title: The Clan of the Cave Bear

text: Iza is concerned that when Ayla grows up nobody will want her as their mate, making her a burden to the group. She therefore trains Ayla as a medicine woman of her line, the most prestigious line of medicine women of the entire Clan. This will give Ayla her own status, independent of whether or not she is mated. It takes Iza much longer to train Ayla than it will her own daughter, Uba, since Ayla does not possess the memories of the Clan.


title: The Clan of the Cave Bear

text: Ayla's main antagonist in the novel is Broud, son of the leader Brun, who feels that she takes credit and attention away from him. As the two mature, the hatred in Broud's heart festers. When they are young adults, he brutally rapes Ayla in a bid to demonstrate his total control over her, and he continues to assault her multiple times a day. She sinks into a depression that leaves her despondent and disinterested, and quickly becomes pregnant. Iza explains to Ayla that her unattractive appearance compared to a Clan woman will likely preclude her from obtaining a mate before she gives birth - a circumstance Iza's people believe will bring the group bad luck. Having dreamed of being a mother for most of her life and convinced that this may be her only chance due to her powerful totem, Ayla refuses Iza's suggestion that she take medicine to lose the child. Following a difficult pregnancy and a near-fatal labor, Ayla rejoices in the birth of a son but because he has a number of Cro-Magnon features, he is classified by the Clan as deformed and is almost taken away from her.


title: The Clan of the Cave Bear

text: The book ends with Creb's death, Broud's succession to the leadership and his banishment of Ayla, who sets off to find other people of her own kind. Her son Durc remains with the tribe.


title: The Clan of the Cave Bear

text: Ayla was banished twice but on the second time, she left her son to be with the tribe. The first time she was banished was because she held a weapon. Second time was because she stood against Broud. But Broud's father has acknowledged that Ayla is stronger than his son. Iza died first and Creb didn't die in the movie. It appears that Broud's leadership was taken away from since he lost in the fight with Ayla and his father mentioned that Broud was fighting with a "spirit" and that he lost. Ayla reminded her son that she and Durc has the same spirit forever, setting up on a journey on her own. Leaving Durc to lead the clan in the future.


title: The Clan of the Cave Bear

text: The sequel, "The Valley of Horses", continues Ayla's story, which is further developed in other books of the Earth's Children series, which include "The Mammoth Hunters"; "The Plains of Passage"; "The Shelters of Stone"; and the sixth and final installment in the series, "The Land of Painted Caves".


title: The Clan of the Cave Bear

text: The archaeological and paleontological research for this book was carried out by Auel from her public library, by attending archaeological conventions, and touring extensively on sites with briefings by working field archaeologists. Some of the descriptions are based on the first adult Neanderthal skeletons found in Iraq from the cave burial at Shanidar, dating between 60-80,000 years BP. Other data is clearly linked to the widespread


title: The Clan of the Cave Bear

text: Aurignacian culture and Gravettian culture, and their tell-tale Venus figurines which Auel uses as one center of her Cro-Magnon religious practices.


title: The Clan of the Cave Bear

text: In 2014, the Lifetime television network ordered a pilot episode, based on the series of novels. Ron Howard, Brian Grazer, Jean M. Auel, and Linda Woolverton are executive producers, with Woolverton writing the teleplay. The launch was slated for some time in 2015.


title: The Clan of the Cave Bear

text: Despite reports of plans to shoot a pilot for a series to have started in 2016, with Ireland as one location, this plan was canceled by Lifetime and has been shopped around to various networks with no luck. It is presumed to be dead, as of March 2016.


title: Interstate 40

text: Interstate 40 (I-40) is a major east–west Interstate Highway running through the south-central portion of the United States. At a length of , it is the third-longest Interstate Highway in the country, after I-90 and I-80. From west to east, it passes through California, Arizona, New Mexico, Texas, Oklahoma, Arkansas, Tennessee, and North Carolina. Its western end is at I-15 in Barstow, California, while its eastern end is at a concurrency of U.S. Route 117 (US 117) and North Carolina Highway 132 (NC 132) in Wilmington, North Carolina. Major cities served by the interstate include Flagstaff, Arizona; Albuquerque, New Mexico; Amarillo, Texas; Oklahoma City, Oklahoma; Little Rock, Arkansas; Memphis, Nashville, and Knoxville in Tennessee; and Asheville, Winston-Salem, Greensboro, Durham, Raleigh, and Wilmington in North Carolina.


title: Interstate 40

text: Much of the western part of I-40, from Barstow to Oklahoma City, parallels or overlays the historic U.S. Route 66. East of Oklahoma City, the route generally parallels US 64 and US 70. I-40 was established by the Federal Aid Highway Act of 1956; the numbering was subsequently approved on August 14, 1957, along with most of the rest of the system. The eastern terminus was initially planned to be located at I-85 in Greensboro, but the Federal Highway Administration later approved extending the route to its current eastern terminus in Wilmington. As a result, this was the last segment of I-40 to be completed upon its dedication in 1990.


title: Interstate 40

text: I-40 runs east–west through eight states. The state with the longest segment of the highway is Tennessee; the shortest state segment is in California.


title: Interstate 40

text: I-40 in California crosses through the lightly-populated western part of the Inland Empire region of the state. Its western end is in Barstow, California. Known as the Needles Freeway, it heads east from Barstow across the Mojave Desert in San Bernardino County to Needles, before it crosses into Arizona southwest of Kingman. I-40 covers in California. Some signs show the control city for I-40 westbound to be Los Angeles, where drivers would follow I-15 south from its western terminus in Barstow. The highway is four lanes for the entirety of its length in the state.


title: Interstate 40

text: A sign in California showing the distance to Wilmington, North Carolina, has been stolen several times.


title: Interstate 40

text: I-40 is a main route to the South Rim of the Grand Canyon, with the exits leading into Grand Canyon National Park in Williams and Flagstaff. I-40 covers in Arizona. Just west of exit 190, west of Flagstaff, is its highest elevation along I-40 in the US, as the road crosses just over . I-40 also passes through the Navajo Nation, the largest Indian reservation in the US. Like California's segment, the highway is four lanes for the entirety of its length in the state.


title: Interstate 40

text: I-40 covers in New Mexico. Notable cities along I-40 include Gallup, Grants, Albuquerque, Santa Rosa, and Tucumcari. I-40 also travels through several different Indian reservations in the western half of the state. It reaches its highest point in the state of at the Continental Divide in western New Mexico between Gallup and Grants.


title: Interstate 40

text: Arizona, New Mexico, Texas, Oklahoma, and Arkansas are the five states where I-40 has a speed limit of instead of the limit in California, Tennessee, and North Carolina.


title: Interstate 40

text: In the west Texas panhandle area, there are several ranch roads connected directly to the Interstate. The only major city in Texas that is directly served by I-40 is Amarillo, which connects with I-27 that runs south toward Lubbock. I-40 also connects to US 287 that runs southeast to Dallas–Fort Worth and US 87/US 287 north to Dumas and then on into Oklahoma. I-40 has only one welcome center in the state, which is located in Amarillo at the exit for Rick Husband Amarillo International Airport, serving both sides of the Interstate.


title: Interstate 40

text: I-40 goes through the heart of the state, passing through many Oklahoma cities and towns, including Erick, Sayre, Elk City, Clinton, Weatherford, El Reno, Yukon, Oklahoma City, Del City, Midwest City, Shawnee, Okemah, Henryetta, Checotah, Sallisaw, and Roland. I-40 covers in Oklahoma.


title: Interstate 40

text: In Downtown Oklahoma City, I-40 was rerouted south of its former alignment and a 10-lane (five in each direction) facility replaced the former I-40 Crosstown Bridge; the former I-40 alignment will be replaced with an urban boulevard currently designated as Oklahoma City Boulevard.


title: Interstate 40

text: I-40 enters the west-central part of the state and runs for in Arkansas. The route passes through Van Buren, where it intersects the southbound I-540/US 71 to Fort Smith. The route continues east to Alma to intersect I-49 north to Fayetteville, Arkansas. Running through the Ozark Mountains, I-40 serves Ozark, Clarksville, Russellville, Morrilton, and Conway. The route turns south after Conway and enters North Little Rock, which brings high volume interchanges with I-430, I-30/US 65/US 67/US 167, and I-440/Highway 440 (AR 440). The Interstate continues east through Lonoke, Brinkley, and West Memphis on the eastside. I-40 briefly overlaps I-55 in West Memphis before it crosses the Mississippi River on the Hernando de Soto Bridge and enters Memphis, Tennessee.


title: Interstate 40

text: The State of Tennessee has the longest segment of I-40 at . The Interstate goes through all of the three Grand Divisions of Tennessee and its three largest cities: Memphis, Nashville, and Knoxville. Jackson, Lebanon, Cookeville, Crossville, and Newport are other notable cities through which I-40 passes. Before leaving the state, I-40 enters the Great Smoky Mountains toward North Carolina.


title: Interstate 40

text: The section of I-40 which runs between Memphis and Nashville is often referred to as the Music Highway. During reconstruction, a short section of I-40 through downtown Knoxville near the central Malfunction Junction was completely closed to traffic from May 1, 2008, and not reopened until June 12, 2009, with all traffic redirected via I-640, the northern bypass route. The redesigned section now has additional lanes in each direction, is less congested, and has fewer accidents.


title: Interstate 40

text: In North Carolina, I-40 travels . It enters the state as a winding mountain freeway through the Great Smoky Mountains, which frequently closes due to landslides and weather conditions. It enters the state on a mostly north–south alignment, turning to a more east–west alignment upon merging with US 74 at the eastern terminus of the Great Smoky Mountains Expressway. From there, the highway passes through Asheville, Hickory, and Statesville before reaching the Piedmont Triad. Just east of the Triad City of Greensboro, North Carolina, it merges with I-85, and the two roads split again just west of the Research Triangle area, passing through Durham and Raleigh. From the Triangle to its eastern terminus in Wilmington, it once again takes a more north–south alignment.


title: Interstate 40

text: A standard distance sign existed near the start of the westbound section of I-40 in Wilmington that indicated the distance to Barstow, California, as . Although NCDOT stated it would not be replaced after frequent thefts, as of August 15, 2013, the sign was still present. However, between 2013 and 2020, the sign and base were removed, replaced by a sign proclaiming the stretch as the Michael Jordan Freeway.


title: Interstate 40

text: For about , I-40 follows the general route of Beale's Wagon Road from Arkansas to California. Beale's Wagon Road was built in 1857–1859 by a team led by Lt. Edward Fitzgerald Beale using a team of camels as pack animals.


title: Interstate 40

text: In Albuquerque, New Mexico, I-40 was originally meant to replace Central Avenue through the center of the city. However, due to development and public opposition, a route running to the north of that one was chosen. The freeway intersects Central Avenue at both ends of the city.


title: Interstate 40

text: In 1957, the California Department of Highways proposed that the route be renumbered to I-30 instead because of the already existing US 40 in the state. Then, US 40 was decommissioned in California in 1964 as a part of a major revamping of California's overall highway numbering system, so the problem was resolved. The California state government submitted State Route 58 (SR 58) between Barstow and Bakersfield for I-40 extension potential in 1956 and 1968, though those requests were rejected. This portion of SR 58 was once signed as the US 466.


title: Interstate 40

text: From 1963 to 1966, the US government considered a plan, part of Project Plowshare, to use atomic bombs to excavate a path for I-40 through California. The project was canceled largely due to the cost of developing the explosives and due to the unavailability of a "clean bomb".


title: Interstate 40

text: In Memphis, I-40 was originally intended to go through the city's Overton Park toward downtown. Several miles of freeway were actually built within the I-240 loop. That portion of highway is in regular use as the non-Interstate Sam Cooper Boulevard, reaching the eastern end of the Chickasaw Country Club. Environmentalist opposition, combined with a victory in the United States Supreme Court by opponents of the Overton Park route (see "Citizens to Preserve Overton Park v. Volpe"), forced abandonment of the original plans, and the road never reached the park. For over 20 years, I-40 signs existed on the dead-end route toward Overton Park. Eventually, the northern span of the I-240 loop was redesignated as I-40.


title: Interstate 40

text: The first stretch of I-40 in Tennessee reused a short freeway in Knoxville called the Magnolia Avenue Expressway, which was opened in two segments in 1952 and 1955. The stretch between Memphis and Nashville, completed on July 24, 1966, was the first major stretch of interstate highway completed in the state. The last original planned stretch of the highway in Tennessee, located east of Knoxville, was partially opened on December 20, 1974, and fully opened on September 12, 1975.


title: Interstate 40

text: In 1971, the North Carolina State Highway Commission approved a plan to extend I-40 from Research Triangle Park to I-95, a distance of , at a cost of $75 million (equivalent to $ million in ). Most of the highway would be four lanes, though six lanes were likely near Raleigh, where I-40 would extend the Beltline. Several routes were being considered, but, at the time, the most likely route would have ended north of Smithfield. When the last portion of I-40, connecting Wilmington to Raleigh, was dedicated on June 29, 1990, CBS journalist Charles Kuralt stated:


title: Interstate 40

text: Between May 1980 and March 1982, a major project was conducted on I-40 in Knoxville that widened the route, eliminated several interchanges, added frontage roads, and reconstructed the congestion-prone cloverleaf interchange with I-75, which had earned the nickname "Malfunction Junction", into a three-level stack interchange. This was conducted as part of a larger $250 million (equivalent to $ in ) road improvement project in the Knoxville area in preparation for the 1982 World's Fair.


title: Interstate 40

text: Originally, I-40 was constructed through downtown Winston-Salem, and it continued to follow that route until a new urban bypass route was built. After the bypass was completed around 1992, I-40 was relocated to the new freeway. The old highway was then redesignated as Interstate 40 Business (I-40 Bus.), establishing a business route that was actually an expressway for its entire length, a rarity among business routes. Following a reconstruction, the expressway was renamed Salem Parkway and redesignated as part of US 421.


title: Interstate 40

text: The "Big I" interchange in Albuquerque between I-40 and I-25 was reconstructed between 2000 and 2002 in a project that eliminated left-hand entrance ramps and added lanes. This project was given an honorable mention by the United States Department of Transportation and the FHWA for excellence in urban highway design in 2002.


title: Interstate 40

text: The Oklahoma City Crosstown Expressway was relocated and replaced with a new wider alignment in two phases between May 2002 and October 2012. The old alignment was replaced with Oklahoma City Boulevard, and at-grade thoroughfare.


title: Interstate 40

text: In Memphis, the cancellation of the Overton Park stretch of I-240, along with increased traffic volumes and safety hazards, rendered both interchanges with I-240 unable to effectively handle unplanned traffic patterns, thus necessitating their reconstruction. This was accomplished in three phases between January 2001 and December 2016.


title: Interstate 40

text: A $203.7 million two-phase project dubbed "SmartFix 40" resulted in a complete closure of a short stretch of I-40 through Knoxville between May 1, 2008, and June 12, 2009. This was done in order to accelerate the construction timeline, and during this time, through traffic was required to use I-640. Both phases of the project won an America's Transportation Award from AASHTO in 2008 and 2010, respectively.


title: Interstate 40

text: Landslides are common in the Pigeon River Gorge section along the Tennessee and North Carolina border. Here, the roadway was cut into the slopes of several steep mountains. Accidents on the winding road are also common especially during bad weather. On October 25, 2009, I-40 was closed at the North Carolina and Tennessee border due to a landslide at milemarker 2.6 just east of the Tennessee state line. All traffic was detoured via I-26 and I-81, and non-heavy-load traffic via US 25 and US 70. The roadway was reopened on April 25, 2010, with some remaining limitations on westbound traffic.


title: Interstate 40

text: The I-40 bridge disaster occurred on May 26, 2002, when a barge collided with a bridge foundation member near Webbers Falls, Oklahoma, causing a section of the I-40 bridge to plunge into the Arkansas River. Automobiles and semitrailers fell into the water, killing 14 people.


title: Interstate 40

text: On May 11, 2021, the Hernando de Soto Bridge carrying I-40 over the Mississippi River was closed following the discovery of a split in one of the bridge members.


title: Interstate 40

text: In Oklahoma City, the designation I-440 had been given to a stretch of Interstate Highway from I-240 to US 66. It was a part of Grand Boulevard that had been built in compliance with Interstate Highway standards. In 1982, as part of Oklahoma's "Diamond Jubilee", I-44's western terminus was moved from the I-35/I-44 junction to the Texas–Oklahoma state line via the Belle Isle Freeway (connecting I-440 with I-35); I-440, the H. E. Bailey Turnpike; and the turnpike connector road on the eastern edge of Lawton, Oklahoma. The I-440 number was dropped at the time.


title: Matthew Arnold

text: Matthew Arnold (24 December 1822 – 15 April 1888) was an English poet and cultural critic who worked as an inspector of schools. He was the son of Thomas Arnold, the celebrated headmaster of Rugby School, and brother to both Tom Arnold, literary professor, and William Delafield Arnold, novelist and colonial administrator. Matthew Arnold has been characterised as a sage writer, a type of writer who chastises and instructs the reader on contemporary social issues. He was also an inspector of schools for thirty-five years, and supported the concept of state-regulated secondary education.


title: Matthew Arnold

text: He was the eldest son of Thomas Arnold and his wife Mary Penrose Arnold (1791–1873), born on 24 December 1822 at Laleham-on-Thames, Middlesex. John Keble stood as godfather to Matthew.


title: Matthew Arnold

text: In 1828, Thomas Arnold was appointed Headmaster of Rugby School, where the family took up residence, that year. From 1831, Arnold was tutored by his clerical uncle, John Buckland, in Laleham. In 1834, the Arnolds occupied a holiday home, Fox How, in the Lake District. There William Wordsworth was a neighbour and close friend.


title: Matthew Arnold

text: In 1836, Arnold was sent to Winchester College, but in 1837 he returned to Rugby School. He moved to the sixth form in 1838 and so came under the direct tutelage of his father. He wrote verse for a family magazine, and won school prizes. His prize poem, "Alaric at Rome", was printed at Rugby.


title: Matthew Arnold

text: In November 1840, aged 17, Arnold matriculated at Balliol College, Oxford, where in 1841 he won an open scholarship, graduating B.A. in 1844. During his student years at Oxford, his friendship became stronger with Arthur Hugh Clough, a Rugby pupil who had been one of his father's favourites. He attended John Henry Newman's sermons at the University Church of St Mary the Virgin but did not join the Oxford Movement. His father died suddenly of heart disease in 1842, and Fox How became the family's permanent residence. His poem "Cromwell" won the 1843 Newdigate prize. He graduated in the following year with second class honours in "Literae Humaniores".


title: Matthew Arnold

text: In 1845, after a short interlude of teaching at Rugby, Arnold was elected Fellow of Oriel College, Oxford. In 1847, he became Private Secretary to Lord Lansdowne, Lord President of the Council. In 1849, he published his first book of poetry, "The Strayed Reveller". In 1850 Wordsworth died; Arnold published his "Memorial Verses" on the older poet in Fraser's Magazine.


title: Matthew Arnold

text: Wishing to marry but unable to support a family on the wages of a private secretary, Arnold sought the position of and was appointed in April 1851 one of Her Majesty's Inspectors of Schools. Two months later, he married Frances Lucy, daughter of Sir William Wightman, Justice of the Queen's Bench.


title: Matthew Arnold

text: Arnold often described his duties as a school inspector as "drudgery" although "at other times he acknowledged the benefit of regular work." The inspectorship required him, at least at first, to travel constantly and across much of England. "Initially, Arnold was responsible for inspecting Nonconformist schools across a broad swath of central England. He spent many dreary hours during the 1850s in railway waiting-rooms and small-town hotels, and longer hours still in listening to children reciting their lessons and parents reciting their grievances. But that also meant that he, among the first generation of the railway age, travelled across more of England than any man of letters had ever done. Although his duties were later confined to a smaller area, Arnold knew the society of provincial England better than most of the metropolitan authors and politicians of the day."


title: Matthew Arnold

text: In 1852, Arnold published his second volume of poems, "Empedocles on Etna, and Other Poems". In 1853, he published "Poems: A New Edition", a selection from the two earlier volumes famously excluding "Empedocles on Etna", but adding new poems, "Sohrab and Rustum" and "The Scholar Gipsy". In 1854, "Poems: Second Series" appeared; also a selection, it included the new poem "Balder Dead".


title: Matthew Arnold

text: Arnold was elected Professor of Poetry at Oxford in 1857, and he was the first in this position to deliver his lectures in English rather than in Latin. He was re-elected in 1862. "On Translating Homer" (1861) and the initial thoughts that Arnold would transform into "Culture and Anarchy" were among the fruits of the Oxford lectures. In 1859, he conducted the first of three trips to the continent at the behest of parliament to study European educational practices. He self-published "The Popular Education of France" (1861), the introduction to which was later published under the title "Democracy" (1879).


title: Matthew Arnold

text: In 1865, Arnold published "Essays in Criticism: First Series". "Essays in Criticism: Second Series" would not appear until November 1888, shortly after his death. In 1866, he published "Thyrsis", his elegy to Clough who had died in 1861. "Culture and Anarchy", Arnold's major work in social criticism (and one of the few pieces of his prose work currently in print) was published in 1869. "Literature and Dogma", Arnold's major work in religious criticism appeared in 1873. In 1883 and 1884, Arnold toured the United States and Canada delivering lectures on education, democracy and Ralph Waldo Emerson. He was elected a Foreign Honorary Member of the American Academy of Arts and Sciences in 1883. In 1886, he retired from school inspection and made another trip to America. An edition of "Poems by Matthew Arnold", with an introduction by A. C. Benson and illustrations by Henry Ospovat, was published in 1900 by John Lane.


title: Matthew Arnold

text: Arnold died suddenly in 1888 of heart failure whilst running to meet a train that would have taken him to the Liverpool Landing Stage to see his daughter, who was visiting from the United States where she had moved after marrying an American. He was survived by his wife, who died in June 1901.


title: Matthew Arnold

text: "Matthew Arnold", wrote G. W. E. Russell in "Portraits of the Seventies", is "a man of the world entirely free from worldliness and a man of letters without the faintest trace of pedantry". Arnold was a familiar figure at the Athenaeum Club, a frequent diner-out and guest at great country houses, charming, fond of fishing (but not of shooting), and a lively conversationalist, with a self-consciously cultivated air combining foppishness and Olympian grandeur. He read constantly, widely, and deeply, and in the intervals of supporting himself and his family by the quiet drudgery of school inspecting, filled notebook after notebook with meditations of an almost monastic tone. In his writings, he often baffled and sometimes annoyed his contemporaries by the apparent contradiction between his urbane, even frivolous manner in controversy, and the "high seriousness" of his critical views and the melancholy, almost plaintive note of much of his poetry. "A voice poking fun in the wilderness" was T. H. Warren's description of him.


title: Matthew Arnold

text: Arnold is sometimes called the third great Victorian poet, along with Alfred, Lord Tennyson, and Robert Browning. Arnold was keenly aware of his place in poetry. In an 1869 letter to his mother, he wrote:


title: Matthew Arnold

text: Stefan Collini regards this as "an exceptionally frank, but not unjust, self-assessment. ... Arnold's poetry continues to have scholarly attention lavished upon it, in part because it seems to furnish such striking evidence for several central aspects of the intellectual history of the nineteenth century, especially the corrosion of 'Faith' by 'Doubt'. No poet, presumably, would wish to be summoned by later ages "merely" as an historical witness, but the sheer intellectual grasp of Arnold's verse renders it peculiarly liable to this treatment."


title: Matthew Arnold

text: Harold Bloom echoes Arnold's self-characterization in his introduction (as series editor) to the "Modern Critical Views" volume on Arnold: "Arnold got into his poetry what Tennyson and Browning scarcely needed (but absorbed anyway), the main march of mind of his time." Of his poetry, Bloom says,


title: Matthew Arnold

text: Sir Edmund Chambers noted that "in a comparison between the best works of Matthew Arnold and that of his six greatest contemporaries ... the proportion of work which endures is greater in the case of Matthew Arnold than in any one of them." Chambers judged Arnold's poetic vision by


title: Matthew Arnold

text: His literary career — leaving out the two prize poems — had begun in 1849 with the publication of "The Strayed Reveller and Other Poems" by A., which attracted little notice and was soon withdrawn. It contained what is perhaps Arnold's most purely poetical poem, "The Forsaken Merman." "Empedocles on Etna and Other Poems" (among them "Tristram and Iseult"), published in 1852, had a similar fate. In 1858 he published his tragedy of "Merope," calculated, he wrote to a friend, "rather to inaugurate my Professorship with dignity than to move deeply the present race of humans," and chiefly remarkable for some experiments in unusual – and unsuccessful – metres.


title: Matthew Arnold

text: His 1867 poem "Dover Beach" depicted a nightmarish world from which the old religious verities have receded. It is sometimes held up as an early, if not the first, example of the modern sensibility. In a famous preface to a selection of the poems of William Wordsworth, Arnold identified, a little ironically, as a "Wordsworthian". The influence of Wordsworth, both in ideas and in diction, is unmistakable in Arnold's best poetry. "Dover Beach" is included in Ray Bradbury's novel "Fahrenheit 451", and is featured prominently in the novel "Saturday" by Ian McEwan. It has been quoted or alluded to in a variety of other contexts (see Dover Beach). Henry James wrote that Arnold's poetry will appeal to those who "like their pleasures rare" and who like to hear the poet "taking breath". He derived the subject matter of his narrative poems from traditional or literary sources, and much of the romantic melancholy of his earlier poems from Senancour's "Obermann".


title: Matthew Arnold

text: Assessing the importance of Arnold's prose work in 1988, Stefan Collini stated, "for reasons to do with our own cultural preoccupations as much as with the merits of his writing, the best of his prose has a claim on us today that cannot be matched by his poetry." "Certainly there may still be some readers who, vaguely recalling 'Dover Beach' or 'The Scholar Gipsy' from school anthologies, are surprised to find he 'also' wrote prose."


title: Matthew Arnold

text: George Watson follows George Saintsbury in dividing Arnold's career as a prose writer into three phases: 1) early literary criticism that begins with his preface to the 1853 edition of his poems and ends with the first series of "Essays in Criticism" (1865); 2) a prolonged middle period (overlapping the first and third phases) characterised by social, political and religious writing (roughly 1860–1875); 3) a return to literary criticism with the selecting and editing of collections of Wordsworth's and Byron's poetry and the second series of "Essays in Criticism". Both Watson and Saintsbury declare their preference for Arnold's literary criticism over his social or religious criticism. More recent writers, such as Collini, have shown a greater interest in his social writing, while over the years a significant second tier of criticism has focused on Arnold's religious writing. His writing on education has not drawn a significant critical endeavour separable from the criticism of his social writings.


title: Matthew Arnold

text: Arnold's work as a literary critic began with the 1853 "Preface to the Poems". In it, he attempted to explain his extreme act of self-censorship in excluding the dramatic poem "Empedocles on Etna". With its emphasis on the importance of subject in poetry, on "clearness of arrangement, rigor of development, simplicity of style" learned from the Greeks, and in the strong imprint of Goethe and Wordsworth, may be observed nearly all the essential elements in his critical theory. George Watson described the preface, written by the thirty-one-year-old Arnold, as "oddly stiff and graceless when we think of the elegance of his later prose."


title: Matthew Arnold

text: Criticism began to take first place in Arnold's writing with his appointment in 1857 to the professorship of poetry at Oxford, which he held for two successive terms of five years. In 1861 his lectures "On Translating Homer" were published, to be followed in 1862 by "Last Words on Translating Homer". Especially characteristic, both of his defects and his qualities, are on the one hand, Arnold's unconvincing advocacy of English hexameters and his creation of a kind of literary absolute in the "grand style," and, on the other, his keen feeling of the need for a disinterested and intelligent criticism in England.


title: Matthew Arnold

text: Although Arnold's poetry received only mixed reviews and attention during his lifetime, his forays into literary criticism were more successful. Arnold is famous for introducing a methodology of literary criticism somewhere between the historicist approach common to many critics at the time and the personal essay; he often moved quickly and easily from literary subjects to political and social issues. His "Essays in Criticism" (1865, 1888), remains a significant influence on critics to this day, and his prefatory essay to that collection, "The Function of Criticism at the Present Time", is one of the most influential essays written on the role of the critic in identifying and elevating literature – even while saying, "The critical power is of lower rank than the creative." Comparing himself to the French liberal essayist Ernest Renan, who sought to inculcate morality in France, Arnold saw his role as inculcating "intelligence" in England. In one of his most famous essays on the topic, "The Study of Poetry", Arnold wrote that, "Without poetry, our science will appear incomplete; and most of what now passes with us for religion and philosophy will be replaced by poetry". He considered the most important criteria used to judge the value of a poem were "high truth" and "high seriousness". By this standard, Chaucer's "Canterbury Tales" did not merit Arnold's approval. Further, Arnold thought the works that had been proven to possess both "high truth" and "high seriousness", such as those of Shakespeare and Milton, could be used as a basis of comparison to determine the merit of other works of poetry. He also sought for literary criticism to remain disinterested, and said that the appreciation should be of "the object as in itself it really is."


title: Matthew Arnold

text: He was led on from literary criticism to a more general critique of the spirit of his age. Between 1867 and 1869 he wrote "Culture and Anarchy", famous for the term he popularised for the middle class of the English Victorian era population: "Philistines", a word which derives its modern cultural meaning (in English – the German-language usage was well established) from him. "Culture and Anarchy" is also famous for its popularisation of the phrase "sweetness and light", first coined by Jonathan Swift.


title: Matthew Arnold

text: In "Culture and Anarchy", Arnold identifies himself as a Liberal and "a believer in culture" and takes up what historian Richard Bellamy calls the "broadly Gladstonian effort to transform the Liberal Party into a vehicle of political moralism." Arnold viewed with skepticism the plutocratic grasping in socioeconomic affairs, and engaged the questions which vexed many Victorian liberals on the nature of power and the state's role in moral guidance. Arnold vigorously attacked the Nonconformists and the arrogance of "the great Philistine middle-class, the master force in our politics." The Philistines were "humdrum people, slaves to routine, enemies to light" who believed that England's greatness was due to her material wealth alone and took little interest in culture. Liberal education was essential, and by that Arnold meant a close reading and attachment to the cultural classics, coupled with critical reflection. Arnold saw the "experience" and "reflection" of Liberalism as naturally leading to the ethical end of "renouncement," as evoking the "best self" to suppress one's "ordinary self." Despite his quarrels with the Nonconformists, Arnold remained a loyal Liberal throughout his life, and in 1883, William Gladstone awarded him an annual pension of 250 pounds "as a public recognition of service to the poetry and literature of England."


title: Matthew Arnold

text: Many subsequent critics such as Edward Alexander, Lionel Trilling, George Scialabba and Russell Jacoby have emphasised the liberal character of Arnold's thought. Hugh Stuart Jones describes Arnold's work as a "liberal critique of Victorian liberalism" while Alan S. Kahan places Arnold's critique of middle-class philistinism, materialism, and mediocrity within the tradition of 'aristocratic liberalism' as exemplified by liberal thinkers such as John Stuart Mill and Alexis de Tocqueville.


title: Matthew Arnold

text: Arnold's "want of logic and thoroughness of thought" as noted by John M. Robertson in "Modern Humanists" was an aspect of the inconsistency of which Arnold was accused. Few of his ideas were his own, and he failed to reconcile the conflicting influences which moved him so strongly. "There are four people, in especial," he once wrote to Cardinal Newman, "from whom I am conscious of having learnt – a very different thing from merely receiving a strong impression – learnt habits, methods, ruling ideas, which are constantly with me; and the four are – Goethe, Wordsworth, Sainte-Beuve, and yourself." Dr. Arnold must be added; the son's fundamental likeness to the father was early pointed out by Swinburne, and was later attested by Matthew Arnold's grandson, Mr. Arnold Whitridge. Others such as Stefan Collini suggest that much of the criticism aimed at Arnold is based on "a convenient parody of what he is supposed to have stood for" rather than the genuine article.


title: Matthew Arnold

text: In 1887, Arnold was credited with coining the phrase "New Journalism", a term that went on to define an entire genre of newspaper history, particularly Lord Northcliffe's turn-of-the-century press empire. However, at the time, the target of Arnold's irritation was not Northcliffe, but the sensational journalism of "Pall Mall Gazette" editor, W. T. Stead.


title: Matthew Arnold

text: Arnold had enjoyed a long and mutually beneficial association with the "Pall Mall Gazette" since its inception in 1865. As an occasional contributor, he had formed a particular friendship with its first editor, Frederick Greenwood and a close acquaintance with its second, John Morley. But he strongly disapproved of the muck-raking Stead, and declared that, under Stead, "the P.M.G., whatever may be its merits, is fast ceasing to be literature."


title: Matthew Arnold

text: He was appalled at the shamelessness of the sensationalistic new journalism of the sort he witnessed on his tour the United States in 1886. In his account of that tour, "Civilization in the United States", he observed, "if one were searching for the best means to efface and kill in a whole nation the discipline of self-respect, the feeling for what is elevated, he could do no better than take the American newspapers."


title: Matthew Arnold

text: His religious views were unusual for his time and caused sorrow to some of his best friends. Scholars of Arnold's works disagree on the nature of Arnold's personal religious beliefs. Under the influence of Baruch Spinoza and his father, Dr. Thomas Arnold, he rejected the supernatural elements in religion, even while retaining a fascination for church rituals. In the preface to "God and the Bible", written in 1875, Arnold recounts a powerful sermon he attended discussing the "salvation by Jesus Christ", he writes: "Never let us deny to this story power and pathos, or treat with hostility ideas which have entered so deep into the life of Christendom. But the story is not true; it never really happened".


title: Matthew Arnold

text: He continues to express his concern with Biblical truth explaining that "The personages of the Christian heaven and their conversations are no more matter of fact than the personages of the Greek Olympus and their conversations." He also wrote in "Literature and Dogma": "The word 'God' is used in most cases as by no means a term of science or exact knowledge, but a term of poetry and eloquence, a term thrown out, so to speak, as a not fully grasped object of the speaker's consciousness – a literary term, in short; and mankind mean different things by it as their consciousness differs." He defined religion as "morality touched with emotion".


title: Matthew Arnold

text: However, he also wrote in the same book, "to pass from a Christianity relying on its miracles to a Christianity relying on its natural truth is a great change. It can only be brought about by those whose attachment to Christianity is such, that they cannot part with it, and yet cannot but deal with it sincerely."


title: Matthew Arnold

text: Harold Bloom writes that "Whatever his achievement as a critic of literature, society or religion, his work as a poet may not merit the reputation it has continued to hold in the twentieth century. Arnold is, at his best, a very good, but highly derivative poet, unlike Tennyson, Browning, Hopkins, Swinburne and Rossetti, all of whom individualized their voices."


title: Matthew Arnold

text: The writer John Cowper Powys, an admirer, wrote that, "with the possible exception of "Merope", Matthew Arnold's poetry is arresting from cover to cover – [he] is the great amateur of English poetry [he] always has the air of an ironic and urbane scholar chatting freely, perhaps a little indiscreetly, with his not very respectful pupils."


title: Matthew Arnold

text: The Arnolds had six children: Thomas (1852–1868); Trevenen William (1853–1872); Richard Penrose (1855–1908), an inspector of factories; Lucy Charlotte (1858–1934) who married Frederick W. Whitridge of New York, whom she had met during Arnold's American lecture tour; Eleanore Mary Caroline (1861–1936) married (1) Hon. Armine Wodehouse (MP) in 1889, (2) William Mansfield, 1st Viscount Sandhurst, in 1909; Basil Francis (1866–1868).


title: Matthew Arnold

text: Abbreviation: CPW stands for Robert H. Super (editor), "The Complete Prose Works of Matthew Arnold", see Bibliography.


title: Religion in Israel

text: Religion in Israel is manifested primarily in Judaism, the ethnic religion of the Jewish people. The State of Israel declares itself as a "Jewish and democratic state" and is the only country in the world with a Jewish-majority population (see Jewish state). Other faiths in the country include Islam (predominantly Sunni), Christianity (mostly Melkite and Orthodox) and the religion of the Druze people. Religion plays a central role in national and civil life, and almost all Israeli citizens are automatically registered as members of the state's 14 official religious communities, which exercise control over several matters of personal status, especially marriage. These recognized communities are Orthodox Judaism (administered by the Chief Rabbinate), Islam, the Druze faith, the Roman, Armenian Catholic, Maronite, Greek Catholic, Syriac Catholic, Chaldean, Greek Orthodox, Syriac Orthodox, Armenian Apostolic and Anglican churches, and the Baháʼí Faith.


title: Religion in Israel

text: The religious affiliation of the Israeli population was 74.2% Jewish, 17.8% Muslim, 2.0% Christian, and 1.6% Druze. The remaining 4.4% included faiths such as Samaritanism and Baháʼí as well as "religiously unclassified", the category for all who do not belong to one of the recognized communities. While Jewish Israelis are all technically under the jurisdiction of the state rabbinate, personal attitudes vary immensely, from extreme Orthodoxy to irreligion and atheism. Jews in Israel mainly classify themselves along a fourfold axis, from least to most observant, of "hiloni" (), 40–50% of the Jewish Israeli population; "masorti" (), 30–40%; "dati" (), 10%; and "haredi" (), 10%.


title: Religion in Israel

text: Israeli law guarantees considerable privileges and freedom to practice for the recognized communities, but, in tandem, does not necessarily do so for other faiths. The Pew Research Center has identified Israel as one of the countries that place "high restrictions" on the free exercise of religion and there have been limits placed on non-Orthodox Jewish movements, which are unrecognized. Pew ranked Israel as fifth globally in terms of "inter-religious tension and violence".


title: Religion in Israel

text: A Gallup survey in 2015 determined that 65 percent of Israelis say they are either "not religious" or "convinced atheists", while 30 percent say they are "religious". Israel is in the middle of the international religiosity scale, between Thailand, the world's most religious country, and China, the least religious.


title: Religion in Israel

text: , 8% of Israeli Jews defined themselves as Haredim; an additional 12% as "religious"; 13% as "religious-traditionalists"; 25% as "non-religious-traditionalists" (not strictly adhering to Jewish law or halakha); and 42% as "secular" (, "Hiloni"). , 65% of Israeli Jews believed in God, and 85% participate in a Passover seder. A survey conducted in 2009 showed that 80% of Israeli Jews believed in God, with 46% of them self-reporting as secular. Israelis tend not to align themselves with a movement of Judaism (such as Reform Judaism or Conservative Judaism) but instead tend to define their religious affiliation by degree of their religious practice.


title: Religion in Israel

text: Of the Arab Israelis, as of 2008, 82.7% were Muslims, 8.4% were Druze, and 8.3% were Christians. Just over 80% of Christians are Arabs, and the majority of the remaining are immigrants from the former Soviet Union who immigrated with a Jewish relative. About 81% of Christian births are to Arab women.


title: Religion in Israel

text: Most citizens in the State of Israel are Jewish. As of 2019, Jews made up 74.2% percent of the population.


title: Religion in Israel

text: In 2007, a poll by the Israeli Democracy Institute found that 27% of Israeli Jews say that they keep the Sabbath, while 53% said they do not keep it at all. The poll also found that 50% of the respondents would give up shopping on the Sabbath as long as public transportation were kept running and leisure activities continued to be permitted; however, only 38% believed that such a compromise would reduce the tensions between the secular and religious communities.


title: Religion in Israel

text: Because the terms "secular" and "traditional" are not strictly defined, published estimates of the percentage of Israeli Jews who are considered "traditional" range from 32% to 55%. A Gallup survey in 2015 determined that 65% of Israelis say they are either "not religious" or "convinced atheists", while 30% say they are "religious". Israel is in the middle of the international religiosity scale, between Thailand, the world's most religious country, and China, the least religious. The Israeli Democracy Index commissioned in 2013 regarding religious affiliation of Israeli Jews found that 3.9 percent of respondents felt attached to Reform (Progressive) Judaism, 3.2 percent to Conservative Judaism, and 26.5 percent to Orthodox Judaism. The other two thirds of respondents said they felt no connection to any denomination, or declined to respond.


title: Religion in Israel

text: The spectrum covered by "Orthodox" in the diaspora exists in Israel, again with some important variations.


title: Religion in Israel

text: What would be called "Orthodox" in the diaspora includes what is commonly called "dati" ("religious") or "Haredi" ("ultra-Orthodox") in Israel. The former term includes what is called Religious Zionism or the "National Religious" community (and also Modern Orthodox in US terms), as well as what has become known over the past decade or so as "Hardal" ("Haredi-Leumi", i. e., "ultra-Orthodox nationalist"), which combines a largely "Haredi" lifestyle with a nationalist (i. e., pro-Zionist) ideology.


title: Religion in Israel

text: Haredi applies to a populace that can be roughly divided into three separate groups along both ethnic and ideological lines: (1) "Lithuanian" (i. e., non-Hasidic) "Haredim" of Ashkenazic (i. e., "Germanic" - European) origin; (2) Hasidic "Haredim" of Ashkenazic (mostly of Eastern European) origin; and (3) Sephardic (including mizrahi) "Haredim".


title: Religion in Israel

text: There is also a growing baal teshuva (Jewish returners) movement of secular Israelis rejecting their previously secular lifestyles and choosing to become religiously observant, with many educational programs and yeshivas for them. An example is Aish HaTorah, which received open encouragement from some sectors within the Israeli establishment.


title: Religion in Israel

text: At the same time, there is also a significant movement in the opposite direction toward a secular lifestyle. There is some debate which trend is stronger at present. Recent polls show that ranks of secular Jewish minority in Israel continued to drop in 2009. Currently, the secular make up only 42%.


title: Religion in Israel

text: Conservative Judaism and Reform Judaism are represented among Israeli Jews. According to The Israel Democracy Institute, as of 2013, approximately 8 percent of Israel's Jewish population "identified" with Reform and Conservative Judaism, a study by Pew Research Center showed 5% did, while a Midgam survey showed that one third "especially identified with Progressive Judaism", almost as many as those who especially identify with Orthodox Judaism. The Chief Rabbinate strongly opposes the Reform and Conservative movements, saying they are "uprooting Judaism", that they cause assimilation and that they have “no connection” to authentic Judaism. The chief rabbinate's view does not reflect the majority viewpoint of Israeli Jews, however. A survey of Israeli Jews published in May 2016 showed that 72 percent of respondents said they disagreed with the Haredi assertions that Reform Jews are not really Jewish. The survey also showed that a third of Israeli Jews "identify" with progressive (Reform or Conservative) Judaism and almost two thirds agree that Reform Judaism should have equal rights in Israel with Orthodox Judaism. The report was organized by the Israel Movement for Reform and Progressive Judaism ahead of its 52nd biennial conference.


title: Religion in Israel

text: The religious status quo, agreed to by David Ben-Gurion with the Orthodox parties at the time of Israel's formation in 1948, is an agreement on the role that Judaism would play in Israel's government and the judicial system. The agreement was based upon a letter sent by Ben-Gurion to Agudat Israel dated 19 June 1947. Under this agreement, which still operates in most respects today:


title: Religion in Israel

text: Nevertheless, some breaches of the "status quo" have become prevalent, such as several suburban malls remaining open during the Sabbath. Though this is contrary to the law, the government largely turns a blind eye.


title: Religion in Israel

text: While the state of Israel enables freedom of religion for all of its citizens, it does not enable civil marriage. The state forbids and disapproves of any civil marriages or non-religious divorces performed amongst within the country. Because of this, some Israelis choose to marry outside of Israel. Many parts of the "status quo" have been challenged by secular Israelis regarding the Chief Rabbinate's strict control over Jewish weddings, Jewish divorce proceedings, conversions, and the question of who is a Jew for the purposes of immigration.


title: Religion in Israel

text: The Ministry of Education manages the secular and Orthodox school networks of various faiths in parallel, with a limited degree of independence and a common core curriculum.


title: Religion in Israel

text: In recent years, perceived frustration with the "status quo" among the secular population has strengthened parties such as Shinui, which advocate separation of religion and state, without much success so far.


title: Religion in Israel

text: Today the secular Israeli Jews claim that they aren't religious and don't observe Jewish law, and that Israel as a democratic modern country should not force the observance thereof upon its citizens against their will. The Orthodox Israeli Jews claim that the separation between state and religion will contribute to the end of Israel's Jewish identity.


title: Religion in Israel

text: Signs of the first challenge to the status quo came in 1977, with the fall of the Labor government that had been in power since independence, and the formation of a right-wing coalition under Menachem Begin. Right-wing Revisionist Zionism had always been more acceptable to the Orthodox parties, since it did not share the same history of anti-religious rhetoric that marked socialist Zionism. Furthermore, Begin needed the Haredi members of the Knesset (Israel's unicameral parliament) to form his coalition, and offered more power and benefits to their community than what they had been accustomed to receiving, including a lifting of the numerical limit on military exemptions for those engaged in full-time Torah study.


title: Religion in Israel

text: On the other hand, secular Israelis began questioning whether a "status quo" based on the conditions of the 1940s and 1950s was still relevant in the 1980s and 1990s, and reckoned that they had cultural and institutional support to enable them to change it regardless of its relevance. They challenged Orthodox control of personal affairs such as marriage and divorce, resented the lack of entertainment and transportation options on the Jewish Sabbath (then the country's only day of rest), and questioned whether the burden of military service was being shared equitably, since the 400 scholars who originally benefited from the exemption, had grown to 50,000 . Finally, the Progressive and Conservative communities, though still small, began to exert themselves as an alternative to the Haredi control of religious issues. No one was happy with the "status quo"; the Orthodox used their newfound political force to attempt to extend religious control, and the non-Orthodox sought to reduce or even eliminate it.


title: Religion in Israel

text: In 2010 a report released by the Israel Central Bureau of Statistics showed that 8% of Israel's Jewish population defines itself as ultra-Orthodox, 12% as Orthodox, 13% as traditional-religious, 25% as traditional, and 42% as secular, on a descending scale of religiosity. Among the Arab population it showed that 8% define themselves as very religious, 47% as religious, 27% as not very religious, and 18% as not religious.


title: Religion in Israel

text: It was during the British Mandate of Palestine that the British administration established an official dual Ashkenazi-Sephardi "Chief Rabbinate" ("rabbanut harashit") that was exclusively Orthodox, as part of an effort to consolidate and organize Jewish life based on its own model in Britain, which encouraged strict loyalty to the British crown, and in order to attempt to influence the religious life of the Jews in Palestine in a similar fashion. In 1921, Rabbi Abraham Isaac Kook (1864–1935) was chosen as the first Ashkenazi Chief Rabbi and Rabbi Jacob Meir as the first Sephardi Chief Rabbi ("Rishon LeTzion"). Rabbi Kook was a leading light of the religious Zionist movement, and was acknowledged by all as a great rabbi of his generation. He believed that the work of secular Jews toward creating an eventual Jewish state in Eretz Yisrael was part of a divine plan for the settlement of the land of Israel. The return to Israel was in Kook's view not merely a political phenomenon to save Jews from persecution, but an event of extraordinary historical and theological significance.


title: Religion in Israel

text: Prior to the 1917 British conquest of Palestine, the Ottomans had recognized the leading rabbis of the Old Yishuv as the official leaders of the small Jewish community that for many centuries consisted mostly of the devoutly Orthodox Jews from Eastern Europe as well as those from the Levant who had made aliyah to the Holy Land, primarily for religious reasons. The European immigrants had unified themselves in an organization initially known as the "Vaad Ha'ir", which later changed its name to "Edah HaChareidis". The Turks viewed the local rabbis of Palestine as extensions of their own Orthodox Hakham Bashis ("[Turkish] Chief Rabbi/s") who were loyal to the Sultan.


title: Religion in Israel

text: Thus the centrality of an Orthodox dominated Chief Rabbinate became part of the new state of Israel as well when it was established in 1948. Based in its central offices at "Heichal Shlomo" in Jerusalem the Israeli Chief rabbinate has continued to wield exclusive control over all the Jewish religious aspects of the secular state of Israel. Through a complex system of "advice and consent" from a variety of senior rabbis and influential politicians, each Israeli city and town also gets to elect its own local Orthodox Chief Rabbi who is looked up to by substantial regional and even national religious and even non-religious Israeli Jews.


title: Religion in Israel

text: Through a national network of Batei Din ("religious courts"), each headed only by approved Orthodox Av Beit Din judges, as well as a network of "Religious Councils" that are part of each municipality, the Israeli Chief Rabbinate retains exclusive control and has the final say in the state about virtually all matters pertaining to conversion to Judaism, the Kosher certification of foods, the status of Jewish marriages and divorces, and monitoring and acting when called upon to supervise the observance of some laws relating to Shabbat observance, Passover (particularly when issues concerning the sale or ownership of Chametz come up), the observance of the Sabbatical year and the Jubilee year in the agricultural sphere.


title: Religion in Israel

text: The Israel Defense Forces also relies on the Chief Rabbinate's approval for its own Jewish chaplains who are exclusively Orthodox. The IDF has a number of units that cater to the unique religious requirements of the Religious Zionist yeshiva students through the Hesder program of combined alternating military service and yeshiva studies over several years.


title: Religion in Israel

text: A poll conducted by the Israel Democracy Institute in April and May 2014 of which institutions were most and least trusted by Israeli citizens showed that Israelis have little trust in the religious establishment. When asked which public institutions they most trusted, the Chief Rabbinate at 29% was one of the least trusted.


title: Religion in Israel

text: The Karaites are an ancient Jewish community that practices a form of Judaism distinct from Rabbinical Judaism, dating ostensibly to between the 7th and 9th centuries based on textual evidence, though they claim a tradition at least as old as other forms of Judaism with some tracing their origins to the Masoretes and the Sadducees. Once making up a significant proportion of the Jewish population, they are now an extreme minority compared to Rabbinical Judaism. Nearly the entirety of their population, between 30,000 and 50,000, currently live in Israel, and reside mainly in Ramla, Ashdod and Beer-Sheva. There are an estimated 10,000 additional Karaites living elsewhere around the world, mainly in the United States, Turkey, Poland, and elsewhere in Europe.


title: Religion in Israel

text: On 7 December 2016, the chief rabbis of Israel issued a new policy requiring that foreign Jewish converts be recognized in Israel, and vowed to release criteria required for recognizing rabbis who perform such conversions. Previously, such conversions were not required to be recognized. However, within one week the chief rabbis had retracted their earlier promise and instead appointed members to a joint committee of five rabbis who would formulate the conversion criteria.


title: Religion in Israel

text: As of 1 November 2007, there were 712 Samaritans. The community lives almost exclusively in Kiryat Luza on Mount Gerizim and in Holon. Their traditional religious leader is the Samaritan High Priest, currently Aabed-El ben Asher ben Matzliach. Ancestrally, they claim descent from a group of Israelite inhabitants from the tribes of Joseph (divided between the two "half tribes" of Ephraim and Manasseh), and the priestly tribe of Levi. Despite being counted separately in the census, for the purposes of citizenship, the Israeli Chief Rabbinate has classified them as Jews according to law.


title: Religion in Israel

text: Most Christians living permanently in Israel are Arabs, or have come from other countries to live and work mainly in churches or monasteries, which have long and enduring histories in the land. Ten churches are officially recognized under Israel's confessional system, which provides for the self-regulation of status issues, such as marriage and divorce. These are the Roman (Latin rite), Armenian, Syriac, Chaldean, Melkite (Greek Catholic) and Maronite Catholic churches, Eastern Orthodox Greek Orthodox Church, and Syriac Orthodox churches, as well as Anglicanism.


title: Religion in Israel

text: Christian Arabs are one of the most educated groups in Israel. Maariv has described the Christian-Arab sector as "the most successful in the education system", since Christian Arabs fared the best in terms of education in comparison to any other group receiving an education in Israel. Arab Christians were also the vanguard in terms of eligibility for higher education, and they have attained bachelor's and academic degrees at higher rates than Jews, Druze or Muslims in Israel.


title: Religion in Israel

text: According to historical and traditional sources, Jesus lived in the Land of Israel, and died and was buried on the site of the Church of the Holy Sepulchre in Jerusalem, making the land a Holy Land for Christianity. However, few Christians now live in the area, compared to Muslims and Jews. This is because Islam displaced Christianity in almost all of the Middle East, and the rise of modern Zionism and the establishment of the State of Israel has seen millions of Jews migrate to Israel. Recently, the Christian population in Israel has increased with the immigration of foreign workers from a number of countries, and the immigration of accompanying non-Jewish spouses in mixed marriages. Numerous churches have opened in Tel Aviv.


title: Religion in Israel

text: Most Christians in Israel belong primarily to branches of the Eastern Orthodox and Roman Catholic churches that oversee a variety of church buildings, monasteries, seminaries, and religious institutions all over the land, particularly in Jerusalem.


title: Religion in Israel

text: Protestant Christians account for less than one percent of Israeli citizens, but foreign evangelical Protestants are a prominent source of political support for the State of Israel (see Christian Zionism). Each year hundreds of thousands of Protestant Christians come as tourists to see Israel.


title: Religion in Israel

text: Messianic Judaism is a religious movement that incorporates elements of Judaism with the tenets of Christianity. They worship God the Father as one with Trinity. They worship Jesus, whom they call "Yeshua". Messianic Jews believe that Jesus is the Messiah. They emphasise that Jesus was a Jew, as were his early followers. Most adherents in Israel reject traditional Christianity and its symbols, in favour of celebrating Jewish festivals. Although followers of Messianic Judaism are not considered Jews under Israel's Law of Return, there are an estimated 10,000 adherents in the State of Israel, both Jews and other non-Arab Israelis, many of them recent immigrants from the former Soviet Union. In Jerusalem, there are twelve Messianic congregations. On 23 February 2007, Israel Channel 2 News released a news documentary about the growing number of Messianic Jews in Israel. In Israel Jewish Christians themselves, go by the name "Meshiykhiyyim" (from Messiah, as found in the Franz Delitzsch Hebrew New Testament) rather than the traditional Talmudic name for Christians "Notzrim" (from Nazarene).


title: Religion in Israel

text: After capturing the Old City of Jerusalem in 1967, Israel found itself in control of Mount Moriah, which was the site of both Jewish temples and Islam's third holiest site, after those in Mecca and Medina in Saudi Arabia: The "Haram al Sharif" (Temple Mount) from which Muslims believe that Mohammad ascended to Heaven. This mountain, which has the Dome of the Rock and the adjacent Jami Al-Aqsa on it, is the third-holiest site in Islam (and the holiest in Judaism). Since 1967, the Israeli government has granted authority to a Waqf to administer the area. Rumors that the Israeli government are seeking to demolish the Muslim sites have angered Muslims. These beliefs are possibly related to excavations that have been taking place close to the Temple Mount, with the intention of gathering archeological remnants of the first and second temple period, as well as the stance of some rabbis and activists who call for its destruction to replace it with the Third Temple.


title: Religion in Israel

text: Most Muslims in Israel are Sunni Arabs with a small minority of Ahmadi Arabs. From 1516 to 1917, the Sunni Ottoman Turks ruled the areas that now include Israel. Their rulership reinforced and ensured the centrality and importance of Islam as the dominant religion in the region. The conquest of Palestine by the British in 1917 and the subsequent Balfour Declaration opened the gates for the arrival of large numbers of Jews in Palestine who began to tip the scales in favor of Judaism with the passing of each decade. However, the British transferred the symbolic Islamic governance of the land to the Hashemites based in Jordan, and not to the House of Saud. The Hashemites thus became the official guardians of the Islamic holy places of Jerusalem and the areas around it, particularly strong when Jordan controlled the West Bank (1948–1967).


title: Religion in Israel

text: In 1922 the British had created the Supreme Muslim Council in the British Mandate of Palestine and appointed Amin al-Husayni (1895–1974) as the Grand Mufti of Jerusalem. The council was disbanded by Jordan in 1951. Israeli Muslims are free to teach Islam to their children in their own schools, and there are a number of Islamic universities and colleges in Israel and the territories. Islamic law remains the law for concerns relating to, for example, marriage, divorce, inheritance and other family matters relating to Muslims, without the need for formal recognition arrangements of the kind extended to the main Christian churches. Similarly Ottoman law, in the form of the Mecelle, for a long time remained the basis of large parts of Israeli law, for example concerning land ownership.


title: Religion in Israel

text: Ahmadiyya is a small Islamic sect in Israel. The history of the Ahmadiyya Muslim Community in Israel begins with a tour of the Middle East in 1924 made by the second caliph of the Community Mirza Basheer-ud-Din Mahmood Ahmad and a number of missionaries. However, the Community was first established in the region in 1928, in what was then the British Mandate of Palestine. The first converts to the movement belonged to the "Odeh" tribe who originated from Ni'lin, a small village near Jerusalem. In the 1950s they settled in Kababir, a former village which was later absorbed by the city of Haifa. The neighbourhood's first mosque was built in 1931, and a larger one, called the Mahmood Mosque, in the 1980s. Israel is the only country in the Middle East where Ahmadi Muslims can openly practice their Islamic faith. As such, Kababir, a neighbourhood on Mount Carmel in Haifa, Israel, acts as the Middle Eastern headquarters of the Community. It is unknown how many Israeli Ahmadis there are, although it is estimated there are about 2,200 Ahmadis in Kababir.


title: Religion in Israel

text: Israel is home to about 143,000 Druze who follow their own gnostic religion. Self described as "Ahl al-Tawhid", and "al-Muwaḥḥidūn" (meaning "People of Oneness", and "Unitarians", respectively), the Druze live mainly in the Northern District, southern Haifa District, and northern occupied Golan Heights. Since 1957, the Israeli government has also designated the Druze a distinct ethnic community, at the request of the community's leaders. Until his death in 1993, the Druze community in Israel was led by Shaykh Amin Tarif, a charismatic figure regarded by many within the Druze community internationally as the preeminent religious leader of his time. Even though the faith originally developed out of Ismaili Islam, Druze do not identify as Muslims, and they do not accept the five pillars of Islam.


title: Religion in Israel

text: The Baháʼí Faith has its administrative and spiritual centre in Haifa on land it has owned since Bahá'u'lláh's imprisonment in Acre in the early 1870s by the Ottoman Empire. The progress of these properties in construction projects was welcomed by the mayor of Haifa Amram Mitzna (1993–2003). As far back as 1969 a presence of Baháʼís was noted mostly centered around Haifa in Israeli publications. Several newspapers in Israel since then have noted the presence of Baháʼís in the Haifa area of some 6-700 volunteers with no salaries, getting only living allowances and housing, and that if an Israeli citizen were to wish to convert they would be told that "the religion does not seek or accept converts in the State of Israel" and that if they persist it is a personal matter between them and God and not a matter of joining a community of believers. Baháʼís generally practice a "staunch political quietism" and "do not engage in any missionary activity in Israel". Even Baháʼís from outside Israel are instructed to not "teach" the religion to citizens of Israel. The religion's situation in Israel was specified in an agreement signed in 1987 by then Vice-Premier and Foreign Minister, Shimon Peres as a "recognized religious community in Israel", that the "holiest places of the Baháʼí Faith, … are located in Israel, and confirms that the Universal House of Justice is the Trustee of the Baháʼí International Community over the Holy Places of the Baháʼí Faith in Israel and over the Bahá’í endowments in Israel". Baháʼís from other countries, wishing to visit Israel, are required to seek written permission from the Universal House of Justice prior to their visit for Baháʼí pilgrimage.


title: Religion in Israel

text: The small Hindu community in Israel is mostly made up of representatives of the International Society for Krishna Consciousness. In 2002, most of the devotees lived in Katzir-Harish.


title: Religion in Israel

text: Although the exact number of adherents are unknown (one old estimate was 150 total), primarily due to societal stigma and persecution, a growing number of young Israelis are secretly reviving the pre-Judaic polytheistic worship of ancient Canaanite gods known as Semitic neopaganism. Additionally, others worship in different neopagan traditions such as Celtic, Norse, and Wiccan.


title: Religion in Israel

text: Jerusalem plays an important role in three monotheistic religions — Judaism, Christianity, and Islam — and Haifa and Acre play a role in a fourth, Baháʼí. Mount Gerizim is a holy site to what can be considered a fifth, Samaritanism. The 2000 Statistical Yearbook of Jerusalem lists 1204 synagogues, 158 churches, and 73 mosques within the city. Despite efforts to maintain peaceful religious coexistence, some sites, such as the Temple Mount, have been a continuous source of friction and controversy. Jerusalem has been sacred to the Jews since the 10th century BC. The Western Wall, a remnant of the Second Temple, is a holy site for Jews, second only to the Temple Mount itself.


title: Religion in Israel

text: Christianity reveres Jerusalem not only for its role in the Old Testament but also for its significance in the life of Jesus. The land currently occupied by the Church of the Holy Sepulchre is considered one of the top candidates for Golgotha and thus has been a Christian pilgrimage site for the past two thousand years. In 1889, the Ottoman Empire allowed the Catholic Church to re-establish its hierarchy in Palestine. Other ancient churches, such as the Greek, Armenian, Syrian, and Coptic churches are also well represented in Jerusalem.


title: Religion in Israel

text: Jerusalem is the third-holiest city in Islam, after Mecca and Medina. The Temple Mount is known to Muslims as the Masjid Al-Aqsa, derived from the name mentioned in the Quran, and is topped by two Islamic landmarks intended to commemorate the event — Jami Al-Aqsa, and the Dome of the Rock, which stands over the Foundation Stone, from which Muslims believe Muhammad ascended to Heaven.


title: Religion in Israel

text: As for the importance of Haifa and Acre in Baháʼí Faith, it is related to Bahá'u'lláh, who was imprisoned in Acre and spent his final years there.


title: Religion in Israel

text: The State of Israel generally respects freedom of religion. Freedom House reports: "Freedom of religion is respected. Each community has jurisdiction over its own members in matters of marriage, burial, and divorce."


title: Religion in Israel

text: Religious tensions exist between Jewish "haredi" and non-"haredi" Israeli Jews. "Haredi" Israeli males devote their young adulthood to full-time Talmudic studies and therefore generally get exemptions from military service in the Israel Defense Forces. Many leaders of "haredi" Judaism encourage these students to apply for exemptions from the mandatory army service, ostensibly to protect them from the secularizing influence of the Israeli army. Over the years, the number of exemptions has grown to about 10% of conscriptable manpower. Many secular Israelis consider these exemptions to be a systematic shirking of their patriotic duty by a large segment of society.


title: Religion in Israel

text: "Haredi" Israelis are represented by "haredi" political parties, which like all smaller parties in a system of proportional representation may tend to wield disproportionate political power at the point when government coalitions need to be negotiated following national elections. , the two main Haredi parties in the Knesset are Shas, representing Sephardi and Mizrahi interests, and United Torah Judaism, an alliance of Degel HaTorah (Lithuanian Haredi) and Agudath Yisrael. The Shinui party was created as a backlash to the perceived influence of the "haredi" parties, and to represent the interests of secular Jews that supposedly were not seen to by the other non-religious parties.


title: Religion in Israel

text: Tension also exists between the Orthodox establishment and the Conservative and Reform movements. Only Orthodox Judaism is officially recognized in Israel (though conversions conducted by Conservative and Reform clergy outside of Israel may be accepted for the purposes of the Law of Return). As a result, Conservative and Reform synagogues receive minimal government funding and support. Conservative and Reform rabbis cannot officiate at religious ceremonies and any marriages, divorces, and conversions they perform are not considered valid. Conservative and Reform Jews have been prohibited from holding services at the Western Wall on the grounds that they violate Orthodox norms regarding participation of women.


title: Religion in Israel

text: Tensions exist surrounding Mehadrin bus lines, a type of bus line in Israel which mostly runs in and/or between major Haredi population centers, in which gender segregation are applied. Non-Haredi female passengers have complained of being harassed and forced to sit at the back of the bus. In a ruling of January 2011, the Israeli High Court of Justice stated the unlawfulness of gender segregation and abolished the "mehadrin" public buses. However, the court rule allowed the continuation of the gender segregation in public buses on a strictly voluntary basis for a one-year experimental period.


title: Religion in Israel

text: Messianic Jews who are members of Messianic congregations are among the most active missionary movements in Israel. Their proselytising has faced demonstrations and intermittent protests by the Haredi anti-missionary group "Yad LeAchim", which infiltrates those movements, as well as other proselytising groups including Hare Krishna and Scientology, and maintains extensive records on their activities. Attempts by Messianic Jews to evangelize other Jews are seen by many religious Jews as incitement to "avodah zarah" (foreign worship or idolatry). Over the years there have been several arson attempts of messianic congregations. There have also been attacks on Messianic Jews and hundreds of New Testaments distributed in Or Yehuda were burned. While missionary activity itself is not illegal in Israel, it is illegal to offer money or other material inducements. Legislation banning missionary work outright has been attempted in the past.


title: Religion in Israel

text: Some Orthodox Jewish communities in Israel have come under scrutiny for the negative stereotyping and scapegoating of Christian minorities in the region, including violent acts against Christian missionaries and communities.


title: Religion in Israel

text: A frequent complaint of Christian clergy in Israel is being spat at by Jews, often haredi yeshiva students. The Anti-Defamation League has called on the chief Rabbis to speak out against interfaith assaults. In January 2010, Christian leaders, Israeli Foreign ministry staff, representatives of the Jerusalem municipality and the Haredi community met to discuss the problem. The Haredi Community Tribunal of Justice published a statement condemning the practice, stating that it was a "desecration of God's name". Several events were planned in 2010 by the liberal Orthodox Yedidya congregation to show solidarity with Christians and improve relations between the Haredi and Christian communities of Jerusalem.


title: Religion in Israel

text: Currently, Israel issues marriage licenses if performed under an official religious authority (whether it be Orthodox Jewish, Christian, Muslim, Druze, etc.) only between a man and a woman of the same religion. Civil marriages were officially sanctioned only if performed abroad, but 2010 changes in Israeli law allow secular marriage in Israel for people that have proven to lack any religion also. This is a major issue among secular groups, as well as adherents to non-Orthodox streams of Judaism. There is fear that civil marriage will divide the Jewish people in Israel between those who can marry Jews and those who cannot, leading to concerns over retaining the character of the Jewish state.


title: Süleymaniye Mosque

text: The Süleymaniye Mosque (, ) is an Ottoman imperial mosque located on the Third Hill of Istanbul, Turkey. The mosque was commissioned by Suleiman the Magnificent and designed by the imperial architect Mimar Sinan. An inscription specifies the foundation date as 1550 and the inauguration date as 1557. Behind the "qibla" wall of the mosque is an enclosure containing the separate octagonal mausoleums of Suleiman the Magnificent and his wife Hurrem Sultan (Roxelana). For 462 years, the Süleymaniye Mosque was the largest mosque in the city, until it was surpassed by the Çamlıca Mosque in 2019. The Süleymaniye Mosque is one of the best-known sights of Istanbul, and from its location on the Third Hill, it commands an extensive view of the city around the Golden Horn.


title: Süleymaniye Mosque

text: Sultan Suleyman the Magnificent chose the architect Mimar Sinan to create a mosque in memory of his son Şehzade (Crown Prince) Mehmed. Suleyman was so impressed with the ensuing Şehzade Mosque (Şehzade Cami) that he asked Sinan to design a mosque for himself too. This mosque would represent the pre-eminence of the Ottoman Empire.  In designing the Süleymaniye Mosque, Sinan took inspiration from the Hagia Sophia and the Bayezid II Mosque.  The mosque was built on the site of the old palace (Eski Saray) of Topkapi which was still in use at the time and had to be demolished.


title: Süleymaniye Mosque

text: The Arabic inscription above the north portal of the mosque is carved in "Thuluth" script on three marble panels. It gives a foundation date of 1550 and an inauguration date of 1557. In reality the planning of the mosque began before 1550 and parts of the complex were not completed until after 1557.


title: Süleymaniye Mosque

text: The design of the Süleymaniye played on Süleyman's self-conscious representation of himself as a 'second Solomon.' It referenced the Dome of the Rock, which was built on the site of the Temple of Solomon in Jerusalem, as well as Justinian's boast upon the completion of the Hagia Sophia: "Solomon, I have surpassed thee!" The Süleymaniye asserted Süleyman's historical importance although it was smaller in size than Hagia Sophia.


title: Süleymaniye Mosque

text: The Süleymaniye was damaged in the great fire of 1660 and was restored by Sultan Mehmed IV. Part of the dome collapsed during the earthquake of 1766. Subsequent repairs damaged what was left of Sinan's original decoration (recent cleaning has shown that he experimented with blue, before making red the dominant colour of the dome).


title: Süleymaniye Mosque

text: During World War I the courtyard was used as a weapons depot, and when some of the ammunition ignited, the mosque suffered another fire. Not until 1956 was it fully restored again. The mosque was restored again between 2007 and 2010. Parts of the surrounding complex continued to be restored in the decade following.


title: Süleymaniye Mosque

text: Like the other imperial mosques in Istanbul, the entrance to the mosque is preceded by a forecourt with a central fountain. The courtyard is of exceptional grandeur with a colonnaded peristyle with columns of marble, granite and porphyry. The northwest facade of the mosque is decorated with rectangular Iznik tile window lunettes. It was the first building in which the Iznik tiles included the brightly coloured tomato red clay under the glaze.


title: Süleymaniye Mosque

text: Four minarets occupy the four corners of the courtyard. The two taller ones have three galleries ("serifes") and rise to a high of without their lead caps and including the caps. Four minarets were added to mosques endowed by a sultan (princes and princesses could construct two minarets; others only one). The minarets have a total of 10 galleries, which is said to reflect the fact that Suleiman I was the 10th Ottoman sultan.


title: Süleymaniye Mosque

text: The main dome is high and has a diameter of which is exactly half the height. When it was built, it was the highest dome in the Ottoman Empire, when measured from sea level, although it was still lower from its base and smaller in diameter than that of Hagia Sophia.


title: Süleymaniye Mosque

text: The interior of the mosque is almost a square measuring in length and in width, forming a single vast space. The dome is flanked by semi-domes, and to the north and south there are arches with tympana-filled windows, supported by enormous porphyry monoliths. Sinan embarked on a radical architectural innovation to mask the huge north–south buttresses needed to support these central piers - he incorporated the buttresses into the walls of the building, with half projecting inwards and half projecting outwards, and then hid the projections by building colonnaded galleries. There is a single gallery inside the structure, and a two-story gallery outside.


title: Süleymaniye Mosque

text: The interior decoration is restrained, with stained-glass windows restricted to the "qibla" wall. Iznik tile revetments are only used around the "mihrab". The repeating rectangular tiles have a stencil-like floral pattern on a white ground. The flowers are mainly blue with turquoise, red and black but green is not used. On either side of the "mihrab" are large Iznik-tile calligraphic roundels with text from the Al-Fatiha surah of the Quran (1:1–7). The white marble mihrab and mimbar are simple in design, and the woodwork is restrained, with simple designs in ivory and mother of pearl.


title: Süleymaniye Mosque

text: In the walled enclosure behind the qibla wall of the mosque are the separate mausoleums ("türbe") of Sultan Suleiman I and his wife Hurrem Sultan (Roxelana).


title: Süleymaniye Mosque

text: The large octagonal mausoleum of Suleiman the Magnificent bears the date of 1566, the year of his death, but it was probably not completed until the following year. The mausoleum is surrounded by a peristyle with a projecting roof supported by 24 columns; the entrance faces towards the east rather than the usual north. Beneath the portico on either side of the entrance are Iznik tiled panels. These are the earliest known tiles decorated with the bright emerald green colour that would become a common feature of Iznik ceramics. The interior has a false dome supported on eight columns within the outer shell. There are 14 windows at ground level and an additional 24 windows with stained glass set in the tympana under the arches. The walls and pendentives are covered with polychrome Iznik tiles. Above the windows runs a band of inscriptive tiled panels. The text quotes the Throne verse and the following two verses from the Quran (2:255-58). In addition to the tomb of Suleiman the Magnificent, the mausoleum houses the tomb of his daughter Mihrimah Sultan and those of two later sultans: Suleiman II (ruled 1687–1691) and Ahmed II (ruled 1691–1695).


title: Süleymaniye Mosque

text: Hurrem Sultan's octagonal mausoleum is dated 1558, the year of her death. The 16-sided interior is decorated with Iznik tiles. The seven rectangular windows are surmounted by tiled lunettes and epigraphic panels. Between the windows are eight mihrab-like hooded niches. The ceiling is now whitewashed but was probably once painted in bright colours.


title: Süleymaniye Mosque

text: There is also a large graveyard containing the tombs of notable figures including Gazi Osman Paşa and Mimar Kemaleddin.


title: Süleymaniye Mosque

text: As with other imperial mosques in Istanbul, the Süleymaniye Mosque was designed as a "külliye", or complex, with adjacent structures to service both religious and cultural needs. The mosque incorporates the everyday needs for civilisation such as prayer, education, health and much more. The original complex consisted of the mosque itself, a hospital ("darüşşifa"), primary school ("mekteb"), public baths ("hamam"), a caravanserai, four Qur'an schools ("medrese"), a specialized school for the learning of "hadith", a medical college and a public kitchen ("imaret") which served food to the poor. Many of these structures are still in existence, and the former imaret is now a noted restaurant. The former hospital is now a printing factory owned by the Turkish Army.


title: Süleymaniye Mosque

text: Just outside the complex walls, to the north is the tomb of architect Sinan. It was completely restored in 1922.


title: Süleymaniye Mosque

text: Religious inscriptions in parts of the mosque demonstrate its stature as a place of sacredness. Quranic messages can be found incorporated throughout the building. For example, the side entrance of the mosque has an inscription reading, "Peace be unto thee! Thou art good, so enter ye to dwell therein" (39:73) On the Qibla wall, the stained-glass windows display the names of God (Allah), the Prophet Muhammad, and the caliphs. They are there to represent Allah as the lawmaker, Muhammad as the preacher, and the four caliphs as the four pillars. of Islam


title: Sambo (racial term)

text: Sambo is a derogatory label for a person of African descent in the English language. Historically, it is a name in American English derived from a Spanish term for a person of African and Native American ancestry. After the Civil War, during the Jim Crow era and beyond, the term was used in conversation, print advertising and household items as a pejorative descriptor for Black people. The term is now considered offensive in American and British English.


title: Sambo (racial term)

text: "Sambo" came into the English language from , the Spanish word in Latin America for a person of South American negro, mixed European, and native descent. This in turn may have come from one of three African language sources. "Webster's Third International Dictionary" holds that it may have come from the Kongo word ('monkey')—the "z" of Latin-American Spanish being pronounced here like the English "s". The Royal Spanish Academy gives the origin from a Latin word, possibly the adjective or another modern Spanish term (), both of which translate to 'bow-legged'.


title: Sambo (racial term)

text: The equivalent term in Brazil is . However, in Portugal and Portuguese-speaking Africa, "cafuzo" is used to refer to someone born of an African person and a person of mixed African and European ancestry.


title: Sambo (racial term)

text: Another possibility is that Sambo may be a corruption of the name Samba (meaning "second son" in the language of the Fulbe, an ethnicity spread throughout the West African). Michael A. Gomez has argued that Sambo is actually a Muslim name and that men named Sambo in the South were likely to have been slaves who practiced Islam.


title: Sambo (racial term)

text: Examples of "Sambo" as a common name can be found as far back as the 19th century. In "Vanity Fair" (serialised from 1847) by William M. Thackeray, the black-skinned Indian servant of the Sedley family from Chapter One is called Sambo. Similarly, in "Uncle Tom's Cabin" (1852) by Harriet Beecher Stowe, one of Simon Legree's overseers is named Sambo. Instances of it being used as a stereotypical name for African Americans can be found as early as the Civil War.


title: Sambo (racial term)

text: The name "Sambo" became especially associated with the children's book "The Story of Little Black Sambo" by Helen Bannerman, published in 1899. It was the story of a southern Indian boy named "Sambo" who outwitted a group of hungry tigers. Bannerman also wrote "Little Black Mingo", "Little Black Quasha", and "Little Black Quibba".


title: Sambo (racial term)

text: Sambo's Grave is the 1736 burial site of a young Indian cabin boy or slave, on unconsecrated ground in a field near the small village of Sunderland Point, near Heysham and Overton, Lancashire, England. Sunderland Point used to be a port, serving cotton, sugar and slave ships from the West Indies and North America.


title: Sambo (racial term)

text: The once-popular Sambo's restaurant chain used the Helen Bannerman images to promote and decorate their restaurants, although the restaurants were originally claimed to have been named after the chain's co-owners, Samuel Battistone and Newell Bohnett. The name choice was a contributing factor in the chain's demise in the early 1980s.


title: Dear Zoe (film)

text: Dear Zoe is a 2022 American drama film directed by Gren Wells from a screenplay by Marc Lhormer and Melissa Martin. It is an adaptation of the 2005 novel of the same name by Philip Beard. The film stars Sadie Sink, Theo Rossi, Kweku Collins, Jessica Capshaw, Justin Bartha, and Vivien Lyra Blair.


title: Dear Zoe (film)

text: "Dear Zoe" tells the story of 15-year-old Tess DeNunzio, who is wracked by guilt after losing her half-sister in a hit and run accident on the day of the September 11 attacks.


title: Dear Zoe (film)

text: Filming began in October 2019 in Pittsburgh, Pennsylvania and concluded in November 2019. The film spent an extended period of time in pre-production, with the novel originally optioned in 2010. Production occurred in Pittsburgh, with a primarily local crew.


title: Dear Zoe (film)

text: The film was released in select theatres and on demand starting November 4, 2022. As of now, the release date for Blu-ray and Ultra HD is unknown.


title: BreadTube

text: BreadTube or LeftTube is a loose and informal group of online content creators who create video content, including video essays and livestreams, from socialist, social democratic, communist, anarchist, and other left-wing perspectives. BreadTube creators generally post videos on YouTube that are discussed on other online platforms, such as Reddit.


title: BreadTube

text: BreadTube creators are known to participate in a form of "algorithmic hijacking". They will choose to focus on the same topics discussed by content creators with right-wing politics. This enables their videos to be recommended to the same audiences consuming right-wing or far-right videos, and thereby expose a wider audience to their perspectives. Many BreadTube content creators are funded through crowdfunding, and the channels often serve as introductions to left-wing politics for young viewers.


title: BreadTube

text: BreadTube creators align with collectivist modes of governance, including equity and solidarity, while opposing liberalism, the alt-right, and the far-right. Despite endorsing collectivism, infighting is common within the BreadTube community, which has been attributed to "the community host[ing] a spectrum of beliefs, ranging from Social Democratic to Maoist".


title: BreadTube

text: The term BreadTube comes from Peter Kropotkin's "The Conquest of Bread", a book explaining how to achieve anarcho-communism and how an anarcho-communist society would function.


title: BreadTube

text: The BreadTube phenomenon itself does not have a clear origin, although many BreadTube channels started in an effort to combat anti-social justice warrior and alt-right content that gained traction in the mid-2010s. By 2018, these individual channels had formed an interconnected community. Two prominent early BreadTubers were Lindsay Ellis, who left Channel Awesome in 2015 to start her own channel in response to the Gamergate controversy, and Natalie Wynn, who started her channel ContraPoints in 2016 in response to the online dominance of the alt-right at the time. In an April 2021 interview, Wynn opined that "The alt-right, the manosphere, incels, even the so-called SJW Internet and LeftTube all have a genetic ancestor in New Atheism."


title: BreadTube

text: BreadTube videos frequently have a high production value, incorporating theatrical elements and running for longer than typical YouTube videos. Many are direct responses to right-wing talking points. Whereas right-wing and cyberlibertarian creators' videos are usually antagonistic towards their political opponents, BreadTubers seek to analyze and understand their opponents' arguments, often employing subversion, humor, and "seduction". Many aim to appeal to broad audiences, reaching people who do not already hold left-wing viewpoints rather than "preaching to the choir". Videos often do not end with a solid conclusion, instead encouraging viewers to come to their own conclusions from the referenced material. As BreadTube channels often cite left-wing and socialist texts to inform their arguments, this can act as an introduction to left-wing thought for their viewers.


title: BreadTube

text: BreadTube content is in English and most BreadTubers come from the United States or the United Kingdom. The term is informal and often disputed, as there are no agreed-upon criteria for inclusion. According to "The New Republic", in 2019, the five people most commonly mentioned as examples are ContraPoints, Lindsay Ellis, Hbomberguy, Philosophy Tube, and Shaun, while Kat Blaque and Anita Sarkeesian are cited as significant influences. Ian Danskin (aka Innuendo Studios), Hasan Piker, Vaush, and Destiny have also been described as part of BreadTube. Several of these people have rejected the label.


title: BreadTube

text: According to "The Conversation", as of 2021, BreadTube content creators "receive tens of millions of views a month and have been increasingly referenced in media and academia as a case study in deradicalisation." According to "The Independent", BreadTube "commentators have been trying, quite successfully, to intervene in the right-wing recruitment narrative – lifting viewers out of the rabbit-hole, or, at least, shifting them over to a new one."


title: BreadTube

text: Black BreadTube content creator Kat Blaque has criticized the lack of black content creators within BreadTube and argues that Black content creators are marginalized within BreadTube. BreadTube content creator Kyle Kulinski argued that infighting within BreadTube has left the community "politically impotent and ineffectual."


title: BreadTube

text: Beatrice Steele of "The Oxford Student" criticized BreadTube for being "too marginal to make a real-world difference, despite its rich personalities and popular video essays." due to not "hav[ing] the intergenerational reach of channels like Fox News, or the "Daily Wire's" ability to rack up clicks on Facebook." Steele also argued that BreadTube "lacks the incendiary potential of cynicism."


title: Red Storm Rising

text: Red Storm Rising is a war novel, written by Tom Clancy and co-written with Larry Bond, and released on August 7, 1986. Set in the mid-1980s, it features a Third World War between the North Atlantic Treaty Organization and Warsaw Pact forces, and is unique for depicting the conflict as being fought exclusively with conventional weapons, rather than escalating to the use of weapons of mass destruction or nuclear warfare. It is one of two Clancy novels, along with "SSN" (1996), that are not set in the Ryanverse.


title: Red Storm Rising

text: The book debuted at number one on the New York Times bestseller list. It eventually lent its name to game development company Red Storm Entertainment, which Clancy co-founded in 1997.


title: Red Storm Rising

text: Militants from Soviet Azerbaijan destroy an oil production refinery in Nizhnevartovsk, threatening to cripple the Soviet Union's economy due to oil shortages. After much deliberation, the Soviet Politburo decides to seize the Persian Gulf by military force in order to recoup the country's oil losses. Knowing that the United States had pledged to defend the oil-producing countries in the Persian Gulf, the Soviets decide that neutralizing NATO is a necessary first step before its military operation can take place. If West Germany were to be neutralized and occupied, the Soviets believe that the United States would not move to rescue the Arab states since it could meet its oil needs from the Western Hemisphere alone.


title: Red Storm Rising

text: To divert attention from the impending operation, the Politburo embarks upon an elaborate "maskirovka" to disguise both their predicament and their intentions. The Soviets publicly declare their arms reduction proposal to scrap their obsolete nuclear missile submarines. The KGB then carries out a false flag operation involving a bomb being detonated in a Kremlin building, framing a KGB sleeper agent as a West German intelligence spy involved in the incident. The Politburo publicly denounces the West German government and calls for retaliation.