text:
Saint Michael: Early Anglo-Saxon Tradition/Leofric, the Liturgy, and Saint Michael

Over the centuries scholars have focused on the Bede text in Corpus 41 with the occasional foray into the Latin and Anglo-Saxon marginalia, and if the marginalia are studied, the approach has been to focus on their origins and not on their use. This chapter will instead focus on possible reasons for the existence in Corpus 41 of the St Michael text and the other marginalia and their potential use by Leofric and other religious figures.

The liturgy of the early church varied according to local traditions and leadership encouraged by the lack of an officially sanctioned structure and the fact that the liturgy was not recorded in written form. The earliest record of the mass celebrations dates from the first century BC, as noted by the Council of Trent (1545-63):

"The Council declared that Jesus instituted the Mass at his Last Supper: ‘He offered up to God the Father His own body and blood under the species of bread and wine; and, under the symbols of those same things, He delivered (His own body and blood) to be received by His apostles, whom He then constituted priests of the New Testament; and by those words, Do this in commemoration of me, He commanded them and their successors in the priesthood, to offer (them); even as the Catholic Church has always understood and taught.’"

Continual changes including the gradual conversion of the language of the mass from Greek to Latin happened over the next two or three centuries. Less gradual changes were the result of such innovators as Pope Gregory 1 and his changes to the Roman rites. The first record of a complete rite is from Justin Martyr (AD 100-165) and dates from the first century BC; however, there is debate amongst scholars about whether Justin was witnessing a public or private Eucharistic ceremony and whether the two services would be different. Whatever the type of service recorded by Justin, his is our most complete record of the events that occurred during the Eucharistic celebrations of the early church. In the next two centuries, the Eucharistic services, while becoming more codified, would be separated into distinct branches of liturgical practices, and by the fourth century there were four main and distinct liturgies, two for the Eastern churches and two for the Western.

England had converts to Christianity prior to the fall of Rome, and it is likely that survivors adhered to the more Gallican rites before the invasions that destroyed Rome's hold over Roman Britain, and while there is evidence that small pockets of Roman Christians might have survived the fall of Roman England, it is doubtful that their belief system had much impact on the faith of the Anglo-Saxon invaders.

The Roman rite was most likely the rite introduced into England in the seventh century with the conversion of Æþelberht of Kent, and for the next several centuries it would dominate liturgical services in a slowly converting England. We do not have any intact rites from this period, so our understanding of which rite was dominant in England is incomplete. The conversions of the English in the seventh century with the introduction of the Roman rites also saw the English converts adapting the liturgy to suit the needs of the English. It should, however, be noted that, like the earliest liturgical rites of the church, the exact nature of every liturgical service was very dependent on local bishops, nor should one ignore the potential influences of the Celtic church or other liturgies.

It was Charlemagne's desire to create a Christian Empire in the West that would enjoy a more codified Catholic rite, which would include a fusing of the Gallican and Roman rites. And with Charlemagne's desire for influence resulting in the spreading of this newly fused rite, one sees its influences in England. However, as much as Charlemagne and Papal authority wanted uniformity in the liturgical practices of all Western Christians, the process would not be complete for several centuries.

As noted above, England had had Christian converts prior to the fall of the Roman empire, and while even less is known about their liturgical practices than is known of the early English church, one can safely assume that there were some rituals that may have survived, at least in the Celtic territories; and while the conversion of England would have introduced new rituals (and one has to assume that there was a record of these liturgical practices), all we do know is that differing parts of England celebrated the mass and other liturgical events differently. As well, the surviving records in Latin, in Anglo-Saxon, or in the Celtic church are fragmentary enough to leave much in doubt.

As noted in an earlier chapter, Leofric received the sees of both Devon and Crediton, with the head of his new united see being at Crediton, and he petitioned Pope Leo IX for permission to transfer the head of the see to Exeter, which permission he received, partially on the grounds that Crediton was too small to be the head of two sees. While it would be safe to assume that the monastery in Crediton would have had a library and possibly a scriptorium, the surviving evidence suggests that the library at least in the early part of the eleventh century was relatively limited. One surviving bishop's donation list from the beginning of the eleventh century suggests that a donation of five manuscripts was substantial. This would possibly suggest, together with the lack of any evidence to the contrary, that the Crediton monastery did not have an extensive library. If that was the case, it would make logical sense that Leofric would arrange to have copies made of manuscripts that he needed in Exeter as the distance between the two towns was not insurmountable, only eight miles; it does, however, seem unlikely that Leofric, in the throes of dealing with daily duties and potentially trying to avoid being caught in the turmoil found in the later part of Edward's reign, would have had time continually to travel back and forth between Crediton and Exeter. It is possible that Leofric would have sent assistants back and forth to retrieve needed manuscripts but, given his desire to leave behind a library in Exeter, this suggestion does not seem practical. One might perhaps suggest that Leofric, knowing his need to enlarge the paltry library he found in Exeter as well as wishing to prove his loyalty to the Anglo-Saxon nobility who controlled Exeter and the surrounding regions, began to collect materials that would promote and expand his image as a ‘loyal Anglo-Saxon bishop.’

To better understand what possible books Leofric would need, one must understand the needs of an Anglo-Saxon bishop and those of both his ecclesiastical and lay communities, and also what surviving evidence tells us about Anglo-Saxon church libraries. Michael Lapidge, in his work on Anglo-Saxon libraries, notes that unfortunately no official inventories survive from the Anglo-Saxon period; instead one is forced to rely on a handful of donation lists. From the handful of surviving donation lists one can ascertain that, in general, Anglo-Saxon libraries were rather limited in resources, containing fewer than sixty manuscripts. Perhaps more interesting is Lapidge's discussion regarding how the manuscripts were most likely stored, not on shelves as in modern libraries but in chests, which would require the librarian to dig through them to find the appropriate manuscripts.

The surviving donation lists show that different communities had different focuses. A list linked to an Æthelstan suggests that the collector of the books was a tenth-century grammarian. Another list, found in the margins of a manuscript probably copied from Worcester, includes a wealth of grammatical and educational works as well as eleven liturgical manuscripts. A tenth-century list of donations by Æþelwold of Winchester to his new foundation of Peterborough sees the bishop donating twenty-one manuscripts to his new monastery. The topics of the manuscript include a variety of liturgical material and lexicographical interests, and appear according to Lapidge to be ‘a sort of start-up collection.’ Another donation list from the same monastery, dated a century later, contains references to sixty-five manuscripts but only a handful can be linked to Æþelwold's donations, which suggests, according to Lapidge, that Anglo-Saxon libraries had a high turnover rate for manuscripts.

This would support the argument that Leofric, when moving the head of his sees, was faced with a library inadequate for his needs; according to Leofric himself there were only five old books at Exeter when he arrived from Crediton:

"he ne funde on þam minstre þa he tofeng boca na ma buton .i. capitularie, ⁊ .i. forealdod nihtsang. ⁊ .i. pistel boc ⁊ .ii. forealdode ræding bec swiðe wake. ⁊ .i. wac mæssereaf."

While there is limited evidence regarding the exact number of manuscripts at Exeter prior to Leofric's arrival, it is apparent that Leofric dedicated some of his valuable time to creating a library to be envied by other Anglo-Saxon bishops. This fact is confirmed by the survival of a donation list (there are two copies) bearing Leofric's name, which contains references to sixty-four manuscripts.

Of the sixty-four manuscripts listed many are liturgical works including missals, gospel-books, antiphonals, hymnals, lectionaries, and epistolaries, which is not a surprise since Leofric was creating a library for a cathedral. The survival of three donation lists would also imply that Leofric very much desired to be remembered for his bequests. But Leofric's manuscript collection was not focused solely on liturgical works but also included philosophical works, early Christian poetry, Anglo-Saxon poetry, and the works of Latin authors, to name a few of the different works collected. Such a large collection of manuscripts confirms the argument that one of Leofric's greatest achievements was the collecting of manuscripts, which must have been difficult considering the limitations he faced in Exeter. There is debate amongst scholars about the number of manuscripts brought by Leofric to Exeter from his time on the Continent, and there is strong evidence to suggest that many of the foreign manuscripts had already been collected by Leofric prior to his being assigned the bishoprics of Devon and Cornwall.

While the number of foreign manuscripts that Leofric added to his collection is debated, it should not be a surprise considering his time on the Continent and his desire to change the local monastic rule to the collegiate rule of Chrodegang of Metz. The Latin liturgical material is also unsurprising as Leofric would have needed this resource for his role as bishop. The Anglo-Saxon material Leofric collected is more interesting and problematic. Traditionally it has been argued that Leofric collected Anglo-Saxon manuscripts as he was an Anglo-Saxon interested in collecting and preserving his people's literature, although this does not explain the preponderance of foreign manuscripts in his collection. Leofric is often lauded as a pioneer of Anglo-Saxon studies who sought to preserve the vernacular and secular literature of his age, but perhaps it does him a disservice to impute such a modern and rather simplistic motive to his endeavours.

Leofric was far more cosmopolitan than just a simple Anglo-Saxon bishop, and his collections, while doing double duty as being useful in his position of bishop, were also of use in his political career. His eclectic collection of Anglo-Saxon texts included poetry, religious texts, and a history. Two of the surviving religious texts are significant in this regard as they demonstrate Leofric's need to be connected to his congregation. The Rule of Chrodegang of Metz is a bilingual text written in both Latin and Anglo-Saxon, dates from the eleventh century, and is included in Leofric's donation list, thus demonstrating Leofric's interest in including locally trained clerics in the rule he brought to the cathedral.

The Leofric Missal is a complicated compilation of several different liturgical manuscripts that fall into three principal and distinct divisions. The largest of these, Leofric A, is a Gregorian Sacramentary from the Continent (Lotharingia) and is ninth-century or early tenth-century, whereas Leofric B is English, an Anglo-Saxon Kalendar with Paschal Tables, and is somewhat later, written in England c. 970. But while both texts are interesting, it is the third text that is of the greatest interest—Leofric C contains a variety of miscellaneous material (masses, manumissions, historical statements, etc.) added in England after Leofric became bishop, and includes material from after Leofric's death. A mixture of Latin and Anglo-Saxon texts, Leofric C contains additions that include a relic list possessed by Exeter and obituaries for a variety of Anglo-Saxon churchmen and nobles (including Cnut and Edward), which update the earlier liturgical material and make it more Anglo-Saxon; the Continental Leofric is asserting the Englishness of his cathedral. The Leofric Missal is Leofric's penitential, and includes a prayer for a childless king, probably Edward the Confessor.

This information comes from the work of Frederick Warren, the first editor of the Leofric Missal, who arranged its material according to how he thought an Anglo-Saxon missal should look. Richard Pfaff paints a slightly different picture. He says Leofric A is a Gregorian Sacramentary written in NE France, probably around Arras before c. 900, which came to England in the tenth century and was supplemented by a calendar (from Glastonbury) and related computistical matter, then migrated to Exeter for Leofric B; Leofric C was a series of additions in blank spaces and in the margins. Pointing out that Leofric left thirty-one liturgical books, a pontifical with benedictional in MS BL Add. 28188 that shows a heavy Winchester influence, he says of Leofric C, ‘it would be no surprise if Leofric had turned to Winchester for extensive help, despite its monastic nature.’

Nicholas Orchard is of the opinion that Leofric A was originally a mass book written in England in the first quarter of the tenth century for Plegmund, Archbishop of Canterbury (890-923). Orchard stresses the Englishness of Leofric A but says that the main scribe was Continental and used a Continental model(s). The second proper preface was used perhaps for the dedication of Wells Cathedral or of a tower at Winchester. Leofric B was added at Canterbury, where it remained throughout the episcopate of Dunstan (959-88). Orchard identifies eleven hands in Leofric C, the first scribe being Leofric himself.

Of special interest is the inclusion in Leofric C of a mass for St Michael's feast-day. The contents of Leofric C are as follows:

 * {| style="white-space: nowrap;" cellspacing="0"

 * Colophon
 * Manumissiones
 * De episcoporum institione, et de Leofrico, episcopo Cridionensi, deine Exoniensi
 * Legitimum ieiunium  Missa in Fer. iv
 * Missa in Fer. vi
 * Sabbato in xii. lectionibus
 * Reliquiarum nomina in Monasterio Exoniensi
 * Missa de S. Michahele
 * Collecta. Manumissiones.
 * Manumissiones
 * }
 * Reliquiarum nomina in Monasterio Exoniensi
 * Missa de S. Michahele
 * Collecta. Manumissiones.
 * Manumissiones
 * }
 * Collecta. Manumissiones.
 * Manumissiones
 * }
 * }
 * }

And the mass reads thus:

 * Missa de sancto michahele

 * Deus, qui beatum michahelem archangelum electionis tuę populis constituisti principem, presta, quesumus, ut quem nobis dedisti salutis ducem, contra aduersa omnia tribues defensorem. Per.

 * Secreta

 * Postcommunio

So the first St Michael material in the Leofric Missal comes from Leofric C, the last and most Anglo-Saxon of the three-missal books. It is seen to have been composed in the late tenth and eleventh centuries, but what is significant is that the St Michael text, almost a complete service, appears just after the relic list and just before the manumissions, which seems odd.

Very few missals known to have been used in England before the Conquest have survived—the Leofric Missal (MS Oxford, Bodleian Library 579), the Missal of Robert of Jumièges (Missale Roberti Gemmeticensis, MS Rouen, Bibliothèque Municipale  Y. 6), and the Red Book of Darley (MS Cambridge, Corpus Christi College 422). To these may be added the missal portions of Corpus 41, which have been discussed by Grant; the incipits and explicits of the masses have been compared as far as possible with those to be found in the other three missals.

The Corpus 41 missal texts are selected from the Temporale, Sanctorale, and Missae Votivae sections of the supplemented Roman Sacramentary of the tenth–eleventh centuries. The extracts constitute a considerable portion of the Temporale of a regular missal in continuous form and several other masses from the Temporale, Sanctorale, and Missae Votivae more haphazardly and irregularly. Comparison with the other three surviving English missals suggests that Corpus 41's principal exemplar belonged to the same Continental and probably Lotharingian tradition as the Jumièges and Leofric Missals, the regularity of the Temporale suggesting that exemplar was complete. The Corpus 41 material bears no resemblance to Leofric B, but has parallels to Leofric A (a tenth-century Lotharingian text brought to England) and Leofric C (a product of late tenth-century and eleventh century Exeter) as well as to the Jumièges Missal (copied from a Lotharingian exemplar contemporary with Leofric A and then copied in England [Winchester? ]). As Grant notes,

"There is in fact a great deal of similarity between Leofric A and Jumièges. Both show how, in the tenth and eleventh centuries, the Roman Sacramentary was added to from Alcuin's Supplement and from the older Gelesian mass-books; Leofric A and Jumièges. Follow masses provided in the Roman Sacramentary or in Alcuin, any differences being those of addition, and they are together in adding many masses, in the Sanctorale, from the later Gelesian Sacramentaries."

Corpus 41 sometimes repeats individual masses, and the second of the pair is usually longer and more Gelasian than the first.

It is not immediately obvious why Leofric had this missal material copied into Corpus 41, for he already had the Leofric Missal available to him. It may be that he wanted a second service-book to hand in a workaday manuscript for everyday use in Exeter Cathedral; similarly, his need for an Old English version of Bede's Historia Ecclesiastica is not immediately apparent. Yet Corpus 41 with its main text and its fascinating marginal materials sits usefully alongside the Rule of Chrodegang of Metz for Leofric the Lotharingian bishop in establishing the Englishness of his cathedral and in changing the local monastic rule to the new collegiate rule for which he was training local clerics in Exeter.

It was remarked earlier that the Leofric Missal contained a ‘Missa de sancto michahele’ in a rather unusual place, between the relics list and the manumissions. Corpus 41 also includes a most remarkable vernacular St Michael text in the midst of the missal. It is found in the margins of the principal Old English Bede on pp. 402-417, and its nearest neighbours among the marginalia are two sections of the missal on pp. 370-3 and pp. 475-8, with which there is no relationship. The St Michael text is usually mentioned in the context of the homilies that run on pp. 254-301 with the Passion and the Record of Gift to Exeter on pp. 484-488; again, there is no physical connection in the manuscript, and of course there is no resemblance between the unique Michael text and a mass or a homily.


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Wikibooks:Reading room/Archives/2022/January

did not found the pdf of chess opening theory
hi at the top of https://en.wikibooks.org/wiki/Chess_Opening_Theory it is writed there is a book, but no link to it as far as I understand Xavier Combelle (discuss • contribs) 18:57, 7 January 2022 (UTC)
 * I think it doesn't exist: https://commons.wikimedia.org/w/index.php?title=Special:MediaSearch&search=Chess+Opening+Theory&fulltext=Search&type=other —Justin ( koavf ) ❤T☮C☺M☯ 01:19, 8 January 2022 (UTC)

Where do I request a CheckUser?
Where do I request a CheckUser? I have some evidence that User:Gifnk_dlm_2020 is behind Your favorite emperor here.96.18.219.55 (discuss) 16:48, 10 January 2022 (UTC)
 * Please put your request at here. Stang (discuss • contribs) 16:52, 10 January 2022 (UTC)
 * That page is semi-protected. Add this CheckUser request to the Admin noticeboard for me.96.18.219.55 (discuss) 17:03, 10 January 2022 (UTC)
 * Left a link to here. Stang (discuss • contribs) 17:15, 10 January 2022 (UTC)
 * I have already explained here. -Gifnk dlm 2020 Happy New Year 🎄❄⛄🎇 (talk) 17:32, 10 January 2022 (UTC)

I want to contribute to the English Wikipedia,but my IP is blocked.
See the heading,My IP was blocked by Blablubbs. Do you know an en.wiki admin who can fix this? T. Gregtregretgtr (discuss • contribs) 18:00, 14 January 2022 (UTC)

 * File an unblock request on en.wiki. Leaderboard (discuss • contribs) 18:35, 14 January 2022 (UTC)
 * I can't. I have no talk page access. T. Gregtregretgtr (discuss • contribs) 18:41, 14 January 2022 (UTC)
 * Take the UTRS route then. Leaderboard (discuss • contribs) 19:49, 14 January 2022 (UTC)
 * I tried. It was denied. T. Gregtregretgtr (discuss • contribs) 23:15, 14 January 2022 (UTC)
 * And I Can't file another one T. Gregtregretgtr (discuss • contribs) 23:26, 14 January 2022 (UTC)
 * Would you be able to get talk page access if you accessed Wikipedia from a different IP address? Many consumer internet providers do not give static IP addresses, and it is possible to get it changed. Another possibility is to try connecting from a public library or coffee shop? Mbrickn (discuss • contribs) 01:55, 15 January 2022 (UTC)
 * Do you know an en.wiki admin??? T. Gregtregretgtr (discuss • contribs) 17:29, 15 January 2022 (UTC)
 * Not that I know of. I'm not nearly as involved in Wikipedia as I am in Wikibooks, Wikimedia Commons, Wikidata, and Wikivoyage. Mbrickn (discuss • contribs) 22:45, 15 January 2022 (UTC)
 * I went ahead and made a post asking for assistance on your behalf at Wikipedia:Village pump (miscellaneous) Mbrickn (discuss • contribs) 22:56, 15 January 2022 (UTC)

Save the Date: Coolest Tool Award 2021: this Friday, 17:00 UTC
Hello all,

The ceremony of the 2021 Wikimedia Coolest Tool Award will take place virtually on Friday 14 January 2022, 17:00 UTC.

This award is highlighting software tools that have been nominated by contributors to the Wikimedia projects. The ceremony will be a nice moment to show appreciation to our tool developers and maybe discover new tools!

Read more about the livestream and the discussion channels.

Thanks for joining! andre (talk) -08:02, 6 January 2022 (UTC)

page deletion request
Thanks so much for the warm welcome, User:Gifnk dlm 2020, I'm excited to be here working on the Chess Opening Theory wikibook. I'm relatively new and I accidentally created a page called https://en.wikibooks.org/wiki/Chess_Opening_Theory/1._e4/1...Nc6/2._Nf3/2...e5/ with a trailing slash, when I intended to create https://en.wikibooks.org/wiki/Chess_Opening_Theory/1._e4/1...Nc6/2._Nf3/2...e5 instead, without the trailing slash. It must not have the trailing slash or else it won't integrate properly with the page at lichess.org/analysis. I don't want to just leave the duplicate page here but I'm not sure how to go about taking it down.Kemery720 (discuss • contribs) 08:42, 21 January 2022 (UTC)
 * Only administrators can delete pages. When your account is a bit older, you will be able to move a misnamed page to a new name. For now, if you want a page deleted put at the top, including a reason. MarcGarver (discuss • contribs) 09:15, 21 January 2022 (UTC)

Fortran 77 Tutorial Creative Commons licence proof
I'm looking for proof of the claim that the Fortran 77 Tutorial is derived from Creative Commons material from Stanford University. However the copyright notice on the source material appears to not be a Creative Commons license, or compatible terms (Requires non-commercial). I've tried searching for a newer version of the page which is perhaps under a compatible license, but I have found nothing. However I know little about the internal culture of Stanford University, so perhaps I missed something, which is why I am asking about this here, rather then making a deletion request. --Mbrickn (discuss • contribs) 01:51, 15 January 2022 (UTC)
 * You are correct it is incompatible with Wikibooks and needs to be deleted - which I will do. Thanks for pointing it out. MarcGarver (discuss • contribs) 09:16, 21 January 2022 (UTC)

Wiki Loves Folklore is back!
You are humbly invited to participate in the Wiki Loves Folklore 2022 an international photography contest organized on Wikimedia Commons to document folklore and intangible cultural heritage from different regions, including, folk creative activities and many more. It is held every year from the 1st till the 28th of February.

You can help in enriching the folklore documentation on Commons from your region by taking photos, audios, videos, and submitting them in this commons contest.

You can also organize a local contest in your country and support us in translating the project pages to help us spread the word in your native language.

Feel free to contact us on our project Talk page if you need any assistance.

Kind regards,

Wiki loves Folklore International Team

--MediaWiki message delivery (discuss • contribs) 13:14, 9 January 2022 (UTC)

Community Wishlist Survey 2022
The Community Wishlist Survey 2022 is now open!'''

This survey is the process where communities decide what the Community Tech team should work on over the next year. We encourage everyone to submit proposals until the deadline on 23 January, or comment on other proposals to help make them better. '' The communities will vote on the proposals between 28 January and 11 February.

The Community Tech team is focused on tools for experienced Wikimedia editors. You can write proposals in any language, and we will translate them for you. Thank you, and we look forward to seeing your proposals! SGrabarczuk (WMF) (talk) 18:10, 10 January 2022 (UTC)

Last two days for submitting proposals
Tomorrow is the last day for submitting proposals for the Community Wishlist Survey 2022.

Also, everyone is welcome to translate, promote, and discuss proposals. SGrabarczuk (WMF) (talk) 14:45, 22 January 2022 (UTC)

Talk to the Community Tech

We, the team working on the Community Wishlist Survey, would like to invite you to an online meeting with us. It will take place on ,  on Zoom, and will last an hour. This external system is not subject to the WMF Privacy Policy. Click here to join.

Agenda

 * Bring drafts of your proposals and talk to to a member of the Community Tech Team about your questions on how to improve the proposal

Format

The meeting will not be recorded or streamed. Notes without attribution will be taken and published on Meta-Wiki. The presentation (all points in the agenda except for the questions and answers) will be given in English.

We can answer questions asked in English, French, Polish, Spanish, and German. If you would like to ask questions in advance, add them on the Community Wishlist Survey talk page or send to sgrabarczuk@wikimedia.org.

Natalia Rodriguez (the Community Tech manager) will be hosting this meeting.

Invitation link

We hope to see you! SGrabarczuk (WMF) (talk) 00:21, 18 January 2022 (UTC)
 * Join online
 * Meeting ID: 85804347114
 * Dial by your location

Desktop Improvements update and Office Hours invitation
Hello. I wanted to give you an update about the Desktop Improvements project, which the Wikimedia Foundation Web team has been working on for the past few years.

The goals of the project are to make the interface more welcoming and comfortable for readers and useful for advanced users. The project consists of a series of feature improvements which make it easier to read and learn, navigate within the page, search, switch between languages, use article tabs and the user menu, and more.

The improvements are already visible by default for readers and editors on 24 wikis, including Wikipedias in French, Portuguese, and Persian.

The changes apply to the [ Vector] skin only. [ Monobook] or [ Timeless] users are not affected.

Features deployed since our last update

 * User menu - focused on making the navigation more intuitive by visually highlighting the structure of user links and their purpose.
 * Sticky header - focused on allowing access to important functionality (logging in/out, history, talk pages, etc.) without requiring people to scroll to the top of the page.

For a full list of the features the project includes, please visit our project page. We also invite you to our Updates page.

How to enable the improvements

 * It is possible to opt-in individually in the appearance tab within the preferences by unchecking the "" box. (It has to be empty.) Also, it is possible to opt-in on all wikis using the global preferences.
 * If you think this would be good as a default for all readers and editors of this wiki, feel free to start a conversation with the community and contact me.
 * On wikis where the changes are visible by default for all, logged-in users can always opt-out to the Legacy Vector. There is an easily accessible link in the sidebar of the new Vector.

Learn more and join our events
If you would like to follow the progress of our project, you can subscribe to our newsletter.

You can read the pages of the project, check our FAQ, write on the project talk page, and join an online meeting with us (, ).

How to join our online meeting

 * Join online
 * Meeting ID: 89205402895
 * Dial by your location

!

On behalf of the Wikimedia Foundation Web team, SGrabarczuk (WMF) (talk) 22:11, 24 January 2022 (UTC)

Moved from Reading room
This page, rather than Reading room, should be used as a general forum. These messages have been copied across. -- Jules (Mrjulesd) 19:29, 31 January 2022 (UTC)

Universal Code of Conduct - Enforcement draft guidelines review
Hello all,

The Universal Code of Conduct Phase 2 drafting committee would like comments about the enforcement draft guidelines for the Universal Code of Conduct (UCoC). This review period is planned to begin 17 August 2021.

Community and staff members collaborated to develop these draft guidelines based on consultations, discussions, and research. These guidelines are not final but you can help move the progress forward. Provide comments about these guidelines by 17 October 2021. The committee will be revising the guidelines based upon community input.

Everyone may share comments in a number of places. Facilitators welcome comments in any language on the draft review talk page or by email. Comments can also be shared on talk pages of translations, at local discussions, or during round-table discussions and conversation hours.

There are planned live discussions about the UCoC enforcement draft guidelines:

 * Wikimania 2021 session - 16 August @ 11:00 UTC - 11:45 UTC (recording of the session)
 * Conversation hours - 24 August, 31 August, 7 September @ 03:00 UTC & 14:00 UTC
 * Roundtable calls - 18 September @ 03:00 UTC & 15:00 UTC

The facilitation team supporting this review period hopes to reach a large number of communities. Having a shared understanding is important. If you do not see a conversation happening in your community, please organize a discussion. Facilitators can assist you in setting up the conversations.

Discussions will be summarized and presented to the drafting committee every two weeks. The summaries will be published here.

Please let me know if you have any questions about the draft, the community consultation or the UCoC.

Many thanks! --Mervat (WMF) (discuss • contribs) 11:02, 18 August 2021 (UTC)

Movement Charter Drafting Committee - Community Elections to take place October 11 - 24
This is a short message with an update from the Movement Charter process. The call for candidates for the Drafting Committee closed September 14, and we got a diverse range of candidates. The committee will consist of 15 members, and those will be (s)elected via three different ways.

The 15 member committee will be selected with a 3-step process:
 * Election process for project communities to elect 7 members of the committee.
 * Selection process for affiliates to select 6 members of the committee.
 * Wikimedia Foundation process to appoint 2 members of the committee.

The community elections will take place between October 11 and October 24. The other process will take place in parallel, so that all processes will be concluded by November 1.

For the full context of the Movement Charter, its role, as well the process for its creation, please have a look at Meta. You can also contact us at any time on Telegram or via email (wikimedia2030@wikimedia.org). --Mervat (WMF) (discuss • contribs) 10:59, 22 September 2021 (UTC)

Meet the new Movement Charter Drafting Committee members
The Movement Charter Drafting Committee election and selection processes are complete.

The election results have been published. 1018 participants voted to elect seven members to the committee: Richard Knipel (Pharos), Anne Clin (Risker), Alice Wiegand (Lyzzy), Michał Buczyński (Aegis Maelstrom), Richard (Nosebagbear), Ravan J Al-Taie (Ravan), Ciell (Ciell). The affiliate process has selected six members: Anass Sedrati (Anass Sedrati), Érica Azzellini (EricaAzzellini), Jamie Li-Yun Lin (Li-Yun Lin), Georges Fodouop (Geugeor), Manavpreet Kaur (Manavpreet Kaur), Pepe Flores (Padaguan). The Wikimedia Foundation has appointed two members: Runa Bhattacharjee (Runab WMF), Jorge Vargas (JVargas (WMF)). The committee will convene soon to start its work. The committee can appoint up to three more members to bridge diversity and expertise gaps.

If you are interested in engaging with Movement Charter drafting process, follow the updates on [|Meta] and join the Telegram group.

With thanks from the Movement Strategy and Governance team --Mervat (WMF) (discuss • contribs) 18:26, 2 November 2021 (UTC)

Call for Feedback about the Board of Trustees elections is now Open
You can find this message translated into additional languages on Meta-wiki. More languages • Please help translate to your language The Call for Feedback: Board of Trustees elections is now open and will close on 7 February 2022.

With this Call for Feedback, the Movement Strategy and Governance team is taking a different approach. This approach incorporates community feedback from 2021. Instead of leading with proposals, the Call is framed around key questions from the Board of Trustees. The key questions came from the feedback about the 2021 Board of Trustees election. The intention is to inspire collective conversation and collaborative proposal development about these key questions.

There are two confirmed questions that will be asked during this Call for Feedback:

 * 1) What is the best way to ensure more diverse representation among elected candidates? The Board of Trustees noted the importance of selecting candidates who represent the full diversity of the Wikimedia movement. The current processes have favored volunteers from North America and Europe.
 * 2) What are the expectations for the candidates during the election? Board candidates have traditionally completed applications and answered community questions. How can an election provide appropriate insight into candidates while also appreciating candidates’ status as volunteers?

There is one additional question that may be presented during the Call about selection processes. This question is still under discussion, but the Board wanted to give insight into the confirmed questions as soon as possible. Hopefully if an additional question is going to be asked, it will be ready during the first week of the Call for Feedback.

Join the conversation.

Best,

Movement Strategy and Governance --Mervat (WMF) (discuss • contribs) 09:31, 13 January 2022 (UTC)

Potentially problematic page
Epic of Potatobirds appears to be about a subject that a user has coined themselves; is this out of project scope? Cheers, Rubbish computer Ping me or leave a message on my talk page 21:23, 20 January 2022 (UTC)
 * Obvious hoax. —Justin ( koavf ) ❤T☮C☺M☯ 19:00, 21 January 2022 (UTC)
 * , the deletion log doesn’t show it in its entirety, only the beginning, and I’m interested in reading it. Is there a possibility of moving it to  or something? -Gifnk dlm 2020 From Middle English Wikipedia 📜📖💻  (talk) 15:33, 24 January 2022 (UTC)
 * , pinging the user who deleted it. Can I have access to it? I know that it’s out of scope, I just would like to read it. -Gifnk dlm 2020 From Middle English Wikipedia 📜📖💻 (talk) 15:38, 24 January 2022 (UTC)
 * emailed. Thanks for reaching out. —Atcovi (Talk - Contribs) 16:52, 24 January 2022 (UTC)
 * , thank you very much! I have checked the deletion log, and I spotted two other books deleted because fiction works are not allowed. Day of the Year Quantity Theorem, and BAND40. Could you please send their contents as well? Thanks in advance, -Gifnk dlm 2020 From Middle English Wikipedia 📜📖💻 (talk) 17:57, 24 January 2022 (UTC)

Question about the Affiliates' role for the Call for Feedback: Board of Trustees elections
Hi All,

Thank you to everyone who participated in the Call for Feedback: Board of Trustees elections so far. The Movement Strategy and Governance team suggested another question was still under discussion. As of today, we announce the last key question:

How should affiliates participate in elections?

Affiliates are an important part of the Wikimedia movement. Two seats of the Board of Trustees due to be filled this year were filled in 2019 through the Affiliate-selected Board seats process. A change in the Bylaws removed the distinction between community and affiliate seats. This leaves the important question: How should affiliates be involved in the selection of new seats?

The question is broad in the sense that the answers may refer not just to the two seats mentioned, but also to other, Community- and Affiliate-selected seats. The Board is hoping to find an approach that will both engage the affiliates and give them actual agency, and also optimize the outcomes in terms of selecting people with top skills, experience, diversity, and wide community’s support.

The Board of Trustees is seeking feedback about this question especially, although not solely, from the affiliate community. Everyone is invited to share proposals and join the conversation in the Call for Feedback channels. In addition to collecting online feedback, the Movement Strategy and Governance team will organize several video calls with affiliate members to collect feedback. These calls will be at different times and include Trustees.

Due to the late addition of this third question, the Call will be extended until 16 February.

Join the conversation.

Best,

Movement Strategy and Governance --Mervat (WMF) (discuss • contribs) 15:10, 22 January 2022 (UTC)

Movement Strategy and Governance News – Issue 5
Hey all,

As you may know, I'm a facilitator with a team called Movement Strategy and Governance. We've recently re-designed the Universal Code of Conduct News, and it will now appear as the Movement Strategy and Governance News.

I've added some direct links in the shortened version below, if you want to skip right to the subjects for this issue. Please let me know if you have any questions. The Movement Strategy and Governance team is inviting input about the newsletter (past, present, future) at m:Talk:Movement Strategy and Governance/Newsletter. --Mervat (WMF) (discuss • contribs) 19:09, 31 January 2022 (UTC)

 Read the full newsletter •

 * m:Special:MyLanguage/Movement Strategy and Governance/Newsletter/5/Global message •

Welcome to the fifth issue of Movement Strategy and Governance News (formerly known as Universal Code of Conduct News)! This revamped newsletter distributes relevant news and events about the Movement Charter, Universal Code of Conduct, Movement Strategy Implementation grants, Board elections and other relevant Movement Strategy and Governance topics.

This Newsletter will be distributed quarterly, while more frequent Updates will also be delivered weekly or bi-weekly to subscribers. Please remember to subscribe here if you would like to receive these updates.

 * Call for Feedback about the Board elections - We invite you to give your feedback on the upcoming WMF Board of Trustees election. This call for feedback went live on 10th January 2022 and will be concluded on 16th February 2022. (continue reading)
 * Universal Code of Conduct Ratification - In 2021, the WMF asked communities about how to enforce the Universal Code of Conduct policy text. The revised draft of the enforcement guidelines should be ready for community vote in March. (continue reading)
 * Movement Strategy Implementation Grants - As we continue to review several interesting proposals, we encourage and welcome more proposals and ideas that target a specific initiative from the Movement Strategy recommendations. (continue reading)
 * The New Direction for the Newsletter - As the UCoC Newsletter transitions into MSG Newsletter, join the facilitation team in envisioning and deciding on the new directions for this newsletter. (continue reading)
 * Diff Blogs - Check out the most recent publications about MSG on Wikimedia Diff. (continue reading)


text: Monopoly/Mega Edition Properties Reference


text:
Talk:Toki a, jan Jonatan!/lipu lili nanpa wan

Errors
It won't let me edit this so I'll leave some corrections here: I think there were more errors but I forgot them. Someone should proofread it. 70.172.194.25 (discuss) 09:30, 17 February 2022 (UTC)
 * "sewin" should be "sewi"
 * "Ona" should be "ona"
 * the sentences starting with "ale, ..." should have "ala, ..."


text:
Monopoly/The Speed Die

Introduced in Monopoly: The Mega Edition in 2006 and added to the standard game the following year, the Speed Die is a special red (originally blue) die that speeds up the progression of the game when it is used. It is rolled alongside the other dice and has unique effects not seen with them.

Theoretically, the Speed Die could be used with any Monopoly game, but this section will only focus on its use in the standard game and the Mega Edition.

Using the Speed Die
In standard Monopoly, a player may only start rolling the Speed Die once they have passed GO at least once. However, in the Mega Edition, the Speed Die is used from the start.

The Speed Die is not rolled during the initial roll to determine turn order or if you are attempting to roll out of Jail.

Like the normal dice, the Speed Die has six faces: three number faces showing the numbers one through three, two faces showing Mr Monopoly, and a face showing a bus.

Effects of the Faces
The effects of each of the Speed Die's faces are as follows:

 * If the player rolls a number, that number is added to the total of the white dice.
 * If the player rolls Mr. Monopoly, then they move according to the total of the white dice and take the appropriate action. Then, before they roll again or end their turn, they must advance to the next unowned property on the board from their position and buy or auction it.
 * If all of the properties on the board have been purchased, then the player instead advances to the next opponent-owned property that is unmortgaged and pays the appropriate rent.
 * If all of the properties on the board have been purchased and all opponents' properties are mortgaged, then nothing happens after the white dice action is resolved.
 * If the player rolls a bus, the actions they may take depend on the version of Monopoly being played:
 * In standard Monopoly, the bus-rolling player is given three choices for their move: they may choose to move one of the individual numbers rolled on the white dice, or they can choose to move the total of both white dice. For example, if a player rolls a two, four and bus, they would be allowed to move two, four or six spaces.
 * In The Mega Edition, the player moves according to the total of the white dice and takes the appropriate action. Then, before they roll again or end their turn, they must choose to either draw a Bus Ticket card and keep it for later use, or advance to the next Chance or Community Chest space clockwise from their position and follow the instructions on the top card of the appropriate deck. The latter action will be defaulted to if no Bus Tickets remain.

Rolling Triples
If the player rolls triples (the same number on all three dice), they are allowed to immediately move to any space on the board of their choosing, and take the appropriate action for that space, after which their turn ends. If the player passes GO in the process, they collect 200 as with a normal pass.

If a player rolls doubles twice and then rolls triples, they do not go to Jail, since their turn ends after the triples roll.

title: Monopoly/The Speed Die


text:
Talk:Ada Programming/Representation clauses

Making Representation Clauses more prominent
I still think Representation Clauses deserve a more prominent place. Currently they are hidden in keyword pages. My proposal: CKWG - Ada Magica (discuss • contribs) 11:07, 17 February 2022 (UTC)
 * Add an entry Representation Clauses in the Ada Programming page anywhere in Language features, perhaps after Types, and link to this page here.
 * Move the description to this page here, which currently redirects to Keywords/use.
 * Redirect page Representation Clause, which currently also redirects to Keywords/use, to this page.
 * Link in Keywords/use and Keywords/for to this page. What the text in these keyword pages should be, I have no idea.


text:
Annotated King Reference Manual

Contents

 * 1) Introduction
 * 2) Definitions
 * 3) Lexical Elements
 * 4) Types
 * 5) Declarations
 * 6) Expressions
 * 7) Statements
 * 8) Bodies
 * 9) Program Structure
 * 10) Modules and Macro
 * 11) Tasks
 * 12) Aspects
 * 13) /Predefined Environment/

title: Annotated King Reference Manual


text:
Practice Problems in LOLGraphics/Problem III - Byzantine Calendar

Namer has successfully written a program in LOLGraphics that converts numbers to Greek Numerals, and the cat from the Order of the Tiger has led him to the location of the hot air balloon that belongs to the Kingdom of Cats. There were other cats, and each got a computer and a page. The page read: Congratulations for reaching this far! Only one of you can get to the Kingdom of Cats, however, and in order to determine which one, each of you will try to write a program in LOLGraphics and the one who finishes first will proceed. Because we are standing on the site of former Constantinople, the problem is to write a code that converts Gregorian dates to Byzantine dates. The program will ask the user to enter the numbers of the current year, month, and say, and the program will print the year, name of month, and day according to the Byzantine Calendar. The Byzantine Calender is 13 days behind the Gregorian Calender so Byzantine January 1 is Gregorian January 14. Also the Byzantine New Year is on September 1 (Gregorian September 14) not January. Another thing to put attention on is the years. Gregorian September 1, 2027 is Byzantine August 19, 7525. Gregorian September 14, 2027 is Byzantine September 1, 7526.


text:
Oberon/ETH Oberon/Tutorial/Profiler

Profiler User's Guide

[ Text | Contents | Index | Master index]

Tutorial Objective
Learn how to measure the execution speed of your system extensions.

Estimated time: 10 minutes.

Using the profiler
The profiler is a performance measurement tool consisting of only just five Oberon commands, which are listed in the Profiler.Tool and are described below.

Principle of operation
The profiler adds profiling code to the entry and exit points of the procedures in a module. Consequently, the module source text is required. This allows a detailed measurement of the number of times a procedure is called, how much time is spent in a procedure in total, and the time spent on average per procedure call. As the measurement itself influences the results, the elapsed times must be regarded in relation to each other. On a Macintosh, the elapsed time is measured in microseconds whereas on a Intel based system, the elapsed time is measured in ticks of less than 1 microsecond.

The profiler is split into two modules: Profiler, which implements the instrumentation and the user interface, and a low-level module (cAP i.e. call Attribute Profiler or Profiler0), which does the actual measurement. This module does not import any other module and can thus be imported by even the lowest modules in the module hierarchy.

Current limitation: The profiler requires some additional storage for a call trace. Recursive procedures may use more memory than normal when profiled and may, in cases of very deep recursion, cause a memory allocation error.

The profiler compiler - Profiler.Compile
Profiler.Compile {moduleName} ~ | ^ | * compiles the named modules, reporting success or failure to the Oberon log. This compiler accepts the same options as the Compiler.

If the compilation fails, the error(s) are listed in the log in exactly the same manner as the Compiler, and an unnamed document viewer is opened. It shows the original module text in the marked viewer extended with the profiling code inserted by the cAP module. The position of the errors apply to the text in that viewer, and errors can be located using the System.Locate command. The same text can be displayed at any time using the Profiler.ShowCode command described below.

Example:

The module ProfilerExample.Mod, delivered with the system, demonstrates the difference in execution time between two different implementations of simple data output to the Oberon log: one using the module Out and the other using a writer and the module Texts.

Compile the module with:

 * Profiler.Compile ProfilerExample.Mod ~

and execute the command: ProfilerExample.Do

Show the profiler counters - Profiler.Show
Profiler.Show opens a document viewer named "Profiler.Show" displaying the profiler counter values in a table. Each table entry presents the number of times a procedure was called, the time spent on average per procedure call, the total time spent in a procedure and the percentage of time spent in a procedure in relation to all the measured time in all modules. The time spent in RETURN statements cannot be measured. If a profiled module calls an unprofiled procedure, the time spent in unprofiled code is added to the procedure in the profiled code.

Now execute: Profiler.Show to display the data collected during the execution of the previous command.

Reset the profiler counters - Profiler.Reset
Profiler.Reset resets the profiler counters.

Show the profiler code - Profiler.ShowCode
Profiler.ShowCode * opens an unnamed document viewer, showing the module text in the marked viewer extended with the profiling code inserted by the cAP module. This can be useful for debugging purposes.

Display the module's text with:
 * execute Desktops.OpenDoc ProfilerExample.Mod
 * mark (F1 key) the viewer just opened
 * then execute: Profiler.ShowCode * to see how the text was modified.

Show memory dump - Profiler.ShowMem (Windows only)
Profiler.ShowMem opens a document viewer named "MemoryDump.Text" showing the memory allocated by modules. The memory dump shows the size of the module data (code + data + type descriptors), the number of objects allocated on the heap with a type declared in that module and their total size. The size includes the size of the type tag pointer (4 bytes). Currently the profiler does not identify all allocated memory. The last part of the dump indicates how many bytes could not be identified.

The information displayed is equivalent to that provided by the command System.ShowModules. System.Watch also supplies information on the number of bytes allocated.

What's next?
Use this valuable source of information when developing your own system extensions.

Index
C

call Attribute Profiler, cAP

P

performance measurement Profiler.Compile Profiler.Reset Profiler.Show Profiler.ShowCode Profiler.ShowMem Profiler.Tool

Revised, 01 Dec 1996 Installed on 30 05 1997

title: Oberon/ETH Oberon/Tutorial/Profiler


text: Perspectives of Aquatic Toxicology/Printable version


text:
User:Wizkid555

This is my first page

title: User:Wizkid555


text:
User:96.18.219.55

This is Tgregtregretgtr editing a nanny mousely.

title: User:96.18.219.55


text:
User:Pascal Pignard

Contributing for Méthodes de génie logiciel avec Ada.

Web site Blady - Programmation et Algorithmes.

title: User:Pascal Pignard


text:
Minecraft resource gathering/Nether Quartz

You find Nether Quartz in the Nether. You can mine it with any pickaxe.


text:
Themes in Literature/Isolation and Community/Dawn

"Our hierarchical tendencies are older and all too often, they drive our intelligence – that is, they drive us to use our intelligence to try to dominate one another... Tolerance, like any aspect of peace, is forever a work in progress, never completed, and, if we're as intelligent as we like to think we are, never abandoned. -Octavia E. Butler, 'Essay On Racism.'"

Text
Published in April 1997 by Warner Books, Dawn by Octavia E. Butler is the first in the three-part Xenogenesis series, also known as “Lilith’s Brood.” The book was first published in 1987. Here is the text.

Overview
If they had been able to perceive and solve their problem, they might have been able to avoid destruction. Of course, they too would have to remember to reexamine themselves periodically.

-Jdhaya, an Oankali.

Butler came from a Christian background, Baptist to be specific, during President Reagan’s term. Both of those influences are clear in the book Dawn. Butler tells the story of Lilith, akin to her biblical namesake, who is isolated from the human community in part because of a nuclear disaster—a real threat in the 1980s when the book was written. Inspired by the political affairs of Butler’s time, this speculative fiction hypothesizes how human folly (social hierarchy and a willingness to kill) could result in the annihilation of the human race. The threat of nuclear war is not unknown to the present and real world. Lilith struggles to find a sense of belonging with both humans and Oankali, creating the theme of isolation and community in the book. Dawn also presented subthemes such as consent, which humans were denied; transformation, the catalyst for the book’s conflict; violence, which starts and ends the book; power, which the Oankali held; and the chance for a new beginning, the Oankali’s gift to humanity. The story, foretelling a possible future for humanity, sans the alien intervention of course, warns that unless we make changes, we will destroy ourselves.

Analysis
Dawn tells the story, following the destruction of the Earth, of a woman saved by an alien species, the Oankali, for the purpose of ensuring both the aliens’ and humanity’s survival. The Oankali rely on interspecies breeding, through genetic manipulation, for the continuation of their people. They were overdue for such a transaction when they came upon the humans who needed help restoring the Earth that they had made inhabitable through nuclear warfare. The protagonist's name, Lilith, refers to a prominent character in the Judeo-Christian creation story. Lilith was the first woman created and refused to submit to and procreate with the first man, Adam. Her nature is debated. Some scholars present her as angelic for her strength, autonomy and marriage to an archangel, while others think she was demonic for refusing Adam to instead produce demon heirs with a fallen angel and hating the children of Adam and Eve – humans. A reader can argue which version they think the protagonist plays in Dawn. Like Pentateuch-Lilith, she consorts with and will produce children with non-humans – the aliens. Both representations of Lilith are locked out of Eden (in the case of Dawn, the new Earth and home of the humans), and she becomes the mother of a non-human species. One can likewise argue whether the Oankali (aliens) are evil or not. Some readers may interpret them as demons because they take humans hostage, deny them their God-given free will and seduce them from what is natural to them. Other readers may see them as angels because they save humanity and give them back their Earth. I find both to be true in part. The Oankali are not entirely altruistic in that they provided aid because they need something in return. They did, however, save humanity from genocide. They provide a trade: doing to humans what we have historically done to other humans and animals, i.e., eugenics, lab testing and the involuntary detainment of the “insane.”

The theme of isolation and community is prominent in the story. Dawn’s Lilith is first isolated by the loss of her human family on Earth and then completely isolated in her first alien quarters. It almost drives her mad because humans are social beings, as Lilith tries to explain to the Oankali on numerous occasions. Lilith is then welcomed into the Oankali society and given a new community, but she is still isolated from humans, resulting in new distress. When she is given her desire of a human community, she is then separated physically from the Oankali and emotionally from the humans. She is no longer quite human, but neither is she Oankali. She fits nowhere. Community is further presented when the awakened humans immediately form cliques based on shared politics. By the end of the book, Lilith is forcefully impregnated by the Oankali with another human’s sperm. The biological father of her baby is named Joseph, one of the humans that Lilith guided through orientation for a return to Earth and the Oankali’s second choice to be leader of the awakened humans. He later became her lover, ally and the second human, after Lilith, to undergo genetic modification. This pregnancy might give her the opportunity to create a new family/community in which her genetic uniqueness does not isolate her, as the child would be genetically and biologically similar to her. At the very least, the child would be more like her than either Oankali or humans could ever be and, growing up in this new world, will be much better assimilated with the Oankoli that Lilith is.

Xenophobia and xenophilia are reoccurring subthemes in Dawn that cause both segregation and creation of community. Fear of “the other” (xenophobia) has been a major cause of segregation amongst humans. This prejudice is demonstrated in the awakened humans’ visceral reaction of terror towards the Oankali:  "I don’t understand why the sight of you should scare me so,” Joseph said. He did not sound frightened. “You don’t look that threatening. Just… very different.” “Different is threatening to most species,” Nikanj answered. “Different is dangerous. It might kill you. That was true to your animal ancestors and your nearest animal relatives. And it’s true for you.                                                        "For all their social superiority and mission to find and interbreed with beings who are “other,” even the Oankali demonstrate xenophobia through their initial fear of humans. This might suggest that segregation of human communities as a result of racism will be a difficult issue for the real world to overcome. Xenophilia is likewise present throughout the book in the humans’ eventual however reluctant desire for intimacy with the aliens and the Oankali’s primary motive being interspecies breeding for the creation of a single human-Oankoli species.

Humans are portrayed as being both a cancer to the Earth and themselves. Butler, through the Oankali, points out that, in order for our species to survive, we must evolve away from social hierarchy and to come together, both culturally and biologically. To that end, is it not interesting that the Oankali chose a Black femme to restart the world, one of the lowest strati of the present social hierarchy of today’s society? To the left, is one of the earliest representations of Lilith. In this, the famous painter, John Collier depicts her, as do most artists’ renditions, as white. Further, Lilith is also queer because she has sexual relations with a non-human being that is neither male nor female (gender-neutral). A leader of humanity who is queer, a person of color, and female would certainly be a social reset. I think the Oankali focused on individuals of minorities (Lilith and Joseph) to lead the new race of humanity because having the rescued humans look towards such characters as their leader might prevent the Caucasian history of racial prejudice to continue. The Oankali chose Lilith, not just because of her will to live and ability to adapt, but because she would be less likely to perpetuate intolerance towards minorities and people who are “other”—white male supremacy.

This then presents another important subtheme of the text, transformation. That is, transformation into a single community where there is no more alien versus human, or nation against nation but one new cohesive species. The premise of the book is that humanity, because of a genetic predisposition towards hierarchical separation and willingness to kill, destroys itself. This acts as catalyst for the Oankali to rescue the surviving humans with the intention of modifying both themselves and humans to create something new. The only way for either species to survive was to merge and become a new people. On page 50, the Oankali, Jdahya said, “Your people will change. Your young will be more like ours and ours more like you.” Throughout the book, Lilith and later Joseph undergo genetic adjustments to make them into something less like their original selves, creating a small and therefore very isolated and shunned set of people (pg. 176). The Oankali explain to Lilith that there were characteristics intrinsic to human nature that ensured their demise and that the only way to prevent another apocalypse is to move beyond this instinct. This lesson seems to be the Octavia Butler’s inspiration for writing the book. Dawn tells of an end to humanity if it continues its current path of war and segregation created by intolerance. The only recourse then is evolution. On page 32 of Dawn, Jdaya, an Oankali, says to Lilith, "You'll begin again. We'll put you in areas that are clean of radioactivity and history. You will become something other than you were.” The Oankali-human alliance would leave their new species free of the human hierarchical tendencies that lead to strife between peoples.

Glossary
Ooloi: a non-binary third sex of Oankali that forms a third of a male/female Oankali family structure

Oankali: the alien species that rescues humanity/ holds them hostage, depending on your outlook

Tilio – a form of transportation aboard the Oankali spaceship. It is an animal that has been genetically modified for eco-friendly transportation

Quatasayasha: an Oankali food item that resembles a sharp cheese

Xenophilia: refers to an affection for unknown or foreign cultures and people

Xenophobia: a fear or dislike of outsiders or people who are different, particularly foreigners

Critical Thinking Questions

 * How does the presentation of themes like xenophobia in this book relate to racism and other kinds of separatism and animosity between groups of people in the real world? Does this make you view the effects of prejudice with new perspective?

 * The book acknowledges that practices like eugenics, involuntary sterilization of and genetic testing on people of color have been practiced by humans, and yet the awakened were horrified when the Oankali decided to do the same to them. How do you think that our othering of minority groups allows us to validate practices like these?

 * As in most of her books, Octavia Butler pushes boundaries of sexuality and gender, longstanding causes of ostracism. When Butler wrote Dawn, ideas like gender non-conformity (GNC) and gender non-binarism were neither well known nor widely accepted in our predominantly heteronormative society. In Dawn, Octavia presents the gender neutral Ooloi and presents the humans with a new world where they must accept this gender diversity as a part of their new social order. As gender non-conformity and gender fluidity become more noticeable in the 21st century, how has the book impacted the way you interact with people of non-normative genders and sexuality and whether you welcome or ostracize them?
 * Octavia Butler does an amazing job at creating complex characters. Do you perceive the Oankali as savior or jailer, good or evil? Do you think that creating community is always the best goal? For example, were the feelings of animosity and betrayal expressed by the characters that rejected Lilith justifiable or understandable? What kind of barriers might exist in creating a positive, healthy community?
 * In terms of social norms, human and Oankoli society are polar opposites. While the Oaskoli are not perfect, their society is built on harmony, empathy and equality. Does their culture present any solutions for the human condition?
 * In the book, humans were locked up in solitary confinement, in their pods and cells during interrogation, and in “gen pop”. Later they will be further controlled by the Oankali on Earth, for their own good. In all of these cases, the Oankloli were in charge, which created a divide of controlled captive and jailer. How has the human response to this captivity made you think of incarceration and the prison system where “criminals” are held apart from the rest of society? What, if anything, does this isolation and rigid control suggest about the potential impact of the prison system and the relationship it creates between prisoners, law enforcement officers and the rest of the public without proper rehabilitation of released prisoners?

 * Without the intervention of aliens, how can humanity overcome its inclination to isolate themselves into individual communities based on every difference we can find between us? How might we create a cohesive and cooperative community? How do we overcome intolerance of the “other” – xenophobia?

Extension Activity
Choose one of the following:

 * 1) Identify marginalized people within your community and find ways to make them feel involved with and cared for by the wider community. An easy place to start could be volunteering for engagement activities in a nursing home or at a food pantry within your immediate community
 * 2) Become an activist through outreach. People in detention facilities and prisons are isolated from the rest of society. Consider participating in efforts that help individuals like these feel less alone. Black and Pink is one prison abolition group with a focus on LGTBQ and HIV-positive inmates that enables volunteers to become pen pals to the incarcerated, offering emotional support.

Complete Series
Xenogenesis:

 * Adulthood Rites (book 2)

 * Imago (book 3)

In the Media
Dawn is to be adapted into an Amazon TV series by Ava DuVernay, Victoria Mahoney Team


text:
Annotated King Reference Manual/Lexical Elements

Items
Each lexical element is formed from a sequence of characters, and is either a delimiter, an identifier, a reserved word, a numeric_literal, a character_literal, a string_literal, or a comment.

The text of a compilation is divided into lines.

Separators code points are: 16#20# (SPACE, except within a comment, a string_literal, or a character_literal), 16#0A# (LINE FEED), 16#0D# (CARRIAGE RETURN).

Rationale
A compilation is a sequence of lines, conceptually terminated by a line terminator. King does not specify what character(s), if any, make up a line terminator in a compilation text. Common text file formats on the kinds of systems that King is intended to be used on use one or two characters (CR, LF) as line terminators, so this is probably correct in practice (if King is ever implemented).

Discussion
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Single
&    '    (    )    *    +   ,    -    .    /    :    ;    <    =    >    @    [    ]    |    {    }    ^   \

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Discussion
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Syntax
identifier ::= identifier_start {underline identifier_extend} identifier_start ::= letter_uppercase {letter_uppercase | number_decimal} {letter_lowercase | number_decimal} identifier_extend ::= identifier_start | number_decimal {letter_uppercase | number_decimal} {letter_lowercase | number_decimal} Once built as above, specifics rules (see TBD) are enforced to define a valid identifier.

Rationale
An identifier is made up of words separated by underlines. There is an initial word and zero or more subsequent words. The initial word must begin with a capital letter. Subsequent words can begin with a capital letter or a digit.

Discussion
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Rationale
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Syntax
numeric_literal ::= decimal_literal | based_literal decimal_literal ::= numeral [.numeral] [exponent] numeral ::= digit {[underline] digit} exponent ::= E [+] numeral | E - numeral digit ::= number_decimal based_literal ::= base # based_numeral [.based_numeral] # [exponent] base ::= numeral based_numeral ::= extended_digit {[underline] extended_digit} extended_digit ::= digit | letter_uppercase

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Discussion
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Syntax
character_literal ::=  'graphic_character'

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Examples
(See expressions for examples of building strings with quotation mark)

Syntax
string_literal ::= "{string_element}" string_element ::= non_quotation_mark_graphic_character

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Syntax
comment ::= --{non_end_of_line_graphic_character}

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text:
Saint Michael: Early Anglo-Saxon Tradition/Conclusion: The Saint Michael Text and the Exeter Parish Guild

Cambridge, Corpus Christi College MS 41 is of greater interest to scholars than its appearance would at first glance suggest, containing as its principal text the B-version of the Old English translation of Bede's Historia Ecclesiastica Gentis Anglorum Libri Quinque and a range of marginalia—portions of a Latin missal, six homiletic texts in Old English, macaronic charms and loricas in Old English and Latin, a version of the Old English poem Solomon and Saturn, and fragments of an Old English martyrology. The manuscript was made in the early eleventh century in a southern English Benedictine centre whose illuminators belonged to the ‘Winchester’ school, and during the first half of the eleventh century a number of texts in Old English and Latin were added in its margins and blank spaces by a single scribe. Corpus 41 came into the possession of Bishop Leofric of Crediton and Exeter, in whose scriptorium the marginalia were added. Scholars have hesitated to assign a scriptorium to Leofric's Exeter, but while it may be doubted there was one in Crediton, modern opinion credits Exeter with its own institution—see, for example, Ian Maxted and Susan Rankin:

"It is clear that [Leofric] initiated a scriptorium: the work of at least seventeen scribes writing in an Exeter hand has been recognised in extant manuscripts."

Many of the marginalia in Corpus 41 are unique, and display Irish and Coptic influence. One in particular deserves further study, a text in praise of the Archangel Michael, which is very loosely listed as one of the homilies when, strictly speaking, it is nothing of the sort.

If the text in praise of St Michael should not really be called ‘homiletic,’ then what should it be called? It does not help if one says its contents show Coptic and Celtic as well as Roman influence or that the text seems to be unique in Old English, Latin, and Coptic and surely unique in Christendom if its overall content and its editorially arranged twenty-eight sections cannot be discussed clearly. It is not a poem, for all it has a certain rhythm to it, for the alliterative and stress patterns are not sufficiently rigorous to permit the use of such terminology as ‘poem’ and ‘stanzas,’ ‘hymn’ and ‘verses.’ Likewise, calling the text a ‘eulogy’ is unfortunate, if only it suggests that the immortal archangel is dead. It may be preferable to adopt Budge's term ‘encomium.’

The formula that introduces most of the sections, ‘þis is se halȝa heahenȝel Sanctus Michael,’ is probably derived from the Roman liturgy's ‘Hic est Michael Archangelus,’ and this structure suggests a ‘trope of sequence’ as used liturgically from the ninth to the twelfth centuries. The Winchester Troper, MS Cambridge, Corpus Christi College 473 is the oldest known manuscript of English music and the earliest record of polyphony in Europe. Written c. AD 1000 in Winchester Cathedral for Wulfstan, St Æþelwold's cantor, the Winchester Troper contains the music for the liturgical drama ‘Quem quaeritis’ together with instances from Winchester and Exeter; Susan Rankin has produced a facsimile edition. Reconstructions of the English cycles for the sequences suggest that on Michaelmas the melody ‘Mater sequentiarum’ accompanied the sequence whose incipit was ‘Summi regis’ in eleventh-century Winchester and Exeter. It may be that the St Michael text in Corpus 41 was intended for this Michaelmas ceremony, but one should not go so far as to suggest that it was sung in absence of neumes, etc. At least the possibility of the text's being intended for reading aloud in public has been raised, for the trope ‘Quem quaeritis in sepulchro? Non est hic’ (‘Visitatio sepulchri’), originally from St Martial, an abbey in Limoges, was the first to embellish liturgical texts with dramatic interpolations, and the practice spread in England from the tenth century onwards.

Patrick Conner draws attention to the Parish Guilds of mediaeval Exeter and their contribution to the production of secular religion, concluding that Exeter certainly had a guild with written statutes as early as ca. 920-959. He cites Nicholas Orme's description of the Kalendar Brethren at Exeter, Winchester, and Bristol:

"They were voluntary associations of priests, laymen and laywomen, for the purpose of holding religious services and doing works of charity. They used the wealth at their disposal to benefit those of their members who were sick or old, and sometimes cared for other deserving people.... Their principal activity, from which they got their name, was to meet in the church on the calends... to participate in the celebration of a requiem mass."

Conner argues that the guild feasts provided a context for much Old English vernacular literature, not only vernacular homilies but also poetry; these banquets included drinking and public speaking by groups of people from all levels of society and literacy. He cites Caedmon, for instance, and Blickling Homily XVII, which he describes as ‘a homily designed for use on St. Michael's day, one of the required meeting days of the Exeter Guild. ’ (Italics editorial.)

It is surely not too great a stretch of the imagination to suppose that the St Michael text in Corpus 41 is likewise intended for a Michaelmas feast of the Exeter Guild and for the use of Bishop Leofric or one of his clerics or a literate layman on such an occasion. It is designed for reading aloud, with its strong rhythms and stanzaic structure and so many sections beginning ‘þis is se halȝa heahenȝel Sanctus Michael.’

Was it acted out like the ‘Quem quaeritis’ trope and others from the Benedictine Reformation period of Dunstan and Æþelwold? This we cannot tell, but another suggestion can be made. The guilds later employed actors, giving rise to the great cycles of Miracle Plays and Mystery Plays, and they could have been used in Exeter. The Oberammergau Passion Play interpolates static Old Testament tableaux vivants into the action sequences of the New Testament. The Old Testament tableaux deal with prefigurations of Christ as depicted in the New; for example, a tableau showing Abraham's willingness to sacrifice Isaac yet with heart-rending regret is inserted into the tale of Christ's passion when God sacrifices his son for the redemption of all. During the tableaux, the actors freeze in situ while the chorus after the Classical fashion comment and interpret what the audience sees—along the same lines as ‘þis is se halȝa heahenȝel Sanctus Michael.’

The St Michael text in Corpus 41 will continue to fascinate scholars, but may never fully reveal its secrets any more than will the manuscript itself and its varied marginalia with their picture of Bishop Leofric, the end of Anglo-Saxon England and the birth of Norman England, the cult of St Michael, and the mixture of Classical and Celtic influences.

 * {| style="white-space: nowrap;" cellspacing="0"

 * And even I can remember
 * A day when the historians left blanks in their writings,
 * I mean, for things they didn't know.
 * }
 * I mean, for things they didn't know.
 * }
 * }


text:
Making Websites with Flask

Contents

 * /Introduction/
 * Overview, history, and prerequisites

 * /Getting Started/
 * Installation and Hello World!

 * /Routing/
 * Route Variables, Trailing Slash, and URL Building

 * /Templating/
 * Displaying HTML pages and more

 * /Creating a web app/
 * The final challenge

title: Making Websites with Flask


text: Category:Book:Making Websites with Flask