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User talk:PenguinCDF

Gordon
Nice article on Hurricane Gordon (1994). Try to add the for it. Also you should add your name to WikiProject Tropical Cyclones and contribute to (or more accurately...help me start up) discussion there. Jdorje 20:42, 7 October 2005 (UTC)

 * Added the infobox for Gordon. Thanks, I'm glad you like the article.  Gordon killed so many; an article was definitely needed.  I'm glad that I did that as my very first article. :)  PenguinCDF 21:55, 7 October 2005 (UTC)

 * P.S. if you're looking for something else to write look through Category:Hurricane_articles_needing_attention and see what you can do to improve them. Jdorje 06:54, 8 October 2005 (UTC)

 * Err...both maybe. Gordon does two loops in opposite directions, as you can see.  THe first one is cyclonic (counter-clockwise), the second one anti-cyclonic. I think. Jdorje 07:29, 8 October 2005 (UTC)

DYK

 * Just wanted to stop in and say welcome, and nice work! A very educational and thorough article.  --Dvyost 04:46, 11 October 2005 (UTC)

2005 AHS
Oops, didn't realize I deleted the main article links when I added the templating. Thanks for fixing it. Jdorje 18:54, 26 December 2005 (UTC)

hey
It's justin. Maybe you might want to add southeastern to this: http://en.wikipedia.org/wiki/Wikipedia:Userboxes/Education/United_States Family Guy Guy 07:49, 19 May 2006 (UTC)

Atlantic hurricane season/Buttons
It seems that at some point, you moved a lot of templates from YEAR Atlantic hurricane season/Buttons to YEAR Atlantic hurricane season buttons, creating a lot of unused redirects. Would you have any objection to me deleting these old, unused redirects (listed below)? Cheers. --MZMcBride 19:32, 5 August 2007 (UTC)

 * 1) Template:1995 Atlantic hurricane season/Buttons
 * 2) Template:1996 Atlantic hurricane season/Buttons
 * 3) Template:1997 Atlantic hurricane season/Buttons
 * 4) Template:1998 Atlantic hurricane season/Buttons
 * 5) Template:1999 Atlantic hurricane season/Buttons
 * 6) Template:2000 Atlantic hurricane season/Buttons
 * 7) Template:2001 Atlantic hurricane season/Buttons
 * 8) Template:2002 Atlantic hurricane season/Buttons

No objections at all... I forgot all about those.PenguinCDF 07:15, 12 August 2007 (UTC)

Proposed deletion of File:Gordon 1994 map.gif

The file File:Gordon 1994 map.gif has been proposed for deletion because of the following concern: "Orphaned map."

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title: User talk:PenguinCDF


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Joe Hardstaff Sr

Joseph Hardstaff (9 November 1882 – 2 April 1947) was an English first-class cricketer who played for Nottinghamshire and England. He was born in Kirkby-in-Ashfield, Nottinghamshire. With the rise to cricket prominence of his son, also called Joseph (Joe), he is generally referred to as "Joe Hardstaff senior" or "Joe Hardstaff Sr".

Hardstaff made his debut during 1902, playing one match against Lancashire scoring 2. He was a central figure in the Notts side until he retired at the end of the 1924 season. He was primarily a middle-order batsman, though he occasionally bowled medium, especially after the war. Having helped his county to its first County Championship in 1907, he was picked for the tour to Australia in 1907/08, captained by the Nottinghamshire county captain Arthur Jones. Hardstaff was a big success on the tour, scoring more runs in first-class matches than any other batsman, and coming third, behind George Gunn and Jack Hobbs, in the Test matches. His subsequent form precluded further selection for although he passed 1000 runs seven times in England, and once on his sole overseas tour. Apart from 1911, he rarely featured amongst the leading batsmen in the averages. He was selected, surprisingly, in 1910, for the Players against the Gentlemen at Lords. He appeared three times in this fixture at the Oval.

He was on the MCC staff during the early part of his career and after he retired.

After retirement, he played occasional matches for MCC and became a first-class umpire, standing in 21 Test matches. His appearances at International level were limited because of the inclusion of his son Joe Hardstaff Jr in the England team from the mid-1930s.

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

title: Joe Hardstaff Sr


text: User talk:168.212.152.20

title: User talk:168.212.152.20


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File:Moonlightsinatra.jpg

Summary
Cover of the 1966 Frank Sinatra album Moonlight Sinatra.

title: File:Moonlightsinatra.jpg


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STSI

STSI can refer to:

 * Space Telescope Science Institute, NASA-sponsored institute at Johns Hopkins University
 * Sekolah Tinggi Seni Indonesia (disambiguation), several arts universities in Indonesia

title: STSI


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Western whiptail

The western whiptail (Aspidoscelis tigris) is a species of lizard in the family Teiidae. The species is found throughout most of the southwestern United States and northern Mexico. Most of its populations appear stable, and it is not listed as endangered in any of the states comprising its range. It lives in a wide variety of habitats, including deserts and semiarid shrubland, usually in areas with sparse vegetation; it also may be found in woodland, open dry forest, and riparian growth. It lives in burrows. Major differences between this species and the checkered whiptail (Aspidoscelis tesselatus) include the lack of enlarged scales anterior to the gular fold and the presence of enlarged postantebrachial scales. It was previously known as Cnemidophorus tigris, until phylogenetic analyses concluded that the genus Cnemidophorus was polyphyletic. Since it does not migrate, a number of forms have developed in different regions, several of which have been given subspecific names – for example the California whiptail, Aspidoscelis tigris munda.

Subspecies
Including the nominotypical subspecies, 16 subspecies of Aspidoscelis tigris are recognized as being valid.
 * A. t. aethiops (Cope, 1900)
 * A. t. dickersonae (Van Denburgh & Slevin, 1921)
 * A. t. disparilis (Dickerson, 1919)
 * A. t. multiscutata (Cope, 1892)
 * A. t. munda (Camp, 1916)
 * A. t. nigroriens (Hendricks & Dixon, 1986)
 * A. t. pulchra (K.L. Williams, H.M. Smith & Chrapliwy, 1960)
 * A. t. punctata (Walker & Maslin, 1964)
 * A. t. punctilinealis (Dickerson, 1919)
 * A. t. rubida (Cope, 1892)
 * A. t. septentrionalis (Burger, 1950)
 * A. t. stejnegeri (Van Denburgh, 1894)
 * A. t. tigris (Baird & Girard, 1852)
 * A. t. vandenburghi (Dickerson, 1919)
 * A. t. variolosa (Cope, 1892)
 * A. t. vivida (Walker, 1981)

Nota bene: A trinomial authority in parentheses indicates that the subspecies was originally described in a genus other than Aspidoscelis.

Subspecies etymology
The subspecific names, dickersonae, stejnegeri, and vandenburghi, are in honor of American herpetologists Mary Cynthia Dickerson, Leonhard Stejneger, and John Van Denburgh, respectively.

Description
The western whiptail has a long and slender body, small grainy scales on its back, and larger rectangular scales on its belly. The upper side often has light stripes, and the throat can be pinkish or somewhat orange in adults. The maximum snout-to-vent length (SVL) is 102 mm (about 4 inches), and maximum total length (including tail) is 305 mm (about 12 inches). Hatchlings are orange-yellow with dark brown-black spots or stripes.

Distribution and habitat
The western whiptail is widespread throughout northern Mexico and the western United States. In the US it can be found in the states of Arizona, California, Colorado, Idaho, Nevada, New Mexico, Oregon, and Utah. It is found in hot dry regions, typically with sparse foliage. It can live in woodland, chaparral, riparian areas, or desert. Desert subspecies prefer habitat with vegetation such as sagebrush or shadscale, and rely on burrows to escape the desert heat.

In the northern parts of its range, the western whiptail usually emerges from hibernation in May, and most adults aestivate during the midsummer months, but in the south it is active from April through late August. The seasonal period of activity is therefore considerably shorter in the north. Daily periods of activity are of similar duration from north to south, although the time of emergence tends to be later in northern areas.

Reproduction
The western whiptail's chromosomes show that it is polyploid. It is also a bisexual species, containing both males and females, unlike other species of Aspidoscelis which are all-female. Usually in the northern end of its range, mating occurs in the first half of June, and females begin to lay eggs in late June. The eggs usually begin hatching by mid-August. Females will only lay one clutch (number of eggs laid at a single time) per year. At the southern end of its range, however, females will begin to lay eggs as early as May, and the eggs will usually hatch as early as mid-June. In the southern end of its range, females may also lay two clutches per year instead of just one.

Diet
The western whiptail mostly eats insects, spiders, scorpions, lepidopterans, crickets, grasshoppers, and beetles. They use their jaws instead of their tongue to capture their prey.

Tail drop
When being attacked by a predator, the western whiptail will drop its tail. The muscles in the tail will continue contracting causing the tail to flop around. This is used to distract the predator from the lizard. However, this is a last ditch effort. It is very stressful for the lizard. It takes a lot of energy to regrow the tail, and the lizard loses a lot of stored food. This is a tactic often used when the lizard is threatened by a domestic or feral cat.

title: Western whiptail


text:
User talk:Rastapopoulos

Welcome to Wikipedia
Hello and welcome to Wikipedia. Thank you for your contributions. I hope you like the place and decide to stay. Here are a few good links for newcomers such as yourself:

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Additional welcome
Hi, Rastapopoulos! I, also, would like to welcome you to Wikipedia. I appreciate your edits to Constantine II of Greece; your updates to the text seem more NPOV and encyclopedic in tone than the previous version, and you provided some good additional detail about the circumstances leading up to the abolition of the monarchy. Thanks! and continue the good work. Cheers, LiniShu 00:41, 8 October 2005 (UTC)

 * A belated thanks to you :) Rastapopoulos 07:09, 23 November 2005 (UTC)

on the "non-dogmatic nature of Freemasonry"
''Hi, I beg to disagree with your edit of my edit. Asserting, a priori, that Freemasonry is "non-dogmatic" by nature is certainly a Masonic-POV statement. Such an assertion is neitheir neutral nor self-evident to a non-Mason. Rastapopoulos 13:08, 5 December 2005 (UTC)''

 * Well, for re-adding that statement to be POV, there would have to be Masonic dogma. Since every member brings his own religion to lodge, this is not the case.--SarekOfVulcan 17:49, 5 December 2005 (UTC)

''I guess our difference is in the interpretation of "dogmatic". YOu apparently use the word "dogmatic" in the sense of "denominational." However, "dogmatic" has a wider meaning than that: besides religion, dogma can mean any doctrine or code of beliefs accepted as authoritative; belief in an abstract grand architect of the universe can sound dogmatic to a non-Mason. QED. Rastapopoulos 08:14, 6 December 2005 (UTC)''

 * But it's not an "abstract GAoTU" -- it's God. We refer to Him by that term to avoid denominational quarrels, and to remind us that He created the heavens and the earth.--SarekOfVulcan 16:36, 6 December 2005 (UTC)

 * I see your point. Mine is that any notion of a divinity, and the belief that he/she/it created the heavens and the earth is not at all "non-dogmatic." I guess we agree we disagree on this one :)

Rastapopoulos 22:49, 6 December 2005 (UTC)

Babel box
Hi Rastapopoulos. Your Babel box looks slightly messed up. If you change the first line in the code from "Babel-5" to "Babel-4" it should be fine (alternatively, you might want to add a fifth box to the table to clean it up.) Regards. --Valentinian 10:47, 6 December 2005 (UTC)

 * Thank you very much!!! Rastapopoulos 16:08, 6 December 2005 (UTC)

AKEL and Enosis
What are your sources on AKEL becoming staunchly opposed to Enosis in the 50s? They were supporters of unconditional immediate enosis since 1949 and in 1952 expelled more moderate members that supported constitution/self government as an intermediate stage. They were against the London Zurich agreements.Mavros

 * Off the top of my head:

 * As a communist organization, AKEL was more oriented towards internationalism. However, I agree that it did support Enosis (particularly upon the tactical request of N. Zachariadis) until 1954, and actively supported the pro-Enosis plebiscite in January 1950.

 * AKEL’s stance toward Enosis shifted thereafter. The outcome of the Greek civil war was that Greece joined the western sphere of influence. And the military flank of EOKA, which for better or worse had become the main vehicle for Enosis, was headed by George Grivas, a staunch royalist and anti-communist. Given the frightful fate of AKEL’s Communist comrades in Greece, it is not surprising that  AKEL-supporters were the only organized Greek Cypriots not side with EOKA’s fight for Enosis. Moreover, Enosis at that point would lead to immediate adhesion of Cyprus to the western political and military sphere, which flew in the face of AKEL’s communist  profile.

 * At the time, the head of KKE (AKEL’s sister-party in Greece) N. Zachariadis uncovered the identity of “Dighenis” to the British (regardless if the Brits probably already knew his identity all along). EOKA followed with a bloody purge against AKEL members. The rest is history.

 * I will get back with relevant bibliography. Rastapopoulos 15:53, 19 December 2005 (UTC)

 * Sorry but your arguments sound like " If I were AKEL I would be against because...". Please quote any party decisions against Enosis. AKEL being against EOKA and Grivas doesn't mean AKEL was against Enosis.Mavros 17:10, 19 December 2005 (UTC)

 * Although this is anathema to any AKEL supporter, it is a fact that the fight for Enosis (which took a violent turn against the British) was undertaken by EOKA. And AKEL was 100% against EOKA during its anti-colonial pro-enosis fight against the British. There are literally dozens of examples of how AKEL in practice fought enosis by undermining the pro-enosis guerilla tactics undertaken by Makarios and Grivas though EOKA. Here are just a few random examples:

 * a. On Dec. 18 1954, student organizations demonstrated in favor of enosis. The Central Committee of AKEL issued statements calling the actions "hooliganisms" (τραμπουκισμούς)
 * b. On January 13 1955, AKEL issued a statement which condemned a radio broadcast from Athens which mentioned guerilla actions and sabotage in Cyprus, and stressed that AKEl's fight was peaceful.
 * c. following explosions set off by EOKA at the British command HQ in Larnaca, the communist Mayor of Larnaca G. Christodoulidis visited the British Commander in to express his sorrow and to say that "AKEL is opposed to armed violence"(Cyprus Mail, April 2 1955)
 * d. In May 1956, the Central Committee of AKEL stated, inter alia, that "we should not demand immediate self-determination, but should follow the road of negotiations ... even Lenin made negotiations..."

 * You, however, seem to be much more familiar with AKEL's party nomenclature than I. Allow me to shift the burden of proof to you: please let us know of any party decisions and/or actions in favor of enosis (irregardless of EOKA) undertaken by AKEL after 1954. Rastapopoulos 22:10, 19 December 2005 (UTC)

A L E K O S
Esteemed character of Hergé, Many thanks for your editings. Most kind of you, indeed. Democracy is a very well defined concept we use, as you certainly know, in politics. Useless to argue on this matter. Alekos did prove his democratic spirit not only with says but also with deeds, which I am convinced are undeniable. On the contrary, left or left-center is not necessarily to mean that someone is democratic… Now, concerning Aleko’s stay in Florence. I think his relationship with Oriana, already stated in the text, I think in the right place, in this particular phase is a detail. But I didn’t modify it. As for Pier Paolo, he had a much richer social life then strictly defined by you as film-director. He was also an actor, politician, etc…. It suffices to click on the link and read. But, I didn’t modify it either. I think the article as it stands is almost perfect. There are of course aspects of Aleko’s life that need to be enriched or insert such as the periode before and after the attempt, the tortures, his action for the restoration of a democratic regime, etc. And this is perhaps the best way to contribute. Consequently, if you have any remarks to do, I will invite you to do so in the discussion page that provides Wikipedia, the encyclopaedia the most democratic.Laonikos 13:16, 1 March 2006 (UTC)

I am positif with your last editing. Many thanks. Feel free to develop it if interested and discuss it, vry bst rgds, Laonikos 13:23, 1 March 2006 (UTC)

 * Esteemed anagram of Nikolaos, thank you for your kind words. I to feel that the article is pretty close to perfection :) I agree that the αδικοχαμένος Pier Paolo was much more than a film director, I'll see how I can amend that. As far as Oriana is concerned, I recall reading somewhere that he was given hospitality by her before they became otherwise involved...but I forget my source, so feel free to amend it if you feel otherwise. I am particularly interested in developing the ESA File story, but need to back it up with sources. It would take a Lagonikos to unravel that mystery :) Rastapopoulos 13:49, 1 March 2006 (UTC)

Very nice to see that the prestige of Pier Paolo is restored :) In Oriana's book you will have an idea about their life of couple and their time in Firenze, indeed. I have yet to bag for your attention to the fact that she wrote a novel, probably close to her own version of Aleko's life, as the full title indicates: "Un Uomo:Romanzo". There you can also find some clues on the Files of ESA, I think the last two chapters or so... But, I am afraid, of litle credibility. They may be contested at some stage. regards Laonikos 14:23, 1 March 2006 (UTC)

Anagram of Wikipedia
Wikipedia doesn't accept original research. While the fact that it is an anagram is obvious, this anagram has not been published in any reliable sources. — 0918BRIAN • 2006-03-8 15:44

Image copyright problem with Image:RIMG1180.JPG
Thanks for uploading Image:RIMG1180.JPG. However, the image may soon be deleted unless we can determine the copyright holder and copyright status. The Wikimedia Foundation is very careful about the images included in Wikipedia because of copyright law (see Wikipedia's Copyright policy).

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Image Tagging Image:Markezinis.jpg
Thanks for uploading Image:Markezinis.jpg. I notice the 'image' page currently doesn't specify who created the content, so the copyright status is unclear. If you have not created this media yourself then there needs to be an argument why we have the right to use the media on Wikipedia (see copyright tagging below). If you have not created the media yourself then it needs to be specified where it was found, i.e., in most cases link to the website where it was taken from, and the terms of use for content from that page.

If the media also doesn't have a copyright tag then one should be added. If you created/took the picture, audio, or video then the GFDL-self tag can be used to release it under the GFDL. If you believe the media qualifies as fair use, consider reading fair use, and then use a tag such as or one of the other tags listed at Image copyright tags. See Image copyright tags for the full list of copyright tags that you can use.

If you have uploaded other media, consider checking that you have specified their source and copyright tagged them, too. You can find a list of 'image' pages you have edited by clicking on the "my contributions" link (it is located at the very top of any Wikipedia page when you are logged in), and then selecting "Image" from the dropdown box. Note that any unsourced and untagged images will be deleted one week after they have been uploaded, as described on criteria for speedy deletion. If you have any questions please ask them at the Image legality questions page. Thank you. Shyam ( T / C ) 00:19, 31 March 2006 (UTC)

 * Thanks! The photo is from political promo material from the 1950s, which is of fair use as per Wiki-guidelines. I have edited the photo accordingly.Rastapopoulos 15:13, 31 March 2006 (UTC)

Image:NSAMPSON.JPG
You say it's a "Public domain photo of Sampson", but don't specify why (none of the more advanced tags) nor its origin. As he died on 2001, seems a bit difficult to it be in the PD. Can you add the information?

Thanks Platonides 10:35, 26 April 2006 (UTC)

 * Thanks! The photo is from political promo material which is of fair use as per Wiki-guidelines. I have edited the photo accordingly. Rastapopoulos 12:55, 26 April 2006 (UTC)

Greek and Cypriot media coverage
Hello Rastapopoulos,

I am writing a thesis on Croatia's candidacy to join the EU as seen by the various European media. As I see that you are a native Greek speaker interested in history and politics I was wondering if you would consider helping me. Needless to say, I don't speak Greek. However, I think it would be a shame if my thesis were to reflect only the views and topics covered in the countries such as Austria, Britain, France, Germany, the Netherlands etc (in short, the countries whose languages I understand). Therefore, I would like to include a section on Greek and Cypriot media in my thesis. I am not only interested in Croatia's candidacy, but also in the wider subjects people associate with the EU. I left a more detailed list on my discussion page.

I will be more than grateful if you could leave me just a link to a Greek or Cypriot newspaper article that deals with any of the above subjects with a short summary such as for example: "XY is opposed to Turkey's membership because of the unresolved Cyprus issue" or "the membership of Croatia is bad because the constitutional treaty has been rejected in France and the Netherlands" or "party X is critical to Greece's membership in the eurozone because of..." Also any other information is appreciated.

I will be sending this message to several other native Greek speakers. Also if you know a Wikipedian who could help me, please let me know. Of course, if you're not interested, please accept my apologies and feel free to erase the message. Thank you for your time. PGradStudent 11:20, 10 May 2006 (UTC)

Ancient Greek Wikisource
I understand from your userboxes you're interested in Ancient Greek. I've submitted a proposal to add an Ancient Greek Wikisource on Meta, and I'd be very grateful if you could assist me by either voting in Support of the proposal, or even adding your name as one of the contributors in the template. (NB: I'm posting this to a lot of people, so please reply to my talkpage or to Meta) --Nema Fakei 20:10, 24 May 2006 (UTC)

Pardon my French
Pardon, my French, but have you seen that the malakes politicians, under Papoutsis, in Athens have decided to change the names of 'Odos Amalias' and especially 'Odos Vassilis Sofias' to Costas Karamanlis and Andreas Papandreou. So from Syndagma to Kyfisias you will be in 'Odos Kolopaido', sorry, I meant 'Odos Andreas Papandreou'. You probably know that I have no sympathy for the monarchic system, but history is history and we cannot erase it - unless you are a malakas kolopaido of an Athenian politician named Papoutsis. (sorry for the language, milane ta nevra). Politis 15:57, 20 June 2006 (UTC)

 * Politi, I agree with you 100%, that is purely ridiculous. These names have plagued our parents, are annoying us, and will probably torment our children too (dont forget Kostakis has twins - Georgakis also has two offspring)! What's next,"odos Mitsotaki"? (bwahahaha!) Rastapopoulos 16:59, 20 June 2006 (UTC)

At least you have the luxury of freely voting, against or in favour of those names that so "plague" you ; more than could be said about your beloved, deposed Glucksburg former royalties. AvianFluke 12:46, 13 July 2006 (UTC)

 * Ρε Nταλάρα, I do not appreciate visitors coming to my user page to insult my intelligence! As for "free voting," may I remind you of the "βια και νοθεία" perpetrated by your beloved Ethnarch? "The ass called the cock bigheaded!" (Είπε ο γάιδαρος τον πετεινό κεφάλα)! Rastapopoulos 12:49, 13 July 2006 (UTC)

You mean to say the "βία και νοθεία" perpetrated under monarchy, which Karamanlis pinned on the palace? It's so funny that, of all people, a Glucksburg supporter would make mention of that!

And good thing too that, ever since we deposed the Glucksburg royals off of Greek public life (along with their unfortunate habit of disrupting the democratic process, bickering with elected leaders, and swearing in Dictators) we have been able to pride ourselves on 32 years of uninterrupted, free, democratic elections and popular rule. Without their kind of interferrence. There's free voting and democracy for you. AvianFluke 14:34, 13 July 2006 (UTC)

 * Mr AvianFluke:
 * 1.Why do you insist on calling me a Glucksburg supporter? I am no more a Glucksburg supporter than you are a Karamanlis supporter. I feel that the years 1945-1974 were a dark age, have no sympathy for most of the protagonists involved, with few exceptions (eg people with balls, like Alekos Panagoulis).
 * 2. How dare you insinuate that I am undemocratic or against freedom, and give me lessons on democracy? That is something I truly resent of you.
 * 3. How can you claim "since we deposed the Glucksburg royals" (sic)?! Unless you were old enough to vote in the plebiscite, I can only take this as an ejaculation of Napoleonic delusions of grandeur.
 * 4. Finally accept this as a peace-offering: I really feel that the synergy of different views, including yours, can only help us render Wiki articles more rich and balanced. Let us all stop thowing masturbatory adjectives to each other and together try to improve the quality of Wiki articles on Greece Rastapopoulos 15:15, 13 July 2006 (UTC)

I wasn't trying to "give you a lesson" ; I was responding to your dismissal of my point. In any case, I will accept your peace-offering and agree that our time would be better spent trying to better wikipedia rather than quarelling. AvianFluke 16:03, 13 July 2006 (UTC)

 * Fair enough! :) Rastapopoulos 16:37, 13 July 2006 (UTC)

"For the sake of people who lack proper education"?
What can I say, my friend? Not all of us have had the blessing of an education at Karatzaferis's Academy of Communications Studies. :-)

 * Not that it is of any concern to you, but philosophically I am a libertarian. To me, Karatzaferis and Papariga are the same...από τον κώλο στο μουνί, δυό δάχτυλα και κάτι τι! Rastapopoulos 14:47, 12 July 2006 (UTC)

A... monarchist libertarian? There's an unusual strand for researchers. You might want to update the Wikipedia libertarianism entry with this! AvianFluke 15:01, 13 July 2006 (UTC)

Metapolitefsi
Hi there. I took the liberty of replacing your λεζάντα in the Metapolitefsi article with a more straightforward text. No offense or anything, I just felt that the humour was inappropriate in the context of wikipedia.
 * No offense taken. However, my λεζάντα was in line with the highly whimsical flair of this article Rastapopoulos 06:24, 27 July 2006 (UTC)

Metapolitefsi revisited
Hi Rastapopoulos. Can you please check the article out again and let me know if you agree to remove that annoying tag? Thanks, Τάσος. Dr.K. 20:55, 29 August 2006 (UTC)
 * Done! I hope to contribute to the article once my dreaded schedule allows it :) Rastapopoulos 14:56, 30 August 2006 (UTC)
 * Ευχαριστώ πολύ και θα το επιθυμούσα ιδιαιτέρως. Dr.K. 08:12, 31 August 2006 (UTC)

Greek history project
Hi! We've met each otherin some talk pages and I thought you might be interested in the following:

In my Userpage I expressed my thoughts about not having any Wiki-project working on Greek topics, while users from other countries are far more active. User:Argos'Dad read my thoughts and expressed his interest in participating in a project concerning the Greek history. Check User talk:Yannismarou/Thoughts. After that response I went through history projects in Wikipedia. There aren't many of them, but I think it is an interesting idea and I hope it will not be difficult to recruit members. I think we could use as a model WikiProject History of India. Have a look, when you have time. I believe that, if we decide it, during the Weekend I can start setting the page of the Wikiproject. And then we must start recruiting and organizing (main goals, plans, templates, priorities, rating article, possibly peer-reviewing-I like peer-reviewing articles!, ways of collaboration, topics, possible task forces [ancient, medieval, modern Greece] etc.). I see you are very interested in history topics. What do you think about this plan ? Are you interesting in participating ? Do you think we can recruit members? If I start the page in the next 2-3 days may I count on you?--Yannismarou 08:35, 8 September 2006 (UTC)

 * Hi Yanni, you can certainly count me in. I'll spread the word :) Rastapopoulos 13:15, 8 September 2006 (UTC)

WikiProject History of Greece
Το ξεκίνησα! Στη σελίδα διαλόγου του project (Wikipedia talk:WikiProject History of Greece) θα δεις τις προτάσεις μου και τις σχέσεις μου για το μέλλον. Άλλωστε, ελπίζω ότι από τη στιγμή της δημιουργίας του το project θα φύγει από τα χέρια του και θα αγκαλιαστεί και από όλους χρήστες, που θα του προσφέρουν τη δική τους δυναμική. Αυτός είναι ο στόχος μου. Να μη μείνει ένα μνημειακό δείγμα χωρίς ζωή. Οποιαδήποτε συνεισφορά, οπώς και η ενημέρωση άλλων χρηστών για το project ή προτάσεις σχετικά με το lay-out και τη δομή του project είναι άκρως επιθυμητές. Προσδοκώ στη βοήθειά σου, όποτε θα σου είναι δυνατό. Άλλωστε, έχεις ήδη εμπλουτίσει τη Wikipedia με αρκετά νέα άρθρα, που είναι ακόμη stubs, και μέσω τoy project, θα μπορούσε ίσως να γίνει πολύ καλή δουλειά. Χαιρετίσματα!--Yannismarou 16:56, 10 September 2006 (UTC)

WikiProject Greece Newsletter - Issue VI (II) - February 2007
The February 2007 issue of the WikiProject Greece newsletter has been published. You may read the newsletter, change the format in which future issues will be delivered to you, or unsubscribe from this notification by following the link.

Thank you.--Yannismarou 18:52, 2 March 2007 (UTC)

WikiProject Greece Newsletter - Issue VII (III) - March 2007
The March 2007 issue of the WikiProject Greece newsletter has been published. You may read the newsletter, change the format in which future issues will be delivered to you, or unsubscribe from this notification by following the link.

Thank you.--Yannismarou 15:40, 31 March 2007 (UTC)

Lexicon
Hi R.

Kali Anastasi. Can you please check the junta lexicon? You know where it is. Make any mods you think appropriate. Efharisto. Tasos. (Dr.K. 03:08, 8 April 2007 (UTC)).
 * Thanks Doc, will take a look :) Rastapopoulos 11:48, 10 April 2007 (UTC)
 * Great job as usual. Been a pleasure. Take care. Tasos (Dr.K. 01:55, 11 April 2007 (UTC))

User box creator with template
I noticed you made a userbox here are two useful userbox creators you might be interested in
 * Userbox Creator with template - designed to easily generate Userboxes and has builtin template.
 * Userbox Creator with template has religious image database - designed to easily generate Religious Userboxes and has builtin template.

Java7837 20:13, 8 April 2007 (UTC)

WikiProject Greece Newsletter - Issue VIII (IV) - April 2007
The April 2007 issue of the WikiProject Greece newsletter has been published. You may read the newsletter, change the format in which future issues will be delivered to you, or unsubscribe from this notification by following the link.

Thank you.--Yannismarou 19:22, 27 April 2007 (UTC)

WikiProject Greece Newsletter - Issue IX (V) - May 2007
The May 2007 issue of the WikiProject Greece newsletter has been published. You may read the newsletter, change the format in which future issues will be delivered to you, or unsubscribe from this notification by following the link.

Thank you.--Yannismarou 20:47, 31 May 2007 (UTC)

Non-free use disputed for Image:Markezinis.jpg
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Unspecified source for Image:April21.jpg
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I did provide an edit summary
Your edit summary said "this better?" mine said "not really."

Your words, as mentioned before, are prejudicial and fallacious in that they are poisoning the well. That the person is of a critical viewpoint is sufficient, it is unnecessary to call them secular or non-Muslim.

I apologize if you perceived my revert of your edit as discourteous, but I assure you it was rather to maintain a neutral POV on the article and not out of any personal objection to you. Peter Deer (talk) 01:07, 25 May 2008 (UTC)

 * Poisoning the well? Certainly not! Unless you consider the expression "critics allege" more NPOV than "scholars interpret". Rastapopoulos (talk) 08:14, 26 May 2008 (UTC)

WP:3RR
You are in danger of violating the three-revert rule. Please cease further reverts or you may be blocked from editing. Peter Deer (talk) 08:02, 26 May 2008 (UTC)
 * Not really, I just improved the text by making it more NPOV. Pls hold on to your Fatwah. Rastapopoulos (talk) 08:08, 26 May 2008 (UTC)
 * Fun fact I'm not a Muslim so how about you cut your prejudicial talk and perhaps consider that your POV isn't exactly neutral. Peter Deer (talk) 09:21, 26 May 2008 (UTC)
 * I dont give a rat's tail as to who one may adopt as his or her imaginary friend - be it Christ, Allah, Wotan, Zeus, Báb, the Flying Spaghetti Monster or the Grand Manitou. What I do care about is NPOV, and I welcome anyone to explain precisely why an edit of mine is POV. If so I will gladly remove it. Rastapopoulos (talk) 09:30, 26 May 2008 (UTC)
 * The fact that you changed the wording from the wording in the source to your own wording is a personal POV edit. Regardless of your motivations as to why you did that, that edit is unacceptable.
 * I'd also like to ask you, why are you here? Why do you edit Wikipedia? Is it really because you want to make a better free encyclopedia for people?
 * If not, perhaps you should find a better way to kill time. Peter Deer (talk) 11:19, 26 May 2008 (UTC)
 * Also, in the future, conversations will be more productive if you respond on the other person's talk page instead of your own, or else they don't get that "you have new messages" thing on their screen. Peter Deer (talk) 11:20, 26 May 2008 (UTC)
 * I do not recall editing something within quotation marks. If what I edited was an unquoted verbatim fascsimile of the source, then all I did was remove a copyright violation. May I also reciprocate your kind gesture by suggesting that you consider flying a tethered object . Rastapopoulos (talk) 11:59, 26 May 2008 (UTC)

Charming. Furthermore, what you called a "criticism" on my talk page is usually referred to as "advice" where I come from. I was explaining to you the mechanic of the wikipedia format, you shouldn't take things so personally. Now as to your edit, spare me. Call it what you want, but it doesn't change anything, and I think you'll find that most editors will agree. Your deliberate rewording to give the impression you desire is not acceptable, and edit-warring with the other editors is a short road to a quick block. If you want to edit Wikipedia put your personal feelings on the matter aside and start editing like you care about it being a quality encyclopedia. Peter Deer (talk) 12:16, 26 May 2008 (UTC)
 * Please stop beating around the bush; it you want to launch an ad hominem attack against me at least do it the old-fashioned way by telling me exactly what deliberate agenda you accuse me of, instead of launching rodential insinuations and putting words in the mouth of most editors. Or at least explicitly point out which edits of mine you consider unacceptable and why, instead of pontificating otherwise interesting wiki tenets urbi et orbi. Rastapopoulos (talk) 12:24, 26 May 2008 (UTC)

The WikiProject Greece August 2008 newsletter
The August 2008 issue of the WikiProject Greece newsletter has been published. You may read the newsletter, change the format in which future issues will be delivered to you, or unsubscribe from this notification by following the link. Thank you.--Yannismarou (talk) 11:01, 4 September 2008 (UTC)

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File source problem with File:Markezinis.jpg
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Speedy deletion declined: Peristera Baziana
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A barnstar for you! love the rolex daytona picture...keep up the great work
love the watch ..may the new year bring you lots of luck of the irish

Category:Tennis players of Greek origin has been nominated for deletion
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title: User talk:Rastapopoulos


text: User talk:83.77.98.15

title: User talk:83.77.98.15


text:
User talk:Gonzaleztony

Welcome from Private Butcher
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title: User talk:Gonzaleztony


text:
Gular fold

A gular fold is a feature of the body of lizards and many other reptiles. It is a granular fold found on the ventral throat, located immediately in front of the forelegs.

title: Gular fold


text:
Ethics of eating meat

Conversations regarding the ethics of eating meat are focused on whether or not it is moral to eat non-human animals. Ultimately, this is a debate that has been ongoing for millennia, and it remains one of the most prominent topics in food ethics. Individuals who promote meat consumption do so for a number of reasons, such as health, cultural traditions, religious beliefs, and scientific arguments that support the practice. Those who support meat consumption typically argue that making a meat-free diet mandatory would be wrong because it fails to consider the individual nutritional needs of humans at various stages of life, fails to account for biological differences between the sexes, ignores the reality of human evolution, ignores various cultural considerations, or because it would limit the adaptability of the human species.

People who abstain from eating meat are generally known as "vegetarians". They avoid meat for various reasons such as taste preferences, religion, animal welfare, the environmental impact of meat production (environmental vegetarianism), health considerations, and antimicrobial resistance. Vegans also abstain from other animal products, such as dairy products, honey and eggs, for similar reasons. "Ethical omnivores" are individuals who object to the practices underlying the production of meat, as opposed to the act of consuming meat itself. In this respect, many people who abstain from certain kinds of meat eating and animal products do not take issue with meat consumption in general, provided that the meat and animal products are produced in a specific manner. Ethical omnivores may object to rearing animals for meat in factory farms, killing animals in ways that cause pain, and feeding animals unnecessary antibiotics or hormones. To this end, they may avoid meats such as veal, foie gras, meat from animals that were not free range, animals that were fed antibiotics or hormones, etc.

In a 2014 survey of 406 US philosophy professors, approximately 60% of ethicists and 45% of non-ethicist philosophers said it was at least somewhat "morally bad" to eat meat from mammals. A 2020 survey of 1,812 published English-language philosophers found that 48% said it was permissible to eat animals in ordinary circumstances, while 45% said it was not. The World Scientists' Warning to Humanity (2017), the most co-signed scientific journal article in history, called (among other things) for a transition to plant-based diets in order to combat climate change.

Overview of arguments for and against meat eating
Conversations regarding the ethics of meat eating have been ongoing for thousands of years, possibly longer. Pythagoras, a Greek mathematician and philosopher who lived during the 6th century BC, made the case against eating animals on grounds of their having souls like humans. Taking an entirely different approach, Plato, an Athenian philosopher who lived during the 4th century BC, argued that meat is a luxury item that requires a lot of land to procure. As a result, he stated that the unmoderated consumption of meat would lead to conflict over land and, ultimately, an unsustainable society. Xenophon expressed similar concerns to Plato:

"'Aye, and when others pray for a good wheat harvest, he, presumably, would pray for a good meat supply.' The young man, guessing that these remarks of Socrates applied to him, did not stop eating his meat, but took some bread with it. When Socrates observed this, he cried: 'Watch the fellow, you who are near him, and see whether he treats the bread as his meat or the meat as his bread.'"

Rene Descartes, a 17th-century French philosopher, mathematician, and scientist, disagreed with the aforementioned stances. He argued that animals were not conscious. As a result, he asserted that there is nothing ethically wrong with consuming meat or causing animals physical pain. Immanuel Kant also argued that there is nothing ethically wrong with meat consumption. He claimed that it was personhood that distinguished humans from animals and that, since animals are not actual persons, there was nothing wrong with killing or consuming them.

Peter Singer, a Princeton University and University of Melbourne professor and pioneer of the animal liberation movement, argues that, because non-human animals feel, they should be treated according to utilitarian ethics. In his ethical philosophy of what it is to be a "person", Singer ultimately argues that livestock animals feel enough to deserve better treatment than they receive. Singer's work has since been widely built upon by philosophers who agree and who do not. His essential philosophies have been largely adopted by animal rights advocates as well as by ethical vegetarians and vegans.

Many other modern thinkers have questioned the morality not only of the double standard underlying speciesism but also the double standard underlying the fact that people support treatment of cows, pigs, and chickens in ways that they would never allow with pet dogs, cats, or birds.

Nick Zangwill, a British philosopher and honorary research professor at University College London and Lincoln University, disagrees with Singer's conclusions about the moral necessity of not eating meat. In Our Moral Duty to Eat Meat, which was published by Cambridge University Press, Zangwill argues that the existence of domesticated animals depends on the practice of eating them, and that meat eating has historically benefitted many millions of animals and given them good lives. Consequently, he claims that eating non-human animal meat is not merely permissible but also good for many millions of animals. However, Zangwill clarifies that this argument does not apply to factory farm animals, as they do not have good lives. Thus, when he speaks of meat eating being justified, he means only meat from animals that overall have a good life. Proponents of meat eating who subscribe to Zangwill's views argue that practices like well-managed free-range rearing and the consumption of hunted animals, particularly from species whose natural predators have been significantly eliminated, could satisfy the demand for mass-produced, ethically sourced meat.

Ethical vegetarians say that the reasons for not hurting or killing animals are similar to the reasons for not hurting or killing humans. They argue that killing an animal, like killing a human, can only be justified in extreme circumstances, such as when one's life is threatened. Consuming a living creature just for its taste, for convenience, or out of habit is not justifiable. Some ethicists have added that humans, unlike other animals, are morally conscious of their behavior and have a choice; this is why there are laws governing human behavior, and why it is subject to moral standards. Ethical vegetarian concerns have become more widespread in developed countries, particularly because of the spread of factory farming, more open and graphic documentation of what human meat-eating entails for the animal, and environmental consciousness. Reducing the worldwide massive food waste would also contribute to reduce meat waste and therefore save animals.

Some have described unequal treatment of humans and animals as a form of speciesism such as anthropocentrism or human-centeredness. Val Plumwood (1993, 1996) has argued that anthropocentrism plays a role in green theory that is analogous to androcentrism in feminist theory and ethnocentrism in anti-racist theory. Plumwood calls human-centredness "anthropocentrism" to emphasize this parallel. By analogy with racism and sexism, Melanie Joy has dubbed meat-eating "carnism". The animal rights movement seeks an end to the rigid moral and legal distinction drawn between human and non-human animals, an end to the status of animals as property, and an end to their use in the research, food, clothing, and entertainment industries.

Animal consciousness

Jane Goodall, a ethologist, stated in the 2009 book The Inner World of Farm Animals that "farm animals feel pleasure and sadness, excitement and resentment, depression, fear, and pain. They are much more sensitive and intelligent than we ever imagined." In 2012, a group of well known neuroscientists stated in the "Cambridge Declaration on Consciousness in Non-Human Animals" that all mammals and birds (such as farm animals), and other animals, possess the neurological substrates that generate consciousness and are able to experience affective states.

Eugene Linden, author of The Parrot's Lament, suggests that many examples of animal behavior and intelligence seem to indicate both emotion and a level of consciousness that we would normally ascribe only to our own species. Philosopher Daniel Dennett counters:

"Consciousness requires a certain kind of informational organization that does not seem to be 'hard-wired' in humans, but is instilled by human culture. Moreover, consciousness is not a black-or-white, all-or-nothing type of phenomenon, as is often assumed. The differences between humans and other species are so great that speculations about animal consciousness seem ungrounded. Many authors simply assume that an animal like a bat has a point of view, but there seems to be little interest in exploring the details involved."

Philosophers Peter Singer (Princeton), Jeff McMahan (Oxford) and others also counter that the issue is not one of consciousness, but of sentience.

Pain
A related argument revolves around non-human organisms' ability to feel pain. If animals could be shown to suffer, as humans do, then many of the arguments against human suffering could be extended to animals. One such reaction is transmarginal inhibition, a phenomenon observed in humans and some animals akin to mental breakdown. John Webster, emeritus professor of animal husbandry at the University of Bristol, observed: "People have assumed that intelligence is linked to the ability to suffer and that because animals have smaller brains they suffer less than humans. That is a pathetic piece of logic, sentient animals have the capacity to experience pleasure and are motivated to seek [it. One] only [has] to watch how cows and lambs both seek and enjoy pleasure when they lie with their heads raised to the sun on a perfect English summer's [day, just] like humans."

Various programs operate around the world that promote the notion that animals raised for food can be treated humanely. Some spokespeople for the factory farming industry argue that the animals are better off in total confinement. F J "Sonny" Faison, president of Carroll's Foods, stated: "They're in state-of-the-art confinement facilities. The conditions that we keep these animals in are much more humane than when they were out in the field. Today they're in housing that is environmentally controlled in many respects. And the feed is right there for them all the time, and water, fresh water. They're looked after in some of the best conditions, because the healthier and [more] content that animal, the better it grows. So we're very interested in their well-being up to an extent."

In response, animal welfare advocates ask for evidence that any factory-bred animal is better off caged than free. Farm Sanctuary argues that commodifying and slaughtering animals is incompatible with the definition of "humane". Animal ethicists such as Gary Francione have argued that reducing animal suffering is not enough; it needs to be made illegal and abolished. Steven Best also challenges this notion, and argues that factory farm conditions "resemble the mechanized production lines of concentration camps" where animals are "forced to produce maximal quantities of meat, milk, and eggs—an intense coercion that takes place through physical confinement but also now through chemical and genetic manipulation. As typical in Nazi compounds, this forced and intensive labor terminates in death." David Nibert says that sentient animals are treated as mere inanimate objects and "biomachines" in factory farms, or CAFOs, where they are often confined in darkness with no opportunity for engaging in natural activity, are mutilated to prevent pathological behaviors in overcrowded conditions, and genetically manipulated to the point where many cannot even stand. David Benatar contends that of the 63 billion land animals killed annually to provide humans with meat products, the vast majority of them die painful and stressful deaths. He said:

"Broiler chickens and spent layer hens are suspended upside down on conveyor belts and have their throats slit. Pigs and other animals are beaten and shocked to coax them to move along in the slaughterhouses, where their throats are cut or stabbed, sometimes after stunning but sometimes not."

Writing in Current Affairs, Nathan J. Robinson describes the billions of non-human animals that suffer and die at the hands of human beings for consumption as a "holocaust" and, citing Jeremy Bentham's formulation "The question is not, Can they reason? nor, Can they talk? but, Can they suffer?" contends that it is "morally reprehensible" and "deeply wrong". Conversely, Jan Narveson argues that under certain theories of utilitarianism, positive utility can be increased by having more living organisms to experience it and thus by increasing the animal population so it can later be eaten, these theories could potentially justify raising animals for the purposes of consumption. Critics of ethical vegetarianism say that there is no agreement on where to draw the line between organisms that can and cannot feel. Justin Leiber, a philosophy professor at Oxford University, writes:

"Montaigne is ecumenical in this respect, claiming consciousness for spiders and ants, and even writing of our duties to trees and plants. Singer and Clarke agree in denying consciousness to sponges. Singer locates the distinction somewhere between the shrimp and the oyster. He, with rather considerable convenience for one who is thundering hard accusations at others, slides by the case of insects and spiders and bacteria, they pace Montaigne, apparently and rather conveniently do not feel pain. The intrepid Midgley, on the other hand, seems willing to speculate about the subjective experience of tapeworms ... Nagel ... appears to draw the line at flounders and wasps, though more recently he speaks of the inner life of cockroaches."

There are some who argue that, although only suffering animals feel anguish, plants, like all organisms, have evolved mechanisms for survival. No living organism can be described as "wanting" to die for another organism's sustenance. In an article written for The New York Times, Carol Kaesuk Yoon argues:

"When a plant is wounded, its body immediately kicks into protection mode. It releases a bouquet of volatile chemicals, which in some cases have been shown to induce neighboring plants to pre-emptively step up their own chemical defenses and in other cases to lure in predators of the beasts that may be causing the damage to the plants. Inside the plant, repair systems are engaged and defenses are mounted, the molecular details of which scientists are still working out, but which involve signaling molecules coursing through the body to rally the cellular troops, even the enlisting of the genome itself, which begins churning out defense-related proteins ... If you think about it, though, why would we expect any organism to lie down and die for our dinner? Organisms have evolved to do everything in their power to avoid being extinguished. How long would any lineage be likely to last if its members effectively didn't care if you killed them?"

Supporters of ethical vegetarianism argue that support for plant rights obligates abstaining from meat, due to the use of plants to rear animals. For example, the feed conversion ratio for beef can require 4.5–7.5 kg of plant food to be used to produce 1 kg of beef. PETA states that "Whether it can be proved that plants experience pain or not, vegan foods are the compassionate choice because they require the deaths of fewer plants and animals." Singer observed that the ethical argument for vegetarianism may not apply to all non-vegetarian food. For example, any arguments against causing pain to animals would not apply to animals that do not feel pain. It has also often been noted that, while it takes a lot more grain to feed some animals such as cows for human consumption than it takes to feed a human directly, not all animals consume land plants (or other animals that consume land plants). For example, oysters consume underwater plankton and algae. In 2010, Christopher Cox wrote:

"Biologically, oysters are not in the plant kingdom, but when it comes to ethical eating, they are almost indistinguishable from plants. Oyster farms account for 95 percent of all oyster consumption and have a minimal negative impact on their ecosystems; there are even nonprofit projects devoted to cultivating oysters as a way to improve water quality. Since so many oysters are farmed, there's little danger of overfishing. No forests are cleared for oysters, no fertilizer is needed, and no grain goes to waste to feed them—they have a diet of plankton, which is about as close to the bottom of the food chain as you can get. Oyster cultivation also avoids many of the negative side effects of plant agriculture: There are no bees needed to pollinate oysters, no pesticides required to kill off other insects, and for the most part, oyster farms operate without the collateral damage of accidentally killing other animals during harvesting."

Cox went on to suggest that oysters would be acceptable to eat, even by strict ethical criteria, if they did not feel, saying that "while you could give them the benefit of the doubt, you could also say that unless some new evidence of a capacity for pain emerges, the doubt is so slight that there is no good reason for avoiding eating sustainably produced oysters." Cox added that, although he believes in some of the ethical reasons for vegetarianism, he is not strictly a vegan or even a vegetarian because he consumes oysters.

Influences on views of animal consciousness
When people choose to do things about which they are ambivalent and which they would have difficulty justifying, they experience a state of cognitive dissonance, which can lead to rationalization, denial, or even self-deception. For example, a 2011 experiment found that, when the harm that their meat-eating causes animals is explicitly brought to people's attention, they tend to rate those animals as possessing fewer mental capacities compared to when the harm is not brought to their attention. This is especially evident when people expect to eat meat in the near future. Such denial makes it less uncomfortable for people to eat animals. The data suggest that people who consume meat go to great lengths to try to resolve these moral inconsistencies between their beliefs and behaviour by adjusting their beliefs about what animals are capable of feeling. This perception can lead to paradoxical conclusions about the ethics and comfort involved in preferring certain types of meat over others. For example, venison or meat from a wild deer generally has a much higher nutritional quality and a much lower carbon footprint than meat from domestically-raised animals. In addition, it can be virtually assured that the deer was never bred or raised in unnatural conditions, confined to a cage, fed an unnatural diet of grain, or injected with any artificial hormones; however, since the necessary act of killing a deer to procure the venison is generally much more apparent to anyone who encounters this sort of meat, some people can be even more uncomfortable with eating this than meat from animals raised on factory farms. Many ethical vegetarians and ethical meat-eaters argue that it is behaviour rather than supporting beliefs that should be adjusted.

Environmental argument

Some people choose to be vegetarian or vegan for environmental reasons. According to a 2006 report by LEAD Livestock's Long Shadow, "the livestock sector emerges as one of the top two or three most significant contributors to the most serious environmental problems, at every scale from local to global." The livestock sector is probably the largest source of water pollution (due to animal wastes, fertilizers, and pesticides), contributing to eutrophication, human health problems, and the emergence of antibiotic resistance. It accounts also for over 8% of global human water use. Livestock production is the biggest human use of land, and it accounts for around 25% of the global land surface, or two-thirds of all agricultural land. It is probably the leading player in biodiversity loss, as it causes deforestation, land degradation, pollution, climate change, and overfishing.

A 2017 study by the World Wildlife Fund found that 60% of biodiversity loss can be attributed to the vast scale of feed crop cultivation needed to rear tens of billions of farm animals. Livestock is also responsible for at least 20% of the world's greenhouse gas emissions, which are the main cause of the current climate change. This is due to feed production, enteric fermentation from ruminants, manure storage and processing, and transportation of animal products. The greenhouse gas emissions from livestock production greatly exceeds the greenhouse gas emissions of any other human activity. Some authors argue that by far the best thing we can do to slow climate change is a global shift towards a vegetarian or vegan diet. A 2017 study published in the journal Carbon Balance and Management found animal agriculture's global methane emissions are 11% higher than previously estimated. In November 2017, 15,364 world scientists signed a warning to humanity calling for, among other things, "promoting dietary shifts towards mostly plant-based foods." A 2019 report in The Lancet recommended that global meat consumption be reduced by 50 percent to mitigate climate change.

Many developing countries, including China and India, are moving away from traditional plant-based diets to meat-intensive diets as the result of modernization and globalization, which has facilitated the spread of Western consumer cultures around the world. Around 166 to over 200 billion land and aquatic animals are consumed by the global population of over 8 billion every year, and meat consumption is projected to more than double by 2050 as the population grows to over 9 billion. A 2018 study published in Science states that meat consumption could rise by as much as 76% by 2050 as the result of human population growth and rising affluence, which will increase greenhouse gas emissions and further reduce biodiversity. David Attenborough warned in 2020 that "the planet can't support billions of meat-eaters."

Animals that feed on grain or rely on grazing require more water than grain crops. Producing 1 kg of meat requires up to 15,000 liters of water. According to the United States Department of Agriculture (USDA), growing crops for farm animals requires nearly half of the US water supply and 80% of its agricultural land. Animals raised for food in the US consume 90% of the soy crop, 80% of the corn crop, and 70% of its grain. However, where an extensive farming system (as opposed to a feedlot) is used, some water and nutrients are returned to the soil to provide a benefit to the pasture. This cycling and processing of water and nutrients is less prevalent in most plant production systems, so may bring the efficiency rate of animal production closer to the efficiency of plant based agricultural systems. In tracking food animal production from the feed through to the dinner table, the inefficiencies of meat, milk, and egg production range from a 4:1 energy input to protein output ratio up to 54:1. The result is that producing animal-based food is typically much less efficient than the harvesting of grains, vegetables, legumes, seeds, and fruits.

There are also environmentalist arguments in favor of the morality of eating meat. One such line of argument holds that sentience and individual welfare are less important to morality than the greater ecological good. Following environmentalist Aldo Leopold's principle that the sole criterion for morality is preserving the "integrity, stability and beauty of the biotic community", this position asserts that sustainable hunting and animal agriculture are environmentally healthy and therefore good. Jay Bost, an agroecologist and winner of The New York Times' essay contest on the ethics of eating meat, supports meat consumption, arguing that "eating meat raised in specific circumstances is ethical; eating meat raised in other circumstances is unethical" in regard to environmental usage. He proposes that if "ethical is defined as living in the most ecologically benign way, then in fairly specific circumstances, of which each eater must educate himself, eating meat is ethical." The specific circumstances he mentions include using animals to cycle nutrients and convert sun to food.

Religious traditions of eating meat
Hinduism holds vegetarianism as an ideal for three reasons: the principle of nonviolence (ahimsa) applied to animals; the intention to offer only "pure" (vegetarian) or sattvic food to a deity and then to receive it back as prasad; and the conviction that an insentient diet is beneficial for a healthy body and mind and that non-vegetarian food is detrimental for the mind and for spiritual development. Buddhist vegetarianism has similar strictures against hurting animals. The actual practices of Hindus and Buddhists vary according to their community and according to regional traditions. Jains are especially rigorous about not harming sentient organisms.

Islamic Law and Judaism have dietary guidelines called Halal and Kashrut, respectively. In Judaism, meat that may be consumed according to halakha (Jewish law) is termed kosher; meat that is not compliant with Jewish law is called treif. Causing unnecessary pain to animals is prohibited by the principle of tza'ar ba'alei chayim. While it is neither required nor prohibited for Jews to eat meat, a number of medieval scholars of Judaism, such as Joseph Albo and Isaac Arama, regard vegetarianism as a moral ideal. Similarly, Islamic dietary laws permit the consumption of certain animals at the condition that their meat is not obtained through prohibited methods of slaughtering (ex: strangling, beaten to death, etc.), along with adherence to other restrictions. Meat obtained through prohibited methods of slaughtering is considered haram.

In Christianity as practised by members of Eastern Orthodox Church, Roman Catholic Church, Greek Catholic Church, and others, it is prohibited to eat meat in times of fasting. Rules of fasting also vary. There are also Christian monastic orders that practice vegetarianism. Shinto has a concept of kegare, which means a state of pollution and defilement, and traditionally eating animals is thought to be one of them. Eating animals having more legs is thought to be worse (i.e.,eating mammals is worse than eating chickens or fish). This concept leads to discrimination against slaughtermen and people who work with leather, who are called burakumin. Shinran, the founder of the Buddhist sect Jōdo Shinshū, taught that lower class who had to kill beings could enter nirvana even though killing animals was thought to be immoral.

Personhood
It has been argued by a number of modern philosophers that a moral community requires all participants to be able to make moral decisions, but animals are incapable of making moral choices (e.g., a tiger would not refrain from eating a human because it was morally wrong; it would decide whether to attack based on its survival needs, as dictated by hunger). Thus, some opponents of ethical vegetarianism argue that the analogy between killing animals and killing people is misleading. For example, Hsiao (2015) compares the moral severity of harming animals to that of picking a flower or introducing malware into a computer. Others have argued that humans are capable of culture, innovation, and the sublimation of instinct in order to act in an ethical manner while animals are not, and so are unequal to humans on a moral level. This does not excuse cruelty, but it implies animals are not morally equivalent to humans and do not possess the rights a human has. The precise definition of a moral community is not simple, but Hsiao defines membership by the ability to know one's own good and that of other members, and to be able to grasp this in the abstract. He claims that non-human animals do not meet this standard.

Benjamin Franklin describes his conversion to vegetarianism in chapter one of his autobiography but he describes why he periodically ceased vegetarianism in his later life. He wrote: "...in my first voyage from Boston...our people set about catching cod, and hauled up a great many. Hitherto I had stuck to my resolution of not eating animal food... But I had formerly been a great lover of fish, and, when this came hot out of the frying-pan, it smelt admirably well. I balanc'd some time between principle and inclination, till I recollected that, when the fish were opened, I saw smaller fish taken out of their stomachs; then thought I, 'If you eat one another, I don't see why we mayn't eat you.' So I din'd upon cod very heartily, and continued to eat with other people, returning only now and then occasionally to a vegetable diet. So convenient a thing it is to be a reasonable creature, since it enables one to find or make a reason for everything one has a mind to do."

Zoonotic diseases and antibiotic resistance
Opponents of eating meat argue that meat production foments zoonotic diseases, leading to increased pandemics, a claim backed up by a 2020 United Nations report. A 2017 paper stated that "An estimated 60% of known infectious diseases and up to 75% of new or emerging infectious diseases are zoonotic in origin" and that "It is estimated that zoonoses are responsible for 2.5 billion cases of human illness and 2.7 million human deaths worldwide each year". Meat production often involves the usage of antibiotics on livestock, fueling antibiotic resistance. Antibiotic resistance has been argued to be as big of a threat as climate change. Critics of this line of reasoning state that while widespread adoption of vegan diets would reduce the fomenting of zoonotic diseases, antibiotic resistance, and pandemics, vegan food production still often involves antibiotics and does not eliminate these problems altogether.

Animals killed in crop harvesting
Steven Davis, a professor of animal science at Oregon State University, argues that the least harm principle does not require giving up all meat. Davis states that a diet containing beef from grass-fed ruminants such as cattle would kill fewer animals than a vegetarian diet, particularly when one takes into account animals killed by agriculture. This conclusion has been criticized by Jason Gaverick Matheny (founder of in vitro meat organization New Harvest) because it calculates the number of animals killed per acre (instead of per consumer). Matheny says that, when the numbers are adjusted, Davis' argument shows veganism as perpetrating the least harm. Davis' argument has also been criticized by Andy Lamey for being based on only two studies that may not represent commercial agricultural practices. When differentiating between animals killed by farm machinery and those killed by other animals, he says that the studies again show veganism to do the "least harm". Christopher Bobier maintains that arguments against the consumption of factory-farmed meat can also apply to vegetables produced under factory conditions due to animals killed in the production process (arguing that alternative sources of vegetables mean factory-produced vegetables are not necessary) and thus does not represent a prima facie argument for vegetarianism.

Non-meat products
One of the main differences between a vegan and a typical vegetarian diet is the avoidance of eggs, honey and dairy products such as milk, cheese, butter, and yogurt. Ethical vegans do not consume dairy or eggs because of the exploitation and slaughter of animals in the dairy and egg industries and because of the environmental effect of dairy production.

To produce milk from dairy cattle, most calves are separated from their mothers soon after birth and fed milk replacement in order to retain the cows' milk for human consumption. Animal welfare advocates point out that this breaks the natural bond between the mother and her calf. Unwanted male calves are either slaughtered at birth or sent for veal production. To prolong lactation, dairy cows are almost permanently kept pregnant through artificial insemination. Although cows' natural life expectancy is about twenty years, after about five years the cows' milk production has dropped; they are then considered "spent" and are sent to slaughter for meat and leather.

Battery cages are the predominant form of housing for laying hens worldwide; these cages reduce aggression and cannibalism among hens, but are barren, restrict movement, and increase rates of osteoporosis. In these systems and in free-range egg production, unwanted male chicks are culled and killed at birth during the process of securing a further generation of egg-laying hens. It is estimated that an average consumer of eggs who eats 200 eggs per year for 70 years of his or her life is responsible for the deaths of 140 birds, and that an average consumer of milk who drinks 190 kg per year for 70 years is responsible for the deaths of 2.5 cows.

title: Ethics of eating meat


text:
Talk:Eddy Duchin

Eddy Duchin movie
There's no other film in the world that reminds me a lovely and tender t.v. watching afternoon with my parents. Probably is not the finest movie ever made, but it will stay in my mind forever.

 * I started an article on the movie, but to be honest I've never seen it. I just want to improve coverage of things linked to my parents' generation if I can. (Not trying to make you feel old, after all you saw it on TV)--T. Anthony 14:29, 5 December 2005 (UTC)

Eddy Duchin's "Ol' Man Mose" Controversy
I was first introduced to the F word in this song when I picked up the original Brunswick 78 RPM record (Brunswick 8155, released 1938) a number of years back. Then a year or so later in 1997 I picked up the CD entitled, "Best of Big Bands: Eddy Duchin" (Columbia CK 46150, released 1990), and it was in the accompanying booklet that I derived some of the information in my Wikipedia paragraph regarding sales figures and scandal.

Frankly, I know little beyond this and would be curious to know more about how scandalous the song was and what impact it had. I have read that the song was banned in Britain, but I wonder if it was banned in certain communities in America.

I'm inclined to think that while there may have been earlier obscure uses of the word in recordings of songs, this usuage is landmark in that it is both an overt one and a mass consumption one, as it became a huge selling record.

It would be interested to hear from people who lived through this era and remember its impact. Gfwiki 04:41, 4 October 2006 (UTC)

I have listened to this song before and never noticed the "F" word. I listened again, then slowed down the song in a wave editor, played it several times, and I still don't hear it. I hear a "B" sound, not an "F" sound. Patricia Norman is singing "Ahhh, bucket." I guess it's just a case of "Did I just hear what I thought I heard?" You probably didn't. This is known as the "misheard lyrics phenomenon." The Creedence Clearwater Revival lyric "There's a bad moon on the rise" is a well-known example. Many people thought the song lyric was "There's a bathroom on the right." Authorities in the past have been quick to ban materials that are not inappropriate, but might be construed or interpreted as inappropriate by their constituents. This is probably what happened in the case of "Old Man Mose." Erring on the side of caution, I'd say. Margolane 00:59, 5 May 2007 (UTC)margolane

The 'misheard lyrics phenomenon" is also widely known as a 'mondegreen'. There is even a Wikipedia article on the topic.  — Preceding unsigned comment added by 60.241.114.164 (talk) 12:27, 26 August 2017 (UTC)

Fair use rationale for Image:Eddy Duchin.jpg
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BetacommandBot 02:31, 6 September 2007 (UTC)

Date of birth
The lead says 1 April 1909. IMDB says 10 April 1910. Googling both these dates gives many hits for each:
 * 1 April 1909:
 * 10 April 1910:.

So, we need someone to tell us which one's correct, and why. -- JackofOz (talk) 03:00, 5 July 2008 (UTC)

Starting date of Central Park Casino gig?
Does anyone know just when Mr. Duchin started his gig at the Central Park Casino? The intro says he was a "bandleader during the 1930s and 1940s", but did he possibly start in the late 1920s? (Granted, he would have been pretty young.) The style of the orchestral arrangements of the earliest tracks on the "Talk Of The Town" 2-CD set, albeit no earlier than 1932, have a lot of late-1920s idioms (heavy tremolo by the saxes, the type of trumpet mute, many others).

BMJ-pdx (talk) 05:32, 13 March 2020 (UTC)

title: Talk:Eddy Duchin


text: User talk:69.236.75.117

title: User talk:69.236.75.117


text:
User:Whitby Mark

Go to Whitby West Virginia.

title: User:Whitby Mark


text:
Joan Hammond

Dame Joan Hilda Hood Hammond, (24 May 1912 – 26 November 1996) was an Australian operatic soprano, singing coach and champion golfer.

Early life
Joan Hilda Hood Hammond was born and baptised in Christchurch, New Zealand. Her father, Samuel Hood, was born in England. He married his first wife, Edith, then left her and took up with Hammond's mother, Hilda Blandford, by whom he also had two sons in England. He informally added "Hammond" to his name and they represented themselves as "Mr and Mrs Samuel H. Hammond" although they were not married at the time.

Hammond was born in May 1912, not long after the family had arrived in New Zealand. She was six months old when her family moved again, to Sydney, Australia. Her parents finally married in Sydney on 25 May 1927, the day after her 15th birthday, although there is no evidence Samuel's first wife had died by that time, or that they had ever divorced.

Hammond attended Pymble Ladies' College and excelled in both sports and music. She studied violin and singing at the New South Wales State Conservatorium of Music in Sydney, and played violin for three years with the Sydney Philharmonic Orchestra before studying singing in Vienna in 1936.

Golfer
Hammond won the women's junior golf championship for New South Wales in 1929, and the New South Wales Women's Amateur Championship in 1932, 1934, and 1935. When she became well known as a golfer, she started to sign her name as "Joan Hood Hammond", and newspaper articles would sometimes hyphenate this as "Joan Hood-Hammond"; however, she later dropped the "Hood".

Opera
An encounter with Lady Gowrie, the wife of the then Governor of New South Wales, Lord Gowrie, made Hammond's dreams of studying in Europe possible. She would often refer to Lady Gowrie as her "guardian angel". Hammond's fellow golfers in New South Wales raised enough money for her to leave Australia in 1936 to study in Vienna. She also studied with Dino Borgioli in London. She toured widely, and became noted particularly for her Puccini roles.

She returned to Australia for concert tours in 1946, 1949 and 1953, and starred in the second Elizabethan Theatre Trust opera season in 1957. She undertook world concert tours between 1946 and 1961. Her autobiography, A Voice, a Life, was published in 1970.

Dame Joan Hammond appeared in the major opera houses of the world – the Royal Opera House, La Scala, the Vienna State Opera and the Bolshoi. Her fame in Britain came not just from her stage appearances but from her recordings. She made famous the aria "O mio babbino caro" from Puccini's opera Gianni Schicchi. Recorded in English under the title "O My Beloved Father", it earned Hammond a Gold Record award for 1 million sold copies on 27 August 1969.

Her recording of "O, Silver Moon" from Dvořák's Rusalka was also a huge seller. A prolific artist, Hammond's repertoire also encompassed Verdi, Handel, Tchaikovsky, Massenet, Beethoven, as well as folk song, art song, and lieder.

Later life
A heart attack in 1965 forced Hammond to retire from the stage. Her final performance was at the funeral of her "guardian angel", Lady Gowrie, on 30 July 1965, at St George's Chapel, Windsor Castle. This occasion was also memorable for the fact that Hammond was the first woman ever granted royal permission to sing in that chapel. She was interviewed for the BBC radio programme Desert Island Discs in 1970.

Hammond retired to Australia. She became patron and a life member of the Melbourne-based Victorian Opera Company (since 1976, the Victorian State Opera – VSO), founded in 1962 by Leonard Spira. She was the VSO's artistic director from 1971 until 1976 and remained on the board until 1985. Working with the then general manager, Peter Burch, she invited the young conductor Richard Divall to become the company's musical director in 1972. She joined the Victorian Council of the Arts, was a member of the Australia Council for the Arts opera advisory panel, and was an honorary life member of Opera Australia. She was important to the success of both the VSO and Opera Australia.

Hammond embarked on a second career as a voice teacher after her performance career ended. In 1975, she was appointed head of vocal studies at the Victorian College of the Arts, a post she held until 1989. In that time she trained an extraordinary number of Australian singers who had successful careers in Australia and on the international stage. Among her notable pupils are sopranos Helen Adams and Cheryl Barker, baritone Peter Coleman-Wright, and tenor Steve Davislim.

In 1983, her home at Aireys Inlet was destroyed by the Ash Wednesday bushfires and she lost all her possessions including the memorabilia of a lifetime.

Death
She died in 1996 in Bowral, New South Wales, aged 84, and was buried in the Bowral General Cemetery. Her long-time partner, Lolita Marriott, had pre-deceased her in 1993. Cheryl Barker, Joan Carden and John Bolton-Wood sang at Hammond's memorial concert at the Melbourne Concert Hall, broadcast on ABC Classic FM.

Honours
In the Queen's Birthday Honours of 1953, she was appointed an Officer of the Order of the British Empire (OBE) for her singing.

In the Queen's Birthday Honours of 1963 she was promoted to Commander (CBE). In the Queen's Birthday Honours of 1974 she was promoted within the order to Dame Commander (DBE) for distinguished services to music. She received the Sir Charles Santley memorial gift from the Worshipful Company of Musicians, London, in 1970.

In the New Year's Day Honours of 1972 she was made a Commander of the Order of St Michael and St George (CMG) for services to young opera singers.

Legacy
In 1986, the Victoria State Opera created the Dame Joan Hammond Award with Moffatt Oxenbould as its inaugural recipient.

In 1989, the Hammond residence at Deakin University was opened by her and named in her honour.

title: Joan Hammond