texts: prisoner of "the reds" at the Terijoki railway station, and during this time his possessions were stolen. After he was freed, he escaped to Saint Petersburg, but soon had to came back to Terijoki. The closing of the border weakened the business opportunities at Terijoki, and therefore <mask> Böre moved with his family to Helsinki in 1919. During those times, some fellow Tatar activists and for example Finnish professor Yrjö Jahnsson started the pursuits for the independence of the minorities of Russia, but <mask> <mask> thought it was all hopeless and was against it fiercely. Due to the many conflicts that ensued, he eventually was deported from Helsinki. In June 1920 he moved to Tampere with his family. In 1922, <mask> Böre applied for Finnish citizenship but was not able to get one.Eventually, in the late 1920s, he became a citizen of Turkey. In 1922, <mask> <mask> established a shop in Tampere, which once again focused on selling fabrics and furs. Before becoming a Turkish citizen, <mask> <mask> had a Nansen passport, which he used to make business trips for example to London and Leipzig. He acquired products to his shop from foreign producers; such as costume fabrics from England, textiles from France, lace fabric from Belgium, furs and textiles from Germany, carpets from Turkey and textiles from Japan. <mask> <mask> had refused to identify as a Tatar. He rather thought of himself as a "Volga Turk". As a citizen of Turkey, he was inspired by Mustafa Kemal Atatürk's nationalism and in the footsteps of Turkey, he was in favor of replacing the Arabic script with the Latin script in his native language.Not everyone in the Finnish Tatar community was

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 as excited about the idea, but some were, and especially a bit later, the reform spread all throughout the community. From 1928 forwards, <mask> Böre also rallied for the establishing of a school for the Tatars, or as he put it, Turks of Finland. This dream of his materialized only after his death. The school operated in Helsinki for 21 years and though it used the name "Turk" (fin. Turkkilainen kansakoulu), it mostly taught Tatar language, not Turkish. In 1931, <mask> Böre published a Finnish translation of Lord Headley's work which focused on Islam. In 1936, <mask> Böre started the process of translating the Quran to Finnish.The official translator of the text was Russian-born Georg Pimenoff and the proofreading was done by the Finnish school principal Jussi Ahtinen-Karsikko, but <mask> <mask> himself also used a lot of his time for the process, and according to fellow Tatar Hasan Hamidulla, sacrificed his health during it. The Quran was published in 1942. In the preface of the publication, <mask> Böre spoke of the Finns in positive light; "During my time in Finland i have noticed that the Finns are enlightened and want to get the right picture of everything". Mannerheim thanked <mask> Böre for distributing the Quran among the Muslim soldiers. <mask> <mask> died at his home in Tampere on November 11, 1945. He was buried at the Tatar cemetery in Helsinki. Family
Zinnetullah <mask> Böre was married three times.His first wife was Katiye Ziadetdin, second wife was Mürside Bedretdin and the third Safiye Kemaletdin. From his first marriage, he had two daughters, Saadetbanu and Afife, and from second marriage he had one daughter, Gülanber. From the third

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 marriage <mask> Böre had two daughters and four boys. The daughters were Zekiye and Rusane, and the boys were hockey players Feyzi, Murat, Zeyd and Vasif. Feyzi also worked as a bookseller in Istanbul later in his life and in 1972, published the first Turkish-Finnish-dictionary. Murat <mask> Böre operated his fathers shop after his death. <mask> Böre had eight siblings; Fettehutdin, Halime, Zahidullah, Halise, Abdullah, Abdulkayoom, Abdülhak, Katiye.Name
During his lifetime, <mask> Böre went by different names/spellings of his name. They were at least the following;

 Zinnätulla, Zinetullah, <mask>
 Ahsän Böre, <mask> Böre
 Imadütdin, Imadutdinoff, Aimadetdinoff, Imadütdinoglu
He took the name <mask> (Ahsän) from his grandfather, Ahsän Bedüihan. Böre is a nickname that over the years became a familyname. Imadütdin was his father's name and according to the old Tatar tradition, he took his father's name (at first), and therefore was named Zinnätulla Imadutdinoff. The letter ä was often changed into letter e during the 1900s among the Tatar community in Finland, due to the "Turkish mindedness". Russian suffixes (such as -off) were left out usually during the independence of Finland (1917). Oglu (oğlu) on the other hand is a Turkish patronymic.Further reading
 Thesis on Ahsen Böre (includes pictures, written in Finnish)

Sources

 Bedretdin, Kadriye: Tugan Tel: Kirjoituksia Suomen tataareista. Suomen Itämainen Seura, 2011. ISBN 978-951-9380-78-0
 Leitzinger, Antero: Mishäärit - Suomen vanha islamilainen yhteisö. Kirja-Leitzinger, 1996, Helsinki. ISBN 952-9752-08-3

Citations

Mishar Tatars
Finnish Tatars
Finnish publishers (people)
Quran

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<mask> or Antony of Padua () or <mask> of Lisbon (; born Fernando Martins de Bulhões; 15 August 1195 – 13 June 1231) was a Portuguese Catholic priest and friar of the Franciscan Order. He was born and raised by a wealthy family in Lisbon, Portugal, and died in Padua, Italy. Noted by his contemporaries for his powerful preaching, expert knowledge of scripture, and undying love and devotion to the poor and the sick, he was one of the most quickly canonized saints in church history. He was proclaimed a Doctor of the Church by Pope Pius XII on 16 January 1946. Life

Early years
Fernando Martins de Bulhões was born in Lisbon, Portugal. While 15th-century writers state that his parents were Vicente Martins and Teresa Pais Taveira, and that his father was the brother of Pedro Martins de Bulhões, the ancestor of the Bulhão or Bulhões family, Niccolò Dal-Gal views this as less certain. His wealthy and noble family arranged for him to be instructed at the local cathedral school.At the age of 15, he entered the Augustinian community of Canons Regular of the Order of the Holy Cross at the Abbey of Saint Vincent on the outskirts of Lisbon. In 1212, distracted by frequent visits from family and friends, he asked to be transferred to the motherhouse of the congregation, the Monastery of the Holy Cross in Coimbra, then the capital of Portugal. There, the young Fernando studied theology and Latin. Joining the Franciscans

After his ordination to the priesthood, Fernando was named guestmaster at the age of 19, and placed in charge of hospitality for the abbey. While he was in Coimbra, some Franciscan friars arrived and settled at a small hermitage outside Coimbra dedicated to <mask> of Egypt. Fernando was strongly attracted to the simple, evangelical lifestyle of the friars, whose order had been founded only 11 years prior. News arrived that five Franciscans had been beheaded in Morocco, the first of their order to be killed.King Afonso II ransomed their bodies to be returned and buried as martyrs in the

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 Monastery of Santa Cruz. Inspired by their example, Fernando obtained permission from church authorities to leave the Canons Regular to join the new Franciscan order. Upon his admission to the life of the friars, he joined the small hermitage in Olivais, adopting the name <mask> (from the name of the chapel located there, dedicated to <mask> the Great), by which he was to be known. <mask> then set out for Morocco, in fulfilment of his new vocation. However, he fell seriously ill in Morocco and set sail back for Portugal in hope of regaining his health. On the return voyage, the ship was pushed off course and landed in Sicily. From Sicily, he made his way to Tuscany, where he was assigned to a convent of the order, but he was met with difficulty on account of his sickly appearance.He was finally assigned to the rural hermitage of San Paolo near Forlì, Romagna, a choice made after considering his poor health. There, he had recourse to a cell one of the friars had made in a nearby cave, spending time in private prayer and study. Preaching and teaching

In 1222, in the town of Forlì, a number of visiting Dominican friars were present for the occasion of an ordination, and a misunderstanding arose over who should preach. The Franciscans had expected that one of the Dominicans would occupy the pulpit, being renowned for their preaching. However, the Dominicans had come unprepared, thinking a Franciscan would be the homilist. In this quandary, the head of the hermitage, who did not think any of his own humble friars could give a homily for the occasion, called upon <mask>, whom he suspected was most qualified, and entreated him to speak whatever the Holy Spirit might inspire. <mask> objected, but was overruled, and his impromptu sermon created a deep impression on his audience.His audience was moved by not only by his rich voice and arresting manner, but also the theme and substance of his discourse, his deep knowledge of Scripture, and the eloquence with which he delivered his message. <mask> was

masks: Anthony Anthony Anthony Anthony Anthony Anthony


texts: then sent by Brother Gratian, the local minister provincial, to the Franciscan province of Romagna, based in Bologna. He soon came to the attention of the founder of the order, Francis of Assisi. Francis had held a strong distrust of the place of theological studies in the life of his brotherhood, fearing it might lead to an abandonment of their commitment to a life of real poverty and service. In <mask>, however, he found a kindred spirit who shared his vision and could also provide the teaching any young members of the order seeking ordination might need. In 1224, he entrusted the pursuit of studies for any of his friars to the care of <mask>. The traditional practice of praying for St. <mask>'s help in finding lost or stolen things is traced to an incident during his lifetime that occurred in Bologna.According to the story, <mask> had a book of psalms that was important to him, as it contained his notes and comments for use in teaching his students. A novice who had chosen to leave had taken the psalter with him. Prior to the invention of the printing press, any book was hand-copied, and thus, an item of high value; a Franciscan friar in particular, given his vow of poverty, would have found such an item difficult to replace. When <mask> realized his psalter was missing, he prayed it would be found or returned, after which the thief was moved to not only return the book to <mask>, but also return to the order. The stolen book is said to be preserved in the Franciscan friary in Bologna. Occasionally, <mask> took another post as a teacher at universities such as University of Montpellier and University of Toulouse in southern France, but his preaching was considered to be his supreme gift. According to historian Sophronius Clasen, <mask> preached "the grandeur of Christianity".His method included allegory and symbolical explanation of Scripture. In 1226, after attending the general chapter of his order held at Arles, France, and preaching in the region of Provence, <mask> returned to Italy and

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 was appointed Provincial superior of northern Italy. He chose the city of Padua as his location. In 1228, he served as envoy from the general chapter to Pope Gregory IX. At the papal court, his preaching was hailed as a "jewel case of the Bible" and he was commissioned to produce his collection of sermons, Sermons for Feast Days (Sermones in Festivitates). Gregory IX described <mask> as the "Ark of the Testament" (Doctor Arca testamenti). Legends

The story of <mask> "preaching to the fish,“ originated in Rimini, where he had gone to preach.When heretics there treated him with contempt, <mask> was said to have gone to the shoreline, where he began to preach at the water's edge until a great crowd of fish was seen gathered before him. The people of the town flocked to see this marvel, after which <mask> charged them with the fact that the fish were more receptive to his message than the heretics of the church, at which point the people were moved to listen to his message. In another often-told story, which took place in Toulouse, <mask> was challenged by a heretic to prove the reality of the presence of Christ in the Eucharist. The man, who sought to mock <mask>, brought out a half-starved mule and showed it fresh fodder on one hand, and the sacramental host on the other. The mule was said to have ignored the fodder and, instead of eating either, bowed before the sacrament. Another account tells of an occasion in Italy when <mask> was dining with heretics. He realized the food they put before him was poisoned, and he confronted them.The men admitted to attempting to kill him, but then challenged him to eat if he truly believed the words spoken in Mark 16:18 about the apostles of Christ: "…and if they drink any deadly thing, it will not harm them." <mask> is said to have blessed the food, eaten it, and suffered no harm, much to the amazement of his hosts. Death

<mask> became sick with ergotism in 1231, and went to the woodland retreat at Camposampiero with two other friars for a respite. There,


texts:
 he lived in a room built for him under the branches of a walnut tree. <mask> died on the way back to Padua on 13 June 1231 at the Poor Clare monastery at Arcella (now part of Padua), at the age of 35. According to his request, <mask> was buried in the small church of Santa Maria Mater Domini (probably dating from the late 12th century) and near a convent which had been founded by him in 1229. Nevertheless, due to his increased notability, construction of a large basilica began around 1232, although it was not completed until 1301.The smaller church was incorporated into the structure as the Cappella della Madonna Mora (Chapel of the Dark Madonna). The basilica is commonly known today as "Il Santo" (The Saint). Various legends also surround the death of <mask>. One holds that when he died, children cried in the streets and all the church bells rang of their own accord. Another legend is in regards to his tongue. He was buried in a chapel that became part of the basilica, where his tongue, jaw, and vocal cords were symbolically chosen as relics for veneration (as was tradition in medieval times) to be displayed in a large reliquary. When his body was exhumed 30 years after his death, it was found turned to dust, but the tongue was claimed to have glistened and looked as if it were still part of a live body; a further claim being made that this was a sign of his gift of preaching.On 1 January 1981, Pope John Paul II authorized a scientific team to study <mask>'s remains and the tomb was opened five days later. Saint and Doctor of the Church

<mask> was canonized by Pope Gregory IX on 30 May 1232, at Spoleto, Italy, less than one year after his death. In the words of Pope Benedict XVI:

Veneration as patron saint
<mask>'s fame spread through Portuguese evangelization, and he has been known as the most celebrated of the followers of Francis of Assisi. He is the patron saint of Lisbon, Padua and many places in Portugal and in the countries of the former Portuguese Empire. He is especially invoked


texts:
 and venerated all over the world as the patron saint for the recovery of lost items and is credited with many miracles involving lost people, lost things and even lost spiritual goods. St. <mask>ts help devotees to meditate on the thirteen virtues of the saint. Some of these chaplets were used by members of confraternities which had <mask> as their patron saint.North America

In 1692, Spanish missionaries came across a small Payaya Indian community along what was then known as the Yanaguana River on the feast day of Saint <mask>, 13 June. The Franciscan chaplain, Father Damien Massanet, with agreement from General Domingo de Teran, renamed the rivers in his honor, and eventually built a mission nearby, as well. This mission became the focal point of a small community that eventually grew in size and scope to become the seventh-largest city in the country, the U.S. city of San Antonio, Texas. In New York City, the Shrine Church of St. Anthony in Greenwich Village, Manhattan celebrates his feast day, starting with the traditional novena of prayers asking for his intercession on the 13 Tuesdays preceding his feast. This culminates with a week-long series of services and a street fair. A traditional Italian-style procession is held that day through the streets of its South Village neighborhood, during which a relic of the saint is carried for veneration. Each year on the weekend of the last Sunday in August, Boston's North End holds a feast in honor of Saint <mask>.Referred to as the "Feast of All Feasts", <mask>'s Feast in Boston's North End was begun in 1919 by Italian immigrants from Montefalcione, a small town near Naples, where the tradition of honoring Saint <mask> goes back to 1688. Each year the Sandia Pueblo along with Santa Clara Pueblo celebrates the feast day of <mask> with traditional Native American dances. On 27 January 1907, in Beaumont, Texas, a church was dedicated and named in honor of <mask>. The church was later designated a cathedral in 1966 with the formation of the Roman

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Anthony Chaple
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 Catholic Diocese of Beaumont, but was not formally consecrated. On 28 April 1974, St. Anthony Cathedral was dedicated and consecrated by Bishop Warren Boudreaux. In 2006, Pope Benedict XVI granted the cathedral the designation of minor basilica. St. Anthony Cathedral Basilica celebrated its 100th anniversary on 28 January 2007.St<mask> gives his name to Mission San Antonio de Padua, the third Franciscan mission dedicated along El Camino Real in California in 1771. In Ellicott City, Maryland, southwest of Baltimore, the Conventual Franciscans of the St. Anthony Province dedicated their old novitiate house as the Shrine of St. Anthony which since 1 July 2004 serves as the official shrine to <mask> for the Archdiocese of Baltimore. Brazil and Europe

Saint <mask> is known in Portugal, Spain, and Brazil as a marriage saint, because legends exist of him reconciling couples. His feast day, 13 June, is Lisbon's municipal holiday, celebrated with parades and marriages (the previous day, 12 June, is the Dia dos Namorados in Brazil). He is one of the saints celebrated in the Brazilian Festa Junina, along with John the Baptist and Saint Peter. He is venerated in Mogán Village in Gran Canaria, where his feast day is celebrated every year with oversized objects carried through the streets for the fiesta. In the town of Brusciano, Italy, located near Naples, an annual feast in honor of Saint <mask> is held in late August.This tradition dates back to 1875. The tradition started when a man prayed to Saint <mask> for his sick son to get better. He vowed that if his son would become healthy he would build and dance a giglio like the people of Nola do for their patron San Paolino during the annual Fest Dei Gigli. (A giglio is a tall tower topped with a statue of the saint that is carried through the streets in carefully choreographed maneuvers that resemble a dance.) The celebration has grown over the years to include six giglio towers built in honor of the saint. This tradition has also carried over to America,

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. Anthony
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 specifically the East Harlem area of New York, where the immigrants from the town of Brusciano formed the Giglio Society of East Harlem and have been holding their annual feast since the early 1900s. In Albania, the Franciscans arrived in 1240 spreading the word of <mask>.The St. Anthony Church, Laç () in Laç was built in his honor. In Poland, he is the patron saint of Przeworsk. The icon of Saint <mask>, dating from 1649, is housed in a local Franciscan church, . Asia

Saint <mask> is honored in Uvari, in Tamil Nadu, India, where legend holds that the crew of a Portuguese ship was cured of cholera through the intercession of St. <mask>. The local church is dedicated to St. <mask> and houses an ancient wooden statue believed to have been carved by one of the crew. Also in India, a small crusady known with the name of <mask> is located in the village called Pothiyanvilai, state of Tamil Nadu Kanyakumari district near Thengapattinam. The southern Indian state of Karnataka is also a holy pilgrimage center in honor of <mask> (specifically located in the small village of Dornahalli, near Mysore).Local lore holds that a farmer there unearthed a statue that was later identified as being that of Saint <mask>. The statue was deemed miraculous and an incident of divine intervention. A church was then erected to honor the saint. Additionally, <mask> is highly venerated in Sri Lanka, and the nation's Saint Anthony National Shrine in Kochikade, Colombo, receives many devotees of <mask>, both Catholic and non-Catholic. There is also a church in Pakistan of Saint Anthony of Padua in the city of Sargodha under the Diocese of Rawalpindi. In the Philippines, the devotion to St. <mask> of Padua began in 1581, in the town of Pila, Laguna, where Franciscans established the first church in the country dedicated to St. <mask> of Padua, now elevated as the National Shrine of St. Anthony of Padua under the Diocese of San Pablo. In Siolim, a village in the Indian state of Goa, St. <mask> is always shown holding a

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Saint Anthony
Anthony
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Anthony
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 serpent on a stick.This is a depiction of the incident which occurred during the construction of the church wherein a snake was disrupting construction work. The people turned to St. <mask> for help and placed his statue at the construction site. The next morning, the snake was found caught in the cord placed in the statue's hand. Africa
Antonianism () was a syncretic Bakongo Catholic movement formed in the Kingdom of Kongo between 1704 and 1708 as a development out of the Roman Catholic Church in Kongo, yet without denying the authority of the Pope. Its founder was a young charismatic woman named Beatriz Kimpa Vita who said she was possessed by Saint <mask> of Padua. Beatriz became known for healing and other miracles. It was eventually suppressed by King Pedro IV of Kongo, and Dona Beatriz was burned at the stake as a heretic.In art

As the number of Franciscan saints increased, iconography struggled to distinguish <mask> from the others. Because of a legend that he had once preached to the fish by the mouth of the river Marecchia in Rimini, this was sometimes used as his attribute. He is also often seen with a white lily stalk, representing his purity. Other conventions referred to St. <mask>'s visionary fervor. Thus, one attribute in use for some time was a flaming heart. He is also sometimes depicted along with the mule in Rimini that allegedly bowed down to him holding the Eucharist. In 1511, Titian painted three large frescoes in the Scuola del Santo in Padua, depicting scenes of the miracles from the life of Saint <mask>: The Miracle of the Jealous Husband, which depicts the murder of a young woman by her husband; A Child Testifying to Its Mother's Innocence; and The Saint Healing the Young Man with a Broken Limb.Another key pattern has him meditating on an open book in which the Christ Child himself appears, as in the El Greco above. Over time the child came to be shown considerably larger than the book and some images even do without the book entirely. He typically appears carrying

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 the infant Jesus and holding a cross. In popular votive offerings, <mask> is often depicted as miraculously saving individuals in various accidents. In films
 The 1931 silent film <mask> of Padua (Antonio di Padova, il santo dei miracoli) was directed by Giulio Antamoro. He was played in the 1949 Italian film Anthony of Padua by Aldo Fiorelli. Punitha Anthoniyar (<mask>), a 1977 Indian Tamil-language film directed by Nanjil Durai, starring R. Muthuraman and Lakshmi in the lead roles.Umberto Marino's 2002 Sant'Antonio di Padova or <mask>: The Miracle Worker of Padua is an Italian TV movie about the saint. While the VHS format is without English subtitles, the DVD version released in 2005 is simply called <mask> and is subtitled. * Antonello Belluco's 2006 Antonio guerriero di Dio or <mask>, Warrior of God is a biopic about the saint. João Pedro Rodrigues directed the 2016 film The Ornithologist, a sort of modern-day fantastic allegory of the life of St. <mask>. See also

Basilica of Saint Anthony of Padua
Catholic Church in Italy
List of Catholic saints
List of Latin nicknames of the Middle Ages: Doctors in theology
Marian doctrines of St. <mask>

References

Further reading

The Moral Concordances of Saint Anthony of Padua, London, 1856

External links

 Basilica of Saint Anthony of Padua – Official website
 Church of Saint Anthony of Lisbon – Official website
 "Saint Anthony of Padua" at the Christian Iconography website
 "St Anthony of Padua – St Peter's Square Colonnade Saints"

1195 births
1231 deaths
13th-century Christian saints
13th-century Portuguese people
13th-century Roman Catholic theologians
13th-century Christian mystics
Augustinian canons
Burials at the Basilica of Saint Anthony of Padua
Deaths from edema
Disease-related deaths in Veneto
Franciscan Doctors of the Church
Franciscan mystics
Franciscan saints
Franciscan spirituality
Franciscan theologians
June observances
People from Lisbon
Portuguese Friars Minor
Portuguese Roman Catholic saints
Wonderworkers
Fish in

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<mask> (born 21 August 1977 in Ballyvourney, County Cork) is an Irish sportsperson. He plays Gaelic football with his local club Naomh Abán and was a member of the Cork senior inter-county team from 1999 to 2011. Playing career

Club
<mask> plays his club football with his local club called Naomh Abán in Ballyvourney. <mask> first came to prominence as a member of the club's underage teams. After the minor grade, he quickly joined the under-21 team. In 1995 Naomh Abán won their divisional championship and subsequently reached the final of the county under-21 championship. The opponents on that occasion were Mallow and a close game developed.At the full-time whistle the victory went to Mallow, as their ability to score goals clinched a 2–9 to 0–12 win. <mask> subsequently joined the Naomh Abán intermediate football team. In 1999 the club reached the final of the county intermediate championship, with Castletownbere providing the opposition. A close game developed between these two sides, however, at the full-time whistle the sides could not be separated and a draw was the result. The subsequent replay was also a close affair; however, it proved to be more conclusive. In the end victory went to Naomh Abán by 1–9 to 1–6 and <mask> collected a county intermediate championship winners' medal. Inter-county
<mask> first came to prominence on the inter-county scene as a member of the Cork senior football team in the late 1990s.He made his debut in the 1998–99 National Football League, a season which saw Cork reach the final of the competition. Dublin provided the opposition at Cork's home venue, Páirc Uí Chaoimh. A close game developed, however, Cork were never really troubled. A 0–12 to 1–7 score line resulted in victory for 'the Rebels',

masks:
Anthony Lynch
Lynch
Lynch
Lynch
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texts: and gave <mask> a National League winners' medal in his debut season. Later that year he made his championship debut in the provincial series as Cork cruised to a Munster final showdown with arch-rivals Kerry. The men from 'the Kingdom' were on the hunt for a fourth successive provincial title, while Cork were out for success for the first time since 1995. Cork's victory on a score line of 2–10 to 2–4 was unexpected as <mask> claimed his very first Munster winners' medal.A subsequent defeat of Mayo saw Cork book their place in the All-Ireland final against Meath. The pressure was on the Cork footballers to secure a rare double, particularly since their hurling counterparts had won the All-Ireland title a fortnight previously. Ollie Murphy's first-half goal gave 'the Royals' a huge boost at half-time. Immediately after the interval Trevor Giles missed a penalty while Joe Kavanagh responded with a goal which gave Cork a brief lead. It was not enough as <mask>'s side eventually lost the game by 1–11 to 1–8. In spite of this defeat <mask> was later rewarded with an All-Star award. After the highs of 1999, the following year proved disappointing as Cork exited the championship at a very early stage.In 2001 Cork were back and <mask> lined out in his second provincial decider. Reigning All-Ireland champions Kerry were the opponents. The game was a reasonably close affair; however, 'the Kingdom' never looked like losing. At the full-time whistle Cork were defeated by 0–19 to 1–13. 2001 was the first year of the qualifier system so, in spite of being defeated, Cork had another chance to battle for the All-Ireland title. <mask>'s side, however, were subsequently dumped out of the championship by eventual champions Galway. 2002 proved to be a

masks: Lynch Lynch Lynch Lynch Lynch Lynch


texts: more successful year for <mask>.After defeating Kerry in the provincial semi-final, Cork qualified for a Munster final showdown with Tipperary. While many people expected Cork to win the game easily, Tipp nearly sneaked a win, however, the provincial decider ended in a draw. The replay was an absolute rout. Cork won by a huge score line of 1–23 to 0–7, giving <mask> a second Munster winners' medal. Cork's next game was the All-Ireland semi-final where they met Kerry for the third time in the championship that year. Furthermore, it was the first-ever meeting of these two great rivals in Croke Park. While expectations were high the game turned into a rout as everything went Kerry's way.Talismanic forward Colin Corkery was red-carded as 'the Rebels' were humiliated by 3–19 to 2–7. 2002 ended with the Cork hurling team going on strike. In turn, the football team joined in a sympathy strike. The players, who had been seeking better conditions, refused to play or train with the county again until the dispute with the county board was resolved. After a protracted standoff, the players' grievances were eventually settled. 2003 was a difficult year as Cork surrendered their provincial crown at an early stage before later crashing out of the championship in the All-Ireland qualifiers. In 2004 <mask>'s side fared no better.After losing to Kerry in the Munster semi-final Cork were forced to manoeuvre through the All-Ireland qualifiers once again. An unconvincing victory over Clare was followed by a humiliating 0–18 to 0–12 defeat by Fermanagh and an end to Cork's championship ambitions. By 2005 the Cork footballers had regrouped and reached the Munster final for the first time in three years. Once again Kerry, the reigning All-Ireland

masks: Lynch Lynch Lynch


texts: champions, provided the opposition. The game was a close affair, however, <mask>'s side were narrowly defeated by just 1–11 to 0–11. This did not mean the end of Cork's All-Ireland campaign. After winning their next two games 'the Rebels' qualified for an All-Ireland semi-final meeting with Kerry.In an embarrassing game of football for Cork, <mask>'s side were trounced by thirteen points on a score line of 1–19 to 0–9. In 2006 <mask>'s team reached the Munster final with Kerry lining out against them. That game ended in a 0–10 points apiece draw. The replay saw a much fresher Cork team surprisingly defeat Kerry by 1–12 to 0–9. James Masters proved the hero of the day, as he scored 1–7 of Cork's total. <mask> had secured a third Munster winners' medal. The quirks of the championship saw Cork face Kerry again in the subsequent All-Ireland semi-final for the third time in five seasons.In a similar pattern to previous encounters Cork failed to beat Kerry at Croke Park. A 0–16 to 0–10 resulted in Cork being knocked out of the championship. In 2007 Cork were out to atone for their defeats by Kerry the previous year. Both sides met in the provincial decider for the third year in succession. Cork gave a good account of themselves, however, Kerry could not be beaten and <mask>'s side went down on a 1–15 to 1–13 score line. Cork later did well in the All-Ireland series and finally qualified for the All-Ireland final after an eight-year absence. In a cruel twist of fate Kerry were the opponents and, in an even crueller twist, a late injury ruled <mask> out of a place on the starting fifteen.While the first half was played on an even keel, 'the Kingdom' ran riot in the second half and a rout ensued. Goalkeeper Alan Quirke came in for much


texts:
 criticism after conceding some easy goals. <mask> was sprung from the bench as a substitute, however, at the full-time whistle Cork were trounced by 3–13 to 1–9. In 2008 Cork gained a modicum of revenge on Kerry when the sides met again in that year's Munster final. Kerry were cruising by eight points at the interval, however, Cork stormed back in the second-half. Kerry could only muster three points as Cork secured a remarkable 1–16 to 1–11 victory. It was <mask>'s fourth Munster winners' medal.Both sides met again in the All-Ireland semi-final, however, after a thrilling draw and a replay Kerry were the team that advanced to the championship decider. AT the start of 2009 Cork were earmarked as potential All-Ireland contenders. The team laid down their credentials at an early stage with a defeat of Monaghan to take the National League Division 2 title. After a subsequent defeat of Kerry in a replay of the Munster semi-final, Cork subsequently faced Limerick in the Munster final. <mask> was ruled out of that game through injury. Cork were the red-hot favourites going into the game, however, his loss on the field was felt as Limerick put Cork to the pin of their collars. After a slow start 'the Rebels' settled and eventually secured a narrow 2–6 to 0–11 victory.<mask> also missed Cork's subsequent All-Ireland quarter-final but looks set to return for a semi-final showdown with reigning champions Tyrone. In December 2011 <mask> retired from Inter-county football. Inter-provincial
<mask> has also lined out with Munster in the inter-provincial series of games and has enjoyed some success. He first lined out with his province in 1999 when Munster qualified to play Connacht in the final. The game was a largely dull affair, with the


texts:
 southern province securing a 0–1 to 0–6 victory and a Railway Cup winners' medal for <mask>. It was the first of four consecutive call-ups to the Munster team, however, <mask>'s province

International
<mask> has also been chosen for duty with the Ireland team in the International Rules Series against Australia. He first lined out for his country in the first test in 2002.Australia, however, narrowly won that game by 65 points to 58 points. The second test ended in a 42 points apiece draw. As a result of this Ireland lost by an aggregate score of 7 points. <mask>'s football prowess earned him a place on the Ireland team again in 2003. A close series of games developed once again. Australia won the first test by 10 points; however, Ireland narrowed the margin of victory to just 3 points for the second test a week later. A 101–94 aggregate score line gave Australia a second consecutive International Rules title.After failing to make the squad in 2004, <mask> was included in the Ireland squad that travelled to Australia for the International Rules series the following year. It was a disappointing two-game series as Ireland were trounced in both tests. A 163–106 aggregate score line resulted in a defeat for <mask>'s Ireland side. Honours

Naomh Abán
Cork Intermediate Football Championship:
Winner (1): 1999

Cork
Munster Senior Football Championship:
Winner (5): 1999, 2002, 2006, 2008, 2009 (sub)
Runner-up (3): 2001, 2005, 2007
National Football League (Div 1):
Winner (1): 1998–99
National Football League (Div 2):
Winner (1): 2009

Munster
Railway Cup:
Winner (1): 1999

References

1977 births
Living people
Naomh Abán Gaelic footballers
Cork inter-county Gaelic footballers
Munster inter-provincial Gaelic footballers
Irish international


texts:
<mask> (November 15, 1933 – September 29, 2001) was an American actress. She had acclaimed roles in plays In White America and Having Our Say, winning three Obie Awards during her career. She played the Oracle in The Matrix (1999) and The Matrix Reloaded (2003) films, the latter film being her last. She played the role of the mother of Yusef Bell in the mini series The Atlanta Child Murders which aired in 1985. Early life
<mask> was born on November 15, 1933, in Chicago, Illinois. As a young child she was put into the custody of her maternal grandparents. She never knew who her father was and she moved to Janesville, Wisconsin after her mother was hospitalized for a mental illness.She attended the University of Illinois at Chicago, where she participated in plays, but did not focus on acting. She decided to be a professional actor when her godmother introduced her to the Goodman Theatre in Chicago. She became one of the few African Americans at the Goodman School of Drama at the Art Institute of Chicago (now at DePaul University). During her studying at the Goodman School she also, "learned professional acting skills in the Court Theater at the University of Chicago". One of her most influential instructors was Bella Itkin, who cast <mask> in many classical roles. <mask> began acting  on Broadway in 1963. Her first role was Ruth in the show of A Raisin in the Sun.Her first professional performance was In White America. <mask>, "play[s] a 13-year-old Arkansas girl who tries to enter her Little Rock school". She won an Obie Award or Off-Broadway Theater Award. Instead having to audition for roles, people started to

masks:
Gloria Foster
Foster
Gloria
Gloria Foster
Foster


texts:
 make parts for her to be in. She was known for her work with Joe Papp, and appeared in his productions of Long Day's Journey into Night, Chekhov's Cherry Orchard, Brecht's Mother Courage (adapted by Ntozake Shange), and Shakespeare's Coriolanus. <mask> searched for roles in which she could perform to the best of her ability. She once said, "Young people today, I think, are thinking in terms of stepping stones.…I don't know that I ever thought that way.It sounds ridiculous, but I was always thinking in terms of a more difficult role". Personal life

<mask> married the actor Clarence Williams III in 1967. They appeared on an episode of Williams's television show The Mod Squad that ran from 1968 to 1973; <mask> made two guest appearances. The two acted together in a 1964 film, The Cool World. Williams was the one to announce her death in 2001. While <mask> did not have many close relatives,  she stayed in contact with her Delta Sigma Theta sorority sister, Cicely Tyson. Tyson stated that, although they did not see each other often, their telephone conversations would often last for hours.Highlights
Moving from the New York stage, <mask> started to do roles on the big screen. She was in many theatrical performances and also performed some roles on television. The Cool World (1964) – This was <mask>'s first appearance on a full-length feature film. She played Mrs. Custis. It was on the set of this film that she starred next to her future husband, Clarence Williams III. Nothing But a Man (1964) – <mask> plays a woman named Lee, who lives with the main character's (Duff Anderson) father. She was also active in television,

masks:
Foster
Foster
Foster
Foster
Gloria Foster
Gloria Foster
Gloria Foster


texts:
 appearing in such programs as I Spy, two episodes of Law & Order and The Cosby Show (1987).Her character in both Law and Order episodes, named Satima Tate, was based on the widow of Malcolm X, Betty Shabazz. The first episode, titled Conspiracy (1992), was based on Malcolm X's assassination. Malcolm X was played by Hal Miller. The second episode, titled Entrapment (1997), focused on her character's children's acts of revenge against the people they believed were really responsible. She returned to theatre again in 1995, acting alongside Mary Alice (who was later to replace her in The Matrix films following her death), appearing as 103-year-old Sadie Delany, in Having Our Say, on Broadway at the Booth Theatre, for which she received rave reviews. The Matrix (1999) and The Matrix Reloaded (2003) – She played the Oracle, however, she died during filming and was thus unable to portray her role in the third film. As a result, Mary Alice replaced her in The Matrix Revolutions and Enter the Matrix.Death

<mask> died on September 29, 2001, at age 67. The cause of her death was diabetes. A memorial was held at Cypress Hills Cemetery in Brooklyn on October 15, 2001. Martin Duberman, the author of In White America, told the audience about her 1963 performance that, "she embodied it. At the end of the scene each night, there were tears streaming down her face, her body was trembling, but her dignity was intact ... <mask> had to be covered with blankets in order to calm her shaking". She is interred in Kensico Cemetery in Valhalla, New York. Filmography

Film
 The Cool World (1964) as Mrs. Custis
 Nothing But a Man (1964) as

masks:
Gloria Foster
Foster


texts:
 Lee
 The Comedians (1967) as Mrs. Philipot
 The Angel Levine (1970) as Sally
 Man and Boy (1972) as Ivy Revers
 Leonard Part 6 (1987) as Medusa
 City of Hope (1991) as Jeanette
 The Matrix (1999) as The Oracle
 The Matrix Reloaded (2003) as The Oracle (posthumous release)
 The Matrix Resurrections (2021) as The Oracle (Archive Footage)

Television
 The Bill Cosby Show as Dolores Winters
 I Spy (1968) as Shana
 The Outcasts (1968), "Take Your Lover in The Ring", Episode #5, as Sabina
 Mod Squad (1969) as Jenny
 To All My Friends on Shore (1972) as Serena
 Top Secret (1978) as Judith
 The Files on Jill Hatch (1983) as Mrs. Hatch
 House of Dies Drear (1984) as Sheila Small
 The Atlanta Child Murders (1985) (miniseries) as Camille Bell
 The Cosby Show (1987) as Dr. Barbara Bracy
 Separate but Equal (1991) as Buster
 Law & Order (1992 and 1997) as Mrs. Tate
 Percy & Thunder (1993) as Sugar Brown

References

External links

 <mask> Biography, UMass.<mask> Biography, New York Times. Gloria Is The Glory, New York Times, March 26, 1972. 1933 births
2001 deaths
Burials at Cypress Hills Cemetery
Deaths from diabetes
Actresses from Chicago
Actresses from Wisconsin
Obie Award recipients
University of Illinois alumni
DePaul University alumni
Burials at Kensico Cemetery
20th-century American actresses
21st-century American actresses
African-American actresses
American television actresses
American film actresses
American stage actresses
Delta Sigma Theta members
People from Janesville, Wisconsin
20th-century African-American women
20th-century African-American people
21st-century African-American women
21st-century

masks:
Gloria Foster
Gloria Foster


texts:
Abu al-Abbas Ahmad bin Abd al-Rahman bin Muhammad bin Sa'id bin Harith bin Asim al-Lakhmi al-Qurtubi, better known as <mask> (; 1116–1196) was an Arab Muslim polymath from Córdoba in Islamic Spain. <mask> was notable for having challenged the traditional formation of Arabic grammar and of the common understanding of linguistic governance among Arab grammarians, performing an overhaul first suggested by Al-Jahiz 200 years prior. He is considered the first linguist in history to address the subject of dependency in the grammatical sense in which it is understood today, and was instrumental during the Almohad reforms as chief judge of the Almohad Caliphate. Biography

Education
<mask>'s exact date of birth is a matter of dispute, having been listed as both 1116 and 1119 according to the Gregorian calendar. His family was famous within their local community. <mask> was not known to have traveled outside of Cordoba prior to his academic study. He grew up in a family of noble origin, and as a youth he seemed to concern himself only with pursuing his education.In addition to religion, he was also well-versed in geometry and medicine. He moved from Cordoba to Seville where he studied Arabic grammar and syntax from the works of Sibawayh. Later, he left the Iberian Peninsula for Ceuta in North Africa in order to study historiography and prophetic tradition with Muslim academic Qadi Ayyad. <mask> was most affected by his linguistic study, excelling so far as to develop his own independent opinions in regard to disputes among grammarians. Career
<mask> initially served as a judge in Fes in present-day Morocco and later at Béjaïa in present-day Algeria. It was during his initial judgeship that he

masks:
Ibn Maḍāʾ
Ibn Mada
Ibn Mada
Ibn Mada
Ibn Mada
Ibn Mada


texts:
 was a teacher of fellow Andalusian theologian and litterateur, <mask> al-Kalby. Later on, Almohad Caliph Abu Yaqub Yusuf chose him to serve as the chief judge for the caliphate.He served in Fes, Marrakesh and Seville, outliving Abu Yaqub to serve under the caliph's son Abu Yusuf Yaqub al-Mansur and remaining as the empire's chief judge for the remainder of his life. During the Almohad reforms, he assisted the Almohad authorities in banning any and all religious books written by non-Zahirites during the reign of Abu Yaqub Yusuf, and oversaw the outright burning of such books under Yusuf's son Abu Yusuf Yaqub al-Mansur. <mask>āʾs adherence to Zahirism has been described by Dutch arabist Kees Versteegh as "fanatical." He died in Seville the Islamic calendar month of Jumada al-awwal during the Hijri year of 592, corresponding to 1196 in the Gregorian calendar, just as he was approaching eighty years of age. Views
<mask> rose to fame as one of the first to launch attack on Arabic grammar theory and called for its reformation. Although he was concerned with attacking all major schools of Arabic grammar, he was focused on the grammar of the linguists of Basra, as it was the most popular school around him. His attack on eastern Arabic grammar was violent yet reasoned and eloquent, defending his view that grammar as it was understood in that region was complicated, casuistic, obscure and artificial; <mask> instead called for building simple and clear grammar based on true facts of the language.Among his ideas which were considered revolutionary both during his life and with renewed interest in his work during the 1950s was the abolition of governance and linguistic analogy. <mask> felt that

masks:
Ibn Dihya
Ibn Maḍ
Ibn Mada
Ibn Mada
Ibn Mada


texts:
 scholarly work on the Arabic language was intentionally convoluted and inaccessible to both non-native speakers and laymen Arabs, and that an overall simplification of language and grammar would enhance overall comprehension of Arabic. <mask> held great respect for the language as the native speakers understood it, and while he emphasized a simplification of grammar he did not advocate a complete overhaul of the entire language. His Zahirite views in Muslim jurisprudence influenced his views in linguistics. He explicitly denied the ability of human beings to willfully choose what they say and how they say it, since speech – like all other things – is predetermined by God. Because Arabic grammarians during <mask>'s time often linked the spoken language to grammatical causes, they earned both his linguistic and theological ire. In his view, the Zahirite denial of legal causality in regard to Islamic law carried over into a denial of linguistic causality in regard to Arabic grammar.<mask>'s reaction toward Arabic grammar and grammarians wasn't without provocation. Both earlier Zahirite jurists such as <mask>m and al-Ballūṭī and some Shafi'ites sparred with Hanafite jurists who sought to justify practices such as Istihsan, anathema to the more orthodox schools, on the basis of grammatical and linguistic arguments. Thus suspicion and antagonism toward grammarians in the east, where the Hanafite rite predominated, had already been started before <mask> began his whole-scale vehemence. Legacy

Influence
<mask>'s mastery of the Arabic language and its subfields was so great that, at the time, he was said to have been isolated from the general body of scholarship in terms of sheer knowledge.

masks:
Ibn Mada
Ibn Mada
Ibn Mada
Ibn Haz
Ibn Mada
Ibn Mada


texts:
 His refutation was written toward the end of his life and demonstrated his clarity of thought and independent judgment, causing his student <mask> al-Kalby to brand him as the leader of all grammarians. His critical views of Arabic grammar as it was taught in the eastern Muslim world found an audience with other linguistic and religious scholars of the western half, Abu Hayyan Al Gharnati being one example. Gharnati also criticized so-called "eastern grammarians" and, after his treatise on the non-existence of grammatic causality, cited <mask> as his inspiration.Although <mask>, Abu Hayyan and <mask> shared their Zahirite and Andalusian backgrounds, not all of <mask>'s intellectual descendants shared these traits. Thus, while <mask> opened the discussion regarding the competence of grammarians, suspicion surrounding them and the religious implications of their work continued even after his death. In the mid-20th century, the rediscovery of <mask>'s Refutation by Egyptian linguist Shawqi Daif caused minor shockwaves. Convinced that <mask>'s abolition of linguistic analogy and governance were the solutions to the failure of Arabic language education, Daif used this foundation for his later advocacy of modernizing language arts education in the Middle East. So strong was <mask>'s refutation of grammarians that University of Oxford Laudian Professor of Arabic Geert Jan van Gelder referred to <mask> as the Sextus Empiricus of the Arab world. Works
 ()
 ()
 ()

References

1116 births
1196 deaths
12th-century Arabs
12th-century Muslim scholars of Islam
Arab grammarians
Medieval grammarians of Arabic
Medieval Moorish mathematicians
Medieval Arab mathematicians
Zahiris
12th-century

masks:
Ibn Dihya
Ibn Mada
Ibn Dihya
Ibn Mada
Ibn Mada
Ibn Mada
Ibn Mada
Ibn Mada
Ibn Mada
Ibn Mada


texts:
<mask>i (17 July 1954 – 28 July 2015) was a Vanuatuan politician. He was the prime minister of Vanuatu on two occasions, and was previously the minister of Foreign Affairs briefly in 1991, the acting president of Vanuatu from 2 March 1999 to 24 March 1999 (during a time in which he was the speaker of Parliament) and the deputy prime minister. He was the president of the Vanua'aku Pati, a socialist, Anglophone political party. Politics
<mask> was first elected to Parliament in 1983. In 1996, he was elected as speaker of Parliament, and in 1999 he was elected as President of Vanua'aku Pati. In a parliamentary vote on 25 November 1999, <mask> was a candidate for the position of Prime Minister, but was defeated by Barak Sopé, receiving 24 votes against 28 for Sope. When Sopé lost a vote of no confidence, <mask> became Prime Minister on 13 April 2001, receiving 27 votes in parliament, with one vote against him.He retained the position after the May 2002 election. Even though his party performed poorly in the July 2004 election, he was re-elected as a Member of Parliament for the Port Vila Constituency with the highest number of votes. He supported Ham Lini for the post of Prime Minister, but Lini was defeated; however, Serge Vohor was ousted in a motion of no confidence and Ham Lini was elected Prime Minister. Being Vanua'aku Party President entitled <mask> to the post of Speaker of the House, which he declined and referred to Sam Dan Avock, who was a Party Executive Member. <mask> became minister for Infrastructure and Public Utilities in the Lini-led government in July 2005. A split in Vanua'aku Pati was resolved in August 2005, and <mask> was re-elected as its President, receiving 124 votes against 67 for Sela Molisa. In late July 2007 he became

masks:
Edward Nipake Natapei Tuta Fanuarak
Natapei
Natapei
Natapei
Natapei
Natapei
Natapei


texts:
 Minister of Public Utilities again, replacing Serge Vohor, as well as becoming Deputy Prime Minister.Second term as Prime Minister (2008–2011)
<mask> was elected Prime Minister on 22 September 2008, by the Parliament of Vanuatu after three weeks of negotiations following the country's September 2nd general election. <mask> received 27 of the 52 votes in Parliament to become Prime Minister for a second time and a second non-consecutive term. He narrowly beat his nearest opponent, Maxime Carlot Korman, another former Vanuatu Prime Minister and the leader of the Vanuatu Republican Party, who captured 25 votes in Parliament. <mask> succeeded Ham Lini as Prime Minister and headed a new coalition government encompassing his own Vanua'aku Pati, as well as Lini's National United Party, independents and several smaller political parties, such as Namangi Aute. <mask> pledged to continue the policies and reforms of the outgoing Lini government. He announced that some of his government's primary policies would include transparency, good governance and fighting corruption. Opposition leader Maxime Carlot Korman attempted a vote of no confidence motion just two days after <mask> became Prime Minister.The Opposition, led by Korman, claimed that two MPs had defected from the Natapei coalition and were now supporting Korman. However, the Speaker of the Parliament George Wells rejected Korman's motion against <mask> on a technicality saying that one of the two MPs in question had not withdrawn their support for <mask>'s government. A no-confidence vote was nevertheless held on 3 October 2008, but the motion was defeated, with 20 votes in favor and 31 votes against. Because <mask>'s government won the vote by a substantial margin, it was expected that the

masks: Natapei Natapei Natapei Natapei Natapei Natapei Natapei Natapei


texts: political situation would be stabilized as a result. Nevertheless, another motion of no confidence was attempted on 25 November 2008; <mask> survived the vote by a narrow margin of 26 to 24. Three Vanua'aku Pati MPs signed the motion of no confidence, and after they refused to withdraw their signatures, Natapei suspended them from the party immediately prior to the vote. In November 2009 Prime Minister <mask>, facing another vote of no confidence, organized a second major cabinet reshuffle.<mask> removed half of his cabinet members and cut ties with two political parties, the National United Party and the Vanuatu Republican Party, when it was revealed that the parties and their members were planning to launch a no confidence motion against his government. <mask> replaced the sacked cabinet members with sixteen members from the opposition Alliance. Among the highest profile reshuffles, Ham Lini, <mask>'s predecessor and a member of the NUP, was replaced as <mask>'s deputy prime minister by the leader of the Alliance bloc, Sato Kilman. In 2010 Maxime Carlot Korman was replaced as the Speaker of parliament by George Wells only for Kormanti to return later and succeed Wells in the position again . Alliance leader Sato Kilman confirmed that because of the reshuffle the Natapei government now had the support of 33 of the 52 MPs in the House. On 27 November 2009, <mask> became ineligible to continue serving as Prime Minister. His parliamentary seat was declared vacant as he had missed three parliamentary sittings without informing the Speaker of the House.Despite being overseas on legitimate parliamentary business, his staff had failed to file the necessary paperwork with the Speaker to give notice of his absence. Serge Vohor became the acting Prime

masks: Natapei Natapei Natapei Natapei Natapei Natapei Natapei


texts:
 Minister. On December 5, however, Chief Justice Vincent Lunabek ruled that "the Speaker’s decision to unseat the PM on 27 November 2009 was ‘unconstitutional and of no legal effect’". On December 10, Parliament formally confirmed their confidence in <mask>, who thus remained Prime Minister. As of June 2010 <mask> retained the Prime Ministership, with the support of 34 MPs (against 18 for the Opposition). On December 2, 2010 <mask> was ousted by a vote of no confidence. He was succeeded by Sato Kilman.On June 16, 2011 however, Chief Justice Vincent Lunabek ruled in a case put forward by <mask>, contesting the constitutionality of Kilman's election. Lunabek ruled that Kilman's election to office had indeed been unconstitutional, as "[t]he speaker of Parliament Maxime Carlot Korman [had] appointed Mr Kilman prime minister without following article 41 of the constitution which required he be elected by secret ballot". Kilman's premiership was annulled, and <mask> was restored as interim Prime Minister, instructed to convene Parliament for the election of a new Prime Minister. <mask> immediately indicated that he himself would not be a candidate for the position, and that he would support Serge Vohor's candidacy. During his interim premiership, Natapei cancelled Vanuatu's diplomatic recognition of Abkhazia, issued by Kilman the previous month. On June 26, Parliament elected Sato Kilman to the premiership, with 29 votes to Serge Vohor's 23, thus ending <mask>'s interim duties. First cabinet

<mask> named his government's cabinet line-up on 22 September 2008, the day of his election as Prime Minister.His cabinet included members of his own Vanua'aku Pati (VP) as well as the National United Party (VNUP). <mask>'s predecessor, outgoing Prime Minister

masks: Natapei Natapei Natapei Natapei Natapei Natapei Natapei Natapei Natapei


texts:
 Ham Lini, was named as the new Minister for Public Utilities and Works. <mask>'s full cabinet included:
 Bakoa Kaltongga as the Minister of Justice and Social Welfare (VP)
 Sela Molisa as Finance Minister (VP)
 Paul Telukluk as Lands Minister (Namangi Aute) (Telukluk is the lone member of Natapei's cabinet from Namangi Aute.) On 21 March 2013, Kilman resigned, after eight of his MPs (including two government ministers) had crossed the floor to join the Opposition. <mask> backed Moana Carcasses Kalosil (leader of the Green Confederation) as the new Prime Minister, and Carcasses appointed him Deputy Prime Minister and Minister for Foreign Affairs on 23 March. As Minister for Foreign Affairs, he applied Carcasses' policy in beginning a clean-up of the sale of diplomatic passports by previous governments. Within his first few days in office, he revoked the passports of "about ten" diplomats who are understood to have bought them.In a review praised by Transparency International, he indicated that more than two thirds of the country's diplomats could lose their position, as their appointment had not followed proper procedures. <mask> lost office when the Carcasses government was brought down by a motion of no confidence on 15 May 2014. <mask> died on 28 July 2015 at the age of 61 following a long illness. References

External links

 Government of Vanuatu – official website
 Pacific Magazine: Vanuatu promises new backing for West Papuans
 Prime Minister <mask> addresses the United Nations General Assembly, September 27, 2010

|-

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1954 births
2015 deaths
Presidents of Vanuatu
Prime Ministers of Vanuatu
Speakers of the Parliament of Vanuatu
Foreign Ministers of Vanuatu
Members of the Parliament of Vanuatu
Vanua'aku Pati politicians
Vanuatuan

masks: Natapei Natapei Natapei Natapei Natapei


texts:
<mask> (October 14, 1957December 7, 2021) was an American writer, musician, and producer. A long-time critic for The Village Voice, <mask> focused particularly on African-American music and culture, helping to establish hip-hop as a genre worthy of music criticism. Flyboy in the Buttermilk: Essays on Contemporary America (1992) collected 40 of his works for the Voice and he published a sequel, Flyboy 2, in 2016. A musician himself, he was a founding member of the Black Rock Coalition and the leader of Burnt Sugar. Early life and education
<mask> was born on October 14, 1957, in Dayton, Ohio. When he was 13 years old, his family moved to Washington, D.C. His parents Charles and Florence (Grinner) <mask> were civil rights movement activists involved in the Congress of Racial Equality, and played Malcolm X speeches and Nina Simone's music around the house. <mask> credited Amiri Baraka's Black Music and Rolling Stone, which he first read when he was 14, with stimulating his interest in collecting and writing about music.As a teenager, <mask> taught himself how to play guitar. He attended Howard University, where he studied journalism and film. Career

Early career and music
In 1981, following an introduction by family friend Thulani Davis, The Village Voice critic Robert Christgau asked <mask> to contribute to the Voice. The following year <mask> moved to New York City, where he developed friendships with other musicians, including James "Blood" Ulmer and Vernon Reid. In 1985, he co-founded the Black Rock Coalition (BRC) with some of the African-American musicians he knew who had a common interest in playing rock music, writing in a manifesto that the group "opposes those racist and reactionary forces

masks:
Gregory Stephen Tate
Tate
Gregory Stephen Tate
Tate
Tate
Tate
Tate
Tate


texts:
 within the American music industry which undermine and purloin our musical legacy and deny Black artists the expressive freedom and economic rewards that our Caucasian counterparts enjoy as a matter of course". In 1999, <mask> established Burnt Sugar, an improvisational ensemble that varies in size between 13 and 35 musicians and blended a range of genres including funk, free jazz, and psychedelic rock. <mask>, who played guitar and conducted the group, described it in 2004 as "a band I wanted to hear but could not find".Writing
Though initially a freelancer, <mask> quickly became the leading critic on Black culture for the Voice and in that position, one of the leading cultural critics in New York City. He became a staff writer for The Village Voice in 1987, a position he held until 2003. He developed a reputation for "slangy erudition", Hua Hsu wrote: "His best paragraphs throbbed like a party and chattered like a salon; they were stylishly jam-packed with names and reference points that shouldn't have got along but did, a trans-everything collision of pop stars, filmmakers, subterranean graffiti artists, Ivory Tower theorists, and <mask>'s personal buddies, who often came across as the wisest of the bunch." <mask>'s 1986 essay "Cult-Nats Meet Freaky Deke" for the Voice Literary Supplement is widely regarded as a milestone in black cultural criticism; in the essay, he juxtaposed the "somewhat stultified stereotype of the black intellectual as one who operates from a narrow-minded, essentialized notion of black culture" (cultural nationalists, or Cult-Nats) with the freaky "many vibrant colors and dynamics of African American life and art", trying to find a middle ground in order to break down "that

masks: Tate Tate Tate Tate Tate


texts: bastion of white supremacist thinking, the Western art [and literary] world[s]". His work was also published in The New York Times, The Washington Post, Artforum, DownBeat, Essence, JazzTimes, Rolling Stone, and VIBE. At Vibe he became a columnist in 1992, titling his series "Black-Owned". The Source described <mask> as one of "the Godfathers of hip hop journalism".A key contribution was his conceptualisation of hip-hop as existing on a continuum with jazz, claiming for the former the level of cultural respect and inquiry the latter commanded. In 1992, <mask> published Flyboy in the Buttermilk: Essays on Contemporary America, a collection of 40 essays on culture and politics, drawn from his writing for the Village Voice. Writing for Pitchfork, Allison Hussey said, "It became a definitive work for <mask>", treating subjects like Miles Davis, Public Enemy, and Jean Michel Basquiat. Jelani Cobb called the collection "a clinic on literary brilliance" with significant influence on other writers. This impact on subsequent generations of critics was one of <mask>'s major contributions, with Jon Caramanica writing that "he affected every writer I cared about and learned from — we're all <mask>'s children." <mask> often had the admiration of the musicians he wrote about, like David Bowie and Flea of Red Hot Chili Peppers; Flea cried in appreciation when <mask> reviewed their 1999 album Californication. In 2003, <mask> published Everything But the Burden: What White People Are Taking From Black Culture, an edited collection of 18 Black writers addressing the topic of white appropriation of Black art.The same year, he published Midnight Lightning: Jimi Hendrix And The Black Experience, an appraisal of the rock

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 legend as a Black icon. In 2016, <mask> published Flyboy 2. In The New Yorker, Hua Hsu wrote that this follow-up to his first collection brought "into sharper focus" <mask>'s interest in what <mask> described as "the way Black people 'think,' mentally, emotionally, physically", and "how those ways of thinking and being inform our artistic choices." Later career
He was the Louis Armstrong Visiting Professor at Columbia University's Center for Jazz Studies in 2009 and a visiting professor of Africana studies at Brown University in 2012. In 2010, he was awarded a United States Artists fellowship. Personal life
<mask> had a daughter, Chinara <mask>, born circa 1979. In New York, he was a longtime resident of Harlem.<mask> died on December 7, 2021, in New York City, at the age of 64. That night, the Apollo Theater in Harlem displayed his name on the marquee in remembrance, its usual response for cultural icons. Works
  Foreword by Henry Louis Gates Jr.
 Editor

 Co-editor with Liz Munsell. Writing the Future: Basquiat and the hip-hop generation. Boston: Museum of Fine Arts. 2020. .

References

Further reading

 Clayton Perry, "Interview: <mask> – Writer, Musician and Producer", April 8, 2012

External links

Articles by <mask> at The Village Voice

 The Independent Ear, "The Passing of an Ironman", Open Sky Jazz, December 13, 2021. African-American journalists
American music critics
20th-century American journalists
21st-century American journalists
20th-century African-American writers
21st-century African-American writers
21st-century African-American musicians
Journalists from New York City
Journalists from Washington, D.C.
American male journalists
Howard University alumni
1957 births
2021

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Greg Tate
Greg Tate


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<mask>  (Portugalete, Biscay, Spain, November 9, 1930 – San Salvador, November 16, 1989) was a Spanish-Salvadoran Jesuit, philosopher, and theologian who worked as a professor and rector at the Universidad Centroamericana "José Simeón Cañas" (UCA), a Jesuit university in El Salvador founded in 1965. He and several other Jesuits and two others were assassinated by Salvadoran soldiers in the closing years of the Salvadoran Civil War. His work was defining for the shape UCA took in its first years of existence and the years to come. <mask> was also responsible for the development of formation programs for priests in the Jesuit Central American province. Biography
<mask> joined the Jesuits in 1947 and was commissioned to the Central American republic of El Salvador in 1948. He lived and worked there for much of his life until his bloody assassination in 1989. In 1958, Ellacuría studied theology with Vatican II theologian Karl Rahner in Innsbruck, Austria.He also lived in Ecuador and Spain. <mask>'s academic work was an important contribution to "Liberation Philosophy". This school of philosophy stems from the work of Augusto Salazar Bondy and Leopoldo Zea. It focuses on liberating the oppressed in order "to reach the fullness of humanity". <mask> was also a strong supporter and contributor to Liberation Theology. There are

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 different types of Latin American liberation philosophy. <mask>'s thought represents one of the currents within this philosophical tradition.The political implications of <mask>'s commitment to his ideas met strong opposition from the conservative religious and political forces in El Salvador. This opposition led to Ellacuría's murder by the Salvadoran army in 1989 at his residence in UCA along with five other fellow Jesuit priests and two employees. Their murder marked a turning point in the Salvadoran civil war (see History of El Salvador). On the one hand, it increased international pressures on the Salvadoran government to sign peace agreements with the guerrilla organisation FMLN. On the other, it helped make <mask>'s ideas (until then known only in Latin America and Spain) become known worldwide. Philosophy
<mask>'s philosophy takes as a starting point Xavier Zubiri's (1898–1983) critique of Western philosophy. For Zubiri, ever since Parmenides, Western thought separated sensing from intelligence.This error led to two results. The first one was what Zubiri called "the logification of intelligence" and the second one was what he called "the entification of reality". The "logification of intelligence" implied that intellect was reduced to logos. This view led philosophers to believe that what they called "Being" was

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texts: the cause of reality, and this in turn, explained the confusion of metaphysics with ontology. Logification of intelligence excludes sensual, not so logical, functions of intelligence. Although Zubiri recognized descriptive logos and reason as important components of intelligence, he pointed out that intelligence did not reduce itself to them. For Zubiri intelligence was a unity with the modalities of sensual apprehension, logos and reason.The logification of intelligence led to the perception of reality as "Being" in a zone in space and time (as in Heidegger's Dasein) of identifiable entities with an essence, outside the human brain. This is what Zubiri called the "entification of reality". This perception sees reality as a particular form of "Being". Thereby, for Zubiri, "Being" had been "substantivised" by Western philosophy. For Zubiri, reality is paramount to Being, which is not a noun, but a verb. Being is a particular aspect of reality and not the other way around. Metaphysics studies reality and ontology studies being.Human beings' way of accessing reality is intelligence, not a logified one, but a "sentient intelligence" that is itself a part of reality. The senses, logic, reason, intuition and imagination are one and the same faculty, because each of these things determine one another. This faculty differences


texts: human beings from other species and has been achieved through evolution. Having a sentient intelligence implies having a conscience and the possibility to imagine new realities. These formulations are in themselves real by postulation. Realities by postulation can also be realised in other forms, because sentient intelligence has the ability to recognise the processual and structural character of reality. Therefore, human beings are able to influence it, and create and transcend the historical boundaries that have been reached.For Zubiri there is no need for a realist/anti-realist discussion on if there is or not a reality that is external and independent to human beings, or if reality is a bulk of internal illusions to human beings. It is both, but not in the sense critical realism pretends (where human beings are seen as a reality that can be separated from an objective outer reality). For Zubiri, human beings are imbedded in reality and cannot exist without it. They need air, food, water and other beings. The "outer" and objective world must also come inside human beings for them to continue existing. Sentient intelligence should be able to make sense of this existence in a way that allows human beings to realise their capabilities in the world. In this line of thinking, Ellacuría said human reality is unavoidably


texts: personal, social and historical.Biology and society are elements of history, which means that they are always in movement. But this should not be confused with historical materialism that says human beings are passive instruments of the forces of history. Human beings certainly inherit constraints constructed in the past but they always have the possibility to transcend them because of their sentient intelligence. Praxis is the name Ellacuría gives to reflected human action aimed at changing reality. Unlike other animals that can only respond mechanically to stimuli from outside, through sentient intelligence and praxis, human beings have to "realise" their existence. Individuals in dialectic interaction with society, have to make out what sort of Ego to have, by using their sentient intelligence, and this implies transcending inherited constraints. This means that progress in reality happens through a combination of physical, biological and "praxical" factors.Through praxis, human beings are able to realise a wider range of possibilities for action. In other words, one praxis can lead to a wider and more complete form of praxis. When this is so, praxis can be said to contribute to increase liberty, if liberty is defined as greater possibilities for action. According to Ellacuría, the existence of people that are


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 marginalized from society implies that history and practice have not delivered a wider range of possibilities for realisation for every human being in the world. This situation has prevented these excluded people to realise their existence as human beings. Therefore, it is a situation that stands away from the fullness of humanity and the fullness of reality. But this situation can be changed.Ellacuría thought that before the evolution of humanity, the further development of historical reality took place only by physical and biological forces. But since the development of human beings, praxis can also contribute to realise historical reality. Since human beings have the possibility to reflect, it is philosophy's duty to exercise this ability to reflect, in order to change reality, and allow greater possibilities for individual realisation. This way of thinking finds its parallels in the 1990s in Martha Nussbaum's definition of human development as the increase in human capabilities for action and Amartya Sen's notion of development as freedom. Theology
As many other theologians of his generation, Ellacuría intended to construct a new theology, which he called a Historical Theology. Methodologically, his view of history followed the Hegelian dialectic tradition, that culminated in Marx's historical materialism. However, in


texts: terms of content, he was also critical to Hegel's eurocentric view of history.<mask> rejected as well Marx's view of human beings as objects of their material conditions. He stressed the importance of conscience, human praxis and its possibilities for influencing the course of history, and thereby material conditions themselves. He has been unfairly accused of trying to contaminate theology with Marxism, but the methodological similarities of his thought with Marxism stem from a common Hegelian view of history as progress brought about by overcoming contradictions. Some, as Enrique Dussel, would claim that the similarities between liberation theology and Marx's thought (not to be confused with mainstream interpretations of it) go even beyond that. And they are to be found in more profound common origins of the narrative of liberation in the Judeo-Christian tradition of thought, which Marx also shares. By Historical Theology <mask> meant a way of making theology: to reflect about faith from the historical present and to reflect about the historical present from faith. According to him, all theology is conditioned by its historical present.Historical theology intends to acquire conscience about its historical context and to incorporate it fully. The concept of locus theologicus (theological place) is very important in this

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texts: theology. Rudolf Bultmann developed existential biblical hermeneutics, or the idea that each individual can only read and understand the bible from his or her personal existential condition, and the biblical text acquires life only if it can awaken an experience of faith in the reader. This generates a hermeneutical circle, since the reader understands the Bible from his historical present and the historical present from the Bible. Ellacuría placed himself in this hermeneutic tradition, and he gave a step further. For Ellacuría, the reader is not just an individual but a community, just like the people of Israel in the Old Testament. This means that community faith comes first, and then individual faith.According to Ellacuría, the value of the Old Testament is not reduced with the New Testament. The New Testament makes the community character of faith from the Old Testament something radical and universal. It makes it radical, because it establishes that the alliance of God with people is much more than a simple code of laws and liturgical rituals; it is an invitation to justice and charity, not as exceptional practices, but as a stable structure. That is why this alliance is established in a law. It makes the faith universal, because the New Testament is communicated to every human being, independently of race, culture,


texts: sex, religion or social condition. Liberation Theology is then a new way of doing Historical Theology in a particular locus theologicus: the historical present of Latin America, where a large portion of the population is oppressed by structures that deny them the possibilities to satisfy their needs and to develop. It arises from the spirit of Gaudium et spes of the Second Vatican Council and the social encyclicals of Pope John XXIII, and more specifically, the Episcopal Conferences of Medellín in 1968 and Puebla in 1978.Such a reflection on the Bible is supported on the historical present of a collectivity that desires liberation from oppression. There is a long biblical tradition about liberation that starts with the Book of Exodus. According to Ellacuría, salvation is accomplished historically, not just individually, but collectively. It is not just about liberation from evil, guilt, personal or social offenses, pain, disease and fetichism. Those forms of liberation only start by liberation from unjust structures like slavery, political domination, psychological and social oppression. Besides the book of Exodus, the Bible also presents other such cases of liberation from oppression as the return from exile in Babylon in the books of Esdras and Nehemiah; the fight against Macedonian occupation in the book of Maccabees;


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 the Beatitudes of Jesus; and the book of Apocalypse in the face of the persecution of Christians in Rome. Other forms of doing historical theology would be for example Feminist Theology; African-American theology as developed by Martin Luther King Jr. in the fight for civil rights in the United States; African Liberation Theology, that has mostly been applied to South Africa in the fight against apartheid; and Indigenous Theology that stems from Bartolomé de las Casas and other missionaries in the first Spanish colonies in the Americas in the 16th century.Union of science and theology
From Ellacuría's commencement address to Santa Clara University in 1982, Ellacuría was aware of the challenges implied in relating theology with science. However he managed to articulate a relationship between the two in his vision of a university that served the purpose of liberating the oppressed. According to Ellacuría, there are two aspects to every university. The most evident one is that it deals with culture, or in other words, knowledge and the use of sentient intellect. The second, and not so evident, is that it must be concerned with the social reality, precisely because a university is inescapably a social force; it must transform and enlighten the society in which it lives. Ellacuría believed that a university cannot always and


texts: in every place be the same. It must constantly look at its own peculiar historical reality.The Third World is characterized more by oppression than by liberty, more by poverty than by abundance. According to Ellacuría, in such a context a university must do everything possible so that liberty overcomes oppression. He added that the university must carry out this general commitment with the means uniquely at its disposal. As an intellectual community, the university must analyse causes; use imagination and creativity together to discover the remedies to problems; communicate a consciousness that inspires the freedom of self-determination; educate professionals with a conscience, who will be the immediate instruments of such a transformation; and constantly hone an educational institution that is both academically excellent and ethically oriented. Ellacuría thought that it is possible for reason and faith to merge in confronting the reality of the poor. Reason must open its eyes to their suffering, while faith sees in the weak of this world what salvation must mean and the conversion to which we are called. Such a university must take into account the preferential option for the poor.This does not mean that only the poor will study at the university; it does not mean that the university should abdicate its mission of


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 academic excellence, an excellence which is needed in order to solve complex social issues of our time. What it does mean, is that the university should be present intellectually where it is needed; to provide science for those without science; to provide skills for those without skills; to be a voice for those without voices; to give intellectual support, for those who do not possess the academic qualifications to make their rights legitimate. References

Selection of Ellacuría's publications
Ellacuría, <mask>, Veinte Años de Historia en El Salvador: Escritos Políticos [VA], three volumes, second edition, San Salvador: UCA Editores, 1993
Ellacuría, <mask>, Escritos Universitarios [EU], San Salvador: UCA Editores, 1999. Ellacuría, <mask>, Filosofía de la Realidad Histórica, San Salvador: UCA Editores, 1990. Ellacuría, <mask>, Escritos Filosóficos [EF], three volumes San Salvador: UCA Editores, 1996–2001. Ellacuría, <mask>, Escritos Teológicos [ET], four volumes, San Salvador: UCA Editores, 2000–2002
Ellacuría, <mask>, "Filosofía y Política" [1972], VA-1, pp. 47–62
Ellacuría, <mask>, "Liberación: Misión y Carisma de la Iglesia" [1973], ET-2, pp.553–584
Ellacuría, <mask>, "Diez Años Después: ¿Es Posible una Universidad Distinta?" [1975], EU, pp. 49–92
Ellacuría, <mask>, "Hacia una Fundamentación del Método Teológico

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texts:
 Latinoamericana" [1975], ET-1, pp. 187–218
Ellacuría, <mask>, "Filosofía, ¿Para Qué?" [1976], EF-3, pp. 115–132
Ellacuría, <mask>, "Fundamentación Biológica de la Ética" [1979], EF-3, pp. 251–269
Ellacuría, <mask>, "Universidad y Política" [1980], VA-1, pp.17–46
Ellacuría, <mask>, "El Objeto de la Filosofía" [1981], VA-1, pp. 63–92
Ellacuría, <mask>, "Función Liberadora de la Filosofía" [1985], VA-1, pp. 93–122
Ellacuría, <mask>, "La Superación del Reduccionismo Idealista en Zubiri" [1988], EF-3, pp. 403–430
<mask>, <mask>, "El Desafío de las Mayorías Populares" (1989), EU, pp. 297–306 (an English translation is available in TSSP, pp. 171–176)
Ellacuría, <mask>, "En Torno al Concepto y a la Idea de Liberación" [1989], ET-1, pp. 629–657
Ellacuría, <mask>, "Utopía y Profetismo en América Latina" [1989], ET-2, pp.233–294 (an English translation is available in TSSP, pp. 44–88). About <mask>
Burke, Kevin, The Ground Beneath the Cross: The Theology of <mask>, Washington, DC: Georgetown University Press, 2000. Burke, Kevin; Lassalle-Klein, Robert, Love that Produces Hope. The Thought of <mask>, Colleville, Minnesota: Liturgical Press, 2005. Cerutti, Horacio, Filosofia de la Liberación Latinoamericana, Mexico City: FCE, 1992. Hassett, John; Lacey, Hugh (eds.), Towards a Society that Serves its People: The Intellectual

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 Contribution of El Salvador’s Murdered Jesuits [TSSP], Washington, DC: Georgetown University Press, 1991. Lee, Michael, Bearing the Weight of Salvation. The Soteriology of <mask>ía, New York: Herder Book, The Crossroad Publishing Company, 2008. Samour, Héctor, Voluntad de Liberación: El Pensamiento Filosófico de Ignacio Ellacuría, San Salvador: UCA Editores, 2002
 Sols Lucia, José: The Legacy of <mask>, Barcelona: Cristianisme i Justícia, 1998. Sols Lucia, José: La teología histórica de <mask>ría, Madrid: Trotta, 1999. Sols Lucia, José: Las razones de Ellacuría, Barcelona: Cristianisme i Justícia, 2014. Whitfield, Teresa, Paying the Price: <mask> and the Murdered Jesuits of El Salvador, Philadelphia: Temple University Press, 1995.External links

 http://www.uca.edu.sv/martires/new/

1930 births
1989 deaths
People from Portugalete
Martyred Roman Catholic priests
Catholic martyrs of El Salvador
Assassinated Salvadoran people
Jesuit martyrs
Basque Roman Catholic priests
20th-century Spanish Roman Catholic theologians
20th-century Spanish Jesuits
Liberation theologians
Roman Catholic missionaries in El Salvador
Catholic philosophers
20th-century Spanish philosophers
Spanish people murdered abroad
Assassinated Spanish people
People murdered in El Salvador
People of the Salvadoran Civil War
Burials in El Salvador
20th-century

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 Roman Catholic martyrs
Jesuit missionaries
Spanish Roman Catholic missionaries
Central American University faculty
Basque


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<mask> (born 22 March 1985) is a Danish professional road racing cyclist, who currently rides for UCI WorldTeam . Before turning professional for , he was a mountain biker racing for Team Cannondale–Vredestein, winning the Under-23 World Cup and Under-23 World Championships. <mask> has finished 7th overall at the Tour de France and 6th at the Giro d'Italia, his best result at a Grand Tour. His best career results are his win in the 2019 Liège-Bastogne-Liège, the 2020 Il Lombardia and his overall wins in both the 2017 and 2019 editions of the Critérium du Dauphiné stage race, in the former of which he won two stages. He has also won several other stage races during his career including Danmark Rundt 3 times in a row from 2008 to 2010, Tour de Luxembourg and Tour of Austria in 2012, and Tour of Slovenia in 2009. Career

Early years (2006–2008)
For the 2006 season <mask> rode his first year as a professional mountain biker for Cannondale-Vredestein. In 2007 <mask> moved to Italy in order to focus on riding his bike.It was a hard year for <mask> as he had no friends in the area and had no visits from his family. Despite being alone it allowed him to focus on his mountain bike career. The biggest event of his 2007 season came in September where he would ride the Under-23 UCI Mountain Bike World Championships. His biggest rival at the event was Swiss rider Nino Schurter. They had competed in GP Tell just weeks before the event where <mask> finished 3rd and Schurter 8th. However, when they approached the final of the race Schurter was in the lead but <mask> was closing in on the Swiss and overtook him on the final lap on an uphill section. <mask> could cross the line as Under-23 World Champion.After the event <mask> got tattooed the rainbow stripes on his right arm. The following year <mask> decided to focus more on road racing, however he would still ride mountain bikes races. After having finished 2nd overall with teammate Roal Paulissen in Cape Epic in 2007,

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 he came back with Paulissen again the following year and claimed the overall win. He was leading the 2008 edition of Danmark Rundt heading into the last stage. He had been in contact with , and the deal was finally signed the day before he won Danmark Rundt. Despite having signed the contract, <mask>'s manager wanted him to wait as his market value could inflate if he won Danmark Rundt which he did the following day. Team Saxo Bank (2009–2010)

<mask> rode his first World Tour season in 2009, riding for  which was led by Bjarne Riis.He had a great first year with finishing 6th overall in the Volta a Catalunya and Critérium du Dauphiné Libéré. <mask> won his second Danmark Rundt in August and had also won Tour of Slovenia one and a half months previous. He rode his first Grand Tour in August and September when he started in the Vuelta a España. He crashed in the first couple stages when he rode into the back of a tanker due to limiting road control. Later in the season he finished 2nd in the Italian classic Giro dell'Emilia. The following year would be a controversial year for . It was uncertain whether the team would continue in 2011 due to a lack of sponsorship interest.<mask> wanted to stay at the team but got a great offer from  which was enough to persuade him. In June <mask> finished 3rd overall in the Tour de Suisse and won the Danish National Time Trial Championships for the first time in his career. In July 2010, <mask> started his first ever Tour de France. Despite most of the team set to leave in the 2011 season, Riis managed the team well and Andy Schleck would end up winning the race due to Alberto Contador's Clenbuterol case. Following the Tour de France, <mask> won his third Danmark Rundt in a row. In his last race for , <mask> finished 4th in Giro di Lombardia after beating Vincenzo Nibali in a sprint. Leopard Trek (2011–12)

2011: Grand Tour leaders jersey
In the 2011 season, Fuglsang was riding for the new Luxembourgish team  funded by

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 Flavio Becca.<mask> had a mixed start to his season with finishing 11th at Tour of Oman before abandoning at Paris-Nice. He finished 3rd on the Time trial at Critérium International and 4th on the Time trial at Tour of the Basque Country. He had to wait until the middle of April to get his first top result of the season. <mask> rode Amstel Gold Race where an attack on Cauberg saw Philippe Gilbert take the victory. <mask> could not quite follow the pace but managed to finish 4th just 5 seconds behind Gilbert. It was decided from the start of the season that <mask> would ride the Tour de France as a domestique for the Schleck brothers, and he showcased great form in his final stage race before the Tour. Delivering yet another great Time trial, <mask> finished 4th overall in the Tour de Suisse.In June he also finished 2nd in the Danish National Time Trial Championships. Arriving at the 2011 Tour de France,  was one of the favorites to take the win. After the first 8 stages, Fränk Schleck was 3rd, <mask> 5th and Andy Schleck 6th. Later in the race <mask> dropped out of the top 10 but the Tour was still a success with Andy Schleck taking a stage win and 2nd overall, and Fränk Schleck taking 3rd overall. <mask> participated in the Vuelta a España where  won the Opening Team Time Trial with Fuglsang crossing the line in first position. This meant that <mask> would wear the Red Leaders jersey on the following stage. <mask> was just the second Danish rider to wear the jersey, which was previously worn by Lars Michaelsen.His teammate Daniele Bennati took over the lead on stage 2. <mask> put in another great Time trial on stage 10 and finished 6th which moved him up to 2nd overall. However, later in the race he would drop to 11th overall. 2012: Excluded from World Tour races
In 2012, <mask> remained with the Schleck brothers, as the team became . He was slated to be his team's leader in the 2012 Giro d'Italia, but had to withdraw due to knee problems and was replaced

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 with Fränk Schleck. <mask> later won the Tour de Luxembourg, taking the overall classification jersey in the queen stage to Differdange and then defending his lead with the help of his team for the fourth and final stage in Luxembourg City. The last stage had to be shortened by  by the organizers due to heavy rain.He was then excluded from the Tour de France by the  team management after he had criticized them. He stated that he wanted to race for another squad in the next season since he was not happy with the way things were going within the team. In his book released in collaboration with Rasmus Staghøj in 2018, <mask> wrote that there was no real structure around the team. was the result of a merger between the two teams:  and . During races and training camps the team was often split and racing as two teams, not one. Having phoned the general manager Johan Bruyneel, it was confirmed that <mask> was not riding any more World Tour races in 2012. As <mask> had just won the Danish National Time Trial Championships for the second time in his career, he went to Austria to ride the Tour of Austria.<mask> won stage 4 and the overall race ahead of Steve Morabito of  who finished one minute and 24 seconds behind the Dane. Astana (2013–present)

2013: 7th overall at the Tour de France
<mask> left  at the end of the 2012 season, and joined  on an initial three-year contract from the 2013 season onwards. In the 2013 Tour de France, <mask> was the team leader of Astana. As Dan Martin attacked on stage 9, <mask> saw it as a perfect opportunity to gain time on the other contenders, and attacked with Martin. They got a gap straight away, and started to work together. Inside the final kilometers it was clear to see that the bunch could not catch them. <mask> led out the sprint from the front, and as Martin attacked, he could not follow and had to settle with 2nd place.It was not until stage 13 that <mask> again was on the offence, when  attacked during sections of

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 crosswinds. <mask> was the only rider from Astana in the break and finished 4th on the stage, advancing to 6th overall. His efforts on that stage gained praise from his team-mates and staff. From then on, <mask> battled with Dutch rider Bauke Mollema for the 6th place. Eventually he ended up finishing 7th overall, after a good performance in the mountains and the time trials. Later that year he helped team-mate Vincenzo Nibali to the Italian's second place at the Vuelta a España. 2014: Helping Vincenzo Nibali win the Tour de France

Throughout the spring of the 2014 season, <mask> showed he had consistent form at the major World Tour stage races.He was set to help Vincenzo Nibali win the 2014 Tour de France. However the Italian rider showed no results before the Critérium du Dauphiné. On the final stage of the one-week stage race, Nibali attacked but was later dropped due to his efforts. <mask> was then ordered to pace Nibali up the final climb, but when the pace kept getting slower, <mask> was then finally ordered to ride his own chance. This sparked a lot of controversy at Astana since the leader for the Tour de France, was weaker than his domestique. On stage 2 of Tour de France, <mask> attacked a few times until Nibali managed to get away and win the stage in the end. Just a few days later, <mask> and Nibali were riding together on the cobblestone stage and dropped all the other contenders.However, on the final sector of cobblestones, Nibali was once again having problems, and could not close the gap to Lars Boom who rode away in the distance and won the stage. <mask> had to slow down his pace in order to get Nibali to the finish line, and once again <mask> finished second on a Tour de France stage. After the stage, Nibali was first overall and Fuglsang second overall. However, on the first climbing stage, <mask> showed weakness and dropped to fourth overall. On the following stages he dropped out of the top 10, and lost even more time on stage 13 when


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 he hit a bottle on the downhill to the final climb. The remainder of the race became a challenge for <mask> who finished 36th overall. 2015: Hunting a Tour de France stage win
Having finished 7th overall at both the Tour of Oman and Paris-Nice, <mask> also cracked the top ten in two of the three Ardennes Classics, finishing eighth at La Flèche Wallonne and ninth at Liège–Bastogne–Liège.His main goal of the season was to help Vincenzo Nibali defend his 2014 Tour de France title. However already on the first mountain stage, Nibali looked vulnerable and <mask> was awarded his own chance by the Astana team. <mask> did a great final climb but only finished 13th because of acting as domestique to Nibali. The Astana team then said they were going to focus on Fuglsang for the remainder of the race. However, on the following day Fuglsang lost a lot of time, with Nibali only losing a minute. The final day in the Pyrenees saw the race heading up Plateau de Beille, and Fuglsang was in a 22-man breakaway. As the group was heading up the final climb, more riders were dropped from the group and Joaquim Rodríguez attacked with no one able to match the Spaniard's pace.Rodríguez won the stage with 1:12 down to <mask> who arrived at the soaking wet finish line in 2nd place. In probably his last chance for a stage win, <mask> went all in on stage 18 of the race. He was once again a part of a huge group which became smaller as it approached the Col du Glandon. It was clear that <mask> had a shot at winning the stage, but he was taken down by a motorbike which was about to pass the group. This ended his chances of a stage win and the driver of the motorbike was later ejected from the race. 2016: Olympic Silver medal
As the final preparation race for the 2016 Giro d'Italia, Fuglsang rode the Giro del Trentino. <mask> finished the race in 3rd overall with team-mate Tanel Kangert finishing 2nd overall.The team leader for the Giro, Nibali only finished 21st overall. On the first

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