text:
Exercise as it relates to Disease/Effectiveness of resistance training in patients living with psoriatic arthritis

An critical analysis of the journal article “A resistance exercise program improves functional capacity of patients with psoriatic arthritis: a randomized controlled trial” by Roger-Silva, Natour, Moreira & Jennings.

What is the background of this research?
Psoriatic arthritis (PSA) is a chronic inflammatory disease that affects the joints, organs, skin, and nails. It is characterised by pain and fatigue which limits functional capacity and reduces patients’ quality of life. Disease activity causes comorbidities, such as cardiovascular disease and increases mortality rates within the population. It is well established that physical activity (PA) mitigates many health conditions; however little research has been conducted on the affect PA has on PSA. This research was conducted to evaluate whether resistance training (RT) can improve disease activity, functional capacity, and quality of life in people diagnosed with PSA.

Where is the research from?
The research was conducted by Diego Roger- Silva, Jamil Natour, Emilio Moreira, and Fabio Jennings. The authors were associated with the Rheumatology Division of University Federal de São Paulo in Brazil at the time. The article was originally published in November 2017 by Clinical Rheumatology, a journal with an impact factor score of 3.650. This in within the top 20-40% of Journals within the same discipline.

Table 1: Data from SCI Journal

What kind of research was this?
This was a blinded randomised control trial, that involved the use of several questionnaires and the 1 repetition max (1RM) test to assess results.

What did the research involve?
Participants were recruited from the outpatient clinic of the authors institution and via advertisement. Patients deemed incapable of undertaking a RT program were excluded, as were those with a history of regular exercise. 41 male and females aged between 18-65, diagnosed with PSA and on stable pharmaceutical treatment were recruited. The participants were randomly assigned electronically to the intervention group (IG) or control group (CG). 20 participants were assigned to the IG while the other 21 participants formed the CG. The division of groups was homogenous.

The IG completed a 12-week RT program. The program involved completing two exercises for major muscle groups and one exercise for smaller muscles, twice a week. The load prescribed was 3 sets of 12 repetitions at 60% of 1RM, with 1–2-minute rest intervals. The CG were advised to maintain their daily activities and usual treatment, and to avoid commencing new non-pharmaceutical treatment. Questionnaires were utilised to assess participants functional capacity, disease activity, and quality of life. Strength was assessed using the 1RM test. The blinded evaluator assessed participants prior to randomisation, then at 6 and 12 weeks. Outcomes were analysed using ANOVA software.

What were the basic results?
Disease activity was significantly reduced in the IG, according to the Bath Ankylosing Spondylitis Disease Activity Index (BASDAI) and the Disease Activity Score 28 (DAS 28). However, only the BASDAI results were found to be statistically meaningful when compared intergroup.

Functional capacity was found to be significantly increased in the IG, according to the Bath Ankylosing Spondylitis Functional Index (BASFI) and Health Assessment Questionnaire (HAS-Q). Compared intergroup, only the HAS-Q results were statistically relevant. Interestingly the BASDAI, BASFI and HAS-Q found that disease activity and functional capacity in the CG worsened marginally over time.

Quality of life was assessed using the Medical Outcome Study Short Form Health Survey (SF-36). The IG reported statistically significant improvements in the domains of pain, general health, vitality, and in social, emotional, and physical aspects. Although, the only domains that were meaningfully different intergroup were pain and general health status. Mental health improved marginally, over the trial in both groups. The CG demonstrated significant improvements in the emotional domain however other areas remained relatively unchanged.

The 1RM test revealed that in most exercises, both groups achieved statistically significant improvements in strength. The only exercises where the IG improved and the CG did not, were the front pull, triceps pulley and gluteal exercises. Although when compared intergroup the differences were not significant. The bicep exercises were the only exercises that both groups failed to demonstrate meaningful results. Whereas the right leg extensor was the only exercise where the IG demonstrated a significantly greater improvement than the CG.

What conclusions can we take from the research?
RT may significantly reduce disease activity, increase functional capacity, and improve general health and pain levels. However, several limitations to the research should be considered. As the questionnaires were translated into Portuguese its likely English is not the authors first language. This may explain why grammatical errors made sections of the article difficult to understand and lacked important details. It was unclear whether the IG were supervised or whether they continued with pharmacological treatment. It also wasn’t clear whether the CG were instructed to refrain from commencing RT.

Furthermore, elements of the research design may have resulted in subjects being susceptible to an issue known as a demand characteristic. This occurs when subjects respond in a way that they believe supports the purpose of the study. As the participants had knowledge of the project, it’s conceivable that their behaviour and responses were inadvertently influenced. Supporting this theory is the fact that both groups increased their strength during the trial period. This may indicate the CG changed their usual activity during the trial. Despite this, the questionnaire responses were vastly different.

Another possibility for the disparity in responses could be due to another issue known as a placebo characteristic. The IG may have felt greater benefits just from knowing they were receiving the intervention.

As to date, this study appears to be the only research of its kind. Despite the power of the study meeting the minimum of what is typically acceptable, without comparing results to other research the credibility of the study is compromised. To compensate a larger cohort and longer time frame would have bolstered results. Considering the limitations of this study, it is difficult to draw conclusions from the results and they should be interpreted with caution. Having said that, the authors found the intervention to be effective.

Practical Advice
Despite the limitations of this study, PA including RT is well established to have a multitude of health benefits. The Australian Governments’ PA and exercise guidelines recommend that all people, including those with disability and chronic health conditions, engage in an appropriate level of PA. Prior to commencing an exercise program, it is recommended to speak with a doctor. Working with a qualified professional who can develop and implement an exercise program, such as an Exercise Physiologist can assist to manage exercise safely. People who meet the NDIS eligibility requirements may be able to have therapy funded.

Further information/Resources
The following websites provide information related to accessing support for those living with PSA.

 * https://www.mypsoriaticarthritis.org.au/
 * https://creakyjoints.org.au/living-with-arthritis/new-interactive-website-for-australians-with-psoriatic-arthritis/
 * https://arthritisaustralia.com.au/get-support/find-support-near-you/


text:
User talk:Xhiiv

Recent edits to Modern Photography/Printable version have been undone. Please do not make edits to the printable versions of books. Edits should be made to the original pages.--Xania   talk 04:27, 20 September 2022 (UTC)

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

title: User talk:Xhiiv


text:
User talk:136.56.65.212

--Xania   talk 04:28, 20 September 2022 (UTC)

Blocked
You cannot edit for 3 days due to disruptive editing. You are welcome to contribute constructively when editing privileges are restored. You may appeal this action with a reasonable argument by adding the text below.

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title: User talk:136.56.65.212


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User:Ndaendaelao

University life It's not as easy as people out think it is. A student can be going through alot and they need assistance wherever a person can to help them overcome their challenges

title: User:Ndaendaelao


text:
21 Expected Difficult Questions With Simple Answers/Ecology

Is solar power environmentally friendly?
--> Solar power needs solar panels/cells which are made after the extraction of many rare metals and we need a massive amount of fossil fuel to make these panels/cells. Then another component is batteries which are essential to the use of solar power. Batteries are made of many toxic chemicals which are difficult to obtain and then almost life-threatening to living beings and other beings on earth.

Is the use of electric vehicles environment friendly?
--> This is precisely similar to the solar power issue. There are a number of issues as follows which make electric vehicles bad options in the current scenario.
 * E-vehicles need batteries.
 * Electricity needs fossil fuels, atomic fuel, or solar power.
 * Battery becomes almost half of the cost of the vehicle and after battery life ends which eventually

Is milk vegetarian or non-vegetarian food?
Milk comes from animals, most commonly cows, but it is not the flesh of the animal. It can therefore be classified as vegetarian. However, there are some vegetarians who choose not to consume other animal products such as milk or eggs.

Vegetarianism is not to be confused with veganism, which is always against the consumption of all animal products.


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A-level Philosophy/The Concept of God

In A-level Philosophy, the "Concept of God" refers to the idea of the God of the Abrahamic Religions - Christianity, Islam and Judaism. Generally, they all agree that God is omniscient (all-knowing), omnipotent (all-powerful) and omnibenevolent (all-loving). Some distinguish between a more personal God of religion and a more detached, impersonal and indifferent God of the philosophers.

God and Free Will - An Issue with Omniscience
As God is believed to be omniscient, meaning he knows all, there becomes a problem with how this attribute can be compatible with the idea of human free will. If God's omniscience is to be understood as him having true knowledge of everything that has happened and will happen, then he must know what action every human has done and will do. If he knows what action every human will do next, and his knowledge absolutely has to be true, then we cannot do otherwise - if we cannot do otherwise, we must not have free will, as the idea is incompatible with God's omniscience.

Responses and Criticisms
Religious believers may argue that the idea of free will being redundant because of God's omniscience is wrong as the end judgement (when we are sent to heaven or hell) proves that our actions have consequences. However, it can then be argued that it is unfair for God to send anyone to heaven or hell when we are unable to stray from the path he knows we were always going to take - technically, we never had a real option to do what we wanted to, we could only do what he knew we would do, so he has no right to judge us for our actions.

Thomas Aquinas' response to this argument is to claim that God exists outside of time itself. He knows everything that we will do because he has seen all of our actions at once. We were always free to do otherwise, as he has seen everything happen in real time. God's omniscience is to be understood as timeless knowledge, not foreknowledge of what will happen in what we see as the future. Aquinas does not change the definitions of omniscience or free will, but for his response to work God has to be eternal, not everlasting - some may accuse Aquinas of thinking of the God of the philosophers, not the God of religion.

Philosophers such as Aristotle and David Hume offer a "compatibilist" definition for free will that would mean that God and omniscience are, as the name for the term implies, compatible. The issue is that we imagine free will as being libertarian, meaning we are "free" if we can make any choice at any time regardless of whether or not it is the right choice, or the choice we really want to pick. If free will is libertarian, and God is not eternal like Aquinas thinks, then God's omniscience is not compatible with free will. However, by the compatibilist definition, free will is when we are able to make the choice we wish to make and we are not forced to do so. If free will is compatibilist, then it should not matter that God knows what we will choose as it will always be what we wish to choose. However, this totally changes how we see free will. Some may reject the compatibilist definition and if they do then this response does not work and there is still a problem with God's omniscience.

Modern philosopher Richard Swinburne backs the "Open Future" solution to the problem of God's omniscience. This is the idea that God cannot know what happens in the future because there is not yet any future to know about. God does have omniscience, but he only knows what has happened, not what will happen. This is not a good solution for religious believers, especially not Christians - in the Old Testament, there are moments where God explicitly states that he knows what will happen in the future. This also changes the traditional view of omniscience, possibly too much for religious people to be comfortable with, as it undermines the idea that God has a divine plan for every individual person.

The Paradox of the Stone - An Issue with Omnipotence
This is a traditional challenge to the idea of omnipotence - it is a paradox because both "solutions" imply that the idea of an all powerful being is nonsensical and contradictory. The question is, if God is all powerful, does he have the power to create a stone he cannot lift? If he can create the stone, then he is not all powerful as there is something he cannot do - lift the stone. If he cannot create the stone, that is again something he cannot do, meaning either way he is not omnipotent. This is not as simple of a paradox as it seems on first glance. It relates to the idea of whether or not any omnipotent being can do something which would limit their own power, such as creating genuinely free creatures who can disobey them, something which is a large problem in philosophical debates about God.

Many atheist philosophers, including John Leslie (J.L.) Mackie, believe that the paradox cannot be solved and it essentially proves that the idea of an omnipotent being is nonsensical.

Response
George Mavrodes argues that it is not the idea of an omnipotent being that is incoherent, but the idea of an omnipotent being creating a stone he cannot lift. If the paradox is rephrased as "can a God who has enough power to lift anything create a stone that cannot be lifted by a being who has enough power to lift anything," it becomes nonsensical. It is an invalid question as the task is self contradictory. This is a good criticism against the individual case of the paradox of the stone, but it doesn't help to answer the bigger question of whether an omnipotent being can reduce its own power, such as the earlier mentioned human free will issue.

The Euthyphro Dilemma - An Issue with Omnibenevolence
This idea comes from Plato's dialogue Euthyphro, concerning God and morality. Religious believers argue that whatever God commands is whatever is moral as he is all loving and supremely good, but that leads to issues concerning why it is moral (good). One option is that whatever God commands is good because God himself is good, but then it means that God could command people to do things commonly understood to be horrific like mass killing and it would have to be moral because God has commanded it. The Bible even supports this concern as the God of the Old Testament was known to do things such as this. Another option is that God makes his commands based on an external moral source. However, that would mean that God is not omnibenevolent or supremely good, as he is only conforming to an external source, and that external source is the true supreme good. In either circumstance, God cannot be coherently called omnibenevolent.

Response
Thomas Aquinas argues that morals do not come from God, they come from a natural law that God himself has created. He has an omnibenevolent nature, and can only will what is good, and he always abides by the law he has made. His commands are not fluid this way, so the issue of him commanding something like ,ass killing disappears. However, if God is limited to only doing omnibenevolent actions, his power is restricted and it could be argued that Aquinas is contradicting God's omnipotence.

God as Eternal
This is often referred to as a more traditional belief on how God interacts with time. This is the idea that, because God is supposed to be immutable and unchanging, he cannot exist within time as everything in time changes. God must, therefore, be outside of time. Thomas Aquinas compares it to a person on a road and a person on a mountain. The person on the road can only see what is directly in front of or around them, they are stuck within the bounds of the road. The person on the mountain can see everything the person on the road can and more, as they are above the road and above the land. The road is time, and the person on the mountain is God.

Anthony Kenny disagrees with Aquinas' interpretation of eternity as he argues that the concept itself is incoherent. Rome burned in 64CE, and Kenny wrote his views on eternity in the 20th century. If God is eternal, he must have viewed Kenny writing and Rome burning simultaneously, at the same time. However, Rome burning and Kenny writing happened one after the other and are thousands of years apart. This proves that the concept of God as eternal is incoherent as these events did not happen at the same time.

Norman Kretzmann and Eleonore Stump claim that Kenny has misunderstood what 'simultaneous' means when discussing God as eternal. Simultaneous for temporal beings means that things existed or occurred at the same time, dubbed T-Simultaneity. As we are temporal and simultaneous for us refers to T-Simultaneity, Rome burning and Kenny writing happened one after the other and were not at the same time. For God, and eternal beings, there is another definition, E-Simultaneity. This means that things exist in the same eternal present. Stump and Kretzmann cite Einstein's works on relativity to back up their claims. God's point of reference means that he sees things simultaneously where we see things happen one after the other.

God as Everlasting
Theologian Nicholas Wolterstorff argues that scripture says that the Abrahamic God is everlasting, meaning he exists within time but without beginning or end. If God exists within time, then he is closer to us, making him more personal and involved with human affairs. This would mean that God is temporal. However, if God is everlasting, then it creates problems with his omniscience as mentioned earlier in the problem of free will.

title: A-level Philosophy/The Concept of God


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User talk:Barberspaddington

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User talk:Jakobarvidsson

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User talk:Nangkhan Magar

I think you are looking for Wikipedia. This is Wikibooks, a site for writing text books. It works very differently to Wikipedia - we don't have articles. The content you created is out of scope, and has been deleted. MarcGarver (discuss • contribs) 12:59, 20 September 2022 (UTC)

Nangkhan magar
I know sir. But I need this account to edit. Hopefully, you understand it. Thank-you 🙏 Nangkhan Magar (discuss • contribs) 16:48, 20 September 2022 (UTC)

title: User talk:Nangkhan Magar


text:
Magar

The Magar, also spelled as Mangar, and Mongar, are the third largest ethnolinguistic groups of Nepal representing 7.1% of Nepal's total population according to the Nepal census of 2011. The original home of the Magar people was to the west of Gandaki river, and roughly speaking, consisted of that portion of Nepal which lies between and around about Gulmi, Arghakhanchi, and Palpa. This bit of country was divided into twelve districts known as "Bahra Magarat" (Confederation of Twelve Magar Kingdoms), which included the following regions of that period: Argha, Khanchi, Bhirkot, Dhor, Garhung, Ghiring, Gulmi, Isma, Musikot, Pyung, Rising, Satung, and Pyung. During the medieval period, the whole area from Palpa to Rukum Rolpa was called the "Magarat", a place settled and inhabited by Magars. Another Confederation of Eighteen Magar Kingdoms known as "Athara Magarat" also existed, and was primarily inhabited by Kham Magars.

Magar Language
Magar Dhut|मगर ढुट| Language, is a Sino-Tibetan' Language spoken mainly in Nepal, Southern Bhutan, and in Darjeeling, Sikkim and Assam(India) by the Magar people. It is divided into two groups (Eastern and Western) dialects. Magar Language are written in /Akkha Script/ in Nepal & Sikkim.
 * /Conversation I/
 * /Conversation II/

Preface
This book is created from the perspective of learning Magar language.

 [राहनीस, मगर ढूट पाहीङ र पाहाक्कीङ ]
 * -आउनुहोस्, मगर भाषा सिकौँ र सिकाओं।

Grammar

 * /Basic Magar Words/
 * /Nouns/
 * /Pronouns/
 * /Verbs/
 * /Adverbs/
 * /Adjectives/
 * /Prepositions/
 * /Conjuction/
 * /Counting/
 * /Names/
 * /Animals/
 * /Colours/
 * /Simple sentences/

title: Magar


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User:Lamesa.mesquite.texas/sandbox

Creating User:Lamesa.mesquite.texas/sandbox

title: User:Lamesa.mesquite.texas/sandbox


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User talk:Lamesa.mesquite.texas

Creating User talk:Lamesa.mesquite.texas

title: User talk:Lamesa.mesquite.texas


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User:Lamesa.mesquite.texas

Creating User:Lamesa.mesquite.texas

title: User:Lamesa.mesquite.texas


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User:SA RandomPerson/sandbox

TicTacToe Project:

What are elements? Are they all the same? you've always heard of them, but what really are they?

Elements are the things you see when you look at the periodic table of elements, they make up everything we see in our daily lives like water, oxygen, etc. Elements are made up of atoms which are the fundamental unit of matter, of course not all atoms are the same, and consequently not all elements are the same, there are many different elements that are made up of many different atoms. An element will always have the same type of atoms in it, the number may vary, but the one thing that has to remain true is that each element has a specific designated atom, if 2 or more atoms that belong to different elements were to bond together that would create a compound.

Since all elements are different they all have different properties to them some of the biggest properties in elements are malleability (the ability to bend or change shape without breaking), conductivity (the ability to carry or transfer electricity), dissolving (in water),Luster (Shiny enough to be a mirror), and reactivity to air. Depending on the properties that each element has they can be grouped together, for example, Copper (Cu) and Silver (Ag) are both lustrous, conductive, and malleable which makes them very similar elements and so they can be grouped together, how do you know what elements are grouped together? usually you would have to test the elements and then compare their properties, but thanks to years of research a table was created that has already grouped the elements, this table was called the periodic table of elements.

The periodic table is a table made to classify and describe all elements. It has 118 elements and some are naturally occurring and some can only be found in a lab. These elements are divided into 2 main groups, metals and non-metals, but if you look closer, there are smaller groups, such as earth metals, noble gases, etc. Just by using the periodic table you can see the elements details, such as atomic mass, atomic number and if they are metals or non-metals. An element's group is determined by the similarity in it's properties, to put it simply, the more similar 2 elements are the more likely they are to both be in the same group, some of the biggest characteristic of metals are being conductive, being lustrous, and being malleable. Non-metals could be described as the complete opposite of metals, their biggest characteristics are being non conductive, being dull (not lustrous), and being brittle (not malleable).

But how do you know what properties and element has if you don't want to use the periodic table?

You test it, there are always tests you can do to find the properties of any element, even though some elements are going to be harder to test you will always be able to test their properties, each designated property for elements has a test that you can use to see whether the element you have possesses that property or not. What are the tests?

Luster: Any object that has the property of luster will be very shiny to the point where you can see your own reflection.

Malleability / Ductility: Malleability and ductility are essentially the same thing, to test it, grab a piece of the element and try to bend it or smash it, if the element does not break or shatter that means the element is malleable.

Conductivity: Since conductivity is the ability to conduct electricity you will need a battery and a light bulb in order to test the conductivity, hook up 2 cables to the battery and then connect the cables to a light bulb, the light bulb should light up, after doing that run the cables through the element and then to the light bulb, if the element is conductive the light bulb should light up, if not then the element is not conductive.

Dissolving: To test if an element is dissolving put it in a beaker or cup full of water and try to stir it, if the element seems like it mixed with the water it is dissolving, if not and the element remains in a solid shape then it is not dissolving.

Reactivity to air: Different elements react to air differently, but a very simple test to see if they are reactive to air would be scratching the surface of the element, if it looks different in the inside it means that it is reactive to air because the inside hasn't reacted to the air so it looks different.

title: User:SA RandomPerson/sandbox


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User:Baller63006/sandbox

During the electrolysis lab, we learned how oxygen and hydrogen atoms split. There were two test tubes, one was positively charged and one was negatively charged. There was a 2:1 ratio, which meant for every 2 hydrogen atoms there was 1 oxygen atom. When the molecules split the oxygen atoms take 2 electrons from the hydrogen atom because it has a higher electron affinity and the hydrogen gas has a lower ionization energy. The ions come back together to form gases which then rise to the top of the test tubes. The positive and negative charged ions travel to the oppositely charged electrodes. We then conducted a splint test and when we tested the first test tube, it popped, which meant that it was full of hydrogen gas. The second test tube reignited the flame, which meant that the test tube was full of oxygen gas.

title: User:Baller63006/sandbox


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User:Roverbug27/sandbox

Have you ever wondered what your surroundings are truly made from? The answer is simple but the more you learn the more complex it gets. ATOMS! An atom is called the fundamental building block of a matter. Atoms can join together to form molecules, which form most of the objects that we are surrounded with. An atom contains protons, neutrons, and electrons. A proton is a subatomic particle that contains a positive electric charge. A neutron is a subatomic particle of the same mass as a proton, but without the electric charge. An electron is a negatively charged subatomic particle.

The picture below is great way to remember these definitions:

How an atom is built: in the center, called the nucleus, are the protons (positive) and the neutrons (neutral) and in the outside flying around the nucleus are the electrons (negatively charged.) If there weren't as many neutrons as protons or electrons the whole atom would blow up so the neutrons are the most important part. This is shown in the model below:

An element is a type of atom that makes up the periodic table. It is differentiated by the number of protons, which is the same as the atomic number. When calculating the number of neutrons the equation is the atomic mass subtracted by protons that then equals neutrons. If there is no charge, protons and electrons are equal. The number of protons plus the neutrons equivalates to the atomic mass. It is important to note that when looking at an element on the periodic table, the atomic number is the same as the amount of protons located inside the element.Every periodic table contains a key explaining where all the information is located within the box. For example, image 2 is what one might look like. These boxes commonly contain the atomic number, symbol, average atomic mass, and sometimes the name. Here try this problem, if you have the atom C, carbon, it's atomic number is 6, how many protons neutrons and electrons are there in it? Answer: 6 electrons, 6 protons, and 6 neutrons. For the neutrons I just subtracted the atomic mass of 12 by the 6 protons which gave me 6. To sum everything up, it is very important to learn about atoms because they make up our entire atmosphere. Learning how to uncover different parts that make elements unique helps us understand why everything in our world is unique.

title: User:Roverbug27/sandbox


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User:Candy0987/sandbox

I like pancakes better because they are less easy to mess up and aren't as dry.

title: User:Candy0987/sandbox


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User:M1les9772/sandbox

I think a 6/10 pancake is better than a 6/10 waffle, but a 10/10 waffle is better than a 10/10 pancake.

title: User:M1les9772/sandbox


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User:Ninjinnot232/sandbox

Pancakes are better, because it is soft and easier to eat. On the other hand waffle is hard, and if I take a bite, my teeth hurts.

title: User:Ninjinnot232/sandbox


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User:Chemnerd2.0/sandbox

 * 1) Waffles or Pancakes: It really depends on the day but most of the times waffles because they are so fluffy.
 * 2) Image:

title: User:Chemnerd2.0/sandbox


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User:SAvSkiing/sandbox

Balancing equations is not as difficult as it looks. While some problems might look incredibly difficult it could just come down to few coefficient changes. The first step in balancing equations is to figure out how much of the elements you have. An easy way that you can find how much of each element there is, is to simply wright down in a column, each element that there is in the problem. The following is an example. Since there is 1 Mg on the left side of the equation Mg=1 that is the same with H and Cl. On the right side of the equation Mg is also 1 but Cl and H both have a subscript of 2. This makes Cl and H have 2 elements. All of the elements have a coefficient of 1 which is not show in the equation.

After you figure out how much of the element there is in the equation. You can now Figure out how much of a difference there is between the left and right side of the equation. If there is no difference between equations, then it is balanced but, in this case, there is a difference between the left and the right side. Since the difference is on the right side Is 2 instead of 1 you need to get the left side to also have 2 for Cl and H. The way to do that is to multiply HCl by 2. To do this you add a coefficient of 2 Infront of the HCl of the left side.

Now you can try a more difficult problem. The only difference with this problem is that it has a set of parentheses in it. All the parentheses indicate is multiplication. The subscript outside the parentheses is what you multiply two what is inside the parentheses.

title: User:SAvSkiing/sandbox


text:
Magar/Conversation

 * Conversation I
 * Conversation II

title: Magar/Conversation


text:
Magar/Conversation/Conversation1

English: Hello!! [Greeting] /Namaste

Magar: Jhorle [formal]/Mejhor [Informal]!!

English: Where are you ?

Magar: Nāko kulāk āle?

English: Where had you gone and came?

Magar: kulāk nungä ra rāhācha nāko?

English: I had gone town and came.

Magar: Ngā bazar nungä ra rāhācha.

English: How are you?

Magar: Nāko kuncha le?

English: Who is that man?

Magar: Hosé bharmi su āle?

English: Whose book is that?

Magar: Isé kitab kuchau āle?

English: What is your name?

Magar: Nākung ārmin he āle?

English: My name is...!!

Magar: Ngau ārmin...... āle.

title: Magar/Conversation/Conversation1


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Magar/Counting

 * Zero = Wāng [वाङ]
 * One = Kāt [काट]
 * Two = Nhís [न्हीस]
 * Three = Som [सोम]
 * Four = Bulí [बुली]
 * Five = Bāngä [बाङ्आ/बाङ्गा]
 * Six = Tú [टू]
 * Seven = Tūn [टून]
 * Eight = Ké [के]
 * Nine = Kú [कू]
 * Ten = Chú [चू]

Decimal calculation In Magar Language[मगर भाषामा दशमलव/दशाङ्क गणना]
 * Zero = Wāng [वाङ]
 * One = Kāt [काट]
 * Ten = Chú [चू]
 * Hundred = Bhongga [भोङग]
 * Thousand = Whānga [व्हाङ]
 * Ten Thousand = Chu Whānga [चू व्हाङ]
 * Lakh = Liwānga [लीवाङ]
 * Ten Lakh = Chu Liwānga [चू लीवाङ]
 * Crore = Kiwānga [कीवाङ]
 * Ten Crore = Chu Kiwāng [चू कीवाङ]

title: Magar/Counting


text:
Magar/Introduction

The Magar, also spelled as Mangar, and Mongar, are the third largest ethnolinguistic groups of Nepal representing 7.1% of Nepal's total population according to the Nepal census of 2011. The original home of the Magar people was to the west of Gandaki river, and roughly speaking, consisted of that portion of Nepal which lies between and around about Gulmi, Arghakhanchi, and Palpa. This bit of country was divided into twelve districts known as "Bahra Magarat" (Confederation of Twelve Magar Kingdoms), which included the following regions of that period: Argha, Khanchi, Bhirkot, Dhor, Garhung, Ghiring, Gulmi, Isma, Musikot, Pyung, Rising, Satung, and Pyung. During the medieval period, the whole area from Palpa to Rukum Rolpa was called the "Magarat", a place settled and inhabited by Magars. Another Confederation of Eighteen Magar Kingdoms known as "Athara Magarat" also existed, and was primarily inhabited by Kham Magars.

title: Magar/Introduction


text:
User:Nangkhan Magar

Myself Nangkhan Magar. I'm live in Surkhet (Nepal).

title: User:Nangkhan Magar


text:
User:Ch3107/sandbox

Pancakes are so much better than waffles. Pancakes are amazing because of what you can do with it. A good stack of chocolate pancakes makes any morning better.

title: User:Ch3107/sandbox


text:
User:Chloeduffy11/sandbox

 * 1) Pancakes over waffles because waffles are so plain. I love chocolate chip pancakes. You can add in so much more flavors to pancakes then you can waffles.
 * 2) Pancakes with fruit.jpg

title: User:Chloeduffy11/sandbox


text:
User:Mou242/sandbox

I prefer pancakes because they are not as dry as waffles.

title: User:Mou242/sandbox


text:
User:OTSA25/sandbox

Pancakes is better because you can put syrup on the pancakes but for waffles it gets stuck in those tiny squares.

title: User:OTSA25/sandbox


text:
User:RJK1229/sandbox

Pancakes are better because you can put syrup on the pancakes but for waffles it gets stuck in the little square space.

title: User:RJK1229/sandbox


text:
User:Billygoat2025/sandbox

Pancakes are better because it is easier to put toppings on and in it.

title: User:Billygoat2025/sandbox


text:
User:Antheathcote1/sandbox

I like pancakes.

title: User:Antheathcote1/sandbox


text:
User:Suffstudent25/sandbox

Pancakes

title: User:Suffstudent25/sandbox


text:
User:Josiedavis913/sandbox

 * 1) waffels because they are better texture and are thicker
 * 2) Waffles with Strawberries.jpg

title: User:Josiedavis913/sandbox


text:
Galician/Lesson 1/Numbers and Dates

Galician cardinal numbers work like this. For further aid, the tonic syllables are underlined on each word, with the exception of monosyllables. Pronunciation is written in phonetic characters, it can be reviewed with the dictionary of Galician pronunciation.

title: Galician/Lesson 1/Numbers and Dates


text:
Women's Writing Before Woolf: A Social Reference/Hester Lynch Thrale Piozzi (1741-1821)

= Hester Lynch Thrale Piozzi (1741-1821) = Hester Lynch Thrale Piozzi was a significant English writer, bluestocking, and socialite, who was the wife of Henry Thrale (1724-1781) and later Gabriel Mario Piozzi (1740-1809). Hester’s greatest innovations were the creation of two new literary genres; biographical writings infused with personal letters and travel writings that featured parallel emotional and physical journeys. Her extensive letter and diary writings best capture the image of Hester and her social and literary significance, as she was a pioneer in the English eighteenth-century literary movement of women writers. Hester is also known for her close friendship with famed essayist, poet, playwright, and critic Samuel Johnson (1709-1784), to whom she frequently wrote letters and documented his life in her book Anecdotes of the Late Samuel Johnson (1786).

Biography:
Hester Lynch Thrale Piozzi (born Hester Lynch Salusbury) was born in Bodvel Carnarvonshire, Wales on January 27th, 1740, and died in Clifton Bristol, England May 2nd, 1821. Born into a formerly wealthy family that was experiencing immense debt, Hester was surprisingly well educated, even though “Education was a Word then unknown, as applied to Female”. She displayed a high intelligence and linguistic ability early on and at sixteen years old she “could read and write fluently in French, Italian and Spanish, and began studying Hebrew at the age of seventeen”.

At the age of twenty-three in 1763 she was obligated to marry the affluent Brewery owner Henry Thrale, to alleviant her family’s debt. Hester then moved to Streatham Park, Henry Thrale’s home, where after meeting many respectable, wealthy individuals, she became the hostess of a house that was a beacon of social life. Hester’s home was at the centre of “the social, political and cultural change”, representing a wide array of eccentric visitors, some of whom were aristocrats, intellectuals, and middle-class workers such as actors, writers, and musicians. One such guest was the writer Samuel Johnson, whom Hester shared a devoted yet complicated friendship with. Known as “The Streatham Circle”, the home became akin to a salon or club, competing with the popularity of the London socialite scene. Acting as a bluestocking for Francis Burney’s earliest novel, Hester adopted many roles in the group besides a hostess, using her social standing to advent women’s literature in England.

Henry Thrale then died on the 4th of April 1781, leaving Hester a widower. During the years following Thrale’s death, Hester began a relationship with Gabriel Mario Piozzi, her daughter’s Italian music tutor. Despite the relationship’s scandalous nature and the disapproval of her daughter and writer Samuel Johnson, Hester married Piozzi in 1784. Facing public scrutiny and a diminished reputation, the couple moved to Italy, allowing Hester to continue writing. During this period, Samuel Johnson died, and Hester published her first work Anecdotes of the Late Samuel Johnson (1786) in commemoration. Through the success of her writings, her new “privileged position, as the wife of an Italian” and her editing of the published letters between herself and Johnson, Hester was able to “present herself in the light of an author and emerge as a public character in the image she preferred.”

Works:
Hester has a large collection of both private and public writings, many of which are now available to the public through digitised library collections. Her personal writings included “daily diaries, The Children’s Book, Family Book (1766-78) … separate Welsh, French, Scottish, Italian and German journals; a commonplace book, miscellaneous notebooks, and a collection of person jottings called ‘Minced Meat for Pyes’.” Hester’s published works include her notable travel writings Observations and Reflections Made in the Course of a Journey through France, Italy and Germany (1789), the poem “The Three Warnings” (1766), her biography Anecdotes of the Late Samuel Johnson (1786) and Letters to and From the Late Samuel Johnson (1788).

After her death, her autobiographical diary titled Thraliana (1946) was published, and her unpublished works “Three Dialogues (1779)” and “Journal of a Tour in Wales (1774)” were discovered. Hester’s letters were also later collated and published as anthologies, including the notable, The Intimate Letter of Hester Piozzi and Penelope Pennington, 1788-1821 (1914) and Autobiography, Letters and Literary Remains of Mrs. Piozzi (Thrale) (1861).

The University of Manchester currently holds an extensive physical and online collection of Hester’s writing, including approximately 1,500 letters written by her. These documents exist as 110 folders containing the correspondence between Samuel Johnson, "James Boswell, Charles Burney, Francis Burney, the ‘Ladies of Llangollen’, John Delap” , among many others.

Legacy:
Hester’s legacy remains firmly situated in her talents for writing, foremost in her skill as an “innovator in English biography and in the promotion of the personal letter to literary status.” By intermixing both public and private writing, most evident in Letters and Anecdotes, she “infused (auto)biographical writing” forging the path for literary history, while also drawing attention “towards the transcription and marketability of a commodity that she and other Bluestockings could easily offer – conversation.” Hester’s ‘Observations and Reflections’ reflects another new and innovative genre, being “an example of the autobiographical, emotionally tangled mode of travel writing which reveals a metaphorical ‘inner’ journey of self-discovery and maturation”.

Reputation:
Hester’s literary reputation today is unfortunately little recognised, as, despite her influential writings and significant impact on literary innovation, Hester’s name is mainly recognised concerning her relationships. Under the name ‘Thrale’, Hester published “very few pieces”, yet it is this name that is more spoken about, specifically in connection to her time of friendship with writer Samuel Johnson. History and literary critics have reduced Hester’s reputation and legacy as an innovative writer and pioneer of women’s writing, to that of a woman whom many incorrectly assume was sexually involved with the Johnson. Under the name ‘Piozzi’, Hester’s work is even less recognised, presenting female author’s issue of the “double bind or double standard… that still obscures our perception that a gender revolution in authorship took place in the eighteenth century.”

References:
Further Reading:

 * D’Ezio, Marianna. Hester Lynch Thrale Piozzi: A Taste for Eccentricity. Cambridge Scholars Publishing, Newcastle upon Tyne, 2011.
 * Franklin, Michael John. Hester Lynch Thrale Piozzi. University of Wales Press, 2020.
 * Hayward, Abraham. Autobiography Letters and Literary Remains of Mrs. Piozzi (Thrale). Longman, London, 1861, https://www.gutenberg.org/files/15045/15045-h/15045-h.htm


text: Talk:Magar

title: Talk:Magar


text:
Magar/Conversation I

 *  Meeting [भेटघाट]

English- Good Morning[Greetings]/[Namaste]
 * Magar- Jhorle [झोर्ले]

English- Hello, How are you?
 * Magar- Nāko Sehema/Gepma na le.[नाको सेहेम/गेप्म न ले?]

English- I'm fine & u?
 * Magar- Ngā Sehema/Gepma na le. Nākoke kunchà le? [ङा सेहेम/(गेप्म) न ले, नाको के कून्च ले?]

English- I'm Fine.
 * Magar- Ngā Sehema(Jherma) na le. [ङा सेहेम(झेर्म) न ले।]

English- I'm glad to see u.
 * Magar- Nāko kathā dupnāng dhaling marhāngä. [ना कोकठ डूप्ना दुप्नाङ ढलीङ मर्हाङा]

English- Me too
 * Magar- Ngāke ra dhaling marhngä. [ङाकेर ढलीङ मर्हाङा]

title: Magar/Conversation I


text:
Sesan Jon!/Kaptul 2

Du fu meskin (2 fu meskin)
Ditemp o hom sa fi o tren. Le sa no fi Munhen; le sa fi u tren. Le viaxa. Le prexa: "Ditemp me viaxa je Munhen fa Vien. Lu sa u bon viax. Me jeua viaxi".

Le prexa hi Munhen. Le prexa: ditemp me sa fi o tren, xen jer me si fi Munhen. Xa ditemp me skra u dibuk fi o tren, xw jer me skri u dibuk fi Munhen. Xa ditemp me prexa fi o tren, xen jer me prexi fi Munhen. Jer me prexi hi Munhen fi Munhen, xa ditemp me prexa hi Vien fi o tren. Ditemp me sa fi o tren, no fi Vien. Xen me prexa xa skra hi Vien".

Ka o hom prexa ditemp fi Munhen? No, le no prexa ditemp fi Munhen. Le prexa fi o tren. Jer le prexi fi Munhen. Le dira: "Sesan, tren!"

O hom sa fi o tren, xa le viaxa fa u vil. O vil sa no Munhen; Munhen sa o vil fu jer. O vil sa Vien; Vien sa o vil fu didi.

O hom prexa hi Munhen xa Vien. Le prexa: "Munhen si o vil fu jer, xa Munhen si bon. Ditemp lu sa didi, xa me sa fi u tren; o tren sa bon. Ka Vien so bon?"

O hom prexa hi Munhen: "Munhen si o vil fu jer. Le prexa fi o tren: le sa fi o tren didi". Xa le prexa hi Vien: "Vien so o vil fu dadi".

Xa le prexa: "Munhen si nolit. O tren sa nolit. Ka Vien so nolit?"

Xa le prexa: "Fi Munhen me skri fi u dibuk. Fi o tren me skra fi u dibuk. Ka me skro fi Vien fi u dibuk? Jes, dadi me skro fi u dibuk. Me sneha dibuki". O hom prexa gla, u le skra u lot. Jes, le sa u cilener hom. Cilener men skra gla, xa prexa gla. Le sa Jon; Jon sa u cilener hom.

Le skra: "Me sa Jon. Me sa fi u tren. Jer me si fi Munhen; dadi me so fi Vien". Le prexa, xa skra: "O tren: lu sa bon, xen lu sa nonov. Lu sa no nov; lu sa nonov. Ka o treni fi Munhen sa nonov? Jes, o treni fi Munhen sa nonov. Xen o treni fu Munhen sa bon, xa me sneha o treni fu Munhen. Jer me snehi o tren fi Munhen, xa didi me sneha o tren ditemp, xa dadi me snehoo tren fi Vien. Me sneha treni".

Jon skra: "Munhen sa u bon vil xa u nonov vil, xa Vien sa u bon vil xa u nonov vil. Munhen xa Vien sa no nov, xen li sa bon. Munhen xa Vien sa nonov, xen bon vili. O vili sa no nov xen bon. Me sneha vili!"

Jon prexa, ke o dual di fu viax sa bon. Le dira: "Didi si u bon dual di fu viax. Me sneha viaxi".

|1

title: Sesan Jon!/Kaptul 2


text:
Magar/Basic Magar Words

'  Magar Basic Words That Are Used In Daily Life '

 * Hello -  Jhorle/Mejhor  [झोर्ले/मिझोर]
 * How are you?-  Nāko kunchà le ? [नाको कुन्च ले?]
 * I'm fine- Ngā Jherma/Gepma na le. [ङा झेर्‌म/(गेप्म) न ले।]
 * Name -  Ārmin  [आर्मिन]
 * What -  Hē  [हि]
 * Why -  Hiké  [हिके]
 * Where -  Kulāk  [कूलाक]
 * Over Here -  Ilāk  [इलाक]
 * Over There -  Holāk  [होलाक]
 * I -  Ngā  [ङा]
 * You -  Nāko  [नाको]
 * With -  Khāta/Kathā  [खाट/कठा]
 * We - Kān [हामी]
 * Do -  Jātke  [जाट्के]
 * Eat -  Jyāke  [ज्याके]
 * Drink -  Gāke  [गाके]
 * Go -  Nungke  [नुङके]
 * Walk -  Whāke  [व्हाके]
 * Meet -  Dupke  [ डूप्के]
 * Just Now -  Chamcham  [चमचम]
 * Fine -  Gepma/Jhermana  [गेप्मन/झेर्‌मन]
 * Nothing More -  Hira māle  [हीर माले]
 * New - Minām [मीनाम]
 * Good -  Sehecha  [सेहेच]
 * Bad -  Māsehecha  [मासेहेच]
 * Good Wish -  Seginyā  [सेगिन्या]
 * Welcome -  Manitā  [मनीटा]
 * Thanks -  Jilau  [जिल‌उ]

© Nangkhan Thāpā Magar [नङखन थापामगर]/ Editor™

title: Magar/Basic Magar Words


text:
What You Should Know About Medicines/How to Dispose of Unneeded Medications Safely

One of the major problem which is on board is "Drug pollution or pharmaceutical pollution". It includes pollution of the environment with pharmaceutical drugs and their metabolites, which reach the aquatic environment (groundwater, rivers, lakes, and oceans) through wastewater.

Many urban and rural sources of groundwater, although clean and pure enough to drink, for example, contain trace amounts of pharmaceutical ingredients, from birth control pills, antidepressants, painkillers, shampoos, anti-epileptics, caffeine, and many other pharma products

We as consumers are responsible for a significant amount of the pharmaceutical and personal care products that end up in streams, groundwater, lakes, and rivers. It is not uncommon to find a home cabinet full of unused and expired drugs. The problem is that out of all these drugs, only a fraction is disposed of properly.

For instance, data collected in 2007 from a medication collection program in California, suggested that only about 50% of all medications, prescription and over-the-counter, were discarded properly. Even if that figure is a huge estimate, and the real proportion could be lower, the conclusion is that there is a lot of unused and mostly expired medication that potentially gets into the water systems.

Effects of Pharmaceutical Pollution

Effects on Fish and Aquatic Life: A number of studies have indicated that Oestrogen and chemicals that behave like it, have a feminizing effect on male fish and can alter female-to-male ratios. Such Oestrogen can be found in birth control pills and postmenopausal hormone treatments

Effect on Drinking Water: Drugs like Antipsychotics, Antineoplastic, Antibiotics etc. The chemicals present in these pharmaceuticals find a way into waterways, after being excreted from the body or after being flushed down the toilet. Most municipal sewage treatment facilities do not remove these pharmaceutical compounds from your drinking water and as such, we end up consuming the same compounds.

Long-term Effects on the Environment: Some pharmaceutical compounds last a long time in the environment and water supplies. Once concentration reaches a certain level, usually around one part per million, chemicals begin to affect the environment. Some drugs, like antiepileptics, are persistent, while pseudo-persistent meaning, they degrade eventually, but after quite some time


text: Talk:Ada Programming/Libraries/Ada.Containers.Doubly Linked Lists


text:
Women's Writing Before Woolf: A Social Reference/Frances “Fanny” Burney (1752–1840)

= Frances “Fanny” Burney (1752–1840) =

Biography
Frances Burney, also known as “Fanny,” and later, “Madame d’Arblay,” was born on the 13th of June 1752, in King’s Lynn, Norfolk, England. Her father was Dr Charles Burney (1726–1814), renowned musician and music historian. Her mother was his first wife, Esther Sleepe Burney (1725–1762).

She was the third of her mother’s six children, with elder siblings Esther (Hetty, 1749–1832) and James (1750–1821) and younger siblings Susanna Elizabeth (1755–1800), Charles (1757–1817) and Charlotte Ann (1761–1838). She also had several half- and stepsiblings from her father’s second marriage to Elizabeth Allen. There was much tension and strife between the Burney girls and their stepmother, but Fanny maintained a pleasant relationship with her much younger half-sister, Sarah Harriet (1772–1844).

James Burney was an admiral who sailed with Captain James Cook on the final voyages and became a naval author in his later life ; the younger Charles Burney was a classical scholar and a schoolmaster ; and Susanna was a letter and journal writer. The Burney family was full of artistic talent, and they grew up surrounded by their father’s friends and contemporaries, all prominent figures in English literary and academic circles of the time. They also all wrote numerous diaries, journals, and letters amongst themselves, sharing as much of their individual lives as they could, thus giving a diverse range of experiences from 18th and 19th century daily life and national politics.

Frances Burney was self-educated and began writing from a young age, although from a developmental perspective, she was far behind her siblings as “at eight years old she did not know her letters.” It has been suggested that she had dyslexia, and that her difficulty with reading and writing was what led her father to favour her sisters’ educations over hers (he took Hetty and Susanna to Paris shortly after their mother’s death to arrange prestigious education for them, while Fanny was left in England with her younger brother and newborn sister).

In 1786 she accepted a position in the court of Queen Charlotte as Keeper of the Robes (wherein the queen’s wardrobe was her responsibility, as well as the oversight of the ladies-in-waiting). During this period, her novel-writing ceased, but she maintained her diaries and letters to her sister (even though she was warned not to reveal courtly secrets), and they remain some of the most detailed accounts of courtly life, additionally documenting King George III’s illness. She became close with the queen and princesses and kept up those relationships even after leaving her post in 1790.

She did not marry until she was forty-one. She met General Alexandre-Jean-Baptiste Piochard d'Arblay (1754-1818) while he was staying at Juniper Hall in 1792 and quickly struck up a relationship with him, much to her father’s disapproval. They married twice, at St Michael's Church, Mickleham, on July 28, 1793, and again two days later at the Sardinian Chapel in Lincoln's Inn Fields, London. They had one son, Alexander Charles Louis Pichard d'Arblay (1794- 1837), who would grow up to be a minister of Ely Chapel, London.

A family trip to Paris in 1802 that happened to coincide with the breakout of the Napoleonic Wars left the d’Arblays stranded in Paris for over a decade. While there, Fanny drafted her final novel, as well as many diaries and letters, staying in touch with her siblings despite the many miles between them. She returned with her husband and son in 1815, following the Battle of Waterloo.

Fanny outlived most of her immediate family, although she was much loved by the younger Burney generations due to her skill as a storyteller. She died on January 6th, 1840, and is buried at St Swithin's, Walcot, Bath, with her husband and son.

Works
Fanny was a diarist, novelist, and playwright. Evelina: or the History of a Young Lady's Entrance into the World was her first novel, published anonymously in 1778 when she was twenty-six, and it took England by storm. It was one of the first of its kind—a ‘comedy of manners’ bildungsroman with a female protagonist, it paved the way for the likes of Jane Austen and Maria Edgeworth. It brought her fame, fortune, and a place of her own in the literary circles she first met through her father. Her second and third novels, Cecilia and Camilla, garnered similar positivity and wealth, but her fourth, The Wanderer, was not as well received.

Her plays, too, did not get the recognition that her novels did. The Witlings was dismissed by her father and their close family friend, Samuel Crisp; Edwy and Elgiva was performed for a single night, unprepared and unpractised, to widespread disparagement by the theatre world; and her other plays never saw the light of day, or public opinion.

Her diaries and letters have been praised as some of the most detailed accounts of life in England in the 18th and 19th centuries, especially courtly life, as she recounted her experiences as Keeper of the Robes.

 * Evelina: or A Young Lady's Entrance into the World (1778)
 * The Witlings (1779)
 * Cecilia: or Memoirs of an Heiress (1782)
 * Edwy and Elgiva (1788-1795)
 * Hubert de Vere (1790-1797)
 * The Siege of Pevensey (1790-1791)
 * Elberta (1791-)
 * Brief Reflections Relative to the Emigrant French Clergy (1793)
 * Camilla: or A Picture of Youth (1796)
 * Love and Fashion (1798-1800)
 * A Busy Day (c. 1801-1802)
 * The Woman-Hater (c. 1801-1802)
 * The Wanderer: or Female Difficulties (1814)

Online versions of her writings are available here.

Legacy
Alongside her trailblazing novels and the rich time capsules of her letters and diaries, Fanny also provides one of the first and most well-preserved accounts of a mastectomy. While stranded in Paris during the Napoleonic Wars, she discovered a tumour believed to be breast cancer, and had to undergo surgery without anaesthesia to treat it. She tells the whole arduous tale in a letter to her sister Esther (available here), from her initial suspicions and fears to the several different physicians and surgeons she and her doctor consulted, to the multiple delays on the operation, to the actual operation itself. It reflects modern fears of breast cancer and the treatment thereof and provides insight into the medical practices of the late 18th and early 19th centuries. It is a much-discussed account in the patient narrative field of medical academia.


text:
User talk:80.103.105.165

You cannot edit for 7 days due to disruptive editing. You are welcome to contribute constructively when editing privileges are restored. You may appeal this action with a reasonable argument by adding the text below.

--Xania   talk 03:44, 22 September 2022 (UTC)

title: User talk:80.103.105.165


text:
User talk:WikiGuy9282

Welcome, WikiGuy9282!

If you have any questions, you can ask in the assistance reading room or possibly contact me personally.

--Xania   talk 03:55, 22 September 2022 (UTC)

title: User talk:WikiGuy9282


text:
User talk:24.192.6.78

--Xania   talk 03:59, 22 September 2022 (UTC)

title: User talk:24.192.6.78


text:
User talk:Kiron36

You cannot edit indefinitely due to disruptive editing. You may appeal this action with a reasonable argument by adding the text below.

--Xania   talk 04:00, 22 September 2022 (UTC)

title: User talk:Kiron36


text:
User talk:Swiftitae

--Xania   talk 05:29, 22 September 2022 (UTC)

title: User talk:Swiftitae


text:
Magar/Akkha Script

The Akkha Script or AkkhaRika Script (also called Magar Akkha) is used to write the Magar language. It is a Brahmic type abugida.

title: Magar/Akkha Script


text:
Women's Writing Before Woolf: A Social Reference/Elizabeth of Bohemia (1596–1662)

Biography
Elizabeth of Bohemia (also known as Elizabeth Stuart or Elisabeth Stuart, Queen of Bohemia) was born in the palace of Falkland on the 9th of August 1596 to James VI (King of Scotland, England and Ireland) and I Anne of Denmark, their second child and eldest daughter. Elizabeth was richly educated for a woman of the time, literate and fluent in multiple languages including English and French. Elizabeth was also academically passionate surrounding the pursuit of knowledge regarding humanitarian causes, such as natural history, geography, theology, writing, music, and dancing. This was a much more comprehensive exposure to intellectual pathways than most women, even elite women, would have had at the time. Interestingly, Elizabeth was not to be exposed to Latin in her education is lieu of her gender, as her father perceived that Latin had the ability to “make women more cunning", which was not a trait he deemed suitable for a woman of her position. Elizabeth of Bohemia has been known throughout history and narrative by the name of the ‘Winter Queen’, an acknowledgement of her husband Frederick V of the Palatinate’s short reign which lasted only one winter . Most strikingly, however, Elizabeth was referred to as ‘The Queen of Hearts’ due to her compassion, charm and beauty . Elizabeth of Bohemia died on the 13th of February 1662, leaving behind a rich legacy of intellectual pursuit on her children and a thoughtful female perspective in her writings and correspondence.

Works
Elizabeth Bohemia did not have any works published throughout her lifetime. Instead, posthumous collections and correspondence from different periods in her life provide insight into her literary endeavours.

As her correspondence was so vastly spanned across the world, the Queen of Bohemia’s secretary Sir Frances Nethersole was said to keep an archived inventory of the material which she wrote. However, the completeness of this archive can be largely contested due to its inclusion of political and sensitive material, which the Elizabeth of Bohemia was said to have burnt to diminish its legacy. It is written on this matter that “In a culture that valued women’s letters as somewhat less important than a man’s, there was less incentive to preserve them for posterity or even in later centuries to bother cataloguing those that did survive. Gathering Elizabeth’s letters took decades, and still, we cannot know which of them elude us”.

The works of Elizabeth of Bohemia have been posthumously sorted into the three stages of her life: her life as a young Stuart and new Queen, a widow and a member of the Palatine government (at which point she was exiled), and her time presiding over n alternative Stuart court. Available correspondence from Elizabeth, Queen of Bohemia suggests that her writings spanned from 1603 up until her death in 1662. Her rich education can be seen in her works, well-articulated and carefully curated to ensure political reverence, whilst private in nature, Elizabeth Stuart’s works provide an insight into a well-educated woman, utilising a rich education to preserve feminine presence of intelligence in the court. It is through her time as a widow that most of her works are populated, as she spent her time in grief creating correspondence and politically aligning her efforts of matchmaking for her thirteen children.

Reputation and Legacy
The legacy of Elizabeth Stuart can be summarised through a letter written by diplomat r Sir Balthazar Gerbier in 1639 ''‘Your Majesty [. . .] (as the Mirror of her sexe & quality), the most incomparable in generosity and aability by right termed the Queene of ♥''’. Elizabeth Stuart was treated with dignity and reverence throughout her life, encompassed as an honourable, humorous, witty and strong-willed Queen. According to Akkerman, the published works of the manuscripts of Elizabeth of Bohemia are altered, often with information deleted and ill-cited. This has created a distorted legacy, one following a traditional narrative and inserting Elizabeth’s feminine voice into the rigid royal history. It should be noted, then, that the legacy (up until recent scholarship) of Elizabeth of Bohemia has been distilled. However, it should be acknowledged that despite this wavering accuracy in manuscript publication, there has been significant progress in creating a more holistic and accurate insight into original manuscripts (see further reading), which is presently changing the perception of the legacy and life of Elizabeth of Bohemia. Undoubtedly, Elizabeth of Bohemia created a legacy of intellectual women, through her addressing of informative education for her children, particularly Elisabeth of Bohemia, known as the ‘Philosopher’s Princess’. Through her communal memory as the Queen of hearts, and her intellectual legacy, anachronistic of her time, Elizabeth of Bohemia has created a legacy which strengthened the academic and intellectual voice of women from the 1600’s and beyond.


text:
User talk:Armgenn

You cannot edit for 1 month due to disruptive editing. You are welcome to contribute constructively when editing privileges are restored. You may appeal this action with a reasonable argument by adding the text below.

Further abuses will result in longer blocks for this user and associated IP addresses.

--Xania   talk 09:03, 22 September 2022 (UTC)

title: User talk:Armgenn


text:
User talk:2601:241:8801:5A90:85DD:4D89:7ECB:D05A

You cannot edit for 1 month due to disruptive editing. You are welcome to contribute constructively when editing privileges are restored. You may appeal this action with a reasonable argument by adding the text below.

--Xania   talk 09:06, 22 September 2022 (UTC)


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Magar/Conversation II

Son: Hello!!!/ Good Morning Mom [Greetings]

 * Bāujá: Mòi Jhorle/Mejhor!!! [मोई झोर्ले/ मीझोर ]

title: Magar/Conversation II


text:
User talk:Myneta

A page you recently created, Add article on wikipedia, has been deleted. This is Wikibooks, not Wikipedia. Encyclopedic articles do not belong here. Please read Using Wikibooks to read more about what this project is and isn't.--Xania   talk 10:22, 22 September 2022 (UTC)

title: User talk:Myneta


text:
User talk:Businesswork

--Xania   talk 14:11, 22 September 2022 (UTC)

title: User talk:Businesswork


text:
Sesan Jon!/Kaptul 3

Du fu meskin (2 fu meskin)
Jon sa fi Vien: o vil fu Vien. Jon prexa ke Vien sa bon, xa ke Vien sa bel. Jon no prexa ke Vien sa nobel; le prexa ke Vien sa bel. Le dira: "Vien sa u bel vil! Me skro hi lu!", xa le skra fi o dibuk hi Vien. Fi o dibuk le skra: men treal di es bo bon! Fi o dual di me si fi Munhen. Xa le skra fi o dibuk hi Vien. Xen ditemp me sa fi Vien: Vien no sa Munhen. Munhen u Vien sa du vili; Munhen no sa Vien xa Vien no sa Munhen. Me sa fi Vien xa o vil sa bo bel. Me sneha Vien; o vil no sa nobel. Ku bel sa Vien! Xen me ha u blem.

Ku? Jon ha u blem? Ku blem? Ditemp le no vida o dibuk; le vida o vil xa prexa. Le prexa gla hi o blem.

O blem fu Jon sa ke le sneha Vien xen le no ha temp.

Le prexa: "Hmm. Ditemp lu sa sep ori. Fa des ori o tren ixa. Des ori mei sep ori sa tre ori. Tre ori no sa gla fu temp fe u bel vil! Me no ha temp. Hen temp sa bon, xen me no ha lu. Skren u dibuk sa bon, xen me no ha temp fa skren. Ku pen fi Vien?

Le prexa: me no ha gla temp. Ku fen - skren u dibuk, xu mejen, xu viden o vil? Ku me fo?"

Le prexa man, xa dira: "Me ha u ide! U moven. Me prexa. Men tren ixa a des. Ka lu ha u tren man juyf, a desun ori, xu desdu ori, destre, deskar xu deskin ori?"

Le vida - jes! Lu ha u tren ke ixa a deskin ori. Ditemp Jon sa fex.

Jon dira: "Deskin mei sep sa ok. Ditemp me ha ok ori fu temp. Ku me fo?"

Le dira: "Me saxa! Me mejo u bifsteik. Xa me po u bir. U moven. No, me po du biri, xu tre biri. Bon ide!"

Ditemp Jon pa un bir fi Vien, xa meja u bifsteik. Le sa fex. Le dira: "Ku fex me sa! Me sneha o vil fu Vien. Kis me sneha viaxi!"

|1

title: Sesan Jon!/Kaptul 3


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User:R. Henrik Nilsson

R. Henrik Nilsson (henrik.nilsson@bioenv.gu.se) - mycologist at the University of Gothenburg, Sweden.

title: User:R. Henrik Nilsson


text: Category:Book:Pokémon/Flying-Fire Pokémon


text: Category:Book:Pokémon/Poison-Grass Pokémon


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Women's Writing Before Woolf: A Social Reference/Julian of Norwich (c.1343–1416) (2)

= Julian of Norwich (c.1342/3–1416) (2) = Julian of Norwich was a late medieval English anchoress whose visionary texts, A Vision Showed to a Devout Woman (Vision) and A Revelation of Love (Revelation), are among the first known English works produced by a woman (Barratt 20). Julian’s texts shape a “distinctive theology” (Turner x) of divine love which challenges medieval orthodoxies about God, humanity, sin and salvation.

Biography
Scant evidence has made Julian’s non-textual life notoriously difficult to reconstruct (McAvoy 2-4; Watson and Jenkins 4). Nicholas Watson and Jacqueline Jenkins (4) suggest she was likely born in 1342-3 in “affluent circumstances” in Norwich, and was likely a Benedictine nun by 1373. However, the latter has been disputed (Jones 77; Watt 65).

At age “thrittye” Julian experienced a period of “syekenes” (Julian of Norwich 65) which precipitated fourteen visions. These visions prompted Vision, and were followed, in 1388 and 1393, by a further two explanatory visions, paving the way for Revelation (Watson and Jenkins 2).

A series of bequests made between 1393 and 1416 indicate Julian lived, during this time, as an anchoress at St Julian’s Church (Watson and Jenkins 5).

Works
Vision offers a preliminary recount of Julian’s first fourteen visions. Revelation is an expansive re-draft, crystallising Julian’s insights.

No extant copy of either survives. The earliest version of either text is a mid-fifteenth century manuscript of Vision, copied from a medieval exemplar (Baker and Salih 2-3). Meanwhile, the earliest complete versions of Revelation date to the mid-seventeenth century (Baker and Salih 4). These manuscripts, so far removed from the originals, complicate ideas of authorship and are, according to Jennifer Summit (29-30), best treated as early modern texts.

A Relational Trinity
Julian’s writings shape an innovative, familial representation of the Trinity, with God imagined as “fader”, Jesus as “moder” and “broder” and the Holy Spirit as “oure good lorde” (307). This maternal aspect has attracted particular scholarly attention for its resistance of dominant, masculinist models of God (Ahlgren 37-53; Baker 107-134; Donohue-White 19-36).

Julian extends God’s relational nature to include humanity. She conceptualises the soul as paralleling Christ: containing divine “substance” and earthly “sensualite” (307). This “substance” participates directly in God: “I sawe no difference betwen God and oure substance, but as it were all God” (Julian of Norwich 297).

Divine Love
As Gillian Ahlgren (41) notes, God is rendered in terms of eros and agape, as “our everlasting lover” and “maker” (Julian of Norwich 135). Divine love is positioned as the key “mening” (379) of Julian’s visions and, in challenging Augustinian paradigms of a punitive God (Turner 83), informs Julian’s understanding of salvation.

Sin and Salvation
Julian frames sin, not as an abuse of free will, but as benign ignorance, and a loving part of God’s plan (Baker 64). Interpreting a vision of humanity’s Fall, Julian (275) interprets “the cause” as overhasty “good will”, not disobedience. Sin’s purpose, as Baker (68) observes, is “pedagogical,” revealing humanity’s “febil” nature and, through redemption, God’s “mervelous love” (Julian of Norwich 315).

Breaking from medieval orthodoxy, Julian suggests potential universal salvation. Concerns over the “many creatures [that] shall be dampned” are answered by a vision of God who promises that “alle maner of thing shuld be wele” (Julian of Norwich 223). Here, Julian hints at an unconditional salvation which counters predestination and potentially, as Watt (70) suggests, damnation altogether.

Late Medieval
Julian’s texts likely did not circulate widely during her lifetime (Watson and Jenkins 12; Baker 3). Nevertheless, Julian, herself, was highly-esteemed. Bequests to Julian were made by high-ranking donors (Watson and Jenkins 5) and, as Watt (72) points out, Margery Kempe’s account positions her as a “respected” spiritual authority.

Post-Reformation
The extant manuscripts provide evidence of engagement from the Benedictine communities that produced them (Watson and Jenkins 13). While circulation remained limited to monastic spheres, their meticulous production and preservation indicates considerable respect (Watson and Jenkins 13-15).

The Bishop of Worcester’s heated attacks of Serenus Cressy’s 1670 printed edition of Revelation, as “hysterical gossip”, nevertheless reveals a degree of controversy surrounding Julian in a context of Protestant-Catholic tensions (Watson and Jenkins 18).

Modern
From 1901, Julian’s works have been met with increasing popular enthusiasm by spiritualists, Christians, and writers, including Evelyn Underhill, T.S. Eliot, and Annie Dillard, among others (Salih and Baker 1). Julian has tended to be imagined by these groups as a “woman of our day” (McAvoy 1), situated within prisms of contemporary feminist, political and spiritual concerns.

Late twentieth-century scholarship has increasingly sought to historicize and re-frame Julian as theologian and writer, rather than mystic (Watson and Jenkins 23).

References and Further Reading
Ahlgren, Gillian T. W. “Julian of Norwich’s Theology of Eros.” Spiritus: A Journal of Christian Spirituality vol. 5, no. 1, Spring 2005, 37-53. Project MUSE, doi:10.1353/scs.2005.0001.

Baker, Denise N., and Sarah Salih. “Introduction.” Julian of Norwich’s Legacy: Medieval Mysticism and Post-Medieval Reception, edited by Denise N. Baker and Sarah Salih, Palgrave MacMillan, 2009, pp. 1-11.

Baker, Denise Nowakowski. Julian of Norwich’s ‘Showings’: From Vision to Book. Princeton University Press, 1994.

Barratt, Alexandra. “Julian of Norwich and Her Children Today: Editions, Translations, and Versions of Her Revelations.” Julian of Norwich’s Legacy: Medieval Mysticism and Post-Medieval Reception, edited by Denise N. Baker and Sarah Salih, Palgrave MacMillan, 2009, pp. 13-27.

Donohue-White, Patricia. “Reading Divine Maternity in Julian of Norwich.” Spiritus: A Journal of Christian Spirituality vol. 5, no. 1, Spring 2005, pp. 19-36. Project MUSE, doi: 10.1353/scs.2005.0016.

Julian of Norwich. The Writings of Julian of Norwich: A Vision Showed to a Devout Woman and a Revelation of Love. Edited by Nicholas Watson and Jacqueline Jenkins, Pennsylvania State University Press, 2005.

Jones, E.A. “Anchoritic Aspects of Julian of Norwich.” A Companion to Julian of Norwich, edited by Liz Herbert McAvoy. Boydell & Brewer, 2008, pp. 75-88.

McAvoy, Liz Herbert. “Introduction: ‘God forbede … that I am a techere’: Who, or what, was Julian?” A Companion to Julian of Norwich, edited by Liz Herbert McAvoy. Boydell & Brewer, 2008, pp. 1-18.

Turner, Denys. Julian of Norwich, Theologian. Yale University Press, 2011.

Watson, Nicholas, and Jacqueline Jenkins. “Introduction.” The Writings of Julian of Norwich: A Vision Showed to a Devout Woman and a Revelation of Love, edited by Nicholas Watson and Jacqueline Jenkins. Pennsylvania State University Press, 2005, pp. 1-60.

Watt, Diane. “Saint Julian of the Apocalypse.” A Companion to Julian of Norwich, edited by Liz Herbert McAvoy. Boydell & Brewer, 2008, pp. 64-74.


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User:Bhagirath prakrut/Collections/Food Tech

FT

 * Main Page

 * 1
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Sesan Jon!/Kaptul 4

Karal kaptul (4al kaptul)
Kil sa Jon? Ka le sa fi Vien? No, le sa fi u nosam vil. Le sa fi Bistritz. Ku sa Bistritz? Lu sa u vil fi Rum. Ditemp komens o viax fi Rum.

Le prexa glu hi Budpes. Le prexa: "Mi sa u person ke vena je Eng, je Lond. Me parla engkel, fe personi fi Eng parla engkel. Xen fi Budpes me no parli ga o personi fi engkel; me parli fi deutkel. Men deutkel no sa bon, xen o personi fi Budpes no parla engkel. Mi parli fi deutkel. Lu sa cisener ke personi fi Budpes parla deutkel".

Ditemp Jon prexa hi len viax. Le prexa: "Mi si fi o musdom fi Lond. Fi o musdom ha u buk hi al lan. Me lei o buki. Fi o musdom ha mapi hi al lan. Me vidi o mapi. O buki xa o mapi diri ke o al lan sa far, xen cisener. Fi o al lan ha gla personi, gla nosam personi".

Ditemp Jon prexa man hi len viax. Le prexa: jer me si fi klusenburg. Me meji fi klausenburg. O nom fu o mejet si "paprika hendl". Lu sa bo bon, o mejet fi klausenburg. O hotel si bon, xen me no suepi bon. Xen o lan sa bo bel! fi o tren me vidi gla burgi xa gla kasteli. U vil es man nolit lo u burg, xen burgi sa bo bel. U kastel sa man nolit lo u hotel, xa man bel lo u hotel! burgi sa mun nolit lo u vil, xen li sa bel, xa hoteli sa mun nolit lo kasteli".

Jon skra fi len dibuk: "Bistritz sa u cisener lok. Bistritz sa u nonov lok, man nonov lo al loki. Xy, men hotel fi Bistritz sa nonov, man nonov lo al hoteli. Fi o hotel me diri men nom: "Mi sa Jon Harker" Xu li diri fa me "Bonvenet fa o hotel". Fi o hotel me vidi u let fe me. Ditemp me lea o let".

Jon lea len let. Lu dira:
 * "Men frem. - Bonvenet. Suepen bon. Me sa fi Bukovina, plis vena fa Bukovina. Ka o viax je Lond si bon? Men lan sa bo bel. Bonvenet fa men lan. ven frem, Drakul".

Jon lea o let xa prexa hi len frem ajeparer Drakul. Ke sa le? le no saxa. Xu len frem sa cisener. Xy o burg Bistritz sa cisener. Jon sa fex, xa prexa hi len frem. Man juyf le suepen.

|1

title: Sesan Jon!/Kaptul 4


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Women's Writing Before Woolf: A Social Reference/Charlotte Turner (1749-1806)

Biography
Charlotte Turner was born in 1974 to parents Nicholas Turner and Anna Towers. She was the oldest of three; her siblings were named Nicholas and Catherine Ann (herself a poet and author). Her family was well to do and as such she attended school in Chichester. She would later attend a girl’s school in London. Charlotte was married at the age of fifteen to Benjamin Smith, the son of a wealthy merchant. The marriage was mainly for financial reasons as the family had met with financial difficulties following the death of her mother. Richard Smith was an abusive partner and Charlotte would later condemn her father’s decision to marry her to Richard Smith. Moreover, the Smith family disagreed with her artistic lifestyle; she felt that the Smith family were uncouth and uneducated. Benjamin Smith became enraptured in financial scandal after illegally drawing upon his fathers will – ultimately, he was arrested for this and forced into a debtor’s prison. It was at this time that Charlotte began to publish her works; initially publishing a collection of sonnets. The work was highly successful, and the revenue earnt from it allowed Charlotte to pay of her partners debt. After a brief period in France, the family moved to Sussex – the relationship between Richard and Charlotte continued to degrade and they were divorced in 1787. After the divorce, she moved to Chichester and began writing novels. These novels often intermingled political views, biographical elements as well as traditional elements of novels of the era. In 1791 Smith became involved with the English radicals at this time and her novels became more explicitly concerned with the French Revolution and the American War of Independence – using her novels to push her radical republican perspectives. Smith began to experience financial hardships and thusly began to write less overtly political novels; however, her appearance as a radical as well as her continued suing of her husband over stolen inheritance caused many patrons to reject her. Smith’s health took a turn in her advanced age and died in 1806 of natural causes.

Works
Charlotte Smith wrote several novels and collections of poems. Her first novel Elegiac Sonnets (1784) utilized irregular, simplified sonnet forms, instead choosing to focus on expression emotion. She was classified as a romantic poet; however, her poems were more overtly concerned with the natural science rather than the transcendent aspects of nature. While her simplified sonnets were met with some derision, the collection was highly successful and would create somewhat of a renaissance of the form. Her first novel Emmeline was published in 1788 and was a great success. The novel was critically well received and sold quickly; the novel was characterized by its autobiographical elements and strong descriptions - one famous detractor of the book was Mary Wollstonecraft. She published nine more novels between 1789 and 1798; her novels were influential in the creation of Gothic fiction and often subverted traditional notions of women’s literature; choosing to employ political commentary as well as rejecting the patriarchal romance of other novels of the era. Her novels would go on to become increasingly political during the 1790s – her political interests growing more extreme during this era. Smith’s magnum opus is frequently deemed to be The Old Manor House (1793); deemed such for its strong characterization. Her later works were often broadly considered to be inferior and featured diminished political themes; attempting to appeal to a larger audience. These books were mostly commercial failures. Two history books authored by Charlotte Smith were published posthumously as well as a collection of poems, signaling a return to the form.

Legacy
Smith’s work was well received within her lifetime for her heady political perspectives, distinguished use of form and her strong sense of character and place. Both her early novel works as well as her poetry was incredibly commercially successful as well as critically well received, while her later works are viewed less favorably. This is in large part due to the subdued political content of the works as well as the perceived over-sentimentality of the texts. Contemporary critics regard Charlotte Smith as amongst the most significant romantic poets of her time and as a significant notable influence on the emerging Gothic genre. She is also credited for causing a resurgence in the sonnet form. She was a notable influence on many; notably, Jane Austen who satirized her in Northranger Abbey (1817). Smith's work also characterizes her as a pioneer of sustained natural descriptions. While her work was popular during her lifetime, the decline of her career in its later stages signaled a downturn in public awareness of her work; however, current critics place a re-solidified importance on her work as it relates to poetic form and women's literature.


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Women's Writing Before Woolf: A Social Reference/Eliza Haywood 2 (1693 - 1756)

Biography
Eliza Haywood nee Fowler was born around 1693 in England and died in early 1756. Haywood was buried at Saint Margaret’s Church in London. She worked as both a writer and briefly as a publisher, as well as an actress and playwright. This gave her a unique position on two different ends of both creative fields she loved. She wrote over 70 pieces of literary work including Love In Excess, a rewrite of The Fair Captive, The British Recluse, The Unfortunate Mistress, A Wife to be Let, Fantomina; or Love in a Maze and The Injur’d Husband. Much of her life before 1715 remains a mystery. This was the year she performed in a Dublin based adaptation of Shakespearian play. The identity of her husband is unknown but by the time she started acting she was a widow. She went on to have two children after this. She was part of Aaron Hills literacy circle along with several other London based creatives. This is where she the poet Richard Savage who might have fathered one of her children. William Hatchett was most likely the father of her other child. The two of them having both a collaborative working relationship and sexual one (Beasley ). She wrote novels, short stories, poems, essays, play, operas and more. She also translated several works from Europe including The Virtuous Villager by Charles de Fieux, The Sophia by Jolyot de Crébillon and La Belle Assemblée by Madame de Gomez.

Career and Works
Her writings covered a wide range of genres from romance to the political. Her first published work Love In Excess. It follows Counnt D’Elmont’s romantic encounters. He starts the story as a womanising rake who is changed by three major romantic encounters. The story includes multiple love triangles, disguises and mistaken identity. This novel is a work of amatory fiction, a precursor to the romance novel. The book was published in three parts much like acts of a play (Whicher) .). D’Elmont has numerous women vying for his affections throughout all three parts but he ultimately ends ups with Mellioria a younger women who he meets in part two. She returns to a monastery at the beginning of part three and is later kidnapped. She also wrote instructional essays on virtues including A Present for a Servant-Maid. Or, the Sure Means of Gaining Love and Esteem. As the title suggests it was directed towards servant maids giving instructions on hygiene and shopping, cooking tips and warning against “sluttishness, tale-bearing, staying on errands, telling family affairs, aping the fashion, and giving saucy answers” (Whicher ). There was also advice for if their employer tried to romance them which changed depending on his age and marital status. it aimed help these women become the best they could be in Haywood’s opinion helping their careers and lives better. The better they are as employees the happier their employers will be.

One of her most successful theatrical works was an opera, The Opera of Operas (Beasley) . This was written with Hatchett. The play focuses on English folklore character Tom Thumb. After capturing a giantess, King Arthur arranges for him to marry the princess. The King becomes obsessed with the giantess who during her captivity has fallen for Tom. Lord Grizzle is in love with the Princess. Romantic rivalries between multiple characters then lead to death and violence within the play. Grizzle convinces the princess to marry him instead. When Tom attempts to woo her, Glumdalca the Giantess witnesses resulting in a fight. Tom sides with the princess and they then get married. Grizzle is enraged by this leading to Glumdalca and Grizzles deaths. Tom is then eaten by a cow and everyone else then stabs each other. Merlin then uses magic to Tom out of the cow and revive everyone else.

She is remembered as one of the most prolific authors and business women of the century. Having written 70 or at least having 70 surviving and conformed works as some of her later works were published anonymously. She spent most of her adult life writing even when she fell sick near the end of her life. She faced criticism for her views, morals reflected in her work and fictionalised portrayals of people found within her work. Her political and feminist themes helped revive interest in herself and her works centuries after her passing. Her romance and domestic novels helped to pave “the way for modest Fanny Burney and Quiet Jane Austen” (Whicher) with some believing one of her characters may have influenced Austen’s Emma. She influenced not just the genres but for writing as a profession for women.


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User talk:Littlemissburke

I have moved two pages you recently created: 1. Eliza Haywood 2 (1693 - 1756) to Women's Writing Before Woolf: A Social Reference/Eliza Haywood 2 (1693 - 1756) 2. Charlotte Turner (1749-1806) to Women's Writing Before Woolf: A Social Reference/Charlotte Turner (1749-1806) You may need to update links in Women's Writing Before Woolf: A Social Reference so that they point to the correct page. --Xania   talk 11:26, 23 September 2022 (UTC)

title: User talk:Littlemissburke


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Women's Writing Before Woolf: A Social Reference/Anne Askew (1521–1546) (2)

Biography
Born in 1521, Anne Askew was the daughter of Sir William Askew and his first wife, Elizabeth Wrottesley. She had two brothers and two sisters. Sir Askew was appointed a knight in 1513 and named the high sheriff of Lincolnshire in 1521, around the time of Askew’s birth. This position in society allowed Sir Askew to provide his children with an upper-class education at home.

When Askew was fifteen her oldest sister, Martha, died unexpectedly. At the time Martha was engaged to marry a landowner named Thomas Kyme. After her untimely death, Askew was forced to step up and marry Master Kyme in her sister’s place. Askew rebelled against the marriage and refused to take Kyme’s surname, instigating a series of marital arguments. Among other things, Kyme rejected Askew’s religious beliefs, which caused a lot of tension in the household. Where Kyme was a Catholic, Askew supported Martin Luther, a theologist who questioned traditional Catholic teachings. Askew said, “I would sooner read five lines of the Bible than hear five masses in the "Church".” According to English historian and biographer, Alison Plowden, Askew was an “educated, highly intelligent” and “passionate” woman. Askew could read, and she used this to her advantage as she read and studied the bible. Despite her husband’s denunciation, Askew’s religious studies encouraged her beliefs, including her right to both bodily autonomy and divorce.

Inevitably, Kyme and Anne separated and with no hope of attaining a divorce from the bishop of Lincoln, Askew moved to London where she intended to meet Henry VIII and argue her plight before “the court of Chancery”. There, she met other protestants and furthered her bible studies. She used her maiden name and became a preacher of the protestant faith. At the time, according to author and historian, David Crowther, Askew’s brother Edward, “was cup-bearer to the king and her half-brother, Christopher had been a gentleman of the privy chamber” and her sister, Jane, perhaps most importantly, “was married to George St Poll, a lawyer in the service of the duke and duchess of Suffolk, Catherine Willoughby, a member of the Queen’s household.”

She was arrested in 1545 under the charge of heresy, and questioned over a book in her possession, written by the Protestant priest, John Frith, who was burned for heresy in 1533. After relentless interrogation from Edmund Bonner, the orthodox bishop of London, Anne signed a confession of faith and was released after twelve days in prison. Crowther states the confession was written by Edmund Bonner to coerce Askew into making a statement in alignment to the Orthodox faith, essentially stating, “I, Anne Askew, do believe all manner of things contained in the faith of the Catholic Church”. Master Kyme ordered her to return to Lincolnshire where he kept her prisoner against her will. However, she managed to escape and return to London, but, was arrested for a second time in 1546.

During this three-year period, she experienced great speculation from spies “assigned to keep a close eye on her behaviour”, according to the historical team from the Spartacus Educational website. In the May of 1546, Askew was arrested again and tortured inside the Tower of London. Lord Chancellor Thomas Wriothesley and Sir Richard Rich performed the torment in order to extract information about other protestant heretics, including Queen Catherine Parr, who was suspected of heresy due to her connection to Anne and other known protestants. However, Askew refused to deter from her beliefs and kept the names of her accomplices secret.

She was convicted of heresy on June 18th, 1546, and at the age of twenty-five, she was executed by being burned alive on July 16th, 1546 at Smithfield, London.

The Examinations of Anne Askew
Initially published, with commentary, by John Bale, a contemporary of Askew, The Examinations of Anne Askew has been recently compiled and edited by Elain V. Beilin for the series Women Writers in English (1350 - 1850). The work discusses, in retrospective first-person reflections, the development of Askew’s faith, her imprisonment in the Tower of London, torture, trial, and interrogation. The modern edition brings together John Bale's published version of Askew's Examinations, including his commentary, and the version of Askew's text which was printed, without Bale's commentary, in John Foxe's Acts and Monuments (1563).

Askew's Examinations are split into two parts. The first part recounts her questioning by Christopher Dare, William Laxton the Lord Mayor of London, and Edmund Bonner the Bishop of London. The second part details her imprisonment and further interrogation and torture. While the text had been long lost to history, it was re-discovered forty years ago by scholars and has since attracted considerable scholarly attention (King 48-9).

This collection of writings offers insight into the reformation and social politics of sixteenth-century English society. In 1546 it was illegal to torture women but regardless, Askew was tortured and imprisoned. This collection of works recounts her experience and role as a Protestant martyr, while simultaneously deliberating the theological errors in British society. As the text provides a demonstration of Askew's rebellion against dominant religious dogma and social power structures, it also offers powerful insights into the traditional roles of sixteenth-century women, the way these roles were structured by religious and patriarchal institutions, and the ways women actively challenged and tried to overthrow these roles. As John N. King argues (49), the text also provides evidence of the practice of scripture reading and critical interrogation. In addition, John Bale and John Foxe's involvement in Askew's publication also provides evidence of the ways women's writing was enabled and shaped by prominent men.

Reputation & Legacy
Anne Askew was a social pariah in her time. Like other protestant preachers during this period, she was hunted by the Church and labelled a heretic, largely due to her interpretation of the bible and its teachings. She was therefore initially received with hostility by the public and the dominant institutions of her time.

After her death, however, Askew was labelled a martyr by the Protestant movement and her writings played a key role in cementing this later image. The quote by Askew, “God has given me the bread of adversity and the water of trouble,” suggests that she perceived of herself, and actively projected an image of herself, as a martyr.

Contemporary historians and critics now perceive her actions as markers of historical significance, celebrating Askew as one of the foremost voices of the protestant movement due to her position as a woman who stood against the Church of England and documented her experience. The assessment by Alison Plowden of Askew as "educated, highly intelligent" and "passionate" testifies to this positive reappraisal by scholars, which emphasises her achievements as an educated, critical and courageous female thinker.


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User:Ms Quinn Home Ec/sandbox

In Ireland, the Food Pyramid is used to make healthy eating easier. It shows the different food groups and how much of each we need to have a healthy diet. Eating the right amount from each food group is called eating a "balanced" diet.

title: User:Ms Quinn Home Ec/sandbox


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Problems In High School Chemistry/Inchem/Atoms

How to break down an element

Have you ever wondered how to find how many electrons, protons, neutrons, and the atomic mass of an element? To find these things out about an element you need to know the basics of what the element is made of. An element is made from atoms, atoms are small building blocks that are in anything you breathe, feel or touch that’s matter. Atoms consist of protons, neutrons and electrons.

Now that you understand the basics of atoms You can now begin two determine the basics of an element. The first element that we will be breaking down is Ne which is NEON. A basic table to breakdown and element will look something like this. The first step in breaking down an element is to put the symbol of the element that you are given in the symbol column. Once you put the symbol down you can now put the elements name in the element column, in this case it would be NEON. Now comes the more challenging part, for all elements the number of electrons and protons will be the same. To find the number of electrons and protons you simply look at the number on the top left corner of the element on the periodic table. While the number is not always on the top left, it will likely be there.

In this case it is 20 - 10. The next step is to find the atomic mass. That can also be found on the element box either on the bottom or on the top right corner. The atomic mass for neon is 20. Now to find the neutrons, to find the number of neutrons that an element has, you must subtract the number of protons from the atomic mass. In this case it would be 20 which is the rounded value minus 10 which equals 10.

Congratulations you have successfully broken down an element. Now let's try one that's a little bit harder. All the same steps apply no matter what the element is. The second element that we will be breaking down is Americium / Am.