Wikipedia:Articles for creation/2008-02-22

G.Prabhu

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Dale T. Buff

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This request for creation has been reviewed. The reviewer comments appear below the article text. If you want to make changes and try again, copy and paste your article into a new submission and make your changes there. Dr. Dale Terror Buff, also known as rap sensation "Heavy D", is a Latin teacher at Mill Creek High School in Hoschton, Georgia. He has taught at Mill Creek for four years, since the school was opened in 2004. Early Life Dale Buff was born and raised in a small rural town near Charleston, South Carolina. He grew up with 3 sister, one brother, and a hermaphroditic sibling who died at the age of two due to complications. Dale's family grew up poor, and often had to scrounge for money to visit the local Burger King, which was one of Dale's favourite restaurants. Though times were tough for the Buff family, Dale did not feel the burden of poverty because his of supportive parents, Joe and Angie, who encouraged him to pursue his interests. Education and Love Life Dale Buff got his Bachelor's in Classics at The University of North Carolina at Asheville. It was at UNC where he met his first love, Marcia Carter. Dale proposed to her, only to be rejected, and has struggled with Alcoholism ever since. Dale Graduated UNC and then went to get his Master's in Classics at The University of California at Santa Barbara. While in Santa Barbara Dale met actress Sandra Bullock whom he wed in 1989. The couple split two years later due to a civil dispute involving a turkey baster. Dale then got his PhD in Foreign Language Education (Latin) at The University of Georgia. After graduating, Dale tought for 9 years at Shilouh. Kitty Dale's cat, Tory, or more affectionately, Kitty, is a long haired Maine-coon. Dale and Kitty live alone in a 2 bedroom house somewhere in suburban Georgia. their exact location is unknown for privacy reasons. It is a known fact that Dale is involved in the antique furniture bussiness Hobbies and Activities Dale is the sponsor of the Latin club at Mill Creek High School. He also enjoys activities such as free-styling, bowling, and shopping for irregular "bargain" pants. Sources http://www.coe.uga.edu/lle/graduate/Doctoral_students.pdf http://www.millcreekhighschool.org/tpindex.php?page=myhome&id=67 74.238.179.197 (talk) 02:00, 22 February 2008 (UTC) Articles for creation/2008-02-22 Declined. This suggestion doesn't sufficiently explain the importance or significance of the subject. See the speedy deletion criteria A7 and/or guidelines on biographies. Please provide more information on why the person or group is worthy of inclusion in an encyclopedia, and cite reliable, published third-party sources, so that the information in the article is verifiable. Thank you. Soxred93 | talk bot 02:22, 22 February 2008 (UTC)
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Women Living Under Mualim Laws

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This request for creation has been reviewed. The reviewer comments appear below the article text. If you want to make changes and try again, copy and paste your article into a new submission and make your changes there. The Network 'Women Living Under Muslim Laws' was created to break women’s isolation and to provide linkages and support to all women whose lives may be affected by Muslim laws. The use of 'Muslim Laws' in our name reflects two equally important issues. First, laws formally considered Muslim vary, sometimes radically, from one cultural context to another. Second, a plurality of legal codes co-exist in each cultural, social and political context. At the very least, each society has a formal, codified legal system and a parallel system in which customary laws and practices combine. Further sub-divisions can also occur - for example, some countries may have two formal codes, religious and civil. Similarly, customary laws are diverse. The Network recognises that these parallel systems are of vital importance to women - because the maximum combined impact is felt in family and personal matters. These affect women disproportionately and usually in a manner that undermines their rights and autonomy. Despite the diversity - within and between social, political, economic and cultural environments - all too often the whole system is presented and internalised as being "Islamic" with many effects on society at large and women in particular. The Network’s name 'Women Living Under Muslim Laws' (WLUML) is an acknowledgement of the complexity and diversity of women’s realities in Muslim countries and communities. Our choice of name also recognises that women affected by Muslim laws may not be Muslim, as they may have chosen another marker of political or personal identity. WLUML therefore extends to: * women living in countries or states where Islam is the state religion, as well as those from Muslim communities ruled by minority religious laws; * women in secular states where there is a political presence of Muslims making a demand for religious law; * women in migrant Muslim communities in Europe, the Americas, and around the world; * and non-Muslim women who may have Muslim laws applied to them directly or through their children. WLUML was formed in response to situations that required urgent action, during the years 1984-85. These included: * The case of three feminists in Algeria, arrested, jailed without trial, and kept incommunicado for seven months, for having discussed with other women the project of law known as the "Family Code", which was highly unfavorable to women. * The case of an Indian sunni woman who filed a petition in the Supreme Court arguing that the Muslim minority law applied to her in her divorce denied her the rights otherwise guaranteed by the Constitution of India to all citizens, and called for support. * The case of a woman in Abu Dhabi, charged with adultery and sentenced to be stoned to death after delivering and feeding her child for two months. * The case of the "Mothers of Algiers" who fought for custody of their children after divorce. The campaigns that have been launched on these occasions, amongst others, received full support both from women and men within Muslim countries and communities, and from progressive and feminist groups elsewhere. Taking the opportunity of meeting at the international feminist gathering "Tribunal on Reproductive Rights" held in Amsterdam, Holland, in July 1984, nine women from Muslim countries and communities: Algeria, Morocco, Sudan, Iran, Mauritius, Tanzania, Bangladesh and Pakistan, came together and formed the Action Committee of Women Living Under Muslim Laws, in support of women's struggles in the concerned contexts. This Committee later evolved into the present network. WLUML’s purpose is to facilitate access to information and to each other. Its existence therefore depends on our links and not on the specific activities undertaken or positions held by any group or individual involved in this process. WLUML believes that the seeming helplessness of a majority of women in the Muslim world in effectively mobilizing against and overcoming adverse laws and customs stems only in part from being economically and politically less powerful. It also stems from the erroneous belief that the only existence possible for a Muslim woman that allows her to maintain her identity (however that may be defined) is the dominant one delineated for her in her own national context. In fact, the common presumption both within and outside the Muslim world that there exists one homogenous Muslim world is a fallacy. Interaction between women from different Muslim societies has shown us that while some similarities may stretch across cultures, classes, sects, schools and continents, the diversities are at least equally striking. The different realities of women living under Muslim laws, range from being strictly closeted, isolated and voiceless within four walls, subjected to public floggings and condemned to death for presumed adultery (which is considered a crime against the state) and forcibly given in marriage as a child, to situations where women have a far greater degree of freedom of movement and interaction, the right to work, to participate in public affairs and also exercise a far greater control over their own lives. WLUML's objectives are: * To break isolation and to create and reinforce linkages between women and women's groups within Muslim countries and communities; * To increase women's knowledge about both their common and diverse situations in various contexts; * To strengthen their struggles and to create the means to support them internationally from within and outside the Muslim world; * In essence, the purpose of WLUML is to increase the autonomy of women affected by Muslim laws by encouraging them to reflect, analyse and reformulate the identity imposed on them through the application of Muslim laws and by doing so, to assume greater control over their lives. These objectives are fulfilled through: * building a network of mutual solidarity and information flow; * facilitating interaction and contact between women from Muslim countries and communities and between them and progressive and feminist groups at large; * promoting the exposure of women from one geographical area to another in and outside the Muslim world; * and by undertaking common projects identified by and executed through network participants. In October 1997, 35 active networkers from 18 countries met in Dhaka to develop the third WLUML Plan of Action, which can be accessed at http://www.wluml.org/english/pubs/rtf/poa/dhakapoa.rtf Sources http://www.whrnet.org/fundamentalisms/docs/focus-wluml-0311.html http://wluml.org 128.135.24.54 (talk) 02:17, 22 February 2008 (UTC) Articles for creation/2008-02-22 Declined. The proposed article is not suitable for Wikipedia. Tiptoety talk 02:42, 22 February 2008 (UTC)
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Chris Carlson

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This request for creation has been reviewed. The reviewer comments appear below the article text. If you want to make changes and try again, copy and paste your article into a new submission and make your changes there. Life Chris was born in what is beleived to be the great northwest, others say the deep south. He became famous for his speeches on how to get out of things like a tidal wave or avoiding near death experiences. He is a known for his inner genious. Sources LIFE:The Story of Chris Carlson. edwardo novenstenich 2008 98.225.69.44 (talk) 03:16, 22 February 2008 (UTC) Articles for creation/2008-02-22 Declined. We cannot accept unsourced suggestions or sources that are not reliable per the verifiability policy. Please provide reputable, third-party sources with your suggestions. Third party sources are needed both to establish the verifiability of the submission as well as its notability. Soxred93 | talk bot 03:36, 22 February 2008 (UTC)
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Kellice Gucciardo

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Kellice Gucciardo

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Category:Australian science fiction television series

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Marques Ray

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This request for creation has been reviewed. The reviewer comments appear below the article text. If you want to make changes and try again, copy and paste your article into a new submission and make your changes there. Marques Ray Mascarinas (born in Bakersfield, California) is an American actor and comedian. He is best known for his role on Nick Cannon's improv show Wild 'n Out. Ray was born in Bakersfield, California, where he mostly grew up as the youngest son in a family of five, Marques and his two brothers traveled the U.S. and Europe playing soccer, basketball, and baseball. He once dreamt of becoming a professional basketball star, but he was too short so he found a passion in comedy. During his teens friends and parents would call on Marques to mimic some of his favorite comedians such as Eddie Murphy, Jamie Foxx and Paul Rodriguez. Today, Marques is known for his next-door-neighbor characters and spot-on impersonations of Wilmer Valderama, Dave Navarro and Oscar De La Hoya, among others. In 2005, Marques was awarded minimal local work, but found his break in The Second City, where he still performs sketch and improvised comedy. Ray has appeared on numerous television shows such as Mind of Mencia, Wild 'n Out, Nick Cannon Presents: Short Circuitz and Girlfriends. He is currently filming his first film entitled "Leaving Barstow." Marques and his father intend on opening a club entitled "The Boom Boom Room" in the near future. Sources http://www.imdb.com/name/nm2648562/ http://www.mtv.com/ontv/dyn/nick_cannon_wildnout/cast_member/cast_member.jhtml?personalityId=8179 63.3.22.129 (talk) 07:00, 22 February 2008 (UTC) Articles for creation/2008-02-22 Declined. We cannot accept unsourced suggestions or sources that are not reliable per the verifiability policy. Please provide reputable, third-party sources with your suggestions. Third party sources are needed both to establish the verifiability of the submission as well as its notability. WEBURIEDOURSECRETSINTHEGARDEN that one guy who buried stuff 22:42, 22 February 2008 (UTC)
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Nyima Funk

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This request for creation has been reviewed. The reviewer comments appear below the article text. Nyima Funk (born Nyima Woods in Ann Arbor, Michigan) is a American actress and comedian. She is best known for her work on MTV's improv show Wild 'n Out. Funk started studying Classical Ballet at age 4 and performed in the Pittsburgh Ballet Theater by age 7. Her mother, Wendy Woods, was an City Council member from (2001-2007) in Ann Arbor, Michigan. She attended the University of Michigan for Musical Theater, where she met her husband Joshua Funk. Funk along with her brothers Raleigh and Renan Woods, was a founding member of the Techno Detroit Techno Group "The Sound Odyssey" and was the lead singer. Nyima has worked in film, television and most extensively as an award-winning stage actress. She worked as a cast member of The Second City in Chicago, IL, featured in sketches such as Holy War, Batman!, Pants on Fire, and Embryos on Ice. Funk was also a member of The Second City cast in Detroit, MI as well as The Goodman in Chicago, IL. Nyima co-wrote and performed in the Joseph Jefferson Award winning revues "Curious George Goes To War", and "Pants on Fire", along with Keegan-Michael Key and director Joshua Funk. She was a cast member of the 2007 NBC show “Thank God You’re Here!” improvises on MTV’s “Wild 'n Out”, “Short Circuitz” with Nick Cannon and has appeared on “According to Jim”, “Girlfriends”, and “The Oprah Winfrey Show”. She narrates a show on The Style Network called "Style Star". She regularly performs in Los Angeles with 313 Improv, Baby Wants Candy, and Opening Night, the Improvised Musical. Nyima is married to Joshua Funk, who also starred in Nick Cannon's Wild 'n Out improv show and now resides in Los Angeles with him. They both received awards of recognition during their stints with The Second City in Chicago. Sources http://www.imdb.com/name/nm1040049/ http://www.tv.com/nyima-funk/person/104746/summary.html http://www.mtv.com/ontv/dyn/nick_cannon_wildnout/cast_member/cast_member.jhtml?personalityId=4836 http://www.mtv.com/ontv/dyn/nick_cannon_wildnout/cast_member/cast_member.jhtml?personalityId=4836 63.3.22.129 (talk) 07:52, 22 February 2008 (UTC) Articles for creation/2008-02-22 Article created. Thank you for your contribution to Wikipedia! MSGJ (talk) 21:33, 22 February 2008 (UTC)
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Fender Tex-Mex Strat

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This request for creation has been reviewed. The reviewer comments appear below the article text. If you want to make changes and try again, copy and paste your article into a new submission and make your changes there. Fender Tex-Mex Strat and Tex-Mex Strat Special electric guitars were produced by Fender between 1995 and 1997. Contents * 1 features * 2 History * 3 Technical Information * 4 Sources features * Modern “C” profile satin-finished neck with a 9 1/2" radius. * One-piece Maple or Rosewood fingerboard with 21 medium jumbo frets. * Headstock truss rod adjuster. * Vintage Fender "Spaghetti" Logo * Vintage tremolo, tuners and 4 bolt neck plate. * 3 Ply WBW pickguard. * 25 1/2" scale length. * Fender Tex-Mex Pickups History The Tex-Mex Strat was manufactured between 1995 to 1997 at Fender's Baja California Mexico plant. It is the forerunner of several models of Mexican Fender Stratocasters that feature vintage hardware and modern neck appointments such as larger radii and medium jumbo frets. It is virtually identical to the Jimmie Vaughan Tex-Mex Strat and is considered the forerunner of that model. The major difference between the two models is the neck shape and body material. The Jimmie Vaughan Tex-Mex Strat features a soft "V" profile neck and an alder body. The Tex Mex Strat features a modern profile neck and it is believed that all or most bodies are made of Poplar. The Tex Mex Strat is also similar to other Deluxe series Mexican models such as the Deluxe Powerhouse Strat, Deluxe Super Strat, Deluxe Power Stratocaster, Deluxe Players Stratocaster, and California Series Stratocaster. A "Tex-Mex Strat Special" model guitar also exists. This guitar is identical to the Tex-Mex Strat except for the addition of a bridge humbucking pickup. This model was introduced in January of 1997. Technical Information The Tex-Mex Strat is not easily distinguished as such. There are no markings that denote the model name anywhere on the guitar and the serial number is in a typical MN (plus single digit for year) + 5 digit format found on all Mexican manufactured Fender guitars. It appears the easiest way to identify this model is by presence of a Fender "Spaghetti" logo, vintage tuners, modern "C" profile, and the absence of any script on the upper knob of the headstock. The Fender Tex-Mex Strat features vintage style tremolos, tuners, and other hardware. The bodies are routed for a single neck/single middle/bridge humbucking pickup configuration and have a polyester paint finish available in Candy Apple Red, Sonic Blue, Vintage White, Brown Sunburst, or Black. The single coil pickups used on the Stratocaster model are Fender Tex Mex, in a usual 3 single coil arrangement or a 2 single coil and 1 Fender USA bridge humbucker arrangement found on the Tex-Mex Strat Special. The necks feature a modern "C" profile, 21 medium jumbo frets, satin finish, 9 1/2" radius, and a head stock truss rod adjuster. Sources http://news.harmony-central.com/Newp/SNAMM96/Fender/tex-mex.html http://namm.harmony-central.com/Newp/WNAMM97/Fender/Tex-Mex-Specials.html 206.116.170.201 (talk) 07:55, 22 February 2008 (UTC) Articles for creation/2008-02-22 Declined. This suggestion doesn't sufficiently explain the importance or significance of the subject. See the speedy deletion criteria (A7) and/or guidelines on notability. Please provide more information on why the subject is worthy of inclusion in an encyclopedia. Thank you. WEBURIEDOURSECRETSINTHEGARDEN that one guy who buried stuff 20:11, 22 February 2008 (UTC)
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Restoration Trail Foundation

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This request for creation has been reviewed. The reviewer comments appear below the article text. If you want to make changes and try again, copy and paste your article into a new submission and make your changes there. The Restoration Trail Foundation is the former name of the Community of Christ Heritage Foundation. This foundation maintains historical sites important to the Community of Christ Church (formerly the Reorganized Church of Jesus Christ of Latter Day Saints). Several of the sites are of significance to all Latter Day Saint Traditions such as The Kirtland Temple Visitor Center and sites associated with Joseph Smith in Nauvoo Illinois as well as Haun's Mill in Missouri. Other sites are of historical importance specifically to the Community of Christ such as it's former headquarters in Lamoni Iowa (Liberty Hall) and Old Stone Church in Plano Illinois where the Church was reorganized after Joseph Smith III accepted his call to be the second Prophet of the Church after the death of his father Joseph Jr. Sources Community of Christ Heritage Foundation farwesthistory.com Herald magazine 75.162.35.22 (talk) 10:35, 22 February 2008 (UTC) Articles for creation/2008-02-22 Declined. This suggestion doesn't sufficiently explain the importance or significance of the subject. See the speedy deletion criteria (A7) and/or guidelines on notability. Please provide more information on why the subject is worthy of inclusion in an encyclopedia. Thank you.Λua∫Wise (Operibus anteire) 19:11, 22 February 2008 (UTC)
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David McClure

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This request for creation has been reviewed. The reviewer comments appear below the article text. If you want to make changes and try again, copy and paste your article into a new submission and make your changes there. David McClure Age 23 David McClure works as a trainee accountant for Ernst and Young LLP in Belfast He is also a puppeteer Many people think he is numpty, although others think he is a genious! Sources http://www.ey.com/global/content.nsf/UK/_Careers_-_Graduate 194.164.232.85 (talk) 10:38, 22 February 2008 (UTC) Articles for creation/2008-02-22 Declined. Your article appears to be a joke. It might be a wonderful entry in Uncyclopedia, a wiki where jokes and parodies are highly encouraged. However, Wikipedia requires a stodgier, more factual tone in its articles, and your comedic efforts cannot be rewarded here. MattieTK 13:05, 22 February 2008 (UTC)
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St Joseph's the Strand

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Shaker Medicine

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This request for creation has been reviewed. The reviewer comments appear below the article text. If you want to make changes and try again, copy and paste your article into a new submission and make your changes there. Introduction From the very beginning of its history, America has been a safe haven for ostracized religious groups from around the world. When these groups left their homes they brought with them personal traditions and ideas which had far reaching implications in their daily lives. One of these groups, The United Society of Believers in Christ's Second Appearing originated from James and Jane Wardley in Manchester, England. (Starbuck, 2004, p. 13) Mother Ann Lee, mother of four children who died shortly after birth (Contriubters, 2007), and four others made up the “five French profits” (Lee, 1909, p. 783) that brought the religion to the United States in 1774. (Contributers, 2007) As a prophetesses and the leader that brought the faith to the Americas, she was seen as the second coming of the Christ spirit and “the irst born of the new creation.” Her status as the “female element of God” made her the standard of piousness that others were expected to live up to. (Starbuck, 2004, p. 13) Commonly known as Shakers, the community grew significantly until the 1850s when the horrors of the Civil War and industrialization seriously affected the Shaker’s ability to coexist with modern society. (Whitson, 1983, p. 21) Today only four member exist and with their strict simplistic life they do not expect to convert anyone else. They might soon die out leaving behind only a few clusters of buildings and a simple style of life lost to the ages. (Chase, 2006) Their beliefs are guided by their desire to “emulate the life of Christ” (Chase, 2006). These ideas included leading a celibate, simple life highlighted with devotion to the church family and the belief in the confession of sins as pure and perfect as Christ’s. “Shaking Quakers” comes from a reporter who witnessed one of their meetings in England where at the climax of the meeting they began to shake, chant and sing. (Campion & Sprigg, 1990) Although it was initially a demoralizing term it was eventually accepted by the members since it did reflect their belief that the shaking was a sign of the Holy Sprit’s presence and were signs of “great inward work” (Whitson, 1983). Their initiation into the Americas came when they founded their first Shaker village in Niskayuna, New York in 1776 (Morse, 1980) It was this community that started their true history in America that eventually led to the establishment of nineteen Shaker communities across the country. (Starbuck, 2004) These communities created the most unique aspect about their religion. Living in families they worked diligently and made incredible buildings and simple furniture that is still valued today. Since procreation was never allowed, if a spiritual family wanted to have a child, or to grow, they had to adopt. This idea even went back to their views on the disciples who they view as on a lower level than Jesus; “For the Shaker idea is, that in Jesus alone were all the characteristics of a perfect Christian ; that the Apostles stood upon a lower plane, and were children of God by ‘adoption’ only.” (Evans, 1859) Therefore, by adopting they were placing themselves closer to the life of Christ and when the inevitable second coming of Christ occurred they would be considered the sons of God automatically, But it may be asked, How then were they the sons of God ? We answer; by adoption. "Ye have received the spirit of adoption." And again: "That we might receive the adoption of sons." But if they were the real sons of God, where was the necessity of adoption ? The reality was evidently designed to take place in a future day, when the manifestation of Christ should appear in the order of the female, as the Mother Spirit, to bear souls to God; and being already the sons of God by adoption, they would then be brought forth as the real children of God. And this was the work for which they were waiting. (Green & Wells, 1848) At twenty one, Shaker boys were allowed to choose to stay with the church family or to go out on their own. (Contributers, 2007) Since they believed in a division of the sexes this made the families a single sex, something that would be difficult for anyone to understand. However, they operated in many ways like normal families. They even had family businesses, manufacturing a product (furniture, brooms, seeds and medicines) and would sell them to the other families and to their own outside business partners. (Andrews & Andrews, Work and Worship Among the Shakers, 1982) They did however have a complete separation of the sexes that meant eating at separate tables, entering a room from separate doors and even strict rules about not touching members of the opposite sex. Procreation aside, marriage was not even allowed. The Shakers believed that it put them on a lower order of society. (Starbuck, 2004) These spiritual families were important to the Shaker way of life and therefore essential to understanding their world. The vast limitations in the Shaker traditions raises the question; How healthy was the religion? They were known as a group with superior health and hygiene, but how did they do it? (Stier, 1990, p. 155) Examining various aspects of their lives will give us a better understanding on how they lived and how healthy they were. Thought the Shakers lived lives of purity, cleanliness and sinlessness they were also innovators. Their passions for perfection everything they did, including their own health, led to an extremely clean living, experimentation with contemporary medicinal practices, the adoption of new medical techniques and a thorough integration into the medical industry of the day. The Shaker's Diet: Simple and Clean Living a simple life did not mean that their food should be bland or simple. For the most part each family would raise, store and prepare their own foods and varied from family to family as well as village to village, but the staple of many of these families was a “copious vegetable stew.” (Morse, 1980) The inclusion of many vegetables and fruits is important to get much needed vitamins into their systems which can prevent many diseases and boost the immune system. Limitations only existed to “curb natural impulses” (Stein, 1992, p. 156) and only prescribed that Believers should not want more, but be content with their diet that they could produce and that special previsions would not be made except for illness. If any are unwell, and have need of a diet different from the family for a few meals, they may go to the cooks, and ask for it freely, and it is their duty to prepare it for them. But none should expect to be urged to have something different from the common, while they are able to ask for themselves. (Andrews E. D., 1963) These beliefs and restrictions boiled down to the ability of the families to use the food that was available in the season and what they could manage to store over winter. Some villages were even able to eat seafood as it was available. Like non-believers, this meant that they ate better in the spring and summer months. (Stein, 1992) Those seeking a greater group solidarity purposed a reform to make the Shaker diet purely vegetarian. (Whitson, 1983) The Graham diet was not met with great enthusiasm and was therefore a choice that each family could make on their own. Although the diet was not vegetarian it did have specific restrictions like: -No unripe fruit is allowed to be eaten in its natural state. -No one or ones, may eat any kind of raw fruit, or nuts, before breakfast, or after six o’clock at night. (Andrews E. D., 1963) No reason is given for these restrictions, but certainly it did help prevent over eating and provided a way that all members, including the children, should get a fair share of the food that the family had, a healthy practice in any household. Restrictions were also placed on the preparation of food: -No one may be absent from meals, unless duty requires, or in case of ill health. - All not engaged in duty in the kitchens, are forbidden to through them at meals time, or at any time, unnecessarily, or to hold unnecessary conversation in them at any time. - Brethren and sister may not go into the kitchens to wash, unless duties relative to the kitchen call them there. (Andrews E. D., 1963) These restrictions may not seem like much, but by limiting the number of people in the kitchen would significantly decrease the chance that sickness could be spread through the preparation of food. Keeping their kitchens clean, just as they kept their houses clean was important in avoiding disease. With a large emphasis was placed on clean water too. In Harvard, MA the Shaker community was worried about the water from their well. They were actually able to get it tested by a chemist at Harvard University who advised them to look for a better source of water. That better source was a mile away, but the Shaker’s in their dedication to have the best health possible built a iron pipe surrounded by cement from this spring to the Shaker community. (Stier, 1990, p. 166) A feat that might seem unreasonable to any other community in that time period, but it was not even an option for the Shakers, their water needed to be clean to have a healthy community. Shaker buildings were even designed to have promote healthy lifestyles. It was realized very early that good health went hand in hand with good ventilation. “Fresh air is the Shaker medicine” (Dixon, 1867, p. 91) This would was especially true in the bed rooms. The benefits were obvious; they would stop the spread of germs, reduce the amount of indoor pollution and create a comfortable living space for all. The Shakers were so proud about this they once said, “We have only had one case of fever in thirty-six years, and we are very much ashamed of ourselves for having it, it is wholly our fault.” (Dixon, 1867) Another small, but important factor in keeping their population healthy was their celibacy. Certainly being celibate will prevent deaths from childbirth and sexually transmitted diseases, (Stier, 1990, p. 155) but the restriction of celibacy does not allow for new members to come from procreation, the main source of members for other religions. Restricting sex will not attract a lot of new members, but in those days good health would have been very tempting to non-believers. The Shakers, known for their longevity used this to keep members that they had and attract new ones. Like a company attracts employees with a health care plan so does the Shaker religion with its traditions of good health. Their clean homes, plentiful fields and hard work worked against them when the Civil War started. A non-violent religion their members were even excused from the draft and they always remained neutral. Their neutrality was an invitation to both Union and Confederate troops to pillage their fields. Their charity was their downfall when they were “unable to deny food, supplies, and lodging to the insistent and ruthless soldiers of both the Union and Confederate armies” (Morse, 1980, p. 211) who were “ragged, greasy, and dirty troops…marched into our yards and surrounded our wells like the locusts of Egypt.” (Sutton, 2003, p. 28) Overall it seems that their diets were very healthy, this combined with their immaculate hygiene lead excellent health for the era. Their beliefs and actions reached a harmony, helping them to survive by communally sharing their blessings. Their ambitions for a pure life reduced their exposed to the bacteria and viruses that had not even been discovered yet. Therefore, it is easy to conclude that their efforts in diet and living arrangements advanced their health, especially compared to others in the time period. Herbal Medicines: A Contribution to Society Shakers were known for their ingenuity, having taken credit for many inventions of the time, but none were as popular or widespread as the production of seeds. This honest business was most recognized by the public through the Shaker Seed Wagon and employed many of the members of the communities around the country. From this business came the nation’s first botanical medical practice. (White & Taylor, 1904, p. 315) Originating from their desire to keep illness away from their small communities (Miller, 1999) their rich knowledge of herbal medicines and “faith in botanical medicine” (Andrews & Andrews, Work and Worship Among the Shakers, 1982, p. 64) became a large source of income for the Shakers. In its infancy the communities were able to produce 710 pounds of dried herbs, but only thirty years later they were producing between 5,000 and 42,000 pounds of dried herbs and another 7,500 pounds of extracts. (Stein, 1992, p. 138) This mass production was largely possible because of the industrialization of the whole process. This included buildings dedicated to the preparation of these herbs and tonics, inventing vacuum extractor, productions of labels and the cultivation of these plants that were originally only collected as wild samples. (Andrews & Andrews, Work and Worship Among the Shakers, 1982, p. 67) Their ever popular rose water and other remedies became very common place and well known around the country. After its first production in 1851, the Shaker Catalogue (Shakers, 1850) with over 200 items listed, allowed the Shaker herbal trade reached as far as California and England. (Stier, 1990, p. 159) A sample of their herbal remedies that were advertised and their know uses are listed in Table 1. Table 1 A list of herbs that the Shaker's typically cultivated and sold. The uses are what is known today, (Lewis, 2003) but it is reasonable to think that they too knew of these uses. Wormwood Deworming agent, antiseptic, antispasmodic, sedative and stimulant. The active ingredient thujone is very similar to THC, the active compound of marijuana and is used to make absinthe. This, however, was probably not what the Shakers used it for. (Carr & Kowalchik, 1987) Sage The “magical cure all” that has the ability to treat more than 60 aliments such as: epilepsy, sore muscles, aches and mouth and throat ailments. Clinically it has been shown that it can reduce perspiration and control the blood sugar of a diabetic. However, there are also conflicting reports that it has no effect. (Foster & Tyler, 1999, p. 327) Spikenard Cough medicine that can be administered as a syrup. (King, 1909, p. 262) Catnip Diaphoretic, antispasmodic, diuretic, abdominal pain, colic and persistent crying. (King, 1909, p. 465) Boneset Fever reducer, cough, chest pain, poor circulation, arthritis and frequent urination. (King, 1909, p. 739) Horehound Treats colds and bronchitis as well as used to treat minor skin irritations. (Hemphill & Hemphill, 1997, p. 93) Skunk Cabbage Large does can make you vomit, but smaller does will treat asthma, whooping-cough, hysteria, epilepsy and convulsions during pregnancy. (King, 1909, p. 664) Why was their botanical medicine so popular? It was primarily because of the rise of Thompsonian Medicine at the time. Samuel Thompson and his A New Guide to Health (Thompson, 1835)was an instant success and provided the recipes while the Shakers were a primary supplier of this new and popular herbal regiment. Thought they integrated with the Thompsonian system in the sale of the herbal treatment that Thomson suggested in his practice they personally had differing levels of believe in its effectiveness. Some were trained Thompsonian physicians and others believed solely in the laying of hands. Creative marketing and packaging also aided the spread of their treatments. Printed labels were and selling the herbs in one pound bricks that could have one ounce pieces broken off by their dealers was a first and provided a way to distribute their product effectively. Endorsements and affiliations with respected institutions were used to further spread their products. Publicity that they received in 1830 when Medical Flora, Or, Manual of the Medical Botany of the United States (Rafinesque, 1830) was published by Constantine Rafinesque, and the main source of information on the topic to the available to the public and the start and of the Shaker Herbal Trade’s success. (Stier, 1990, p. 159) At this time in American history most medicines, outside or Shaker, were based in alcohol, known as tonics. Abuse of the medicines was common and the Shakers may not have been immune from this practice. Although it was strictly forbidden, “Alcohol drinks, if taken at all, is in the form of medicine and must come from the physician. No cider is made and of course no alcohol is distilled…” (Starbuck, 2004, p. 45) these patent medicines were allowed to be used and made (“SHAKER CHERRY PECTORAL SYRUP CANTERURY, NH”). The excessive finding of these medicine bottles at some Shaker sites suggests that they were using these medicines more than the common person during this time period. (Starbuck, 2004, p. 61) Would Thompsonian medicine have been as successful without the Shakers medicinal preparations? Would the Shaker religion ever grown as large as it did become without their income and openness to medicine? It is hard to say, but certainly the two benefited form the other and grew in popularity concurrently. Access to Medicine: An Internal Practice for those with Gifts of Healing Like many other religions in the same time period a definite connection between spiritual and physical health was widely believed. This is why the Shakers had a Church and an infirmary in every community. In any established community there needs to be a structured way to get healthcare. The Shakers essentially built their own versions of hospitals that tended to the sick and aged as well as the ongoing health of the individual. When Shaker’s first arrived in America they greatly depended on the laying of hands to heal their sick. (Andrews E. D., 1963, p. 194) Mother Ann Lee was personally cited to have the gift of a healing touch, miraculously healing those around her of suffering of all kinds. Elders were often advertising to prospective members that “Believers were almost entirely free from sickness and death” (White & Taylor, 1904, p. 354). It was believed that a gift of healing was a sign of the Second Coming Gospel Testimony When the Spirit begins to rise up the leaders of the new faith, they will be endowed with the Gift of healing in a preeminent manner. This will be both a good sign and as a ministration of intrinsic good. A sign that the Gospel has increased and as a ministration, progressed from faith to faith, that health of body is hereafter to be conjoined with the health of the soul. (White & Taylor, 1904, p. 360) The Shakers always kept the belief that physical health was an outward sign of the individual’s spiritual health, but these ideas soon changed and more emphasis was placed on getting the individual healthy rather than blaming it on poor spirituality. This adaptation was a small, but crucial transition the religion made in its history. Each community eventually would have a physician for each sex and they would have an assistant and nurses from each family in the community. Usually housed in their own building, this “team” also maintained the Shaker pharmacy and the medicinal garden. The benefit of this practice meant that even at busy times, like an outbreak of mumps, there were “7 sick, 3 nurses” (Myrick, 1836) much better that we get even in our modern medical practices and preventative medicine could be performed in the ‘slow times’. Appointed by the leaders, the requirements for the position were essentially a propensity for the practice. (Stier, 1990, p. 156) Many of the great leaders in the community were said to have a “gift of healing,” (Green & Wells, 1848) a trait certainly sought in the candidates for physicians. (Stein, 1992, p. 208) The physicians would also be the only one that would know how to or be able to make any of the herbal remedies. Though their duties would be in high demand in times of great need they were also depended on to provide routine care and even were supportive of inoculations, at least in some communities. (Stier, 1990, p. 157) The first step for any Shaker was to place faith in God, the ultimate healer. A firm belief in the saying “hands to work, hearts to God” provided the back bone of this theory and was the basis for belief that some miraculous healings could only be explained by this possibility. (Andrews E. D., 1963, p. 195) If this failed and the Believer was not getting better they would “apply to the Physician in their own family” (Andrews E. D., 1963, p. 261) and not to other families. Although they obviously had vast knowledge of the benefits of herbal medicine this did not limit their use of other medical practices that were used at that time. Certainly this shows how important their health was, to supersede a religious belief. It also attracted new members and help keep the current ones. These included Thompsonian medicine, Grahamism, hydrotherapy, bloodletting, the water cure (Stein, 1992, p. 158) and a balancing of the four humors. The Shakers though were known for their ability to blend these and other practices together to form their own treatment regimen. Their business in the herbal market only widened their knowledge and created a huge array of treatment options. (Stier, 1990, p. 157) The Shakers were even willing to experiment with some of the more untested ideas. These included the use of static electricity to treat rheumatism, salt baths and even treatment by “cold water doctors” (Stier, 1990, p. 165). Many of these treatments benefited from Shaker ingenuity when they invented apparatuses to administer steam baths and the small electrical currents that were required by these practices. (Stier, 1990, p. 162) This is certainly a sign of the Shaker dedication to provided the best possible health care to its members, seemingly without regard to cost. The use of outside physicians was a source of great contention within the Shaker communities. Converts were told that “they that have my spirit have no occasion to go to world’s doctors” and “to rely more on the power of God, and on zeal and energy of spirit, than on the skill of a doctor.” (Youngs) This was firmly believed by most Shakers, but there were those that believed that physicians were useful in certain instances, “a surgeon might be called ‘in case of a broken bone or any very bad wound.’” (Andrews E. D., 1963, p. 194) One Believer reasoned “but the gift of healing by supernatural power was too precious to be granted as a common favor and there should be come means for the relief of the afflicted.” (Andrews & Andrews, Work and Worship Among the Shakers, 1982, p. 64) By the 1840’s all of the communities had more or less accepted the Thompsonian practice of medicine and the Graham diet into their daily lives. (Stier, 1990, p. 159) Although they used their ideas, the community physicians were still the only ones who actually practiced inside the community, no outside doctors were used at most sites. Some communities went a step further and had frequent visits with or from doctors. These visits would be at the Shaker community on in the case of an emergency, otherwise a group of Shakers would travel to receive specialized care. The purpose of these relationships were two fold, they allowed a constant source of outside healthcare and an avenue to share valuable knowledge. Calling the doctor or traveling to see them obviously was not cheap, but these luxuries were available to their members because of their large source of income from the production of herbal medicines. (Stier, 1990, p. 158) All Shaker regulations about the separation of the sexes were still followed with the doctors. A physician needed to be the same sex as the patient and if one could not be found the doctor could still treat them, but only through the help of Believers of the same sex who would administer all the treatments. Throughout religious history there has been a battle between religion and health care. The Shakers did no see this conflict. By first believing in God and working hard they believed that they earned the right to try whatever tactic they wished to keep themselves healthy. The Shakers had a firm and sincere belief in their religion, but a love for their own members as well, this love encouraged them to take a rational and scientific path to their own healthcare. It certainly seems plausible that they implemented this rigorous health care policy to keep the members they had around and attract new members even letting their strict lifestyle slip just a little to concede to the health of their members. The integration of their own practices with the practices of the modern world was crucial to their success. Although they were not as inventive in medicine as other aspects of their life their founding support of the botanical medicine market allowed them to be the “synthesizers and innovators” (Stier, 1990, p. 167). In the end the Shakers were undoubtedly better off than many of their counter parts in the world at that time. Their healthy diet, clean living, access to medicine and willingness to provided whatever treatment was needed saved their people from sickness and death which was all too common in these days. Sources Andrews, E. D. (1962). The Gift to be Simple: Songs, Dances and Rituals of the American Shakers. New York: Courier Dover Publications. Andrews, E. D. (1963). The People Called Shakers: A Search for the Perfect Society. New York: Dover Publications. Andrews, E. D., & Andrews, F. (1982). Work and Worship Among the Shakers. New York: Courier Dover Publications. Andrews, E. D., & Andrews, F. (1974). Work and Worship: The Economic Order of the Shakers. New York: New York Graphic Society. Campion, N. R., & Sprigg, J. (1990). Mother Ann Lee: Morning Star of the Shakers. UPNE. Carr, A., & Kowalchik, C. (1987). Rodale's Illustrated Encyclopedia of Herbs. Rodale. Chase, S. (2006, July 23). The Last One Standing. The Boston Globe . Contributers, W. (2007, 15 November). Shakers. Retrieved November 15, 2007, from Wikipedia, The Free Encyclopedia: http://en.wikipedia.org/enwiki/w/index.php?title=Shakers&oldid=171559460 Contriubters, W. (2007, November 17). Mother Ann Lee. Retrieved November 27, 2007, from Wikipedia: The Free Encyclopedia: http://en.wikipedia.org/enwiki/w/index.php?title=Ann_Lee&oldid=172013411 Dixon, W. H. (1867). New America. London: Hurst and Blackett. Evans, F. W. (1859). Shakers: Compendium of the Origin, History, Principles, Rules and Regulations, Government and Docterines. New York: Appleton. Foster, S., & Tyler, V. E. (1999). Tyler's Honest Herbal: A Sensible Guide to the Use of Herbs and Related Remedies. Binghamton: Hawthorn Press. Green, C., & Wells, S. Y. (1848). A summery of the Millennial Church, or United Society of Believers, commonly called Shakers. New York: C. Van Benthuysen. Hemphill, R., & Hemphill, J. (1997). What Herb is that?: How to Grow and Use the Culinary Herbs. Mechanicsburg, PA: Stakcpole Books. King, J. (1909). King's American Dipensatory. The Ohio Valley Company. Lee, S. (1909). The Dictionary of National Biography. London: Oxford University Press. Lewis, W. H. ( 2003). Medical Botany: Plants Affecting Human Health. Hobosken, NJ: John Wiley and Sons, Inc. Miller, A. B. (1999). Shaker Medicinal Herbs. Storey Publishing, LLC. Morse, F. (1980). The Shakers and the World's People. New York: Dodd, Mead and Company. Myrick, S. (1836, January 23). Physicians Journal. 41 . WRHS. Neal, J. (1982). The Kentucky Shakers. Lexington, KY: The University Press of Kentucky. Rafinesque, C. S. (1830). Medical Flora, Or, Manual of the Medical Botany of the United States. Atkinson and Alexander. Shakers, T. (1850). Catalogue of Medicinal Plants, Barks, Roots, Seeds, and Flowers. Starbuck, D. R. (2004). Neither Plain Nor Simple: New Perspectives on the Canterbury Shakers. Canterbury, NH: UPNE. Stein, S. J. (1992). The Shaker Experience in America. New Haven: Yale University Press. Stier, M. M. (1990). Blood, Sweat and Herbs: Health and Medicine in the Harvard Shaker Community. 1820-1855. In P. Benes, Medicine and Healing. Boston: Boston University. Sutton, R. P. (2003). Communal Utopias and the American Experience: Religious Communities, 1732-2000. Westport, CT: Prager/Greenwood. Thompson, S. (1835). New Guide to Health. Boston: J.Q. Adams Publishers. White, A., & Taylor, L. S. (1904). Shakerism: It's Meaning and Message. New York: AMS Press. Whitson, R. E. (1983). The Shakers: Two Centuries of Spiritual Reflection. New York: Paulist Press. Youngs, B. S. The Testimoney of Christ's Second Appearing. Many cases of miraculous faith cures by Ann Lee and others cited. 147.205.235.58 (talk) 12:56, 22 February 2008 (UTC) Articles for creation/2008-02-22 Declined. This article provides insufficient context for those unfamiliar with the subject matter. Please see tips on how to better format your article. MSGJ (talk) 21:41, 22 February 2008 (UTC)
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redirects to CompactFlash from CF1 & CF-I & CF-II

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This request for creation has been reviewed. The reviewer comments appear below the article text. CF1 -- #REDIRECT CompactFlash CF-I -- #REDIRECT CompactFlash CF-II -- #REDIRECT CompactFlash note: CF2 already redirects to CompactFlash Sources 60.54.198.106 (talk) 14:48, 22 February 2008 (UTC) Articles for creation/2008-02-22 Redirect created. Thank you for your contribution to Wikipedia! WEBURIEDOURSECRETSINTHEGARDEN that one guy who buried stuff 20:01, 22 February 2008 (UTC)
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Ali Eslami

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This request for creation has been reviewed. The reviewer comments appear below the article text. Ali Eslami is a professional poker player currently residing in Van Nuys, California. Since Eslami's appearance at the Legends of Poker WPT Season 2 in 2003, he has gone on to pocket over 200,000$ with over 14 cash showings in tournament play. In June 2007, Ali Eslami took 5th in the 2007 World Series of Poker results, 2,500$ H.O.R.S.E. event. Following his showing in the 2007 WSOP event, Eslami appeared alongside fellow professional poker player Phil Laak in July of 2007 to participate in a competition against Polaris, the University of Alberta poker bot. The matches consisted of 500 hands with 4 matches total and 16 hours of cumulative play, in Texas Hold'Em poker. Eslami and Laak split the 10,000$ prize for defeating the bot in two of the 4 matches and an additional 2,500$ for drawing in a third. Sources Dan Glaister. "Chips are down as man beats poker machine", The Guardian, Friday July 27 2007. "Polaris drawing professionals to a stand-still", University of Alberta: Express News, July 20, 2007. Ryan Smith. "U of A researchers win computer poker title", University of Alberta: Express News, August 9, 2006. R. Colin Johnson. "Humans deal computer a loss in poker challenge", EETimes, July 26, 2007. Martin Harris. "The First 'Man-Machine Poker Championship' Begins Tomorrow", Poker News, July 22, 2007. David Staples. "Poker pros out of luck in battle with 'bot", The Edmonton Journal, June 11, 2007, p. A2. Chris Ayres. "How to beat a computer: lies, bluffing and taking risks are all on the cards", The Times Online, July 27, 2007. "Ali Eslami - Professional Poker Player Profile" PokerPages.Com Official 2007 World Series of Poker results and schedule" WorldSeriesOfPoker.Com 199.67.140.42 (talk) 15:20, 22 February 2008 (UTC) Articles for creation/2008-02-22 Article created. Thank you for your contribution to Wikipedia! - Milk's Favorite Cookie 23:08, 22 February 2008 (UTC)
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Software Entropy

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This request for creation has been reviewed. The reviewer comments appear below the article text. The second law of thermodynamics, in principle, states that a closed system's disorder cannot be reduced, it can only increase or possibly remain unchanged. A measure of this disorder is entropy. This law also seems plausible for software systems; a system's disorder, or entropy, always increases. We can call this software entropy (See Jacobson (1992)) Within software development, there are similar theories; see Lehman (1985), who suggested a number of laws, of which two were, basically, as follows: (1) A program that is used will be modified (2) When a program is modified, its complexity will increase, provided that one does not actively work against this Sources Page 69 of Object-Oriented Software Engineering by Ivar Jacobson (1992) Lehman M.M. and Belady L. (1985). Program Evolution. Process of Software Change. London: Academic http://www.webopedia.com/TERM/s/software_entropy.htm 205.228.74.11 (talk) 15:36, 22 February 2008 (UTC) Articles for creation/2008-02-22 Article created. Thank you for your contribution to Wikipedia! Soxred93 | talk bot 04:16, 23 February 2008 (UTC)
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Bishop David Chellappa

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This request for creation has been reviewed. The reviewer comments appear below the article text. If you want to make changes and try again, copy and paste your article into a new submission and make your changes there. Bishop David Chellppa was consecrated as the first Indian bishop of Madras on St.Paul's Day, January 25, 1955. The newly elected Bishop chose that date in honour of the patron saint of the school he had served as Principal for nearly 20 years. Till then only English Bishops had served, and after his death nine years later it was another Englishman, Rev. Leslie Newbegin who donned the mantle. David, the eldest of eight children, was born in Thanjavur, in 1905, and his father was a Judge in the Madras High Court. After studying English Literature in Madras Christian College for a brief while he went to England to study Theology. He joined St. Augustine's College in Canterbury, and after a break in the middle when he came to India he did his B.A. in English Literature and a Diploma in Education from Durham. During the latter period he also served as a Curate in St. Cuthbert's Church, Durham, his ministry being chiefly to coal-miners. In 1932, David joined Christava Seva Sanga Ashram in Poona, established by J. C. Winslow. Next year he joined the Madras Diocese and was ordained priest by Rev. E. H. M. Waller and was appointed to serve in Mattupatti and Irangalur villages in Tiruchi District. On his return from England in 1937 he was appointed Principal, St. Paul's High School, Vepery. While he was the Principal, he was made priest-in-charge of St. Thomas English Church in Santhome. For his proficiency in English and his honest and bold views, in 1946 he was made editor of Madras Diocesan Magazine and editor of the South India Churchman. Rev. David was elected the Bishop of Madras. The origins of the Madras Diocese go back to 1835 and David became the first Indian Bishop of Madras in the Church of South India (CSI). David was known for his administrative abilities and for enforcing discipline as principal. St. Paul's High School once again reached heights that it had enjoyed when the faculty were from Oxford University, England. He appointed highly skilled teachers who imparted excellent education to over 1000 students who were mostly from average middle class families. A voracious reader who specialised on Religion and Literature, he wrote many books. Among them are "Tree on a Hill", "Seven Words Against 7 Sins" and "Saints Speak." The Rt. Rev. Dr. David Chellappa could easily identify himself with different classes and types of people in his diocese. He was well accepted by Christians of various denominations. Long before Pope John called for the unification of the churches and the Ecumenical Movement started, Archbishop Louis Matthias and Bishop Carvalho were friends of Bishop Chellappa. Churches overseas greatly respected the Bishop's views and opinions and sought his counsel on important matters. He was invited by the Reformed Churches of America in 1957 and during his stay there, received the honorary D.D. (Doctor of Divinity) conferred on him by Hope College, Holland, Michigan. Bishop Chellappa who was consecrated in 1955 as a Bishop died at the age of 59. In the words of the Moderator of the CSI, the Most Rev. Arnold Legg, who conducted the funeral service, "Bishop David Chellappa was, indeed, a great and good man". Sources http://en.wikipedia.org/wiki/St._George's_Cathedral_Chennai http://www.hope.edu/alumni/awards/honorary_recipients.html http://www.hinduonnet.com/fr/2005/02/11/stories/2005021100500300.htm 70.174.144.50 (talk) 16:17, 22 February 2008 (UTC) Articles for creation/2008-02-22 Declined. We cannot accept copyrighted content taken from web sites or printed sources. Note that copyright protection is granted to all works automatically, whether it is asserted or not. Unless stated otherwise, assume that most content on the internet is copyrighted and not suitable for Wikipedia. Please write in your own words, and in continuous prose. WEBURIEDOURSECRETSINTHEGARDEN that one guy who buried stuff 22:58, 22 February 2008 (UTC)
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Patricia Schultz

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This request for creation has been reviewed. The reviewer comments appear below the article text. If you want to make changes and try again, copy and paste your article into a new submission and make your changes there. Patricia Schultz is the author of 1,000 Places to See Before You Die, this book is the result of seven years of work and a lifetime of travel, she experienced adventure-packed years, traveling around the world on assignments for travel guides such as Frommer’s, Access and Berlitz. She lives in New York City and is the executive Producer of the Travel Channel’s reality show of the same name. Sources http://en.wikipedia.org/wiki/1%2C000_Places_to_See_Before_You_Die http://www.workman.com/authors/patricia_schultz/ http://www.loc.gov/bookfest/2004/schultz.html 144.223.18.102 (talk) 17:12, 22 February 2008 (UTC) Articles for creation/2008-02-22 Declined. We cannot accept copyrighted content taken from web sites or printed sources. Note that copyright protection is granted to all works automatically, whether it is asserted or not. Unless stated otherwise, assume that most content on the internet is copyrighted and not suitable for Wikipedia. Please write in your own words, and in continuous prose. WEBURIEDOURSECRETSINTHEGARDEN that one guy who buried stuff 22:53, 22 February 2008 (UTC)
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Poiklothermic

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This request for creation has been reviewed. The reviewer comments appear below the article text. If you want to make changes and try again, copy and paste your article into a new submission and make your changes there. Also known as ectothermic. A life-form having a metabolism which is adapted to varying in temperature in line with the surrounding environment and is therefore capable of life independent of substantive temperature variations in it. Also termed ectothermic or cold-blooded. The term poiklothermic may possibly be used more widely in the medical profession than in general public use. http://med-terms.net/prep/749800.html - Medical Terms Online - Poiklothermic A common example of a poiklothermic or "cold-blooded" animal would be a reptile or amphibian such as a crocodile, snake or frog. Although a poiklothermic metabolism might be capable of adjustment of it's internal body temperature according to it's ambient surroundings it may enter a "hibernation" phase or become less physically active. Some may adapt to extreme variations where life apparently halts. For example the Common Wood Frog has adapted a response whereby it freezes solid each winter and thaws the following spring with no apparent ill-effects. http://www.pbs.org/wgbh/nova/sciencenow/3209/05.html - NOVA Frozen Frogs An alternative definition might include an organism, micro-organism or other life-form which has evolved to tolerate existence within a substrate of widely varying temperatures. e.g. soil, mud or water where microscopic life-forms have been found to have evolved to endure extreme heat or extreme cold previously thought to be beyond the tolerance of all life. For example - microbes which are capable of life in deep-sea volcanic vents. http://commtechlab.msu.edu/sites/dlc-me/zoo/microbes/riftiasym.html - Microbe Zoo - Microbe of the Month Antonyms Conversely, mammals for example, are homiothermic and attempt to maintain a constant internal body temperature in order to support metabolic processes which operate effectively only within a narrow internal temperature range. http://en.wiktionary.org/wiki/homeothermic There are many common mis-spellings of the term. See also: http://en.wiktionary.org/wiki/homeothermic http://en.wiktionary.org/wiki/ectothermic http://en.wiktionary.org/wiki/cold-blooded Sources http://med-terms.net/prep/749800.html - Medical Terms Online - Poiklothermic http://www.pbs.org/wgbh/nova/sciencenow/3209/05.html - NOVA Frozen Frogs http://commtechlab.msu.edu/sites/dlc-me/zoo/microbes/riftiasym.html - Microbe Zoo - Microbe of the Month 86.3.101.212 (talk) 17:20, 22 February 2008 (UTC) Articles for creation/2008-02-22 Declined. We cannot accept copyrighted content taken from web sites or printed sources. Note that copyright protection is granted to all works automatically, whether it is asserted or not. Unless stated otherwise, assume that most content on the internet is copyrighted and not suitable for Wikipedia. Please write in your own words, and in continuous prose. WEBURIEDOURSECRETSINTHEGARDEN that one guy who buried stuff 22:50, 22 February 2008 (UTC)
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John Osborne Radio Presenter & Club DJ

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This request for creation has been reviewed. The reviewer comments appear below the article text. If you want to make changes and try again, copy and paste your article into a new submission and make your changes there. Born London, Nightclubs Worked include The Hippodrome, Camden Palace, Room at The Top, Eletric Ballroom, DJ's at The Caister Soul Weekenders. Won Club DJ of the year 1992, worked on London dance music pirate radio station Horizon in mid 80's. Presented on Invicta FM 94-02 doing afternoon show 1-5 Mon-Fri and Fri & Sat Dance Shows. joined Virgin Radio 2002 (still there-feb 08). Presented various shows including Virgin Party Classics. details at Virginradio.co.uk Sources Virginradio.co.uk 81.158.42.146 (talk) 18:56, 22 February 2008 (UTC) Articles for creation/2008-02-22 Declined. This suggestion doesn't sufficiently explain the importance or significance of the subject. See the speedy deletion criteria A7 and/or guidelines on biographies. Please provide more information on why the person or group is worthy of inclusion in an encyclopedia, and cite reliable, published third-party sources, so that the information in the article is verifiable. Thank you. WEBURIEDOURSECRETSINTHEGARDEN that one guy who buried stuff 20:09, 22 February 2008 (UTC)
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HomeInsurance.com

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This request for creation has been reviewed. The reviewer comments appear below the article text. If you want to make changes and try again, copy and paste your article into a new submission and make your changes there. HomeInsurance.com is America's Internet choice for homeowners insurance. They will shop your home policy for you by comparing rates and coverages from many of the top home insurance companies. Not only will they compare home insurance quotes and shop home insurance policies, but they also provide news, tips, and instant rates for all homeowners within the United States. They do all of this at no charge to their customers while helping you save up to 50% or more on your home insurance. Take advantage of your FREE home insurance quote today! Sources http://sellmyhouse.com/insurance.php 97.66.28.178 (talk) 20:14, 22 February 2008 (UTC) Articles for creation/2008-02-22 Declined. I'm sorry, but your article appears to read more like an advertisement than an entry in an encyclopedia. If you still feel that this subject is appropriate for Wikipedia, please rewrite your proposed article in the form of an encyclopedia entry. Encyclopedia entries should be written from a neutral point of view, and should refer to a range of published, verifiable sources, not just to materials produced by the creator of the item being discussed. RT | Talk 20:16, 22 February 2008 (UTC)
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Alexander Ziwet

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Books by Alexander Ziwet

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This request for creation has been reviewed. The reviewer comments appear below the article text. If you want to make changes and try again, copy and paste your article into a new submission and make your changes there. An elementary treatise on theoretical mechanics (1893-94) Elements of theoretical mechanics (1908) Introduction to analytical mechanics with Peter Field (1912) Analytic geometry and principles of algebra with Louis Allen Hopkins (1913) Sources Arthur Lyon Cross Obituary Science 70, pp. 58 - 60 (1929). L. C. Karpinski, J. W. Bradshaw, T. H. Hildebrandt and Peter Field Alexander Ziwet—In memoriam Bull. Amer. Math. Soc. 35, pp. 259-260 (1929). Vera Baits Residence Halls Edgar L. McCormick Emily Wolcott's letters home, an undergraduate experience a century ago in Michigan Today (Summer 1997) contains a picture of Alexander Ziwet Grace Shackman The Apostles in Michigan Today (an association of bachelors of the faculty of the University of Michigan to which Ziwet belonged) Grace Shackman The Apostles part II in Michigan Today (Summer 2000) 86.206.96.72 (talk) 22:05, 22 February 2008 (UTC) Articles for creation/2008-02-22 Declined. The proposed article is not suitable for Wikipedia. WEBURIEDOURSECRETSINTHEGARDEN that one guy who buried stuff 22:58, 22 February 2008 (UTC)
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Fisksoppa

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This request for creation has been reviewed. The reviewer comments appear below the article text. If you want to make changes and try again, copy and paste your article into a new submission and make your changes there. Sources 83.253.22.117 (talk) 22:11, 22 February 2008 (UTC) Articles for creation/2008-02-22 Declined. We cannot accept blank suggestions. Please consider submitting to Wikipedia:Requested articles instead. Yngvarr 22:44, 22 February 2008 (UTC)
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Ronnie Costa

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Caroline Franz

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This request for creation has been reviewed. The reviewer comments appear below the article text. Caroline Franz is an American television writer who received 11 Daytime Emmy and 4 WGA Award nominations. She wrote for All My Children (1977-1983, 1997-2001), Another World (1985, 1996) and As The World Turns (head writer in 1983) (1983, 1985-1996). She was worked with two legendary writers, Agnes Nixon and Douglas Marland. She is the cousin of Dennis Franz. Sources CNN-2000 WGA Award Winners, 1999 WGA AWARD WINNERS, [1], [2] 76.69.105.145 (talk) 00:00, 23 February 2008 (UTC) Articles for creation/2008-02-22 Article created. Thank you for your contribution to Wikipedia! Soxred93 | talk bot 04:21, 23 February 2008 (UTC)
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