dispute that this line should be revised, to say that he was little more than a host/narrator there? Ted Watson 21:11, 12 October 2007 (UTC)

WikiProject Comics B-Class Assesment required
This article needs the B-Class checklist filled in to remain a B-Class article for the Comics WikiProject. If the checklist is not filled in by 7th August this article will be re-assessed as C-Class. The checklist should be filled out referencing the guidance given at Version 1.0 Editorial Team/Assessment/B-Class criteria. For further details please contact the Comics WikiProject. Comics-awb (talk) 17:16, 31 July 2008 (UTC)

C-Class rated for Comics Project
As this B-Class article has yet to receive a review, it has been rated as C-Class. If you disagree and would like to request an assesment, please visit WikiProject_Comics/Assessment and list the article. Hiding T 14:22, 24 February 2009 (UTC)

title: Talk:Phantom Stranger


text:
Talk:Progressive Judaism

Removed text
Progressive Judaism is an umbrella term for all strands of Judaism which do not view the oral law as binding. The terminology comes from seeing the Halakha ("Jewish law") as evolving through a progressive process of revelation, with some laws, as interpreted from scripture, being relevant for limited time periods. This is distinct from Halakhic Judaism (e.g. Orthodox Judaism), which believes that religious legislation was spontaneously revealed in its entirety, though written down and codified by Moses and others in later generations, making it binding for all time. In the U.K. Reform Judaism and Liberal Judaism together make up Progressive Judaism.

Definitions that have sources
In contrast, I have only heard of Progressive Judaism as being defined in the following way:

Progressive Judaism refers to any form of Judaism that rejects halakha, loosely translated as Jewish law and tradition, as having normative status, and instead holds that one's personal autonomy supercedes halakha.

 * A type of Reform Judaism in the United Kingdom
 * A type of Reform Judaism in the State of Israel
 * The World Union for Progressive Judaism

 * Any form of non-halakhic Judaism, i.e. any form of Judaism which rejects the character of halakha as normative. This would include all of Reform Judaism in the USA, Progressive Judaism in the UK and in Israel, as well as Reconstructionist Judaism.

I have not come across any definitions of this term which center only on Judaism's oral law. In fact, that definition cannot be correct. As written, the article implies that Reform Judaism views the written law (The Torah) as binding, but only rejects the oral law. In fact, nothing could be further from the truth. To the best of my knowledge, no form of progressive Judaism accepts any part of the written law (Bible) or oral law (rabbinic literature) as normative (i.e. to be accepted upon one's self as binding.) All forms of Progressive Judaism encourage the individual to reject any Jewish beliefs, laws or traditions that violates "contemporary conscience or consciousness", as shown below:

 * Progressive Judaism sees Judaism as a way of life and an overall perspective that includes, among others, mitzvot (commandments) between people and God; yet the fulfillment of these mitzvot is not necessarily the focal center of action. Progressive Judaism emphasizes the central importance of mitzvot between people, of personal morality and social justice - Tikkun Olam. Progressive Judaism rejects ideas and commandments that contradict the contemporary Jew's conscience or consciousness.
 * Progressive Judaism opposes any form of coercion on obeying mitzvot. The individual is expected - and obligated - to determine in a sovereign and intelligent manner his or her spiritual life. This means that Progressive Jews are not monolithic in their ways: some, for example, will emphasize the laws of kashrut (dietary laws) while others might see these as being outdated. Some Progressive Jews observe
 * Progressive Judaism opposes any form of coercion on obeying mitzvot. The individual is expected - and obligated - to determine in a sovereign and intelligent manner his or her spiritual life. This means that Progressive Jews are not monolithic in their ways: some, for example, will emphasize the laws of kashrut (dietary laws) while others might see these as being outdated. Some Progressive Jews observe

Explanations of revisions as of October 7, 2007
I have revised this article extensively to provide a representation that uses less prejudicial language and is, I believe, more reflective of how Progressive Jews see themselves. The following changes have been made:

 * 1) The lead sentence has been revised to reflect the beliefs stated by the World Union for Progressive Judaism and supported in numerous regional FAQs and statements of belief.  Each of these have been cited. I urge anyone wanting to revise the lead sentence to review these statements before doing so.
 * 2) The paragraphs attempting to enumerate Progressive beliefs has been replace with a section emphasizing the historic and regional variety of beliefs. Although there are common themes (as evidenced by the lead sentence), any brief uncited attempt to detail beliefs will inevitably run into problems of prejudice and oversimplification.  The Judaism articles are riddled with such statements and I think it important that we not reinforce them in this article.  Progressive belief and practice is intellectually and psychologically complex.  It cannot be reduced to a few catch phrases any more than can Orthodox Jewish belief.  It is far too easy to take potshots at each other when we allow ourselves such oversimplifications.  Therefore I beg anyone wanting to expand this section to read sources carefully and make sure you are aware of complex issues (example of one such complex topic: how progressive Jews experience a sense of commandness and obligation without the need to resort to traditional beliefs about the authorship of the Torah).
 * 3) The two paragraphs under "Belief and Practice" have numerous uncited statements.  At least one of these (the assertion that Progressive tradition has its roots in the earliest layers of Jewish tradition) is likely to be highly controversal and disturbing to some readers.  I ask editors' patience. While this statement is vehemently disavowed by many, if not most, Orthodox Jews, the idea that Judaism has repeatedly integrated the beliefs of surrounding peoples is fundamental almost to the point of assumption in much of biblical scholarship and to many scholars of the Jewish historico-critical school. I will add appropriate citations (if someone hasn't done it already for me :-)) over the next week or so.
 * 4) I request that editors who feel strongly negative about statements in this revision, express those concern using appropriate cited statements in an "Orthodox criticism" section and let progressive Judaism speak in its own voice in the section on beliefs and practices.  I have expressed my reservations elsewhere about the practice of including "Orthodox criticism" sections, but for now that seems to be the current practice. (I don't like the idea of war breaking out should some Progressive Jews decide to start adding "Progressive criticism" sections)
 * 5) I have also expanded the list of progressive organizations to give a better feel for the global reach and organizational complexity of the progressive movement.  —Preceding unsigned comment added by Egfrank (talk • contribs) 11:52, 7 October 2007 (UTC)

Change to Judaism assessment
Egfrank 13:03, 7 October 2007 (UTC)
 * Importance: changed to top - this is one of three major streams of contemporary Judaism
 * Class: changed to stub - there is a *huge* amount of material missing on Progressive beliefs.

History of belief
HG, This is a good try - however it is actually not consistent with the literature. The history doesn't really work like that. Hegel and Kant's impact was somewhat indirect for example. A very good survey of their impact can be found in Borowitz's Renewing the Covenant. The first third of the book is a very dense review of secular universalism and its impact on the German and American reforming movements.

The terms "liberal" and "reform" developed later and exist in many countries (German, Netherlands, even the US!) with many meanings. I disagree with your edits but it is my personal policy to only change existing edits (especially well meaning one's like yours) when I'm ready to add cited material.

In the meantime, I encourage you to read further and revise your comments. A very good source is Michael Meyer's Response to Modernity. This is probably considered as standard a work as any. However, I would not rely on only one source. It is a good idea to check the literature for historians who have clarified, debated, extended or disagreed with him.

You might also want to take a look at some of the discussions between User:Wolf2191 and myself at Wikipedia_talk:WikiProject Progressive Judaism. It discusses in some detail problems relating to beliefs and organization names. Kol tuv, Egfrank 14:56, 28 October 2007 (UTC)
 * Please, go Bold here. I'm not planning to work on this article much, sorry, or defend my edits. Just a little nudge to try to inspire you and others to build this section. L'hit, HG | Talk 15:11, 28 October 2007 (UTC)
 * As stated below, my suggestion here was imprecise. Sorry. HG | Talk 01:54, 4 November 2007 (UTC)

 * Fair enough - its not the first time I've been accused of getting stuck in the planning stage. :-) Thanks. Egfrank 15:20, 28 October 2007 (UTC)
 * PS Not sure if you noticed that my edits just condensed the main articles' texts. Except for the throwaway line on Kant, who is surely a factor, but maybe not mentioned in the main article. HG | Talk 15:35, 28 October 2007 (UTC)
 * I did notice. :-) Egfrank 15:45, 28 October 2007 (UTC)

Serious discussions about using the names Reform vs. Progressive Judaism
Please see the present discussions at Wikipedia talk:WikiProject Countering systemic bias/open tasks. Your input would be greatly appreciated. (They are the result of discussions that unfolded at Wikipedia talk:WikiProject Judaism.) Thank you, IZAK 09:19, 30 October 2007 (UTC)

Section on Relationship between Progressive, Liberal, and Reform
Has anyone has seen an article dedicated to this topic?

The historical, regional and present day relationship between the three terms seems to cause so much confusion to some, that I think a section on this has to be included. However, the only way I could write such a section was to summarize relevant portions of histories focused on other topics (e.g. history of ideas). This isn't my ideal way of sources - not quite OR or SYNTH, but pretty darn close. A source specifically focused on terminology within the progressive movement would be greatly appreciated.

Thanks, Egfrank 06:38, 2 November 2007 (UTC)

 * I appreciate your raising this question. I believe that the summary in the article reads somewhat like an essay or opinion piece. If you don't mind my saying so, it also seems to be rather leaning to the views that you've expressed in the ongoing dispute over the names (esp Progressive, Reform) and their relationship. Therefore, I've deleted the summary from the article and moving it here, for further discussion. Thanks. HG | Talk 16:02, 2 November 2007 (UTC)

This is the disputed section:

 * Today, only the term "Progressive Judaism" has a consistent world-wide meaning. "Reform Judaism" may refer to either US or UK Reform.  UK Reform is considerably more conservative about changes to tradition than is US Reform and there are significant historical and practical differences between the two movements, despite their common Progressive beliefs.  Similarly both the UK and Netherlands have "Liberal" movements.  However, UK Liberal is considerably less conservative than is Dutch Liberal.  Reform Judaism is also used in historical contexts to refer to the 19th century German religious reform movement triggered by the Haskalah.

 * In some regions of the world, most notably the US and Germany, the terms "Liberal", "Reform", and "Progressive Judaism" are used interchangably. In other places, such as the UK, the terms "liberal" and "reform" Judaism have strong historical and regional associations and cannot be used interchangably with Progressive Judaism.  For example, the progressive movement in the UK is divided into a Liberal and Reform faction.  Both organizations share the beliefs and philosophical commitments of Progressive Judaism. Both are active members in the WUPJ and other progressive institutions. None-the-less they function as separate organizations and have different policies on patrilineal descent, intermarriage, homosexuality, and the role of tradition.  "Progressive judaism" is the only term available when discussing their commonalities rather than their differences.

I could try to underline or strikethrough what I would consider unreferenced or non-neutral, I'm not sure what would work best. Thanks. HG | Talk 16:02, 2 November 2007 (UTC)

 * Actually, I think Egfrank gives a very accurate summary of what is actually the situation in each locality. But I think the article may flow better without this at the top, so for the moment at least maybe we can leave it here until more of the article is developed.  Jheald 17:54, 2 November 2007 (UTC)
 * A few comments. 1st sentence seems geared to our dispute, otherwise why "only" here? 2nd sentence again for our dispute or just inaccurate, since "Reform" is used more broadly by numerous scholars (don't make me rehash our whole dispute here). 3rd sentence is an evaluative generalization about Liberal and Reform, plus arguably not about the relationship of Prog to either one (which is the section heading). 5th sentence contrasts with the 2nd. Next para, 1st sentence seems to contradict claim of 1st sentence of 1st para. The UK analysis is also not the section topic. Instead of generalized opinion/conjecture, I would stick to the technical nomenclature and formal relationships, or use some balanced scholarly comparative text(s). As noted below, I also might move this section to Reform Judaism pending resolution of the dispute. HG | Talk 18:13, 2 November 2007 (UTC)

HG - I respect the effort you have put into this, but "more broadly" is a semantic statement. To make a semantic claim, you must study the usage context and answer the following questions: (a) based on context, is the statement intended broadly or is it descriptive of a particular period of time and/or location. (b) if the passage does not explicitly state the scope of usage or is intended broadly, you need to consider the author's point of view - authors are more likely to use the local lingo so the choice of word may be affected by the author's sitz-in-leban - i.e. time period and geographical perspective. Your conclusion that "Reform" is used more broadly by scholars is based on comparing usage counts without regard to context. I'm not sure you have ever adequately addressed this issue. If you have, please feel free to cut and paste the comments here rather than rewrite your arguments.

Before you spend further time pushing this argument, I'd like you to consider the following citation from here:

 * In general, throughout the reading lists, North American (US/Canada) terms are used to refer to the movements of Judaism. Outside of North American, Reform is Progressive or Liberal Judaism; Conservative is Masorti or Neolog, and Orthodoxy is often just "Judaism". Even with this, there are differences in practice, position, and ritual between US/Canada Reform and other progressive/liberal movements (such as UK Progressive/ Liberal), and between US/Canada Conservative and the conservative/Masorti movement elsewhere. Where appropriate, these differences will be highlighted.

 * One of the four major movements within Judaism, the Reform or Liberal Movement (the term "Reform" seems to be more prevalent in the U.S.A., "Liberal" or "Progressive" elsewhere) began in the 1800's in Germany during the enlightenment.

The above demonstrates that the editors of the Shamash FAQ (a) believe that usage is dependent on author's geographical point of view (b) usages varies by Geographical region (c) that the terms Reform/Liberal/Progressive point to a movement with a common core but regional variations. In other words, context matters.

The belief that these three movements represent a single entity is also echoed by Meyer, Response to modernity who begins his preface thusly:

 * Well over a million Jews in the world today identify themselves religiously as Reform, Liberal, or Progressive...They represent that branch of Judaism which has been most hospitable to the modern critical termper while still endeavoring to maintain continuity of faith and practice with Jewish religious tradition. p. vii

As for his use of "Reform Judaism" (as opposed to a Reform movement) he says:

 * ''Clearly another term than "Reform Judaism" is therefore preferable, one which broadly encompasses the modern effort to bring about Jewish religious reform and is not limited by self-designation or instituational boundaries....It therefore seems most adequate to speak of a "Reform movement" which eventually produced Reform Judaism. The capital "R" in this case does not at the beginning represent insitutional identity, but simply a unity of purpose."

Given the above I find it quite difficult to understand your conviction that Meyer supports the idea that "Reform Judaism" is the proper term for all of the regional and historical movements that variously call themselves "Reform", "Liberal" or "Progressive". In fact he explicitly disagrees with this point. It would appear here, that his own choice of a "broad term" is a "Reform movement" and if we were to title a "main" article based on Meyer's point of view it would be called "Reform movement (Judaism)" not "Reform Judaism".

When Meyer actually talks about "Judaism"s rather than movements, he is quite careful of both historical and geographic context. Meyers only uses the term "Reform Judaism" in connection with the USA and UK. "Liberal Judaism" is used only in connection with pre-WWII Europe and post-WWII UK. "Progressive Judaism" covers everything except the USA:
 * Judaism (no qualifier): pp. 3-205 covering the Reform movement in Europe up until 1883 and various places thereafter
 * Liberal Judaism:
 * pp. 205-224,335-339,344 covering Europe (UK and continental) from 1883-1939.
 * pp. 347 UK (1940-1977)
 * Reform Judaism:
 * pp. 227-334, 353-384 covering the USA from 1823-1970's when the history stops
 * pp. 347 UK (1940-1977)
 * Progressive Judaism: pp.339-352 referring to both the WUPJ and to congregations and movements in the following countries from 1926 and beyond: UK, Europe, South Africa, Australia, South America, Israel

Thus Meyer's use of terms in order number of countries included (geographic breath):
 * 1) Progressive Judaism (all countries world wide except USA)
 * 2) Liberal Judaism (all countries in Europe)
 * 3) Reform Judaism (USA, UK only)

Best, Egfrank 01:22, 4 November 2007 (UTC)

 * Egfrank, as I said above, I'm not sure it's fruitful to rehash (or extend) the dispute here. If you want this article to cover the beliefs, practices and history of this branch of Judaism (i.e., using the progressive name), then you need to first propose a change to the Reform Judaism article. You can propose to AfD, rename or merge it. We can then discuss your proposal and get it a decision on it. That's the proper way to handle what you want. I certainly won't mind if the decision goes your way. Otherwise, as described below, the overlap with Reform Judaism will be seen (by me and likely others) as a POV fork and unnecessarily disruptive. If you advocate your approach in a proper way, I think it will get a fair reception and may be accepted. Thanks. HG | Talk 02:09, 4 November 2007 (UTC)
 * Lest you think me unfriendly, let me suggest a specific idea you might find acceptable, though presumably not your first choice. Based on your view of Meyer, you might propose: (1) an article named "Reform movement (Judaism)" to cover the intellectual and social history, core beliefs and practices (generalized), summary style overview of its entities, based on current Reform Judaism; (2) a reworked Reform Judaism for American version, with a disambiguating "See..." to much smaller UK version; (3) Progressive Judaism as the internationalizing initiative of the "Reform movement (Judaism)," (4) UK Liberal, Israeli Prog, WUPJ, etc articles. Again, the proper way to proceed would be to propose the Rename/split of the Reform Judaism article on its page. HG | Talk 02:35, 4 November 2007 (UTC)

HG, as User:Jheald has pointed out, the current article is hardly a content fork and a merge would be inappropriate:
 * The Reform Judaism article explicitly says it covers only US, UK, Isreali portions of the movement - that is only 3 out of 42 countries. It contains a scant paragraph discussing commonalities and differences amongst only those countries.  As it currently stands it can hardly be called an overview article of the thing that Meyer calls the "Reform movement".
 * By contrast the material in Progressive Judaism covers commonalities amongst all 42 countries. In doing so it is the very opposite of a content or POV fork - rather it is developing a carefully documented core set of material that can be linked to by each regional movement article, discussions of differences between current day movements, and so on. Without it, we would have to repeat much of this material on each and every non-orthodox movement moniker that had an article: Conservative, Humanist, Reform, Liberal, Reconstructionist, and Renewal.
 * The Progressive Judaism article (or whatever we eventually call it) is going to be quite long. The Reform Judaism article is already well over the recommended WP:LENGTH.  A merge would only aggrevate the problem.  It is more important that we think about how to break up this large and complex topic into manageable (and readable) chunks.

A delete would also be inappropriate - the term Reform Judaism is notable, albeit ambiguous when placed in a larger historical or geographical context (a point also made by Meyers and well as our dispute) and amply supported by the many references to the term in google, RAMBY, and elsewhere.

A better solution would be to split the Reform Judaism article into four different articles: and convert Reform Judaism into a disambiguation page pointing to all four articles, plus Progressive Judaism (or whatever we eventually name it).
 * German Reform movement (Judaism) (should also include the Hirsch's quote from the Orthodox Criticism section)
 * Reform Judaism (USA)
 * Reform Judaism (UK)
 * Progressive Judaism (Israel).

Splitting up that overlong article would involve no loss of information - there is little or no glue between the four components of that article. It is simply one long composite of four things that should have been placed in separate articles long ago:
 * The Pre-1883 German Reform movement is not the sole property of the US or UK Reform, nor the Israeli Progressive movement.  It isn't even the sole property of Progressive Judaism in toto.  Conservative and Masorti movements also can lay claim to that heritage, especially the portions that lead to the creation of the historical-critical school.  Furthermore, it also represents a chapter in the history of German philosophy.  By not having it in its own article we run the risk of its content being duplicated in several different places.
 * Placing the pre-1883 German Reform movement into a Reform Judaism article is cramping it. There is a *lot* of missing material about disputes, convocations, steps forward and back. Hirsch is just one of many dissenting voices that need to be included in the story.
 * The 3 regional movement articles also do not have space to grow and thrive when they are mushed together into a single article.

Nor are we ready for a rename just yet. The ultimate name for this article needs further study. So far we have as possibilities:
 * Reform movement (Judaism) - can be justified using Meyer
 * Progressive Judaism - can be justified by the claim that this is how the collective movements have self identified
 * other - may arise upon reading additional historians. Without looking at the literature we have no way of knowing how well Meyer's name for this movement was accepted. Nor do we know if there were other proposals.  I am loathe to rely on the opinion of one historian.

Once we have identified all the notable names available, then and only then is it time to discuss which name is main and which is a redirect.

Sorry, if this comes across as "thinking" too much - but I feel the analytical-academic way is the only solution that lets us accommodate all notable views of this complex topic. Egfrank 03:25, 4 November 2007 (UTC)

 * I missed your addition when I saved this... could it be that we are moving closer together here? Egfrank 03:33, 4 November 2007 (UTC)
 * Closer? That would be nice. I'm fine w/3 proposed titles above, though better to avoid parentheses. However, we haven't agree on the main article for the movement/branch. A dab page is inadequate and unnecessary because the main article can use summary style links. In terms of the possibilities above, I agree that Progressive Judaism is plausible but I think your "Reform movement (Judaism)" (better: "Reform movement in Judaism") is superior for reasons not-to-be-rehashed. Meanwhile, it's Reform Judaism and our editing should not disrupt that status quo. HG | Talk 13:19, 4 November 2007 (UTC)

 * Um...sorry, but if there is a status quo about the main article (prior to my involvement) - it would have to be Progressive Judaism. Since  00:33, 21 November 2005 (2 years ago) this article has stated that
 * progressive judaism is the umbrella term that includes
 * Reform Judaism, Liberal Judaism
 * Egfrank 14:40, 4 November 2007 (UTC)

 * You don't need be sorry or even argue it. Just please propose a move/delete/merge of Reform Judaism, which currently includes various stuff about the progressive/reform movement's history, beliefs, criticism, organizations globally, etc. If the 2 yr old history of this article strengthens your case, then bring that up. I'm not trying to undermine your conviction -- if you're right and I'm wrong, I promise to accept it graciously. But: there's a dispute about where to place the content, we've discussed it in various places, so either call the question (i.e., move/delete/merge) or keep discussing it -- but for pete's sake, stop putting overlapping content in this article. It's very, well, unprogressive to proceed in this fashion. ;-)   HG | Talk 16:04, 4 November 2007 (UTC)

Copying and overlap

 * Um...stop putting overlapping content in this article? May I gently remind you that *you* have just copied sections of the Progressive Judaism article over to Reform Judaism.  Please compare this edit:

 * Initially, the reformers did not call for a separate organizational movement. They convened synods but did not formally establish independent denomination or rabbinical body. However, reform efforts shifted after the German state allowed the Jewish community to separate its organizational structures, including congregations. During the 1840's and 1850's, separate reform congregations were set up in two major centers of the German Jewish, [[Frankfort]] and [[Berlin]]. No other separatist reform congregations were established for decades and key reformers, including Geiger, did not serve in these separate synagogues. added 14:23, 4 November 2007 by User:HG

 * to this edit (about an hour earlier): 13:17, 4 November 2007. I've highlighted the verbatim copied material and italicised the paraphrased material.

 * All of this material is GPL'd so you are of course free to copy it. And I even like the writing style in your paraphrase better than mine sometimes. However, you are being disingenious and dishonest to imply that I copied the material from the Reform Judaism article, not to mention coming awfully close to plagerism (by claiming that Reform Judaism, i.e. you, are the origin. GPL doesn't give you the right to claim authorship of other people's work.

 * BTW - when you copy material, you might want to keep the citations - they're important. Egfrank 16:44, 4 November 2007 (UTC)
 * What I am doing is paraphrasing, not copying. I believe that copying is not acceptable under GFDL (due to lost edit histories). Your writing is good and well-sourced. I don't want to have to paraphrase it and put it in the main article, it's a waste of my time and I would rather have you make the contributions. All I'm trying to do is place the balanced improvements, you are suggesting and formulating, into the proper article. Together, we could collaboratively clean up Reform Judaism, which has both gaps and serious POV issues (IMO). However, now we're working at cross purposes. I'm asking you to (1) stop adding content here that overlaps with the scope of Reform Judaism, (2) either discuss the overlapping articles more or propose a move/merge/delete decision. I'm not going to keep repeating this request. I will try to get outside help, via admin or WP:DR help, to examine the reasonableness (and implementation, if reasonable) of my request. Thanks. HG | Talk 17:56, 4 November 2007 (UTC)
 * PS You wrote: "periodically met in synods, but did not formally organize into an independent denomination or rabbinic association." I rephrased: "They convened synods but did not formally establish independent denomination or rabbinical body." Yours is both better and more grammatically correct. HG | Talk 18:10, 4 November 2007 (UTC)

PROBLEM -- This is getting out of hand. Jheald just created a POV fork, German Reform movement (Judaism). This clearly violates Wikipedia editing rules. If you all aren't being clear about how the dispute needs to be handled, you'll be confusing your own "side" about how to collaborate in Wikipedia. HG | Talk 18:10, 4 November 2007 (UTC)

 * No HG - and please be careful with accusations like WP:POVFORK - they generally imply vandelism and User:Jheald is trying to help us all out. He is, I think, trying to implement the idea of a German Reform article that will provide the intellectual history for all movements that grew out of the 19th century German reform movement.  That will ultimately reduce the risk of POV.  Give him a break.... it takes a lot of time and hard work to make a good article.

 * But just to eliminate the problem, I'm going to delete the german reform section and replace it with a link to the main article. End of POV fork.  Egfrank 18:28, 4 November 2007 (UTC)

 * A POV fork is disruptive but it's not vandalism. Since I've already raised a caution about this kind of editing, I'm not inclined to "give a break" to Jheald. HG | Talk 19:48, 4 November 2007 (UTC)

 * HG - please read WP:POVFORK - it starts by cautioning us against making the claim and reminds us of the importance of Assume good faith.  Jheald wasn't trying to get away from your opinion - really there are larger issues here.  Try to listen to him instead of biting him.  Everybody has something valuable to say if you try hard enough to hear it. Egfrank 20:51, 4 November 2007 (UTC)

 * HG - thank you for the complement and thank-you for recognizing the gaps and POV issues, but what material do you think I duplicated? The only duplicate material I see is material that you copied/paraphrased *after* I wrote it. Egfrank 18:24, 4 November 2007 (UTC)

Avoiding a POV fork
It seems that we have the following situation. There is a "content dispute" among editors over name (and maybe some related aspects of scope) of the main article about a branch of Judaism (progressive/reform/liberal). Currently, much of the 200-year history is located in a long-standing Reform Judaism article. This dispute among editors has been carried on in several Talk pages. The dispute remains unresolved.

Recently, there is increased editing to add history writing that basically covers the same ground as Reform Judaism. I may have encouraged this myself, and I apologize for not being more precise or careful about what is appropriate for this article (in my opinion, of course, since this is disputed). I appreciate the enthusiasm and knowledge that supports this writing, but writing it here is problematic:

First and foremost, it is inappropriate to try to resolve ("win") a content dispute by editing away. The more this article resembles the history coverage in Reform Judaism, the more such duplication looks like what we call a POV fork. Such forks are unacceptable, according to WP policy.

Second, all of us might want to consider other ways of resolving our editing dispute. I can think of several established mechanisms. (1) Somebody could propose that the Reform Judaism be deleted or merged into Progressive Judaism. The outcome of the proposal could resolve the dispute. (2) Similarly, somebody could propose that Reform Judaism be renamed ("Moved") to either Progressive Judaism (i.e., replacing this article) or to Reform Judaism (American) as a more localized article. (3) Conversely, somebody could propose that this article be deleted. (Or merged partly into Reform and partly into World Union for Progressive Judaism.) Well, this may not exhaust the options but it shows some of acceptable ways of handling the dispute.

Third, if this article is a POV Fork (in whole or part), then several actions could be taken to remedy the situation. I suppose this could be interpreted as a warning, though honestly I feel rather friendly and receptive to both the topic and the authors. Some actions could be placed on the article itself, e.g., deletion or page protection. Other actions could be taken to prevent individuals from editing a POV fork. Whether or not such actions are merited is hard for me to say, since the decisions would need to be made by other parties.

In short, I highly recommend that we try to continue to resolve the dispute before further editing, in order to avoid a POV fork problem. HG | Talk 15:45, 2 November 2007 (UTC)

 * To further clarify: I am in favor of keeping this article, if we can avoid a POV fork from the main. This means not duplicating the proper coverage of the main. Thus, if sources can be found that differentiate Progressive Judaism from what is known (also) as the reform branch of Judaism, then these differences certainly belong here. If the two are basically overlapping and only differ in name, then there's a problem. HG | Talk 16:21, 2 November 2007 (UTC)

 * Let's hang loose and take a slightly longer view here. It seems to me Egfrank is putting together a solid, well-sourced and thoughtfully structured article.  I think there is a lot to be said for standing back for a few weeks and seeing where it goes. I don't think it's a POV fork, because I don't think it's POV -- on the contrary, this article seems eminently well sourced, balanced and analytical.

 * So I think we should let things run for a few weeks, even if there is substantial overlap. Once there's some solid text to look at ("Show me the code!" in software-development speak), it becomes much more easy and more concrete to discuss how the total pool of material should be maybe named and refactored.  (This is in fact what I think you suggested some days ago - concentrate on writing articles and material first, naming and re-factoring can be sorted out in good time).

 * Egfrank seems to me to have set out a good structure in this article, and to be going to cover a lot of material not very well treated in the current Reform Judaism article. Let's let Egfrank write his/her ideal article, and then see what we think.  Jheald 18:16, 2 November 2007 (UTC)
 * Here's the key -- it's not whether you think it's POV or not, it's whether it has "substantial overlap" which makes it a fork. The POV aspect is that it's being developed to compete with the main article, apparently as a means of settling a POV-related dispute. The article isn't owned by any individual, so it's not a question of giving Egfrank (or anyone, nothing personal) a free rein for a few weeks. As I said, my earlier comment (concentrate on writing) was a mistake because I didn't realize that this dispute was so entrenched. I'm willing to (or may) move the content here to the status quo main article, but if the point is to keep it here, then that's what a Fork is all about.

 * Let me reiterate, though I am concerned you may not believe me, that I don't have a personal stake with either term usage. I do believe the data strongly supports "Reform" but I also want this dispute to be settled in a proper way. If you'd like, I can initiate one of these processes (described above, eg AfD or Requested More or Merge) myself. Thanks. HG | Talk 18:30, 2 November 2007 (UTC)
 * PS If you want a place to develop drafts, you can use a User Subpage and have a free rein there. Still, it's the placement of the text into (which) article that could be problematic.

 * Seems to me there might be a case for starting Wikipedia:WikiProject Progressive Judaism/temp/Progressive, Reform and Liberal Judaism, with the ultimate intention to fold both this article, and the one at Reform Judaism into it, so we'd finally have a single inclusively-named proper top-level article on the whole movement worldwide.

 * What do other editors think? Jheald 18:57, 2 November 2007 (UTC)

 * On the other hand, while the Reform Judaism article is specifically focussed on different meanings of that pair of words, there seems to be a clear gap for an article that develops the broader picture. So I can see no objection to further fleshing-out here of the headings Egfrank has created -- the things that bring all the WUPJ affiliates together, even those not called "Reform".  Jheald 19:12, 2 November 2007 (UTC)
 * Jheald, the WikiProjects aren't that big a deal, our main goal and "products" are the articles. Otherwise, I think asking what other editors think is excellent. One way to handle the POV-fork question is through an RfC. (Others ways include WP:EAR.) HG | Talk 21:06, 2 November 2007 (UTC)
 * Look closer - that long link isn't a WikiProject, it's a scratch page :-) Note the "/" separators. But I'm more and more thinking my second insticts were right, and it actually makes more sense to edit a live page here.  Jheald 00:50, 3 November 2007 (UTC)
 * You're right! Ok, I'll move draft text there. HG | Talk 13:42, 4 November 2007 (UTC)

Shavua tov all. The reason this needs to be on a live page is that it is *not* User:Egfrank's article, but Wikipedia's article. Articles are supposed to be developed collectively by editors researching the topic. Hiding an article in a user area or project subpage prevents collaboration. Given the controversy that has been created by this article, it is especially important that it be edited in the open where statements with inadequate citation can be challenged.

Responding to these challenges also requires teamwork that is only possible in a live article. Finding, reading, and citing material, is quite time consuming and as much as possible the burden of this work should be shared. Egfrank 21:17, 3 November 2007 (UTC)

Mediation?
Hi! As the various content issues appear to have developed over the last few weeks, want to suggest that this project might benefit from taking advantage of some Wikipedia's dispute resolution procedures. Among other possibiilities, Wikipedia has a mediation cabal, a group of informal mediators who attempt to mediate on a strictly voluntary basis; there is also a formal Mediation committee and process. Perhaps you might want to consider one of the more informal approaches. Since WikiProject Judaism editors tend to be a bit opinionated, there might be value in taking advantage of what Wikipedia has to offer and finding a mediator who is divorced from the subject and who simply helps you clarify and negotiate the various issues. Best, --Shirahadasha 04:13, 5 November 2007 (UTC)

 * The process was started last night - see . If you have some suggestions of how to word a request so that it is more likely to get interest, recommend away. Egfrank 05:18, 5 November 2007 (UTC)

/* Beliefs and Practices */ explaination of restored material, expansions
I've restored the cited material, fixed some links, and expanded the information on regional differences.

I've also put back section headings since these are supported by a citation and filled them in with bullet items. They are in place to invite others to add what they know about the common beliefs shared by the various regional movements (hint, hint). Egfrank —Preceding comment was added at 13:32, 5 November 2007 (UTC)

How about handling this material -- beliefs, practices, doctrines, ethics, etc -- in a spin-off article? This can be merged with the material you've tagged in Reform Judaism? Meanwhile, please add summary narrative to the summary style in Reform Judaism article because it shouldn't be left with blank sections. If you could at least copy your fine summary narratives to the parallel sections (eg North America) there, that would be sufficient placeholder for further drafting. (Also need recap for UK section here, but you probably are well aware and working hard on all these gaps). Thanks! HG | Talk 16:24, 7 November 2007 (UTC)

Intellectual history
I would say that this is closely bound up with the history of the Haskalah. Shmuel Feiner has some excellent books on the subject. He writes for instance that the Haskalah predates Mendelssohn by decades, Mendelssohn at most attempted to direct existing Enlightment trends in the direction of tradition. I would say that the intellectual history in terms of philosophy starts wth Mendelssohn in the 17th century (particulary his distinction between natural universal law and national ceremonial laws). Then continues with his students {notably David Friedlander. Geiger, Holdheim, et. al. were only further modulating existing trends.Wolf2191 06:18, 9 November 2007 (UTC)

 * Very interesting - it makes a lot of sense. Meyer (Response to Modernity) says pretty much what you said about Mendelssohn but he doesn't really elaborate.  I wonder if you would be willing to add a summary (with citations and wiki links) to the German Reform movement (Judaism)? - there is also a section on the development of the Historical-Critical school that could probably use your well-read eye. Egfrank 08:06, 9 November 2007 (UTC)

This article is a good summation of Feiner's view:

I'm afraid my internet access is limited to weekends for the moment so I cannot contribute as much as I would like. Will try to work on the areas you mentioned. RE: the section on the Historical-Critical school, I've always understood that this term was specific for R' Zacharias Frankel's movement (usually understood as proto-conservativism, though I think he could easily fit into the rubric of Neo-Orthodoxy). I don't think Mendelssohn is really relevant to that section. Don't recall Geiger or Zunz using the term Historical-critical. Best.Wolf2191 16:16, 9 November 2007 (UTC)

Beliefs and practices - main article
The main article link has been removed. The article is still under development, has serious problems with synthesis, bias, WP:UNDUE, errors of fact, and non-sequitors. Though I am sure the editor working on the article will eventually fix these problems, the article is not yet mature enough to function as a main article for Progressive Judaism beliefs and practices. Egfrank 03:03, 11 November 2007 (UTC)

US Liberal - evidence of usage outside of Borowitz
A user removed this paragraph under the mistaken impression that its purpose was polemical. The book "Liberal Judaism" which is cited in the deleted section is a classic presentation of American non-orthodox thought by the noted theologian Eugene Borowitz. The following google hits show that the term has use outside of Borowitz with roughly the same meaning (US Reform+Reconstructionist+Conservative) Judaism:

/displaystory.html Israelis indifferent to conversion bill, liberal Judaism]
 * About: Liberal Judaism on Homosexuality
 * [http://www.jewishsf.com/content/2-0-/module/displaystory/story_id/5950/edition_id/111/format/html
 * mail.Liberal-Judaism, FAQ —Preceding unsigned comment added by Egfrank (talk • contribs) 14:52, 14 November 2007 (UTC)

Orthodoxy on the term
An appeal to higher standards. I'll explain why I deleted this little section. I understand the point, which is that the Orthodox don't like "progressive" and prefer reform, which is a more pejorative term for the Orthodox. Fine, point taken. And this can help explain why some WP folks either feel that progressive is preferable, or that there is an unfair Orthodox POV against progressive, etc. This could well be important for how we decide about article naming -- but it really odd to put it in the article. It's not very notable, considering everything else that can be said about Progressive Judaism (and it's relation to Orthodoxy), and it comes from a pretty low level source. If we start putting this kind of polemical junk into the article, then we're headed down a slippery slope, both in terms of less reliable sources and in terms of having to report all sorts of insults, name-calling etc. Having spent about 1/8 of my adult life dealing fairly diplomatically with Talk:Allegations of Israeli apartheid, I can assure you that we are all better off keeping this article up to a higher standard. By all means, let's write about Orthodoxy's vehement opposition to this branch of Judaism, but let's not simply focus on the terms reform/progressive because we (as wikipedians) have a dispute over the article name. Ok? HG | Talk 04:20, 15 November 2007 (UTC)
 * Well, now I see the same kind of issue, in a sense, elsewhere in the article. It's as if the article is written in places in order to argue over or explain the naming. But really, most readers aren't that invested in the nuances and chronology etc of the naming. Maybe to put this in a Wikipedia sense, do you think strong, reliable sources are putting as much attention on the terms in proportion to the overall article? Please let's avoid using the article(s) to score points on the article naming etc dispute. Thanks. HG | Talk 04:30, 15 November 2007 (UTC)

 * I think Afg is in order here. Perhaps the editor whose additions worry you was merely aiming for a fully neutral presentation.

 * I'm of the opinion that where there is a dispute there is a need for clarification and acknowledgement - failure to do that often leads to vandalism *and* continued disputes. Example: the Business plan article used to be frequently vandalized by people who clearly resented business plans and sometimes made rather amusing changes.  Solution: put in a section on the use of business plan related humor in business education.  The satiric vandalism all but disappeared and judging by the number of gnomish tweaks it is probably the most read section in the entire article.

 * As for the citation of the orthodox POV - well the source isn't a linguistic study of "progressive", but there is no reason to believe that the source is unreliable as a language sample. Furthermore, the attitude that it represents is *very* common here, not to mention among some of our fellow wikipedians.  And BTW it isn't *always* pejorative.  I have a very good haredi friend (father of one of my best friends) who likes to regal me with "Reform jokes" every time I come for Shabbat.  He does it just to get under my skin, but in reality he respects me as a religious person and would probably move mountains for me if I really needed the help.  Once someone is used to a term it is hard to get them to change it - for *them* it is normative, natural, and "common".  And of course it is notable since it is the term used by an entire community.

 * Whether it is documented in this article or some other, I *do* think this terminology debate is more than just our little debate. Names have a way of becoming symbols.  I support the WUPJ for complaining about the former chief rabbis holocaust remarks. However there are two sides to this.  I suspect the former chief rabbi's real goal was to drive home the point that treating Torah lightly is a bad thing and can lead to the destruction of Israel.  To the former chief rabbi, "Reform" is a symbol.  To the WUPJ, "Reform" are real live people (Progressive Jews) whose synagogues get trashed by angry young adults who hear such sermons and decide that they have been authorized to go on rampage.  So you decide whether or not this is notable or "just our debate". Egfrank 08:15, 15 November 2007 (UTC)

Interfaith
The article should maybe explain how Liberal Judaism relates to in the interfaith movement. I have often read that Liberal Jews prefer association with Liberal Christians and Liberals from other religions, it is very much understandable. ADM (talk) 17:53, 18 January 2009 (UTC)

Comparison of Reform Judaism and Progressive Judaism as prevalent terms
Now that Google Ngram is out, though this comparison of terms would be relevant. http://ngrams.googlelabs.com/graph?content=Reform+Judaism%2CProgressive+Judaism&year_start=1800&year_end=2000&corpus=0&smoothing=2

Thanks. HG | Talk 17:17, 27 May 2011 (UTC)

Yiddish name
I am wondering why the Yiddish translatin of Progressive Judaism is given as reform yidishkeyt. I would have expected that this is the translation of Reform Judaism. How about progresive yidishkeyt? Well, there is no entry in Google of פראזרעסיוע יידישקייַט, and the web site of the World Union does not have anything in Yiddish, so I would suggest to scrap the Yiddish translation of the title. Andreas (T) 15:18, 17 November 2013 (UTC)

Merge or turn into a redirect
The article implies a "common identity" for Reconstructionist and Reform. While they share much in the rhetorical field ("peace, love, yada yada") it's also true to many liberal religions. However, "Progressive Judaism" another appellation for what is known as "Reform" in America and "Liberal" in Europe between 1926 and 1990, when the Recos joined the WUPJ. Reform worldwide affirms a personal God, at least technically, a belief in some sort of revelation and other stuff that the Recos reject. This profound theological differences, and also the complete lack of concrete clarifications about the nature of the movement here ("embrace pluralism, modernity, equality and social justice as core values and believe that such values are consistent with a committed Jewish life" - a lot of yada yada), justify turning this article into a disambiguation, more or less along these lines. In addition, the article has very little concrete date, focusing on history and organisational structure. AddMore der Zweite (talk) 22:55, 12 December 2015 (UTC)
 * I'll also add that the section "A common progressive identity" is named after a chapter in Michael A. Meyer's book "Response to Modernity: A History of the Reform Movement in Judaism", written in 1988, even before the Recos joined (something which eluded the writers of this article, as they assumed that RecoJ already participated in 1926). He barely discusses them. AddMore der Zweite (talk) 07:12, 13 December 2015 (UTC)

title: Talk:Progressive Judaism


text:
Planetary scanner

A planetary scanner (also called an orbital scanner) is a type of image scanner for making scans of rare books and other easily damaged documents. In essence, such a scanner is a mounted camera taking photos of a well-lit environment. Originally, such scanners were expensive and could only be found in archives and museums, but with the availability of cheap, high-resolution digital cameras, DIY planetary scanners have become affordable, and for instance are being used by volunteer scan providers for Project Gutenberg.

Flatbed scanners often come in contact with at least part of the object to be scanned. They also require books to be fully opened most of the time (there are some exceptions where the scanning surface ends at the edge of the flatbed scanner, so that a book can be opened partially). Both practices can damage rare books; For example, opening a book 180 degrees can be damaging to its spine. These scanners are also implemented to scan other fragile documents such as old maps. However, planetary scanners that allow the book to open to a full 180 degrees have special features that protect the book binding from being damaged. Many of those scanners are equipped with self-balancing book cradles, gaps for the binding to be placed in, and pressure-sensitive glass controls. It is argued that by opening the book to a full 180 degrees and using scan glass, the scanner is able to capture further into the binding than those using a V cradle.

Planetary scanners tend to touch fewer parts of a book, and provide an option of only opening a book partially.

title: Planetary scanner


text: User talk:24.37.246.133

title: User talk:24.37.246.133


text:
Wikipedia:Articles for deletion/Doom's Eye

This needs to be under the new article i am going to make Black's Arm><ino 15:45, 15 October 2005 (UTC)


text:
Manulife Centre

The Manulife Centre is located on the southeast corner of Bay and Bloor streets, along the Mink Mile and adjacent to the southern edge of the Yorkville district of Toronto, Ontario, Canada. It consists of a 51-storey 800-suite luxury residential tower at 44 Charles Street and a shorter tower at 55 Bloor Street West, connected by a retail complex on the main floor and basement.

History
Designed by the Toronto architectural firm of Clifford and Lawrie Architects, construction began in 1970 and was completed in 1974. It was developed and built for Manulife Financial, the current owners. Early retail tenants at the Manulife Centre included Bretton's department store (60,000 square feet), Creed's (38,000 square feet), Harridge's, and other luxury tenants. Over time, these three large retailers went bankrupt and closed.

Today
The retail portion of Manulife Centre includes Birks and Indigo Books. Bay Bloor Radio, which was founded in 1946, moved into the Manulife Centre when it opened and remains there today. A tunnel connects the basement level of the shopping concourse to Holt Renfrew at 50 Bloor Street West on the north side of Bloor.

Manulife Centre is home to Canada's first flagship Eataly location as well as Over the Rainbow, a fashion retailer, and Shoppers Drug Mart.

The tower is served by Bay station on Line 2 Bloor–Danforth. Tunnels from the Manulife Centre provide access to Toronto's busiest subway station Bloor–Yonge.

title: Manulife Centre


text:
Henry B. Quinby

Henry Brewer Quinby (June 10, 1846 – February 8, 1924) was an American physician, businessman, and Republican politician in the U.S. state of New Hampshire. He was the 52nd governor of New Hampshire from 1909 to 1911 and served in the New Hampshire House of Representatives and the New Hampshire Senate.

Early life
Quinby was born in Biddeford, Maine to Thomas and Jane E. (Brewer) Quinby. He earned a bachelor's degree from Bowdoin College in 1869 and an A.M. degree from Bowdoin in 1872. In 1880, he graduated from the National Medical College in Washington, D.C.

Political career
He served in the New Hampshire House of Representatives from 1887 to 1888 and in the New Hampshire Senate from 1889 to 1890. He was on the New Hampshire Executive Council in 1891 and 1892. In 1893, he was a delegate to the Republican National Convention. Quinby was chairman of the 1896 State Republican Convention.

He was elected as a Republican candidate to the office of governor in 1908. After leaving office, he retired from politics.

He died in 1924 in New York City.

Personal life
On June 22, 1870, Quinby married Octavia M. Cole and they had two children, Henry Cole Quinby and Candace Ellen Quinby.

title: Henry B. Quinby


text:
The Proposition (2005 film)

The Proposition is a 2005 Australian Western film directed by John Hillcoat and written by screenwriter and musician Nick Cave. It stars Guy Pearce, Ray Winstone, Emily Watson, John Hurt, Danny Huston and David Wenham. The film's production completed in 2004 and was followed by a wide 2005 release in Australia and a 2006 cinematic run in the U.S. through First Look Pictures. The film was shot on location in Winton, Queensland.

Plot
In 1880s Australia, Charlie Burns and his gang engage in a gunfight with the police. All of the gang members except for Charlie and his younger brother Mikey are killed. Captain Morris Stanley tells Charlie that he will have Mikey executed by Christmas, which is in 9 days. Stanley offers to free both Mikey and Charlie if Charlie agrees to kill his older brother Arthur Burns, who is wanted for rape and murder. Mikey remains in custody while Charlie sets out to kill their brother. During a raid, the police capture some Aboriginal people who call Arthur a "dog man", and no one goes near his cave.

Riding in search of Arthur, Charlie comes to the charred remains of the Hopkins home, a family that was murdered and the wife raped by the Burns gang. Along the way, he encounters an inebriated old man named Jellon Lamb in a cantina where the owner has been speared to death. Charlie realizes that Lamb is a bounty hunter in pursuit of the Burns brothers and knocks him out. Later, Charlie awakes and is speared in the chest by a group of Aboriginal men standing over him. Before passing out, he sees the man who speared him get shot in the head.

In town, Eden Fletcher, who hired Stanley to "clean up" the area, orders that Mikey be given one hundred lashes as punishment for the rape and murder of the Hopkins family. Stanley is aghast at this, as he believes Mikey is not responsible for his actions and the flogging will kill him, and because it will break his deal with Charlie and bring the Burns gang's revenge upon him and his wife. Stanley sends Sergeant Lawrence away with tracker Jacko and other men to "investigate" the reported slaying of Dan O'Riley (the dead man in the cantina) by a group of Aboriginal people.

Charlie wakes up in his brother Arthur's camp, located in caves among desolate mountains. Arthur's gang consists of Samuel Stoat, a woman named Queenie who tends to Charlie's wound, and an Aboriginal man called Two-Bob. As he recovers, Charlie has several opportunities to kill his brother, but does not. He lies to Arthur that Mikey is not with him because he has met a woman.

Captain Stanley attempts to defend Mikey at gunpoint from the bloodthirsty townspeople, but is overruled once Martha arrives, insisting on revenge for her dead friends. Mikey is flogged and fatally wounded. The townspeople grow tired at the excessive display, Martha faints, and Stanley flings the bloody whip at Fletcher, who fires him. Back at the abandoned cantina, Sergeant Lawrence and his men have found and massacred a group of Aboriginal people. Arthur and Two-Bob find Lawrence's group while they sleep and kill Jacko and Sergeant Lawrence. Before Arthur stomps Lawrence to death, Lawrence tells Arthur that Charlie has been sent to kill him.

Jellon Lamb enters Arthur's camp and ties up Samuel and Charlie, both of whom are sleeping. Lamb is shot in the stomach by the returning Two-Bob. Arthur stabs Lamb in the heart; Charlie points his revolver at Arthur, but instead shoots Lamb in the head, putting him out of his misery. He finally informs Arthur that Mikey is in custody and is set to hang. Charlie decides to break out Mikey; Arthur, Samuel and Charlie ride into town dressed in the clothes taken from the officers Arthur and Two-Bob had killed, while Two-Bob poses as an Aboriginal man they have captured. Once at the jail, the men free Mikey, and Charlie and Two-Bob ride off with him, but the injured Mikey dies in Charlie's arms. Arthur and Samuel remain to behead the two officers in the jail.

Stanley fears retribution and makes preparations, but he and Martha let their guard down to have a peaceful Christmas dinner. Once they begin, Arthur and Samuel shoot open the door and invade their home. Arthur pulls Stanley into another room and brutally beats him. Samuel drags Martha inside, and Arthur has Stanley watch as Samuel begins to rape Martha. Charlie walks in and informs Arthur of Mikey's death; Arthur ignores him and encourages Charlie to listen to Samuel's beautiful singing. Charlie shoots Samuel in the head, then shoots Arthur twice, disgusted by his conduct. Arthur staggers out of the house and Charlie follows to find him seated on the ground. Arthur asks Charlie what his next move is, and dies.

Cast

 * Guy Pearce as Charlie Burns
 * Ray Winstone as Captain Morris Stanley
 * Emily Watson as Martha Stanley
 * Danny Huston as Arthur Burns
 * David Wenham as Eden Fletcher
 * Richard Wilson as Mike Burns
 * John Hurt as Jellon Lamb
 * Tom E. Lewis as Two Bob
 * Leah Purcell as Queenie
 * Tom Budge as Samuel Stoat
 * Robert Morgan as Sergeant Lawrence
 * David Gulpilil as Jacko
 * Noah Taylor as Brian O'Leary
 * Oliver Ackland as Patrick Hopkins
 * Mick Roughan as Mad Jack Bradshaw
 * Shane Watt as John Gordon
 * Rodney Boschman as Tobey
 * Ralph Cotterill as Dr. Bantrey
 * Bryan Probets as Officer Dunn
 * Bogdan Koca as Paul Broussard

Soundtrack
The film's soundtrack, titled The Proposition, was released shortly after the film in October 2005. The music was composed and performed by Nick Cave and violinist Warren Ellis.

All tracks are directly reproduced from the musical interludes in the film, and feature little alteration from the film score. Many songs on the album are slow-tempo and ballad-like, and the violin work of Warren Ellis becomes the central voice of the album for much of the time. The album is instrumentally focused, and is a departure from Cave's band-oriented compositions. Cave's unusual vocal performances on the "Rider" trilogy of songs brings a particularly haunting and uneasy tone to the album.

Box office
The Proposition received a Limited release in North America opening in 3 theatres and grossed $32,681, with an average of $10,893 per theatre and ranking #46 at the box office. The widest release in the United States for the film was 200 theatres and it ended up earning $1,903,434. The film also grossed $3,145,259 internationally including $1,567,266 in Australia and $1,157,037 in the United Kingdom for a total of $5,048,693.

Critical response
The Proposition received positive reviews from film critics and has a score of 85% on Rotten Tomatoes based on 129 reviews, with an average rating of 7.30/10. The critical consensus states: "Brutal, unflinching, and violent, but thought-provoking and with excellent performances, this Australian western is the one of the best examples of the genre to come along in recent times." The film also has a score of 73 out of 100 on Metacritic based on 31 critics.

At the Movies critic Margaret Pomeranz called it an "extraordinary film [that] explores the elliptical nature of class, race, colonisation and family. … All the performances are strong but once again Guy Pearce brings a strange power to Charlie and Ray Winstone is truly fine as Stanley. And Danny Huston is oddly perfect as Arthur. It’s a strange, unsettling film, ultimately quite moving, it’s impossible not to respond to it strongly. It’s not an easy access film. It’s violent and the motivation of the characters is sometimes oblique."

Co-host David Stratton thought that The Proposition was "a fascinating depiction of the outback in this period, and I've never seen an Australian film which told what is basically a bushranging story in such an unusual way. So, it has a lot of originality there. And it has fine performances. I thought Danny Huston was extraordinary, actually. He's an actor I usually don't respond to, but I thought he was excellent in this role. So, there's a lot of intriguing elements to this film, but I did find the violence almost unwatchable."

Roger Ebert, giving it four out of four, described the film as "a movie you cannot turn away from; it is so pitiless and uncompromising, so filled with pathos and disregarded innocence, that it is a record of those things we pray to be delivered from". AM New York, The Austin Chronicle and Entertainment Insider also gave the film four out of four.

Ty Burr of The Boston Globe acclaimed the film as "a near-masterpiece of mood and menace, and one that deserves to be seen on the largest screen possible".

J. R. Jones of the Chicago Reader said: "This Aussie feature perfectly re-creates the charbroiled landscapes and cruel psychodrama of the old Sergio Leone westerns, with John Hurt particularly fine as a raging old mountain goat." Lisa Schwarzbaum of Entertainment Weekly opined the film as "a pitiless yet elegiac Australian Western as caked with beauty as it is with blood".

Joe Morgenstern of The Wall Street Journal labelled the film "a visionary tale of a fragile civilizing impulse crushed by family loyalty and a lust for revenge in the vast outback of the late 19th century".

Nick Rogers of Suite101.com remarked: "John Hillcoat's violence-probing Western feels as uncompromisingly bleak, royally widescreen and graphically violent as any Sam Peckinpah opus - a sunburned, grimy-nailed saga of point-blank executions and blood wrung from a cat o' nine tails."

Chris Barsanti of the Film Journal International called it "the finest, strangest and most uncompromising western to hit screens since Unforgiven".

Indigenous culture
Three acclaimed Indigenous Australian actors (David Gulpilil, Tom E. Lewis and Leah Purcell) have supporting roles in the film.

As noted in behind-the-scenes features included on The Proposition DVD, the film is regarded as uncommonly accurate in depicting indigenous Australian culture of the late 19th century, and when filming in the outback, the cast and crew took great pains to follow the advice of indigenous consultants. In an interview included on the DVD, Lewis even compares the depiction of indigenous cultures in The Proposition to the landmark film The Chant of Jimmie Blacksmith (1978), which Lewis starred in.

Home media
The DVD was released in the United States by First Look Pictures on 19 September 2006.

Tartan Video's Region 2 DVD release in the UK was a two-disc release and contains these additional features: audio commentary by Nick Cave and John Hillcoat on disc 1, exclusive interviews with Guy Pearce and Danny Huston (25 minutes), a "meet the cast and crew" feature (35 minutes), a "making of" feature (118 minutes) and a theatrical trailer on disc 2.

The film was released on Blu-ray on 19 August 2008 and Ultra HD Blu-Ray on April 11, 2022.

title: The Proposition (2005 film)


text:
The Time of the Hero

The Time of the Hero (Original title: La ciudad y los perros, literally "The City and the Dogs") is a 1963 novel by Peruvian writer and Nobel laureate Mario Vargas Llosa. It was Vargas Llosa's first novel and is set among the cadets at the Leoncio Prado Military Academy in Lima, which he attended as a teenager. The novel portrays the school so scathingly that its leadership burned many copies and condemned the book as Ecuadorian propaganda against Peru.

It won the 1962 Premio Biblioteca Breve for best unpublished novel and the 1963 Premio de la Crítica Española.

Style and themes
The novel is notable for its experimental and complex employment of multiple perspectives in a non-linear fashion. A technique influenced by William Faulkner and particularly the novel Light in August.

It is a story about adolescence and young males transition to manhood, but is also described to portray a microcosm of the Peruvian society. It features themes such as masculinity, hierarchy, secrecy and the military.

Plot summary
The story concerns the theft of an examination paper by the cadet Cava carried out under orders from Jaguar, the brutal leader of a group of cadets called The Circle. The theft is reported by a lowly cadet called The Slave whom Jaguar consequently murders during military maneuvers. Concerned for the school’s reputation, the administrators choose to ignore further evidence of Jaguar’s guilt.

Background
The novel is based on Vargas Llosa's own experiences of Leoncio Prado Military Academy, which he attended as a teenager in the early 1950s. He worked on the manuscript for the novel while he was living in France and it was published as his first novel in 1962.

Film adaptation
The novel was adapted into a 1985 film by Peruvian director Francisco Lombardi.

title: The Time of the Hero


text:
Ramy Ditzanny

Ramy Ditzanny (רמי דיצני) is an Israeli poet who was born in 1950. His most famous poem is "Baal Akhshuv," which can be translated as "Lord of the Spiders." The name is a parody of Baal Zevuv, "Lord of the Flies." Subtle connections are made between the ancient Canaanites and the modern Palestinians.

title: Ramy Ditzanny


text: Talk:Jamal Abdullah Kiyemba

title: Talk:Jamal Abdullah Kiyemba