text:
Talk:Mandarin Chinese

National Debate
I don't think the character forms should be separated. Both should be displayed together - one on top of the other - so that people can learn both. --Jiang 00:57, 30 Dec 2003 (PST)

 * The aim of this textbook is to first familiarize the learner with the spoken Mandarin and its syntaxical and grammatical structure and then proceed with the character memorization. If someone would care to add the Traditional text later on, then I will not object. The convoluted issue of Simplified vs. Traditional is too blown out of proportion as it is. -Taoster

Listing both does not mean one has to memorize both. I don't see how it would hurt.

Why is Hong Kong displayed but not Macau? They dont speak Mandarin (assuming this is Mandarin-based) in Hong Kong. I'll remove it. --Jiang 11:36, 19 Jan 2004 (UTC)

As I repeat, they don't speak Mandarin in HK and Macau. --Jiang

 * I must have been in a parallel world, then, when I visted Hong Kong and the shopkeepers understood my Mandarin. -Taoster

Barely...it certainly isn't their native tongue. It's seldom spoken. I couldn't get by with Mandarin. Besides, HK is part of the PRC. --Jiang

 * No, but it is being adapted into mainstream society as one of the official languages. HK and Macau are parts of PRC, however, being that they are both Special Administrative Regions, I felt obligated to provide them with separate flags until they become wholly part of the PRC. -Taoster

Cantonese is de facto in LegCo. Though under the British, English was mandated in the schools, the average Hong Konger has very poor English skills.

Including HK and Macau will leave the impression to people that they can get by using Mandarin, and that Mandarin is commonly spoken, when this is not the case. It's misleading. --Jiang 06:08, 21 Jan 2004 (UTC)

 * While I do acknowledge that Cantonese will forever be the "official" dialect of Hong Kong, it is impossible to deny that Mandarin is rapidly being integrated into its society. Even prior to 1997, a large Mandarin user base was already present in HK, and this is reflected in the amount of HK huaqiao (first generation) in the US who are able to converse understandably well in Mandarin. -Taoster

Until it is integrated to a considerable degree, listing both SARs are misleading. We could do fine without them. --Jiang

 * People can generalize their own conclusions. If they're willing to put forth the effort to learn a language, then chances are that they won't be misled by such trivialities. -Taoster

People seriously wanting to learn the language won't come here or come here alone. It's the people who are simply browsing that we are misleading. What is there to gain from listing them? --Jiang 07:59, 22 Jan 2004 (UTC)

 * I don't see how it is misleading. It's simply asserting the fact that a percentage -- albeit small -- speaks the dialect. -Taoster

Should we also add the flags of the USA, Malaysia, Indonesia, the Philippines, Thailand, and Vietnam? --Jiang

Yes, if you believe them to be specialized regions of the PRC. -Taoster

 * Then "asserting the fact that a percentage -- albeit small -- speaks the dialect" isn't really an issue then? The issue is that they're part of the PRC. A dependency is a dependency and I see no reason to include them if this is the case. --Jiang 22:25, 23 Jan 2004 (UTC)

 * Alright, this is counterintuitive and cannot be argued past deadlock. Remove it if you so wish, but with all the energy that you've expended in discussing this, you could have at least helped with the textbook. -Taoster

 * I thought you just list the countries where Mandarin Chinese is one of the official languages? For instance, the French lesson has a Canadian flag, even though French is rarely spoken outside of Quebec. I figure that whether or not there is a large Mandarin Chinese speaking population, you might as well include the countries where the government has it as an official language.

-Alex S

Please contribute
The Chinese book has gone a bit stagnant.. and I know many people out there know chinese as a primary language and english as a second. So if you do happen to know Chinese, don't be afraid to add!!

hahahaha, i find it funny that the front page has been updated more times than the book's contents

Splash Page Debate
I don't think a splash page contributes to the Wikibook. It just makes one more page to click through. It's like having a Flash intro to the book--totally useless for learning. If you take a look at all the other Language Books, most have now dispensed with the cover page. If we wanted to make a cover picture for eventual printed versions of the text, we could just keep a link to it from the contents page. And the flags can still get their chance to shine in our Introduction. --Everlong 19:21, 26 Nov 2004 (UTC)

title: Talk:Mandarin Chinese


text:
Sinhala idioms and proverbs

Sinhala idioms (රූඩි, rūḍi) and colloquial expressions that are widely used to communicate figuratively, as with any other developed language. This page also contains a list of old and popular Sinhala proverbs, which are known as prastā piruḷu (ප්‍රස්තා පිරුළු) in Sinhala. Most of these phrases and translations can be found in the book Atīta Vākya Dīpaniya (අතීත වාක්‍ය දීපනිය), and in the Dictionary of the Proverbs of the Sinhalese.

source: wikimedia

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

title: Sinhala idioms and proverbs


text:
Van Dwelling/Van Pictures/1990 Nissan Sentra 2 door sedan

For about six months, I lived out of a 1990 Nissan Sentra 2 door sedan

To create enough space in the rear area (passenger seats and trunk) that I could lie down with my legs outstretched, I remove the rear seat and back rest, as well as a particleboard wall separating the passenger area and the trunk. From a foam shop in Palo Alto, I bought a 5 x 8 sheet of 3 in. polyurethane foam, which I cut to (roughly) fit the trunk and seat area.

I had the rear side windows, and rear window tinted as dark as possible (95% light blocked). A casual observer could not see in, if you didn't have a light on, and they weren't close to the vehicle.

To hide my sleeping self from prying eyes, I bought a blue window curtain from Walmart. I took the curtain to a seamstress. She doubled it up, thereby making it opaque, as well as shortening it enough so that it hung just below the seats. I hung the curtain from a spring tensioned shower rod placed just behind the back seats. The curtain and rod could be removed quickly if I didn't want to make it appear that I was living in the car.


text:
Template:Did you know nominations/Cliona deletrix, Parazoanthus parasiticus

Cliona deletrix, Parazoanthus parasiticus

 * ... that the aggressive sponge Cliona delitrix grows on massive corals while the encrusting coral, Parazoanthus parasiticus, uses the sponge as a host?
 * Reviewed: The Wolverine (film)
 * Comment: Also reviewed Template:Did you know nominations/Paulding Farnham

Created/expanded by Cwmhiraeth (talk). Self nom at 09:26, 12 July 2012 (UTC)

 * Symbol question.svg solid articles based on multiple sources, offline sources accepted AGF. Minor questions: I found the term "aggressive" in the sponge article, adding it might make the hook a bit more interesting. In the coral article, the description starts with "polyps", please add a link or describe for readers unfamiliar with the topic. Then it says "polyps ... resembles a ... sea anemone", and I have my singular-plural problem again. Please improve (mention area ...?)
 * ALT1: ... that the coral Parazoanthus parasiticus grows on top of large corals, and the aggressive sponge Cliona delitrix grows over the surface of large corals?
 * Consider to make to split in 2 noms, as I see little connection between the two creatures? --Gerda Arendt (talk) 07:12, 20 July 2012 (UTC)

 * I have made the improvements you suggested to the articles and reworded the proposed hook. The 2 articles are connected because the sponge attacks and covers a large coral and Parazoanthus parasiticus use the sponge as a host. I struck out ALT1 as it is factually inaccurate. Cwmhiraeth (talk)
 * Thanks, much better hook! - Next time please don't change the original hook, but propose an alternative, otherwise the discussion easily gets uncomprehensible. Having said that,
 * Symbol confirmed.svg --Gerda Arendt (talk) 10:11, 20 July 2012 (UTC)


text:
User:Gkof2014/sandbox

History
GDADDY papamaster was born on march thirtieth 1996. this kid was a the man.

title: User:Gkof2014/sandbox


text:
Jack Parker (ice hockey)

Jack Parker (born March 11, 1945) is an American ice hockey coach, who previously served as the head coach of the Boston University Terriers men's ice hockey team. The 2012–13 hockey season was Parker's 40th and final season as head coach of the Terriers, and his 47th overall at the school as a player or coach.

Playing career
Parker graduated from Catholic Memorial School in West Roxbury in 1964. He played for the Terriers from 1965 to 1968. The team was a combined 77–22–4 while Parker was a center for the team. Parker played on three Beanpot Championship teams and two teams which played in the NCAA tournament placing fourth in 1966 and second in 1967. Parker was captain of the team during his senior year on the team. Parker played against Boston College's former coach, Jerry York, while York was at BC and in high school.

Coaching career
Immediately after graduating, Parker was named head coach at Medford High School. After only one year, he returned to BU as an assistant under his former college coach, Jack Kelley, and helped lead the Terriers to two consecutive national championships in 1971 and 1972. After Kelley left the program to become general manager and head coach of the New England Whalers, Parker was promoted to B-team coach under his predecessor, Leon Abbott.

Abbott was abruptly fired on December 21, 1973 for withholding information about the eligibility of two Canadian players who had played junior hockey in their native country, even though a judge questioned the constitutionality of the rules allegedly violated. Parker was named his successor.

Parker was asked by USA Hockey about coaching the Olympic team for the 1980 Olympics. He declined the position, which opened the door for Herb Brooks to serve as coach.

On February 8, 1989, Parker was named Boston University's athletic director. He was going to step down as head coach at the end of the 1988–89 season, but on February 21, 1989, Parker announced he was relinquishing the AD's job to continue coaching.

Parker was named the NCAA Coach of the Year three times, the first after the 1974–75 season, again after the 1977–78 season and a third time after 2008-09. Parker was also named the Hockey East Coach of the Year after the 1985–86, 1991–92, 1999–2000, 2004–05 and 2005-06 seasons. On January 30, 2009, Parker claimed his 800th win in a 3-1 victory over Merrimack College. He was only the third coach to win 800 games, and the first to do so with one team. On April 11, 2009, Parker won his 30th NCAA tournament game and third team national title.

Parker retired at the end of the 2012-13 season. He finished with a record of 897–472–115. At the time of his retirement, he was the third-winningest coach in NCAA history, behind only Ron Mason and Jerry York. His 897 wins are far and away the most in BU history, and are more than four times the total of runner-up Harry Cleverly. He has had a hand in more than two-thirds of BU's all-time wins. Apart from his one year as Medford High's coach, he spent the first 48 years of his adult life at BU as a player, assistant coach and head coach.

Retirement
On March 11, 2013, Parker announced that the 2012–13 season would be his last, telling BU Today, "Forty years is a long time to be at the same institution in the same job. I think I’m a little long in the tooth. I don’t think I’ve had the focus I need to have. I haven’t lost a step, but I don’t want to lose a step." In 2014, Coach Parker's jersey number 6 was retired by the Terriers in a ceremony during a game against the University of New Hampshire.

In 2017, he was inducted into the United States Hockey Hall of Fame.

College
†Parker took over as coach after Leon Abbott was fired mid-season. BU credits the first six games of the season to Abbott and the final 25 years to Parker. Reference:

 * 3-time NCAA men's champions (1978, 1995, 2009)
 * 4-time ECAC men's champions (1974, 1975, 1976, 1977)
 * 3-time ECAC men's regular season champions (1976, 1978, 1979)
 * 7-time Hockey East men's champions (1986, 1991, 1994, 1995, 1997, 2006, 2009)
 * 8-time Hockey East men's regular season champions (1994, 1995, 1996, 1997, 1998, 2000, 2006, 2009)
 * 21-time Beanpot winners (1975, 1978, 1979, 1982, 1986, 1987, 1990, 1991, 1992, 1995, 1996, 1997, 1998, 1999, 2000, 2002, 2003, 2005, 2006, 2007, 2009)

Notable players
A list of notable players whom Parker has coached:
 * Tony Amonte, Former NHL player
 * Bob Deraney, Providence Friars women's ice hockey coach (1999–present)
 * Jim Craig, 1980 Miracle on Ice Olympian
 * John Cullen, Former NHL player
 * Rick DiPietro, First goaltender selected with the number-one pick in an NHL entry draft. See 2000 NHL Entry Draft
 * Chris Drury, Hobey Baker Award winner in 1998
 * Mike Eruzione, Captain of the 1980 Miracle on Ice Olympic hockey team
 * Matt Gilroy, Hobey Baker Award winner in 2009
 * Shawn McEachern, Former NHL player
 * Rick Meagher, Former NHL player
 * Jack O'Callahan, 1980 Miracle on Ice Olympian. Former NHL player
 * Jay Pandolfo, Former NHL player
 * Tom Poti, Former NHL player
 * Travis Roy, Quadriplegic who injured himself eleven seconds into his first-ever shift, only player to have his number retired by Parker
 * Dave Silk, 1980 Miracle on Ice Olympian
 * Mike Sullivan, Pittsburgh Penguins Head Coach (2015-present)
 * Keith Tkachuk, Former NHL player
 * Ryan Whitney, Former NHL player

title: Jack Parker (ice hockey)


text:
User:Nishidani/Birkat haMinim draft

Birkat HaMinim draft

The Birkat haMinim (Hebrew ברכת המינים "Blessing on the heretics") is a Jewish religious blessing/curse on heretics which forms part of the rabbinical liturgy. It is the twelfth in the series of eighteen benedictions (Shemoneh Esreh) that constitute the core of prayer service in the statutory daily 'standing prayer' of religious Jews.

There has been a general consensus that the eighteen benedictions generally go back to some form in the Second Temple period but the origins of this particular prayer and its earliest wording are disputed in modern scholarship, between those who argue for a very early date, either sometime prior to, or roughly contemporary with the Roman conquest of Jerusalem in 70CE, and those who hold that the formulation crystallized several decades or centuries later. Pinning down its date figures prominently since it is widely taken to indicate the moment when a definitive rupture arose between Judaism and Christianity.

In the early premodern form in Europe, the malediction was applied to several kinds of people or groups: Jews who apostasized to Christianity; Christians themselves; the enemies of the Jews, and to the governing authorities of the Christian world. From the 13th century, the terminology used in the prayer and rabbinical explications of their referent, Christians, began to undergo a process of censorship, imposed from outside or regulated internally, once Christian authorities learnt of them through information supplied by Jewish converts and from scholars who began to access the texts in the original language.

There is no single, uniform Ashkenazi or Sephardic liturgy, and marked differences may exist between prayer books issued by the rabbinates in, for example, England, Israel, or the United States. In modern times, Jews who regularly attend the synagogue only on the Sabbath rarely hear it, if ever since on the Sabbath and holidays an alternative version lacking reference to minim is used. It is mandated for prayer every day among orthodox Jews, and is recited five times by precentors six days every week.

Terminology
The expression Birkat haMinim, is composed of birkat  meaning 'benediction' and minim a plural of min, a plurivalent umbrella term of opprobrium in rabbinic literature meaning 'kinds, sorts'. The birkat haMinim is not specific: the term itself has been called a classic example of '"Them," those who disagree with US, heretics, Others.' These minim are one of several classes in the Tosefta and Yerushalmi, the others being perushim (separatists), poshim (sinners) and zedim (arrogant ones). In context it refers to sectarians and heretics, the generic concept being denoted by minut, and came to bear the latter narrow sense when Rabbinic Judaism became normative. The 'benediction' is a euphemism for what is in effect an imprecation against those who are thought to have separated themselves, doctrinally and in practice, from beliefs and observances that came to inform the core of Judaism.

Min is one of several terms – apikoros, kofer, meshummadin   and tsadoki- used in the Talmud tractates to refer to varieties of freethinkers, religious dissidents and dissenters, or those who subscribe to the notion of the existence of "two worlds" (thought generally to be a reference to the Sadducees). In one text of the Babylonian Talmud min  was even defined as a pagan who worshipped idols. The term could also be used of gentiles whose practices were similar to those Judaism defined as heretical.

Some 24 'kinds' or sects are mentioned classically as falling within this category, a calculation attributed to the Palestinian Amora Yohanan ben haNapah, in a context where it was claimed their existence was the cause of Israel's exile Maimonides attampted to sort out and define precisely the distinctions between these groups but modern scholarship has failed to determine the precise original target groups denoted by this terminology.

Heresy
Heresy is 'a method of converting difference into exclusion', The emergence of a concept of heresy in Judaism coincides roughly with the development in Christianity of the same concept, hairesis (αἵρεσις) – a word that is often translated as 'sect'. In both instances it assumed a pejorative sense. Minim initially were those within the fold halakhically (legally) -perhaps disputative Jewish insiders like the Pharisees and Sadducees – who disagreed with broader rabbinical opinions on doctrine, though probably most Jews in this period were not at all 'rabbinical'. Whatever happened at Yavne, where tradition assigns the composition of the prayer, many scholars, among them Shaye J. D. Cohen, hold that thereafter, the sectarianism of Jewish communities prior to 70 CE was buried, as minim were threshed out: a growing rabbinical "grand coalition" would have generated a non-sectarian environment with no organized internal challenges, in contrast to the heated sectarian vexations of early Christianity. The process of defining heresy in both Judaism and Christianity nonetheless, have been argued to be virtually identical in developing along similar lines.

Text
None of the benedictions, it has been affirmed, has exhibited as many textual variations as this particular one, which survives in two core versions, the other being that of the Bavli. In 1898, Solomon Schechter, with Israel Abrahams, published a 9th-10 century CE version of a Hebrew prayer which had been recovered from the Cairo Geniza, and his subsequent findings would revolutionize the study of Jewish liturgy. The peculiarity of this version was that, together with minim, referring to heretics generally, it specifically added a distinct group, Nazarenes. The Genizah actually conserved 86 manuscripts containing six versions of the Birkat haMinim. The Palestinian recension of the Talmud version reads: For the apostates (meshumaddim) let there be no hope, and uproot the kingdom of arrogance (malkhut zadom), speedily and in our days. May the Nazarenes (ha-naẓarim/noṣrim/notzrim) and the sectarians (minim) perish as in a moment. Let them be blotted out of the book of life, and not be written together with the righteous. You are praised, O Lord, who subdues the arrogant.

This is embedded in a baraita of the tractate on Blessings (b. Ber. 28bb–29a) written during the Mishnaic period. Early modern printed editions, including the Soncino edition of 1484, have a slightly different version in which the minim are identified as the Sadducees. The addition of Nazarenes to the standard reading suggested that, were the Talmudic accounts of the formulation of the prayer historically grounded, a Jewish consensus that Christians in their fold were heretical had consolidated itself already by the first decades after the destruction of the Second Temple.

This did not sit well with the fact that formal bans to expel or suspend dissidents from the community were not yet in place in this period. There were two kinds of ban, niddui and ḥerem, neither of which had been formalized in the first and second centuries: further, no good evidence survives of their use against minim at this time. There are no rabbinic references to ḥerem in the sense of an excommunication or ban prior to the 3rd century CE, while niddui appears to reference to disciplinary action to bring obedience, to bring back someone into the fold of the synagogue.

Historical context
At precisely what stage this specific addition was introduced however is not known: hypotheses vary, from prior to the establishment of Yavne during the Second Temple period, to some time after its establishment in 73 CE, to Ephraim E. Urbach's claim that it was introduced shortly after the revolt of Bar Kochba (ca.135 C.E.), – an hypothesis linked to the first apparent reference to a curse against Christians in a work by Justin Martyr written within some decades of that war. Others such as Pieter W. van der Horst argue for a date just prior to Jerome's time (347–420 C.E.), since, in his commentary on Amos, he first makes explicit a reference to Jewish cursing of (Jewish-Christian) Nazarenes.

The earliest rabbinic reference to the blessing is in a passage at Tosefta Berakhot 3:25 redacted in the mid 3rd century, but reflecting an earlier source, where minim are mentioned in a blessing of the Pharisees (פְּרוּשִׁים), implying the two were identical. The wording has long been a stumbling block, and subject to many attempts at emendation. Saul Lieberman has argued that it is to be taken as denoting 'Separatists' generically, and not the particular group known by that appellation in the New Testament and Josephus.

The earliest external sources explicitly alluding to this Birkat haMinim content thus date to the 3-4th centuries. It is firmly attested as ensconced in rabbinical liturgy by the middle of the first millenium. Rabbinical texts are not reliable for accurate dating of events for this period. For one, they conflate strata of commentary from distinct historical periods. The problem has been to determine therefore what precise meaning was attached to minim in three distinct periods: (a) in Tannaic texts (b) in the Amoraic literature of Palestine and (c) the Amoraic works produced in Babylon in the last of which the word for Nazarenes finally emerges. In the earliest stratum, of 22 references to minim, most indicate broadly sectarians, Samaritans and also perhaps Jewish Gnostics. Collectively in both the Tanna and Amora references, minim refer almost always to Jewish heretics.

On one hand it is argued that backdating later practices and liturgy to the early post-destruction period suited the vested interest of rabbis in securing their authority by appeal to an earlier foundational moment, such as at Yavne. Gamaliel 11 headed the Yavne Academy from approximately 80CE to 115CE, and Martyn speaks of a consensus that the rewording of the benediction dates to around 85 CE, on the assumption that Samuel the Small must have been very old at the time, dying before 90CE or sometime thereafter in Gamaliel's time. The Mishnah in its final redaction by Judah ha-Nasi (ca.200 CE) records that Gamaliel's rule of the full 18 prayers was contested by three rabbis, who proposed a short or summary prayer in their stead.

Yavne
The Babylonian Talmud states that the minim benediction was instituted in Yavne, and preserves a story at Berākhōt 28b-29a about the origin of the 18 benedictions, and specifically, of how the imprecation against heretics emerged: "Our rabbis taught Simeon ha-Paquli (the Cotton-Dealer) organized the Eighteen Benedictions in order before Rabban Gamaliel in Yavneh. Rabban Gamaliel said to the sages:'Isn't there anyone who knows how to fix the Benediction of the heretics?' Shmuel ha Qatonstood up and fixed it, but the following year he had forgotten it. And he thought about it for two or three hours, (and he did not recall it), but they did not remove him. Why then did they not remove him? Did not R. Judah state that Rav said:'If someone (a precentor) makes a mistake in any of the (eighteen) benedictions, they don't remove (discharge)  him, but if (he makes a mistake) in the Benediction of the Heretics, they do remove   him, since they suspect that perhaps he is a heretic'?  Response Shmuel ha Qaton  is different because he formulated it."

According to this standard account of the formulation ('fixing' i.e. tiqqen), the prayer emerged after the destruction of Jerusalem in 70CE, when Yohanan ben Zakkai and his disciples were permitted to settle in Yavne, where they are said to have constituted a Torah academy for halakhic study, a bet din to try capital cases, with the issuing of nine enactments (taqqanoth). The assembly gradually came to see itself as a successor to the Sanhedrin of Jerusalem. The specific grounds for the curse, in this traditional view according to Shaye J. D. Cohen, arose from the atmosphere of crisis induced by the catastrophic events earlier, at Yavne the Pharisees interdicted sectarianism, expelled all those who did not belong to their group, excommunicated Jews of Christian observance, expunged the biblical canon of all works written in Greek and having an apocalyptic tone, in order to establish an exclusivist orthodoxy. The introduction of this form of the curse, in one view, functioned to 'smoke out' the minim. If a reader faltered in reciting the prayer, i.e. to curse oneself would be tantamount to thanking God for bringing about their own destruction, they would fall under suspicion, and risk expulsion from the congregation.

References to prayers in the Second Temple period often locate them in private homes, and were not typical of synagogue practices, though daily communal prayer was practiced at Qumran. A general consensus was that the mention of Gamaliel 11 supports a date between 80-120CE, though it is possible to argue that he has been confused with his father Gamaliel the Elder, which would imply an earlier date. The reliability of the account has been questioned, and whether such an academy was established and a decision of this kind made at that time remain controversial. Daniel Boyarin, for one, considers it a myth.

The words 'they ordained it at Jamnia (Yavne)', together with the anecdote of the role of Simeon ha Paqoli, appear to clash with the reference to 'the men of the great synagogue' who 'ordained Prayers for Israel' mentioned later in the tractate at Ber.33a, and to the comment that 'one hundred and twenty elders, prophets among them, ordained the Eighteen Benedictions in order' in the Megilla tractate (17b), which implies that the prayers date back to the time of Ezra (480–440 BCE), and therefore must be devoid of anti-Christian resonance. The apparent differences can be harmonized if one assumes, on the basis of Megilla 18a, that the benedictions had been forgotten over the centuries and then recalled and reordered at Yavne. Boyarin on the other hand takes the whole passage as apocryphal: there was, he claims, simply no institutionalized rabbinic authority which would have had hegemonic authority to make a binding decree of such a prayer from West Asia to Rome down through to the end of the 2nd century, as implied. The story in this view is the result of a retroactive ascription in which Gamaliel functions as a 'cypher for so-called anti-sectarian activity'.

Eliezer ben Hyrcanus
There is one instance in the Talmud of min being used specifically of Christians, and it concerns one of the Yavne sages in the early period, excommunicated, like Akabia ben Mahalalel, for failing to accept the will of the rabbinic majority. This locus classicus concerns Talmudic accounts of the fate of Eliezer ben Hyrcanus who was arrested on suspicion of minut and subsequently brought to trial on a heresy charge before a Roman judge. The incident may have occurred in the reign of Trajan (98-117 CE).

Two versions exist, one at Tosefta Hullin 2:24, the other in a baraita on Avodah Zarah 16b-17a. The charge was dismissed when the governor mistook Eliezer's remark that he put his trust in the judge (God) as a reference to himself. Only later, as he was overcome by depression at being called a min, did he recall, on being prompted by Rabbi Akiva, an incident that occurred in the area of Sepphoris, not far from Nazareth. He had had a casual encounter with a certain Yaakov of Kfar Sikhnin, calling himself a disciple of Jesus, where he experienced pleasure on hearing an halakhic judgment given in the name of Yeshua ben Pantiri/Yeshu ha-notsri. His transgression in listening to and appreciating these remarks, he reflected, consisted in not being mindful of the words of Proverbs 5:8:'Keep your path far from her and do not draw near to the entrance of her house'.

Sadducee hypothesis
The substitution of Sadducees for minim is generally thought to be a result of early modern censorship, However David Flusser, emphasizing as a key piece of evidence a passage in the third 'gate' or chapter of the very early Seder Olam, thought the reading conserved the earliest form, rooted in the Second Temple period, and that the birkat as we now know it was the synthesizing handiwork of Samuel the Lesser. Flusser's argument against the earliest form being directed at Judeo-Christians considers that that it arose, rather, as a response to the Sadducees, considered at the time hellenizing 'separatists' (perushim or porshim). This required him to posit that the earliest form must have been a 'Curse of Separatists'(Birkat al-Perushim).

Hypotheses of contemporary Christian evidence
Prior to 70 CE there is no sure evidence that deviant groups were cut off from the community. On the basis of 2 Corinthians 11:24 and Acts 23:1 the apostle Paul, even as a Christian, is thought to have accepted the synagogue's authority over him, implying that even during the time of Pharisee persecution, members of the early Church were seen as a sect within the Jewish fold, and that Paul remained a 'deviant' Jew, a 'reprobate' within the community. That rabbinical sources were familiar with Paul is suggested for some scholars by the fact that, in discussing minim, a rabbi disarms his students' questions by apparently citing 1 Corinthians 11:11 in Hebrew.

Both the Gospel of Matthew and the Didache appear to date to approximately this period of Gamaliel's ascendency, and parts of them can be read as registering a similar paleo-Jewish Christian opposition to these stipulations. In Matthew, as with Paul,

The Gospel of John and Martyn's hypothesis
The Palestinian version of the curse is often discussed in relation to three passages from the Gospel of John (9:22; 12:42; 16:1), dated around 90-100 CE, which speak of Christians being expelled from the synagogue. The influential thesis of J.L.Martyn, advanced in 1968, proposed a link between the curse and passages in this Gospel which speak of Jewish believers in Christ qua Messiah being excluded from the synagogues, implying an authoritative body within the Jewish community has taken some decision of this kind sometime after an authority to do so was established at Yavne.

"For the Jews/Judaeans have already agreed that if anyone should confess him to be Messiah he would become an excommunicate from the synagogue (aposunágōgos)"

This, and other passages, for Martyn, reflected not events in Jesus's time, but in the environment of the Johannine community (c.70-100) and the effect of the Birkat haMinim on them. Most scholars have challenged his construal of the 12th benediction. It is argued that rabbinic jurisdiction at that time would not have extended to Asia Minor or Syria, where John appears to have been composed. A dissenting view is that the Johannine passages reflect directly events in Jesus's own lifetime, c.30 CE., and that the Birkat haMinim is an irrelevancy with regard to those passages.

Justin Martyr
In Patristic literature, the curse is first mentioned by Justin Martyr in his Dialogue with Trypho, whose terminus ante quem is ca.160 CE. This text may reflect a real conversation which might have taken place some time shortly after the outbreak of the Bar Kokhba revolt, or in its immediate aftermath (132-136). Neither the Samaria-born Justin nor the figure depicted as his Jewish interlocutor of gentile education, were familiar with Hebrew, something which strongly undermines the hypothesis that Trypho is to be identified with the bitterly anti-Christian contemporary Yavne rabbi, Tarphon.

Justin, after charging that Jews dispatched emissaries to calumniate the Christian sect, that rabbis enjoin their flock to avoid getting into discussions with them, and that they mock Jesus, mentions seven times that Jews curse Christ, and in two of these, cursing is said to take place in synagogues. Another four passages relate to this, but lack the word for 'curse'. "Scoff (ἐπισκώψητέ) not at the King of Israel, as the rulers of your synagogues teach you to do after your prayers.'"

The fit with the birkat haMinim, in Reuven Kimelman's view, fails on four grounds: (a) Christians are not mentioned (b) the words appropriate to a curse, such as katarâsthai or katanathēmatízein (anathematize) used elsewhere in the dialogue, are not used. Instead we have episkōptein, which is not cursing but mocking; (c) the ridiculing takes place after prayers (metà tēn proseukhēn), not in the midst of them; and (d) the prayer does not name Christ.

Barnard however states that Justin's reference is to the birkat, comparing other Christian testimonies, in Cyprian (200 –258), Lactantius (c.250-325) and Gregory Nyssa (c.335–c.395) that appear to reflect a like knowledge of the curse.

Origen and Tertullian
The prolific theologian Origen (ca.184-234), author of the Hexapla, resident in Caesarea and the most eruditely informed Christian thinker on Jewish matters, has been cited for an against the view that he knew of the curse. The scant evidence in the extant corpus of his huge output consists of three brief comments: (a) a remark in his commentary on the Psalms where he notes that the Jews still anathematize Christ, where the passage is to general to allow any such inference, and may merely echo Justin; and two remarks in his Homilies on Jeremiah, one regarding Jewish cursing of Jesus and plotting against his followers (10.8.2), the other stating:'Enter the synagogue of the Jews and see Jesus flagellated by those with the language of blasphemy' (19.12.31)) These pieces of ostensible evidence likewise fail as testimony, Kimelman argues, because it is Christ, not Christians, who are cursed and no connection is made to prayers.

Likewise Tertullian (155-ca.240) shows an awareness that the Jewish epithet for Christians is Nazareni, – which could be taken as an echo of some form of the birkat mentioning noṣrim -and that among them there are those who dismiss him as the son of a prostitute (quaesturariae filius). Yet again, noṣrim is rarely attested in rabbinical sources, and whether it refers to Christians broadly, or a Jewish Christian sect, cannot be ascertained.

Epiphanius and Jerome
A strong consensus exists for the view that both Epiphanius (310/320-403) and Jerome (c.347–420), both resident in Byzantine Palaestrina, were familiar with the curse. Epiphanius, a former Jew who converted to Christianity at 16, in his Panarion 29:4 writes: "Not only do Jewish people bear hatred against them, they even stand up at dawn, at midday and toward evening, three times a day when they recite their prayers in the synagogues, and curse and anathematize them-saying three times a day, 'God curses the Nazoraeans.'"

It is not disputed that the reference is to the birkat haMinim, since only the Amidah is repeated thrice in the liturgy, and cursing is mentioned. Kimelman, noting that the text does not refer to Christians, but a Jewish-Christian sect, argues that whenever the ha-noṣrim ve-ha-minim phrasing was added (ca.290-377)) it referred to this sect, and not Christians. Ruth Langer likewise argues that Epiphanius does not understand by the term orthodox Christians.

His near contemporary Jerome writes: "Until now a heresy is to be found in all parts of the East where Jews have their synagogues; it is called 'of the Minaeans' and cursed by the Pharisees up to now. Usually they are named Nazoraeans. They believe in Christ, the Son of God born of Mary, the virgin, and they say about him that he suffered and rose again under Pontius Pilate, in whom we also believe, but since they want to be both Jews and Christians, they are neither Jews nor Christians.'"

The similarity between the two passages suggested to Alfred Schmidtke that they both drew on an earlier source, Apollinaris of Laodicea, for this information.

Medieval times
The accusation in patristic literature that Jews at prayer blaspheme against Christ and Christians drops from view in the early medieval period, and only reemerges in the 13th century. Pirqoi ben Baboi does mention a prohibition on the tefillah in Palestine, which some think might reflect censure of this particular prayer in an assumed ordinance laid down by Heraclius, but the one exception is Agobard of Lyons who in 826/7 cites Jerome on synagogue maledictions and states Jews he interviewed confirmed the point. It is thought probable that this attests to the birkat minim text. Agobard's remarks were part of a remonstration with the Carolingian monarch Louis the Pious, whom he thought had granted too many privileges to Jews. His appeal failed to resonate among ecclesiastical authorities. It may reflect peculiarities in the local Lyon liturgy prior to the spread of Babylonian geonic authority to Europe marked by the revision of prayer books according to the model formed in the Seder Rav 'Amram Gaon. By the end of the first millenium rabbinical Judaism had spread and penetrated throughout the diaspora.

The widespread massacres of Jews that took place with the advent of the First Crusade (1096), and the profound grief these acts engendered among the survivors of numerous devastated communities, heightened whatever negative traditions they may have had about Christianity, and fed into ensuing Jewish polemics against Christians in the medieval world. For Israel Yuval, vengeance on Gentiles as part of a messianic process came to play a key role in Ashkenazi thought as the cursing of non-Jews crystallised into a unique ritual.

From the end of the 12th century onwards, dozens of Jewish polemical manuscripts critical of Christianity were produced. Much of this was not simply defensive, or inframural, but arose from genuine attempts to engage with Christian theologians over issues involving the correct interpretation of biblical texts in Hebrew cited in the Greek Gospels. Nonetheless, from this period onwards, the prayer became the object of 'intense apologetic and polemic preoccupation'.

Within the Jewish fold in this period, Maimonides explained the prayer as arising from exceptional circumstances that required a community response to the emergence of numerous minim who turned Jews away from God. He nowhere indicates who these minim were, other than sorting them into five classes and excluded them from the 100 blessings Jews were required to recite each day. Talmudic authorities in Christian lands, such as the Provençal rabbi Avraham ben Yiẓḥak, reflect the view that the original and ongoing object of the curse was Christians. Rashi maintained that the benediction was ordained 'when the disciples of Jesus had multiplied', and occasionally glosses minim as referring to galaḥim ('tonsured ones'), i.e. Christian priests. Passages in his commentaries equating minim with Christians were later excerpted as evidence to warrant the Church's crackdown on the circulation of Jewish religious literature.

In the late 1230s, a convert from Judaism, Nicholas Donin brought to the notice of Pope Gregory IX a list of 35 passages in the Talmud (Extractiones de Talmud) that might form the ground for questioning that material. One specific passage refers to the Amidah prayer, described as follows: "Three times every day in a prayer which they consider more important than others, the Jews curse the clergy of the Church, the kings, and all other people, including hostile Jews. This prayer is in the Talmud and ought to be recited standing with feet together, and one should not speak about anything else nor interrupt it until it is completed even if a serpent is wrapped around one's ankle. This (prayer) men and women recite at least three times a day, men in Hebrew and women in the vernacular, and in both cases in a whisper." The result flowing from this information was that the Pope issued apostolic letters in 1239 to many European countries ordering a crackdown and seizure of Jewish books through England, France, Aragon, Navarre, Castile, León and Portugal. Copies of the Talmud were to be seized in synagogues on the first Sabbath of Lent, and consigned to Dominicans and Franciscans. Few followed the ordinance with Louis IX of France alone responding by instituting a Trial of the Talmud the following year, so by 1240 the Birkat haMinim was singled out for condemnation. As a result of conversions, among them that of Pablo Christiani who had disputed publicly with Nachmanides in Barcelona (1263), information about what Jewish texts and prayers, including the Aleinu, stated about or hoped would happen to Christians multiplied, and it is possible that the Birkat haMinim text also influenced moves to insist that what Christians considered as numerous blaspheming passages be removed.

One indirect consequence of these discoveries was that calls grew for the creation of chairs in various semitic languages, formalized in 1311, at the Council of Vienne. A papal Bull, Dudum felicis recordationis, (1320) subsequently ordered the confiscation of all copies of the Talmud. Abner of Burgos, a Jewish physician, even before his public conversion at precisely this time, had already begun to write books in Hebrew for the Jewish community in Spain such as the Sefer Milḥamot haShem (Libro de las batallas de Dios) which were highly critical of prayers like the Birkat haMinim.

In 1323/4 this prayer, in a Latin translation, was included with several other items in Bernard Gui's guide for inquisitors, Practica officii inquisitionis heretice gravitatis. Gui added a gloss explaining that though the text does not explicitly mention Christians, the wording used makes it clear that this is what is to be understood by asking God to destroy the minim. Shortly afterwards, in 1331, the Franciscan Hebraist Nicolaus de Lyra (1270 – 1349) in his Postillae perpetuae in universam S. Scripturam, – a work that was to become one of the most authoritative Christian exegeses of the bible – stated that 'from the cradle, they (the Jews) have been nurtured in the hatred of Christ, and they curse Christianity and Christians daily in the synagogues'.

Around 1400, Yom-Tov Lipmann-Mühlhausen wrote his Sefer haNizzaḥon (Book of Contention/Victory) which, unlike an anonymous Ashkenazi polemical work of the same title, was a prudent and respectful treatise that came to mark a milestone in Jewish-Christian polemics. The work was a refutation of both Christianity and Karaism and affirmed the superiority of rabbinical Judaism. It was composed in the immediate aftermath of the execution of 80 Jews who had languished a year in jail on a charge brought by a convert, Peter, that Jewish rituals and prayers were derogatory of Christians and asked God that the latter be destroyed. The text of the birkat haMinim, together with that of the Aleinu, figured prominently in the accusations. Lipmann-Mühlhausen brushed off the interpretation given, claiming that minim simply meant zweifelte Ketzer heretics whose doubts left them wavering between Judaism and Christianity, and who, having neither religion deserved death.

Modern period
The effects of censorship continued into the early modern period. The invention of printing coincides with renewed concerns by Church authorities for the content of all books. In Germany another Jewish convert Johannes Pfefferkorn, author of an explicit attack on the Birkat haMinim, called in 1509/1510 for the burning of all Jewish texts save the Tanakh, a position that blew up into a decade-long polemic with the Hebraist Johannes Reuchlin, in which theologians supported Pfefferkorn while Christian humanists sided with Reuchlin. With the advent of the Reformation and its endeavours to restore a pristine version of Christianity, Lutheran scholars in particular came to dominate the field, for Hebrew texts provided extensive witness to the ancient world out of which Christianity emerged and thus served to challenge the distortions of Roman Catholicism.

In 1530, a convert to Catholicism from a distinguished Jewish family, Anthonius Margaritha, published a work entitled Der gantz Jüdisch glaub (The Entire Jewish Faith) which translated numerous Jewish prayers, among them the Birkat haMinim, and mentions the daily cursing of Christ. This was to have an important influence on Martin Luther, who quoted extensively from it in his vehemently anti-Judaic excoriation On the Jews and Their Lies (Von den Jüden und iren Lügen) of 1543.

Pope Clement VIII's promulgation in 1596 of the Index of Prohibited Books, one of which was the Talmud, rules were set out for how Hebrew texts published within the ambit of the Catholic world were to be edited with regard to passages deemed hostile to Christians or blasphemous of their faith. Guided by the sefer ha-ziqquq (Book of Expurgation) compiled by the apostate rabbi Domenico Gerosolimitano Jewish scholars were required to blot out the word minim, and expunge or substitute words in prayers and commentaries on the Tanakh which Jewish tradition associated with Christians, such as goyim, nokhri, or nokhrit which were understood as vilifying Gentiles.

By the 17th century, the Cistercian Hebraist Giulio Bartolocci anticipated the modern view of the primitive text, arguing that the benediction, while targeting Christians, was mainly directed at others, whom both Jews and paleo-Christians would consider heretics, such as Theudas at Acts 5: 36. As mastery of Hebrew progressed, many Christian polemical works against rabbinical Judaism began to emerge. Martí's manuscript had long been lost from view until it was finally printed in 1651, and reprinted in Leipzig in 1678. Shortly afterwards. Johann Christoph Wagenseil's Tela ignea Sanatae ('The Flaming Arrows of Satan', 1681) deployed extensive quotes from Jewish writings in an attempt to skewer Judaism on a charge of enmity against Christianity. This was partly motivated by the requirement of German Protestants in a confessional state to defend their religion.. This vein culminated with the publication of Johannes Eisenmenger's 2 volume Endecktes Judentum, (Judaism Unmasked, 1700) which has an extensive discussion of the 12th benediction. Eisenmenger's work was soon to achieve notoriety as it became the standard source for antisemites opposed to the cause of Jewish emancipation in the 19th century.

Post-war
The culmination of a millennial history of Christian anti-Semitism in the Holocaust led, in the post-war years, to a re-examination of the anti-Judaic elements at the core of Christian tradition. In 1965, the Second Vatican Council published the encyclical Nostra aetate which disavowed the accusation of deicide, determined that anti-Semitism was incompatible with Christianity and accepted the eternity of God's covenant with the Hebrews in a general affirmation that which recognized all non-Catholic religions contain divine truths.

In the Pentateuch, a primary model for reconciliation is that between Jacob and Esau at Genesis 33:3-4, where the latter kisses (nishek) his brother. Rabbinical tradition, unable to alter the sacred text, adds a dotted superscript over the verb, indicating the given reading was to be cancelled, and glossed it with a pun, suggesting that what was actually meant was that Esau had bitten (nashakh) his brother Jacob, who became the patriarch of the forefathers of the Jews, the Israelites. Esau thereafter became a metonym successively for Rome and Christianity. In the prewar writings of Abraham Isaac Kook, the Ashkenazi chief rabbi in Mandatory Palestine and founder of the highly influential Mercaz HaRav yeshiva, Christianity is usually described as minut (heresy).

In modern Israel, these Christian overtures, according to Karma Ben Johanan, have met with a chilly reception characterized by increasing hostility among the Orthodox rabbinate, which considers Christianity to be halakhically idolatrous. Tradition excluded the possibility that reconciliation with Rome was on the table. The censorship of contested terms due to Christian pressure has led to moves to restore the original wording. Israel Yuval, reviewing Ben Johanan's book, recalls that even the otherwise liberal Orthodox intellectual Yeshayahu Leibowitz railed, at the time of the Eichman trial, at attempts to justify 'the vermin [sheretz] of Christianity' and reminded his interlocutor, David Flusser, that "We curse Christianity three times every day."

title: User:Nishidani/Birkat haMinim draft


text:
Góra Pomorska railway station

Góra Pomorska is a non-operational PKP railway station on the disused PKP rail line 230 in Góra Pomorska (Pomeranian Voivodeship), Poland.

title: Góra Pomorska railway station


text:
Bormahan

Bormahan (, also Romanized as Bormahān) is a village in Binalud Rural District, in the Central District of Nishapur County, Razavi Khorasan Province, Iran. At the 2006 census, its population was 267, in 62 families.

title: Bormahan


text:
Swords (band)

Swords was an American indie rock band that formed in 1999 in Portland, Oregon. The band took their name from the idea of being "hired assassins of rock". The name of the band was shortened to Swords from The Swords Project in 2003. In May 2006, the band announced they would be breaking up, but would most likely continue working together in various other music projects. They never did.

As Swords

 * Metropolis (2005)

As The Swords Project

 * The Swords Project EP (2001)
 * Entertainment Is Over If You Want It (2003)

Members

 * Joey Ficken (drums)/(Gum Chewer)
 * Corey Ficken (Bass guitar/vocals)
 * Liza Rietz (Violin/accordion/melodica/keyboards)
 * Ryan Stowe (Baritone guitar)
 * Evan Railton (Electronics/drums/keyboards)
 * Jeff Gardner (Guitar)
 * Amy Annelle (Guitar)
 * Sierra Collum (Violin & Viola)
 * Brooke Crouser (keyboards & Melodica)

Contemporaries
Tarentel

The Six Parts Seven

Priestess

title: Swords (band)


text:
Talk:calm

Pronunciation
I've lived in Alaska, Florida, and New York, and I have never heard of anyone pronouncing "calm" as. I've always pronounced it as. Where did the current pronunciation come from? - unsigned by <IP_ADDRESS> on 23:46, 31 October 2007
 * Apparently, dictionary.com says that is the orthodox pronunciation, and  is older.  Pronunciations with  are considered "spelling pronunciations".  Personally, I've said  all my life. - Gilgamesh 22:00, 27 April 2008 (UTC)

RFV discussion: August–September 2006

 * See Talk:бедбахт.

title: Talk:calm


text:
Electrodynamics/Gauss's Law

Flux
Flux is effectively the amount of Field passing through a surface. In other words, it is analogous to a stream of water; if you put a screen in a creek, then water will pass through it. The amount of water moving through it is the flux.

Using the water analogy, point charges can be viewed as a source (such as a hose or faucet where water comes from), or a drain. Water comes out of a source, flows around the field, and travels into the drain.

If we draw our electric field lines so that our lines from our sinks connect to the lines from our drains, and if we ensure that no lines cross, the flux is essentially represented by the density of lines in our drawing. If we use the common convention that charge "flows out of" a positive charge, and "flows into" a negative charge, we can have a better understanding of what flux is.

Surfaces
A surface is an abstract mathematical tool that we can use to explore various phenomena. What a surface is, is a shell around a region of space. Consider a common inflatable ball, such as a soccer ball, or a basketball. The "ball" itself is just a rubberized shell around a pocket of air.

Like a ball, a surface is just a shape in space that encloses a certain volume. Like a ball, the surface cannot have any gaps in it (if a ball has gaps, air will escape, and the ball will deflate).

Gauss' Law
If the surface we have is a closed one, so it has no gaps, then you can imagine that in a river the same amount of water that enters the surface must also exit the surface. The only time that more water can be coming out of a surface is if there is a hose inside the surface. The only time more water can be entering the surface is if there is a drain inside the surface.

Or if we go back to Electric Field, the only time the flux in a surface is not zero, is when there is a charge inside that surface.

 * $$\oint_S{\mathbf{E}\cdot d\mathbf{a}} = 0 $$

If no charge is inside the surface, where da is an infinitesimally small area.

Now what happens if we place a charge inside the surface, you can imagine that if we had a water tap inside that we would get a net flux leaving the surface. The same is true for the electric field.

Charge Inside the Surface
Imagine a sphere with a charge in the center. We will denote the sphere in spherical coordinates, for ease of use:

 * $$\oint_S{\mathbf{E}\cdot d\mathbf{a}} = \int\frac{1}{4 \pi \epsilon_0}\left ( \frac{q}{r^2} \mathbf\hat r\right )\cdot(r^2 \sin \theta d\theta d\rho \mathbf\hat r) = \frac{1}{\epsilon_0}q $$

Now notice that the radius of the sphere has no influence upon the Net Flux, this means no matter what size the sphere is the answer is the same. This can be extended to mean that there is no dependence upon the shape of S at all.

So therefore:

 * $$\oint_S{\mathbf{E}\cdot d\mathbf{a}} =\frac{1}{\epsilon_0} Q_{enclosed} $$

Where Qenclosed is the total amount of charge located inside the surface. This is Gauss's Law for Electric Fields .

Example: Infinite Charged Plate
Imagine an infinite uniformly charged metal plate, with charge density σ. What is the electric field around the plate? In this case, because we have a plate with charge density σ, but no object of the opposite charge, we assume that there is an oppositely charged object at infinity, for our electric field lines to be drawn towards.

Solution Place a Gaussian Surface through the surface of the metal plate, with sides only perpendicular and parallel to the surface. For ease, we will say that our gaussian surface is a cube or a rectangle. Let A be the area of the side of the cube that is parallel to the plate. To find the total charge inside the plate we can multiply the charge density σ with the total area. Therefore there is an enclosed charge of σ A.

Because the plate is infinite and symmetrical the only direction the E Field can go is perpendicular to the plate. If the E field lines were not perpendicular to the plate, they would eventually cross each other.

 * $$ \oint_S{\mathbf{E}\cdot d\mathbf{a}} = |\mathbf{E}|\int_S{d\mathbf{a}} = 2A|\mathbf{E}| $$

 * $$ \oint_S{\mathbf{E}\cdot d\mathbf{a}} = \frac{1}{\epsilon_0} Q_{enclosed} $$

Therefore:

 * $$ \mathbf{E} = \frac{\sigma}{2\epsilon_0} \mathbf\hat n $$

Where $$\mathbf\hat n $$ is a unit vector perpendicular to the plate.

Expressing Gauss's Law in Terms of Divergence
Perhaps a more useful way of Expressing Gauss's Law is by using the Divergence of the Electric Field:

 * $$ \nabla \cdot \mathbf E $$

This turns our original integral equation into a differential one by using the Divergence Theorem:

 * $$ \oint {\mathbf{E}\cdot d\mathbf{a}}=\int (\nabla \cdot \mathbf E) dV $$

Now if we rewrite Q in terms of charge density ρ, then we have:

 * $$ Q_{Enc} = \int \rho dV$$

Substituting this in we get:

 * $$\int (\nabla \cdot \mathbf E) dV = \int \left( \frac{\rho}{\epsilon_0}\right) dV $$

 * $$\nabla \cdot \mathbf E = \frac{\rho}{\epsilon_0}$$

Note that Gauss's Law is always true, but not always useful. You need a certain amount of symmetry and a good Gaussian Surface in order to use it effectively.

title: Electrodynamics/Gauss's Law


text:
Portal:Physical Sciencesnew/Quotes

"This is not your mother's radio telescope." - Jill Tarter speaking about the Allen Telescope Array. See Astronomy Project.

"We must not forget that when radium was discovered no one knew that it would prove useful in hospitals. And this is a proof that scientific work must not be considered from the point of view of the direct usefulness of it". - Marie Curie

title: Portal:Physical Sciencesnew/Quotes


text:
Wikipedia:Reference desk/Archives/Language/2015 February 2

= February 2 =

Identify Chinese vs. Japanese
During the late 1990s, Delta Air Lines had airsickness bags with the phrase "Occupied" in eight languages, of which two of them are comprised entirely of Chinese characters: 留座 (Line 6) and 使用中 (Line 8). A sample image of this bag can be found here. On the bag, I can identify the other languages: Line 1 is English, Line 2 is French, Line 3 is German, Line 4 is Spanish, Line 5 is Italian, and Line 7 is Korean. However, due to the lack of native Japanese characters, I can't seem to identify which of the aforementioned lines (6 and 8) is Chinese and which is Japanese. Can someone help me out here? <IP_ADDRESS> (talk) 10:17, 2 February 2015 (UTC)

 * 留座 doesn't make sense in Mandarin, whereas 使用中 does. I don't know Japanese, but by process of elimination, Line 6 appears to be Japanese, whereas Line 8 is Chinese. Marco polo (talk) 14:49, 2 February 2015 (UTC)
 * Really? With over 3 million Ghits, it can hardly be nonsense.  KägeTorä - ( 影 虎 )  ( Chin Wag )  21:12, 2 February 2015 (UTC)
 * 留座 is not Japanese. 使用中 is used in Japan. Oda Mari (talk) 18:05, 2 February 2015 (UTC)
 * Even Google Translate understands 留座 as Chinese. It may not make sense here as Chinese (I'm not qualified to judge), but then neither does "occupied" make sense here as English. For that matter, the Japanese doesn't make sense here: 使用中 means "in use" (being vomited into); more appropriate would be 使用後, "after use" (although alternatives are also available). (But don't take my word for what is or isn't suitable in Japanese. Unlike me, Oda Mari knows what she's talking about.) ¶ Aren't all of these simply filched from explanations on toilet doors or similar? -- Hoary (talk) 23:34, 2 February 2015 (UTC)
 * Actually, I believe the phrase "occupied" as used here is intended to mean "this seat is in use by someone" - a passenger would place this bag on his/her seat when he/she gets up to go elsewhere in the plane in order to prevent others from taking that seat. <IP_ADDRESS> (talk) 03:16, 3 February 2015 (UTC)
 * Yes, that was my impression, as nobody is actually inside the bag. It's just a courtesy sign to say 'somebody already sits here'. If the bag were used for its main purpose (i.e. for vomiting), it would be taken away immediately by the cabin crew and replaced with a new one (health and safety purposes). Therefore, there would be no need to have a sign on the bag saying effectively 'this bag is full of vomit'. Based on the premise that 使用中 refers to the bag itself, as most people above seem to think, this would mean '[this bag] is being used', despite the fact that most of the time they aren't being used, but the words are permanently printed on the bags. I am pretty sure they are intended for placing on the seat for when the person who sits there is not actually there.
 * 使用済 would be appropriate for used bags in Japanese. 使用中 is the word seen on toilet doors or room doors. Oda Mari (talk) 19:03, 3 February 2015 (UTC)
 * Yes, but, Mari, there is no button on the bag to change its status to 'has already been used', is there, so really, it is as said before, for use as a sign to say the seat is occupied.  KägeTorä - ( 影 虎 )  ( Chin Wag )  12:34, 5 February 2015 (UTC)
 * Sorry, folks. I guess I am seeing the limits of my Mandarin.  留座 doesn't appear in my (apparently inadequate) Mandarin dictionary app or print dictionary, whereas 使用中 definitely makes perfect sense in Mandarin.  I guess 使用中 is bilingual and 留座 is a Mandarin term not covered in some dictionaries.  Marco polo (talk) 16:28, 3 February 2015 (UTC)
 * It doesn't really matter why the bag is "occupied". 留座 is supposed to be Japanese and 使用中 Chinese. Since you are arguing about the translations, just call them bad translations, but this has nothing to do with what languages are supposedly represented here. And the Google translate thing is not a valid argument to distinguish both languages since Kanji/Hanzi are always understood as Chinese unless Kana appear or the phrase looks exclusively Japanese. I have two strong arguments which don't refer to the meanings at all: Firstly, 留座 uses the East Asian gothic typeface, which is standard in Japanese, while 使用中 uses the Song typeface popular in China. It's not only the typeface, there are also differences between Chinese and Japanese standardized variants, which are often lost due to the Unicode Han unification. So although the gothic typeface also exists in Chinese, a Chinese 留 would never have these prolonged strokes (not talking about the normal serifs) which make people think the character has more strokes than it actually has since everything is more detached. Look at the Japanese section, upper left corner of 留. This and some other characteristics really define if a character is Chinese or Japanese. Secondly, the link you provided has a second image showing the other side (you have to scroll down). Now you have a longer phrase, which makes it clear that the one above Korean is not Chinese, not even traditional Chinese (if someone brings up this) because the double dots in 辶 aren't even used in Taiwan anymore. Morever the syntax wouldn't make sense in Chinese. --<IP_ADDRESS> (talk) 01:56, 4 February 2015 (UTC)
 * You may wish to reconsider your judgment after seeing this link, which I just discovered. It has a more complete (albeit low-quality) image of the other side, and the contents of lines 6 and 8 on these images should speak for themselves. <IP_ADDRESS> (talk) 08:03, 4 February 2015 (UTC)
 * Anyways, the slightly different variants do exist. Someone just messed uped everything. --<IP_ADDRESS> (talk) 12:50, 4 February 2015 (UTC)
 * Both 留座 and 使用中 are intelligible Chinese. The first means "[this] seat [is] reserved". (I would expect to see it only on some kind of card indicating a table or seat is reserved.) The second one means "in use". --<IP_ADDRESS> (talk) 01:10, 5 February 2015 (UTC)
 * This. Both make perfect sense in Chinese.  --Bowlhover (talk) 09:32, 5 February 2015 (UTC)


text:
User:Courtjester555

Hi! I'm Tim, and I'm a Sophomore at Boston College. See my user profile at http://en.wikipedia.org/wiki/User:Courtjester555

title: User:Courtjester555


text:
Estlan

Estlan (Эстлань) is a rural locality (a settlement) in Oktyabrsky Selsoviet, Kulundinsky District, Altai Krai, Russia. The population was 43 as of 2013. There is 1 street.

Geography
Estlan is located 14 km southwest of Kulunda (the district's administrative centre) by road. Novopetrovka is the nearest rural locality.

title: Estlan


text:
Talk:P. G. Wodehouse locations

Work in Progress
I've only really made a start to this, will expand, merge and link in as I get time, if anyone thinks of anywhere i've missed out they can add them to the page or list them here to be researched... JohnnyZen 11:08, 21 March 2006 (UTC)

Leave it to Psmith e-book?
Hello. Do you know where you can get Leave it to Psmith in e-book form? S.C. —Preceding unsigned comment added by <IP_ADDRESS> (talk • contribs) 11:02, 17 May 2006

 * At the bottom of our article on P. G. Wodehouse, the External links list where you can find legal online books. The bulk is at Gutenberg.org's Wodehouse section and has 3 Psmith books, but Leave it to Psmith isn't there yet. — Komusou talk @ 20:58, 19 November 2007 (UTC)

Prize-giving error
Hi, I discovered an error in this article: The Market Snodsbury Grammar School prize-giving is from Right-ho, Jeeves, not from The Code of the Woosters. Oddrunpauline (talk) 00:29, 19 November 2007 (UTC)

 * Good catch. Fixed it (diff). Note that for simple or uncontroversial things, the wiki idea is that you can be WP:BOLD and fix it directly (just be sure to use the "Show preview" button to check the result is all right before saving it). Only for big rewrites or things that could make a fuss is it better to go to the talk page first. Thanks. — Komusou talk @ 20:49, 19 November 2007 (UTC)

Bank/ public school…?
The article states: “It has the atmosphere of a public school, with the heads of department as autocratic as masters”; I think this is both P.O.V. and an unnecessary description; firstly, because it is just a departmental organization with discipline and business mores of the times, it doesn’t seem particularly school-like (characters aren’t given school-masterly tropes), and secondly because the department-heads are patently not co-equals socially, as a school’s staff might be regarded - so Mr Waller of the Postage Dept. may be head there, but his interest in football marks him out as working class (Psmith more or less says so); Waller on the other hand is a middle-class person, making him suitable for the “customer facing” job he enjoys (he also is very definitely not autocratic). Jock123 (talk) 18:00, 16 November 2014 (UTC)

Based on.....?
I wonder if the name Belpher was based on Belper in the Derby area, and Wrykyn based on Wyken in the Coventry area? Middle More Rider (talk) 23:50, 5 September 2022 (UTC)

title: Talk:P. G. Wodehouse locations


text:
User:Thomasdylan108

= = The Violet Nines are an indie rock band from Minneapolis, MN, founded in 2017. The group has released one album, one EP and four singles on Spotify in the two years they've been active. The band's most recent release, Cloud 9 EP, was released in March 2019.

Background
About a year before The Violet Nines were formed in 2016, member Nick Eagon started a solo music project. After recording his debut album, "Are You With Me?", Eagon asked pianist O'SAY to join on stage for a number of live concerts. Around that time, while at his day job, Nick met Ben Cline who attended several shows. Before recording his sophomore EP, Nick and Ben had a conversation where Nick learned Ben played the saxophone. Cline was invited into the studio to record two songs on Eagon's EP Ionic.

Later that year, Nick's childhood friend Andy Elmeer graduated from the University of Wisconsin and moved back to the Twin Cities. Having played in a middle school rock group together, Eagon asked Elmeer to join the band with O'SAY and Ben Cline.

The Violet Nines officially formed when members Veronica and Nick met at a party in Minneapolis, MN and soon after Nick's band needed a singer unexpectedly. Veronica came into an already locked-in recording studio, with only a couple days notice, and laid down what would become the band's single Day Job.

Members

 * Andy Elmeer grew up in Minneapolis, MN and started the bass at an early age. He followed in his father's footsteps, who was the bass player in the 70's rock band, Cain. Andy was in band member Nick's middle school rock band, Zentennial. His influences include The Beatles, Nirvana, The Byrds and Paul McCartney.
 * Ben Cline grew up in Farmington, MN. A classically trained musician, Ben spent most of his youth bouncing around various concert venues and jazz groups. Growing up, he was inspired by John Coltrane, Charlie Parker and Muse. This led to Cline's infatuation with the saxophone.
 * O'SAY was born in Ghana. Happening upon his musical talent late in life, O'SAY didn't start playing the piano until high school and is completely self-taught.
 * Nick Eagon grew up in Minneapolis, MN, where he attended the same elementary school as band member Andy. Starting guitar at age nine, Eagon was brought up on an eclectic range of music; The B-52s, Led Zeppelin, Herb Alpert & The Tijuana Brass, Frank Sinatra, Guns N' Roses and Michael Jackson.
 * Veronica Fritsch grew up in Sioux Falls, SD, where her parents took early notice of Fritsch's love of music. Veronica grew up singing in church and high school, even moving out to Los Angeles, CA for a period to pursue an artistic career.

Cloud 9 Single
Cloud 9 is the sophomore release from The Violet Nines. Released March 29, 2019, Cloud 9 is a collection of dream-state tracks over prominent drum beats and emotive melodies.

Reception

 * Dave Franklin from Dancing About Architecture writes, "smooth and sensual but it is also confident and commercial, the perfect pitch between chart territory and a more interesting, more underground roots world."
 * The Bandcamp Diaries described Cloud 9 as a "tantalizing combination of strong lyrics and powerful instrumentals, The Violet Nines perfect a diverse blend of musical influences, bringing passion and focus to their sound."
 * Jer of Sleeping Bag Studios said Cloud 9 includes “that whole ‘everything in its right place’ effect that occurs when a group of players are truly all on the same page and united in their vision."
 * Skope Magazine's Dan Macintosh wrote, "Lead vocalist Veronica Fritsch sounds a bit like Aimee Mann, the vocalist for Til Tuesday’s “Voices Carry.” She has a pretty vocal tone and a sincere longing in her voice. “Cloud 9” also shares melodic characteristics with another 80s song The Blow Monkeys’ “Digging Your Scene."
 * Music critic Beach Sloth described Cloud 9 as, "a spaced-out dreamy sound radiates from the Violet Nines soulful psychedelic “Cloud 9”. With a classic spirit the song feels akin to a long-lost early 70s AM pop hit. Vocals have a silky-smooth quality to them. Perfectly done the instrumentals have a lush quality to them with a dream pop revivalist quality."

Discography
Adapted from Bandcamp music store.

title: User:Thomasdylan108


text:
Altos de Tocumen metro station

Altos de Tocumen is a Panama Metro station on Line 2. It was opened on 25 April 2019 as part of the inaugural section of Line 2 between San Miguelito and Nuevo Tocumen. This is an elevated station built above the Pan-American Highway, locally known as Corredor Sur. The station is located between Hospital del Este and 24 de Diciembre.

title: Altos de Tocumen metro station


text:
GENtle

GENtle is an open source software for molecular biology. It is available here.

 * /About/
 * /FAQ/
 * /Setup/
 * /DNA/
 * /DNA map/
 * /Sequence map/
 * /Protein/
 * /PCR and Primer Design/
 * /Sequencing/
 * /Alignments/
 * /Calculators/
 * /Virtual Gel/
 * /Image Viewer/
 * /Web interface/
 * Graphs and plots
 * /Dot plot/
 * /Restriction Identifier/
 * /Tools and Dialogs/
 * /Ligation/
 * /Options/
 * /Databases/ (Open/save/manage)
 * /Import/
 * /Enter sequence/
 * Find dialog
 * /Sequence editor/
 * /Restriction Assistant/
 * /PCR troubleshoot dialog/
 * /Proteolysis assistant/
 * /Projects/
 * /Edit primer dialog/
 * /Printing/
 * /Enzyme management/
 * /Sequencing Primers/
 * /Silent Mutagenesis/
 * /Automatic annotation/
 * /Sequencing Assistant Dialog/

 * /Release notes/
 * /Bug reports/
 * /Feature requests/
 * /DNA markers/ (add your own!)
 * /Command line options/

 * Internal stuff
 * Main bar
 * Tools and Dialogs bar

title: GENtle


text:
User:Goutlaw

I'm an engineering student at Clemson University. I made this account for an english class and to contribute o wikipedia. I love to discuss sports, history, and current events.

My Interests
Football - http://en.wikipedia.org/wiki/American_football Soccer - http://en.wikipedia.org/wiki/Soccer Wrestling - http://en.wikipedia.org/wiki/Wrestling Politics - http://wiki/Politics American History - http://en.wikipedia.org/wiki/American_history Economics - http://en.wikipedia.org/wiki/Economics Military Service - http://en.wikipedia.org/wiki/US_Armed_Forces

title: User:Goutlaw


text:
The Voynich Manuscript/F12v

[Nick Pelling] Even though this page is missing, we can still see the "bleed-across" from its paint on page f13r. It also seems highly likely that f12 was cut out after the folios were numbered: I think it's reasonably safe to conclude that this page was cut out by a later owner. Perhaps by examining the technology used to perform the cut, we may be able to get an idea of who cut it out! However, whether this is the page (from North Wales) described by Paul Floyd in 2003 is another question entirely...

title: The Voynich Manuscript/F12v


text:
Armutlu

Armutlu or Armudlu may refer to:

Armenia

 * Tandzut, Armavir, formerly Armutlu, a town in the Armavir Province
 * Tufashen, formerly Armutlu, a town in the Shirak Province

Azerbaijan

 * Armudlu, Kalbajar, a village in the Kalbajar Rayon
 * Armudlu, Qakh, a village in the Qakh Rayon
 * Armudlu, Qubadli, a village in the Qubadli Rayon
 * Armudlu, Shusha, a village in the Shusha Rayon

Bulgaria

 * Armutlu, former name of Krushari, a village and municipality in Dobrich Province

Iran

 * Armudlu, Iran, a village in North Khorasan Province
 * Armutlu, Iran, a village in Zanjan Province

Romania

 * Turda, formerly Armutlia, a village in Mihai Bravu commune, Tulcea County
 * Periș, formerly Armutlia, a former village in Independenţa commune, Constanța County

Turkey

 * Armutlu, Aksaray, a village in the central district of Aksaray Province
 * Armutlu, Aydın, a village in the central district of Aydın Province
 * Armutlu, Bayburt, a village in the central district of Bayburt Province
 * Armutlu, Çay, a village in the Çay district of Afyonkarahisar Province
 * Armutlu, Çermik
 * Armutlu, Elmalı, a village in the Elmalı district of Antalya Province
 * Armutlu, Gönen, a village
 * Armutlu, İspir
 * Armutlu, Kemalpaşa, a town in the Kemalpaşa district of İzmir Province
 * Armutlu, Kepsut, a village
 * Armutlu, Kozluk, a village in the Kozluk district of Batman Province
 * Armutlu, Suluova, a village in the Suluova district of Amasya Province
 * Armutlu, Yalova, a town and district in Yalova Province

Landform

 * Armutlu Peninsula, Marmara Sea in Turkey

title: Armutlu


text:
alaka

Adverb

 * 1) originally

Etymology
From, from.

Noun

 * 1) relation
 * 2) relationship
 * 3) connection
 * 4) involvement
 * 5) concern

title: alaka


text:
St Virgil's College

St Virgil's College is an independent Catholic primary and secondary day school for boys, located over two campuses in Austins Ferry and Hobart, Tasmania, Australia. Established in 1911 by the Congregation of Christian Brothers, the College has a non-selective enrolment policy and caters for approximately 680 students, from Years 3 to 11, with 120 at the junior campus and 480 at the senior campus.

St Virgil's is affiliated with the Junior School Heads Association of Australia (JSHAA), the Association of Heads of Independent Schools of Australia (AHISA), and is a member of the Sports Association of Tasmanian Independent Schools (SATIS). Oversight of the school is administered by the Archdiocese of Hobart, Tasmanian Catholic Education Office, and the school is a member of Edmund Rice Education Australia.

History
St Virgil's College was formally opened on 22 January 1911 by The Christian Brothers. Leo Doyle was the first student admitted to the college. At is foundation the college was a boarding school for boys located in Barrack Street, Hobart. The boarding section of the college was closed in 1970 and since then St Virgil's College has been a day school only.

In 1962, another campus was opened in Austins Ferry, offering junior secondary grades (Grades 7–9) on a riverside property of 30 hectares. In 1991, three Grade 10 streams were also added. 2012 marks the 50 year celebrations for the campus.

The Barrack Street campus then expanded for students from Grades 7–12 until 1994 when, under the Southern Secondary Schools Restructuring Plan, the campus no longer accepted enrolments for Grade 7. At the end of 1994, Grades 8, 11 and 12 ceased to run at the Barrack Street campus, and all secondary grades were moved to the Austins Ferry campus. This allowed Guilford Young College (Grades 11 and 12) to be established on the Barrack Street site. Grades 9 and 10 still ran in 1995, and only Grade 10 was offered in 1996.

After 1996, St Virgil's College ceased to operate any of its classes on the Barrack Street campus. From then on, Grades 7–10 were all taught at the Austins Ferry campus, and because of the discontinuation of Grades 11–12, many students moved on to the newly formed Guilford Young College for their pre-tertiary years.

In August 1995, permission was granted for St Peter's School to become the St Virgil's College Junior School from 1996 onwards. The Junior School now accommodates boys from Grades 3–6 and operates on the old St Peter's School site in Patrick Street.

The current principal of St Virgil's College is John Franzin, who was appointed in 2022. Damian Messer left the college in 2021 to carry out other goals and explore different paths. In 2009, Christopher D. Smith left the college to carry out higher duties. Franzin is now the full-time principal, with Daniel Lapolla as the vice-principal teacher of the college, who replaced Heidi Senior in 2021.

In 2019, it was announced that St Virgil's College would expand from a Year 3–10 school to a kindergarten to Year 12 school. Works are currently underway to develop both the Hobart and Austins Ferry sites in order for the school to cater for the new students by 2023.

Curriculum
St Virgil's College offers a broad curriculum, with the areas of literacy and numeracy of high importance. Emphasis is also placed on the languages, science, social sciences and physical education. The College places the most emphasis on its teaching of religious education, which is central to every student's studies.

Sport
St Virgil's College is a member of the Sports Association of Tasmanian Independent Schools (SATIS). Much importance is placed on sport at St Virgil's College. All students are encouraged to participate in at least one sport during their time at the college.

The college has had much success on the sporting field throughout its history. Most recent is the college's domination of the Tasmanian State and Southern School's Athletics. The college's athletics team have won the SATIS (Sports Association of Tasmanian Independent Schools) Boys' junior title 10 years in a row, and the Southern SATIS title 10 years in a row as well.

Other sports on offer at St Virgil's include canoe polo, cross-country, cricket, football, hockey, rowing, soccer, swimming, tennis, touch football, water polo, basketball, rugby, badminton, squash, sailing, and athletics.

Music
The college has two teacher-coordinated stage bands accommodating players of different skill levels. St Virgil's also offers individual and small group instrumental tuition for those wishing to acquire the skills to excel further than a band setting can allow them. The college also has the facilities to accommodate students wishing to start their own rock band.

The St Virgil's College Senior Stage Band has won numerous awards for its efforts at various eisteddfods around Hobart. The Senior Band specialises in the areas of contemporary rock, jazz, blues and Latin music. The band often performs at school fairs, school productions and masses. In late 2005, the Senior Band, along with the jazz quartet, toured Melbourne, performing at various schools and other venues. It is currently organizing and arranging plans to go on a similar tour of Melbourne in 2007. The Senior Stage band has also taken part in many St Virgil's school musicals.

The band currently has between 10 and 15 members, and mainly features the trumpet, trombone and saxophone (alto, tenor and baritone), with a rhythm backing (drums, guitar and keyboard).

Other co-curricular clubs
St Virgil's College also offers a wide range of co-curricular activities outside of sport and music. Most notably a robotics club who participated in the FIRST Lego League and the FIRST Tech Challenge in 2020. St Virgil's College also offers a chess club. This was founded in 2018 and made the Australian national championships in 2020.

House system
As with most Australian schools, St Virgil's utilises a house system. The school houses are:
 * Doyle – Blue
 * Dwyer – Green
 * Hessian (formerly Virgilian House) – Red
 * Joyce (formerly College House) – Yellow

Notable alumni
An alumnus of St Virgil's College is known as an 'Old Virgilian' and may elect to join the school's alumni association, the Old Virgilians' Association. The Association was established in 1916 as a way for Old Virgilians to meet regularly and keep in touch with news about the college. Some notable Old Virgilians include:

 * Entertainment, media and the arts
 * Anthony Ackroyd – comedian and writer
 * Geoff "Jeff" Hook – cartoonist
 * Tom Lewis – author, military historian and naval officer
 * Toby Leonard Moore – actor
 * Don Sharp – film director
 * Peter Damian Williams – author and military historian

 * Military
 * Major General Michael Crane – Commander of all Australian Forces in the Middle East area of operations (Iraq)

 * Politics, public service and the law

 * Henry Cosgrove – Judge of the Supreme Court of Tasmania
 * William Cox – Governor of Tasmania
 * Anthony Fletcher – former member of the Legislative Council

 * Peter Heerey – Justice of the Federal Court of Australia
 * Pierre Hutton – diplomat
 * Gintaras Kantvilas – scientist (lichenologist) & state public servant
 * Paul Lennon – 42nd Premier of Tasmania
 * Doug Lowe – 35th Premier of Tasmania
 * Kenneth Lowrie – former member of the Legislative Council and Glenorchy Alderman
 * Albert Ogilvie – 28th Premier of Tasmania

 * Religion
 * Adrian Leo Doyle – Archbishop of Hobart
 * Michael Tate – Catholic priest and former Federal Justice Minister

 * Sport
 * Scott Bowden – Olympic mountain bike rider and road cyclist
 * Scott Brennan – Australian rowing Olympic gold medallist and world champion
 * Sean Clingeleffer – cricket player; Tasmanian wicketkeeper
 * Sam Darley – Australian rules footballer
 * Michael Di Venuto – cricket player for the Tasmanian Tigers and Derbyshire County
 * Brodie Holland – Australian rules footballer for Collingwood Magpies
 * Simon Hollingsworth – 400 metre hurdles 2X [Olympian and 3X Commonwealth Games representative; Rhodes Scholar
 * Eric Huxtable – Australian rules footballer
 * Caleb Jewell – cricket player for North Hobart, Tasmanian Tigers and Hobart Hurricanes
 * Oliver O'Halloran – youngest person to fly around world solo, unassisted, completed in 2017
 * Jack Riewoldt – Australian rules footballer for Richmond Tigers
 * Sid Taberlay – Olympic mountain bike rider
 * Ted Terry – outstanding schoolboy athlete, winner of the 1925 Burnie Gift, and – Australian rules footballer for St Kilda Saints
 * Tristan Thomas – Australian representative to the 2012 Olympics in athletics
 * Peter Toogood – former Australian amateur golf champion

title: St Virgil's College


text:
FTP challenges

Install an ftp client, retrieve and unzip a file

 * Download and install an ftp client (you can find a list of possible clients on the ICAS4201A Transfer content to a website using commercial packages page
 * Connect to ibiblio.org and log in as an anonymous user
 * change to the /pub/docs/books/gutenberg/etext94 directory
 * download wwghjkgkjgend10.zip then close down your ftp connection
 * unzip the file (you may need to install some decompression software)
 * open the text file and look for the author's name on the first line
 * look in your browser's address bar. See the address: http://en.wikiversity.org/wiki/FTP_challenges ? Replace 'FTP_challenges' in the web address with the author's surname and press Enter

Completion
By installing an ftp client, logging into an ftp server, downloading a file and unzipping it, you've shown mastery of the following performance criteria for the unit ICAS4201A Transfer content to a website using commercial packages:

title: FTP challenges


text:
User:Zalangley/sandbox

which is the better fifth album

Metallica-the black album/ Megadeth-countdown to extction/ Slayer- seasons in the abyess/ Antrax-persistence of time

title: User:Zalangley/sandbox


text:
Brian Gleeson

Brian Gleeson may refer to:

 * Brian Gleeson (actor) (born 1987), Irish actor
 * Brian Gleeson (footballer) (born 1934), Australian rules footballer

title: Brian Gleeson


text:
User:Kodoev Alan/sandbox

Octopus Interactive Entertainment, LLC is an American digital marketing company founded in 2020 by Alan Kodoev and his wive Anastasiia Kodoeva. The company is headquartered in New York City.

title: User:Kodoev Alan/sandbox


text:
Cookbook:No-Bake Chocolate Oatmeal Cookies

These no-bake cookies are delicious, fast, and easy to customize.

Ingredients

 * ½ cup cocoa powder
 * ½ cup milk (any fat percentage)
 * 3 cups oatmeal
 * 2 cups white sugar
 * ½ cup butter
 * 2 teaspoons vanilla extract
 * ½ cup smooth or chunky peanut butter

Procedure

 * 1) Combine the sugar and cocoa in a saucepan, and stir well.
 * 2) Add milk and stir well. Add butter and place over medium-high heat.
 * 3) Bring mixture to a boil. When it reaches a rolling boil that cannot be stirred down, boil while stirring for exactly 1 minute.
 * 4) Remove from heat and add peanut butter and vanilla. Stir until peanut butter is melted and mixture is smooth.
 * 5) Add oatmeal and stir to combine. Immediately spoon the mixture onto a cookie sheet, leaving enough space between them for spreading out.
 * 6) Let stand on counter for at least 20 minutes to stiffen or refrigerate to speed up the process.

Notes, tips, and variations

 * You can also use nutella to give the no-bake cookies something extra.
 * Rather than forming cookies, try pouring the hot mixture into a pie pan with a graham cracker crust. Once cooled, top the mix with whipped cream and fruit or any other desired topping.


text:
Talk:CisLunarFreighter/Introduction to game design and production processes

Missing the point
Arriving from the Topic:Board Game Design, I am sorry to tell you that UML case diagrams and the like on this page have literally nothing to do with board game design. Whatever you are setting up here, good luck. People who look for board game design should look somewhere else. <IP_ADDRESS> 01:49, 19 November 2006 (UTC)
 * Perhaps we should change this page to Computer Game Design. UML diagrams are a software design tool.

 * I came here thinking it would give me an introduction to game design and production processes (as per the title). Instead, it seems to be a discussion of a specific ongoing design project, and seems pretty incomprehensible from the perspective of someone who is not involved with it. I mean, seriously... what? --<IP_ADDRESS> 13:41, 15 April 2011 (UTC)
 * I have moved the page to a subpage of the parent project.Leutha 15:02, 15 April 2011 (UTC)

Success Criteria
We will know this learning trail is well established when some of the homework has won the http://en.wikipedia.org/wiki/Art_of_Illusion#IRTC_Competition Anybody up for choculate? Please help us get started here anyway you please. Mirwin 18:22, 5 November 2006 (UTC)
 * Cool! --Dnjkirk 01:53, 7 November 2006 (UTC)
 * I also like the idea. To <IP_ADDRESS>: Why don't you help by providing more feedback? Help to improve quality. --Erkan Yilmaz 11:14, 18 December 2006 (UTC)

Confused
There is some really good and interesting stuff here, but I am still confused. Is this a general introduction to game designing (as the introduction states), or is it a learning trail about creating/developing a specific game? This page blends from one idea to the other without making it clear what people will get out of contributing. I have some other questions: On the whole, however, I think that game design is an exciting area of learning and collaboration. If we can help to facilitate someone's game designing career, that would be fantastic. If we could provide for the playing of the games themselves to be educational, so much the better :-). Cormaggio 10:50, 7 November 2006 (UTC)
 * What exactly will people be doing on this page (or sub-pages), how do they get involved, and what will they get out of it? Or is this still to be determined?
 * What is cisLunarFreighter? Does it exist yet? (The link to the Wikipedia article doesn't exist and there are no references on Google for "cisLunarFreighter".)
 * Why does this learning trail need a business manager? What are the intended outcomes of this learning trail? Does it have an explicit commercial interest?
 * This is all valid stuff, I think this is only the first day up for the page, but given a few more days, I hope these questions will be answered.--Dnjkirk 12:25, 7 November 2006 (UTC)

It is a general introduction by doing specific exercises.
 * Some people will not want to give away their right to their best ideas and the community needs a large project to collaborate on to show how a ten, hundred, thousand person commercial project operates. cisLunarFreight is a completely new game production I have initiated to serve this purpose.  I and others (the entrepreneurs in the associated business trails and interested developers) will be developing an open source MUD suitable as a starting point for small businesses serving clients online.  People on these trails will be doing game production tasks either of their own choosing for their own projects or as learning exercises to advance the state of cisLunarFreight.   Take for example Freerails or any other "free" game.  Any of their components may be mixed and matched with ours if the licenses do not conflict.  So an art student here can be doing a splash screen for a free game somewhere, their own private commercial product (this exercise not published via Wikiversity, only uses experise found here), or simply doodling.  The choice as usual is theirs.
 * cisLunarFreighter exist. I have been thinking about it for a while and the initial design documentation and team is being assembled by participation here as we speak.
 * This trail needs a business manager because it is the parent trail of a cross discipinary maze that will reach out for expertise in many formal and informal fields of human endeaver. Our MUD will require computer resources that are not necessarily within the scope of Wikiversity.  Some of our production task will eventually involve hardware and software that the Board may or may not wish to fund.  We can wait a year every time we need to supply a productive team member with useful tools (say a 3dsmax license to somedeveloper working on a scene translator to the free tool Art of Illusion ... about $3K with 50% annual maintenance costs) but it would be detrimental to our schedule.  Besides many artists and developers lack fundamental sole proprietor skills.  By providing learning access to these skill on a subtrail here we will attract many excellent experts who can coach our neophtyes.  Keep in mind the Wikiversity concept is about learning what you wish to know while mentoring others regarding what you already know.
 * Regarding specific business interests. I will be setting up and documenting how to set up a small commercial MUD service on an Entrepreneurial subtrail.  The examples I work on will be drawn from my experience with my business.  Hopefully others will emulate this as well.  Keep in mind the community owns all the components in the commons.  The businesses, if any others are established, will be servicing various markets using the free components as they help develop additional free components and materials of use to everybody else.  This is a pretty standard business model in the open source community.  Obviously my business, and other sole proprietors who participate, will not operate their specific businesses on Wikiversity servers. Only collaborate and learn here. Accomplishing specific tasks of potential benefit to all.  Mirwin 13:58, 7 November 2006 (UTC)

Software testing
Hi, I like the idea and would like to participate. Would also be interesting for the future participants of Software testing. But as I see here, since 3-4 weeks the content was not changed, I wonder, if this is still alive? Ping, can anybody give me a pong? :-) --Erkan Yilmaz 10:30, 18 December 2006 (UTC)
 * Also have a look here please. --Erkan Yilmaz 13:02, 18 December 2006 (UTC)