Background and development.

In the late 1990s, Marilyn Manson and his eponymous band established themselves as a household name, and as one of the most controversial rock acts in music history. Their albums "Antichrist Superstar" (1996) and "Mechanical Animals" (1998) were both critical and commercial successes, and by the time of their Rock Is Dead Tour in 1999, the frontman had become a culture war iconoclast and a rallying icon for alienated youth. As their popularity increased, the confrontational nature of the group's music and imagery outraged social conservatives. Numerous politicians lobbied to have their performances banned, citing false and exaggerated claims that they contained animal sacrifices, bestiality and rape. Their concerts were routinely picketed by religious advocates and parent groups, who asserted that their music had a corrupting influence on youth culture by inciting "rape, murder, blasphemy and suicide".  On April 20, 1999, Columbine High School students Eric Harris and Dylan Klebold shot dead 12 students and a teacher and wounded 21 others, before committing suicide. In the aftermath of the school shooting, the band were widely reported to have influenced the killings; early media reports alleged that the shooters were fans, and were wearing the group's T-shirts during the massacre. Although these claims were later proven to be false, speculation in national media and among the public continued to blame Manson's music and imagery for inciting Harris and Klebold. Later reports revealed that the two were not fans—and, on the contrary, had disliked the band's music. Despite this, Marilyn Manson (as well as other bands and forms of entertainment, such as movies and video games) were widely criticized by religious, political, and entertainment-industry figures.  Under mounting pressure

Recording and production.

Several of the tracks that appear on "Holy Wood" date back to 1995, prior to the release of "Antichrist Superstar", although much of this material consisted of "scattered ideas". Manson, the band's vocalist, developed this material into more substantial compositions during his three-month period of seclusion. Following this, the full band worked for a year on re-writing and developing the material. The record is the group's most collaborative effort to date; all members contributed to the songwriting process. Most of the compositional work was done by Manson alongside guitarists Twiggy Ramirez and John 5. The vocalist contrasted his songwriting sessions between the two, calling sessions with the latter "very focused", saying that most of their compositions would be completed before being taken to the rest of the band for consideration. In contrast, his sessions with Ramirez were less demanding, and the pair frequently experimented with absinthe. Drummer Ginger Fish worked constantly on new material, and is credited with performing keyboards and programming, while keyboardist Madonna Wayne Gacy provided input on "President Dead" and "Cruci-Fiction in Space". Altogether, the band wrote 100 musical fragments, of which between 25 and 30 became songs. Band members maintained a low profile during the album's recording. Manson indicated that their website would be their "only contact with humanity" during this period. The album was recorded at several locations, including Death Valley, Manson's home in the Hollywood Hills, and Rick Rubin's Mansion Studio in Laurel Canyon. Locations were chosen for the atmosphere they were intended to impart to the music, and the band visited Death Valley a number of times to "imprint the feeling of the desert into [their] minds", and to avoid composing artificial-sounding songs. Manson co-produced the album alongside mixing engineer Dave Sardy, while Bon Harris of electronic body music group Nitzer Ebb is credited with programming and pre-production editing. Experimental sound effects and acoustic songs were recorded using live instrumentation. Harris' programming skills would prove invaluable during the recording process, as he would take the natural sounds the band had been recording and reconstruct them into processed background effects. Manson also explained that the acoustic songs were "acoustic" in the sense that they were not recorded with electronic instruments, but he said the album's sonic landscape would be "intrinsically electronic".  Manson announced on December 16, 1999, that the album was progressing under the working title "In the Shadow of the Valley of Death", and that its logo would be the alchemical symbol for mercury. Expanding on the symbol's relationship to the album's concept, Manson said "It represents both the androgyne and the prima materia, which has been associated with Adam, the first man." The band spent considerable time at the Mansion Studio, where the bulk of Ginger Fish's live drumming would be recorded, with its cavernous rooms particularly suitable for recording percussion. On February 23, 2000, Manson delivered a 20-minute lecture via satellite to a current-events convention, "DisinfoCon 2000", aimed at exposing disinformation wherein he posed the question, "White teenagers, why are they mad? They’re white. They’re spoiled. Is it because they know that America’s a lie?... Is adult entertainment killing our children? Or is killing our children entertaining adults?" Six days later, it was announced that their upcoming album had been re-titled "Holy Wood (In the Shadow of the Valley of Death)". By April, the album was in the final stages of recording, and Manson began posting footage of the band from the studio.

Concept and themes.

Manson described "Holy Wood" as a "declaration of war." The album's plot is a parable, which he told "Rolling Stone" was semi-autobiographical. While it can be viewed on several levels, he said its simplest interpretation is to see it as a story about an idealistic man whose revolution is commercialized, leading him to "destroy the thing he has created, which is himself." It takes place in a thinly-veiled satire of modern America called "Holy Wood", which Manson described as a Disneyesque, city-sized amusement park where the main attractions are death and violence, and where consumerism is taken to hyperbolic extreme. Its literary foil is "Death Valley", which is used as a "metaphor for the outcast and the imperfect of the world."  The central character is the protagonist Adam Kadmon—a name derived from the Kabbalah which means "original man". The story follows him as he goes in search of a better life out of Death Valley and into Holy Wood. Disenchanted by what he finds, he fashions a counterculture revolution, only to have it usurped and co-opted by Holy Wood's consumer culture, and he finds himself appropriated as a figure of Holy Wood's ideology of "Celebritarianism": an ideology in which fame is the primary moral value of a religion deeply rooted in celebrity worship and martyrdom; where dead celebrities are revered as saints, and John F. Kennedy is idolized as the contemporary Jesus Christ. Holy Wood's religion parallels Christianity, in that

Composition and style.

The record is primarily an industrial metal album, although it has also been described as hard rock, and gothic rock. The vocalist claimed in a pre-release interview with "Kerrang!" that the album would contain some of the heaviest material the band had recorded to date. "Holy Wood" combines the glam rock-influenced production of "Mechanical Animals" with the industrial rock soundscape of the band's earlier work. He also called the record "arrogant, in an art rock sense" and said that, as a result of the lyrical content, most of the songs contained three or four distinct parts, although the band took great care to avoid being "self-indulgent". He also said that the record was intended to be the "industrial "White Album"", and that he wrote "Holy Wood" in the same house where The Rolling Stones wrote their 1970 single "Let It Bleed"—another source of inspiration.  Like "Antichrist Superstar" before it, "Holy Wood" uses a song cycle structure, dividing the album into four movements. These movements are titled A: In the Shadow, D: The Androgyne, A: Of Red Earth, and M: The Fallen. Manson described the record as "the final piece of a triptych that I began with "Antichrist Superstar"." Despite being the last of the three albums to be released, Manson explained that the triptych's storyline takes place in reverse chronological order; "Holy Wood" began the story, and "Mechanical Animals" and "Antichrist Superstar" were sequels. The storyline unfolds in a multi-tiered series of metaphors and allusions; for example, the album's title refers not only to the Hollywood Sign, but also to "the tree of knowledge that Adam took the first fruit from when he fell out of paradise, the wood that Christ was crucified on, the wood that [Lee Harvey] Oswald's rifle is made from, and the wood that so many coffins are made of."

A: In the Shadow.

"GodEatGod" is the first song on the record. It opens with the sound of a focal-plane shutter in slow-motion capturing gunshots ringing in the background amid screaming onlookers before transitioning into the song. The song is driven by keyboards, synthesizers and a synth bass. "The Love Song" was described by Manson as about "America's romance with guns", and its title originated from his observation that "Love Song" is one of the most common titles in music. The lyrics are composed around an elaborate metaphor about guns. Manson explained: "I was suggesting with the lyrics that the father is the hand, the mother is the

D: The Androgyne.

Manson singled out "Target Audience (Narcissus Narcosis)" as his favorite song on the album and said that it describes every person's desire for self-actualization. The song features an optigan and is propelled by flanged arpeggiated chords, building into heavy guitar chugs and string bending during the chorus. Drowned In Sound described the song as "a shining moment" on the record. "President Dead" is a guitar-driven song showcasing John 5's technical skills and writing credits from John 5, Twiggy Ramirez, and Madonna Wayne Gacy. Manson also plays a mellotron. It opens with a sample of Don Gardiner's "ABC News Radio" broadcast announcing the death of John F. Kennedy. The song is 3:13 long, which is

A: Of Red Earth.

"The Nobodies" is a mournful, elegiac dirge constructed over a clavecin électrique and synthesized-drums. Its title is taken from a quote by Mark David Chapman. The verse "Today I am dirty and I want to be pretty, tomorrow I'll know that I'm just dirt" has an Iggy Pop-style vocal delivery, building to the "adrenaline-fueled" chorus. "CMJ" noted that the song could be interpreted as a tribute to the Columbine shooters, but its point was not to glorify violence; rather, it was to depict a society drenched in its children's blood. "The Death Song" is the turning point for Adam; he no longer cares. Manson described it as sarcastic and nihilistic: "it's like 'We have no future and we don't give a fuck'."

M: The Fallen.

Ramirez and John 5 collaborated on the guitar compositions for "Coma Black"; the song alternates between Ramirez's "warped guitar" and the phaze guitar employed by John 5, with Manson providing additional rhythm guitar support. The album ends with an interlocking group of songs: "Valentine's Day", "The Fall of Adam", "King Kill 33°" and "Count to Six and Die (The Vacuum of Infinite Space Encompassing)" each end abruptly before being instantaneously followed by the introduction of the proceeding track. "Valentine's Day" was composed by Ramirez and Manson and feature Gacy playing the mellotron—the second

Release and artwork.

Manson posted a four-minute video clip on the band's website on December 16, 1999, featuring clips of two previously unreleased songs. The first clip was of a rock song which later became "Disposable Teens", while the second was a rough demo of a cover of Frankie Laine and Jimmy Boyd's 1953 single "The Little Boy and the Old Man" (composed by Wayne Shanklin a year earlier as "Little Child"; it was most popularly performed under the title "Mommy Dear" in the 1964 movie "The Naked Kiss"). As a Valentine's Day gift for fans, Manson posted a download of the band's cover of Charles Manson's "Sick City", from his 1970 album "". In August, he announced an October 24 release date for the record, and posted a partial track listing containing 13 song titles, while also indicating that their website would be updated weekly. Within three weeks, the album's full track listing had been revealed, and sound files of "Burning Flag", "Cruci-Fiction in Space" and "The Love Song" had been released for free download, along with the cover of the "Holy Wood" novel.  On September 18, Manson announced that the album's US release would be postponed until November 14 (to fine-tune the final mix), and that its first single would be "Disposable Teens". The album was released on three formats on November 13 in the UK by Nothing and Interscope Records. Versions of the enhanced CD edition released in the UK featured an acoustic version of "The Nobodies" as a bonus track, while Japanese editions also included a live version of "Mechanical Animals". The album was released on double-LP and cassette. Universal Music Japan

Promotion and singles.

Three singles were released to promote the album, with "Disposable Teens" being released as its lead single. The band made their debut appearance on BBC One's "Top of the Pops" to perform the song. Its music video was directed by Samuel Bayer, which debuted on MTV's "Total Request Live" on October 25. The single was released in the UK on November 6, and featured several B-sides, including covers of Lennon's "Working Class Hero" and The Doors' "Five to One", as well as original tracks "Diamonds & Pollen" and "Astonishing Panorama of the Endtimes". The latter had been released the previous year on the soundtrack to "Celebrity Deathmatch". The band performed "Disposable Teens" on the "MTV New Year's" Eve celebration in 2000, along with a cover of Cheap Trick's "Surrender". It was also performed at the 2001 "American Music Awards".  From November 1, the UK division of Interscope held a contest to promote the album. The contest invited fans to log onto the band's website daily to pick up a series of coded clues which led to a hidden message. Fans who solved the riddle received an exclusive download, and were entered into a drawing for a one-week trip for two to meet the band in Hollywood. On November 14, the band took a break from the Guns, God and Government Tour to celebrate the album's US release date with a brief, invitation-only acoustic set at the Saci nightclub in New York City. Tickets for the show were given out via their website, in radio contests, and to the first 100 album buyers at Tower Records on Broadway in New York. The set consisted of four songs, including their cover "Suicide Is Painless" – the theme of the film (and TV series) "M*A*S*H" – which they had recently contributed to the of "". The following day, the vocalist appeared on "Total Request Live" in a segment entitled "Mothers Against Marilyn Manson".  "The Fight Song" was released as the album's second single on February 19, 2001 in the UK. A remix of the song by Joey Jordison of Slipknot appeared as its B-side. Its music video was directed by Manson and W.I.Z. and sparked controversy for its violent depiction of an American football game between jocks and goths, with "NME" accusing it of being exploitative of the Columbine tragedy. Manson dismissed the claims as hype, and said: "I'm trying to show that sports as well as music can be seen as violent, so I chose a traditional black vs white, good vs evil theme for the video." Manson appeared on an April 2001 episode of "The O'Reilly Factor", where he once again denied that the band's music was responsible for Columbine. Bill O'Reilly argued that "disturbed kids" without direction from responsible parents could misinterpret the message of his music as endorsing the belief that "when I'm dead [then] everybody's going to know me." Manson responded:  In mid-2001, Universal Music Group was criticized for airing commercials promoting the album during episodes of "Total Request Live". Manson suspected that former Democratic vice-presidential candidate Joseph Lieberman played a role in the criticism. Lieberman and Hillary Clinton had recently introduced the Media Marketing Accountability Act of 2001 before the 107th United States Congress. This legislation proposed to ban the entertainment-industry from marketing suspected violent or explicit material to minors.  Manson announced prior to the release of "The Fight Song" that "The Nobodies" would be issued as the album's third single, whilst indicating a desire to film its video in Russia because "the atmosphere, the desolation, the coldness and the architecture would really suit the song." Another early plan was to incorporate the MTV series "Jackass", as the song was included in the show's soundtrack. The idea was later abandoned, however, when the show drew the ire of Lieberman. The music video was directed by Paul Fedor and premiered on MTV in June, and the single was released in the UK on September 3. Its release was timed to coincide with the band's appearance at the Reading Festival, and was accompanied by another competition on the band's website—the winner was awarded two full-weekend passes to the festival, as well as unrestricted backstage access and a private sleeping area. A remix of the song later appeared in the 2001 Johnny Depp film "From Hell".

Critical reception.

"Holy Wood" received generally positive reviews from music critics at the time of its release. At Metacritic, which assigns a normalized rating out of 100 to reviews from mainstream critics, the album received an average score of 72 based on 14 reviews, indicating "generally favorable reviews", and is the 88th best-reviewed album of the year. The record was praised by several publications as being the band's finest work: Stephen Thomas Erlewine of AllMusic described it as their definitive record; a writer for "Entertainment Weekly" called it their "most potent effort yet", and April Long of "NME" said it was "by far the best thing Manson has ever set his warped mind to, [it] ultimately inspires something far more potent than fear or hatred—respect."  The band received acclaim for the quality of their songwriting. Daniel Durchholz of Wall of Sound called "Holy Wood" their most ambitious and musically accomplished record to date. "LA Weekly" said that "almost all [of the songs] contain a double-take chord change or a textural overdose or a mind-blowing bridge, and they'll be terroristic in concert." "Hot Press" praised the band for their inventive musical arrangements, and said that ""Holy Wood" is a far better record than many would have dared to expect." Drowned in Sound rated the album 10 out of 10 and praised the band's performance, saying that they "play tighter than [ever] before (looking at the credits show it to be much more of a team effort)... and, musically, it has a lot more variation and scope than the Limp Bizkits of the world." The band's vocalist was also applauded for his lyricism; Barry Walters of "Rolling Stone" commended him for "addressing real-life issues with a theatrical verve and genuine vitriol that no other mainstream act can match." "Billboard" magazine was similarly impressed, calling Manson one of the most skilled lyricists of his generation. "Revolver" editor Christopher Scapelliti compared his lyrics to those of John Lennon's, writing: "What comes across loudest on the album is not the music, but the sense of injury expressed in Manson's lyrics. Like "Plastic Ono Band", "Holy Wood" screams with a primal fury that's evident even in its quietest moments."  The album also received some mixed reviews. Several publications criticized its length, as well as the band for abandoning the glam rock-influenced production of "Mechanical Animals". PopMatters argued that the album was too long, and claimed it would have been a more consistent record if subject matter was addressed literally, instead of through a 'concept album' format. Joshua Klein of "The A.V. Club" rated "Holy Wood" a B−, but was overall critical of the lack of glam rock-influenced songs on the album. Robert Hilburn, in a review for the "Los Angeles Times", was also disappointed that the album did not live up to "the promise of "Mechanical Animals"". He viewed the musical cross-pollination of "Antichrist Superstar" and "Mechanical Animals" as confusion on the band's part as to which of the two albums appealed most to casual listeners.

Commercial performance.

Prior to the record's release, several critics and retailers openly questioned whether the band still had significant commercial appeal with mainstream consumers, with rap rock emerging as the predominant rock genre of the early 2000s. Furthermore, according to "Metal Hammer", "By the turn of the century, Manson was no longer America's demon dog. White trash superstar Eminem had clocked his position and supplanted him." A clean version of the album was never manufactured. This resulted in "Holy Wood" being banned from sale at major retailers such as Walmart and Kmart, who enforce a strict policy on not stocking albums labeled with a Parental Advisory sticker. Best Buy's sales projections estimated its first-week sales at about 150,000 units nationally, significantly less than the 223,000 copies sold by "Mechanical Animals" during its first week.  "Holy Wood" debuted and peaked at number 13 on the "Billboard" 200 with first-week sales of 117,279—an initial commercial disappointment. It spent 13 consecutive weeks on the chart before dropping off – far short of the 52 and 33 weeks "Antichrist Superstar" and "Mechanical Animals" spent on the chart, respectively – making it the shortest-charting full-length LP by the band until "The High End of Low" (2009). It took over two years to be certified gold by the RIAA

Track listing.

All lyrics written

Personnel.

Credits adapted from the liner notes of the vinyl edition

References.

Notes  References Bibliography

Holy Wood (In the Shadow of the Valley of Death) is the fourth studio album by American rock band Marilyn Manson. It was released on November 11, 2000 by Nothing and Interscope Records. A rock opera concept album, it is the final installment of a triptych that also included "Antichrist Superstar" (1996), and marked a return to the industrial metal style of the band's earlier work, after the glam rock-influenced production of "Mechanical Animals" (1998). After its release, the band's eponymous vocalist said that the overarching story within the trilogy is presented in reverse chronological order: "Holy Wood", therefore, begins the narrative.

Holy Wood (In the Shadow of the Valley of Death) ist das vierte Album der US-amerikanischen Alternative-Rock-/Alternative-Metal-Band Marilyn Manson. Veröffentlicht wurde es am 14. November 2000.


History.

The Ardennaise is a traditional breed of the Ardennes region. The first description is that of Victor La Perre de Roo in 1882, at a time when the breed was already becoming rarer. A poultry breeders' club, the Union Avicole de Liége, was formed in 1893, and under its protection the Ardennaise enjoyed almost thirty years of success. Following the First World War, mass importations of yellow-legged birds from Italy, with much higher laying abilities, were a new threat. Selective breeding of the Ardennaise for better laying ability began in 1922, with some success. However, the Ardennaise was also cross-bred with Leghorn stock, resulting in a further decline. By 1940 there was no remaining trace of the breed. It was reconstituted over a period of about thirty years after the Second World War. In 2009 the total population was estimated at well over 2000.  A bantam Ardennaise was created in Liège in the space of five or six years from 1904. It was shown from 1907, and the standard was approved in 1913.  A tail-less variant, sometimes treated as a separate breed, the or, is identical to the standard breed in all respects, except for the absence of the coccygeal bone and the tail, caused by the dominant Rp gene. Both the Sans-queue and its tail-less bantam variant are critically endangered.

Characteristics.

The Ardennaise is genetically close to the Bresse Gauloise. Twelve colours are recognised.

Use.

In a year an Ardennaise hen lays approximately 180 white eggs weighing, with an average weight of.

The Ardennaise,, is a breed of domestic chicken from the Ardennes plateau, in Belgium and eastern France. Its range extends from the Pays de Herve in Wallonia to the French département of Ardennes, and includes the Fagnes, the Famenne, and the valleys of the Amblève, the Ourthe and the Semois.

Die Ardenner sind eine Haushuhnrasse im Landhuhntyp aus den Ardennen und vermutlich die älteste Hühnerrasse des Landes. Ardenner sind in Belgien eine vergleichsweise bekannte Hühnerrasse, die dort häufig auch als "Wallikiki" bezeichnet werden, was sich aus dem flämischen "Walen kieken"(dt. wallonisches Huhn) ableitet. Die Rasse wird heute nur noch als Liebhabergeflügel gehalten, ihre kommerzielle Bedeutung hat sie bereits nach dem Ersten Weltkrieg verloren.


Plot summary.

The film begins with Martha Alston (DeGeneres) in a wedding gown incarcerated in a Mexican prison. The investigators call her Mrs. Crawford and listen to her explain why she committed murder on her wedding day.  Some months earlier, Martha attends her younger sister's wedding. Afterwards, Martha is pestered by her overbearing parents about when she will get married herself being 31 years old with her biological clock ticking. Martha works as an associate producer for a local TV talk show in San Diego. She rejects an offer of going out on a date with a younger co-worker, named Walter (John Livingston). Disappointed by her dull Valentine's Day blind date, she goes home to sulk in front of the TV, where, inundated by romantic imagery, she is prompted to get out of the house.  Martha goes to a bar where she drops her quarter in front of the jukebox. She bends down to get it when a man shows up and selects the same song she would have chosen. He is Whitman Crawford (Pullman), and they instantly hit it off. They go back to his house and have sex. He says he's a poet and an investor, and has money. He reads her one of his poems.  Whitman appears charming and charismatic in which he and Martha begin dating. Martha introduces Whitman to her family and he impresses all of them. But by the time she meets his strange and eccentric mother (Plowright), Martha has become convinced he is not "Mr. Right" at all. After Martha tells Whitman that it is OK to "be himself" around her, he suddenly breaks character and shoplifts a six-pack of beer from a local store and enjoys crushing the empty beer cans on his forehead. It is here that Whitman is revealed to be a crafty, devious, narcissistic, sociopath who hides behind a charming nice-guy persona that fools literally everyone he comes into contact with. To make matters worse, Whitman's ex-girlfriend, Inga (Joan Cusack) (who is nearly as crazy and deranged as Whitman), and her accomplice, Bob (Brad William Henke), begin harassing Martha who decides to break up with Whitman. Inga refuses to believe that Martha has dumped Whitman. Whitman also refuses to believe he has been dumped and he begins stalking Martha and trying to woo her back in increasingly ridiculous ways. Martha soon becomes frustrated and desperate after the manipulative Whitman tells her whole smitten and oblivious family that they are engaged to be married. He even buys off her private investigator (Dean Stockwell) that she hires to make a background check on him. All of Martha's attempts to expose Whitman as the dangerous sociopath that he is to her friends and family is met with disbelief and skepticism from everyone due to his skill of lying and manipulation. Whitman goes as far as to make Martha lose her job, and then hits her with his pickup truck, drugs her and abducts her to Mexico to marry her there by hiring two young Mexican children to hold her captive as they travel on the road to their destination.  Once in Mexico, Martha attempts to escape once and manages to place a phone call to San Diego to her former office to the only person that has not fallen under Whitman's influence: her co-worker Walter whom she manages to tell him briefly that Whitman has abducted her to Mexico and to come to her rescue before Whitman catches up to her and disconnects the call. Then, Inga and Bob appear and attempt to kill Martha, until Whitman comes to Martha's rescue and manages to drive them away at gunpoint.  At the church where Whitman is forcing Martha to get married in front of her deluded family, Walter shows up at the last minute to rescue Martha from the wedding, but trips. His gun falls into her hands and she shoots Whitman who attempts to lunge at her. Then she's arrested, which leads to Martha telling the local authorities her entire story. However, even the Mexican investigators are unsympathetic and conclude that she murdered Whitman intentionally. As they are transporting her away, Walter springs her out of jail with Bob's help and explains that it was Inga who did it; she attempted to kill Martha from the church balcony, but when Martha tripped, Inga hit Whitman by accident. Walter claims that Whitman is still alive at a local hospital and he will recover from his wound.  After meeting up with Bob in the desert, Martha and Walter ride a horse west towards the sunset, while Bob leaves to return to Inga. Title cards over the closing scene explain that Martha and Walter eventually turned north and returned to the USA where they got romantically involved and currently live under assumed names, Inga and Bob got married and opened a pet store in Albuquerque, and Whitman continues his search for love.

Reception.

The film was critically panned, garnering a score of 7% on Rotten Tomatoes from 29 critics. Audiences polled by CinemaScore gave the film an average grade of "C-" on an A+ to F scale. Ellen DeGeneres was nominated for Worst Actress and won the award (without competition) for Biggest Acting Stretch (for playing a heterosexual woman).  Mick LaSalle, writing for the "San Francisco Chronicle", said that after a good start, the film became "dreadful" and "inherently unfunny" starting midway through from the point when after Martha breaks up with Whitman after seeing his true evil persona, in which he then begins stalking her and literally destroys her personal and professional life while continuing to fool everyone around her with his charismatic, good-guy facade.  Rita Kempley, writing for "The Washington Post", assessed the film a "sour, listless debunking of romantic comedies,... [with] fewer laughs than "Looking for Mr. Goodbar"" and laments that "Ellen DeGeneres, a comedian and sitcom star in her film debut, [who] is ostensibly the protagonist here" does not control the action, but her character "merely reacts to [Whitman's] twists and turn-ons".  James Berardinelli of "ReelViews" criticized the film's premise, writing, "This is a romantic comedy parody, but how can you satirize something that's a comedy to begin with? If this motion picture is an example, not only can't it be done, but the result is downright ugly." He also questioned DeGeneres' appeal, calling her performance "irritating".  Not every critic disparaged the film. Martin and Porter gave it three stars, and while acknowledging that "the script is predictable and Nick Castle's direction is only adequate", they found that "DeGeneres's personal charm and a few inspired gags make it all worthwhile".

Box office.

The film debuted at No. 6.

Mr. Wrong is a 1996 American romantic black comedy film starring Ellen DeGeneres and Bill Pullman. It was a critical failure and box office bomb. DeGeneres still mentions it occasionally in her talk show, "The Ellen DeGeneres Show", poking fun at the disastrous reception of her major film debut.

Mr. Wrong – Der Traummann wird zum Alptraum ("Mr. Wrong") ist eine US-amerikanische Filmkomödie aus dem Jahr 1996. Regie führte Nick Castle, das Drehbuch schrieben Kerry Ehrin, Chris Matheson und Craig Munson.


History.

Pre-historic.

The Badami region was settled in pre-historic times, with evidence by megalithic dolmens.  The Puranas state the wicked asura Vatapi was killed by sage Agastya, and it refers to this area as "Vatapi" and "Agastya Tirtha". In the "Ramayana", Agastya and Lopamudra are described as living in Dandaka forest, on the southern slopes of Vindhya mountains. Rama praises Agastya as the one who can do what gods find impossible. He is described as the sage who used his Dharma powers to kill demons Vatapi and Ilwala after they had jointly misled and destroyed 9,000 men.

Historic.

In the Mahabharata, sage Agastya is described in the epic as a sage with enormous powers of ingestion and digestion. To kill men, asura Vatapi used to become a goat and his brother Ilvala would cook him. Then, Vatapi would recollect in the stomach and tear himself out from the inside of the victim, killing the victim. When Agastya arrives, Ilvala offers the goat again. He kills Vatapi by digesting the meal as soon as he ate, giving Vatapi no time to self organize. Agastya, in the legends of Mahabharata, kills the demons Vatapi and Ilvala much the same mythical way as in the "Ramayana".  Badami Chalukyas was founded in AD 540 by Pulakeshin I (AD 535–566), an early ruler of the Chalukyas is generally regarded as the founder of the Early Chalukya line. An inscription record of this king engraved on a boulder in Badami records the fortification of the hill above "Vatapi" in 544. Pulakeshin's choice of this location for his capital was no doubt dedicated by strategic considerations since Badami is protected on three sides by rugged sandstone cliffs. His sons Kirtivarman I (AD 567–598) and his brother Mangalesha (AD 598–610) constructed the cave temples. Kirtivarman I strengthened Vatapi and had three sons Pulakeshin II, Vishnuvardhana and Buddhavarasa, who at his death were minors, thus making them ineligible to rule, so Kirtivarman I's brother Mangalesha took the throne and tried to establish rule, only to be killed by Pulakeshin II who ruled between AD 610 to 642. Vatapi was the capital of the Early Chalukyas, who ruled much of Karnataka, Maharashtra, parts of Tamil Nadu and Andhra Pradesh between the 6th and 8th centuries. The greatest among them was Pulakeshin II (AD 610–642) who defeated many kings including the Pallavas of Kanchipuram. The rock-cut Badami Cave Temples were sculpted mostly between the 6th and 8th centuries.

Inscriptions.

Badami has eighteen inscriptions, among them some inscriptions are important. The first Sanskrit inscription in old Kannada script, on a hillock dates back to 543 CE, from the period of Pulakeshin I (Vallabheswara), the second is the 578 CE cave inscription of Mangalesha in Kannada language and script and the third is the Kappe Arabhatta records, the earliest available Kannada poetry in "tripadi" (three line) metre. one inscription near the Bhuthanatha temple also has inscriptions dating back to the 12th century in Jain rock-cut temple dedicated to the Tirtankara Adinatha.

Administration.

Government.

It is a town in the Bagalkot District in Karnataka state, India. It is also headquarters of Badami Taluk in the district.

Taluka.

The Badami Taluka has thirty-four panchayat villages:

Geography.

Badami is located at. It has an average elevation of 586 metres (1922 ft). It is located at the mouth of a ravine between two rocky hills and surrounds Agastya tirtha water reservoir on the three other sides. The total area of the town is 10.3 square kilometers.  It is located 30 kilometers from Bagalkot, 128 kilometers from Bijapur, 132 kilometers from Hubli, 46 kilometers from Aihole, another ancient town, and 589 kilometers from Bangalore, the state capital.

Climate.

The temperature ranges from minimum 23 degrees to 45 degrees during summer and from 15 to 29 degrees in winter. The rainfall of the area is 50 centimeters. Best time to visit is between low humid season from November and March.  The climate has made it a safe haven for the monkeys of south India. Tourists often flock to Badami for the opportunity to see monkeys interact in a natural environment.

Demographics.

As of 2011 Indian Census, Badami had a total population of 30,943, of which 15,539 were males and 15,404 were females. Population within the age group of 0 to 6 years was 3,877. The total number of literates in Badami was 22,093, which constituted 71.4% of the population with male literacy of 78.1% and female literacy of 64.7%. The effective literacy rate of 7+ population of Badami was 81.6%, of which male literacy rate was 89.7% and female literacy rate was 73.6%. The Scheduled Castes and Scheduled Tribes population was 4,562 and 1,833 respectively. Badami had 6214 households in 2011. , Badami had a population of 25,851. Males constituted 51% of the population and females 49%. Badami had an average literacy rate of 64.8%, comparable to the national average of 65%; with 59% of the males and 41% of females literate. 14% of the population was under 6 years of age.  The main language is Kannada.

Economy.

The main economy is centered around tourism in Karnataka.

Transport.

The nearest airport is Hubballi about 105 kilometers away. It is on the Hubli–Solapur rail route, and the rail station is 5 kilometers from the town. It is also connected by road to Hubli and Bijapur. Badami is reachable from Bengalooru by a 12-hour bus ride, or by a direct train "Solapur Gol Gumbaz Exp (train no. 16535)" or with a combination of an overnight train journey from Bangalore to Hospet followed by a short bus ride from Hospet to Badami. Another train journey could be from Bangalore to Hubli (8–9 hours) and then a bus ride to Badami (3 hours). Badami is around 110 km from Hubli. Local transport is by Rickshaws, and city buses.

Climbing.

Badami's red sandstone cliffs are popular amongst local and international climbers. This is great location for free sport climbing and bouldering. The cliffs have horizontal crack systems, similar to Gunks. There are over 150 bolted routes and multiple routes for free climbing. Gerhard Schaar, a German Climber and Pranesh Manchaiah, a local climber from Bangalore, were instrumental in setting up the sport routes driving a project called 'Bolts for Bangalore'. National Rock Climbing center, Manager Rajendra Hasabavi in Banshankari Road by General Thimayya National Academy of Adventure, Department of Youth Empowerment and Sports, Govt.of Karnataka is conducting various rock climbing and Adventure Camps for Youth and School Children.

Badami, formerly known as Vatapi, is a town and headquarters of a taluk by the same name, in the Bagalkot district of Karnataka, India. It was the regal capital of the Badami Chalukyas from AD 540 to 757. It is famous for its rock cut structural temples. It is located in a ravine at the foot of a rugged, red sandstone outcrop that surrounds Agastya lake. Badami has been selected as one of the heritage cities for HRIDAY - Heritage City Development and Augmentation Yojana scheme of Government of India.

Badami (Kannada: ) ist eine ca. 35.000 Einwohner zählende Stadt ("Town Municipal Council") im Distrikt Bagalkot im indischen Bundesstaat Karnataka.


History.

The institute was established in 1918 as a temporary police training school by the Helsinki Police Department. It operated as the Police Academy in various parts of the Greater Helsinki area, such as Espoo and the Suomenlinna fortress, until 1974 when the Academy's Police Course Centre was transferred to Tampere. In 1986, the Police Course Centre became an independent unit, the National Police School, and moved to its current campus in the Hervanta suburb of Tampere in 1993—while the Police Academy continued in Espoo and was renamed as the Police College of Finland in 1998.  In 2008, the Police College of Finland and the National Police School were merged to become the sole police training institute in Finland and concentrated to the Hervanta campus. The institution continued under the name Police College of Finland until it was reorganized as a university of applied sciences and its name amended to Police University College in 2014.

Education.

The Police University College is responsible for overall police training and student selection, for organizing degree and advanced studies, and for applied research and development in the police field. The institution is under the guidance of the National Police Board and ultimately the Interior Ministry. It provides a bachelor's and a master's degree in police services and specialized courses, such as driver's courses and an executive MBA in policing. Furthermore, the institution publishes targeted research on police matters, such as analysis on hate crime.  All new police officers in Finland graduate from the institute and the bachelor's degree is considered a basic degree for law enforcement duties with training available in both Finnish and Swedish. In 2016, 132 police officers graduated from degree programmes and 6,100 people attended training outside the degree programmes offered by the University College. Likewise in 2016, the college received 4,318 applications for the bachelor's degree programme's intake of 300 students—an admittance rate of 7.0%.

Organization and campus.

The University College employed 209 personnel, half of whom are teaching staff and 40% police officers, at the end of 2016. Doctor of Laws Marko Viitanen has been the director since October 2016. The organization of the academy is divided vertically into seven competency areas under the director as of 2017:  The 21 hectare campus of the Police University College is located in the Hervanta suburb, eight kilometres from the centre of Tampere. Besides teaching, sports and dormitory facilities, the campus contains a simulation training city and a driver training track. Two separate installations, the police dog training centre in Hämeenlinna and the driver training centre in Pieksämäki, are also a part of the academy's structure.

The Police University College (, ) is a university of applied sciences in Tampere, Finland providing police academy training and research under the Ministry of the Interior for the Police of Finland and other Finnish law enforcement units.

Die Polizeifachhochschule in Finnland (Finnisch: "Poliisiammattikorkeakoulu", Schwedisch "Polisyrkeshögskolan") ist verantwortlich für die Ausbildung des Befehlpersonals und für die Forschungs- und Entwicklungsarbeit der finnischen Polizei.


Personal background.

Born in Nashville, Tennessee, but raised in rural Missouri, Burnett did not receive any formal education aside from elementary school, but educated himself in law and government. After owning a general store, he turned to his law career; in defending a group of Mormons—including Joseph Smith—who were accused of treason, arson and robbery. Burnett requested a change of venue for the court proceedings, and during transportation to the next venue, the defendants escaped.  In 1843, Burnett became part of the exodus of Easterners moving Westward, moving his family to the Oregon Country (now modern-day Oregon) to take up farming in order to solve growing debts in Missouri, an agricultural endeavour that failed. While in the Oregon Country, Burnett began his forays into politics, getting elected to the provisional legislature between 1844 and 1848. In 1844, he completed construction of Germantown Road between the Tualatin Valley and what became Portland. It was during his time in Oregon that Burnett, a traditional Southern Protestant, began to question the practices of his faith, drifting his religious views more to Roman Catholicism. By 1846, Burnett and his family made the complete transition from Protestant to become Catholic.  While in the Legislature, and later as Provisional Supreme Judge, Burnett signed Oregon's first exclusion laws. Under an 1844 law passed by the provisional government, slave holders could keep their slaves for up to three years, after which all black people, free or slave, had to leave Oregon Country or face flogging.  Upon news of the discovery of gold in Coloma, California on January 24, 1848, Burnett and his family moved south to participate in the rush. After modest success in getting gold, Burnett envisioned a career in law in San Francisco, a rapidly growing boomtown thanks largely to the Gold Rush. On the way to the Bay Area, Burnett met John Augustus Sutter, Jr., son of German-born Swiss pioneer John Sutter. Selling his father's deeded lands in the near vicinity of Sutter's Fort, the younger Sutter offered Burnett a job in selling land plots for the new town of Sacramento. Over the next year, Burnett made nearly US$50,000 in land sales in Sacramento, a city ideally suited due to its closeness to the Sierra Nevada and the neighboring Sacramento River's navigability for large ships.

Governorship.

In 1849, Burnett announced his intentions to return to politics. 1849 saw the first California Constitutional Convention in Monterey, where territorial politicians drafted documents suitable to admit California as a state in the United States. During the 1849 referendum to adopt the California Constitution, Burnett, now with name recognition in Sacramento and San Francisco, and a resume that included the Oregon Provisional Legislature, decided to run for the new territory's first civilian governor, replacing the string of military governors and bureaucracy from the U.S. military. Burnett easily won the election over four other candidates, including John Sutter, and was sworn in as California's first elected civilian governor on December 20, 1849 in San Jose in front of the California State Legislature.  In the first days of the Burnett Administration, the governor and the California Legislature set out to create the organs of a state government, creating state cabinet posts, archives, executive posts and departments, subdividing the state into 27 counties and appointing John C. Fremont and William M. Gwin as California's senators to the federal U.S. Senate. Despite home proclamations and bureaucratic reorganizations that recognized California now as a U.S. state, the U.S. Congress and President Zachary Taylor had in fact not even signed authorization of statehood for California. Part of this miscommunication was due to California's relative remoteness to the rest of the U.S. during the time, but also to over-enthusiastic attitudes by politicians and the public alike to get California into the Union as quickly as possible. Following long contentious debates in the U.S. Senate, California was admitted as a (non-slave) state on September 9, 1850 as part of the Compromise of 1850. Californians did not learn of their official statehood until one month later, when on October 18, the steamer "Oregon" entered San Francisco Bay, with a banner strapped to her rigging reading "California Is Now A State."  During those advancements into statehood, Burnett's popularity among the legislature, the press, and the public plummeted. Relations between the Legislature and Burnett began to immediately sour in early 1850, when bills pressing for the incorporation of Sacramento and Los Angeles as city municipalities, with Los Angeles being a special incorporation due to its earlier pueblo status during the previous Spanish and Mexican rule, passed the State Assembly and Senate. Burnett vetoed both bills, citing special incorporation bills as unconstitutional and that reviews for municipal incorporation were best left to county courts. The legislature failed to override Burnett's veto of the Los Angeles bill but succeeded in overriding the Sacramento bill making it California's first incorporated city.  As in Oregon, Burnett pushed for the exclusion of blacks from California, raising the ire of pro-slavery supporters who wanted to import the Southern slave system to the West Coast, but his proposals were defeated in the legislature. From Burnett's First Annual Message to the Legislature, December 21, 1849:  Similarly, Burnett also pushed for heavy taxation on foreign immigrants. An 1850 Foreign Miners Tax Act, signed into law by Burnett, required every miner of non-American origin to pay US$20. Burnett also argued heavily for increased taxation and for the expansion of capital punishment to include larceny. Burnett also attempted to remove Native Americans as well as foreign miners. In 1851, federal commissioners negotiated treaties with Native tribes in California, which were then blocked by the governor for being too generous in reserving land for the tribes. Instead, the greed for gold wealth led to a second option, which he called a "war of extermination." He declared that warfare would not cease with Native Americans "until the Indian race becomes extinct"  Characterized as an aloof politician with little support from the Legislature by the San Francisco, Sacramento and Los Angeles press, Burnett grew frustrated as his agenda ground to a halt, and his governance style was increasingly criticized. He became a regular fixture of ridicule in the state's newspapers and on the floor of the Legislature. With little over a year in office, Burnett, the first governor of the state, became the first to resign, announcing his resignation in January 1851. Burnett cited personal matters for his departure. Lieutenant Governor John McDougall replaced Burnett as the Governor of California on 9 January.  Burnett founded the city of Oregon City in Butte County, California.

Post-governorship.

One year after leaving the governorship, Burnett was finally able to repay the heavy debts he had incurred in Missouri nearly two decades before. He entered a number of careers, serving briefly as a justice in the California Supreme Court between 1857 and 1858, the Sacramento City Council, as well as becoming a San Jose-based lawyer, a noted proponent of Catholicism during the Victorian period, and then the president of the Pacific Bank of San Francisco. Although never venturing into politics much after the 1860s, Burnett was an active supporter of the federal Chinese Exclusion Act of 1882. In 1880, he published an autobiography, "Recollections and Opinions of an Old Pioneer". He died May 17, 1895 at the age of 87 in San Francisco, and is buried in the Santa Clara Mission Cemetery at Santa Clara, California.

Legacy.

Burnett's legacy is largely mixed. While regarded as one of the fathers of modern California in the state's early days, his openly-racist attitudes towards blacks, Chinese, and Native Americans have tarnished his name today. Burnett's period in the Oregon Provisional Legislature helped facilitate the exclusion of blacks from the state until 1926. One of his Oregon proposals was to force free blacks to leave the state and to institute floggings, every six months, of any who continued to remain. Also, his open hostility to foreign laborers influenced a number of federal and state California legislators to push future xenophobic legislation, such as the Chinese Exclusion Act, 30 years after his departure from the governorship. Burnett was also an open advocate of exterminating local California Indian tribes, a policy that continued with successive state governmental administrations for several decades, which offered US$10 to US$25 for evidence of dead Natives. From Burnett's Second Annual Message to the Legislature, January 7, 1851:  San Francisco's Burnett Avenue near the Haight-Ashbury neighborhood is named after him.  The Burnett Child Development Center, a preschool in a predominantly-black San Francisco neighborhood, had been named for Burnett. However, when Burnett's racist positions were rediscovered, the school was renamed in 2011 to the Leola M. Havard Early Education School, in honor of San Francisco's first African-American principal.  Similarly, the Peter H. Burnett Elementary School in Long Beach has been recently renamed, due to Burnett's views. It is now named after Bobbi Smith, the first African-American member of the Long Beach Unified School District's board.

Peter Hardeman Burnett (November 15, 1807May 17, 1895) was an American politician and the first elected governor of California, serving from December 20, 1849, to January 9, 1851, and the first to resign from office. Burnett was elected governor almost one year before California's admission to the United States as the 31st state in September 1850, and was the last governor during the interim period that began with US military occupation during the Mexican–American War.

Peter Hardeman Burnett (* 15. November 1807 in Nashville, Tennessee; † 17. Mai 1895 in San Francisco, Kalifornien) war ein US-amerikanischer Politiker und der erste reguläre Gouverneur des Bundesstaates Kalifornien.


Early life.

Born in an unincorporated community called Tiel Ridge in Cameron Parish, Kershaw did not learn English until the age of eight. By that time, he had mastered the fiddle, which he played from the age of five, and was on his way to teaching himself to play 28 instruments. His first gig was at a local bar, the Bucket of Blood, where he was accompanied by his mother on guitar.  Kershaw became interested in Cajun music during parties his parents would host on the family's houseboat in Louisiana, where he first heard Cajun bands playing the music.

"Doug and Rusty".

Doug grew up surrounded by Cajun fiddle and accordion music. After teaching his brother, Rusty, to play guitar, he formed a band, the Continental Playboys, with Rusty and older brother Nelson "Peewee" Kershaw in 1948. With the departure of Peewee from the group, in the early 1950s, Rusty & Doug continued to perform as a duo. In 1955, when Kershaw was nineteen, he and Rusty performed on the "Louisiana Hayride" KWKH radio broadcast in Shreveport, Louisiana. The two also performed at the WWVA Jamboree (later renamed Jamboree U.S.A.), in Wheeling, West Virginia.  Although the brothers initially sang in French, J. D. "Jay" Miller, owner of the Feature Records label, persuaded them to incorporate songs in English into their repertoire. In 1955, Doug and Rusty recorded their first single, "So Lovely, Baby." Released on the Hickory label, the tune went to number 14 on the country music charts. Later that same year, Doug and Rusty were invited to become members of the "Louisiana Hayride" cast. The Kershaws appeared at the Grand Ole Opry in Nashville, Tennessee and became regular members of the Opry cast the following year. Despite the demands of his music career, Doug enrolled in McNeese State University, in Lake Charles, Louisiana, where he earned an undergraduate degree in Mathematics. At the peak of their early career, in 1958, Doug and Rusty both enlisted in the United States Army. They devoted their attention to the military until their discharge three years later.

"Louisiana Man" and solo career.

After fulfilling their military obligation, the two brothers recorded "Louisiana Man", an autobiographical song that Doug had written while in the Army. The song not only sold millions of copies but over the years has come to be considered a standard of modern Cajun music. The song was eventually covered by more than 800 artists.  There were three albums released by the duo on Hickory Records, only one being released before they split up. The first was "Rusty and Doug Sing Louisiana Man" (LPM 103) in 1961. "Kershaw (Genus Cambarus)" (LPS 163) was released in 1972 and was a double LP. "Louisiana Man" (HR 4506) was the final Hickory album, released in 1974. By 1964, the brothers had elected to go their separate ways. It took another three years before Kershaw signed a songwriters' contract with BMI, in 1967.  In June 1969, Kershaw made his first network television appearance on the debut of the "Johnny Cash Show". He capped the year with a week-long engagement at the New York City's Fillmore East as opening act for Eric Clapton's Derek and the Dominos. While it seemed to many rock and pop fans that Kershaw had appeared out of nowhere, he had already sold more than 18 million copies of the records he had made in the early '60s with his brother, Rusty. "Louisiana Man" had been a Top 10 country hit in 1961 and its follow-up, "Diggy Liggy Lo", had done almost as well. His performance in front of a national audience led to Warner Bros. Records signing him to a long-term contract. In July 1969, he performed at the Newport folk festival along with Joni Mitchell, Arlo Guthrie, Ramblin Jack Elliott, Big Mama Thornton, and Mimi Fariña, among others. Newcomers that year were Don McLean, James Taylor, and Jerry Jeff Walker. In November 1969, "Louisiana Man" was broadcast back to earth by the crew of the Apollo 12 moon mission. Beyond the southern venues, Kershaw became widely known in mainstream America as he played at major urban concert halls.  In 1970, Kershaw contributed a violin part to Arlo Guthrie's record single "Alice's Rock and Roll Restaurant."  In 1971, Kershaw had a musical cameo in the Western film "Zachariah", starring Don Johnson and John Rubinstein.  Kershaw's playing was featured in the Richard Brooks 1971 film, "Dollars" (also known as "$", "Dollar$", "Dollars" or "$(Dollars)", and in the UK as "The Heist").  In 1972, Kershaw played electric fiddle in Grand Funk's "Flight of the Phoenix" off their LP "Phoenix". Capitol SMAS 11099

Later life.

Despite the success of his solo career, Kershaw was plagued by depression and sorrow. His father had committed suicide when he was only seven. Marrying his wife, Pam, at the Houston Astrodome on June 21, 1975, Kershaw began raising his own family that included five sons – Douglas, Victor, Zachary, Tyler, and Elijah; and two grandsons and a granddaughter. His son Tyler plays drums in his band, and manages his shows as well.  Kershaw rebounded with his biggest selling hit, "Hello Woman", which reached the country music Top 40. By 1984, Kershaw's battle with drug and alcohol abuse came to a close and his previously erratic behavior changed for the better.  In 1988, he recorded a duet, "Cajun Baby", with Hank Williams, Jr., that became a Top 50 country hit. Kershaw released a French-language album, "Two Step Fever", in 1999, and Michael Doucet of Beausoleil is featured on the duet "Fievre De Deux Etapes". "Hot Diggity Doug" was released in mid-2000 and "Still Cajun After All These Years" followed in early 2001. His brother Rusty died on October 23, 2001.  Kershaw formerly owned and operated The Bayou House, a restaurant in Lucerne, Colorado, but parted ways with his partners in 2007 due to his displeasure with management and ambiance.  In 2009, Doug was inducted into The Louisiana Music Hall of Fame.  Doug's third cousin is country music star Sammy Kershaw.

Douglas James Kershaw (born January 24, 1936) is an American fiddle player, singer and songwriter from Louisiana. Active since 1948, he began his career as part of the duo Rusty and Doug, along with his brother, Rusty Kershaw. He had an extensive solo career that included fifteen albums and singles that charted on the Hot Country Songs charts. He is also a member of the Louisiana Music Hall of Fame, being inducted in 2009.

Doug Kershaw (eigentlich Douglas James Kershaw; * 24. Januar 1936 in Louisiana) ist ein US-amerikanischer Cajun-Fiddle-Player. Er ist als "The Ragin' Cajun" bekannt.


History.

In 1903 Dr William S. Bruce's Scottish National Antarctic Expedition established "Omond House", a meteorological station on Laurie Island. During the expedition, however, the crew became stuck in the ice and, unable to sail off, were trapped in the station for the winter.  Bruce left the station in December of that year for Buenos Aires to fix the ship and obtain supplies, leaving meteorologist Robert C. Mossman in charge of the base to continue the observations.  Bruce offered to the Government of President Julio Argentino Roca the transfer of the station and instruments for the sum of 5.000 pesos, on the condition that the government committed itself to the continuation of the scientific mission. He also offered to transport in his ship the appointed personnel back to the station.  Bruce had informed the British officer William Haggard of his intentions in December 1903. On 29 December, Haggard sent a note to the Argentine Foreign Minister, José Terry, ratifying the terms of Bruce proposition. Roca submitted the matter to the "Oficina Meteorológica Nacional" (National Office of Meteorology) who advised him to accept the offer. On January 2, 1904, the installations were accepted through a presidential decree.  The "Scotia" sailed back for Laurie Island on 14 January 1904 carrying on board Luciano H. Valette, from the Office of Zoology of the Ministry of Agriculture, Edgard C. Szmula, employee of the National Meteorological Office, and Hugo Acuña, from the Ministry of Livestock, who was also designated Postal Chief of the Orkney Islands by the Director General of the National Postal and Telegraphs Office, Manuel García Fernández. Mossman was left in charge of the expedition, along with William Smith as cook.  In 1906, Argentina communicated to the international community the establishment of a permanent base on the South Orkney Islands. On August 26, Haggard sent a letter to Foreign Minister Manuel Montes de Oca reminding him that South Orkneys Islands were British. The British position was that Argentine personnel was granted permission only for the period of one year. Argentine government ignored the note, "considering it out of time".  On March 30, 1927, naval non-commissioned officer Emilio Baldoni established the first radio telegraph link with Ushuaia. Up to that point, the Orcadas Base remained isolated from the rest of the world until the yearly relief arrived. The radio station (coded LRT in Argentina) allowed for a permanent communication link.  The station depended on the Ministry of Agriculture until Argentine Navy relieved the crew with navy personnel on March 3, 1951. Formal transfer occurred on December 23, 1952, when by presidential decree the base was put under the Service of Maritime Hydrography as "Destacamento Naval Orcadas".

Climate.

Under the Köppen climate classification system, the station is located under a tundra climate ("ET"), very close to an ice cap climate ("EF"). The base is influenced by the cold Antarctic Circumpolar Current that runs past the Weddell Sea and the strong westerly winds, creating a colder climate than the coastal areas in the northwestern parts of the Antarctic Peninsula. Weather conditions can vary widely from year to year and day to day since low pressure systems frequently pass through the islands, which influences the climate.  Mean monthly temperatures range from in June to in February. In summer, the average high is while the average low is. During winter, the average high is while the average low is. Temperatures can occasionally rise above freezing during winter. When low pressure systems pass to the south of the base, they can result in exceptionally mild temperatures, with the highest temperature recorded being in 1987. However, when this occurs, the weather is stormy and cloudy with reduced visibility. In contrast, when low pressure systems pass to the north, it results in cold and dry conditions with good visibility, causing temperatures to fall to.  Fog is a frequent occurrence in the base, averaging 110 days. This can vary from year to year with 1987 being the foggiest year when there were 252 days with fog to only 30 days with fog in 1963. Being located in the path of low pressure systems throughout the year, the base experiences high cloud cover, particularly in summer. December and January are the cloudiest months, averaging 29 cloudy days each month. Winters are less cloudy, averaging 20 cloudy days in June and July. Clear days are extremely rare and are only occur between May to October, averaging 1–3 days. As a result, the base only averages 483.0 hours of sunshine per year or 13.5% of possible sunshine (possibly the lowest on earth), ranging from a low of 9.3% in January to a high of 22.5% in August.  December and January are the least windy months, averaging while August and September are the windiest months, averaging more than. The base is subjected to strong winds throughout the year, with each month averaging 20 days with strong winds (wind speeds above ). Occasionally, it can experience gusts above.  The average annual precipitation is, which is fairly evenly distributed throughout the year. March is the wettest month while June is the driest month. Due to the cold climate and high humidity, snowfall occurs frequently throughout the year. Based on the 1961–1990 period, the base averages 227 days with snow, with February having the least days with snow (averaging 14 days with snow) and May having the most days with snow (averaging 22 days).

Base Orcadas is an Argentine scientific station in Antarctica, and the oldest of the stations in Antarctica still in operation. It is located on Laurie Island, one of the South Orkney Islands (), at above sea level and from the coastline. Established by the Scottish National Antarctic Expedition in 1903 and transferred to the Argentine government in 1904, the base has been permanently populated since, being one of six Argentine permanent bases in Argentina's claim to Antarctica, and the first permanently inhabited base in Antarctica.

Die Orcadas-Station () ist eine argentinische Forschungsstation in der Antarktis. Sie befindet sich auf dem Ibarguren-Isthmus von Laurie Island im Archipel der Südlichen Orkneyinseln. Vom nächstgelegenen Hafen Ushuaia auf Feuerland trennen sie 1501 km; die nächstgelegene Antarktis-Station ist die britische Signy-Station in 51 km Entfernung.


Life.

Education.

Bertram Huppert went to school in Bonn from 1934 until 1945. In 1950, he wrote his diploma thesis in mathematics at the University of Mainz. The thesis discussed ""nicht fortsetzbare Potenzreihen"" (discontinuous power series), and was written under the direction of Helmut Wielandt.  When Wielandt moved to the University of Tübingen in April 1951, Huppert followed him later in the year, and gained his doctorate (as Wielandt's first doctoral student) with the work ""Produkte von paarweise vertauschbaren zyklischen Gruppen"" (products of pairwise permutable cyclic groups), in which he showed, among other things, that such groups were supersoluble. This was the first of more than forty further scientific works, not including his books and monographs. The focus of the dissertation was very close to Wielandt's interests at the time, whose 1951 work shows that the product of pairwise permutable nilpotent groups is solvable.

Academic career.

Huppert spent the years 1963/64 as a visiting professor at the University of Illinois at Urbana-Champaign and at the California Institute of Technology (Caltech) in Pasadena. In January 1965, he became a professor of pure mathematics at the University of Mainz, where he later became a professor emeritus in 1994. He put a lot of effort into building up the Mainz group theory and abstract algebra research groups.  Following an assignment, he wrote a monumental standard text in the theory of finite groups, "Endliche Gruppen I". The group around Wolfgang Gaschütz in Kiel provided important contributions in discussions to that volume. Volumes II and III appeared 14 years later in English with co-author Norman Blackburn.  In 1984, Huppert founded, together with Gerhard Michler, the first Deutsche Forschungsgemeinschaft priority programme in Mathematics at the German universities of Aachen, Bielefeld, Essen and Mainz.  From 1964 to 1985, Huppert was a member of the editorial board of the Journal of Algebra. Together with Wolfgang Gaschütz and Karl W. Gruenberg, he organised Oberwolfach workshops on group theory over many years, and with Michler the Oberwolfach workshop on representation theory.  He was a founding member of the Institute of Experimental Mathematics of the University of Essen and is a member of the "Akademie gemeinnütziger Wissenschaften zu Erfurt".

Bertram Huppert (born 22 October 1927 in Worms, Germany) is a German mathematician specializing in group theory and the representation theory of finite groups. His "Endliche Gruppen" (finite groups) is an influential textbook in group theory, and he has over 50 doctoral descendants.

Bertram Huppert (* 22. Oktober 1927 in Worms) ist ein deutscher Mathematiker. Sein Hauptarbeitsgebiet ist die Gruppentheorie, speziell die Darstellungstheorie.


Early life.

Coming from Stockton, New South Wales, Norris relocated to the Australian Institute of Sport, Canberra in 1999 after being awarded a scholarship. He subsequently gained selection for Australia at the 1999 Pan Pacific Championships in Sydney.

Swimming career.

At his first Olympics in Sydney, Norris made a poor start, missing the final of the 400-metre individual medley. However, he qualified for the final of the 200-metre butterfly, where he was considered an outsider. Norris attacked from the start, contesting the lead over the first 100-metre. Willed on by a partisan home crowd, he managed to hang on to the third position as the favourites surged for the finish line. While being interviewed on the pool deck, a bewildered Norris repeatedly used what has become his winning catchphrase - "I'm stoked."  In 2001, Norris claimed another bronze medal at the 2001 FINA World Championships in Fukuoka, Japan, this time in the 200-metre individual medley, and in 2002 collected triple gold in the 200-metre and 400-metre individual medley and the 200-metre butterfly at the 2002 Commonwealth Games in Manchester. However, in 2003, he had no success in his three events, failing to medal at the 2003 FINA World Championships in Barcelona, Spain. He fared even worse at the 2004 Summer Olympics in Athens, failing to reach a single final.

Retirement.

On arrival back in Australia, Norris departed the AIS to return to Newcastle, and thereafter announced that he would be taking a year out of swimming in 2005. He went on to found the Norris Swimming Academy in Thornton, NSW.  <br

Justin Neville Norris (born 4 June 1980) is an Australian butterfly and individual medley swimmer who won the bronze medal in the 200 metres butterfly at the 2000 Summer Olympics in Sydney, Australia.

Justin Neville Norris (* 3. Juni 1980 in Geraldton, Western Australia) ist ein australischer Schwimmer. Er ist auf das Schmetterlingsschwimmen und das Lagenschwimmen spezialisiert.


History.

Oral tradition.

Oral tradition transmits history, literature, law and other knowledges verbally across generations, without a writing system, and forms the basis for most of the Squamish people's history. The passing on of this history is regarded as the "duty of responsible elders." Those who possessed a great deal of knowledge were regarded as aristocrats. Like other Indigenous peoples of the Pacific Northwest Coast, the Squamish have stories of the "Transformer" brothers who went around the world transforming things and people. Other stories transmitted through generations are of ancestral characters doing things or involved in events. Oral tradition and history, including new events, continues to be passed on in this form to this day.  Squamish oral history traces back to "founding fathers" of their people. An aged informant of the Squamish people named Mel̓ḵw’s, said to be over 100 years old, was interviewed by Charles Hill-Tout in 1986. He recited oral history on the origins of the world, and talked about how "water was everywhere". But the tops of the mountains came out of the sea and land was formed. The first man to appear was named "X̱i7lánexw". He was given a wife, an adze, and a salmon trap. X̱i7lánexw and his wife populated the land and the Squamish descend from these ancestors. Dominic Charlie told a similar story in 1965 about the origins of his people.  Their oral history talks about the Great Flood also. In a story said to happen at Chʼiyáḵmesh ("Cheakamus"), in the Squamish Valley, a man who survived the flood was walking down the river, feeling depressed about the loss of his people from the flood. Then the Thunderbird helped him and gave him food. He continued down the river, with his food gathered by the Thunderbird, when the Thunderbird told him where to stay, and that he would give him a wife. That is where the people of Chʼiyáḵmesh came from. In another story of the first ancestors, two men first appeared at Chekw’élhp and Sch’enḵ, located at what is now known as Gibsons, British Columbia. The first man to appear here was Tseḵanchtn, then the second man appeared named Sx̱eláltn. The people repopulated the land with large families and many Squamish people claim descent from these ancestors.

Disease epidemics.

During the 1770s, smallpox (variola major) eradicated at least 30 percent of the indigenous population on the Northwest coast of North America, including many Squamish. This disease was one of the most deadly to hit the region over the next 80 to 100 years. During the 80-year period from the 1770 to 1850, smallpox, measles, influenza, and other diseases killed many villages and communities. Surviving oral histories describe the 1770s epidemic. An "aged informant" of the Squamish, in the 1890s, related the history of a catastrophic illness to ethnographer Charles Hill-Tout. Since we now know that smallpox is only carried by humans it is unclear whether the connection with the salmon was merely a coincidence, or if perhaps the illness described was not in fact smallpox. Regardless, Hill-Tout wrote: “[A] dreadful misfortune befell them.... One salmon season the fish were found to be covered with running sores and blotches, which rendered them unfit for food. As the people depended very largely upon these salmon for their winter’s food supply, they were obliged to catch and cure them as best they could, and store them away for food. They put off eating them till no other food was available, and then began a terrible time of sickness and distress. A dreadful skin disease, loathsome to look upon, broke out upon all alike. None were spared. Men, women, and children sickened, took the disease and died in agony by hundreds, so that when the spring arrived and fresh food was procurable, there was scarcely a person left of all their numbers to get it. Camp after camp, village after village, was left desolate. The remains of which, said the old man, in answer by my queries on this, are found today in the old camp sites or midden-heaps over which the forest has been growing for so many generations. Little by little the remnant left by the disease grew into a nation again, and when the first white men sailed up the Squamish in their big boats, the tribe was strong and numerous again” The epidemic of the 1770s was the first and the most devastating, with more to follow. During the next few decades, other damaging outbreaks would attack this area: a smallpox epidemic in 1800–01, influenza in 1836–37, measles in 1847–48, and smallpox again in 1862.

European colonization and the Indian Reserves.

In 1792, the Squamish people had their first recorded contact with Europeans when British Captain George Vancouver and Spanish Captain Jose Maria Narvaez sailed into Burrard Inlet. European expansion during the fur trade boom, gold rush, along with the subsequent colonization policies by the Canadian government, ushered in a new way of life for the Squamish. In a few years, they had quickly fallen to a small minority, due to more disease, displacement from their land, and the rising European and Asian populations.  In the early 19th century, Fort Langley was the Hudson's Bay Company's first major trading post. During this time, trade went on between the Squamish and Fort Langley. In 1858–59 the Fraser Gold Rush brought in more foreign settlers to the territory, but major settlement did not begin until after the Canadian Pacific Railway was completed, bringing more foreigners from eastern Canada. During construction of the railway, the treaty process by the Canadian government attempted to settle land issues across the Prairies.  The Squamish were the subject of intensive missionary efforts and the 1913 Catholic Encyclopedia described the Squamish as "almost entirely Catholic".  In 1876 the Indian Act was passed and the Joint Indian Reserve Commission, cordoned off plots of land or Indian reserves, designating the native population to specific areas. These reserves were managed and controlled by Indian agents from the Department of Northern and Indian Affairs. At the time, numerous reserves were plotted out from already-existing village sites, and then chiefs were assigned to preside over each reserve.  Around the same time, some reserve lands were sold away from their respective families and chiefs, both illegally and legally. One instance of this was the case of Kitsilano Indian Reserve, the location of which was Sen̓áḵw. Portions of this reserve were expropriated, both in 1886 and 1902. Families were forced into leaving, and promised payment for the "sale". The families who lived in the village were placed on a barge and sent out to sea, with the intent for them to move up to the Squamish River area. It wasn't until 1923 that the reserve chiefs amalgamated into becoming the singular Squamish Band to manage all their reserves.  In 1906, a delegation of chiefs from British Columbia, traveled to London to seek an audience with King Edward VII regarding the land confiscated by the government of Canada under the reserve system. Joe Capilano traveled along with Cowichan Chief Charley Isipaymilt and Shuswap Chief Basil David, but their requests to see the King were denied.

Geography.

The vegetation of the Squamish people's homeland is a dense temperate rainforest, formed mainly of conifers with a spread of maple and alder, as well as large areas of swampland. The evergreen trees are a typical British Columbia coastal mix of Douglas-fir, Western red cedar and Western Hemlock. The largest trees of old growth forest were located around Burrard Inlet, the slopes of Sen̓áḵw and the area presently known as False Creek. This abundance in natural resources fueled the Squamish people's affluent culture.  Traditional Squamish territory extends over 673,540 hectares. Squamish settled more permanently into Burrard Inlet to work in the mills and trade with settlers during the mid-1800s. This southern areas of the Indian Arm, along Burrard Inlet, through False Creek then English Bay and Point Grey now serve as the contested Southern boundary. Traditionally Squamish would have passed Point Atkinson and Howe Sound as far as Point Grey. From here, it moved northward to Roberts Creek on the Sunshine Coast and up Howe Sound. The northern part included the Squamish, Cheakamus, Bowen Island, Elaho River and Mamquam River. Up the Cheakamus River Squamish territory included land past Whistler, British Columbia.  Squamish territory also overlapped with the territories of neighboring indigenous peoples. The territory is shared between the territories of the Musqueam, Tseil-waututh to the south, and the Lil'wat to the north. These neighbouring peoples also have Squamish language names. The Tseil-waututh are "Sel̓íl̓witulh", the Shishalh are the "Shishá7lh", the Musqueam are "Xwmétskwiyam", and the Lil'wat are "Lúx̱wels". Roberts Creek, on the Sunshine Coast, is considered the border between the Squamish territory and Shishalh's. The Squamish are culturally and historically similar, but are politically different from their kin, the Tseil-waututh. Through family inter-marriage and the land rights that often came with it, many places for resource gathering were also shared.  Vancouver and adjacent municipalities are located within traditional Squamish territory, making the Squamish one of the few indigenous peoples in Canada to have communities in or near metropolitan areas. Of the 673,540 hectares their traditional territory encompasses, currently less than 0.5% is reserve land allotted to the Squamish Nation. It is on these reserves that most of the current Squamish communities exist.

Territory and villages.

The Squamish people live throughout and outside of their territory. A majority of the people live on Indian reserves (est. 2252 living on reserve) in the Squamish territory. There are communities on 9 of the 26 Squamish reserves. These communities are in North Vancouver, West Vancouver, and along the Squamish River. The reserves are located on long occupied village sites, camp sites, and historical sites. In the old villages large extended families would inhabit a large longhouse. One such house was recorded in present-day Stanley Park at the old village of X̱wáy̓x̱way in the late 1880s. It was recorded as being 60 meters long and near 20 meters wide, and 11 families were said to live in the house.  Below is a chart of Squamish villages, both past and present, with their reserve designation, and other information.

Society.

Family governance.

Traditionally, the leadership was grouped with each family having a "siy̓ám̓", which loosely translates as "highly respected person". This person would act in the best interest of his family and make decisions based on the group consensus of the family he represented. The "siy̓ám̓" has been described as "...the best talker – not chairman, (our people) have no chairman – but man who says the most wise things". The "siy̓ám̓" was usually chosen by factors which included his status and respect within the community, the village and other indigenous nations, and how much he exemplified the characteristics of a noble person, such as humility, respect, generosity, and wisdom.

Social structure.

The Squamish class structure is similar to that of other Coast Salish peoples. Unlike the European class structure, characterized as a pyramid, Squamish classes were historically structured in a manner more comparable to an inverted pear. Nobility, aristocrats, and the like were the most populous, with commoners making a sizable but smaller portion of society compared to nobility. The smallest group were slaves, held only by high-ranking nobles.  The nobility was recognized by three key factors: wealth, especially the amount of wealth they distributed amongst the people; values, particularly the degree to which the values practiced by the person and their family exemplified the values of the people; and knowledge, including both possessing and sharing knowledge of history, traditions and culture and knowledge of skills, whether practical or spiritual.  Sharing wealth was highly regarded and practiced by most high-ranking and wealthy families. This distribution of wealth is a key component of the potlatch gift-giving festival, and was encouraged through the display of values celebrated in the culture such as generosity, humility and respect. Some families were considered nobility because of their connection to spiritual powers or ceremonialism. Shamans, prophets and medicine doctors were considered nobility because of the training and expertise they possessed. Some jobs or positions held by members of the community also signified members of this class. These positions were often related to the mountain goat, like hunting or the weaving of mountain goat wool blankets. One's class was not always predetermined and set for life under this system, and before European contact commoners or slaves had the ability to sometimes rise through the ranks to one day reach a higher class designation.  In the values of the Squamish culture, respect for each other and generosity of both the wealth of wisdom and material wealth was key. Wisdom or knowledge was passed on through oral and visual 'teachings'. In many Western concepts of wealth, the poor and those having little formal education may be regarded as having little to offer. This was not so with the Squamish. As Andy Paull noted, "It was the duty of the more responsible Indians to see that the history and traditions of our race were properly handed down to posterity. A knowledge of our history and legends was similar as an education is regarded among whitemen. Those who possessed it were regarded as aristocrats. Those who were indifferent, whether adults or children, were rascals. Being without means of transmitting it into writing, much time was spent by the aristocrats in importing this knowledge to the youth. It was the responsible duty of responsible elders."  One practice historically done by the Squamish was a custom called "flat-foreheading". An infant's head would be placed in a wooden bust model of the head and shoulders to gradually alter the shape of the head into something more flattened in the forehead area. This shape was considered attractive and regarded as a sign of nobility. The last Squamish known to perform this practice was Tim Moody.

Property.

In Squamish society, many things were considered property which were not always referred to as such in European societies. This included names, stories, ceremonies, and songs. This notion of property is more similar to that considered under modern intellectual property law. Other property included fishing spots and hunting trap lines, as well as berry patches, canoes, and works of art. Rights to places to hunt, fish, or gather food could be obtained through marriage to people from other villages or nations.  Names were a type of property handed down through the generations. Names given to a young person after going through a rite of passage would most likely be taken from a deceased ancestor of the family. Before being given this name, children would be referred to by "nicknames" or "pet names", which would be kept until they attained their "ancestral name". These ancestral names are considered important, as many have been passed down through generations. It is only through a blood connection to the ancestor that names were passed down.  Places and resources considered property were much less clearly defined than in the European legal tradition. Locations typically did not have clearly drawn boundary lines, although sometimes certain landmarks served as boundary markers. The value and ownership of places usually correlated to a valuable resource in the location, as opposed to overt physical characteristics. Usually the resources in question were food sources, such as salmon streams, herring spawning grounds, berry patches, and fishing holes.

Family and kinship.

The Squamish kinship is based on a loose patrilineal structure, with large extended families and communal village life. Numerous villages populated the territory, with each village holding many longhouses. Each longhouse was a community in itself, with a number of related families living in the same home. The number of families varied with the size of the house. During the warmer seasons and around times of gatherings, there would be numerous fires within each house, often one for each family. During the winter season, one fire was used for ceremonies and spiritual work taking place in the house.  Historically, marriage would occur through either arranged marriage, or the groom proposing the potential marriage to the father of his prospective wife. If the father endorsed the marriage, he would invite the groom into his house after conducting a test or trial on the young man. Only the wealthiest individuals also practiced polygamy.

Culture.

Historical and cultural context.

Through their history, their culture has gone through a great deal of change in the past few hundred years since contact and colonization started. The history of the Residential Schools and the potlatch ban was a part where the Canadian government tried to exterminate their cultural practices. This caused decades of effects with the near extinction of their language, the assimilation into mainstream Western society, and inter-generational trauma. Despite these points in their history, much of their culture is still intact. Some parts of their culture are nonexistent but historical, some parts have changed because of the modern world, and some parts are cultural occurrences but are not historical in a "pre-contact" sense.

Customs and daily life.

Squamish daily life is revolved around the village community. Before contact, a village would consist of multiple dwellings called "Longhouses", which would hold a large extended family. Within a typical longhouse, different branches of an extended family would operate in different parts of the house. A standard house would be 30 feet wide, 40 feet long and from 19–13 feet high, but they could vary in size depending on how big the family was. Within their territory many villages lived near resource or culturally significant places. Kinship ties would connect each of the villages, and neighboring indigenous nations. Salmon was the main staple of food, found at one time to be in abundance in the area. Other seafood such as herring, shell-fish, and seal. Berries and plant roots also filled the diet. This made up the basis of daily life.  In large longhouses festivities and ceremonies take place. Things such as naming ceremonies, funerals, memorials for the deceased, weddings, and spiritual events, happen in their longhouses. Elaborate events called a "potlatch", a word meaning "to give" that comes from the Chinook Jargon, is where a host or host family invites guests to participate in societal events. A person's position in the community is based on how much they gave of themselves to their people. As such, potlatches are hosted where gifts and material wealth is shared with the community. Food is prepared and a large feast is given to the community. All the foods eaten by their ancestors are considered "traditional foods", and are usually accompanied in the feast celebrating their indigenous culture. It was this event that was banned and made illegal by the Canadian government from 1884 to 1951. During that time, their ceremonies and events went underground, only to be revived years later.  Prior to contact, travel was primarily done by canoe. Large cedar trees are cut down and carved into a single cedar dug-out canoe. Families would travel to different villages or nations to visit their relatives, or in the summer months journey to resource rich camping sites to gather food and materials for the colder winter months. In 1992 the construction and revitalization of the canoe culture came back when they construct an ocean-travel canoe. This canoe is measured at 52 feet and was carved from a single cedar tree. Since that time multiple canoes have been carved, either for single-family use, or community-wide use.

Language.

The Squamish language, or Sḵwx̱wú7mesh sníchim, is the ancestral language of the Squamish people. It's considered an important part of cultural revitalization. Although nearing language extinction, it's still used in ceremonies, events, and basic conversation among some. As the language is moribund, with no children learning it as a first language and all language speakers over the age of 65, much work is being done to preserve and revitalize it. The language is part the Coast Salish linguistic group, and most closely related to Sháshíshálh (Sechelt), and (Halkomelem) and Xwsa7km,(Lhéchalosem). Many anthropologists and linguists have worked with Squamish people and their language including Franz Boas, Charles Hill-Tout, Homer Barnett, and Aert J. Kuipers.  Since the late 19th century the language has had a history. Before contact, it was the prominent language of all the villages, along with the Chinook Jargon. Most children would learn Chinook as a first language because it was so basic, then Squamish language as they become older. After the spread of diseases which caused massive population drops and after colonizations of the territory, the language became a minority language in its own lands. When the Canadian government enforced an assimilationist policies regarding their culture and language, a residential school was set up in the village of Eslha7an with children coming from many Squamish villages, plus some Church officials sending children to another school in Sechelt. At the school, a home for many children 10 months out of the year, the children were forbidden to speak their Squamish language. This caused a deep resentment about speaking the language, and so the next generation grew up without any knowledge of their native-tongue.  Over the years, English became the prominent language. Then during the 1960s, a great deal of documentation and work took place to help in the revitalization of the Squamish language. The BC Language Project of Randy Bouchard and Dorthy Kennedy undertook more documentation under the direction of these two main collaborators of this project. They devised the present writing system that is used for the language. Eventually a local elementary as well as a high school came to include Squamish language classes in place of the usual French language option. A children's school called Xwemelch'stn Estimxwataxw School, meaning "Xwmelch'stn Littleones School", with grades kindergarten to 3, was built to assist in language immersion, with plans to expand it into a full immersion programmed school.

Food and cuisine.

Nutrition.

Their geographical territory was abundant in rich food sources from land animals to sea life and plants and animals. For meat, deer, bear, elk, duck, swan, and small rodents such as squirrel. With ocean food it was mussels, sea eggs, cockles, clams, seaweed, herring, trout, crab, urchin, sea lion, seal, all kinds of salmon. For berries and plants, it was different kinds of wild blueberry, blackberry, salmon berry, salal berry, five different kinds of grass and the roots of different plants. Ooligans were once in their river system and Ooligan grease was once made from it. Sea food, particularly salmon was their main staple. It was this abundance of sea food and salmon that their diet was considerably heavy on natural fats and oils. This left relatively small amounts of carbohydrates in the diet. To ensure that essentials vitamins are acquired, they eat almost all parts of animals which they harvest. Ground calcined shells, algae and seaweeds were sources of calcium for Indigenous peoples. Vitamin A is obtained from liver. Vitamin C is primarily found in berries and some other plants. Intestines and stomachs can be eaten to provide vitamin E and the vitamin B complexes. Within the decade following the establishment of Fort Langley in 1827 the Squamish had begun extensive farming of potatoes.

Salmon.

As the most important food staple, salmon had esteemed respect within Squamish culture. At a yearly springtime Thanksgiving Ceremony or First Salmon Ceremony, specially prepared fish was made for community gatherings. After the community feasted, they would follow a time-honored ritual as they returned the bones to the water. A story recounts how the salmon come to the Squamish people; the salmon have their own world, and an island far out in the ocean. They appear every year to sacrifice themselves to feed the people, but the people asked that after the people are done with them, they return the salmon bones back to the ocean so they can come back.  Salmon was caught using a variety of methods, the most common being the fishing weir. These traps allowed skilled hunters to easily spear a good amount of fish with little effort. Fish weirs were regularly used on the Cheakamus River, which takes its name from the village of Chiyakmesh. This translates into "People of the Fish Weir", denoting the weir utilized in this area. This method of fishing required extensive cooperation between the men fishing and the women on the shore doing the cleaning.  In the past, salmon would be roasted over fires and eaten fresh, or dried for preservation. Using smoke over alder or hemlock fires preserved salmon so it could be stored for up two years. It could be soaked in water and prepared for eating. Over time, this evolved into a method preserving salmon through "canning". Canned salmon are jarred or pickled, then stored for winter months.

The Squamish people (or in the "Squamish language (Sḵwx̱wú7mesh snichim) "Skwxwú7mesh, sometimes seen in English as Skwxwu7mesh (The "7" represents a glottal stop), historically transliterated as Sko-ko-mish) are an indigenous people of the Pacific Northwest Coast. In 2012, there was population of 3,893 band members registered with the Squamish Nation. Their language is the Squamish language or "Sḵwx̱wú7mesh snichim", considered a part of the Coast Salish languages, and is categorized as nearly extinct with just 10 fluent speakers as of 2010. The traditional territory was in the area now called in southwestern British Columbia, Canada, and covered Point Grey as the southern border. From here, it continued northward to Roberts Creek on the Sunshine Coast, up the Howe Sound. The northern part included the Squamish, Cheakamus, Elaho and Mamquam rivers. Up the Cheakamus River it included land past Whistler, British Columbia. The southern and eastern part of their territory includes Indian Arm, along Burrard Inlet, through False Creek then English Bay and Point Grey. Today the Squamish people live mostly in seven communities, located in West Vancouver, North Vancouver, and within and nearby to the District of Squamish.

Die Squamish oder Skwxwú7mesh ( []; gelegentlich auch "Skewamish" geschrieben) sind eine der kanadischen First Nations im Südwesten der Provinz British Columbia. Sie leben in der Region Metro Vancouver und beanspruchen ein traditionelles Territorium von 6.732 km2. Kulturell sowie sprachlich gehören sie zur Gruppe der Küsten-Salish.