"Separation of church and state" is a metaphor paraphrased from Thomas Jefferson and used by others in discussions regarding the Establishment Clause and Free Exercise Clause of the First Amendment to the United States Constitution which reads: "Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof..."

The principle is paraphrased from Thomas Jefferson's "separation between Church & State." It has been used to express the understandings of the intent and function of this amendment, which allows freedom of religion. It is generally traced to a January 1, 1802, letter by Jefferson, addressed to the Danbury Baptist Association in Connecticut, and published in a Massachusetts newspaper.

Jefferson wrote,

Jefferson reflects other thinkers, including Roger Williams, a Baptist Dissenter and founder of Providence, Rhode Island. He wrote:

In keeping with the lack of an established state religion in the United States, unlike in many European nations at the time, Article Six of the United States Constitution specifies that "no religious Test shall ever be required as a Qualification to any Office or public Trust under the United States" meaning that there will be no official state religion lawfully established.

Jefferson's metaphor of a wall of separation has been cited repeatedly by the U.S. Supreme Court. In Reynolds v. United States (1879) the Court wrote that Jefferson's comments "may be accepted almost as an authoritative declaration of the scope and effect of the [First] Amendment." In Everson v. Board of Education (1947), Justice Hugo Black wrote: "In the words of Thomas Jefferson, the clause against establishment of religion by law was intended to erect a wall of separation between church and state."

In contrast to this emphasis on separation, the Supreme Court in Zorach v. Clauson (1952) upheld accommodationism, holding that the nation's "institutions presuppose a Supreme Being" and that government recognition of God does not constitute the establishment of a state church as the Constitution's authors intended to prohibit.

The extent of separation between government and religion in the U.S. continues to be debated.

Early history
Many early immigrants traveled to North America to avoid religious persecution in their homelands, whether based on a different denomination, religion or sect. Some immigrants came from England after the English Civil War and the rise of Protestant dissenting sects in England. Others fled Protestant-Catholic religious conflicts in France and Germany. Immigrants included nonconformists such as the Puritans, who were Protestant Christians fleeing religious persecution from the Anglican King of England, and later Dissenters, such as Baptists.

The groups had a variety of attitudes on religious toleration; the Puritans, for instance, initially wanted a totally Puritan society. While some leaders, such as Roger Williams of Rhode Island and Quaker William Penn of Pennsylvania, ensured the protection of religious minorities within their colonies, the Plymouth Colony and Massachusetts Bay Colony in New England established churches, initially Puritan. The Dutch colony of New Netherland established its state Dutch Reformed Church and outlawed all other worship, though enforcement was sparse in what was essentially a trading, mercantile colony. In some cases, jurisdictions wanted religious conformity for financial reasons: the established Church was responsible for poor relief, putting dissenting churches at a significant disadvantage.

State churches in British North America prior to the Revolution

Catholic colonies

 The Colony of Maryland was founded by a charter granted in 1632 to George Calvert, secretary of state to Charles I, and his son Cecil, both recent converts to Catholicism. Under their leadership allowing the practice of this denomination, many English Catholic gentry families settled in Maryland. The colonial government was officially neutral in religious affairs, granting toleration to all Christian groups and enjoining them to avoid actions that antagonized the others. On several occasions, "low-church" dissenters among Protestants led insurrections that temporarily overthrew the Calvert rule. In 1689, when William and Mary came to the English throne, they acceded to Protestant demands to revoke the original royal charter. In 1701 the Church of England was "established" as the state church in Maryland. Through the course of the eighteenth century, Protestants barred Catholics from public office in the colony, and then prohibited them from voting, disenfranchising them. Not all of the laws passed against Catholic (notably laws restricting property rights and imposing penalties for sending children to be educated in foreign Catholic institutions) were enforced, and some Catholics continued to hold public office.
 When New France was transferred to Great Britain in 1763 after it defeated France in the Seven Years War, it practiced a policy of tolerating the Catholic Church in the colony. No Catholic people in Quebec or other parts of New France were forced to convert to the Anglican Church. The British did open the colony to Protestant Huguenots, who had been banned from settlement by previous French colonial authorities - a continuation of discrimination that existed in France.
 Spanish Florida was ceded to Great Britain in 1763, in exchange for it giving up other claims. The British divided Florida into two colonies, East and West Florida. Both colonies had a policy of toleration for Catholic residents, as Catholicism had been the established religion of the Spanish colonies, but established the Church of England as the state church.

Protestant colonies
The colonies of Plymouth, Massachusetts Bay, Connecticut, New Haven, and New Hampshire were founded by Puritan Calvinist Protestants, and had Congregational established churches.
 Plymouth Colony was founded by Pilgrims, English Dissenters or Separatists, who were Calvinists.
 Massachusetts Bay Colony, New Haven Colony, and the New Hampshire were founded by Puritans, Anglican but Calvinist Protestants.
 The colonies of New York, Virginia, North Carolina, South Carolina, and Georgia officially maintained the Church of England as the established church, but the Anglican Church operated as an established church in the southern colonies. Absorbing the Dutch Calvinists and other Protestant immigrants, New York had a more diverse population.

There were also two non-British Protestant-dominated colonies that were later incorporated into British North America:
 New Netherland was founded by Dutch Reformed Calvinists.
 New Sweden was founded by Church of Sweden Lutherans.

Colonies without established churches
 The Colony of Rhode Island and Providence Plantations was founded by Baptist religious dissenters who were forced to flee the Massachusetts Bay colony. It is widely regarded as the first polity to grant religious freedom to all its citizens, although Catholics were barred intermittently. Baptists, Seekers/Quakers and Jews made this colony their home. The King Charles Charter of 1663 guaranteed "full liberty in religious concernments".
 The Province of Pennsylvania was founded by Quakers, but the colony never had an established church.
 The Province of New Jersey, without official religion, had a significant Quaker lobby, but Calvinists of all types also had a presence.
 West Jersey, also founded by Quakers, prohibited any establishment.
 Delaware Colony had no established church, but was contested between Catholics and Quakers.

Tabular summary

In several colonies, the establishment ceased to exist in practice at the Revolution, about 1776; this is the date of permanent legal abolition.

in 1789 the Georgia Constitution was amended as follows:
"Article IV. Section 10. No person within this state shall, upon any pretense, be deprived of the inestimable privilege of worshipping God in any manner agreeable to his own conscience, nor be compelled to attend any place of worship contrary to his own faith and judgment; nor shall he ever be obliged to pay tithes, taxes, or any other rate, for the building or repairing any place of worship, or for the maintenance of any minister or ministry, contrary to what he believes to be right, or hath voluntarily engaged to do. No one religious society shall ever be established in this state, in preference to another; nor shall any person be denied the enjoyment of any civil right merely on account of his religious principles."

From 1780 to 1824, Massachusetts had a system which required every resident to belong to and attend a parish church, and permitted each church to tax its members, but forbade any law requiring that it be of any particular denomination. But in practice, the denomination of the local church was chosen by majority vote of town residents, which de facto established Congregationalism as the state religion. This was objected to, and was abolished in 1833. For details see Constitution of Massachusetts.

Until 1877 the New Hampshire Constitution required members of the State legislature to be of the Protestant religion. Until 1968 the Constitution allowed for state funding of Protestant classrooms but not Catholic classrooms.

The North Carolina Constitution of 1776 disestablished the Anglican church, but until 1835 the NC Constitution allowed only Protestants to hold public office. From 1835 to 1876 it allowed only Christians (including Catholics) to hold public office. Article VI, Section 8 of the current NC Constitution forbids only atheists ("any person who shall deny the being of Almighty God") from holding public office. Such clauses were held by the United States Supreme Court to be unenforceable in the 1961 case of Torcaso v. Watkins, when the court ruled unanimously that such clauses constituted a religious test incompatible with First and Fourteenth Amendment protections prohibiting federal religious tests also applied to the states under the doctrine of incorporation.

Religious tolerance for Catholics with an established Church of England was the policy in the former Spanish Colonies of East and West Florida while under British rule.

In Treaty of Paris (1783), which ended the American Revolutionary War, the British ceded both East and West Florida back to Spain (see Spanish Florida).

Tithes for the support of the Anglican Church in Virginia were suspended in 1776 and never restored. 1786 is the date of the Virginia Statute of Religious Freedom, which prohibited any coercion to support any religious body.

Colonial views on establishment, accommodationism, and separationism
The Library of Congress states that:

The Rhode Island Royal Charter obtained in 1663 by Roger Williams and John Clarke contains unique provisions which make it significantly different from the charters granted to the other colonies. It gave the colonists freedom to elect their own governor and write their own laws, within very broad guidelines, and also stipulated that no person residing in Rhode Island could be "molested, punished, disquieted, or called in question for any differences in opinion in matters of religion".

The Flushing Remonstrance shows support for separation of church and state as early as the mid-17th century, stating their opposition to religious persecution of any sort: "The law of love, peace and liberty in the states extending to Jews, Turks and Egyptians, as they are considered sons of Adam, which is the glory of the outward state of Holland, so love, peace, and liberty, extending to all in Christ Jesus, condemns hatred, war, and bondage."  The document was signed on December 27, 1657, by a group of English citizens in America who were affronted by persecution of Quakers and the religious policies of the Governor of New Netherland, Peter Stuyvesant.  Stuyvesant had formally banned all religions other than the Dutch Reformed Church from being practiced in the colony, in accordance with the laws of the Dutch Republic. The signers indicated their "desire therefore in this case not to judge lest we are judged, neither to condemn least we are condemned, but rather let every man stand or fall to his own Master." Stuyvesant fined the petitioners and threw them in prison until they recanted.  However, John Bowne allowed the Quakers to meet in his home.  Bowne was arrested, jailed, and sent to the Netherlands for trial; the Dutch court exonerated Bowne.

New York Historical Society President and Columbia University Professor of History Kenneth T. Jackson describes the Flushing Remonstrance as "the first thing that we have in writing in the United States where a group of citizens attests on paper and over their signature the right of the people to follow their own conscience with regard to God - and the inability of government, or the illegality of government, to interfere with that."

Given the wide diversity of opinion on Christian theological matters in the newly independent American States, the Constitutional Convention believed a government-sanctioned (established) religion would disrupt rather than bind the newly formed union together. George Washington wrote a letter in 1790 to the country's first Jewish congregation, the Touro Synagogue in Newport, Rhode Island to state:

Allowing rights and immunities of citizenship. It is now no more that toleration is spoken of, as if it were by the indulgence of one class of people, that another enjoyed the exercise of their inherent natural rights. For happily the Government of the United States, which gives to bigotry no sanction, to persecution no assistance requires only that they who live under its protection should demean themselves as good citizens, in giving it on all occasions their effectual support.

There were also opponents to the support of any established church even at the state level.  In 1773, Isaac Backus, a prominent Baptist minister in New England, wrote against a state-sanctioned religion, saying: "Now who can hear Christ declare, that his kingdom is, not of this world, and yet believe that this blending of church and state together can be pleasing to him?"  He also observed that when "church and state are separate, the effects are happy, and they do not at all interfere with each other: but where they have been confounded together, no tongue nor pen can fully describe the mischiefs that have ensued." Thomas Jefferson's influential Virginia Statute for Religious Freedom was enacted in 1786, five years before the Bill of Rights.

Most Anglican ministers, and many Anglicans were Loyalists. The Anglican establishment, where it had existed, largely ceased to function during the American Revolution, though the new States did not formally abolish and replace it until some years after the Revolution.

Jefferson, Madison, and the "wall of separation"
The phrase "[A] hedge or wall of separation between the garden of the church and the wilderness of the world" was first used by Baptist theologian Roger Williams, the founder of the colony of Rhode Island, in his 1644 book  The Bloody Tenent of Persecution.  The phrase was later used by Thomas Jefferson as a description of the First Amendment and its restriction on the legislative branch of the federal government, in an 1802 letter to the Danbury Baptists (a religious minority concerned about the dominant position of the Congregationalist church in Connecticut):

Believing with you that religion is a matter which lies solely between man and his god, that he owes account to none other for his faith or his worship, that the legitimate powers of government reach actions only, and not opinions, I contemplate with sovereign reverence that act of the whole American people which declared that their "legislature" should "make no law respecting an establishment of religion, or prohibiting the free exercise thereof," thus building a wall of separation between church and State. Adhering to this expression of the supreme will of the nation in behalf of the rights of conscience, I shall see with sincere satisfaction the progress of those sentiments which tend to restore to man all his natural rights, convinced he has no natural right in opposition to his social duties.

Jefferson's letter was in reply to a letter from the Danbury Baptist Association dated October 7, 1801. In an 1808 letter to Virginia Baptists, Jefferson used the same theme:

We have solved, by fair experiment, the great and interesting question whether freedom of religion is compatible with order in government and obedience to the laws. And we have experienced the quiet as well as the comfort which results from leaving every one to profess freely and openly those principles of religion which are the inductions of his own reason and the serious convictions of his own inquiries.

Jefferson and James Madison's conceptions of separation have long been debated.  Jefferson refused to issue Proclamations of Thanksgiving sent to him by Congress during his presidency, though he did issue a Thanksgiving and Prayer proclamation as Governor of Virginia. Madison issued four religious proclamations while President, but vetoed two bills on the grounds they violated the first amendment. On the other hand, both Jefferson and Madison attended religious services at the Capitol. Years before the ratification of the Constitution, Madison contended "Because if Religion be exempt from the authority of the Society at large, still less can it be subject to that of the Legislative Body." After retiring from the presidency, Madison wrote of "total separation of the church from the state." " "Strongly guarded as is the separation between Religion & Govt in the Constitution of the United States," Madison wrote, and he declared, "practical distinction between Religion and Civil Government is essential to the purity of both, and as guaranteed by the Constitution of the United States." In a letter to Edward Livingston Madison further expanded, "We are teaching the world the great truth that Govts. do better without Kings & Nobles than with them. The merit will be doubled by the other lesson that Religion flourishes in greater purity, without than with the aid of Govt." Madison's original draft of the Bill of Rights had included provisions binding the States, as well as the Federal Government, from an establishment of religion, but the House did not pass them.

Jefferson's opponents said his position was the destruction and the governmental rejection of Christianity, but this was a caricature. In setting up the University of Virginia, Jefferson encouraged all the separate sects to have preachers of their own, though there was a constitutional ban on the State supporting a Professorship of Divinity, arising from his own Virginia Statute for Religious Freedom. Some have argued that this arrangement was "fully compatible with Jefferson's views on the separation of church and state;" however, others point to Jefferson's support for a scheme in which students at the university would attend religious worship each morning as evidence that his views were not consistent with strict separation. Still other scholars, such as Mark David Hall, attempt to sidestep the whole issue by arguing that American jurisprudence focuses too narrowly on this one Jeffersonian letter while failing to account for other relevant history

Jefferson's letter entered American jurisprudence in the 1878 Mormon polygamy case Reynolds v. U.S., in which the court cited Jefferson and Madison, seeking a legal definition for the word religion. Writing for the majority, Justice Stephen Johnson Field cited Jefferson's "Letter to the Danbury Baptists" to state that "Congress was deprived of all legislative power over mere opinion, but was left free to reach actions which were in violation of social duties or subversive of good order."
Considering this, the court ruled that outlawing polygamy was constitutional.

Madison noted that Martin Luther's doctrine of the two kingdoms marked the beginning of the modern conception of separation of church and state.

Patrick Henry, Massachusetts, and Connecticut
Jefferson and Madison's approach was not the only one taken in the eighteenth century. Jefferson's Statute of Religious Freedom was drafted in opposition to a bill, chiefly supported by Patrick Henry, which would permit any Virginian to belong to any denomination, but which would require him to belong to some denomination and pay taxes to support it. Similarly, the Constitution of Massachusetts originally provided that "no subject shall be hurt, molested, or restrained, in his person, liberty, or estate, for worshipping God in the manner and season most agreeable to the dictates of his own conscience... provided he doth not disturb the public peace, or obstruct others in their religious worship" (Article II), but also that:

Since, in practice, this meant that the decision of who was taxable for a particular religion rested in the hands of the selectmen, usually Congregationalists, this system was open to abuse. It was abolished in 1833.  The intervening period is sometimes referred to as an "establishment of religion" in Massachusetts.

The Duke of York had required that every community in his new lands of New York and New Jersey support some church, but this was more often Dutch Reformed, Quaker, or Presbyterian, than Anglican.  Some chose to support more than one church. He also ordained that the tax-payers were free, having paid his local tax, to choose their own church. The terms for the surrender of New Amsterdam had provided that the Dutch would have the liberty of conscience, and the Duke, as an openly divine-right Catholic, was no friend of Anglicanism. The first Anglican minister in New Jersey arrived in 1698, though Anglicanism was more popular in New York.

Connecticut had a real establishment of religion. Its citizens did not adopt a constitution at the Revolution but rather amended their Charter to remove all references to the British Government. As a result, the Congregational Church continued to be established, and Yale College, at that time a Congregational institution, received grants from the State until Connecticut adopted a constitution in 1818 partly because of this issue.

Test acts
The absence of an establishment of religion did not necessarily imply that all men were free to hold office. Most colonies had a Test Act, and several states retained them for a short time.  This stood in contrast to the Federal Constitution, which explicitly prohibits the employment of any religious test for Federal office, and which through the Fourteenth Amendment later extended this prohibition to the States.

For example, the New Jersey Constitution of 1776 provides the liberty of conscience in much the same language as Massachusetts (similarly forbidding the payment of "taxes, tithes or other payments" contrary to conscience). It then provides:

That there shall be no establishment of any one religious sect in this Province, in preference to another; and that no Protestant inhabitant of this Colony shall be denied the enjoyment of any civil right, merely on account of his religious principles; but that all persons, professing a belief in the faith of any Protestant sect, who shall demean themselves peaceably under the government, as hereby established, shall be capable of being elected into any office of profit or trust, or being a member of either branch of the Legislature, and shall fully and freely enjoy every privilege and immunity, enjoyed by others their fellow-subjects.

This would permit a Test Act but do not require one.

The original charter of the Province of East Jersey had restricted membership in the Assembly to Christians; the Duke of York was fervently Catholic, and the proprietors of Perth Amboy, New Jersey were Scottish Catholic peers. The Province of West Jersey had declared, in 1681, that there should be no religious test for office.  An oath had also been imposed on the militia during the French and Indian War requiring them to abjure the pretensions of the Pope, which may or may not have been applied during the Revolution.  That law was replaced by 1799.

The Pennsylvania Constitution of 1776 provided:

Again, it provided in general that all tax-paying freemen and their sons shall be able to vote, and that no "man, who acknowledges the being of a God, be justly deprived or abridged of any civil right as a citizen, on account of his religious sentiments or peculiar mode of religious worship."

The U.S. Constitution

Article 6
Article Six of the United States Constitution provides that "no religious test shall ever be required as a Qualification to any Office or public Trust under the United States".  Prior to the adoption of the Bill of Rights, this was the only mention of religion in the Constitution.

The First Amendment
The first amendment to the US Constitution states "Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof." The two parts, known as the "establishment clause" and the "free exercise clause" respectively, form the textual basis for the Supreme Court's interpretations of the "separation of church and state" doctrine. Three central concepts were derived from the 1st Amendment which became America's doctrine for church-state separation: no coercion in religious matters, no expectation to support a religion against one's will, and religious liberty encompasses all religions. In sum, citizens are free to embrace or reject a faith, and support for religion—financial or physical—must be voluntary, and all religions are equal in the eyes of the law with no special preference or favoritism.

The First Congress' deliberations show that its understanding of the separation of church and state differed sharply from that of their contemporaries in Europe. As the 19th-century historian Philip Schaff observed:

The American separation of church and state rests upon respect for the church; the [European anticlerical] separation, on indifference and hatred of the church, and of religion itself... The constitution did not create a nation, nor its religion and institutions. It found them already existing and was framed for the purpose of protecting them under a republican form of government, in a rule of the people, by the people, and for the people.

An August 15, 1789, entry in Madison's papers indicates he intended for the establishment clause to prevent the government imposition of religious beliefs on individuals. The entry says: "Mr. Madison said he apprehended the meaning of the words to be, that Congress should not establish a religion, and enforce the legal observation of it by law, nor compel men to worship God in any manner contrary to their conscience. ..."

Some legal scholars, such as John Baker of LSU, theorize that Madison's initial proposed language—that Congress should make no law regarding the establishment of a "national religion"—was rejected by the House, in favor of the more general "religion" in an effort to appease the Anti-Federalists. To both the Anti-Federalists and the Federalists, the very word "national" was a cause for alarm because of the experience under the British crown. During the debate over the establishment clause, Rep. Elbridge Gerry of Massachusetts took issue with Madison's language regarding whether the government was a national government, or a federal government (in which the states retained their individual sovereignty), which Baker suggests compelled Madison to withdraw his language from the debate.

Following the argument between Madison and Gerry, Rep. Samuel Livermore of New Hampshire proposed language stating that "Congress shall make no laws touching religion or the rights of conscience." This raised an uproar from members, such as Rep. Benjamin Huntingdon of Connecticut and Rep. Peter Sylvester of New York, who worried the language could be used to harm religious practice.

Others, such as Rep. Roger Sherman of Connecticut, believed the clause was unnecessary because the original Constitution only gave Congress stated powers, which did not include establishing a national religion.
Anti-Federalists such as Rep. Thomas Tucker of South Carolina moved to strike the Establishment Clause completely because it could preempt the religious clauses in the state constitutions. However, the Anti-Federalists were unsuccessful in persuading the House of Representatives to drop the clause from the First Amendment.

The Senate went through several more narrowly targeted versions before reaching the contemporary language. One version read, "Congress shall make no law establishing one religious sect or society in preference to others, nor shall freedom of conscience be infringed," while another read, "Congress shall make no law establishing one particular religious denomination in preference to others." Ultimately, the Senate rejected the more narrowly targeted language.

At the time of the passage of the Bill of Rights, many states acted in ways that would now be held unconstitutional. All of the early official state churches were disestablished by 1833 (Massachusetts), including the Congregationalist establishment in Connecticut. It is commonly accepted that under the doctrine of Incorporation—which uses the Due Process Clause of the Fourteenth Amendment to hold the Bill of Rights applicable to the states—these state churches could not be reestablished today.

Yet the provisions of state constitutions protected religious liberty, particularly the so-called freedom of conscience. During the nineteenth century (and before the incorporation of the First Amendment of the U.S. Constitution through the Fourteenth Amendment), litigants turned to these provisions to challenge Sunday laws (blue laws), bible-reading in schools, and other ostensibly religious regulations.

David Sehat, professor of American Intellectual and Cultural History at Georgia State University, writes that:

The 14th Amendment

The Fourteenth Amendment to the United States Constitution (Amendment XIV) is one of the post-Civil War amendments, intended to secure rights for former slaves. It includes the due process and equal protection clauses among others. The amendment introduces the concept of incorporation of all relevant federal rights against the states. While it has not been fully implemented, the doctrine of incorporation has been used to ensure, through the Due Process Clause and Privileges and Immunities Clause, the application of most of the rights enumerated in the Bill of Rights to the states.

The incorporation of the First Amendment establishment clause in the landmark case of Everson v. Board of Education has affected the subsequent interpretation of the separation of church and state in regard to the state governments. Although upholding the state law in that case, which provided for public busing to private religious schools, the Supreme Court held that the First Amendment establishment clause was fully applicable to the state governments. A 1990s case involving the application of this principle against the states was Board of Education of Kiryas Joel Village School District v. Grumet (1994).

Supreme Court cases
Jefferson's concept of "separation of church and state" first became a part of Establishment Clause jurisprudence in Reynolds v. United States, 98 U.S. 145 (1878). In that case, the court examined the history of religious liberty in the US, determining that while the constitution guarantees religious freedom, "The word 'religion' is not defined in the Constitution. We must go elsewhere, therefore, to ascertain its meaning, and nowhere more appropriately, we think, than to the history of the times in the midst of which the provision was adopted." The court found that the leaders in advocating and formulating the constitutional guarantee of religious liberty were James Madison and Thomas Jefferson. Quoting the "separation" paragraph from Jefferson's letter to the Danbury Baptists, the court concluded that, "coming as this does from an acknowledged leader of the advocates of the measure, it may be accepted almost as an authoritative declaration of the scope and effect of the amendment thus secured."

The centrality of the "separation" concept to the Religion Clauses of the Constitution was made explicit in Everson v. Board of Education, 330 U.S. 1 (1947), a case dealing with a New Jersey law that allowed government funds to pay for transportation of students to both public and Catholic schools. This was the first case in which the court applied the Establishment Clause to the laws of a state, having interpreted the due process clause of the Fourteenth Amendment as applying the Bill of Rights to the states as well as the federal legislature. Citing Jefferson, the court concluded that "The First Amendment has erected a wall between church and state. That wall must be kept high and impregnable. We could not approve the slightest breach."

While the decision (with four dissents) ultimately upheld the state law allowing the funding of transportation of students to religious schools, the majority opinion (by Justice Hugo Black) and the dissenting opinions (by Justice Wiley Blount Rutledge and Justice Robert H. Jackson) each explicitly stated that the Constitution has erected a "wall between church and state" or a "separation of Church from State": their disagreement was limited to whether this case of state funding of transportation to religious schools breached that wall. Rutledge, on behalf of the four dissenting justices, took the position that the majority had indeed permitted a violation of the wall of separation in this case: "Neither so high nor so impregnable today as yesterday is the wall raised between church and state by Virginia's great statute of religious freedom and the First Amendment, now made applicable to all the states by the Fourteenth." Writing separately, Justice Jackson argued that "[T]here are no good grounds upon which to support the present legislation. In fact, the undertones of the opinion, advocating a complete and uncompromising separation of Church from State, seem utterly discordant with its conclusion yielding support to their commingling in educational matters."

In 1962, the Supreme Court addressed the issue of officially sponsored prayer or religious recitations in public schools. In Engel v. Vitale, 370 U.S. 421 (1962), the Court, by a vote of 6-1, determined it unconstitutional for state officials to compose an official school prayer and require its recitation in public schools, even when the prayer is non-denominational and students may excuse themselves from participation. (The prayer required by the New York State Board of Regents prior to the Court's decision consisted of: "Almighty God, we acknowledge our dependence upon Thee, and we beg Thy blessings upon us, our parents, our teachers, and our country. Amen.") As the Court stated:

The petitioners contend, among other things, that the state laws requiring or permitting use of the Regents' prayer must be struck down as a violation of the Establishment Clause because that prayer was composed by governmental officials as a part of a governmental program to further religious beliefs. For this reason, petitioners argue, the State's use of the Regents' prayer in its public school system breaches the constitutional wall of separation between Church and State. We agree with that contention, since we think that the constitutional prohibition against laws respecting an establishment of religion must at least mean that, in this country, it is no part of the business of government to compose official prayers for any group of the American people to recite as a part of a religious program carried on by government.

The court noted that it "is a matter of history that this very practice of establishing governmentally composed prayers for religious services was one of the reasons which caused many of our early colonists to leave England and seek religious freedom in America." The lone dissenter, Justice Potter Stewart, objected to the court's embrace of the "wall of separation" metaphor: "I think that the Court's task, in this as in all areas of constitutional adjudication, is not responsibly aided by the uncritical invocation of metaphors like the "wall of separation," a phrase nowhere to be found in the Constitution."

In Epperson v. Arkansas, 393 U.S. 97 (1968), the Supreme Court considered an Arkansas law that made it a crime "to teach the theory or doctrine that mankind ascended or descended from a lower order of animals," or "to adopt or use in any such institution a textbook that teaches" this theory in any school or university that received public funds. The court's opinion, written by Justice Abe Fortas, ruled that the Arkansas law violated "the constitutional prohibition of state laws respecting an establishment of religion or prohibiting the free exercise thereof. The overriding fact is that Arkansas' law selects from the body of knowledge a particular segment which it proscribes for the sole reason that it is deemed to conflict with a particular religious doctrine; that is, with a particular interpretation of the Book of Genesis by a particular religious group." The court held that the Establishment Clause prohibits the state from advancing any religion, and that "[T]he state has no legitimate interest in protecting any or all religions from views distasteful to them."

In Lemon v. Kurtzman, 403 U.S. 602 (1971), the court determined that a Pennsylvania state policy of reimbursing the salaries and related costs of teachers of secular subjects in private religious schools violated the Establishment Clause. The court's decision argued that the separation of church and state could never be absolute: "Our prior holdings do not call for total separation between church and state; total separation is not possible in an absolute sense. Some relationship between government and religious organizations is inevitable," the court wrote. "Judicial caveats against entanglement must recognize that the line of separation, far from being a 'wall', is a blurred, indistinct, and variable barrier depending on all the circumstances of a particular relationship."

Subsequent to this decision, the Supreme Court has applied a three-pronged test to determine whether government action comports with the Establishment Clause, known as the "Lemon Test". First, the law or policy must have been adopted with a neutral or non-religious purpose. Second, the principal or primary effect must be one that neither advances nor inhibits religion. Third, the statute or policy must not result in an "excessive entanglement" of government with religion. (The decision in Lemon v. Kurtzman hinged upon the conclusion that the government benefits were flowing disproportionately to Catholic schools, and that Catholic schools were an integral component of the Catholic Church's religious mission, thus the policy involved the state in an "excessive entanglement" with religion.) Failure to meet any of these criteria is a proof that the statute or policy in question violates the Establishment Clause.

In 2002, a three-judge panel on the Ninth Circuit Court of Appeals held that classroom recitation of the Pledge of Allegiance in a California public school was unconstitutional, even when students were not compelled to recite it, due to the inclusion of the phrase "under God." In reaction to the case, Elk Grove Unified School District v. Newdow, both houses of Congress passed measures reaffirming their support for the pledge, and condemning the panel's ruling. The case was appealed to the Supreme Court, where the case was ultimately overturned in June 2004, solely on procedural grounds not related to the substantive constitutional issue. Rather, a five-justice majority held that Newdow, a non-custodial parent suing on behalf of his daughter, lacked standing to sue.

When the Louisiana state legislature passed a law requiring public school biology teachers to give Creationism and Evolution equal time in the classroom, the Supreme Court ruled that the law was unconstitutional because it was intended to advance a particular religion, and did not serve the secular purpose of improved scientific education.

The display of the Ten Commandments as part of courthouse displays was considered in a group of cases decided in the summer of 2005, including McCreary County v. ACLU of Kentucky and Van Orden v. Perry. While parties on both sides hoped for a reformulation or clarification of the Lemon test, the two rulings ended with narrow 5–4 and opposing decisions, with Justice Stephen Breyer the swing vote.

On December 20, 2005, the United States Court of Appeals for the Sixth Circuit ruled in the case of ACLU v. Mercer County that the continued display of the Ten Commandments as part of a larger display on American legal traditions in a Kentucky courthouse was allowed, because the purpose of the display (educating the public on American legal traditions) was secular in nature. In ruling on the Mount Soledad cross controversy on May 3, 2006, however, a federal judge ruled that the cross on public property on Mount Soledad must be removed.

In Town of Greece v. Galloway, 12-696, the Supreme Court agreed to hear a case regarding whether prayers at town meetings, which are allowed, must allow various faiths to lead prayer, or whether the prayers can be predominantly Christian. On May 5, 2014, the U.S. Supreme Court ruled 5-4 in favor of the Town of Greece by holding that the U.S. Constitution not only allows for prayer at government meetings, but also for sectarian prayers like predominantly Christian prayers.

The Supreme Court in The American Legion v. American Humanist Association 2019 reversed the Fourth Circuit's ruling in a 7–2 decision, determining that since the government-maintained Peace Cross in Bladensburg, Maryland had stood for decades without controversy, it did not violate the Establishment Clause and could remain standing.

On June 21, 2022 the Supreme Court ruled in a 6-3 vote that the state program that provides tuition to schools should not exclude religious schools and reversed the ban imposed in the state of Maine. Chief Justice John Roberts Jr. stated that the issue was the "discrimination against religion" and that the tuition program "promotes stricter separation of church and state than the federal Constitution requires". The other three Justices who voted against the ruling commented that "the decision was another step in dismantling the wall of separation between church and state that the framers fought to build."

Early treaties and court decisions

The Treaty of Paris

In 1783, the United States signed a treaty with Great Britain that was promulgated "in the name of the Most Holy and Undivided Trinity". It credited "'Divine Providence' with having disposed the two parties to 'forget all past misunderstandings,' and is dated 'in the year of our Lord' 1783."

The Treaty of Tripoli

In 1797, the United States Senate ratified a treaty with Tripoli that stated in Article 11:

As the Government of the United States of America is not, in any sense, founded on the Christian religion; as it has in itself no character of enmity against the laws, religion, or tranquillity, of Mussulmen; and, as the said States never entered into any war or act of hostility against any Mahometan nation, it is declared by the parties, that no pretext arising from religious opinions, shall ever produce an interruption of the harmony existing between the two countries.

Historian Anson Phelps Stokes noted in his 1950 history of this question that "those who wished to deny that the United States as a government has any special regard for the Christian religion...[have ] almost invariably failed to call attention to the fact that the treaty was superseded, less than a decade later, by another 'Treaty of Peace and Amity,' signed in Tripoli June 4, 1805, in which the clause in question...is omitted."

Church of the Holy Trinity v. United States

In the 1892 case Church of the Holy Trinity v. United States, Supreme Court Justice David Brewer wrote for a unanimous Court that "no purpose of action against religion can be imputed to any legislation, state or national, because this is a religious people. ... [T]his is a Christian nation." Legal historian Paul Finkelman writes that:

Interpretive controversies

Since the late 20th century, some scholars and organizations disagree with the way the Supreme Court has interpreted the constitutional limitation on religious establishment. Such critics generally argue that many aspects of church and state were intermingled at the time the Constitution was ratified, and that the framers had a different intention than has developed in the more than 200 years since the constitution was written. These critics note that there were religious references in official contexts, and other founding documents, such as the United States Declaration of Independence, reference the idea of a "Creator" and "Nature's God."

Passage of the 14th Amendment in 1868 incorporated recognition that the First Amendment applied to actions by state governments. Many constitutional debates relate to competing interpretive theories of originalism versus modern, progressivist theories such as the doctrine of the Living Constitution. Other debates center on the principle of the law of the land in America being defined not just by the Constitution's Supremacy Clause, but also by legal precedents. This says that interpretations of the Constitution are subject to the morals and values of a given era. It is not a question of historical revisionism when discussing the Constitution.

The "religious test" clause has been interpreted to cover both elected and appointed federal officials, career civil servants (a relatively recent innovation), and political appointees. Religious beliefs or the lack of them have not been permissible tests or qualifications with regard to federal employees since the ratification of the Constitution.

Seven states, however, included language in their Bill of Rights or Declaration of Rights, or in the body of their constitutions, that require state office-holders to have particular religious beliefs. Some of these have been successfully challenged in court. These states are Massachusetts, Maryland, North Carolina, Pennsylvania, South Carolina, Tennessee, and Texas.

Among the required beliefs is: a Supreme Being and a future state of rewards and punishments. (Tennessee Constitution Article IX, Section 2 is an example of this.) Some of these same states specify that the oath of office include the words "so help me God." In some cases, these oaths were historically required of jurors and witnesses in court. At one time, such restrictions were allowed under the doctrine of states' rights. In the early 21st century, they are deemed to be in violation of the federal First Amendment, as applied to the states via the 14th amendment. They are unconstitutional and unenforceable.

Relaxed zoning rules and special parking privileges for churches, the tax-free status of church property, the designation of Christmas as a federal holiday, etc., have also been questioned. These have continued while considered examples of the governmental prerogative in deciding practical and beneficial arrangements for the society. The national motto "In God We Trust" has been challenged as a violation, but the Supreme Court has ruled that ceremonial deism is not religious in nature. A circuit court ruling in 2001 affirmed Ohio's right to use as its motto a passage from the Bible, "With God, all things are possible", because it displayed no preference for a particular religion.

Jeffries and Ryan (2001) argue that the modern concept of separation of church and state dates from the mid-twentieth century rulings of the Supreme Court. The central point, they argue, was a constitutional ban against aid to religious schools, followed by a later ban on religious observance in public education. Jeffries and Ryan argue that these two propositions—that public aid should not go to religious schools and that public schools should not be religious—make up the separationist position of the modern Establishment Clause.

Jeffries and Ryan argue that the no-aid position drew support from a coalition of separationist opinion. Most important was "the pervasive secularism that came to dominate American public life," which sought to confine religion to a private sphere. The ban against government aid to religious schools was supported before 1970 by most Protestants (and most Jews), who opposed aid to religious schools, which were primarily Catholic at the time.

Originalist critics of the modern concept of the "separation of church and state" argue that it is contrary to the conception of the phrase as the Founding Fathers understood it. But society and the law have changed. In the case  of Locke v. Davey (2004), briefs before the Supreme Court, including by the U.S. government, argued that some state constitutional amendments relating to the modern conception of separation of church and state (Blaine Amendments) were motivated by and intended to enact anti-Catholicism.

J. Brent Walker, Executive Director of the Baptist Joint Committee, has said:
"The fact that the separation of church and state has been supported by some who exhibited an anti-Catholic animus or a secularist bent does not impugn the validity of the principle. Champions of religious liberty have argued for the separation of church and state for reasons having nothing to do with anti-Catholicism or desire for a secular culture. Of course, separationists have opposed the Catholic Church when it has sought to tap into the public till to support its parochial schools or to argue for on-campus released time in the public schools. But that principled debate on the issues does not support a charge of religious bigotry"

Steven Waldman says, "The evangelicals [sic, Baptists and Methodists] provided the political muscle for the efforts of Madison and Jefferson, not merely because they wanted to block official churches but because they wanted to keep the spiritual and secular worlds apart." Frank Lambert wrote
"Religious freedom resulted from an alliance of unlikely partners. New Light evangelicals such as Isaac Bachus and John Leland joined forces with Deists and skeptics such as James Madison and Thomas Jefferson to fight for a complete separation of church and state."

James Madison was influenced by the struggle of Baptists in Virginia before the Revolution, where young men were jailed for preaching without a license from the Anglican Church. As a young lawyer, Madison defended such men in court. Both Madison and Jefferson incorporated religious freedom into the state constitution of Virginia.

Judge Charles C. Haynes wrote an OpEd in 2013 in The Washington Post, saying:

Politics and religion in the United States

Robert N. Bellah has written that, although the separation of church and state is grounded firmly in the constitution of the United States, this does not mean that there is no religious dimension in the political society of the United States. He used the term "Civil Religion" to describe the specific relation between politics and religion in the United States. His 1967 article analyzes the inaugural speech of John F. Kennedy: "Considering the separation of church and state, how is a president justified in using the word 'God' at all? The answer is that the separation of church and state has not denied the political realm a religious dimension."

In 2013, the House of Representatives voted overwhelmingly to retain "In God We Trust", as the official motto of the United States. Only 9 members of congress; 8 Democrats and 1 Republican, voted against the resolution.

A study conducted in May of 2022 showed that the strongest support for declaring the United States a Christian Nation comes from Republicans who identify as Evangelical or born-again Christians. Of this demographic group, 78% are in favor of formally declaring the United States a Christian nation, versus only 48% of Republicans overall. Age is also a factor, with over 70% of Republicans from the Baby Boomer and Silent Generations in support of the United States officially becoming a Christian nation. According to Politico, the polling also found that sentiments of white grievance are highly correlated with Christian nationalism: "White respondents who say that members of their race have faced more discrimination than others are most likely to embrace a Christian America. Roughly 59% of all Americans who say white people have been discriminated against ... favor declaring the U.S. a Christian nation, compared to 38% of all Americans."

See also

References

Bibliography
 Barry McGowan, How to Separate Church & State: A Manual from the Trenches Hufton Mueller, LLC, 2012
 Philip Hamburger, Separation of Church and State Harvard University Press, 2002.  OCLC: 48958015
 Marci A. Hamilton, God vs. the Gavel: Religion and the Rule of Law, Cambridge University Press, 2005,
 Mark DeWolfe Howe. The Garden and the Wilderness: Religion and Government in American Constitutional History(U. of Chicago Press, 1965)
 Daniel L. Dreisbach. Thomas Jefferson and the Wall of Separation Between Church and State (New York University Press, 2003)
 Daniel L. Dreisbach and Mark David Hall. The Sacred Rights of Conscience: Selected Readings on Religious Liberty and Church-State Relations in the American Founding (Indianapolis: Liberty Fund Press, 2009)
 Daniel L. Dreisbach, Mark David Hall, and Jeffry Morrison. The Forgotten Founders on Religion and Public Life (Notre Dame: University of Notre Dame Press, 2009)
 John C. Jeffries Jr. and James E. Ryan, "A Political History of the Establishment Clause," 100 Michigan Law Rev. (2001) online version
 Mark David Hall, "Jeffersonian Walls and Madisonian Lines: The Supreme Court's Use of History in Religion Clause Cases," 85 Oregon Law Review (2006), 563-614. http://www.law.uoregon.edu/org/olr/archives/85/852hall.pdf
 Isaac Kramnick and R. Laurence Moore, The Godless Constitution: The Case Against Religious Correctness (Norton, 1996)
 Philip B. Kurland, ed., Church and State: The Supreme Court and the First Amendment (U. of Chicago Press, 1975)
 Adam M. Samaha; "Separation of Church and State." Constitutional Commentary. 19#3 2002. pp 713+. online version
 Anson P. Stokes and Leo Pfeffer, Church and State in the United States (reprint, 1964)
 Kyle G. Volk, Moral Minorities and the Making of American Democracy (Oxford University Press, 2014)
 Jay Wexler, Holy Hullabaloos: A Road Trip to the Battlegrounds of the Church/State Wars (Beacon Press, 2009)
 Jay Wexler, Our Non-Christian Nation: How Wiccans, Satanists, Atheists, and Others Are Demanding Their Rightful Place in Public Life (Stanford Univ. Press, 2019)

External links

American court battles over separation
 1947, first case concerning separation of church and state; supporting bussing for children to private religious schools and declaring that states were required to provide the same guarantees of religious freedom as the federal government
 1948, banning religious instruction in public schools
 1952, allowing religious instruction off school property during regular school hours
 1962, banning teacher-led prayer from public schools
 1963, banning Bible-reading and the recital of the Lord's Prayer in public schools
 1973, allowing state funding for textbooks and teachers' salaries in religious schools; creating the Lemon test
 1987, declared the Creation Act invalid, which had mandated the teaching of Creation if Evolution was taught
 1989, banning religious displays depicting only one religion
 1992, banning prayers given by clergy as a part of an official public school graduation ceremony.

Other

 Christian Science Monitor analysis of George Washington's letter and its implications
 "The Intellectual Origins of the Establishment Clause" by Noah Feldman, Asst. Professor of Law, New York University, 2002.
 Royal C. Gilkey, "The Problem of Church and State in Terms of the Nonestablishment and Free Exercise of Religion", William & Mary Law Review, Vol. 9, Issue I, 1967, 149-165
 Robert Struble Jr., [http://www.tell-usa.org/totl/ Treatise on Twelve Lights: To Restore America the Beautiful under God and the Written Constitution],2007–08 edition.
 Baptist Joint Committee for Religious Liberty
 Separation of Church and State
 Misunderstanding Jefferson's "wall of separation" metaphor
 'A Wall of Separation': FBI Helps Restore Jefferson's Obliterated Draft, Library of Congress information Bulletin, June 1998 – Vol. 57, No. 6, by James H. Hutson, Chief, Manuscript Division, Library of Congress.

History of religion in the United States
United States

Separation of church and state in the United States


Dead or Alive were an English pop band that released seven studio albums from 1984 to 2000. The band formed in 1980 in Liverpool and found success in the mid-1980s, releasing seven singles that made the UK top 40 and three albums on the UK top 30. At the peak of their success, the lineup consisted of Pete Burns (vocals), Steve Coy (drums), Mike Percy (bass) and Tim Lever (keyboards), with the core pair of Burns and Coy writing and producing for the remainder of the band's career due to Percy and Lever exiting the group in 1989.

Two of the band's singles reached the U.S. top 20 on the Billboard Hot 100: "You Spin Me Round (Like a Record)" (No. 11 in August 1985) and "Brand New Lover" (No. 15 in March 1987).

"You Spin Me Round (Like a Record)" peaked at number one for two weeks in 1985 in the UK, then charted again in 2006 following Burns' appearance on the television reality show Celebrity Big Brother and on season 4 of Stranger Things. It also became the first of two singles to top the Billboard Hot Dance Club Play chart. In December 2016, Billboard ranked them as the 96th most successful "dance artist" of all time. The band was discontinued following Pete Burns' death in 2016, Steve Coy passing shortly after him in 2018.

History

Formation and early career of band

In 1977, Burns formed a band with contemporaries Julian Cope, Pete Wylie, and Phil Hurst, calling themselves The Mystery Girls. They played only one gig (opening for Sham 69 at Eric's in Liverpool in November 1977) before disintegrating. Burns returned in early 1979 with a new band, Nightmares in Wax (original name: 'Rainbows Over Nagasaki'), featuring a gothic post-punk sound, with backing from keyboardist Martin Healy, guitarist Mick Reid (ex-Crash Course and Glass Torpedoes), bassist Rob Jones, who left soon afterwards to be replaced by Walter Ogden, and drummer Paul Hornby, formerly of 051 and Pink Military, who also exited soon after the band's formation to be replaced by Phil Hurst. Nightmares in Wax played their first gig supporting Wire at Eric's in July 1979, and, around the same time, recorded demos which included a cover of the Simon Dupree and the Big Sound song "Kites", a feature of their early shows. Although signed to the Eric's Records label, their only release, a three-track 7-inch EP entitled Birth of a Nation, appeared in March 1980 on Inevitable Records. A 12-inch single featuring two of the tracks from the EP, "Black Leather" and "Shangri-La", was released in 1985. The EP featured "Black Leather", which halfway through turned into K.C. & the Sunshine Band's "That's the Way (I Like It)" (a song later revived by Dead or Alive).

Ogden left the band at the beginning of November 1979 shortly before the recording of demos for the planned Inevitable Records release. Bassist Ambrose Reynolds helped out on both these sessions and those for the EP a month later. Pete Lloyd joined in January 1980 and the band returned to playing live shows early in February. Lloyd and Reid left the band in March 1980, and Hurst followed in April. Burns and Healy were then joined by bassist Sue James, guitarist Adrian Mitchley, and drummer Joe Musker rehearsing for a few months under the name No Self Control, this being dropped in favour of Dead Or Alive shortly before the release of the next single "I'm Falling". The band went through several line-up changes over the next three years while recording a series of independent singles. Burns' eccentric and androgynous appearance began attracting attention, often leading to comparisons with Culture Club and its lead singer Boy George.

Dead or Alive's singles started charting on the UK Indie Chart, beginning with 1982's "The Stranger" reaching No. 7 on that chart. This prompted major label Epic Records to sign the band in 1983. Their first release for Epic was the single "Misty Circles", which appeared at No. 100 on the major UK Singles Chart in 1983. At this point, the band was a five-piece consisting of Burns, Mike Percy (bass), Tim Lever (keyboards/sax), Steve Coy (drums), and Wayne Hussey (guitar). Two more singles, "What I Want" and "I'd Do Anything", attracted club play, but mainstream success continued to elude the band.

Dead or Alive's debut album, Sophisticated Boom Boom, was released in May 1984 and featured their first Top 40 UK single, "That's the Way (I Like It)", a remake of the 1975 hit by KC and the Sunshine Band. Hussey departed Dead or Alive just before the album's release. The single peaked at No. 22 in the UK and the album at No. 29.

1980s chart success
Following the departure of Hussey, the band released its second album Youthquake (US No. 31, UK No. 9) in May 1985, produced by the then-fledgling production team of Mike Stock, Matt Aitken, and Pete Waterman, known as Stock Aitken Waterman (SAW). Recording of the first single "You Spin Me Round (Like a Record)" was plagued by arguments between the band and producers, but became the band's only song to reach number 1 on the UK Singles Chart after lingering outside the Top 40 for over two months. The song also proved to be SAW's first chart-topping single. The track also hit No. 11 in the US and No. 1 in Canada. Other album tracks released as singles included "Lover Come Back To Me", "In Too Deep", and "My Heart Goes Bang". They all reached the UK Top 30.

In late 1986, Dead or Alive released their third album, Mad, Bad and Dangerous to Know (US No. 52, UK No. 27), also produced by SAW. Production of the album was marred by more fights between the band and SAW, with the latter frustrated by the band's refusal to branch into House music, and singer Pete Burns unwilling to hand over songwriting duties to the producers.

Burns expressed frustration with his record company's reluctant attitude towards his single choices, complaining the label only relented on scheduling "Brand New Lover" for release after Bananarama had a hit with their Dead or Alive-inspired cover of "Venus", and alleging they also refused to give "Something In My House" a Halloween release date. A fight over mixes for the album's third single, "Hooked On Love" escalated to such a degree that Burns refused to film a video, accusing the label of "fucking up" the release.

While Burns claimed vicious studio arguments during production of the album made him ill, SAW's recording engineer Karen Hewitt recalled the singer appeared to thrive on his often explosive and confrontational dynamic with Mike Stock and Matt Aitken during the album sessions. Matt Aitken confessed to struggling with Burns' vocal experimentation on the second SAW-produced album, including what he described as the introduction of a displeasing yodel.

The lead single "Brand New Lover" became a modest UK hit, peaking at No. 31, but was more successful in the US where it reached No. 15 on the US Hot 100, and number one on the US Billboard dance chart. Burns blamed the relative underperformance of the single in the UK on the record company's failure to press and distribute enough copies of the single to meet customer demand.

Four more singles from the album were released. None of them saw any notable US success on the pop charts. Three of these four singles caused some sort of controversy in the UK.

The most successful in the UK was "Something in My House" (UK No. 12), tonally Gothic and with a sleeve depicting Burns in front of what appears to be a Satanic altar, featuring an inverted cross. A 12-inch version of the song, the 'Mortevicar Mix', featured scenes from Nosferatu and sampling of dialogue from the soundtrack of The Exorcist and a sampling from the George A. Romero American movie trailer from his film Day of the Dead (1985) and other '80s horror films. A highly controversial 12-inch white label mix, known as "Naughty XXX", was also released to club DJs, featuring a series of stronger dialogue clips from The Exorcist - with the track described as "unique" in its capacity as the only known example of a "filthy, obscene [and] sexually explicit" Stock Aitken Waterman record.

The next single, "Hooked on Love", failed to make the UK Top 40 amid Burns' battle with the label over their refusal to prioritise his preferred mix, which featured "Gothic" overtone.

The last single, "Son of a Gun", was released in Japan only.

In July 1987, Dead or Alive released their greatest hits album Rip It Up, and a concert tour of the same name.

In September 1988, Dead or Alive released the single "Turn Around and Count 2 Ten" from the forthcoming, self-produced album, Nude. The song reached number two in the US Hot Dance Club Songs chart as well as being number one for 17 weeks in Japan.

After the release of the album in Japan in December 1988, Tim Lever and Mike Percy left the band to form careers as mixers and producers aka 'One World Productions'. The pair owned and operated Steelworks Studios in Sheffield, UK. As mixers and producers, Lever and Percy experienced success writing and mixing songs for acts like S Club 7, Blue, and Robbie Williams. Lever and Percy have since left the studio, with the former being now a guitar luthier.

Dead or Alive, now pared down to a duo of Burns and Coy, released the second single, "Come Home with Me Baby", which reached number one in Brazil and Japan and number one on the US dance charts.

In July 1989, Nude was released in the UK and US with a different album cover.

1980s and early 1990s success in Japan
In the late 1980s and early 1990s, at the height of the bubble economy, the disco boom was a huge success in Japan. Burns made numerous appearances on national television, including "Yoru no Hit Studio", and his music was regularly selected by the Maharaja, the largest and most exclusive disco chain at the time. A few cover songs by Japanese singers have been released.

As a result, Dead or Alive had a great influence on Japanese idol songs and their successors, J-Pop and Visual Kei. Even after the mid-1990s, when the band had passed the peak of their popularity elsewhere, their popularity in Japan was so high that some of their later albums were released only in Japan, and they visited Japan frequently.

1990s
1990 saw the band produce their next studio album, Fan the Flame (Part 1), although their only successful record deal was in Japan. The album remained exclusive in this territory for many years. It had three singles, "Your Sweetness (Is Your Weakness)", "Gone Too Long", and "Unhappy Birthday".

The band had begun to produce Fan the Flame (Part 2), however the album was shelved until a project to finish it in 2021. Some tracks were later re-recorded for the band's Nukleopatra album. It is often confused with an acoustic, commercially unreleased album named Love, Pete, which was sold in cassette form on the band's 1992 tour - during which songs from Part 2 were debuted.

For a few years, Dead or Alive were mostly inactive in the recording studio. Burns resurfaced in 1994 as vocalist on a single for the Italian techno outfit Glam. Burns helped write the single, "Sex Drive", which was a return to the dance floor.

Burns and Coy left their international deal with CBS, and signed with Pete Waterman's PWL Records. Recording was started on new tracks cowritten and produced by Mike Stock, but the sessions were aborted when Stock abruptly quit PWL over his dissatisfaction with his share of publishing royalties on the new Dead Or Alive material. Work on new material recommenced with PWL staffer Barry Stone taking over co-production duties.

The band flirted with the idea of recording under the name International Chrysis, named after the late transsexual nightclub performer, and released a single as such in 1994, a cover version of David Bowie's "Rebel Rebel". An initial demo of the track, which featured some new lyrics written by Burns, was blocked by Bowie - who denied permission to use Burns' new lyrics, and also requested the track not be covered by the band at all.

The year 1995 saw new work from Dead or Alive with new keyboardists Jason Alburey and Dean Bright, joining Burns and Coy for the album Nukleopatra. The album featured a smattering of previously released material, including "Rebel Rebel", "Sex Drive", and two tracks that originally appeared on Fan the Flame (Part 1), "Gone Too Long" and "Unhappy Birthday". The album also featured a cover of Blondie's "Picture This". Initially released in Japan only, Nukleopatra was later released in Australia, Singapore, South Africa, France and the United States, and each release sported different cover art, track listings, and song versions. Many releases of Nukleopatra also included one or more remixes of "You Spin Me Round (Like a Record)".

2000s
In 2000, Dead or Alive released Fragile, a collection of remakes with several new tracks and covers including U2's "Even Better Than the Real Thing" and Nick Kamen's "I Promised Myself". This would eventually be their Seventh and final studio album. A new remix album, Unbreakable, was released in 2001. This was followed by a greatest hits album entitled Evolution: the Hits, released in 2003 which featured yet another remix of "You Spin Me Round (Like a Record)"; both of them enjoyed, for the first time since Nude, a UK release, with "You Spin Me Round (Like a Record)" re-entering the Top 40. Later on in 2003, Alburey and Bright departed the band, leaving Dead or Alive once again a duo of Burns and Coy.

In 2004, Burns enjoyed solo success with the Pet Shop Boys-produced track "Jack and Jill Party". Although only released through the Pet Shop Boys website, the track reached number 75 in the UK singles chart.

2010s
In September 2010, Burns released a new single, "Never Marry an Icon". Even though Burns stated Dead or Alive had ceased to exist in 2011, Coy later declared the moniker was still active and the band was not over.

On 21 December 2012, Burns and Coy (as Dead or Alive) performed at the Pete Waterman concert, Hit Factory Live at London's O2 Arena. Other artists on the bill included Jason Donovan, Rick Astley, Steps, Sinitta, Pepsi & Shirlie, Hazell Dean, Princess, Sybil, 2 Unlimited, Lonnie Gordon and Brother Beyond.

Burns died of cardiac arrest on 23 October 2016, at the age of 57, effectively ending the band.

On 28 October 2016, a 19-disc box set titled Sophisticated Boom Box MMXVI was released by Edsel Records. The box set featured all records, singles and rarities produced by Dead or Alive from 1983 to 2010, including Pete Burns' solo releases. Coy hinted there may be a second box set in the future to come and previously unreleased Dead or Alive albums as well.

Steve Coy died on 4 May 2018 at the age of 56.

Concerts
The band toured regularly in the UK in the first half of the 1980s. Their first world tour began in 1987, with dates in Europe, the US, and Japan. Film footage was recorded at two shows at Tokyo's Nippon Budokan on 9 October and at Osaka's Osaka-jō Hall on 11 October 1987, and released on video cassette (VHS) and Laserdisc that same year under the title Rip It Up Live.

The concert was eventually issued as bonus material for the first time on DVD as part of the 2003 compilation release.

A studio version of Rip It Up consisting of the original studio and remix versions of Dead or Alive's best known songs was released on vinyl, cassette and compact disc that same year.

In 1994, Dead or Alive started performing in local night-clubs. Dead or Alive were featured at Gay Pride in Los Angeles in 1995.

Celebrity Big Brother
In 2006, Pete Burns took part in the TV show Celebrity Big Brother in the UK. Burns became known for openly insulting actress Traci Bingham and performing modern dance with Respect MP George Galloway. Following the end of the show (Burns finished in fifth place), "You Spin Me Round (Like a Record)" (from 1985's Youthquake album) was re-released.

Personnel – Nightmares in Wax/Dead or Alive
Members

 Pete Burns – vocals, tambourine (in some music videos he portrayed the guitar-playing, but actually never played any kind of instruments) (1979–2016; his death)
 Martin Healy – keyboards (1979–1983)
 Mick Reid – guitars (1979–1980)
 Walter Ogden – bass (1979)
 Rob Jones – bass (1979)
 Paul Hornby – drums (1979)
 Phil Hurst – drums (1979–1980)
 Pete Lloyd – bass (1980)
 Joe Musker – drums (1980–1982)

 Sue James – bass (1980–1981)
 Adrian Mitchley – guitars (1980–1981)
 Mike Percy – bass, guitars, keyboards (1981–1988)
 Wayne Hussey – guitars (1981–1984)
 Steve Coy – drums, percussion, keyboards, guitars, bass (1982–2016; died 2018)
 Timothy "Tim" Lever – keyboards, saxophone, guitars, sequencers (1983–1988)
 Peter Oxendale – keyboards (1989–1995)
 Jason Alburey – keyboards, guitars (1995–2003)
 Dean Bright – keyboards, keytar (1995–2003)

Touring members
 Sonia Mazumder – dancer, backing vocals (1982–1984)
 James Hyde – dancer (1987–1990)
 Adam Perry – dancer (1987)
 Simon Gogerly – keytar, keyboards (1989)
 B.J. Smouth – keyboards (1989)
 Gary Hughes – dancer (1989)
 Matt Selby – dancer (1989)
 Tony Griffiths – dancer (1989)
 Steve Agyei – dancer (1989)
 Zeb Jamenson – keyboards (1990)
 Tracy Ackerman – backing vocals (1990)
 Tony Griffith – dancer (1990)
 Philip Hurst – dancer (1990)
 Mark Scott – dancer (1990)
 Cliff Slapher – keyboards (2001)
 Micki Dee – keyboards (2001)

Timeline

Discography

Studio albums
 Sophisticated Boom Boom (1984)
 Youthquake (1985)
 Mad, Bad and Dangerous to Know (1986)
 Nude (1988)
 Fan the Flame (Part 1) (1990)
 Nukleopatra (1995)

Remix albums
 Fragile (2000)
 Unbreakable (2001)

See also
 List of number-one dance hits (United States)
 List of artists who reached number one on the US Dance chart

References

External links

Musical groups established in 1980
Musical groups disestablished in 2016
English pop music groups
British hi-NRG groups
Eurodisco groups
English synth-pop groups
Musical groups from Liverpool
Scouse culture of the early 1980s
Cleopatra Records artists
Epic Records artists
Sony Music Entertainment Japan artists
Avex Trax artists
Dance-pop groups
1980 establishments in England

Dead or Alive (band)


المحيي هو صفة من صفات الله في الإسلام، وهي صفة ثابتة في القرآن والسنة النبوية، فالمحيي والمميت صفتان فعليتان خاصتان بالله، ومعناه أن الله هو الذي أحيا جميع المخلوقات، وسيُحييهم يوم القيامة ليحاسبهم على أعمالهم.

ورود الصفة في القرآن والسنة

في القرآن الكريم
ورد آيات كثيرة في القرآن الكريم تؤكد صفة المحيي، منها:
  سورة البقرة: 28
  سورة الحج:66
  سورة فصلت:39

في السنة النبوية
 عن حذيفة بن اليمان قال:
 عن أنس بن مالك عن النبي قال:

الأقوال في معناه
 قال البيهقي:

وصلات خارجية
 اسم الله المحيي المميت، شرح أسماء الله الحسنى، محمد راتب النابلسي

مراجع

محيي
محيي

المحيي (أسماء الله الحسنى)


Rudno este o comună slovacă, aflată în districtul Turčianske Teplice din regiunea Žilina. Localitatea se află la , se întinde pe o suprafață de  și în 2017 număra 199 de locuitori. Se învecinează cu , ,  și Liešno.

Istoric
Localitatea Rudno este atestată documentar din 1343.

Note

Legături externe

Localități din Slovacia

Rudno, Slovacia


Morrisville ist ein Village in der Town Morristown im Lamoille County des Bundesstaates Vermont in den Vereinigten Staaten mit 2086 Einwohnern (laut Volkszählung von 2020). Morrisville ist einer von mehreren Siedlungskernen der Town, von der es politisch und verwaltungstechnisch abhängig ist (village). In der Gemeinde sitzen die meisten öffentlichen Organe der Town.

Geografie

Geografische Lage
Morrisville liegt im Nordosten der Town Morristown, im Zentrum der Green Mountains an einer Flussschleife des Lamoille River, ein wenig östlich einiger Stromschnellen, den Cadys Falls, deren Wasserkraft vor der Industrialisierung durch einige Mühlen genutzt wurde.

Umliegende Orte
Alle Angaben als Luftlinien-Entfernungen.

 Norden: Lowell, 29,0 km
 Nordosten: Craftsbury, 20,0 km
 Osten: Wolcott, 9,5 km
 Südosten: Woodbury, 19,0 km
 Süden: Worcester, 21,5 km
 Südwesten: Stowe, 12,5 km
 Westen: Underhill, 24,5 km
 Nordwesten: Johnson, 10,5 km

Geschichte
Die Town wurde 1781 an Siedler verkauft, der Ort entstand aber erst mit den ersten dauerhaften Besiedlungen ab ca. 1792; ein genaues Gründungsdatum ist nicht belegt. Die Bahnstrecke Lunenburg–Maquam erreicht Morrisville am 31. Dezember 1872; bis zur Stilllegung des Personenverkehrs im Jahr 1956 bestand eine Station im Ort. Nach diversen Unfällen wegen schlechter Gleise und Unfällen wurde Morrisville ab 1994 auch von Güterzügen nicht mehr angefahren; die Strecke wurde 2004 ab St. Johnsbury endgültig stillgelegt. Die ehemalige Bahntrasse wird heute zum Teil durch Wander- und Reitwege touristisch genutzt.

Seit 1983 stehen Teile der Innenstadt auf der Liste des National Register of Historic Places, seit 1996 drei Gebäude der örtlichen Peoples Academy.

In Morrisville war das erste Profi-Eishockeyteam Vermonts, die Vermont Wild, angesiedelt, die aber nur im Jahr 2011 existierten und bereits nach 10 Spielen aufgelöst wurden.

Im Ort ist eine Methodistenkirche angesiedelt. Die Morristown Historical Society hat ihren Sitz in der Main Street des Ortes und betreibt ein Heimatmuseum in einem Haus des frühen 19. Jahrhunderts.

Einwohnerentwicklung

Volkszählungsergebnisse Morrisville, Vermont

Wirtschaft und Infrastruktur

Verkehr
Der Morrisville-Stowe State Airport, im Süden des Ortes gelegen, verbindet den Ort mit der Außenwelt; Highways und Schnellstraßen existieren in dieser Gegend nicht. Die Vermont State Roure 100 verläuft in nordsüdlicher Richtung durch das Village verbindet Morrisville mit Eden im Norden und Stowe im Süden und von ihr zweigen in östlicher Richtung die Vermont State Roure 15 nach Wolcott und die Vermont State Roure 12 nach Elmore ab.

Wirtschaftsunternehmen
Die Firma Concept2 ist in Morrisville ansässig. Concept2 ist ein Ausrüster im Bereich des Rudersports und Skilanglaufs. Bei Skulls und Riemen sowie Ruderergometern ist das Unternehmen Weltmarktführer.

Öffentliche Einrichtungen
Das im Ort ansässige Copley Hospital sichert die medizinische Versorgung von Morrisville und der Umgebung.

Bildung

Morristown gehört mit Elmore und Stowe zur Lamoille South Supervisory Union Die Morristown Elementary School befindet sich im Village Morrisville. Sie bietet Schulklassen vom Kindergarten bis zum vierten Schuljahr. Die Peoples Academy Middle Level eine Mittelschule befindet sich ebenfalls in Morrisville genau wie die High School Peoples Academy. Diese wurde im Jahr 1847 gegründet.

Neben den öffentlichen Schulen befindet sich in Morrisville zudem die private katholische Bishop Marshall School. Sie bietet Schulklassen vom Kindergarten bis zum achten Schuljahr.

Die Morristown Centennial Central Library liegt an der Richmond Street in Morrisville.

Persönlichkeiten

Söhne und Töchter der Stadt
 Hannah Dreissigacker (* 1986), Biathletin und Skilangläuferin
 Emily Dreissigacker (* 1988), Biathletin
 Ethan Dreissigacker (* 1991), Biathlet und Skilangläufer
 Roger W. Hulburd (1856–1944), Anwalt, Politiker und Vizegouverneur von Vermont
 Alban J. Parker (1893–1971), Jurist und Attorney General von Vermont

Persönlichkeiten, die vor Ort gewirkt haben
 Frederick G. Fleetwood (1868–1938), Politiker und Abgeordneter für den Bundesstaat Vermont im US-Repräsentantenhaus
 H. Henry Powers (1835–1913), Jurist, Politiker und Abgeordneter für den Bundesstaat Vermont im US-Repräsentantenhaus
 Maria Augusta Trapp (1905–1987), Sängerin, Buchautorin und Vorlage für das Musical The Sound of Music

Literatur

Weblinks

Einzelnachweise

Morristown (Vermont)

Morrisville (Vermont)


Bryan Nouvier ()

Note

Nașteri în 1995
Mijlocași
Fotbaliști ai CFR Cluj
Francezi expatriați în România
Oameni în viață
Fotbaliști francezi

Bryan Nouvier


Kafatası ölçümü, kafatası kemiklerinin uzunluklarının ölçümüne dayanan teknik.

Yirminci yüzyıl başlarında antropologlar tarafından insan popülasyonlarını kategorilendirmek için başvurulan en yaygın yöntemden biriydi. Amerikalı antropolog Carleton Stevens Coon tarafından 1960'lı yıllara kadar kafatası indeksi insanları kategorilendirmek için kullanılmıştır. Sadece Amerika'da beyaz ırktan olanlar Coon'un kitabında yer verdiği şekilde Kafkas ırkından diye adlandırılmaktadır.

Kafatası ölçümü, 20. yüzyılın ortasına kadar bilimsel ırkçılıkta, ırkların karakteristiklerinin tasnifinde kullanılmıştır. Bu ölçüm, 19. ve 20. yüzyıllarda Avrupalı ari ırk ve üstün ırk ideolojilerine temel oluşturmuştur.

Kafatası endeksi

Kafatası endeksi, kafanın azami genişliğinin azami uzunluğuna bölümünün 100 ile çarpılmasıyla hesaplanır (yatay düzlemde veya önden arkaya doğru). Hesaplanan gösterge 75'den küçük ise kafatası, üstten bakıldığında uzun ve düz demektir. Bu tip kafatasları dolikosefal olarak adlandırılır ve tipik Avustralya yerlileri Aborjinler ve Güney Afrika yerlileri bu sınıfa girer. Endeks 75 ile 80 arasında ise kafatası neredeyse ovaldir (yuvarlak). Bu tip kafataslarına mezosefal denir ve tipik Avrupalı ve Çinlilerde görülür. 80 ve üzeri endekse sahip kafatasları geniş ve kısadır ve brakisefal olarak adlandırılır. Bu sınıftaki kafatasları daha çok Moğollar ve Andaman ve Nikobar adaları yerlilerinde görülür.

Yirminci yüzyılın başlarında insan popülasyonlarını kategorileştirmek için yaygın olarak kullanılmıştır. Amerikalı antropolog Carleton Stevens Coon, fiziksel antropoloji araştırmalarında, insan popülasyonlarının sınıflandırılması için 1960'lı yıllara kadar kafatası endeksi yöntemine de başvurmuştur.

Günümüzde kafatası endeksi, insan popülasyonlarının tasnifinde kullanılan yöntemler arasında değildir. Bu yöntem sadece bireylerin görünümlerinin tanımlanmasında ve Fetüs'ün yaşının belirlenmesinde kanuni haller ve gebelik ile ilgili sebeplerde başvurulmaktadır.

Hayvanların tasnifinde özellikle kedi ve köpeklerin sınıflandırılmasında kafatası endeksi kullanılır.

Sadece kafatası eni ve boyunun oranına dayanan kafatası indeksi yöntemi yerine modern tıpta kapsamlı yüz ve kafa iskeleti yapısı ölçümüne dayanan ve paleoantropolojide, fiziksel antropolojide kullanılan ve adli tıpın başvurduğu kafatası ölçüm bilimi olan antropometri kabul gören bir tekniktir. Kafatası antropometrisinde, kafatası bulunan ölülerin ve hatta fosillerin plastik yöntemler ile yüzlerinin hayattaykenki görünüşlerinin yeniden oluşturulmasında yararlanılmaktadır.

Antropolojide
Pieter Camper canlıların yüz açılarının ölçüm değerleri ile zekaları arasında bir ilinti bulunacağını keşfettiğini açıkladı. Bu tekniğe göre Camper, antik heykeller bu açının 90° iken siyahi insanlarda 70° orangutanlarda ise 58° olduğunu hesapladı. Bu bulguya dayanarak tarihi süreç içinde insanoğlunun hiyerarşik tekamülünü işaret ettiğini iddia etti. Daha sonra bu konuda Étienne Geoffroy Saint-Hilaire (1772-1844) ve Paul Broca (1824-1880) tarafından bilimsel yayınlar yapıldı.

Fiziksel antropolojide paleoantropologlar tarafından fosillerin kafatası ölçüleri ve kafatası hacimleri canlının sınıflandırılmasında kullanılır.

İnsan nüfuslarının sınıflanması
19. yüzyıl ortasından 20. yüzyıl başına kadar antropolojide kafatası ölçümünü insan ırklarının sınıflanması için temel ölçüt olarak ortaya atan hipotezler ortaya çıkmıştır. Ancak bu hipotezlerin basitleştiriciliği günümüzde kabul edilmemektedir.

Brakisefal: Örneğin brakisefallik Türk kökenli halkların çoğunlukla paylaştığı bir özelliktir, ancak bu özellik İsviçreliler, Bavyeralı Almanlar (Hunların dağılması sırasında 5 000 çadır hunlu bavyerraya yerleşti.)
Fransa'nın orta bölümünde yaşayan topluluklar, Boşnaklar ve Gürcüler ve kafatasının arkası düz olan şekliyle de Ermeniler tarafından da Brakesefal kafatası şekli paylaşılmaktadır.
Dolikosefal: Sarışın, mavi gözlü, ak tenli İsveçliler ise "dolikosefal"dir; ancak Afrika zencilerinin hemen hepsi dolikosefal gibi görünmelerine rağmen index farklıdır.
Ancak kafatası endeksine dayalı bir sınıflandırması insan ırklarının belirlenmesi için temel oluşturamaz. Buna ek olarak, dünya halklarının tarihsel süreç boyunca birbirleriyle karışarak gelişmesinden dolayı, insanlığın ırklara ayrılması (ve buna bağlı olarak ırk tasnifinin nesnel ölçütlere bağlanması) çabası bilimsel temellere oturmamaktadır.

Türkiye'de

Nazan Maksudyan, 1925-1939 yılları arasında yayınlanan Türk Antropoloji Mecmuasının analizini yapmış ve "Türklerin brakisefal Alpin ırkının mükemmel temsilcileri olduğunu göstererek, Türklerin kadimliğini ve tarih boyunca sürmüş ebedi üstünlüğünü kanıtlamaktır." olduğu tezini ortaya koymuştur. Maksudyan'a göre yeni bir tarih yorumu ortaya koyma çabasındakiler Türklerin ırk özellikleri tarif ederken başvurdukları önemli özelliklerden biri brakisefal kafa tipi idi. Birinci Türk Tarih Kongresinde Afet İnan başta olmak üzere katılımcılar sarı ırkla Türklerin bağ olmadığını ve Türklerin Orta Asya'da yaşayan tek ırk olduğunu vurguladılar. Bu şekilde dünya üzerindeki halkların büyük bir kısmının brakisefal olduğu gözlemlenmiş.

Bu dönemde yayınlanan ve 1931-1941 yılları arasında okutulan tarih dersi kitabında, batılı alimlerin her ne kadar tutarlı olmasa da kafatası ölçümü vb. antropolojik bulgulara dayanarak insanları ırklara ayırdıklarına yer verilmiştir.

Atatürk'ün mânevî kızı Afet (sonraki Prof. Dr. Afet İnan) İsviçreli antropolog profesör Eugène Pittard öğretmenliğinde Cenevre'de doktorasını yaparken, Türklerin vücut (antropolojik) ölçülerinin iyi araştırılmamış olduğunu, tezi için lüzumunu belirtip yardım istemiştir. Atatürk de "Sıhhiye Vekâleti"nden (Sağlık Bakanlığına) Anadolu'da iki kerede 40.000 ve 60.000 Türk'ün ölçülerinin alınmasını istemiştir. Bu şekilde toplanan verilerden yola çıkan tez, 1939'da Cenevre'de Fransızca olarak yayınlanmıştır: Recherches sur les caractères anthropologiques des populations de la Turquie (Türkiye Nüfusunun Antropolojik Özellikleri Üzerine araştırmalar), Genève, 1939. Kitapta Türklerin yalnız kafatası ölçüleri üzerine değil, boy ortalamaları, cilt-göz-saç renkleri ve göz kapağı çekikliği gibi yirmi kadar fiziksel antropolojik özellikleri üzerine çalışmalara dair bilgiler yayınlandı.

Ayrıca bakınız
 Ord.Prof.Dr Reha Oğuz Türkkan

Kaynakça

Dış bağlantılar
 Ord.Prof.Dr Reha Oğuz Türkkan

Ayrıca bakınız
 Frenoloji

Ölçüm
Biyoloji tarihi
Fiziksel antropoloji
Antropometri
Irkçılık
Nörobilim tarihi
Bilimsel ırkçılık

Kafatası ölçümü


Michael Franzese (nascido em 27 de maio de 1951) é um ex-mafioso americano e caporegime da Família criminosa Colombo, de Nova Iorque, filho do subchefe Sonny Franzese. Michael foi um estudante de medicina na Universidade Hofstra, mas largou a faculdade depois que seu pai foi condenado a cinquenta anos de prisão e então tentou ajuda-lo. Trabalhando para a máfia, ele ajudou a desenvolver um esquema milionário para fraudar impostos federais sobre a gasolina na década de 1980.

Em 1986, aos 35 anos de idade, a revista Fortune listou Michael Franzese na décima-oitava posição na sua lista dos "Cinquenta Chefes da Máfia mais Ricos e Poderosos [dos Estados Unidos]". Michael afirmou que, no auge de sua carreira criminosa, seus esquemas criminosos geravam cerca de US$ 8 milhões de dólares em lucro para a Máfia por semana. Em março de 1986, ele foi sentenciado a dez anos de prisão por conspiração para fraudar o governo federal, sendo solto em 1989 e preso novamente em 1991 por violar sua condicional, sendo libertado em definitivo em 1994. Pouco depois, ele anunciou que havia renunciado sua vida no crime, se mudou para a Califórnia e começou uma nova carreira como escritor e palestrante motivacional.

Ligações externas

 Michael Franzese no YouTube

Naturais de Nova Iorque
Criminosos dos Estados Unidos
Mafiosos
Norte-americanos de ascendência italiana
Cristãos dos Estados Unidos
Alunos da Universidade Hofstra
Palestrantes
Youtubers dos Estados Unidos
Escritores dos Estados Unidos
Família Colombo

Michael Franzese


ලන්ඩන් නගරය මූලාස්ථානය කරගත් මහජන සෞඛ්‍යය පිලිබඳ රාජකීය සංගමය යනු මහජන සෞඛයය සහ සුවතාවය සම්බන්ධ පුණ්‍යායතනයකි.

අතීතය
පෙර පැවති සංවිධාන 2ක් ඒකාබද්ධ කිරීමෙන් ක්‍රි.ව. 2008 වසරේදී ස්ථාපිතකල ආයතනයකි.

සාමාජිකත්වය

පුද්ගල යෝ
මහජන සෞඛ්‍යය සම්බන්ධව ක්‍රියාකරන ඕනෑම පුද්ගලයෙකුට සාමාජිකත්වය ලබාගත හැක.

සංස්ථාපියන්
මෙහි අගය සහ වාසි හඳුනාගත් ඕනෑම සංවිධානයකට සාමාජිකත්වය ලබාගත හැක වෘත්තීමය සංගම්. අධාපනික ආයතන සහ වෙළඳ ව්‍යාපාර මෙම සාමාජිකත්වය ලබා ඇත.

මුලාශ්‍ර
සෞඛ්‍යය

මහජන සෞඛ්‍යය පිලිබඳ රාජකීය සංගමය


Federico Ibarra (født 25. juli 1946 i Mexico City Mexico) er en mexicansk komponist , pianist, dirigent og anmelder.

Ibarra studerede kompostition på Escuela Nacinal de Musica , og senere privat hos bl.a. Karlheinz Stockhausen.

Han har skrevet 2 symfonier, orkesterværker, operaer, kammermusik, teatermusik, kor, vokalværker og klaverstykker etc. Ibarra er avantgardist i sin kompositionsstil , og har ligeledes dirigeret og ledet forskellige moderne ensembler.

Udvalgte værker

 Symfoni nr. 1 (1991) - for orkester
 Symfoni nr. 2 "Søvnens antikamre" (1993) - for orkester
 "Leoncio og Lena" (1981) -  opera
 "Fra Orestes" (1984) - opera

Kilde

 Om Federico Ibarra på musicweb-international.com

Komponister fra Mexico
Pianister
Dirigenter
Anmeldere

Federico Ibarra


Hochzeitsparade (Originaltitel Here Comes the Groom) ist eine US-amerikanische Filmkomödie aus dem Jahr 1951 unter der Regie von Frank Capra. Die Hauptrollen sind mit Jane Wyman und Bing Crosby besetzt. Die Handlung basiert auf einer Erzählung von Robert Riskin und Liam O'Brien, der auch am Drehbuch für den Film beteiligt war. Auf der Oscarverleihung 1952 wurde der von Paramount Pictures produzierte Film mit einem Oscar in der Kategorie "Bester Song" ausgezeichnet.

Handlung
Pete Garvey, der als Reporter für The Boston Morning Express für drei Jahre in Paris gearbeitet hat, um über Kriegswaisen zu berichten, erhält einen Anruf seines Redakteurs George Degnan, der ihm einen neuen Posten im Fernen Osten anbietet. Pete will sich der neuen Herausforderung stellen. Dann jedoch erhält er von seiner Jugendliebe Emmadel "Emmy" Jones, mit der er seit langem verlobt war, die Nachricht, dass sie nicht länger auf ihn warten wolle, da sie endlich heiraten und Kinder haben möchte. Pete sieht seine Chance, sie umzustimmen, darin, dass er nach Amerika zurückkehrt und Robert Dulac, genannt Bobby, um den er sich während seines Aufenthaltes in Paris wie ein Vater gekümmert hatte, mitbringt. Zuerst einmal muss er jedoch die notwendigen Formalitäten klären, was seine Abreise nach Amerika weiter verzögert. Hinzu kommt, dass Bobby nicht ohne Suzi, ein kleines Mädchen, das sich ihm während des Krieges angeschlossen hat, gehen will. So entschließt sich Pete, beiden Kindern eine neue Heimat zu geben. Bei seiner Rückkehr muss er jedoch feststellen, dass Emmy die Wartezeit zu lang wurde. Sie plant nun, in wenigen Tagen mit ihrem millionenschweren Chef Wilbur Stanley, einem Immobilientycoon, vor den Traualtar zu treten. Petes Lage wird zusätzlich dadurch erschwert, dass ihm von den Behörden die Auflage gemacht worden ist, innerhalb kürzester Zeit nachzuweisen, dass er verheiratet ist, da ihm die Kinder sonst wieder weggenommen werden.

Pete setzt nun Himmel und Hölle in Bewegung, um Emmy zurückzugewinnen, und das nicht nur im Interesse der Kinder. Zu seiner Überraschung stellt sich Wilbur Stanley, den er sich als alten Mann vorgestellt hatte, als ihm ebenbürtig heraus. Es gelingt Pete, auf Wilburs Anwesen unterzukommen. Er bietet ihm einen Handel an: Beide Männer sollen fair versuchen, sich Emmys Liebe zu sichern, ohne sich dabei in die Quere zu kommen. Wilbur, der sich Emmys Liebe ziemlich sicher ist, lässt sich auf Petes Spiel ein. An seinem neuen Wohnsitz trifft Pete auf Wilburs entfernte Verwandte Winifred, die Wilbur, ohne dass er davon weiß, schon lange liebt. Pete versucht, diesen Umstand für seine Zwecke zu nutzen. Er macht aus der farblosen Winifred eine draufgängerische junge Frau. Bei der Generalprobe zur Hochzeit kommt es zu einem "Ringkampf" zwischen Winifred und Emmy, nachdem Winifred öffentlich ihre Liebe zu Wilbur verkündet hat. Wilbur kannte Emmy bisher nur als vollendete Dame, zeigt sich zu Petes Ärger jedoch auch von der wenig damenhaften Emmy angetan.

Die Hochzeit wird von Presse und Fernsehen live verfolgt, heiratet der Multimillionär Wilbur Stanley doch die Fischerstochter Emmy. Die Zeremonie wird jäh unterbrochen, als Pete mit einem FBI-Agenten und den weinenden Kindern im Schlepptau erscheint. Der Agent behauptet, Pete habe versucht, die Kinder zu entführen, damit sie nicht nach Frankreich geschickt werden. Wilbur verspricht, die Kinder nach der Eheschließung zu adoptieren, doch wollen Bobby und Suzi sich nicht von Pete trennen. Emmy bittet Wilbur, etwas zu tun. Vor laufenden Fernsehkameras bietet er Pete seinen Platz am Traualtar an. So wird am Ende aus Emmy und Pete ein Ehepaar.

Nach der Zeremonie gesteht Pete, dass es sich bei dem "FBI-Agenten" um einen Reporter gehandelt habe, und Wilbur gratuliert ihm zu diesem Schachzug. Er selbst hat sich inzwischen in Winifred verliebt. Als Pete mit seiner kleinen Familie davonfährt, gesteht ihm Emmy, dass sie gleich wusste, dass der sogenannte "FBI-Agent" nicht echt war.

Produktion, Veröffentlichung, Musik
Die Dreharbeiten fanden von Ende November 1950 bis zum 29. Januar 1951 in Boston sowie in Gloucester in Massachusetts in den USA statt. Gedreht wurde außerdem in den Paramount Studios in Hollywood, USA. Für die Kostüme zeichnete Edith Head verantwortlich. Der Arbeitstitel des Films lautete You Belong to Me (Du gehörst zu mir).

Der Film erlebte seine Weltpremiere in den USA in Elko im US-Bundesstaat Nevada am 30. Juli 1951, in Los Angeles lief er am 6. September 1951 an und in New York am 20. September 1951. In der Bundesrepublik Deutschland startete er am 6. Mai 1952 und in Österreich ebenfalls im Jahr 1952. Außerdem kam er 1952 noch in den Niederlanden, Dänemark, Finnland, Schweden und Portugal als Premiere ins Kino. In Frankreich startete er am 16. Oktober 1953.

Die Ausgaben für den Film lagen bei $ 2.117.000 (geschätzt). In den USA spielte er $ 2.550.000 ein.

Musik im Film:
 In the Cool, Cool, Cool of the Evening, komponiert von Johnny Mercer und Hoagy Carmichael
 Misto Christofo Columbo von Jay Livingston und Ray Evans
 Our Own Little House und Bonne Nuit ebenfalls von Jay Livingstone und Ray Evans, gesungen von Bing Crosby.
 die Arie Caro Nome aus der Oper Rigoletto, gesungen von Anna Maria Alberghetti.

Kritik
"Ein armer Journalist adoptiert in Paris nach 1945 zwei Kriegswaisen, indem er die Bedingung erfüllt, innerhalb von acht Tagen zu heiraten. Nach seiner Heimkehr in die USA konkurriert er erfolgreich mit einem millionenschweren Rivalen um Herz und Hand seiner Braut. Ein ausgelassen-witziges Lustspiel mit vielen Musical- und Swing-Einlagen (u. a. mit Louis Armstrong). Unbekümmerte Unterhaltung, mit der Capra freilich nicht mehr das Niveau und die Originalität seiner vielgerühmten Screwball-Comedies der 30er und frühen 40er Jahre erreicht."

Auszeichnungen
 Der Film konnte bei der Oscarverleihung 1952 in der Kategorie "Bester Song" (In the Cool, Cool, Cool of the Evening von Hoagy Carmichael (Musik) und Johnny Mercer (Text)) einen Oscar erringen.
 Des Weiteren war er nominiert in der Kategorie "Beste Originalgeschichte" beruhend auf der Erzählung You belong to me (Du gehörst mir) von Robert Riskin und Liam O'Brien, hatte aber das Nachsehen gegenüber dem dramatischen Thriller Eine Stadt hält den Atem an (Seven Days to Noon) von Paul Dehn und James Bernard.

Weblinks

 Here Comes the Groom Originalfilmplakat adS justwatch.com
 Hochzeitsparade deutsches Filmplakat adS postertreasures.com
 Hochzeitsparade Titelblatt Illustrierter Film-Kurier Nr. 1436
 Hochzeitsparade Titelblatt Illustrierte Film-Bühne Nr. 1517

Einzelnachweise

Frank Capra
Filmtitel 1952
US-amerikanischer Film
Filmkomödie
Musicalfilm
Schwarzweißfilm

Hochzeitsparade


Abdülkerim Nâdir Paşa (1807, Eski Zağra - 1883, Rodos),93 Harbi sırasında Rumeli Ordusu komutanlığı yapmış Osmanlı Türkü asker.

1807 yılında Kale yamağı Ahmed Ağa'nın oğlu olarak Eski Zağra'da doğdu. Genç yaşta İstanbul'a gelerek yeni kurulan Asakir-i Mansure-i Muhammediyye'ye girdi ve buradan mülâzım oldu. Mekteb-i Harbiye'nin kuruluşundan sonra subay olarak mektep taburuna tayin edildi. 1835 yılında Viyana'ya gönderildi. Orada beş yıl kaldıktan sonra geri döndü ve Miralay rütbesiyle Erkân-ı Harbiye Riyaseti'ne getirildi. Tanzimat devri ileri gelenlerinin himayesiyle kısa sürede yükseldi. 1846 yılında Ferik rütbesiyle Dar-ı Şura-yı Askeri üyeliği ile Mekâtib-i Askeriyye Nazırlığı'na, ertesi yıl merkezi Bağdat'ta olan 6. Ordu Müşirliğine tayin edildi.

Sultan Abdülaziz döneminde çeşitli yerlerde ordu komutanlığı, valilik, ayrıca Seraskerlik, Bahriye Nazırlığı ve Serdâr-ı Ekremlik görevlerinde bulundu. II. Abdülhamid'in saltanatının ilk yıllarında çıkan 93 Harbi sırasında Rumeli Ordusu komutanıydı. Bu savaşta, Rus Ordusu'nun Balkanlara girmesine engel olamayınca padişah tarafından görevinden alındı ve Serasker Mehmed Redif Paşa ile birlikte Dîvân-ı Harb'e verildi. Mahkeme sonunda Rus yenilgisinin tek sorumlusu olmadığı, bunda İstanbul'daki Meclis-i Askeriyye'nin de payı bulunduğu anlaşılınca görevine iade edildi, fakat Midilli'ye gönderildi. Daha sonra Rodos'a nakledildi. 1883 yılında orada öldü ve Murad Reis Türbesi'ne defnedildi.

Kaynakça

1807 doğumlular
1883 yılında ölenler
19. yüzyılda Osmanlı askerleri
Osmanlı mareşalleri
93 Harbi'nde Osmanlı askerleri
Kırım Savaşı'nda Osmanlı askerleri
Bahriye nâzırları
Serdar-ı Ekrem

Çırpanlı Abdülkerim Nadir Paşa


Adolpho Rubio Morales fue un arquitecto brasileño (Chavantes, estado de São Paulo, 12 de enero de 1924 – São Paulo, 13 de octubre de 2011). Entre sus proyectos se encuentran el Palacio 9 de Julio, que alberga la Asamblea Legislativa del Estado de Sao Paulo y el edificio de la Televisión Bandeirantes y Radio, en colaboración con el arquitecto Eduardo Corona.

El hijo de inmigrantes españoles, Rubio Morales se mudó a São Paulo a fin de completar su tercer estudio. Luego fue a Río de Janeiro, entrando en la Facultad de Arquitectura y Bellas Artes, de regreso al final del curso de Sao Paulo, donde estableció su oficina. Rubio Morales participó en el concurso para la nueva capital federal y en la década de 1960 ganó en colaboración con Fabio Moreira de Sá Kok, la licitación para la construcción del nuevo edificio para albergar a la Asamblea Legislativa de São Paulo. El edificio abrió sus puertas en 1968, es hoy una de las postales de la ciudad de São Paulo. Entre sus proyectos, todavía hay el Hotel Guaraní en Asunción, Paraguay, también el resultado de un concurso internacional de arquitectura, que Adolpho Rubio Morales ganó.

Referencias

Arquitectos de Brasil del siglo XX
Arquitectos de Brasil del siglo XXI
Personas del estado de São Paulo

Adolpho Rubio Morales


Onthophagus manipurensis é uma espécie de inseto do género Onthophagus da família Scarabaeidae da ordem Coleoptera.

História
Foi descrita cientificamente pela primeira vez no ano de 1907 por Arrow.

Referências

Ligações externas

manipurensis
Coleópteros descritos em 1907

Onthophagus manipurensis