Ua Corcrain of Clonfert, Abbot of Clonfert, died 1095.

Ua Corcrain may have been a member of the Ó Cormacáin ecclesiastical family based in Síol Anmchadha, in what is now south-east County Galway.

Since the 18th and 19th century the name has been rendered as Ó Cormacáin, Cormacan, Cormican.

See also
 Maelcoluim Ua Cormacain, Abbot of Aran, died 1114.
 Muirchertach Ua Carmacáin, Bishop of Clonfert, 1195–1203.
 Uilliam Ó Cormacáin, Archbishop of Tuam, 5 May 1386 – 1393.
 Henry Ó Cormacáin, last Abbot of Clonfert, fl. c.1534-c.1567.

References

 Annals of Ulster at CELT: Corpus of Electronic Texts at University College Cork
 Annals of Tigernach at CELT: Corpus of Electronic Texts at University College Cork
Revised edition of McCarthy's synchronisms at Trinity College Dublin.
 Byrne, Francis John (2001), Irish Kings and High-Kings, Dublin: Four Courts Press,

Christian clergy from County Galway
11th-century Irish abbots
1095 deaths
11th-century Irish bishops
Year of birth unknown

Ua Corcrain of Clonfert


A jury trial or trial by jury is a legal proceeding in which a jury either makes a decision or makes findings of fact. This is called a verdict. The judge usually follows the jury's verdict in his ruling. It is distinguished from a bench trial, in which a judge or panel of judges make all decisions.

History
William the Conqueror brought to England a system of having witnesses who had any knowledge of a crime, tell the court what they knew. They did this after first swearing an oath. The word juror in English comes from the French jurer (to swear). In the 12th century juries were used by the king to discover and present facts. Usually this was in answer to questions posed by the king or his ministers who made the final decision in the case. Eventually this led to a system where the jury made a verdict based on evidence. In the late colonial period, juries became a tool used to express American discontent with British rule. A series of Navigation Acts prohibited the American colonies from trading directly with the Netherlands, Spain, France, and their colonies. As more and more trade restriction were imposed, the American colonists turned to smuggling. When smugglers were caught, they were brought before juries made up of other colonists. These sympathetic juries often acquitted their fellow colonists. The king, angered at these lawbreakers going free, created new courts that did not allow juries. This was a breach of common law practice and infringed on their rights as British citizens. After the Revolutionary war, the Seventh Amendment's right to a jury trial was written to limit the powers of the executive and the Judicial branches of the new federal government.

Criminal trials
Jury trials are changing worldwide. In 2008 Russia abolished jury trials in cases of treason and terrorism. Britain, where juries got their start, is using them less in cases of serious fraud and may ban them from some inquests. In many asian countries, their legal systems are moving towards using the jury trial more. In the United States jury trials are on the decline. In federal courts

Civil trials
The right to a jury trial in civil cases is found in the United States but in very few other places. England, Canada, Australia and New Zealand have all but done away with civil jury trials in favor of bench trials. Fewer than 1 percent of civil trials in the US are jury trials. The Seventh Amendment prevents judges from overturning a jury verdict in federal cases where the finding of fact is reasonably supported by the evidence. In addition, the Sixth Amendment guarantees the right to a speedy trial by an impartial jury in criminal trials.

References

Other websites

 US Jury System
 The Good, The Bad and the Ugly of a Jury Trial
 Why Trial by Jury is Usually a Better Choice than a Bench Trial
 Should I Waive a Jury Trial and Instead Have a Bench Trial?
Trials

Jury trial


Charles William Morrow (July 24, 1897 – March 16, 1980) was a lawyer, judge and political figure in British Columbia. He represented North Okanagan in the Legislative Assembly of British Columbia from 1945 to 1952 as a Liberal.

He was born in Prescott, Ontario and was educated in British Columbia. Morrow was called to the British Columbia bar in 1920 and practised in Vernon, serving as city solicitor for 25 years. Morrow was a member of the Dominion Council for the Boy Scouts of Canada. During World War I, he served in the infantry and the Royal Air Force. During World War II, Morrow commanded the Pacific Coast Rangers in the North Okanagan region. In the provincial assembly, he was a member of the Liberal-Conservative coalition, serving as deputy speaker and government whip. Morrow was defeated when he ran for reelection in 1952. He was named a British Columbia county court judge in 1956, moving to Prince George in Cariboo County. In 1965, he was transferred to Yale County. Morrow served on several Royal Commissions for the provincial government. He retired from the bench in 1972. In 1977, he was given the Freedom of the City for Vernon. He died in 1980.

References

1897 births
1980 deaths
BC United MLAs
Judges in British Columbia
Lawyers in British Columbia

Charles William Morrow


Sociology of Religion is a 1920 book by Max Weber, a German economist and sociologist. The original edition was in German.

Max Weber studied the effects of religious action and inaction. He views religion by simply categorized different religions in order to fully understand religion's subjective meaning to the individual (Verstehen).

By viewing religion strictly in the scientific sense, Weber was striving for objectivity, attempting to ignore value judgments, and to understand religion as those human responses that give meaning to the inescapable problems of existence, such as birth, death, illness, aging, injustice, tragedy, and suffering. In The Sociology of Religion, Weber proposes that people pursue their own goals, and that religion facilitates that. He shows how early religious beliefs stem from the work of skillful, charismatic individuals, and how their actions are eventually transformed into a systematic, church-based religion - in other words, how religion begins with charismatic authority and is transformed into traditional authority.

Because religion enables people to pursue their interests, Weber believed that religion actually gave rise to the spread of modern capitalism, as he asserted in The Protestant Ethic and the Spirit of Capitalism. This writing illustrated the way in which religious beliefs steered the direction of the economic and technological forces that were already in motion.

Max Weber takes an objective, distant view of the sociological traditions of the institution of religion. He is standing on the outside, looking in, contrary to the believers whose journey of faith causes them to examine their religion from within.  This detached, objective view of religion embodies the objective, modernist practice of the sociological perspective of religion today.

See also
Max Weber#Sociology of religion

References

External links

1920 non-fiction books
Sociology books
Works by Max Weber

Sociology of Religion (book)


Return to the Blue Lagoon is a 1991 American romantic adventure movie starring Milla Jovovich and Brian Krause, produced and directed by William A. Graham. The screenplay was by Leslie Steven. It tells the story of two young people growing up on a small, remote tropical island. It is the sequel to The Blue Lagoon.

Other websites

1991 adventure movies
1990s coming-of-age movies
1991 romantic drama movies
1990s sequel movies
1990s teen drama movies
1990s teen romance movies
American adventure movies
American coming-of-age movies
American romantic drama movies
American sequel movies
American teen drama movies
American teen romance movies
Coming-of-age drama movies
Coming-of-age romance movies
Movies set in the 19th century
Movies set on beaches
Movies set on islands
Movies with underwater settings
1990s English-language movies

Return to the Blue Lagoon


Derek Charles Wing (born 11 February 1943) is a former English cricketer. Wing was a right-handed batsman who bowled right-arm fast-medium. He was born in Wisbech, Cambridgeshire.

Cricket career
Wing made his debut for Cambridgeshire in the 1964 Minor Counties Championship against Bedfordshire. Wing played Minor counties cricket for Cambridgeshire from 1964 to 1986, which included 98 Minor Counties Championship matches and 4 MCCA Knockout Trophy matches. In 1964, he made his List A debut against Essex in the Gillette Cup. He played eight further List A matches for Cambridgeshire, the last coming against Yorkshire in 1986. In his nine List A matches for the county, Wing took 13 wickets at a bowling average of 23.23, with best figures of 4/40.

Wing also played List A cricket on 12 occasions for Minor Counties North, appearing for them in the Benson and Hedges Cup from 1972 to 1975. In these 12 matches, he took just 5 wickets at an expensive average of 64.20. He also appeared for Minor Counties East on 6 occasions between 1976 and 1977, taking 7 wickets at an average of 28.42 for the team. Lastly, Wing made a single List A appearance for a combined Minor Counties cricket team against Glamorgan in the 1981 Benson & Hedges Cup. In total, Wing played 28 List A matches. In these he scored 71 runs at a batting average of 4.73, with a high score of 12. With the ball he took 25 wickets at an average of 33.88, with best figures of 4/40.

Wing also appeared in a handful of first-class matches. His debut first-class match came for the Marylebone Cricket Club (MCC) against Cambridge University in 1967. The following year he toured Ireland with the club, playing a single first-class match against Ireland. He later played three first-class fixtures for the Minor Counties, two in 1969 against the touring West Indians and New Zealanders, and later in 1976 against the touring West Indians. In his 5 first-class matches, he scored 59 runs at an average of 14.75, with a high score of 42. With the ball he took 7 wickets at an average of 53.57, with best figures of 3/20.

In the 1976–77 season, Wing was a member of the MCC team that was the first international cricket team to tour Bangladesh.

References

External links
Derek Wing at ESPNcricinfo
Derek Wing at CricketArchive

1943 births
Living people
Sportspeople from Wisbech
English cricketers
Cambridgeshire cricketers
Marylebone Cricket Club cricketers
Minor Counties cricketers
Cricketers from Cambridgeshire

Derek Wing


The Old Man of the South Pole, the Old Immortal Man of the South Pole (, or ) is the Taoist deification of Canopus, the brightest star of the constellation Carina.

It is the symbol of happiness and longevity in Far Eastern culture.

Description
The Old Man of the South Pole is often depicted in Chinese pictures as an old man with a long white beard with a deer by his side. This style of picture is related to the story of an emperor of the Northern Song Dynasty, who had invited such an old man from the street and later considered the old man as the sign of his longevity.

In Chinese, Canopus is usually called the Star of the Old Man () or the Star of the Old Man of the South Pole (). Since Carina is a Southern constellation, Canopus is rarely seen in Northern China and, if seen in good weather, looks reddish lying near the southern horizon. Because the color red is the symbol of happiness and longevity in China, Canopus is also known in China and the neighboring countries of Korea, Japan, and Vietnam as the Star of Old Age () or the Star of the Man of the Old Age (). In Japan, it became Jurōjin (in ), one of the Seven Gods of Fortune (in ).

Legend
According to legend, the Old Man of the South Pole was once a sickly boy named Zhao Yen who had been predicted to die when he was 19 years old. He was therefore advised to visit a certain field and to bring with him a jar of wine and dried meat. In that field, he would find two men intent on playing checkers under a tree. He should offer them wine and meat, but should avoid answering their questions. Zhao Yen followed the advice and when the two men had consumed the meat and the wine, they decided to thank him by exchanging the figures of his life expectancy from 19 to 91 years. Later he was told that one of the two men was the star of the North Pole, which fixes the date of birth of the men, and the other the star of the South Pole, which fixes the date of death.

See also

Fukurokuju
Jurōjin
Sanxing (deities)
Sagaan Ubgen

References

Canopus
Chinese gods
Investiture of the Gods characters
Journey to the West characters
Stellar gods
Deities in Taoism
Deified Chinese people

Old Man of the South Pole


The Vinegar tasters (三酸圖, three sips; 嘗醋翁 or old men tasting vinegar; 嘗醋圖, 尝醋图), is an alegoric picture that represents to the confucianism, the buddhism and the taoism, favorably with the last one and critically with the other two.

In the picture it can be seen three men dipping a finger in a vinegar pot and tasting it. One of the men reacts with a sour expression, other reacts with a bitter expression and the last one reacts with a sweet expression. The three men are representations of Confucius, Gautama Buddha and Laozi and represent the three greatest Chinese philosophical traditions and the predominant attitude towards the life of each one of them.

The confucianism sees the life like somthing sour that needs rules to correct the degeneration of the people's attitudes. The buddhism sees the life like a bitter experience, filled of fear and pain. The taoism, nevertheless, don't waste time valuing the life, it simply sees the things as they are in their natural state and accept them as they are.

Other interpretation of the painting is one called "three teachings in one".

 Kakuzo. The Book of Tea (EasyRead Edition). ReadHowYouWant.com. 2006. p.23. ISBN 1-4250-0026-6.
 Smith, Gilly. Asian Secrets of Sexual Ecstasy: Discover the Power of Bliss. Citadel Press. 1996. p. 8. ISBN 0-8065-1804-9
 Hopfe, Lewis M; revised by Woodward, Mark R. "Religions of the World". Pearson Prentice Hall. 2007. p 176. ISBN 0-13-224045-9
 Ji, Sang. Religions and Religious Life in China. China Intercontinental Press, 2004.
 Smith, Huston. The World's Religions. New York: Harper Collins Publishers Inc., 1958.

Other websites

 Three teachings in one in English Wikipedia
 An excerpt from The Tao of Pooh by Benjamin Hoff
 An interpretation of The Vinegar Tasters

1880s paintings
Confucianism
Taoism
Buddhist terminology
Religion in China

The vinegar tasters


The Royal Château de Blois (French: "Château Royal de Blois") is a palace in France. It is in the center of the city of Blois in the Loir-et-Cher Department. It has been the home for several French kings.

The château is made of several buildings constructed from the 13th to the 17th century around the main courtyard. It has 564 rooms and 75 staircases although only 23 were used frequently. There is a fireplace in each room.  There are 100 bedrooms.

The château is now owned by the town of Blois and is a tourist attraction.

Other websites

Official website

Palaces in France
Former royal residences
Museums in France
Blois

Château de Blois


Tatyana Alekseyevna Kolpakova (Abbyasova) () (born October 18, 1959 in village Alamedin, Kyrgyz SSR) is a retired long jumper who represented the USSR.

Kolpakova began athletics at the age of 15. On May 9, 1974 she competed at the All-Union junior competition on the Central Lenin Stadium and was second with a result of 5.90 metres. In the same year she entered Economical faculty of Kirghiz University in Frunze, which she left after three years of study. Later Kolpakova graduated from the Physical faculty of the same university. In 1978 she passed a test for the Master of Sports of the USSR title with a result of 6.30 metres, competing at the All-Union Jumper's Day competition in Chişinău. She joined the USSR team in 1979 and competed for it at the 1980 Summer Olympics in Moscow. In what is considered one of the greatest come from behind victories in the history of the sport, Kolpakova won the gold medal with her last jump of 7.06 metres which improved her personal best by nine inches and was a new record for the sport. She later remarked that "one should always fight until the end."  She became the Honoured Master of Sports of the USSR. After finishing her competitive career Kolpakova worked for some time as a coach.

She was awarded the title of Kirghiz Athlete of the Century. Soon after, a track and field championship was established in Bishkek in her honor. The championship is held annually in Bishkek, usually in May, and participants from surrounding countries are invited. In 2001, Kolpakova moved to Moscow, Russia with her family. The first few years she worked as a director of an athletic club there. In 2004, she began her work at the Olympic Committee for Physical Culture, Sports and Tourism in Korolev City. She is still currently working there, as second in command. She is married to Shamil Abbyasov (whom she met on the same USSR national team) and has three children.

References

External links
Photo and Facts
 Personal Website

1959 births
Living people
People from Chüy Region
Kyrgyzstani female long jumpers
Soviet female long jumpers
Honoured Masters of Sport of the USSR
Olympic athletes for the Soviet Union
Olympic gold medalists for the Soviet Union
Athletes (track and field) at the 1980 Summer Olympics
Medalists at the 1980 Summer Olympics
Olympic gold medalists in athletics (track and field)
Universiade medalists in athletics (track and field)
FISU World University Games gold medalists for the Soviet Union
Medalists at the 1981 Summer Universiade

Tatyana Kolpakova


Pieter Malan (13 February 1919 – 5 July 2015), more commonly known as Piet, played rugby union for the then Transvaal province as well as the Springbok rugby teams. He played the position of flanker.

Malan's sole cap came at the age of 30 on 17 September 1949 against the All Blacks at St George's Park in Port Elizabeth, a game the Springboks went on to win 11–8 to take the series 4–0. It is around this time that Malan made his suggestion to Danie Craven to organise a tournament for schoolboys to coincide with the celebrations of the 75th anniversary of the South African Rugby Board, the implementation of which provided the groundwork for the Craven Week schools tournament.

Malan held the title of the oldest living Springbok between 2005 and 5 July 2015, when he died in his sleep at the age of 96.

References

External links
Springbok Rugby Hall of Fame profile

1919 births
2015 deaths
South African rugby union players
South Africa international rugby union players
Rugby union flankers

Piet Malan


The Salem Historic District encompasses the historic 19th-century town center of Salem, Connecticut.  It extends along Connecticut Route 85 roughly from Round Hill Road to Music Vale Road, and includes the rural town's major civic and institutional buildings, as well as a number of surrounding residences.  The area was developed after the town was incorporated in 1819, and was mostly built out by 1885.  The district was listed on the National Register of Historic Places in 1980.

Description and history
Salem was in the early 19th century a rural agricultural area, which was incorporated out of its neighboring towns in 1819, when its population was at its 19th-century height of just over 1,000.  Before this time, it lacked any sort of town civic or commercial center, since those other towns provided most of the necessary services.  Its center developed along the major road through the town, now CT 85, in a somewhat haphazard manner except for the constellation of buildings surrounding the modest town green.  These are the c. 1840 Greek Revival Congregational Church, the Queen Anne Grange Hall (built in 1885 as a school), and the old Town House.  The Town House is one of the district's oldest buildings, constructed in 1749 in Norwich and moved here in 1831 by an Episcopal congregation that added its Gothic Revival features.   The congregation died out soon afterward, and the building was acquired by the town for municipal functions; it now houses the local historical society.

Other civic buildings include the town library, built about 1929 after a gift by native son, explorer, and politician Hiram Bingham III, and the remains of the Music Vale Seminary, a music school founded in 1835 and closed in 1876.  Its main building was destroyed by fire in 1897, but a barn and other elements of its grounds survive near the southern end of the district.  Also in that area is "The Tavern", probably the oldest building to be built in the district; it was built about 1720, and was the home of Reverend John Whittlesey. Whittlesey's house was a regular stop for travelers on the route between Hartford and New London.

See also

National Register of Historic Places listings in New London County, Connecticut

References

National Register of Historic Places in New London County, Connecticut
Historic districts on the National Register of Historic Places in Connecticut
Greek Revival architecture in Connecticut
Gothic Revival architecture in Connecticut
Salem, Connecticut

Salem Historic District (Salem, Connecticut)


Nikolay Nikanorovich Dubovskoy (Russian: Николай Никанорович Дубовской;  17 December 1859, Novocherkassk — 28 February 1918, Saint Petersburg) was a Russian landscape painter, associated with the Peredvizhniki. Together with Isaac Levitan, he helped create what came to be known as the "Landscape of Mood".

Biography
His father was a Troop Sergeant in the Don Cossacks. He displayed artistic talent at an early age; copying illustrations from Niva and other popular magazines. His uncle, a local artist named A.V. Pyshkin, taught him how to draw from memory.  His father insisted that he follow family tradition, however, and enrolled him in the  in 1870. Once there, his instructors noticed that he spent all of his free time drawing and advised his father to give him an art education instead.

In 1877, after receiving his father's permission, he began auditing classes at the Imperial Academy of Arts, then became a student of the landscape painter Mikhail Clodt. Upon graduating in 1881, he was apparently displeased with his instruction at the Academy and refused to participate in the customary competition for a gold medal. He chose to exhibit at the Imperial Society for the Encouragement of the Arts instead, winning several medals and achieving his first public recognition. In 1884 his painting, "Winter" was acquired by the Tretyakov Gallery. Following that, he began to exhibit regularly with the Peredvizhniki and became a member in 1886.

In 1887, Ilya Repin invited him to stay at his estate in Siversky, where he painted en plein air and came under Repin's influence. The year 1888 found him touring the Black Sea coast in Georgia on horseback with his friend, Nikolai Yaroshenko. In 1890, his painting "Притихло" ("hushing" or "silencing", before the storm) was purchased by Tsar Alexander III for his collection at the Winter Palace.

From 1890 to 1900, he travelled extensively, visiting the Azov Sea, the Volga Region and the Caucasus as well as locations abroad, ranging from Turkey to France and Italy to Germany. In 1897, upon the dismissal of Arkhip Kuindzhi, he was offered a position as Professor of Landscape Painting at the Imperial Academy, but refused the offer.

After his friend Yaroshenko's death in 1898, he became one of the leaders of the Peredvizhniki and was known as a moderating force when the newer members had disagreements with the older ones. During this period, he was increasingly influenced by French Impressionism. Later in 1898, despite his refusal to accept a position there, he was named an "Academician" by the Imperial Academy and became a full member in 1900.

He began teaching there in 1908 and, following the death of Alexander Kiselyov in 1911, became head of the landscape painting workshop. An effort to build a special museum for his works had to be halted due to the outbreak of World War I and was never resumed. In 1915, he became a member of the Academy's governing council. During this time, he also hosted a Tuesday "Salon", which was attended by notable figures from the scientific community, as well as by artists, writers and musicians. Ivan Pavlov became a close friend.

In 1918, he died of heart failure and Pavlov delivered one of the funeral orations. During the Soviet era, except for one exhibition in 1938, he was largely forgotten. A street in Novocherkassk was later named in his honor.

Other selected paintings

References

Further reading
 Yekaterina Malinina, Николай Дубовской. Сказка о художнике, марине и Маринке (Tale of the Artist, the Marina and Marinka), Белый Город, 2008

External links

 Biography and appreciation @ Rodon
 Biography and appreciation @ Funeral-SPB

1859 births
1918 deaths
People from Novocherkassk
People from Don Host Oblast
Peredvizhniki
Landscape painters from the Russian Empire
Imperial Academy of Arts alumni
Full Members of the Imperial Academy of Arts

Nikolay Dubovskoy


Hans Gefors (born 8 December 1952 in Stockholm) is a Swedish composer. He has lived in Lund since the mid-1990s.

Selected works
 La boîte chinoise, for guitar (1975)
 Poeten och glasmästaren, chamber opera (1979, libretto: Lars Forssell after Baudelaire)
 Slits for orchestra (1981)
 Christina, opera in two acts (1982–86, libretto: Lars Forssell och Hans Gefors)
 Whales weep not!, a cappella chorus (1987, D. H. Lawrence)
 Twine (Music no 3) for orchestra (1988)
 En obol, song-cycle (1989, Lars Forssell)
 Der Park, opera in three acts (1986–91, libretto: Botho Strauss och Hans Gefors)
 Vargen kommer, opera in three acts (1994–96, libretto: Kerstin Perski
 Lydias sånger, song-cycle for mezzo-soprano and orchestra (1995-96 from the poem of Hjalmar Söderberg Den allvarsamma leken)
 Clara, opera in two acts (1997–98, libretto: Jean-Claude Carrière)
 Kabaretsånger (2001, Jonas Gardell)
 Njutningen (La Jouissance) (Music no 7), song-cycle in five parts (2002)
 Skuggspel, opera in one act (2003–04, libretto: Maria Sundqvist)
 Själens rening genom lek och skoj, car-radio opera (2005–09, libretto: Hans Gefors after Erlend Loe)
 Umi sono mono for choir, electric guitar and percussion (2011, Yukio Mishima)
 Notorious, opera in five acts (2012–14, libretto: Kerstin Perski)
 Modstand mod renhed, three songs to poems by Inger Christensen (2015–16)
 Det store andletet, five songs to poems of Jon Fosse (2015–16)

References
Haglund, Rolf. "Gefors, Hans". Grove Music Online  (subscription required). ed. L. Macy. Retrieved on April 23, 2008.

1952 births
20th-century classical composers
21st-century classical composers
Living people
Litteris et Artibus recipients
Musicians from Stockholm
Swedish classical composers
Swedish male classical composers
20th-century Swedish musicians
21st-century Swedish musicians
Swedish opera composers
Male opera composers
20th-century Swedish male musicians
21st-century Swedish male musicians
Musikförläggarnas pris winners

Hans Gefors


Joseph Ber Soloveitchik ( Yosef Dov ha-Levi Soloveychik; February 27, 1903 – April 9, 1993) was a major American Orthodox rabbi, Talmudist, and modern Jewish philosopher. He was a scion of the Lithuanian Jewish Soloveitchik rabbinic dynasty.

As a rosh yeshiva of Rabbi Isaac Elchanan Theological Seminary at Yeshiva University in New York City, The Rav, as he was known, ordained close to 2,000 rabbis over the course of almost half a century. Rabbinic literature sometimes refers to him as הגרי"ד, short for "The great Rabbi Yosef Dov".

He is regarded as a seminal figure by Modern Orthodox Judaism and served as a guide and role-model for tens of thousands of Jews, both as a Talmudic scholar and as a religious leader.

Heritage
Rav Joseph Ber Soloveitchik was born on February 27, 1903, in Pruzhany, Imperial Russia (later Poland, now Belarus). He came from a rabbinical dynasty dating back some 200 years: His paternal grandfather was Chaim Soloveitchik, and his great-grandfather and namesake was Yosef Dov Soloveitchik, the Beis HaLevi. His great-great-grandfather was Naftali Zvi Yehuda Berlin (The Netziv), and his great-great-great-great grandfather was Chaim Volozhin. His father, Moshe Soloveichik (note different spelling of last name), preceded him as head of the RIETS rabbinical school at Yeshiva University.
On his maternal line, Soloveitchik was a grandson of Eliyahu Feinstein and his wife Guta Feinstein, née Davidovitch, who, in turn, was a descendant of a long line of Kapulyan rabbis, and of the Tosafot Yom Tov, the Shelah, the Maharshal, and Rashi.  Rabbi Soloveitchik's mother, Pesha, was a first cousin of Rav Moshe Feinstein.

Early years, education, and immigration
Rav Soloveitchik was educated in the traditional manner at a Talmud Torah, an elementary yeshiva, and by private tutors, as his parents realized his great mental prowess. According to a curriculum vitae written and signed in his own hand, in 1922, he graduated from the liberal arts "Gymnasium" in Dubno. In 1924, he entered the Free Polish University in Warsaw, where he spent three terms, studying political science. In 1926, he came to Berlin, Germany, and entered the Friedrich Wilhelm University. He passed the examination for supplementary subjects at the German Institute for Studies by Foreigners, and was then given full matriculation at the University. He took up studies in philosophy, economics, and Hebrew subjects, simultaneously maintaining a rigorous schedule of intensive Talmud study.

According to the CV, among his "highly honored" teachers in university, bearing the title "Geheimrat" (literally: Privy Counselor), were Professor Dr. Heinrich Maier (1867-1933) and Professor Dr. Max Dessoir, along with Professor Dr. Eugen Mittwoch and Professor Dr. Ludwig Bernhard. He studied the work of European philosophers, and was a life-long student of neo-Kantian thought.

He wrote his Ph.D. thesis on the epistemology and metaphysics of the German philosopher Hermann Cohen.
Contrary to most biographies, which erroneously state that in 1931, he received his degree, he actually passed his oral doctor's examination on July 24, 1930, but graduated with a doctorate only on December 19, 1932, as he had requested an extension to allow him to expand his thesis. Documents exist to support this assertion, located by Marc B. Shapiro in the University of Berlin archives.

In 1931, he married Tonya Lewit (1904-1967), who had earned a Ph.D. in Education from Jena University. Chaim Ozer Grodzinski served as his mesader kiddushin in Vilna.

During his years in Berlin, Soloveitchik became a close disciple of Chaim Heller, who had established an institute for advanced Jewish Studies from an Orthodox perspective in the city. He also made the acquaintance of other young scholars pursuing a similar path to his own. One such figure was Yitzchak Hutner, who would become the rosh yeshiva of the Yeshiva Rabbi Chaim Berlin, also in Brooklyn, New York. Both of them developed a system of thought that bridged the Eastern European way of traditional scholarship with the new forces of modernity in the Western World. Among the other personalities with whom he came into contact were the Lubavitcher Rebbe, Professor Alexander Altmann, Yehiel Yaakov Weinberg, Rector of the Hildesheimer Rabbinical Seminary, and Professor Yeshayahu Leibowitz.

Boston
In 1932, Rav Soloveitchik emigrated to America and settled in Boston, where he referred to himself as "The Soloveitchik of Boston."
In that year, he opened a yeshiva known as Heichal Rabbeinu Chaim HaLevi or the Boston Yeshivah. Initially it mainly served lay people and their children, but starting in 1939 it was augmented by advanced students and staff who had fled the outbreak of World War II in Europe.

Rav Soloveitchik pioneered the Maimonides School, one of the first Hebrew day schools in Boston in 1937. When the school's high school was founded in the late 1940s, he instituted a number of innovations in the curriculum, including teaching Talmud to boys and girls studying in classes together. He involved himself in all manner of religious issues in the Boston area. He was at times both a rabbinical supervisor of kosher slaughtering - shechita - and an educator, gladly accepting invitations to lecture in Jewish and religious philosophy at prestigious New England colleges and universities. Rav Soloveitchik was also the head of Boston's Council of Orthodox Synagogues (also called the Vaad Ha'ir). His son-in-law, Isadore Twersky, was an internationally renowned expert on the writings of Maimonides, and succeeded Professor Harry Austryn Wolfson to the Nathan Littauer chair of Jewish History and Literature at Harvard University.

New York
Rav Soloveitchik succeeded his father, Rabbi Moses (Moshe) Soloveitchik, as the head of the RIETS rabbinical school at Yeshiva University in 1941. He taught there until 1986, when illness kept him from continuing, and was considered the top Rosh Yeshiva (never, however, a formally recognized position at YU) from the time he began teaching there until his death in 1993. He was the first occupant of the Leib Merkin Distinguished Professorial Chair in Talmud and Jewish Philosophy at RIETS.

He ordained over 2,000 rabbis, many of whom are among the leaders of Orthodox Judaism and the Jewish people today. In addition, he gave public lectures that were attended by thousands from throughout the greater Jewish community, as well as regular classes at other New York institutions.

Rav Soloveitchik advocated more intensive textual Torah study for Jewish women at the Stern College for Women, giving the first class in Talmud inaugurated at Stern College. He attracted and inspired many young men and women to become spiritual leaders and educators in Jewish communities worldwide. They, in turn, went out with the education of Yeshiva University to head synagogues, schools, and communities, where they continue to influence many Jews to remain - or become - committed to Orthodoxy and observance. Meir Kahane was highly influenced by his lectures.

Philosophy and major works

Torah U'Chochma synthesis
During his tenure at Yeshiva University, in addition to his Talmudic lectures, Rav Soloveitchik deepened the system of "synthesis" whereby the best of religious Torah scholarship would be combined with the best secular scholarship in Western civilization. This later became known as the Torah Umadda - "Torah and secular wisdom" philosophy- the motto of Yeshiva University.

However, Rav Ahron Soloveichik disputes this claim, saying: "That the Rav had a positive attitude toward worldly wisdom is beyond question. The same positive attitude towards worldly wisdom was expressed by all the Gedolei Yisrael from Rav Saadia Gaon up to the Gaon of Vilna. A talmid of the G'ra says in the translation of the Euclidean geometry that the G'ra had said 'Ka'asher yechsar lo I'Adam yad achat b'Chochmat haolam kein yechseru lo meah yados baTorah.' If a person is deficient in worldly wisdom he will inescapably be deficient in one hundred measures in Torah wisdom.  However, there is a great divergence between having a positive attitude towards worldly wisdom and being committed to mada. Being committed to mada implies a belief that mada is an ikar in life. My brother did not consider mada as an ikar in Yahadut. As a matter of fact, my brother never in his lectures mentioned the expression Torah Umada; nor did he ever mention in his essays Ish Hahalacha and Ish Emunah. If anyone who has a positive attitude towards worldly wisdom tries to synthesize Torah with philosophy then Rav Saadiah Gaon, the Chovat Halevavot and the Rambam and the Gaon of Vilna were also attempting to synthesize the Torah with philosophy. Obviously, such an allegation would reflect chutzpah and foolish nonsense." He argues that the Rav used his worldly knowledge to enhance his Torah and his teaching, but did not agree that Mada was Ikar that must be synthesized with Torah. (See below "Debate over world view" under  "Other views and controversy" for more on this issue.)

Through public lectures, writings, and Rav Soloveitchik's policy decisions for the Modern Orthodox world, he strengthened the intellectual and ideological framework of Modern Orthodoxy.

In his major non-Talmudic publications, which altered the landscape of Jewish philosophy and Jewish theology, Rav Soloveitchik stresses the normative and intellectual centrality of the halakhic corpus. He authored a number of essays and books offering a unique synthesis of Neo-Kantian existentialism and Jewish thought, the most well-known being The Lonely Man of Faith which deals with issues such as the willingness to stand alone in the face of monumental challenges, and Halakhic Man.
A less known essay, though not less important, is "The Halakhic Mind - An essay on Jewish tradition and modern thought," written in 1944 and published only 40 years later, without any change, as the author himself stresses.

The Lonely Man of Faith

In The Lonely Man of Faith, Rav Soloveitchik reads the first two chapters of Genesis as a contrast in the nature of the human being and identifies two human types: Adam I, or "majestic man," who employs his creative faculties in order to master his environment; and Adam II, or "covenantal man," who surrenders himself in submission to his Master. Soloveitchik describes how the man of faith integrates both of these aspects.

In the first chapter, Adam I is created together with Eve, and they are given the mandate to subdue nature, master the cosmos, and transform the world "into a domain for their power and sovereignty." Adam I is majestic man who approaches the world and relationships—even with the divine—in functional, pragmatic terms. Adam I, created in the image of God, fulfills this apparently "secular" mandate by conquering the universe, imposing his knowledge, technology, and cultural institutions upon the world. The human community depicted in Genesis 1 is a utilitarian one, where man and woman join together, like the male and female of other animals, to further the ends of their species.

In chapter two of Genesis, Adam II, on the other hand represents the lonely man of faith - bringing a "redemptive interpretation to the meaning of existence." Adam II does not subdue the garden, but rather tills it and preserves it. This type of human being is introduced by the words, "It is not good for man to be alone" - and through his sacrifice (of a metaphoric rib), he gains companionship and the relief of his existential loneliness - this covenantal community requires the participation of the Divine.

Halakhic Man
In Halakhic Man, Rav Soloveitchik propounds the centrality of halakha in Jewish thought. His theological outlook is distinguished by a consistent focus on halakha, i. e., the fulfillment and study of the divine law. He presents the halakha as the a priori basis for religious practice and for the theological foundation for Jewish thought. Rav Soloveitchik emphasizes halakha's "this-worldly, here-and-now grounding," as opposed to religious approaches that focus on the nature of the transcendent realm. This work argues that Jewish piety does not, therefore, fit familiar models of Western religiosity, and presents a phenomenology of this religious type. Here, "Halakhic man," as a result of his study of Torah and his observance of the commandments, develops a set of coherent attitudes towards intellectual activity, asceticism, death, esotericism, mysticism, creativity, repentance, and providence. He also underscores the necessity for individual self-creation as the divinely assigned task of the human being.

Halakhic Man has become well read in the Orthodox Jewish community, but its psychology and model of Jewish law was rejected by most of non-Orthodox Judaism; one of the most prominent critiques is from Abraham Joshua Heschel, who wrote:

Ish Ha-halakhah? Lo haya velo nivra ela mashal haya! [Halakhic Man? Such a Jew has never existed!] Rav Soloveitchik's study, though brilliant, is based on the false notion that Judaism is a cold, logical affair with no room for piety. After all, the Torah does say 'Love the Lord thy God with all thy heart and soul and might'. No, there never was such a typology in Judaism as the halakhic man. There was - and is - an Ish Torah [Torah man] who combines halakhah and aggadah, but that is another matter altogether. When I came to Berlin I was shocked to hear my fellow students talking about the problem of halakha as a central issue. In Poland, it had been a foreign expression to me. Halakhah is not an all-inclusive term, and to use it as such is to restrict Judaism. 'Torah' is the more comprehensive word.

Halakhic Mind
Halakhic Mind is a four-part analysis of the historical correlation between science and philosophy. Only in its fourth and last part does the author introduce the consequences on the Halakha of the analysis performed in the previous three parts.

Other views and controversy

Departure from the traditional Brisker view of Zionism
Despite their religious disagreements, Rav Soloveitchik was proud of his connections to the Soloveitchik rabbinic dynasty, speaking fondly of his "uncle" Rav Yitzchak Zev Soloveitchik (the "Brisker Rov"). To his relatives and namesakes who now lived in Jerusalem, where they had established their own branch of the Brisk Yeshiva, he was respected for his genius in Talmudic scholarship which few could challenge or disparage, despite their very differing views on Zionism (the "Briskers" in Jerusalem being staunch anti-Zionists). See the paragraph on "Zionism" below for a discussion of Soloveitchik's Zionist viewpoint.
Recent research published by Shlomo Pick indicates that his father Rav Moshe Soloveitchik maintained a close relationship with Religious Zionist (Mizrachi) circles in Warsaw, prior to the father's departure for Yeshiva University and the son's departure for the University of Berlin in 1923.

Relations with Agudath Israel
After Rav Soloveitchik left Agudath Israel, the organization's leadership was mostly quiet when it came to public statements involving Rav Soloveitchik. Rabbi Moshe Feinstein, who was Soloveitchik's cousin, maintained very warm and profoundly respectful relations with him. They corresponded and spoke (at least) on the eve of every Jewish holiday. Rabbi Yitzchak Hutner referred to him as a "gadol" (a foremost Torah scholar of the time). Aaron Kotler, whose public policy in relation to American Jewry was far more right-wing than Rav Soloveitchik's, was introduced by Rav Soloveitchik at a Chinuch Atzmai dinner, and this later became famous as an instance of unity among the Orthodox leadership. Agudath Israel's mouthpiece, the "Jewish Observer," also mentioned Soloveitchik as one of the greatest rabbis of the generation when detailing a cable that was sent by various leading Rabbis to former Israeli Prime Minister Levi Eshkol requesting the government to put a stop to Christian missionary activity in Israel. In May 1993, Nisson Wolpin penned an obituary for Rav Soloveitchik in the Jewish Observer. The article was criticized for being a mere page long as instead of the Jewish Observer's usually comparatively long obituaries, for the obituary not being mentioned in the table of contents, and portraying Rav Soloveitchik as not clarifying his views enough. Moshe David Tendler, a son-in-law of Rabbi Moshe Feinstein, wrote a scathing attack on Rabbi Wolpin's piece, which was published both in The Community Synagogue of Monsey's newsletter and the Algemeiner Journal.

Rav Soloveitchik did not sign Rabbi Moshe Feinstein's proposed ban on interfaith dialogue. Instead, he published a path-breaking essay expounding his views on the subject, entitled "Confrontation." He also did not sign the ban by America's foremost rabbis against participating in the Synagogue Council of America. It has been debated whether his refusal to sign was because he believed in participating in the SCA, or because he was not happy with the way the ban was instituted.

Despite the Agudah's comparative silence on Rav Soloveitchik and his stances, the Jewish Observer has often criticized the Rabbinical Council of America in which he served and his more modern students, including Rabbi Norman Lamm, Shlomo Riskin and Lawrence Kaplan.

Relations with Rabbi Menachem Mendel Schneerson

Rav Herschel Schacter, Rabbi Sholem Kowalsky, Rabbi Julius Berman; Rabbi Menachem Genack, and Fabian Schoenfeld (all students of Soloveitchik) have asserted that Menachem Mendel Schneerson and Rav Soloveitchik met for the first time while they both studied in Berlin. Rav Soloveitchik told Kowalsky he "was a great admirer of the Rebbe." Rabbi Schoenfeld quoted Rav Soloveitchik as having told him that when he was studying at the University of Berlin, "I can testify that [Schneerson] never missed going to the mikva one single day."
In 1964, Rav Soloveitchik paid a lengthy visit while Rabbi Schneerson was mourning the death of his mother. Their conversation during this visit lasted approximately two hours. Rav Soloveitchik later visited again following the death of Rabbi Schneerson's mother-in-law.
In 1980, accompanied by his student Rav Herschel Schacter, Rabbi Soloveitchik visited Rabbi Schneerson at Chabad headquarters in Brooklyn on the occasion of a celebration marking the 30th anniversary of his leadership. The visit lasted close to two hours after which Rav Soloveitchik told Schacter his opinion of Schneerson: "He is a gaon (genius), he is a great one, he is a leader of Israel."

In the recently published Seventy Conversations in Transit, R' Aaron Adler recounts that "The Rav had hoped to write a running commentary on the Sefer Tanya. To which he felt his understanding of the text rivaled that of the Lubavitcher Rebbe zt"l."

Debate over world view

Many of Rav Soloveitchik's students became leaders in the Modern Orthodox community. These students tend to espouse very distinct worldviews.

One of the most iconoclastic is David Hartman of Jerusalem, whose support for pluralism has gained him serious backing in non-Orthodox streams and who has brought Rav Soloveitchik's thinking to the non-Orthodox. The institution he founded, the Shalom Hartman Institute, is a home for serious thinkers from Orthodoxy, Conservative/Masorti, Reform and even secular scholars, and trains hundreds of Jewish community leaders annually. Rabbi Avi Weiss and Rabbi Saul Berman, who represent liberal Modern Orthodox institutions such as Yeshivat Chovevei Torah and Edah, are somewhat further to the right of Irving Greenberg, Rabbi Riskin and Hartman, but still very liberal in comparison to most Orthodox thinkers (Weiss has classified this approach as "Open Orthodoxy").

Many students of Rav Soloveitchik represent a centrist approach to Modern Orthodoxy (which Lamm has coined "Centrist Orthodoxy") such as Rabbis Aharon Lichtenstein, Benjamin Blech, Henry Hoschander, Lawrence Kaplan, and Norman Lamm. The Torah UMadda Journal, Tradition magazine, the Rabbinical Council of America, Efrat, Yeshiva University, Bnei Akiva, the Orthodox Union, and various post-high school yeshivot and seminaries in Israel (i.e. Yeshivat Hakotel and Yeshivat Har Etzion) are largely, if not mostly (but almost never monolithically) populated by "Centrist Orthodox" Jews.

Further to the right in the spectrum of Orthodoxy lie Rabbis Yehuda Parnes and Abba Bronspiegel, both of whom resigned from teaching positions in Yeshiva University to join right-wing alternative Lander College. A few of Soloveitchik students identify themselves and Rav Soloveitchik's teachings with the Haredi world, such as Rav Moshe Meiselman, Rav Soloveitchik's nephew and Rosh Yeshiva of Yeshiva Toras Moshe in Jerusalem; Rav Mosheh Twersky, one of Rav Soloveitchik's grandchildren and a teacher at Toras Moshe; Rav Michel Shurkin, also a teacher at Toras Moshe.

Integration with secular society
Since his death, interpretations of Rav Soloveitchik's beliefs have become a matter of ongoing debate, somewhat analogous to the long-standing debate about Rabbi Samson Raphael Hirsch. Some Haredim and some on the right wing of Modern Orthodoxy believe that Rabbi Hirsch only wanted Jews to combine an observant Jewish lifestyle with learning the surrounding gentile society's language, history, and science, so that a religious Jew could operate in the surrounding secular society. However, this is not a universally held opinion among right-wing Orthodox Jews (see, for example, the writings of Rabbi Shimon Schwab and the biography of Hirsch by Rabbi Eliyahu Klugman). Similarly, some scholars of Rav Soloveitchik's philosophy maintain that an eclectic pragmatic approach was adopted by Soloveitchik as well. According to this view, Soloveitchik did not approve of Jews learning secular philosophy, music, art, literature or ethics, unless it was for purposes of obtaining a livelihood or outreach.

In contrast, liberal-leaning scholars believe that this understanding of Soloveitchik's philosophy is misguided. This issue has been discussed in many articles in Tradition: A Journal of Orthodox Thought, published by the Rabbinical Council of America. According to this view, Soloveitchik believed that it was permissible for Jews to learn secular philosophy, music, art, literature and ethics for their own sake and encouraged this.

Professor Yitzhak Twersky, a son-in-law of The Rav, pointed out in a eulogy published in the journal Tradition in 1996 that Rav Soloveitchik's philosophy could be paraphrased as follows: "When you know your [Jewish] Way—your point of departure and goals—then use philosophy, science and the humanities to illumine your exposition, sharpen your categories, probe the profundities and subtleties of the masorah and reveal its charm and majesty; in so doing you should be able to command respect from the alienated and communicate with some who might otherwise be hostile or indifferent to your teaching as well as to increase the sensitivity and spirituality of the committed."

Own criticism of his students
Rav Soloveitchik stated that although he felt that he successfully transmitted the facts and laws of Judaism to his students, he felt that he failed to transmit the experience of living an authentic Jewish life. He stated that many of his students "act like children, and experience religion like children. This is why they accept all types of fanaticism and superstition. Sometimes, they are even ready to do things that border on the immoral. They lack the experiential component of religion, and simply substitute obscurantism for it ... After all, I come from the ghetto. Yet, I have never seen so much naïve and uncritical commitment to people and to ideas as I see in America ... All extremism, fanaticism, and obscurantism come from a lack of security. A person who is secure cannot be an extremist." (A Reader's Companion to Ish Ha-Halakhah: Introductory Section, David Shatz, Yeshiva University, Joseph B. Soloveitchik Institute).

Revisionism
Shortly after Rav Soloveitchik's passing, Rabbi Lamm, in a eulogy for Rav Soloveitchik delivered on April 25, 1993, urged his audience to "guard ... against any revisionism, any attempts to misinterpret the Rav's work in both worlds [the world of Torah and the world of Madda(Science)]. The Rav was not a lamdan who happened to have and use a smattering of general culture, and he was certainly not a philosopher who happened to be a talmid hakham, a Torah scholar ... We must accept him on his terms, as a highly complicated, profound, and broad-minded personality ... Certain burgeoning revisionisms may well attempt to disguise and distort the Rav's uniqueness by trivializing one or the other aspect of his rich personality and work, but they must be confronted at once." (Lawrence Kaplan Revisionism and the Rav: The Struggle for the Soul of Modern Orthodoxy, Judaism, Summer, 1999).

Relations with non-Orthodox Judaism
Rav Soloveitchik was a life-long critic of all forms of non-Orthodox Judaism, including Reform Judaism and Conservative Judaism. He believed that these denominations were in significant error where they differed from Orthodox Judaism. He compared religious dialogue with Reform and Conservative leaders to dialogue between Pharisees and Karaites, considering it ridiculous. One of the major differences was in regard to the mixed seating in the synagogue. Consistent with the traditional rabbinic understanding of this issue, Soloveitchik ruled that it was forbidden to pray in a synagogue without a separation between the sexes (mi-d'orayta, a Pentateuchal prohibition), and without the use of a mechitza, a divider between the men's and women's sections (mi-derabbenan, a rabbinical prohibition). The effect of this was to prohibit prayer in any Reform synagogue and in many Conservative synagogues. His responsum on this question was also directed at the small number of Orthodox synagogues that were adopting mixed-sex seating. He was vociferous on this issue.
Soloveitchik believed that Reform and Conservative rabbis did not have proper training in halakha and Jewish theology, and that due to their decisions and actions, they could not be considered rabbis, as Orthodox Jews traditionally understood the term. However, in practice, he sometimes granted non-Orthodox rabbis some degree of validity with respect to communal affairs (see examples below).

Rav Soloveitchik developed the idea that Jews have historically been linked together by two distinct covenants. One is the brit yi'ud, "covenant of destiny," which is the covenant by which Jews are bound together through their adherence to halakha. The second is the brit goral, "covenant of fate," the desire and willingness to be part of a people chosen by God to live a sacred mission in the world, and the fact that all those who live in this covenant share the same fate of persecution and oppression, even if they do not live by halakha. Rav Soloveitchik held that non-Orthodox Jews were in violation of the covenant of destiny, yet they are still bound together with Orthodox Jews in the covenant of fate.

In 1954, Rav Soloveitchik issued a responsum on working with non-Orthodox Jews, Orthodox, Conservative and Reform Jews in the United States: Second article in a series on Responsa of Orthodox Judaism in the United States. The responsum recognized the leadership of non-Orthodox Jews in Jewish communal institutions (but not their rabbis in the Orthodox sense of the term), and concluded that participation with non-Orthodox Jews for political or welfare purposes is not only permissible, but obligatory.

The Council of Torah Sages of Agudath Yisroel countered with a ruling that such cooperation with non-Orthodox Jews was equivalent to endorsement of non-Orthodox Judaism, and thus was forbidden. In 1956 many Yeshiva leaders, including two rabbis from his own Yeshiva University, signed and issued a proclamation forbidding any rabbinical alumni of their yeshivot from joining with Reform or Conservative rabbis in professional organizations.

Rav Soloveitchik declined to sign the proclamation, maintaining that there were areas, particularly those relating to problems that threatened all of Judaism, that required co-operation regardless of affiliation. His refusal emboldened other Modern Orthodox rabbis, and the Rabbinical Council of America and Union of Orthodox Congregations then joined the Synagogue Council of America, a group in which Orthodox, Reform and Conservative denominations worked together on common issues. (The Synagogue Council of America ceased operating in 1994.)

In the 1950s Rav Soloveitchik and Saul Lieberman, in parallel with other members of the Rabbinical Council of America and Conservative Judaism's Rabbinical Assembly, engaged in a series of private negotiations; their objective was to found a joint Orthodox-Conservative beth din that would be a national rabbinic court for all Jews in America; it would supervise communal standards of marriage and divorce. It was to be modeled after the Israeli Chief Rabbinate, with only Orthodox judges, but with the expectation that it would be accepted by the larger Conservative movement as legitimate. Conservative rabbis in the Rabbinical Assembly formed a Joint Conference on Jewish Law and devoted a year to the effort.

For a number of reasons, the project did not succeed. According to Orthodox Rabbi Bernstein, the major reason for its failure was that the Orthodox rabbis insisted that the Conservative Rabbinical Assembly expel some Conservative rabbis for actions they took before the new Beit Din was formed, and the RA refused to do so (Bernstein, 1977). According to Orthodox Rabbi Emanuel Rackman, former president of the RCA, the major reason for its failure was pressure from right-wing Orthodox rabbis, who held that any cooperation between Orthodoxy and Conservatism was forbidden. In an account prepared in 1956, Rabbi Harry Halpern of the Rabbinical Assembly's Joint Conference wrote that negotiations between the Orthodox and Conservative were completed and agreed upon, but then a new requirement was demanded by the RCA: that the RA "impose severe sanctions" upon Conservative rabbis for actions they took before the new beth din was formed. The RA "could not assent to rigorously disciplining our members at the behest of an outside group." Per Halpern, subsequent efforts were made to cooperate with the Orthodox, but a letter from eleven Rosh Yeshivas was circulated declaring that Orthodox rabbis were forbidden to cooperate with Conservative rabbis (Proceedings of the CJLS of the Conservative Movement 1927-1970 Vol. II, pp. 850–852).

Until the 1950s, Jews of all denominations were generally allowed to use the same communal mikvaot (ritual baths) for the purposes of converting to Judaism, observing the rules of niddah in regard to laws of marital purity, ritually cleansing dishes, etc. However the Haredi movement increasingly denied the use of mikvaot to non-Orthodox rabbis for use in conversions. According to Walter Wurzburger, Soloveitchik counselled Orthodox rabbis against this practice, insisting that non-Orthodox have the option to use mikvaot (Wurzburger, 1994).

Zionism
Rav Soloveitchik was the pre-eminent leader of politically conscious pro-Zionist modern Orthodox Judaism. Out of respect for his stature, many leaders and politicians from Israel sought his advice and blessings in state affairs. Reputedly, he was offered the position of Chief Rabbi of Israel by Prime Minister Ben Gurion but quietly declined. Despite his open and ardent support for the modern State of Israel, he only visited Israel once, in 1935, before the modern state was established. Yosef Blau has written that Soloveitchik's non-messianic Zionism was philosophically similar to that of Yitzchak Yaacov Reines (see Tradition 33.2, Communications).

On Yom ha-Atzma'ut (Israel's Independence Day), 1956, Rav Soloveitchik delivered a public address at Yeshiva University entitled, "Kol Dodi Dofek; The Voice of My Beloved Knocks." The address, which has become a classic of religious Zionist philosophy, enumerates and elaborates upon the instances of God's tangible presence in the recent history of the Jewish people and the State of Israel. It also issues a clarion call to American Orthodoxy to embrace the State of Israel, and to commit itself and its resources to its development.

Affiliated organizations
In his early career in America, Rav Soloveitchik joined with the traditional movements such as Agudath Israel of America and the Agudat Harabanim - the Union of Orthodox Rabbis of North America. In fact, Rav Soloveitchik was on the first Moetzes Chachmei HaTorah of America. However, he later removed himself from the former organizations, and instead joined with the Mizrachi Religious Zionists of America (RZA) and became Chairman of the centrist Orthodox Rabbinical Council of America's (RCA) Halakhah Commission (the other two members are the time were Rabbis  and Samuel Belkin).

Family and last years

During the 1950s and 1960s, until his wife's death in 1967, Soloveitchik and some of his students would spend summers near Cape Cod in Onset, Massachusetts, where they would pray at Congregation Beth Israel.

After the passing of his wife in 1967, Soloveitchik began giving additional lectures, open to the public, during the summer months in Boston.

Soloveitchik's daughters married prominent academics and Talmudic scholars: his daughter Tovah married Rav Aharon Lichtenstein, former Rosh Yeshiva at RIETS who made Aliyah to become Rosh Yeshiva of Yeshivat Har Etzion in Israel; his daughter Atarah (died February 24, 2023) married Isadore Twersky, former head of the Jewish Studies department at Harvard University (who also served as the Talner Rebbe in Boston). His son Haym Soloveitchik is a University Professor of Jewish History at Yeshiva University. His siblings included Samuel Soloveichik (1909-1967), Ahron Soloveichik (1917-2001), Shulamith Meiselman (1912-2009), and Anne Gerber (1915-2011). His grandchildren have maintained his heritage and also hold distinguished scholarly positions, such as Mosheh Lichtenstein, Yitzchok Lichtenstein, Esti Rosenberg and Mayer Twersky.

As he got older he suffered several bouts of serious illness (Alzheimer's disease preceded by Parkinson's disease).

Family tree

Works

Works by Joseph Soloveitchik
 Halakhic Morality: Essays on Ethics and Mesorah Edited by Joel B. Wolowelsky and Reuven Ziegler. Maggid Books, 2016.
 Confrontation and Other Essays Edited by Reuven Ziegler, Maggid Books, 2016.
 Three letters by Soloveitchik on seating in the synagogue are contained with The Sanctity of the Synagogue, Ed. Baruch Litvin. The Spero Foundation, NY, 1959. An expanded third edition of this book is Edited by Jeanne Litvin. Ktav, Hoboken, NJ, 1987.
 Confrontation, Tradition 6:2 p5-9, 1964. Reprinted in "A Treasury of Tradition," Hebrew Publishing Co, NY, 1967.
 The Lonely Man of Faith, Tradition, vol. 7#2, p56, 1965. This essay was published as a book by Doubleday in 1992, reprinted by Jason Aronson in 1997, and reprinted in a revised edition by Koren Publishers Jerusalem in 2011.
 Sacred and Profane, Kodesh and Chol in World Perspective, Gesher, Vol. 3#1, p5-29, 1966. This article has been reprinted with expdanded notes in Jewish Thought, Volume 3 #1, p55-82, 1993
 The Community, p7-24;Majesty and Humility, p25-37; Catharsis, p. 38-54; Redemption, Prayer and Talmud Torah, p55-73; A Tribute to the Rebbetzin of Talne, p. 73-83 are all printed in Tradition 17:2, Spring, 1978.
 Several of Soloveitchik's responsa for the RCA Halakha commission are contained in Challenge and mission: the emergence of the English speaking Orthodox rabbinate, L. Bernstein, Shengold, NY, 1982.
 Halakhic Man Translated by L. Kaplan, Jewish Publication Society of America, Philadelphia PA,1983
 The Halakhic Mind Seth Press, New York NY, 1986
 Fate and Destiny: From Holocaust to the State of Israel Ktav Publishing, Hoboken NJ 1992 and 2000.
 The Voice of My Beloved Knocketh translation by Lawrence Kaplan in Theological and Halakhic Responses on the Holocaust, Eds. Bernhard H. Rosenberg and Fred Heuman. Ktav/RCA, Hoboken, NJ, 1993
 Family Redeemed: Essays on Family Relationships, Edited by David Shatz and Joel B. Wolowelsky. Ktav, Hoboken, NJ, 2004.
 Out of the Whirlwind: Essays on Mourning, Suffering and the Human Condition, Edited by David Shatz, Joel B. Wolowelsky and Reuven Ziegler. Ktav, Hoboken, NJ, 2004.
 Worship of the Heart: Essays on Jewish Prayer, Edited by Shalom Carmy, Ktav, Hoboken, NJ, 2004.
 Emergence of Ethical Man, Edited by Michael Berger, Ktav, Hoboken, NJ, 2005.
 Community, Covenant and Commitment - Selected Letters and Communications, Edited by Nathaniel Helfgot, Ktav, Hoboken, NJ 2005.
 Festival of Freedom: Essays on Pesah and the Haggadah, Edited by Joel B. Wolowelsky and Reuven Ziegler. Ktav, Hoboken, NJ 2006.
 Kol Dodi Dofek, Translated by David Z. Gordon. Edited by Jeffrey Woolf, New York: Yeshiva University and Hoboken, NJ: Ktav 2006.
 The Lord is Righteous in All His Ways: Reflections on the Tish'ah Be'Av Kinot, Edited by Jacob J. Schachter, Ktav, Hoboken, NJ 2006.
 Days of Deliverance: Essays on Purim and Hanukkah, Edited by Eli D. Clark, Joel B. Wolowelsky, and Reuven Ziegler. Ktav, Hoboken, NJ 2006.
 Abraham's Journey: Reflections on the Life of the Founding Patriarch, Edited by David Shatz, Joel B. Wolowelsky and Reuven Ziegler. Ktav, Hoboken, NJ 2007.
 Vision and Leadership: Reflections on Joseph and Moses, Edited by David Shatz, Joel B. Wolowelsky and Reuven Ziegler. Ktav, Hoboken, NJ 2012.
 And From There You Shall Seek (U-Vikkashtem mi-Sham), Translated by Naomi Goldblum. Ktav, Hoboken, NJ 2008.
 On Repentance (Hebrew "Al haTeshuva," Jerusalem 1979); the major points of Rabbi Soloveitchik's teachings on teshuvah (repentance), based on his annual series of lectures on this theme, as redacted by Prof. Pinchas Peli.

Adaptations
 Shiurei Harav—A Conspectus of the Public Lectures of Rabbi Joseph B. Soloveitchik, Ed. Joseph Epstein. Hamevaser, Yeshiva University, 1974.
 The Koren Mesorat HaRav Kinot, Koren Publishers Jerusalem & the Orthodox Union, 2010.
 The Koren Mesorat HaRav Siddur, Koren Publishers Jerusalem & the Orthodox Union, 2011.

Legacy of his hashkafa (worldview)
 Rabbi Norman Lamm, A Eulogy for the Rav, Tradition 28.1 1993
 Rabbi Walter S. Wurzburger, Rav Joseph B. Soloveitchik as Posek of Post-Modern Orthodoxy, Tradition Volume 29, 1994
 Joseph Soloveitchik, article in the Encyclopaedia Judaica, Keter Publishing
 Seth Farber, Reproach, Recognition and Respect: Rabbi Joseph B. Soloveitchik and Orthodoxy's Mid-Century Attitude Toward Non-Orthodox Denominations American Jewish History, Vol. 89,#2 193–214, 2001.
 Zvi Kolitz Confrontation: The Existential Thought of Rabbi J.B. SoloveitchikKtav, Hoboken, NJ, 1992
 Simcha Krauss, The Rav on Zionism, Universalism and Feminism Tradition 34:2, 24–39, 2000
 Alan Todd Levenson, "Joseph B. Soloveitchik's 'The Halakhic Mind'; a liberal critique and appreciation," CCAR Journal 41,1 55–63, 1994
 Aharon Ziegler, Halakhic Positions of Rabbi Joseph B. Soloveitchik Jason Aronson Inc., 1998.
 Aharon Ziegler Halakhic Positions of Rabbi Joseph B. Soloveitchik, Vol II Jason Aronson Inc., 2001
 Aviezer Ravitsky, Rabbi J.B. Soloveitchik on Human Knowledge: Between Maimonidean and Neo-Kantian Philosophy, Modern Judaism 6:2 157–188, 1986.
 David Hartman, Love and Terror in the God Encounter: The Theological Legacy of Rabbi Joseph B. Soloveitchik Jewish Lights Publishing, 2001
 Ephraim Chamiel, Between religion and Reason - The Dialectical Position in Contemporary Jewish Thought, Academic Studies Press, Boston 2020, part I, pp. 16–55.
 Jeffrey R. Woolf, 'In Search of the Rav', BaDaD, 18 (2007) 5-28.
 Jeffrey R. Woolf, "Time Awareness as a Source of Spirituality in the Thought of Rabbi Joseph B. Soloveitchik," Modern Judaism, 32,1 (2012), 54–75.

Cooperation with non-Orthodox Jews
 Rabbi Norman Lamm, Seventy Faces, Moment Vol. II, No. 6 June 1986-Sivan 5746
 Rabbi Mayer E. Rabinowitz Comments to the Agunot Conference in Jerusalem, July 1998, and on the Learn@JTS website.
 Rabbi Louis Bernstein The Emergence of the English Speaking Orthodox Rabbinate, 1977, Yeshiva University
 Rabbi Emmanuel Rackman, letter in The Jewish Week May 8, 1997, page 28.
 Joseph Soloveitchik Orthodox, Conservative and Reform Jews in the United States: Second article in a series on Responsa of Orthodox Judaism in the United States, 1954
 Jack Wertheimer, Ed., Tradition Renewed: A History of the Jewish Theological Seminary of America, Vol. II, p. 450, 474, JTS, NY, 1997
 Proceedings of the Committee on Jewish Law and Standards of the Conservative Movement 1927-1970, Vol. II, Ed. David Golinkin, The Rabbinical Assembly, 1997

Awards

 1985: National Jewish Book Award in the Jewish Thought category for Halakhic Man
2010: National Jewish Book Award in the Modern Jewish Thought and Experiment for The Koren Mesorat HaRav Kinot

Bibliography
 Majesty and Humility: The Thought of Rabbi Joseph B. Soloveitchik by Reuven Ziegler, 2012, Maimonides/OU/Urim.
 Rabbi in the New World, the Influence of Rabbi J. B. Soloveitzik on Culture, Education and Jewish Thought, Avinoam Rosenak and Naftali Rothenberg eds. Jerusalem 2010: Magnes Hebrew University Press
 The Last Rabbi: Joseph Soloveitchik and Talmudic Tradition by William Kolbrener, 2016, Indiana University Press

See also
 Jewish existentialism
 Maimonides School, the school founded by Soloveitchik in Brookline

 Yeshiva University
 Berel Soloveitchik

References

External links

Bibliography
 Short Bio & Free MP3 Lectures by Rabbi Joseph B. Soloveitchik
 His life
 Introduction to the philosophy of Soloveitchik
 The Teachings of the Rav
 Rav Joseph B. Soloveitchik as Posek of Post-Modern Orthodoxy
 American "Centrist" Orthodoxy
 Books by Rav Joseph B. Soloveitchik

Resources

 Lonely Man of Faith Symposium
 "Lonely Man of Faith" audio series from WebYeshiva.org (archived on YUTorah.org)
 The Rabbi Joseph B. Soloveitchik Institute
 Classes given by Rav Soloveitchik in MP3 format
 Video Lecture on Rabbi Dr. Soloveitchik by Dr. Henry Abramson
 Lecture notes and live audio
 Partial Bibliography of works by and about Rabbi Joseph B. Soloveitchik Zt"l
 Bibliography of his writings and resources on the Web
 Maimonides high school founded by Soloveitchik in 1937
 Published volumes of Soloveitchik's Talmud classes
 The Toras Horav Foundation
 Audio Shiurim of Rav Soloveitchik at bcbm.org
 Shiurim of the Rav on Brachos
 Obituary: Jewish Observer
 Obituary: New York Times
 Article: My Long Lonely Journey to the Rav by Yisrael Kashkin
 TheRav.Site: Resources on Rabbi Joseph B. Soloveitchik zt'l

1903 births
1993 deaths
People from Pruzhany
People from Pruzhansky Uyezd
Belarusian Orthodox rabbis
Religious Zionist Orthodox rabbis
20th-century American rabbis
American people of Belarusian-Jewish descent
American Orthodox rabbis
20th-century American philosophers
Humboldt University of Berlin alumni
Jewish philosophers
American Jewish theologians
Levites
Modern Orthodox rabbis
Moetzes Gedolei HaTorah
Rabbis from Boston
Clergy from Brookline, Massachusetts
Philosophers of Judaism
Philosophers of religion
Soloveitchik rabbinic dynasty
Talmudists
Yeshiva University rosh yeshivas

Joseph B. Soloveitchik


Forrestdale Lake Nature Reserve is a lake nature reserve around Forrestdale Lake in the City of Armadale, Western Australia, approximately  south of the central business district of Perth, the state capital, and on the southern fringes of the Perth metropolitan area.  It lies immediately south of the suburb of Forrestdale, and  south-east of Jandakot Airport.  It is a still largely natural wetland, with some adjoining native vegetation, surrounded by land developed for housing and agriculture, that regularly supports large numbers of shorebirds and other waterbirds.

History and recognition

Traditional usage
Before European settlement the lake was used by Aboriginal people as an important site for tortoise hunting, with campsites occupied for long periods. It is associated with the Waugal, a powerful and important water serpent in Noongar mythology that created rivers and lakes, and maintains the flow of waters to its resting places.

European settlement
The first non-Aboriginal settlement occurred in 1885, when William and Alfred Skeet were granted a 'Special Occupation' license for  adjoining the lake, as well as licences to cut and sell timber.  Farming around the lake began in 1893; much of the land was cleared, crops were trialled along with dairy and poultry farming.  By 1898, the area around the lake had been set aside for a township with recommendations made for its subdivision. The Jandakot region started producing vegetables, apiary products and dairy produce for the Fremantle markets.

From the 1920s agriculture gave way to sheep and cattle grazing, which continued through the next 50 years.  During the 1940s the west side of the lake was heavily grazed by livestock, particularly during the drier summers when the lake's fringing vegetation served as supplementary fodder.  As a result, the land on the west side of the lake lacks native understorey plants and is infested with introduced plants such as arum lilies.

The lake was gazetted as an A-class Nature Reserve in 1957 for the protection of flora and fauna, as well as for recreation, particularly sailing.  The population in the Forrestdale area increased rapidly in the late 1960s as the townsite blocks to the north-west of the lake were taken up.  Since then the population has gradually increased to about 1350.

Protection
Originally Lake Jandakot, it was renamed Forrestdale in 1973.  It was listed on the Commonwealth Register of the National Estate in March 1978.  With the similar Thomsons Lake  to the west, it forms the Forrestdale and Thomsons Lakes Ramsar Site, designated under the Ramsar Convention on 7 June 1990 and recognising it as a wetland of international importance.  In 1998 the purpose of the reserve was changed to simply "Conservation of Flora and Fauna".  It is registered as Nature Reserve 24781, vested in the Conservation Commission of Western Australia and managed by the Department of Conservation and Land Management.  It is mainly used for birdwatching, nature walks, horse riding and general recreation by surrounding residents.

Description
Forrestdale Lake is a shallow, brackish, seasonal lake with a large area  of open water when full.  It has extensive fringing sedgeland typical of the Swan Coastal Plain, and is a major breeding site, migration stop-over and semi-permanent drought refuge area for waterbirds.  It usually dries out by mid-summer.  The area to the north-east is suburban with houses only  from the lake.  Land to the west has been developed for agriculture or housing to about  from the shoreline.  There is a large area of natural open woodland on the eastern side.

Geology and hydrology
The lake lies on the eastern edge of the gently undulating Bassendean Dune System, which is formed mainly of leached grey-white siliceous sands. It is a deflation basin bordered by low sand ridges up to five metres high.  On the north-eastern edge of the lake there is a rocky sandstone outcrop.  The lake bed sediments are up to two metres thick and include clay, silt, peat, diatomite, marl and freshwater limestone.

It also lies on the eastern margin of the Jandakot Mound, a region of elevated water table beneath the Swan Coastal Plain, where the mound intersects the Perth Groundwater Area.  Water levels in the lake were much higher in the 1970s and 80s, and have been declining steadily since 1992.  Groundwater levels have also decreased since records began in 1996 and are about  below the levels of the 1970s and 1980s.  The lake is now drying out earlier than in previous wetter years.

Flora and fauna

There is often a dense mat of fennel pondweed, stoneworts, and ditch grasses in the water of the lake.  Surrounding the open water is an almost continuous belt of the introduced bulrush Typha orientalis, behind which various sedges, rushes and reeds grow.  Beyond these is a belt of trees, mainly paperbarks and swamp banksia backed by orange wattle and flooded gum.  The higher sandy ground on the eastern side supports open woodland dominated by candlestick banksia.  Some 351 vascular plants from 77 families have been recorded from the nature reserve, of which 99 are introduced weeds.  Twenty six species of algae have also been recorded.

More than 20,000 waterbirds have been recorded  on Forrestdale Lake.  It regularly supports more than 1% of the national population of five shorebirds: red-capped plover (with up to 1,300 recorded at any one time), black-winged stilt (3,840), red-necked avocet (1,113), long-toed stint (up to 80), and curlew sandpiper (2,000).  In some years it supports more than 10,000 ducks, including Australian shelduck (up to 1,650 counted), Pacific black duck (5,500), grey teal (9,000), Australasian shoveler (2,000), and hardhead (1,053).  The lake is one of the few sites in Western Australia where little ringed plover and little stint have been recorded more than once, and it is the only location in the state where white-rumped sandpiper has been recorded.

As well as the uncommon skink Lerista lineata, Forrestdale Lake supports six frog species and at least 62 aquatic invertebrate taxa.  The long-necked tortoise is present.  The critically endangered Australian native bee, Neopasiphae simplicior, is thought to occur only as a single population within the bushland of the Forrestdale Lake Nature Reserve adjacent to the lake and the Armadale Golf Course.

Conservation

Threats
The use of pesticides to control chironomids (non-biting midges) is a potential threat to aquatic invertebrate and bird life; in 1984 about 220 shorebirds were killed at the lake as a result of such spraying.  Increased groundwater abstraction may exacerbate already declining water levels.  The area of bulrushes in the fringing vegetation has increased and threatens its ecological character by changing its floristics, reducing the amount of open water, and reducing the area of mudflat available to migratory shorebirds.  Disturbance of waterbirds by humans and dogs may occur, especially in late summer and autumn when the lake is drying out.  Increasing urbanisation of the catchment may change the water balance or increase the already high nutrient level.

See also

 List of lakes of Western Australia

References

External links
 SERCUL: Friends of Forrestdale

Lakes of Perth, Western Australia
Nature reserves in Western Australia
Ramsar sites in Australia
Birdwatching sites in Australia

Forrestdale Lake


Greta Schröder (27 June 1892 – 8 June 1980) was a German actress. She is best known for the role of Thomas Hutter's wife and Count Orlok's victim in Nosferatu (1922). In the fictionalized 2000 film Shadow of the Vampire, she is portrayed as having been a famous actress during the making of Nosferatu, but in fact she was little known. The bulk of her career was during the 1920s, and she continued to act well into the 1950s, but by the 1930s her roles had diminished to only occasional appearances. Following a failed marriage with struggling actor Ernst Matray, she was married to actor and film director Paul Wegener.

According to the Austrian writer Kay Weniger, Greta Schröder died in 1980, though some sources mention 1967.

Filmography

Actress
1913: Die Insel der Seligen
1920: The Red Peacock as Alfred's sister
1920: The Golem: How He Came into the World as a lady of the court
1920: The Closed Chain
1921: The Lost Shadow as Countess Dorothea Durande
1921: Circus of Life  as Alegria
1921: Marizza as Sadja
1922: Nosferatu as Ellen Hutter
1922: Es leuchtet meine Liebe
1923: Brüder
1923: Paganini  as Antonia Paganini
1930: Die zwölfte Stunde - Eine Nacht des Grauens (re-edited version of Nosferatu with sound)
1937: Victoria the Great as Baroness Lehzen
1938: Sixty Glorious Years as Baroness Lehzen
1943: Melody of a Great City
1943: Wild Bird as Jutta Lossen
1945: Kolberg as Sophie Marie von Voß
1951: Maria Theresa
1953: Stars Over Colombo
1953: Anna Louise and Anton

Writer
1915: Zucker und Zimt
1916: Das Phantom der Oper

References in popular culture
 In the 2000 film Shadow of the Vampire, which depicted the production of Nosferatu, Catherine McCormack portrayed Greta Schröder.

References

External links

Text of a letter by Greta Schröder from 1911

1892 births
1980 deaths
German stage actresses
German film actresses
German silent film actresses
20th-century German actresses

Greta Schröder


A goaltender mask, commonly referred to as a goalie mask or a hockey mask, is a mask by ice hockey. NHL goalies wear protective helmets, consisting of a hard back and main body, a front cage, and a plastic neck guard. These masks are decorated with unique, one of a kind graphics designed by a third party artist that in some way feature the teams logos and colors. Occasionally, goalies will wear themed masks; sometimes goalies will wear purple for their team's HFC night, or Camouflage for the team's Military Appreciation Night.

Headgear
Ice hockey

Goaltender mask


Hartmut Weber (born 17 October 1960 in Kamen) is a retired German track and field athlete who competed in the 400 metres.

At the 1982 European Championships he won the gold medal with a lifetime best of 44.72 seconds. He also helped win the 4 x 400 metres relay with teammates Erwin Skamrahl, Harald Schmid and Thomas Giessing. At the 1983 World Championships he finished fifth in 400 metres and won a silver medal in the 4 x 400 metres relay with teammates Erwin Skamrahl, Jörg Vaihinger and Harald Schmid.

His personal best time of 44.72 seconds ranks him fifth among German 400 m sprinters, behind Thomas Schönlebe, Erwin Skamrahl, Ingo Schultz and Karl Honz. In addition he ran the 400 metres hurdles in 49.10 seconds in May 1982 in Dortmund. This ranks him ninth among German 400 m hurdlers, behind Harald Schmid, Olaf Hense, Edgar Itt, Uwe Ackermann, Thomas Goller, Volker Beck, Carsten Köhrbrück and Gerhard Hennige.

References

External links

1960 births
Living people
West German male sprinters
World Athletics Championships medalists
European Athletics Championships medalists
World Athletics Championships athletes for West Germany
People from Kamen
Sportspeople from Arnsberg (region)

Hartmut Weber


Sultan Abdul Samad ibni Almarhum Raja Abdullah  (Jawi: سلطان عبد الصمد ابن المرحوم راج عبد الله ; born Raja Abdul Samad bin Raja Abdullah, 1804 – 6 February 1898) was the fourth Sultan of Selangor.

Raja Abdul Samad was born in 1804 at Bukit Melawati in Selangor son to Raja Abdullah, the younger brother of Sultan Muhammad Shah. His reign lasted 41 years from 1857 until his death in 1898. His time on the throne saw the only civil war in Selangor, the establishment of Kuala Lumpur, the introduction of the Selangor flag and coat of arms and the start of British involvement in Selangor state affairs.

Rise to the throne
Before becoming the Sultan of Selangor, Abdul Samad held the title of Tengku Panglima Raja and held authority over Langat. The third sultan of Selangor, Sultan Muhammad Shah, died on 6 January 1857 without appointing an heir. This started a dispute between the royal court and dignitaries of Selangor to choose the next sultan. To select the next sultan Malay customs dictate that the son of a royal wife takes precedence over the sons of other wives. This makes Raja Mahmud the next legitimate heir but he was too young and was unable to exert his right. Sultan Muhammad's older and more competent sons, Raja Laut and Raja Sulaiman were sons of concubines, the Sultan's sons-in-law, Raja Jumaat and Raja Abdullah, were from the Riau branch of the family, hence they were all ineligible. This left Raja Abdul Samad, the nephew and son-in-law of the late Sultan, as the candidate with the strongest contention. Raja Jumaat and Raja Abdullah became convinced that they could become the power behind the throne if they supported Raja Abdul Samad to take the throne. With their patronage and the support of four other state dignitaries, a consensus was made to select the nephew and son-in-law of Sultan Muhammad Shah, Raja Abdul Samad ibni Raja Abdullah.

Other sources state that Selangor went on for two years without a sultan until he was favoured and that, unlike his predecessors, he was not formally installed by the Sultan of Perak.

Reign
Following the successful establishment of the Ampang tin mines by Muhamad Shah, Sultan Abdul Samad used the tin ore to trade with the states of the Straits Settlements. The mines in turn attracted even more Chinese miners with the help of Raja Abdullah bin Raja Jaafar, one of his sons-in-law and Yap Ah Loy, a Chinese Kapitan.

In 1866, the Sultan gave Raja Abdullah the power and authority over Klang. This fueled the feud between Raja Abdullah and Raja Mahadi, who was the previous administrator of Klang. The dispute led to the Klang War. The Sultan appointed his son-in-law, Tengku Dhiauddin Zainal Rashid (a.k.a. Tengku Kudin), as Vice Yamtuan and arbitrator twice during the war; first on 26 June 1868 and again on 22 July 1871. At the same time he handed over management of the entire state. He also provided Langat to Tengku Kudin to help him fund the handling of the war. Tengku Kudin in turn engaged the help of Pahang, mercenaries and Sir Andrew Clarke of the British Empire. This marked the first British involvement in local politics. The Sultan later handed over the ruling power of Klang to Tungku Kudin after the war was won in 1874. In 1878 Tengku Kudin stood down from this post.

After a number of piracy attacks took place in Selangor, Andrew Clarke assigned Frank Swettenham as a live-in advisor to Sultan Abdul Samad in August 1874. Sultan Abdul Samad accepted James Guthrie Davidson as the first British Resident of Selangor in 1875. In October the same year, Sultan Abdul Samad sent a letter to Andrew Clarke requesting for Selangor to be placed under the British protectorate.

During his reign, the areas of Semenyih, Beranang and Broga went under Selangor jurisdiction. Lukut however was handed to Dato' Kelana of Sungai Ujong on 30 July 1880. The Sultan was awarded the Order of St Michael and St George (KCMG) conferring the title Sir. Jugra became the royal capital of Selangor when Sultan Abdul Samad built the Jugra Palace and moved there in 1875. The state capital was moved from Klang to Kuala Lumpur in 1880.

In 1893, he helped found one of Malaysia's premier schools, Victoria Institution in Kuala Lumpur along with Kapitan Yap Kwan Seng, K. Thamboosamy and Loke Yew. Sultan Abdul Samad was made one of the first two patrons of the school.

Sultan Abdul Samad was a member of the Council of Rulers for the Federated Malay States, under the British colonial regime. The sultans of the four Federated Malay States of Perak, Selangor, Negeri Sembilan, and Pahang were represented at the first Durbar, which convened in 1897 at Kuala Kangsar, Perak.

Sultan Abdul Samad interacted openly with his people as observers noted that he mingled by chatting in local markets, while taking his daily walks or while watching a cockfight.

Death
Sultan Abdul Samad died on 6 February 1898 at the age of 93 after reigning for 41 years. He was laid to rest in his own mausoleum in Bukit Jugra. He had 12 children, 6 princes and 6 princesses from two wives. Raja Muda Raja Musa, the heir apparent, died in 1884. Hence next in line was Raja Muda Raja Musa's eldest son, Raja Sulaiman Shah.

Legacy
The Sultan Abdul Samad Building in Kuala Lumpur, Sultan Abdul Samad Secondary School in Petaling Jaya, Sultan Abdul Samad Mosque in Kuala Lumpur International Airport (KLIA) and the Sultan Abdul Samad Library in Universiti Putra Malaysia are named after him.

References

1804 births
Malaysian people of Malay descent
1898 deaths
Malaysian people of Bugis descent
Honorary Knights Commander of the Order of St Michael and St George
Abdul Samad
19th-century monarchs in Asia

Abdul Samad of Selangor


Christy Lynette Nockels (née Hill, born November 17, 1973) is an American singer-songwriter of contemporary Christian music. She was also one of the lead members of the band Watermark, along with her husband, Nathan Nockels.

Biography and career
Christy Nockels was born in Fort Worth, Texas to a pastor and a piano teacher but grew up in Oklahoma.

Christy met Nathan Nockels in 1993 at the Christian Artists Seminar in Estes Park, Colorado. After getting married in 1995, they began serving as worship leaders in their local church in Oklahoma City. They also began writing songs together and released an album in 1996. The album, which was released under the name Sons & Daughters, was called Holy Roar, and featured the contribution of fellow worship leader and friend, Charlie Hall. Louie Giglio, pastor and founder of the Passion Movement, heard the album and invited the Nockels and Charlie Hall to attend the first Passion Conference in Austin, Texas, in 1997.

After this, Christy and Nathan moved to Texas and started leading worship for Metro Bible Study, a weekly gathering of 3,000 young adults at Houston's First Baptist Church. During that time Rocketown Records, owned by Michael W. Smith, approached them and they signed a contract under the name Watermark. After that, they moved to Nashville, Tennessee in 1998. As Watermark, the Nockels recorded five albums and received several Dove Award nominations, including Female Vocalist of the Year for Christy and Producer of the Year for Nathan in 2007.

Smith has said of Watermark, "Christy Nockels creates space for worship like few artists I've been around. When she sings, it's disarming--you must pay attention. Whether it's 10,000 people at a Passion Conference or an intimate gathering, Christy is a worshiper who leads us all. Nathan and Christy Nockels are a huge part of the Rocketown Records story, and my life has been enriched by their love for worship music."

In 2006, Christy and Nathan retired Watermark and dedicated themselves to other areas of ministry, as well as their family. In 2008, they moved to Atlanta, Georgia, where they helped to found Passion City Church with Louie Giglio, and signed with sixstepsrecords. Christy also started writing songs and released her first solo album, Life Light Up, in 2009. The album was also produced by her husband, Nathan. In April 2012 Christy released her second solo album Into the Glorious.

On April 28, 2015, Nockels released a new live album, Let It Be Jesus. A review of this release suggests that "[w]ith this newest offering, Christy Nockels reinforces...her position as one of the most respected lead worshipers in the church today."

Personal life
Christy and Nathan Nockels have been married since 1995. They have three children together: Noah, Elliana, and Annie Rose.

Discography

Solo

As Watermark
1998: Watermark
2000: All Things New
2002: Constant
2004: The Purest Place
2006: A Grateful People

As Sons & Daughters
1996: Holy Roar

Awards and nominations

GMA Dove Awards
 2005: Female Vocalist of the Year nomination
 2007: Female Vocalist of the Year nomination
 2008: Female Vocalist of the Year nomination

References

External links

1973 births
Living people
20th-century Christians
21st-century American singers
21st-century Christians
American performers of Christian music
Christian music songwriters
Musicians from Fort Worth, Texas
Sixstepsrecords artists
Sparrow Records artists
Performers of contemporary worship music
Performers of contemporary Christian music

Christy Nockels


Caitlin Kinder Cahow (born May 20, 1985) is a former American ice hockey player. She attended the Foote School, where she graduated in 2000, and then attended the Hotchkiss School where she graduated in 2003, after playing soccer, field hockey, ice hockey and lacrosse.

Cahow was a member of the United States women's national ice hockey team and also for Boston Blades in the Canadian Women's Hockey League. She graduated from Harvard University in 2008, with a bachelor's degree in social/biological anthropology and from Boston College Law School in 2013.

Playing career
While Cahow's mother was a professor of Endocrine Surgery at Yale University, her first exposure to the ice rink was through figure skating. After one figure skating practice, she saw hockey players take to the ice and noticed that the players had ponytails. From there, Cahow gave up figure skating and attended a kids' hockey clinic. Most of the students at the clinic were boys. Cahow's mother forced her to play her first year in hockey wearing figure skates.

NCAA
Cahow played four years at Harvard Crimson women's ice hockey in the ECAC Hockey. Led all ECACH defensemen with 37 points (15–22) in 34 games. As a Junior (2006–07): Led team defensemen with 28 points (8–20) in 30 games.

WWHL
She tied for first among the league's defensemen with 21 points (3–18) in 19 games.
She helped the Minnesota Whitecaps to the Western Women's Hockey League championship in 2008–09 season and was named top defenseman at the Championship.

CWHL
During the 2012–13 CWHL season, Cahow was the captain of the Boston Blades. By season's end, she became the second American-born captain to help a team win the Clarkson Cup.

USA Hockey
She won a bronze medal at the 2006 Winter Olympics. She plays defense and is left-handed. Before the Olympics, Cahow captained the United States Under-22 Select Team in 2006 after the USA Hockey National Women's Festival in Lake Placid, New York.

JAL Hockey

Caitlin last played for the JD Whale, an adult recreational league based at Johnny's Ice House in Chicago, in Winter 2014–2015. JAL stands for Johnny's Adult League.

Awards and honors
USA Hockey
 2006 Olympic Winter Games bronze medalist
 2010 Olympic Winter Games silver medalist
 Four-time member of the U.S. Women's National Team for the International Ice Hockey Federation World Women's Championship (gold 2008, 2009, 2011 and silver 2007). She played forward for the majority of the tournament and scored twice in the gold-medal game in 2009. Led U.S. defensemen with five points (2–3) and named one of Team USA's top-three players in 2008
 Four-time member of the U.S. Women's Select Team for the Four Nations Cup (1st-2008, 2nd-2005-07)
 Member of the U.S. Women's National Team in 2005–06 (Hilton Family Skate to 2006 Tour) and the U.S. Women's Select Team in 2008–09
 Served as captain of the U.S. Women's Under-22 Select Team for the 2006 Under-22 Series against Canada
 Five-time USA Hockey Women's National Festival participant (2005–09).

College
 Named top-10 finalist for 2008 Patty Kazmaier Memorial Award
 RBK Hockey First-Team All-America and First Team All-ECAC Hockey selection
 2006–07 ECAC Coaches Preseason All-League Selection
 2008 ECAC Tournament Most Valuable Player,
 First Team All-Ivy League, 2007–08, Defenseman, Harvard (Senior), Unanimous selection
 2008 USA Hockey Women's Player of the Year Award (also known as the Bob Allen Women's Player of the Year award)
 Media All-Star team, 2011 IIHF Women's World Championship

Personal life
Cahow was born in New Haven, Connecticut and raised in Branford, Connecticut. She was named after figure skater Caitlin Carruthers, who won a silver medal for pairs skating with her brother, Peter Carruthers, at the 1984 Olympics. Cahow's mother, Barbara Kinder was a professor of surgery at Yale University. One of Cahow's heroes was Manon Rhéaume. The two got the opportunity to play together for the Minnesota Whitecaps.

Cahow's father, Elton, was a surgeon and he died of cancer when she was only 11 years old. Cahow graduated from Harvard University in 2008 with a degree in anthropology. Cahow also studied the French language at Harvard and used it for an interview with French-Canadian media. As a student at Harvard, Cahow met Boston Lobsters tennis player Nicole Pratt. Cahow and Pratt developed a hockey-tennis dry-land workout which helped Pratt make a comeback at the French Open tennis tournament.

Cahow has two brothers, Garrett and Christian.

Cahow, who is openly lesbian, was chosen by US President Barack Obama as part of his delegation to the 2014 Winter Olympics in Sochi, Russia.

Cahow lived in Vinalhaven, Maine, but now lives in Chicago and is an attorney at Jones Day

References

External links

  (archive)

 http://www.gocrimson.com/SportSelect.dbml?DB_OEM_ID=9000&SPID=4044
 http://www.gocrimson.com/ViewArticle.dbml?SPSID=70862&SPID=4044&DB_OEM_ID=9000&ATCLID=523177

1985 births
American women's ice hockey defensemen
Boston Blades players
Boston College Law School alumni
Clarkson Cup champions
Harvard Crimson women's ice hockey players
Harvard University alumni
Hotchkiss School alumni
Ice hockey people from New Haven, Connecticut
Ice hockey players at the 2006 Winter Olympics
Ice hockey players at the 2010 Winter Olympics
Lesbian sportswomen
LGBT ice hockey players
LGBT people from Connecticut
American LGBT sportspeople
Living people
Medalists at the 2006 Winter Olympics
Medalists at the 2010 Winter Olympics
Minnesota Whitecaps players
Olympic bronze medalists for the United States in ice hockey
Olympic silver medalists for the United States in ice hockey
21st-century American LGBT people

Caitlin Cahow


Andreas Mikroutsikos (Greek: Ανδρέας Μικρούτσικος; born 6 June 1952 in Patras) is a Greek composer, lyricist, singer and TV presenter.

Music career
His top hits were Hameno Nisi (Lost Island), To Koutsouraki (Little Log), Kiklopaki (Little Cyclops) and Oso Girizei i Gi (As Long As The Earth Turns Around). In 1991 Greece participated in the Eurovision Song Contest with his song Anixi sung by Sophia Vossou (Greek: Σοφία Βόσσου), finishing in 13th place. An album with the same title was released the same year.

TV career
During the 1990s, Mikroutsikos presented the famous TV game show To Megalo Pazari (The Great Bazaar - Greek version of Let's Make a Deal). By moving from Mega Channel to ANT1 he was the first to introduce reality shows to the Greek public. His shows have been criticised by many, despite good TV ratings. Mikroutsikos presented the first and second series of the famous reality show Big Brother on the ANT1 channel. He also presented ANT1's music academy Fame Story.

Mikroutsikos moved to Alpha TV where he presented the reality show Apo Kardias (By My Heart). The show was banned by the Greek authorities after an episode in which a woman accused her husband of forcing her to agree to bestiality, specifically sexual acts with their dog. Mikroutsikos defended himself by saying that all the things presented through his popular show were pieces of the puzzle of our life and by closing our eyes we just ignore the problem. Mikroutsikos was nicknamed "realitaras" (reality trump).

Personal life
Mikroutsikos has been married three times, with Maria Dimitriadi, trainer Foteini Georganta and TV presenter Dimitra Roubessi. He also had a long-term relationship with singer Sophia Vossou. Mikroutsikos has a son, Stergios, from his first marriage with Maria Dimitriadi. Mikroutsikos, the son of a mathematician, has a degree in mathematics himself. As a youngster, he was a member of the Revolutionary Communist Movement of Greece.

Filmography

Television

References

External links

Greek male songwriters
Greek television personalities
Greek television presenters
Living people
1952 births
People from Patras

Andreas Mikroutsikos