Pressure grouting or jet grouting involves injecting a grout material into otherwise inaccessible but interconnected pore or void space of which neither the configuration or volume are known, and is often referred to simply as grouting.

The grout may be a cementitious, resinous, or solution chemical mixture.  Some types of injected grout may not penetrate, and may subsequently shrink and pull away even when coarse sediments have been penetrated. Different grout may be needed for fine grained and coarse grained soils in the grouted area.  The greatest use of pressure grouting is to improve geomaterials (soil and rock).

The purpose of grouting can be either to strengthen a formation or to reduce water flow through it.  It is also used to correct faults in concrete and masonry structures. In 1986 a study conducted by the Hazardous Waste Engineering Research Laboratory of the US Environmental Protection Agency tested acrylate, Portland cement and different compositions of silicate material to see if the grouting techniques of direct injection or jet grouting could be used to bottom seal hazardous waste sites with an "inert, impermeable and continuous" horizontal barrier. When the US government tested the more modern technique of jet grouting for waste control in 1986 they concluded that "the shape and size could not be controlled with sufficient precision in the loess or silt to produce a continuous barrier when the cavities were grouted".

Since first usage in the 19th century, grouting has been performed on the foundation of virtually every one of the world's large dams, in order to reduce the amount of leakage through the rock, and sometimes to strengthen the foundation to support the weight of the overlying structure, be it of concrete, earth, or rock fill. There are four types of grouting methods used in practice: compaction, chemical (permeation), slurry, and jet grouting. Chemical and slurry are low- pressure, jet and compaction are high pressure. Compaction is a technique that was developed in the United States. Compaction grouting was used in the Bolton Hill subway in Baltimore.

Jet grouting can be used in soils that can not be grouted by traditional methods by reducing inhomogeneities in soil. Generally, application of grouting to waste control is complicated by soil conditions at the site, including the durability of the grout with prolonged exposure to wastes.

It is also a key procedure in the creation of post-tensioned prestressed concrete, a material used in many concrete bridge designs, among other places.

References

Baker, W. H. (editor). (1982), Grouting in Geotechnical Engineering, Proceedings of the Conference on Grouting in Geotechnical Engineering, February 10–12, 1982, New Orleans, LA, ASCE,
Borden, R. H. (editor), Holtz, R. O. (editor), and Juran, I. (editor). (1992), Grouting, Soil Improvement and Geosynthetics, Proceedings of the 1992 ASCE Specialty Conference, February, 1992, New Orleans, LA, ASCE Geotechnical Special Publication No. 30, 1480 pp., 2 vols,
Bruce, D. A. (2005), Glossary of Grouting Terminology, J. Geotechnical and Geoenvironmental Engrg. 131 (12): 1534-1542.
Compaction Grouting Consensus Guide Committee of the Geo-Institute of the ASCE. (2010), Compaction Grouting Consensus Guide, ASCE/GI Standard 53-10,
Johnsen, L. F. (editor), Bruce, D. A. (editor), and Byle, M. J (editor). (2003), Grouting and Ground Treatment, Proceedings of the Third International Conference, February 10–12, 2003, New Orleans, LA, ASCE Geotechnical Special Publication No. 120,
Henn, R. W. (2003), AUA Guidelines for Backfilling and Contact Grouting of Tunnels and Shafts, ASCE Press.
U.S. Army Corps of Engineers (1997), Chemical Grouting,
U.S. Army corps of Engineers (2008), Grouting Technology, U.S. Army Corps of Engineers Engineer Manual, EM 1110-2-3506
Warner, J. (2004), Practical Handbook of Grouting: Soil, Rock and Structures, John Wiley & Sons, Inc.
Weaver, K. D., and Bruce D. A. (2007), Dam Foundation Grouting, Revised and Expanded, ASCE Press.
International Society of Rock Mechanics (1996), "Commission on Rock Grouting", Co-ordinator R. Widmann, Int. Journal of Rock Mech., Min. Sci. & Geomech., Abstr. Vol. 33. No 8. pp 803 – 847, 1996, c. 1996 Elsevier Science Ltd., 0148-9062-96
CEN - European Committee for Standardization (2000), "EN 12715:2000, Execution of special geotechnical work, Grouting",
Kirsch K., Bell A. (2013), "Ground Improvement", Third Edition, Chapter 5: "Permeation Grouting", CRC Press,
Austrian Society for Geomechanics (2017), "Expert Comments to EN 12715, Grouting", https://www.oegg.at/en/the-oegg-2/publications-112/

External links
 Grouting Committee of the ASCE/GI
 Soilcrete, an efficient and versatile method for soil treatment

Geotechnical structures

Pressure grouting


John Berriman (1691–1768) was an English clergyman and poet.

Life
He was the son of John Berriman, a London apothecary, and brother of William Berriman. He was a member of St Edmund Hall, Oxford, where he matriculated 11 May 1714, proceeding B.A. 1718, and M.A. 1720. He was for many years in London, as rector of St Olave, Silver Street, and St Alban, Wood Street.

Works
Berriman published in 1722 a sermon (on Kings xxi. 12–13) entitled The Case of Naboth considered and compared with that of the Royal Martyr. This was followed in 1741 by Θεός ἐφανερώθη ἐν σαρκὶ, or a critical dissertation on 1 Tim. iii. 16. Wherein rules are laid down to distinguish in various readings which is genuine, his Moyer Lectures of 1737–8. In 1751 he edited his brother William Berriman's Christian Doctrines explained in Forty Sermons, and in 1758 he wrote a preface to Charles Wheatly's Fifty Sermons.

External links
WorldCat page

References

Attribution

1691 births
1768 deaths
18th-century English Anglican priests
Anglican clergy from London
Alumni of St Edmund Hall, Oxford
18th-century poets
18th-century Anglican theologians

John Berriman


Sugar Raeshelle-Faye Chelsea Todd (born July 19, 1990) is an American speed skater who qualified for the 2014 Winter Olympics in the 500-meter and 1000-meter events. Todd began speed skating at age eight and quickly excelled at the sport, convincing her parents to move to Wisconsin to further her training.  In 2003, she set five national records and won the United States and North American titles for her age group.  From 2008–2010, she made the junior world team.  In 2010, she participated in the Olympic trials and made her first senior World Cup team.

Todd relocated to Salt Lake City, Utah, in 2012 to train with the national team.  In 2013, she placed third in the 1000-meters at the national championships.  At the 2014 Olympic trials, she set three personal bests en route to a third-place finish in the 1000-meters and fourth-place finishes in the 500-meter and 1500-meter events. At the Olympics, she placed 29th in the 500-meters and 32nd in the 1000-meters.

Early life
Sugar Raeshelle-Faye Chelsea Todd was born July 19, 1990, in Omaha, Nebraska, to parents Mike and Diana Todd. Todd's parents considered giving her a more conventional first name. However, after she was born, they affectionately called her Sugar and decided that it would be her given name. She grew up on a Nebraskan farm.  At age eight, a flyer prompted Todd to join the Omaha Speedskating Club.  She quickly discovered she had a passion for the sport and convinced her family to move to Milwaukee the following year so that she could train at the Pettit National Ice Center.

Todd graduated from Wauwatosa East High School in 2008.

Speed-skating career
In February 2003, Todd won the midget girls (age 11–12) division at the national championships and set national age groups records for the 300, 400, 500, 600 and 800 meter races.  She went on to win her age division at the North American championships that year.  In 2006, Todd underwent a successful surgery to overcome compartment syndrome in both shins and continue training.  She made the United States Junior World team three times from 2008 to 2010, and her first senior World Cup team in 2010. Todd attended the 2010 Olympic trials, placing 11th in the 500 meters, 11th in the 1000 meters, and 13th in the 5000 meters.  At the 2011 National championships, she placed eighth in the 500 meters and ninth in the 1000 meters.

In 2012, Todd relocated to Salt Lake City, Utah, to train with the national team.  At the 2012 national championships, she placed fifth in the 500 meters and fifth in the 1000 meters.  She qualified for the 2012–13 World Cup team, finishing 36th overall in the 500 meters and 44th in the 1000 meters.  Todd attended the 2012–2013 World Sprint Championships, calling it the most memorable event of her career to date.  At the 2013 national championships, she placed fourth in the 500 meters, third in the 1000 meters, and fourth in the 1500 meters.

At the 2014 Olympic trials, Todd completed the 500 meters with a combined time of 76.42s in two heats (38.18s and 38.24s).  Her time was good enough for fourth place and a spot on the Olympic team. "I feel so good right now. It's amazing. I am so happy. It's immeasurable joy", she remarked after making the Olympic team.  The following day, Todd turned in a personal best in the 1000 meters en route to a third-place finish and second Olympic berth. "Knowing I had already secured a spot in the 500 made today that much easier", she commented.  She concluded the trials by finishing fourth in the 1500 meters with a personal best time of 1:58.59.

After making the Olympic team, Todd realized her parents could not afford to make the trip to Sochi, Russia, the site of the Olympic games.  She started a GoFundMe campaign to raise funds for her parents' travel expenses.

At the 2014 Winter Olympics, Todd placed 29th in the 500 meters with a combined time of 78.53 from two runs.  However, she called the race the "most fun I've ever had" and photos of her celebrating after the race caused a Twitter sensation.c
Todd specializes in sprint events, listing the 500 meter start as her greatest strength.  She is coached by Ryan Shimabukuro.

Todd participated in the US Olympic Trials in January, 2018, but did not qualify for the 2018 Winter Olympics after finishing 4th in the 500m. In a Tweet, she announced, "I may not be going out on top, but I am going out with a smile."

Personal life
As of 2014, Todd lives in Park City, Utah, with fellow speed skaters Brittany Bowe and Heather Richardson-Bergsma.  Her parents have retired to Northeastern Texas where they have a farm.  In addition to speed skating, Todd has competed in track cycling.  In her free time, she enjoys camping, cooking, and visiting the library to find a new book to read.  She lists her parents as her greatest influence in life.  Her sporting hero is Tucker Fredricks.

Personal records

References

External links
US Speedskating profile

1990 births
American female speed skaters
Living people
Olympic speed skaters for the United States
Speed skaters at the 2014 Winter Olympics
Sportspeople from Omaha, Nebraska
Speed skaters from Milwaukee
21st-century American women

Sugar Todd


Alfred Baldwin (4 June 1841 – 13 February 1908) was an English businessman and Conservative Party Member of Parliament (MP).  He was the father of Stanley Baldwin, the Conservative Prime Minister.

Baldwin was the 12th and posthumously born child of George Pearce Baldwin and Sarah Chalkley Stanley.  He started work at the Wilden Iron and Tin Plate Company at Wilden (near Stourport, Worcestershire), which, in 1840, had been taken over by his uncle Enoch Baldwin, who ran the business with his nephews, Pearce and William, trading as E.P.& W. Baldwin of Wilden.  In 1879, Alfred and his brothers dissolved the partnership. Alfred then moved into Wilden House and took over the Wilden Works, changing the name of the business to Baldwins Ltd.
As well as being an ironmaster, Alfred also became a director and chairman of the Great Western Railway.

At the 1892 general election, Baldwin was elected as MP for Bewdley in Worcestershire, holding the seat until his death, when he was succeeded by his only child, Stanley Baldwin, who later became prime minister of the United Kingdom.

Other public offices held by Alfred Baldwin were those of Justice of the Peace (JP) for Staffordshire, JP for Worcestershire and Deputy Lieutenant of Worcestershire.

He married Louisa Macdonald, daughter of Reverend George Browne Macdonald, a Wesleyan minister, and Hannah Jones, on 9 August 1866.
Through his wife, Baldwin was connected to three famous English artists and an even more famous writer. The eldest sister, Alice, married the art teacher John Kipling in 1865; they became engaged at Rudyard Lake, near Leek in Staffordshire—hence, the name of their son, the writer Rudyard. In a joint wedding with her, her sister Agnes married the painter Sir Edward John Poynter.
Another sister, Georgiana, married the painter Edward Coley Burne-Jones in 1860.

Alfred Baldwin paid for the construction of All Saints Church, Wilden, which was consecrated in 1880.   The original windows were replaced with 14 designs by Burne-Jones between 1902 and 1914. They are mostly dedicated to members of the MacDonald, Baldwin and Burne-Jones families; one shows Stanley Baldwin setting out on life's journey accompanied by a guardian angel.

References
 History of Wilden Industrial Estates
 Church unlocks its treasure of Victorian art
 Stained glass on show
 The Baldwin Family and Wilden

External links

1841 births
1908 deaths
Conservative Party (UK) MPs for English constituencies
UK MPs 1892–1895
UK MPs 1895–1900
UK MPs 1900–1906
UK MPs 1906–1910
Deputy Lieutenants of Worcestershire
Baldwin, Alfred (politician)
Directors of the Great Western Railway
Parents of prime ministers of the United Kingdom
19th-century English businesspeople
English justices of the peace

Alfred Baldwin (politician)


Carbimazole (brand names Neo-Mercazole, Anti-Thyrox, etc.) is used to treat hyperthyroidism. Carbimazole is a pro-drug as after absorption it is converted to the active form, methimazole. Methimazole prevents thyroid peroxidase enzyme from iodinating and coupling the tyrosine residues on thyroglobulin, hence reducing the production of the thyroid hormones T3 and T4 (thyroxine).

It is on the World Health Organization's List of Essential Medicines.

Medical uses
Medical therapy for hyperthyroidism typically involves either titrating the dose of carbimazole until the patient becomes euthyroid or maintaining a high dose of carbimazole to suppress endogenous thyroid production, and then replacing thyroid hormone with levothyroxine ("block and replace"). Treatment is usually given for 18–24 months followed by a trial withdraw.

The onset of anti-thyroid effect is rapid but the onset of clinical effects on thyroid hormone levels in the blood is much slower. This is because the large store of pre-formed T3 and T4 in the thyroid gland and bound to thyroid binding globulin (99% bound) has to be depleted before any beneficial clinical effect occurs.

Adverse effects
Whilst rashes and pruritus are common, these can often be treated with antihistamines without stopping the carbimazole. For those patients where sensitivity reactions cannot be controlled, propylthiouracil may be used as an alternative; cross-sensitivity between these drugs is rare.

Its most serious rare side effect is bone marrow suppression causing neutropenia and agranulocytosis. This may occur at any stage during treatment and without warning; monitoring of white cell count is not useful. Patients are advised to immediately report symptoms of infection, such as sore throat or fever, so that a full blood count test may be arranged. If this confirms a low neutrophil count, discontinuation of the drug leads to recovery. However failure to report suggestive symptoms or delays in  considering the possibility of immunosuppression and its testing, can lead to fatalities.

Precautions
Some people are allergic to azole(s). Some azole drugs have adverse side-effects. Some azole drugs may disrupt estrogen production in pregnancy, affecting pregnancy outcome.

Carbimazole should be used judiciously in pregnancy as it crosses the placenta. It has (rarely) been associated with congenital defects, including aplasia cutis of the neonate but is not contra-indicated. However, it more predictably may cause fetal hypothyroidism so (in minimal doses) it can be used in order to control maternal hyperthyroidism. There are reported cases of goiter and choanal atresia in fetus. Furthermore, breast feeding is possible but only if lowest effective dose is used and neonatal development is closely monitored.

For the above reasons, it is preferable to use PTU in pregnancy, especially in the first trimester, with the possibility of changing to carbimazole for the second and third trimesters.

Brand names
 Neo-mercazole
 Vidalta
 Thyrocab
 Neomerdin

References

Further reading

Antithyroid drugs
Imidazoles
Thioureas
Carbamates

Carbimazole


Twipra Kingdom was the ancient kingdom of the Tripuri people of the Bodo-Kachari ethnicity. It is now the state of Tripura in the northeastern region of India. It had a chronicle of 186 kings till the present king (Maharaja Pradyot Kishore Manikya, better known as Kirit Pradyot Deb Burman).

Tripura
Indian princely states

Tripura (princely state)


Penda ( 606 - 15 November 655) was a 7th century King of Mercia. He was a noble of the royal house of Mercia and a pagan his entire life. Penda was the central figure in English history from 632 until his death. Penda treated every Northumbrian king as his enemy, especially if that king had any influence in southern England.

Early career

Penda was a son of Pybba of Mercia. At his father's death in  Penda was still an infant. Ceorl ruled Mercia following Penda's father. There are indications Penda was an underking in Mercia probably in charge of Western Mercia. This would have included the territory of the Hwicce. Later Penda had close ties to the Hwicce when he was king of Mercia.

King of Mercia

In 626, according to the Anglo-Saxon Chronicle: "This year Penda succeeded to the kingdom [of Mercia] and reigned thirty winters." As king of Mercia Penda's first victory came in 628. The Anglo-Saxon Chronicle for 628 says that Cyngils, king of Wessex, and Cwichelm his son 'fought with Penda at Cirencester and came to an agreement with him there'. The 'agreement' seems to have been to give Cirencester to Penda. It's likely Penda also got the territory of the Hwicce at this time. The agreement or treaty also seems to have been a marriage alliance. Penda married Cynewise, probably a sister of Cynegils. He formed an alliance with Cadwallon ap Cadfan of Gwynedd. Cadwallon was known to have been very hostile towards the Northumbrians. In 633 Penda joined him in invading Northumbria. At Battle of Hatfield Chase their combined armies defeated and killed King Edwin of Northumbria. Cadwallon remained in Northumbria for a year destroying everything he could. Penda left and returned to Mercia. He brought with him Eadfrith, the son of Edwin, as a prisoner possibly to set up as a puppet ruler in Northumbria under Penda. But Penda had him murdered a few years later.

Sometime after 633 Penda killed two East Anglian kings, Sigebert and Egric, in battle. He set up a vassal king in East Anglia. About 635 Penda's brother Eowa became a king in Mercia along with Penda. Possibly he ruled northern Mercia while Penda ruled in the south. In  Cadwallon, Penda's ally, was defeated and killed by King Oswald of Northumbria. The armies of Oswald and Penda met in 641 at Maserfelth (later called Oswestry in Shropshire). What events led to the battle is not recorded. Penda defeated and killed Oswald. This left Penda the most powerful king in England. Nothing indicates that Penda claimed to be overlord however. In 643 Cenwalh succeeded Cynegils as king of Wessex. Cenwalh married a sister of Penda of Mercia. But in 645 when Cenwalh repudiated her (set her aside) in favor of another wife, Penda invaded Wessex. Penda drove Cenwalh into exile in East Anglia. While in exile, Wulfhere, the son of Penda, took a great deal of territory away from Wessex. He gave the Isle of Wight to Aethelwalh, King of Sussex. Cenwalh returned to his kingdom . In 650, possibly to teach him a lesson for sheltering Cenwalh, Penda drove King Anna of East Anglia out of his kingdom. Penda killed Anna in battle in .

After King Oswald's death, Northumbria divided back into the two previous kingdoms of Bernicia and Deira. Each had their own king. Oswiu of Northumbria became king of Bernicia. He was Oswald's brother and Penda had a particular contempt for him. In 653 Deira came under Mercian control. In 654, hoping to put an end to Oswiu, Penda gathered all his allies and invaded Bernicia. Called the battle of the Winwaed he marched against Oswiu with 'thirty legions'. On Sunday, 15 November 655 the two armies met in battle near Leeds. Although he had the larger army Penda was killed. This established Oswiu as king of all Northumbria and as overlord of all the English south of the River Humber. Penda was succeeded by his son Peada.

Family

Penda married Cynewise, his only known wife. All his children became Christian. Penda was the father of:

 Peada, who succeeded him as King of Mercia.
 Wulfhere, who became King of Mercia.
 Aethelred, who became King of Mercia.
 Cyneburh; she married Alfrith, son of Oswiu of Northumbria.
 Wilburh; she married Fruithwold, King of Surrey.
 Saint Eadgyth of Aylesbury.
 Saint Eadburh of Adderbury.

Notes

References

Other websites

 The Kings of Mercia

Year of birth unknown
650s deaths
Kings and Queens of Mercia

Penda of Mercia


Suibne Menn (or Suibne mac Fiachnai, "Suibne the Stammerer, son of Fiachnae"; died AD 628) was an Irish king who is counted as a High King of Ireland.

Suibne belonged to the junior branch of the Cenél nEógain kindred of the northern Uí Néill, the Cenél Feredaig, named for his grandfather Feredach, a great-grandson of Niall of the Nine Hostages. The kingship of Cenél nEógain had been dominated by the Cenél maic Ercae, descendants of Feradach's brother Muirchertach mac Ercae. Neither Suibne's father Fiachnae, nor his grandfather, had been kings of Cenél nEógain.

Áed Uaridnach of the Cenél maic Ercae died in 612, and the kingship of the Uí Néill passed to the rival northern Cenél Conaill in the person of Máel Coba mac Áedo. Máel Coba was killed by Suibne in 615, apparently in the midlands of Ireland, whereupon Suibne took power. It is suggested that Suibne Menn's control of the kingship rested on an alliance with another minor Uí Néill kindred, the southern Clann Cholmáin. According to the Irish annals, Óengus, head of Clann Cholmáin, was High King at his death in 621, so that Suibne may have granted Óengus the kingship before assuming it himself.

In 628 Máel Coba's brother Domnall attacked Suibne, but was defeated and fled. Suibne, however, was killed later that year by the king of Ulster, Congal Cáech, who installed himself as High King. Charles-Edwards supposes that this surprising outcome was achieved "perhaps by some form of surprise attack".

Although the Cenél nEógain did not again hold the High Kingship until the 8th century, his descendants, and not the rival Cenél maic Ercae, held the kingship of Cenél nEógain until the death of his great-grandson Fland mac Máele Tuile c. 700.

References

 Byrne, Francis John, Irish Kings and High-Kings. Batsford, London, 1973.
 Charles-Edwards, T.M., Early Christian Ireland. Cambridge University Press, Cambridge, 2000.

High Kings of Ireland
Kings of Ailech
628 deaths
7th-century Irish monarchs
People from County Donegal
People from County Londonderry

Suibne Menn


June Chan (born June 6, 1956) is an American lesbian activist and biologist. The organizer and co-founder of the Asian Lesbians of the East Coast (ALOEC), Chan raised awareness for LGBT issues relating to the Asian-American community.

Biography
Chan was born on June 6, 1956, in Lower Manhattan to parents who worked in New York City's Chinatown. Chan's mother was a refugee from China and the Japanese invasion of China. Chan's activism had its roots in her childhood, remembering tourists displaying racist attitudes to people in Chinatown. Chan attended the Bronx High School of Science and graduated in 1973. She went on to earn her bachelor's degree in biology at the City College of New York in 1977. Chan earned her master's degree in biology from the State University of Buffalo. After graduate school, she came out to her family, which was a mostly positive experience. Chan also works in research on neurobiology.

Chan and Katherine Hall met in 1983 and began working on projects together. They created a slide show of Asian lesbians in history and literature which were shown in the 1980s. Their Asian lesbian history slide show was considered "grassroots scholarship" by Polly Thistlethwaite. The slide show gave lesbians "a larger context for ourselves as Asian and Pacific Islander peoples, as people of color in the United States, and as lesbians."

Also in 1983, Chan and Hall formed the Asian Lesbians of the East Coast (ALOEC). The group was formed in response to the overly white and male LGBT community at the time and provided a place for support for lesbians. ALOEC conducted workshops and published newsletters. ALOEC took part in the 1989 LGBT march on Washington, D.C., demanding civil rights. During the process of organizing the march, Chan connected with other Asian-American lesbian groups. These groups and ALOEC formed the Asian Pacific Lesbian Network (later called the Asian Pacific Bi-Sexual Lesbian Network). In 1994, ALOEC participated in the 25th commemoration of the Stonewall riots.

References

Citations

Sources

Further reading

External links
 Mariana combing June's Hair (picture)

Living people
1956 births
American LGBT rights activists
Writers from New York City
City College of New York alumni
University at Buffalo alumni
Activists from New York City

June Chan


Freedom of religion in China may be referring to the following entities separated by the Taiwan Strait:

In the People's Republic of China (PRC), freedom of religion is provided for in the Constitution of the People's Republic of China, yet with a caveat: the government controls what it calls "normal religious activity", defined in practice as activities that take place within government-sanctioned religious organizations and registered places of worship. Although the PRC's communist government claimed responsibility for the practice of religion, human rights bodies such as United States Commission on International Religious Freedom (USCIRF) have much criticized this differentiation as falling short of international standards for the protection of religious freedom.
In the Republic of China (ROC), it is provided for by the Constitution of the Republic of China, which is in force on Taiwan. The ROC's government generally respects freedom of religion in practice, with policies which contribute to the generally free practice of religion.

The long history in ROC's constraint of the freedom of religion is a prelude to that of the PRC. The ruling Chinese Communist Party (CCP) officially espouses state atheism, and has conducted antireligious campaigns to this end. China's five officially sanctioned religious organizations are the Buddhist Association of China, Chinese Taoist Association, Islamic Association of China, Three-Self Patriotic Movement and Catholic Patriotic Association. These groups have been overseen and controlled by the United Front Work Department of the Chinese Communist Party since the State Administration for Religious Affairs' absorption into the United Front Work Department in 2018. Unregistered religious groups - including house churches, Falun Gong, and underground Catholics - face varying degrees of harassment, including imprisonment and torture under Xi Jinping Administration. This is also compared to the ROC with PRC's strong neglect of human rights protections, state-sanctioned discrimination, and generally low regard for freedom of religion or belief.
As for the Taiwan, Freedom House gave it the top score for religious freedoms in 2023. Possibly the only coercion to practice a certain faith in Taiwan comes from within the family, where the choice to adopt a non-traditional faith can sometimes lead to ostracism "because they stop performing ancestor worship rites and rituals." China has recently updated its Religious Affairs Regulations, leading to a notable curtailment of the freedom of religion and belief.

Legal framework

Republic of China
The Constitution of the Republic of China provides for freedom of religion, and the authorities generally respect this right in practice. Authorities at all levels protect this right in full, and do not tolerate its abuse, either by official or private actors. There is no state religion.

According to Article 13 of the Constitution of the Republic of China of 1947:

Although registration is not mandatory, 26 religious organizations have registered with the MOI's Religious Affairs Section. Religious organizations may register with the central authorities through their island-wide associations under the Temple Management Law, the Civic Organizations Law, or the chapter of the Civil Code that governs foundations and associations. While individual places of worship may register with local authorities, many choose not to do so and operate as the personal property of their leaders. Registered religious organizations operate on a tax-free basis and are required to submit annual reports of their financial operations. The only ramification for nonregistration is the forfeiture of the tax advantages that are available for registered religious organizations. There were no reports that the authorities have sought to deny registration to new religions.

Religious organizations are permitted to operate schools, but compulsory religious instruction is not permitted in any public or private elementary, middle, or high school accredited by the Ministry of Education (MOE). High schools accredited by the MOE, while not allowed to require religious instruction, may provide elective courses in religious studies, provided such courses do not promote certain religious beliefs over others. Universities and research institutions may have religious studies departments. Before 2004, legislation barred religious schools and theological institutes from applying for MOE accreditation, and the MOE did not recognize university-level degrees granted by these types of schools. In March 2004, the Legislative Yuan revised the Private Schools Act authorized the MOE to establish an accreditation process for university-level religious education institutions supported by religious organizations or private funds. In April 2006, the MOE promulgated regulations governing the accreditation process. In August 2006, the MOE accredited its first seminary, the Dharma Drum Buddhist College.

People's Republic of China

Article 36 of the Constitution of the People's Republic of China of 1982 specifies that:

This protection is extended only to what are called "normal religious activities", generally understood to refer to religions that submit to state control via the State Administration for Religious Affairs.  The Constitution further forbids the use of religion to "engage in activities that disrupt social order, impair the health of citizens or interfere with the educational system of the state." Furthermore, it states that "[r]eligious organizations and religious affairs are not subject to any foreign dominance."

The law affords protection to five officially sanctioned religions: the Buddhist Association of China, Chinese Taoist Association, Islamic Association of China, Three-Self Patriotic Movement and Catholic Patriotic Association. Religious groups are required to register with the State Administration for Religious Affairs (SARA, formerly known as the central Religious Affairs Bureau) or its provincial and local offices (still known as Religious Affairs Bureaus (RABs)). SARA and the RABs are responsible for monitoring and judging the legitimacy of religious activity.

The law does not define "proselytization"; however, the constitution states that nobody can force a citizen to believe or not believe in a religion. Proselytizing is only permitted in private settings or within registered houses of worship. Proselytization in public, in unregistered churches or temples, or by foreigners is prohibited. Members of the officially atheist Communist Party are strongly discouraged from holding religious faith.  New laws in 2022 required anyone preaching online to apply for a permit for proselytizing.

A significant number of non-sanctioned churches and temples exist, attended by locals and foreigners alike. Unregistered or underground churches are not officially banned, they are dependent on local authorities for permission to practice, and in many areas are not permitted to conduct religious activities. These bodies may face varying degrees of interference, harassment, and persecution by state and party organs. The most common charge in 2022 was "organizing or using a cult to undermine implementation of law," - other charges included endangering state security and inciting splittism.

Religious believers have also been charged under article 300 of the criminal code, which forbids using heretical organizations to "undermine the implementation of the law". An extrajudicial, Communist Party-led security organ called the 6-10 Office oversees the suppression of Falun Gong and, increasingly, other unregistered religious organizations.

Folk religions, though not officially protected, are sometimes tolerated by authorities. The State Administration for Religious Affairs has created a department to oversee the management of folk religion.

Although the Chinese Communist Party has a long history of restricting religious freedom, in recent years it has become increasingly hostile toward religion and has initiated campaigns to "sinicize" Islam, Tibetan Buddhism, and Christianity to rid them of what it deems "foreign" influences. The 2018 Revised Regulations on Religious Affairs effectively ban "unauthorized" religious teaching and expand the role of local authorities in controlling religious activities. In 2019, religious freedom conditions in China continued to deteriorate. The Chinese government has created a high-tech surveillance state, utilizing facial recognition and artificial intelligence to monitor religious minorities. On 1 April 2019, a new regulation requiring religious venues to have legal representatives and professional accountants went into effect. Some smaller religious venues, especially in rural areas, found these requirements impossible to fulfill.

Christianity

Christianity has had a presence in China dating as far back as the Tang dynasty, and accumulated a following in China with the arrival of large numbers of missionaries during the Qing dynasty. Missionaries were expelled from China in 1949 when the Communist Party came to power, and the religion was associated with Western imperialism.  However, Christianity experienced a resurgence of popularity since the reforms under Deng Xiaoping in the late 1970s and 1980s.  By 2011, approximately 60 million Chinese citizens were estimated to be practicing Protestantism or Catholicism. The majority of these do not belong to the state-sanctioned churches. The government declared in 2018 that there are over 44 million Christians in China.

Religious practices are still often tightly controlled by government authorities. Chinese children in Mainland China are permitted to be involved with officially sanctioned Christian meetings through the Three-Self Patriotic Movement or the Catholic Patriotic Association. In early January 2018, Chinese authorities in Shanxi province demolished a church, which created a wave of fear among the Christians.

In 2020, estimates of the number of Christians in China ranged from 5.1 to 7.4% of the population.

In reports of countries with the strongest anti-Christian persecution, China was ranked by the Open Doors organisation in 2019 as the 27th most severe country and in 2023 as 16th most severe.

Roman Catholicism

China is home to an estimated 12 million Catholics, the majority of whom worship outside the official Catholic Patriotic Association (CPA). However, in 2020 there is no accurate number of Catholics in the country as the Vatican is unable to collect information. Estimates in 2020 suggested that Catholics make up 0.69% of the population.

Estimates in 2010 suggested that there were roughly 40 bishops unordained by the CPA who operated unofficially, and recognized the authority of the Vatican.

The state-sanctioned church appoints its own bishops, and as with all official religious, exercises control over the doctrine and leadership of the religion. As a matter of maintaining autonomy and rejecting foreign intervention, the official church has no official contact with the Vatican, and does not recognize its authority.  However, the CPA has allowed for unofficial Vatican approval of ordinations. Although the CPA continues to carry out ordinations opposed by the Holy See, the majority of CPA bishops are now recognized by both authorities. In addition to overseeing the practice of the Catholic faith, the CPA espouses politically oriented objectives as well. Liu Bainian, chairman of the CPA and the Bishops Conference of the Catholic Church in China, stated in a 2011 interview that the church needed individuals who "love the country and love religion: politically, they should respect the Constitution, respect the law, and fervently love the socialist motherland."

Some Catholics who recognize the authority of the Holy See choose to worship clandestinely due to the risk of harassment from authorities. Several underground Catholic bishops have been reported disappeared or imprisoned, and harassment of unregistered bishops and priests is common. There are reports of Catholic bishops and priests being forced by authorities to attend the ordination ceremonies for bishops who had not gained Vatican approval. Chinese authorities also have reportedly pressured Catholics to break communion with the Vatican by requiring them to renounce an essential belief in Roman Catholicism, the primacy of the Roman Pontiff. In the past, however, authorities have permitted some Vatican-loyal churches to carry out operations.

Protestantism

The Three-Self Patriotic Movement, National Committee of the Three-Self Patriotic Movement of the Protestant Churches in China; the Three-Self Church or "TSPM" is the government-sanctioned ("patriotic") Christian organization in China.  Known in combination with the China Christian Council as the lianghui, they form the only state-sanctioned ("registered") Protestant church in mainland China. All other Protestant denominations are illegal.

Chinese house churches are a religious movement of unregistered assemblies of Christians in China, which operate independently of the government-run Three-Self Patriotic Movement (TSPM) and China Christian Council (CCC) for Protestant groups and the Catholic Patriotic Association (CPA) and the Chinese Catholic Bishops Council (CCBC) for Catholics. They are also known as the "Underground" Church or the "Unofficial" Church, although this is somewhat of a misnomer as they are collections of unrelated individual churches rather than a single unified church. They are called "house churches" because as they are not officially registered organizations, they cannot independently own property and hence they meet in private houses, often in secret for fear of arrest or imprisonment.

Others outside the mainland
Several foreign missionary religious groups are also present outside mainland China. The Church of Scientology, The Church of Jesus Christ of Latter-day Saints (Mormons) and the Unification Church are registered. Other Christian denominations present include Presbyterians, the True Jesus Church, Baptists, Lutherans, Seventh-day Adventists, and Episcopalians.

Approximately 70 percent of the 475,000 Aborigines of Taiwan are Christian. Jehovah's Witnesses are outlawed in Mainland China (except in the territories of Hong Kong and Macau with up to 5,975 members in the two territories and 11,284 members in the Taiwan Area).

Buddhism

Tibetan Buddhism

China took full control of Tibet in 1959. In the wake of the takeover and especially during the cultural revolution many monasteries were destroyed and many monks and laypeople killed.  The 14th Dalai Lama fled to India and has since ceded temporal power to an elected government-in-exile. The current Dalai Lama has attempted to negotiate with the Chinese authorities for greater autonomy and religious freedom for Tibet. As various high-ranking Lamas in the country have died, the authorities have proposed their own candidates on the religious authorities, which has led at times to rival claimants to the same position. In an effort to control this, the Chinese government passed a law in 2007 requiring a Reincarnation Application be completed and approved for all lamas wishing to reincarnate.

The present incarnation of the Panchen Lama is disputed. The Dalai Lama recognises Gedhun Choekyi Nyima; however, the Chinese government recognises Gyaincain Norbu as the incarnation of the 11th Panchen Lama. Exile Tibetan sources allege that Gedhun Choekyi Nyima was kidnapped by the Chinese government. The identity of the Panchen Lama is of critical importance to Tibetan Buddhism because he is one of the authorities that must approve the next Dalai Lama.

Judaism

There are also a small number of adherents of Judaism in Taiwan, mainly expatriates. In mainland China, there are 2,800 Kaifeng Jews.

Taoism
Taoist practitioners are required to register with the PRC-controlled Chinese Taoist Association (CTA), which exercises control over religious doctrine and personnel. Local governments restrict the construction of Taoist temples and statues, and call for abandonment of practices they deem to be "superstitious" or "feudal". The CTA dictates the proper interpretation of Taoist doctrine, and exhorts Taoist practitioners to support the Communist Party and the state. For example, a Taoist scripture reading class held by the CTA in November 2010 required participants to "fervently love the socialist motherland [and] uphold the leadership of the Chinese Communist Party."

In contrast with the PRC, the ROC's Taoist faith also followed a collection of beliefs deeply ingrained in Chinese culture that can be termed "traditional Chinese folk religion". These beliefs may include some aspects of shamanism, ancestor worship, belief in ghosts and other spirits, and animism. Researchers and academics estimate that as much as 80 percent of the population believes in some form of traditional folk religion. Such folk religions may overlap with an individual's belief in Buddhism, Taoism, Confucianism, or other traditional Chinese religions. Traditional Chinese religions with adherents constituting less than 5 percent of the population include: I Kuan Tao, Tien Ti Chiao (Heaven Emperor Religion), Tien Te Chiao (Heaven Virtue Religion), Li-ism, Hsuan Yuan Chiao (Yellow Emperor Religion), Tian Li Chiao (Tenrikyo), Universe Maitreya Emperor Religion, Hai Tze Tao, Zhonghua Sheng Chiao (Chinese Holy Religion), Da Yi Chiao (Great Changes Religion), Pre-cosmic Salvationism, and Huang Chung Chiao (Yellow Middle Religion).

Islam

In 2022, estimates suggest that 1.7% of the country's population is Muslim. According to a 2000 census, 96 percent of 20.3 million reported Muslims belong to three ethnic groups: Hui, Uyghur, and Kazakh. Most Hui Muslims live in Ningxia, Qinghai, and Gansu provinces, while Uyghur Muslims are predominantly found in Xinjiang.

The state-run Islamic Association of China (IAC) oversees the practice of Islam, though many Muslims worship outside the state system. The IAC regulates the content of sermons and the interpretation of religious scripture, exercises control over the confirmation of religious leaders, and monitors overseas pilgrimages. In 2001, the IAC established a committee to ensure that scriptures were interpreted in a manner that would serve the interests of the Chinese government and the Communist Party.

Authorities in Xinjiang impose rigid controls over religious expression, particularly over Uyghurs. Human rights reports indicate that crackdowns on religion are frequently integrated into security campaigns. Authorities monitor mosques, restrict the observation of Ramadan by government officials and students, and enact campaigns to prevent Uyghur men from wearing beards. In the past Uyghur Muslims who worship independently have been detained and charged with conducting "illegal religious activities".

However, the suppression of the Uyghurs has more to do with the fact that they are separatists, rather than Muslims. China banned a book titled "Xing Fengsu" ("Sexual Customs") which insulted Islam and placed its authors under arrest in 1989 after protests in Lanzhou and Beijing by Chinese Hui Muslims, during which the Chinese police provided protection to the Hui Muslim protesters, and the Chinese government organized public burnings of the book. The Chinese government assisted them and gave into their demands because the Hui do not have a separatist movement, unlike the Uyghurs. Hui Muslim protesters who violently rioted by vandalizing property during the protests against the book were let off by the Chinese government and went unpunished while Uyghur protesters were imprisoned.

In 2007, anticipating the coming "Year of the Pig" in the Chinese calendar, depictions of pigs were banned from CCTV "to avoid conflicts with ethnic minorities". This is believed to refer to China's population of 20 million Muslims (to whom pigs are considered "unclean").

In response to the 2015 Charlie Hebdo shooting, Chinese state-run media attacked Charlie Hebdo for publishing the cartoons which insulted Muhammad, with the state-run Xinhua advocating limits on freedom of speech, while another state-run newspaper Global Times said the attack was "payback" for what it characterized as Western colonialism, and it also accused Charlie Hebdo of trying to incite a clash of civilizations.

Different Muslim ethnic groups in different regions of China are treated differently by the Chinese government with regards to religious freedom. Religious freedom is present for Hui Muslims, who can practice their religion, build Mosques, and have their children attend Mosques, while more controls are placed on Uyghurs in Xinjiang. Since the 1980s, Islamic private schools have been supported and permitted by the Chinese government in Muslim areas, while only Xinjiang is specifically prevented from allowing these schools because of the separatist sentiment which exists there.

The Diplomat reported that Chinese government policy towards Uyghurs in Xinjiang is not directed towards Islam in general, but rather towards aggressively stamping out the Uyghur separatist threat.

Although religious education for children is officially forbidden by law in China, the Communist party allows Hui Muslims to violate this law and have their children educated in religion and attend mosques while the law is enforced on Uyghurs. After secondary education is completed, China then allows Hui students to embark on religious studies under the direction of an Imam.

Hui Muslims who are employed by the state are allowed to fast during Ramadan unlike Uyghurs who hold the same job positions, the amount of Hui who are going on Hajj is expanding, and Hui women are allowed to wear veils, while Uyghur women are discouraged from wearing them. The Xinjiang Muslim Association in China and the Chinese embassy in Malaysia have denied that Uyghurs are banned from fasting, inviting foreigners to come see it for themselves. The Star also reported in 2021 that Uyghurs in Xinjiang made prayers for Aidilfitri.

Hui religious schools are allowed to operate a massive autonomous network of mosques and schools that are run by a Hui Sufi leader, which was formed with the approval of the Chinese government even as he admitted to attending an event where Bin Laden spoke.

Uyghur views vary by the oasis where they live. China has historically favored Turpan and Hami. Uyghurs in Turfan and Hami and their leaders like Emin Khoja allied with the Qing against Uyghurs in Altishahr. During the Qing dynasty, China enfeoffed the rulers of Turpan and Hami (Kumul) as autonomous princes, while the rest of the Uyghurs in Altishahr (the Tarim Basin) were ruled by Begs. Uyghurs from Turpan and Hami were appointed by China as officials to rule over Uyghurs in the Tarim Basin. Turpan is more economically prosperous and it views China more positively than does the rebellious Kashgar, which is the most anti-Chinese oasis. Uyghurs in Turpan are treated leniently and favorably by China with regards to religious policies, while Kashgar is subjected to controls by the government. In Turpan and Hami, religion is viewed more positively by China than religion in Kashgar and Khotan in southern Xinjiang. Both Uyghur and Han Communist officials in Turpan turn a blind eye to the law and allow religious Islamic education for Uyghur children. Celebrating at religious functions and going on Hajj to Mecca is encouraged by the Chinese government, for Uyghur members of the Communist party. From 1979–1989, 350 mosques were built in Turpan. Han, Hui, and the Chinese government is viewed more positively by Uyghurs in Turpan, where the government has given them better economic, religious, and political treatment.

The Uyghur terrorist organization East Turkestan Islamic Movement's magazine Islamic Turkistan has accused the Chinese "Muslim Brotherhood" (the Yihewani) of being responsible for the moderation of Hui Muslims and the lack of Hui joining terrorist jihadist groups in addition to blaming other things for the lack of Hui jihadists, such as the fact that for more than 300 years Hui and Uyghurs have been enemies of each other, with no separatist Islamist organizations operating among the Hui, the fact that the Hui view China as their home, and the fact that the "infidel Chinese" language is the language of the Hui.

After the communist takeover of the mainland in 1949, more than 20,000 Muslims fled to the island of Taiwan. On 23 January 2007, ROC President Chen Shui-ban personally congratulated local Muslims who had completed a pilgrimage to Mecca, and praised Taiwan's Muslim Association (Chinese Muslim Association, an organization that is fully independent from the government) for promoting frequent exchanges between Taiwan and the Islamic world. President Chen also credited practicing Muslims on Taiwan for helping to create a richer, more diverse culture on the island.

Tibetan-Muslim sectarian violence
In Tibet, the majority of Muslims are Hui people. Hatred between Tibetans and Muslims stems from events during the Muslim warlord Ma Bufang's rule in Qinghai such as Ngolok rebellions (1917–49) and the Sino-Tibetan War, but in 1949 the Communists put an end to the violence between Tibetans and Muslims, however, new Tibetan-Muslim violence broke out after China engaged in liberalization. Riots broke out between Muslims and Tibetans over incidents such as bones in soups and prices of balloons, and Tibetans accused Muslims of being cannibals who cooked humans in their soup and of contaminating food with urine. Tibetans attacked Muslim restaurants. Fires set by Tibetans which burned the apartments and shops of Muslims resulted in Muslim families being killed and wounded in the 2008 mid-March riots. Due to Tibetan violence against Muslims, the traditional Islamic white caps have not been worn by many Muslims. Scarfs were removed and replaced with hairnets by Muslim women in order to hide. Muslims prayed in secret at home when in August 2008 the Tibetans burned the Mosque. Incidents such as these which make Tibetans look bad on the international stage are covered up by the Tibetan exile community. The repression of Tibetan separatism by the Chinese government is supported by Hui Muslims. In addition, Chinese-speaking Hui have problems with Tibetan Hui (the Tibetan speaking Kache minority of Muslims).

The main Mosque in Lhasa was burned down by Tibetans and Chinese Hui Muslims were violently assaulted by Tibetan rioters in the 2008 Tibetan unrest.  Tibetan exiles and foreign scholars alike ignore and do not talk about sectarian violence between Tibetan Buddhists and Muslims. The majority of Tibetans viewed the wars against Iraq and Afghanistan after 9/11 positively and it had the effect of galvanizing anti-Muslim attitudes among Tibetans and resulted in an anti-Muslim boycott against Muslim-owned businesses. Tibetan Buddhists propagate a false libel that Muslims cremate their Imams and use the ashes to convert Tibetans to Islam by making Tibetans inhale the ashes, even though the Tibetans seem to be aware that Muslims practice burial and not cremation since they frequently clash against proposed Muslim cemeteries in their area.

Since the Chinese government supports and backs up the Hui Muslims, the Tibetans deliberately attack the Hui Muslims as a way to demonstrate anti-government sentiment and because they have a background of sectarian violence against each other since Ma Bufang's rule due to their separate religions and ethnicity and Tibetans resent Hui economic domination.

In 1936, after Sheng Shicai expelled 30,000 Kazakhs from Xinjiang to Qinghai, Hui led by General Ma Bufang massacred their fellow Muslim Kazakhs, until there were 135 of them left.

From Northern Xinjiang over 7,000 Kazakhs fled to the Tibetan-Qinghai plateau region via Gansu and were wreaking massive havoc so Ma Bufang solved the problem by relegating the Kazakhs into designated pastureland in Qinghai, but Hui, Tibetans, and Kazakhs in the region continued to clash against each other.

Tibetans attacked and fought against the Kazakhs as they entered Tibet via Gansu and Qinghai.

In northern Tibet Kazakhs clashed with Tibetan soldiers and then the Kazakhs were sent to Ladakh.

Tibetan troops robbed and killed Kazakhs 400 miles east of Lhasa at Chamdo when the Kazakhs were entering Tibet.

In 1934, 1935, 1936–1938 from Qumil Eliqsan led the Kerey Kazakhs to migrate to Gansu and the amount was estimated at 18,000, and they entered Gansu and Qinghai.

Tibetan troops serving under the Dalai Lama murdered the American CIA agent Douglas Mackiernan and his two White Russian helpers because he was dressed as a Kazakh, their enemy.

Falun Gong

Following a period of meteoric growth of Falun Gong in the 1990s, the Communist Party launched a campaign to "eradicate" Falun Gong on 20 July 1999. The suppression is characterised by a multifaceted propaganda campaign, a program of enforced ideological conversion and re-education, and a variety of extralegal coercive measures such as arbitrary arrests, forced labor, and physical torture, sometimes resulting in death.

An extra-constitutional body called the 6-10 Office was created to lead the suppression of Falun Gong. The authorities mobilized the state media apparatus, judiciary, police, army, the education system, families and workplaces against the group. The campaign is driven by large-scale propaganda through television, newspaper, radio and internet. There are reports of systematic torture, illegal imprisonment, forced labor, organ harvesting and abusive psychiatric measures, with the apparent aim of forcing practitioners to recant their belief in Falun Gong.

Foreign observers estimate that hundreds of thousands and perhaps millions of Falun Gong practitioners have been detained in "re-education through labor" camps, prisons and other detention facilities for refusing to renounce the spiritual practice. Former prisoners have reported that Falun Gong practitioners consistently received "the longest sentences and worst treatment" in labor camps, and in some facilities Falun Gong practitioners formed the substantial majority of detainees.  As of 2009 at least 2,000 Falun Gong adherents had been tortured to death in the persecution campaign, with some observers putting the number much higher.  In 2022, it was reported that 172 Falun Gong followers died following persecution.

Some international observers and judicial authorities have described the campaign against Falun Gong as a genocide. In 2009, courts in Spain and Argentina indicted senior Chinese officials for genocide and crimes against humanity for their role in orchestrating the suppression of Falun Gong.

However, the Falun Gong is generally considered a spiritual movement and not a religion by the ROC government. The leading proponent of Falun Gong in Taiwan reports that membership exceeds 500,000 and continues to grow rapidly.

Organ harvesting allegation

In 2006, allegations emerged that the vital organs of non-consenting Falun Gong practitioners had been used to supply China's organ tourism industry. The Kilgour-Matas report stated in 2006, "We believe that there has been and continues today to be large scale organ seizures from unwilling Falun Gong practitioners". Ethan Gutmann interviewed over 100 witnesses and alleged that about 65,000 Falun Gong prisoners were killed for their organs from 2000 to 2008. In 2008, two United Nations Special Rapporteurs reiterated their requests for "the Chinese government to fully explain the allegation of taking vital organs from Falun Gong practitioners". The Chinese government has denied the allegation.

Religious freedom in the Republic of China
The policies and practices of the Republic of China contribute to the generally free practice of religion in contrast to the PRC. During the martial law period, religious persecution became less common by the authoritarian Nationalist government even though  restrictions on freedom were relaxed by the time martial law was lifted in 1987 with the start of democratization.

A significant percentage of the population of the ROC is nonreligious. Freedom of religion in Taiwan is strong. Taiwan's strong human rights protections, lack of state-sanctioned discrimination, and generally high regard for freedom of religion or belief earned it a joint #1 ranking alongside the Netherlands and Belgium in the 2018 Freedom of Thought Report.

Religious demography

The Republic of China has an area of  and a population of 23 million making up the Free area of the Republic of China since the loss of the mainland in 1949. The 2006 Government Information Office Yearbook, the Religious Affairs Section of the Ministry of the Interior (MOI) states that 35 percent of the population consider themselves Buddhist and 33 percent Taoist. While the overwhelming majority of religious adherents are either Buddhist or Taoist, many people also consider themselves both Buddhist and Taoist .

While the ROC authorities do not collect or independently verify statistics on religious affiliation, they maintain registration statistics voluntarily reported by religious organizations. Officials from the MOI Religious Affairs Section believe these voluntarily reported statistics significantly understate the number of people in Taiwan who adhere to religious beliefs and participate in some form of religious activities. The MOI Religious Affairs Section estimates that approximately 50 percent of the population regularly participates in some form of organized religious practice, as distinguished from "traditional Chinese folk religions", and an estimated 14 percent of the population is atheist.

Other religions include Bahá'í and Mahikari.

Religious beliefs cross political and geographical lines. Members of the political leadership practice various faiths.

Religious conversion
There are no reports of forced religious conversion in the ROC territories.

Improvements and Positive Developments in Respect for Religious Freedom
The MOI promotes interfaith understanding among religious groups by sponsoring symposiums or helping to defray the expenses of privately sponsored symposiums on religious issues. The MOI also publishes and updates an introduction to major religious beliefs and groups based on material provided by the groups. This introduction is also available on the internet. In May 2006, the MOI invited some 100 leaders from religious organizations to participate in a two-day tour of outstanding social services organizations operated by religious charities, to foster cooperation among organizations with similar social welfare goals. The MOI holds an annual ceremony to honor religious groups for their contributions to public service, social welfare, and social harmony. Some 170 different organizations and individuals are recognized.

Societal abuses and discrimination
There have been no reports of societal abuses or discrimination based on religious belief or practice in the ROC-controlled Taiwan. Prominent societal leaders have taken positive steps to promote religious tolerance. For instance, the Taiwan Council for Religion and Peace, the China Religious Believers Association, and the Taiwan Religious Association are private organizations that promote greater understanding and tolerance among adherents of different religions. These associations and various religious groups occasionally sponsor symposiums to promote mutual understanding. The Taiwan Conference on Religion and Peace sponsors summer seminars every year to help college students understand the practice of major religions in Taiwan. China continues to violate the right to freedom of religion, although the worst forms of persecution -- long-term imprisonment and physical abuse of religious activists appear to have eased, in part because of the effectiveness of other means to achieve the same ends.

See also
Religion in Mainland China
Religion in Taiwan
Human rights in Taiwan
Chinese laws regarding religious activities

References

Bibliography

External links

 US State Dept 2022 report on International Religious Freedom: China ((including Hong Kong, Macau, Tibet and Xinjiang)
2015 Report on International Religious Freedom: China (Includes Tibet, Hong Kong, and Macau) - Report on International Religious Freedom from the U.S. Department of State's Bureau of Democracy, Human Rights, and Labor
Reports and publications about religious freedom in China from the United States Commission on International Religious Freedom - includes annual reports from 2003-present and other documents
 United States Bureau of Democracy, Human Rights and Labor. Republic of China: International Religious Freedom Report 2007. This article incorporates text from this source, which is in the public domain.

Religion in China
China
Human rights in China
Torture in China
Human rights in Taiwan
Religion in Taiwan

Freedom of religion in China


The New York Golden Gloves boxing tournament  was considered by many boxing aficionados as one of the most elite Golden Gloves titles, along with the Chicago Golden Gloves.  Named for the small golden gloves given out to the winners of each weight category, the New York Golden Gloves continued for decades under the sponsorship of the New York Daily News.  Originally the tournament was known as "The New York Daily News Welfare Association's Golden Gloves Tournament of Champions" or simply "The New York."

History
Prior to 1926, boxing in New York was limited to local intra-city bouts.  Gambling and thrown matches were rampant.  Boxing had a bad name.  In fact, Chicago had run a Golden Gloves match for one year in 1922 before it was legislated out of existence in Illinois due to the illegal activities surrounding boxing.

In late 1926, Paul Gallico of the New York Daily News and fellow editors were having dinner. Gallico threw out the idea of an amateur boxing tournament, suggesting that it be called "The New York Daily News Golden Gloves". Capt. Joseph Medill Patterson, newspaper publisher, quickly approved of the name and idea, agreeing to the New York Daily News sponsorship of the tournament. At that time, there was little to write about during the winter season, and it would help the New York Daily News sell papers while giving its sports writers a wealth of articles to write about as they described the playoff matches and stories about the contenders. Gallico rented the Madison Square Garden for the tournament to be held on March 28, 1927. He advertised it in his newspaper column opening it up to anyone, boxing novices and experienced boxers alike, who wanted to participate.  Receiving around 1,200 entries, Gallico shortened the application period to limit the number of contestants.  Overwhelmed with the enormous response, he called for help from fellow newsman, Al Copland (organizer of the New York Silver Skates), and Dr. Thomas DeNaouley (who oversaw the physicals process). Playoffs were to take place at two local venues, but Copeland soon realized that two sites were not enough to complete the playoffs on time and added 15 more venues. Almost 22,000 people came to see the finals at Madison Square Garden, with nearly another 10,000 turned away. It was a huge success.

In 1928, the event was very similar, however, boxers were permitted free practice at local venues and a more stringent physical was initiated to cut back on early round knock-outs by the novices who had applied.  In addition, the New York Golden Gloves also changed significantly that year because they played against the Chicago Golden Gloves Tournament winners, as boxing was again legal in Illinois, setting up an intercity rivalry that lasted until the 1960s. For decades, the Golden Gloves brought in approximately 20,000 visitors a year, whether the match took place in New York City or Chicago. Matches alternated between New York and Chicago each year.

As the years continued, New York and Chicago opened their Golden Gloves tournaments to boxers living outside the cities.  New York took entries from the East Coast, Chicago from the Central US, and, by 1932, West Coast cities were represented by the Intercities championships and competed in the Golden Gloves Tournaments of Champions. (Intercities champions had to be sponsored by a newspaper or radio station in order to compete.)

In 1962, further changes led to the eventual creation of the "Golden Gloves of America, Inc."  By that time, boxing was no longer needed to sell sports pages during the winter.  Boxing matches became too expensive for the newspapers to sponsor, and the pay-off in sales revenues no longer made it feasible. Televisions were in homes throughout the country, enabling people to watch the matches from home. The Chicago Tribune dropped out as a sponsor in 1962, however, boxers continued boxing for Chicago under the National Golden Gloves of the US leadership. The New York–Chicago rivalry continued another two years, although the New York Daily News went on strike, missing a year's tournament. When boxing continued in 1964, the New York Daily News also dropped their sponsorship and the Golden Gloves tournaments were taken over by the Golden Gloves of America, Inc. New York become one of the thirty or so franchises currently in existence today.

In 1995, the New York Golden Gloves allowed women boxers to compete for the first time.

The regional New York and Chicago Golden Gloves Championships were the two crown jewels of the boxing mecca of the United States for nearly 70 years. To the individual fighters and the public there was no better achievement than participating, and especially winning, in the New York–Chicago Golden Gloves matches. As television viewing grew, the Intercities champions rivaled the New York and Chicago champions and the country demanded a national champion, hoping for a winner from their region.

Structure of the tournaments
The Chicago, New York, and Intercity tournaments are fought in eight weight divisions: 112 lb., 118 lb., 126 lb., 135.lb., 147 lb., 160 lb., 175 lb., 201.lb and 201+.  Small Golden Gloves are given out to the winners of each weight category.

External links
 ''The Official Website of the New York Daily News Golden Gloves'
 USA Boxing Metro
 Cradle of Champions: 80 Years of the New York Daily News Golden Gloves (book) by Bill Farrell
 "1927-1934 Paul Gallico Creates a Classic" by Bill Farrell
 "Golden Gloves: A Short Boxing Documentary"
 "1957-1967: Hey Hey Rock and Roll" by Bill Farrell
 "Chicago Golden Gloves"
 BoxRec "History of the Golden Gloves"
 Seconds Out "History of the Golden Gloves"
 Golden Gloves of America, Inc. Official Website "Welcome"
 Golden Gloves of America, Inc. Official Website "History"

References

Golden Gloves
Boxing in New York City

New York Golden Gloves


Heorogar was a Danish king who appears in the Old English poem Beowulf as the eldest son of Healfdene (Halfdan), and the brother of Hroðgar (Hroar), and Halga (Helgi). The people in parentheses are personages found also in Norse sources.

He is mentioned in lines 2155-2165 of the poem, when King Hrothgar gives Beowulf the armour and weapons that originally belonged to King Heorogar:

"Me ðis hildesceorp         Hroðgar sealde,
snotra fengel,         sume worde het
þæt ic his ærest ðe         est gesægde;
cwæð þæt hyt hæfde         *Hiorogar cyning,
leod Scyldunga         lange hwile;

no ðy ær suna sinum         syllan wolde,
hwatum Heorowearde,         þeah he him hold wære,
breostgewædu.         Bruc ealles well!"

Translation:
"Hrothgar did not leave Beowulf unsatisfied. Beowulf offered all of the treasures given to him to Hygelac his leader. Hygelac ordered in his boar standard, a suit of armour, and a sword given to him by Hrothgar who had received it from his brother *Heorogar and once promised to Heoroweard and gave it all to Beowulf to use well."

Unlike Halga, Hroðgar, Healfdene, and Heorogar's son Heoroweard, Heorogar does not appear in Norse sources. However, Heorogar may explain why Heoroweard (according to Norse sources) rebelled against Hroðulf (Hrólf Kraki) and killed him. As the son of Heorogar, the eldest of Healfdene's sons, Heoroweard had greater right to the Danish throne than Hroðulf.

References
Nerman, B. Det svenska rikets uppkomst. Stockholm, 1925.
Olrik, (1903) Danmarks heltedigtning I, p. 39ff.
McMaster University, Canada: Beowulf Hypertext (http://www.humanities.mcmaster.ca/~beowulf/main.html)

Characters in Beowulf
English heroic legends

Heorogar


In enzymology, a L-methionine (S)-S-oxide reductase () is an enzyme that catalyzes the chemical reaction

L-methionine + thioredoxin disulfide + H2O  L-methionine (S)-S-oxide + thioredoxin

The 3 substrates of this enzyme are L-methionine, thioredoxin disulfide, and H2O, whereas its two products are L-methionine (S)-S-oxide and thioredoxin.

This enzyme belongs to the family of oxidoreductases, specifically those acting on a sulfur group of donors with a disulfide as acceptor.  The systematic name of this enzyme class is L-methionine:thioredoxin-disulfide S-oxidoreductase. Other names in common use include fSMsr, methyl sulfoxide reductase I and II, acetylmethionine sulfoxide reductase, methionine sulfoxide reductase, L-methionine:oxidized-thioredoxin S-oxidoreductase, methionine-S-oxide reductase, and free-methionine (S)-S-oxide reductase.  This enzyme participates in methionine metabolism.

References

EC 1.8.4
Enzymes of unknown structure

L-methionine (S)-S-oxide reductase


Amsterdam Beach State Park is a  undeveloped state park on the Atlantic Ocean in the Town of East Hampton just east of Montauk, New York. The land is also known as the Amsterdam Beach Preserve.

History
The area is referred to locally as the Montauk Moorlands, and was privately owned prior to the state's initial purchase of  in 2005. The land was acquired for a total of $16.5 million, of which the Town of East Hampton paid $6 million, Suffolk County paid $5.5 million, New York State paid $4 million, and $1 million was paid from a federal grant.

At the time of its purchase, the property represented one of the largest unprotected continuous tracts of undeveloped land in Montauk. An additional  of adjacent property was acquired in 2008, increasing the park's size to nearly .

The property is owned jointly by New York State, the Town of East Hampton and Suffolk County.

Park description
The park, located between Shadmoor State Park and the Nature Conservancy's Andy Warhol Preserve, is largely undeveloped and is maintained with the intention of preserving its value as natural habitat. It includes  of ocean frontage, several ponds and  of tidal and freshwater wetlands.

Woody vegetation at Amsterdam Beach consists mainly of shadbush (Amelanchier), highbush blueberry (Vaccinium corymbosum), black cherry (Prunus serotina), arrowwood (Viburnum dentatum), and several species of holly (Ilex). The land hosts several regionally threatened species, including northern harriers, spotted turtles and Cooper's hawks, and is additionally utilized by shorebirds and migratory bird species following the Atlantic Flyway. A number of amphibians, including the protected blue-spotted salamander, have been observed at Amsterdam Beach.

A network of trails was completed on the property in 2011.

See also
List of New York state parks

References

Montauk, New York
State parks of New York (state)
Parks in Suffolk County, New York
Protected areas established in 2005
2005 establishments in New York (state)

Amsterdam Beach State Park


In Western musical theory, a cadence (Latin cadentia, "a falling") is the end of a phrase in which the melody or harmony creates a sense of full or partial resolution, especially in music of the 16th century onwards. A harmonic cadence is a progression of two or more chords that concludes a phrase, section, or piece of music. A rhythmic cadence is a characteristic rhythmic pattern that indicates the end of a phrase. A cadence can be labeled  "weak" or "strong" depending on the impression of finality it gives. While cadences are usually classified by specific chord or melodic progressions, the use of such progressions does not necessarily constitute a cadence—there must be a sense of closure, as at the end of a phrase. Harmonic rhythm plays an important part in determining where a cadence occurs. The word "cadence" sometimes slightly shifts its meaning depending on the context; for example, it can be used to refer to the last few notes of a particular phrase, or to just the final chord of that phrase, or to types of chord progressions that are suitable for phrase endings in general.

Cadences are strong indicators of the tonic or central pitch of a passage or piece. The musicologist Edward Lowinsky proposed that the cadence was the "cradle of tonality".

US and British nomenclature
Cadence names may differ between US usage and British usage. This article follows US usage.

Common classifications
Cadences are divided into four main types, according to their harmonic progression: authentic (typically perfect authentic or imperfect authentic), half, plagal, and deceptive. Typically, phrases end on authentic or half cadences, and the terms plagal and deceptive refer to motion that avoids or follows a phrase-ending cadence. Each cadence can be described using the Roman numeral system of naming chords.

Authentic cadence
An authentic cadence is a cadence from the dominant chord (V) to the root chord (I). During the dominant chord, a seventh above the dominant may be added to create a dominant seventh chord (V7); the dominant chord may also be preceded by a cadential  chord. The Harvard Concise Dictionary of Music and Musicians says, "This cadence is a microcosm of the tonal system, and is the most direct means of establishing a pitch as tonic. It is virtually obligatory as the final structural cadence of a tonal work." Authentic cadences are generally classified as either perfect or imperfect. The phrase perfect cadence is sometimes used as a synonym for authentic cadence but can also have a more precise meaning depending on the chord voicing.

Perfect authentic cadence
In a perfect authentic cadence (PAC), the chords are in root position – that is, the roots of both chords are in the bass – and the tonic is in the highest voice of the final chord. This is generally considered the strongest type of cadence and often found at structurally defining moments. Music theorist William Caplin writes that the perfect authentic cadence "achieves complete harmonic and melodic closure."

Imperfect authentic cadence

There are three types of imperfect authentic cadences (IAC):

Root position IAC (shown below): Similar to a perfect authentic cadence, but the highest voice is not the tonic.

Inverted IAC: Similar to a perfect authentic cadence, but one or both chords are inverted.
Leading-tone IAC: The penultimate (V) chord is replaced with a chord based on the leading-tone (viio chord).

Evaded cadence

An evaded cadence moves from a dominant seventh third inversion chord (V) to a first inversion tonic chord (I). Because the seventh must fall stepwise, it forces the cadence to resolve to the less stable first inversion chord. To achieve this, a root position V usually changes to a V right before resolution, thereby "evading" the root-position I chord that would usually follow a root-position V. (See also inverted cadence below.)

Half cadence
A half cadence (also called an imperfect cadence or semicadence) is any cadence ending on V, whether preceded by II (V of V), ii, vi, IV, or I—or any other chord. Because it sounds incomplete or suspended, the half cadence is considered a weak cadence that calls for continuation.

Several types of half cadences are described below.

Phrygian half cadence

A Phrygian half cadence is a half cadence iv6–V in minor, so named because the semitonal motion in the bass (sixth degree to fifth degree) resembles the half-step heard in the ii–I of the 15th-century cadence in the Phrygian mode. Due to its being a survival from modal Renaissance harmony this cadence gives an archaic sound, especially when preceded by v (v–iv6–V). A characteristic gesture in Baroque music, the Phrygian cadence often concluded a slow movement immediately followed by a faster one. With the addition of motion in the upper part to the sixth degree, it becomes the Landini cadence.

Lydian cadence
A Lydian cadence is similar to the Phrygian half cadence, involving iv6–V in the minor. The difference is that in the Lydian cadence, the whole iv6 is raised by a half step. In other words, the Phrygian half cadence begins with the first chord built on scale degree , while the Lydian half cadence is built on the scale degree .

Burgundian cadences
Burgundian cadences became popular in Burgundian music. Note the parallel fourths between the upper voices.

Plagal half cadence
The rare plagal half cadence involves a I–IV progression. Like an authentic cadence (V–I), the plagal half cadence involves an ascending fourth (or, by inversion, a descending fifth). The plagal half cadence is a weak cadence, ordinarily at the ending of an antecedent phrase, after which a consequent phrase commences. One example of this use is in "Auld Lang Syne". But in one very unusual occurrence – the end of the exposition of the first movement of Brahms' Clarinet Trio, Op. 114—it is used to complete not just a musical phrase but an entire section of a movement.

Plagal cadence

A plagal cadence is a cadence from IV to I. It is also known as the Amen cadence because of its frequent setting to the text "Amen" in hymns.

Minor plagal cadence
A minor plagal cadence, also known as a perfect plagal cadence, uses the minor iv instead of a major IV. With a very similar voice leading to a perfect cadence, the minor plagal cadence is a strong resolution to the tonic.

Moravian cadence
The Moravian cadence, which can be found in the works of Leoš Janáček and Bohuslav Martinů amongst others, is a form of plagal cadence in which the outer notes of the first chord each  move inwards by a tone to the second.   (IVadd6 → I6). An early suggestion of the Moravian cadence in classical music occurs in Antonín Dvořák's New World Symphony.

Deceptive cadence

"A cadence is called 'interrupted', 'deceptive' or 'false' where the penultimate, dominant chord is not followed by the expected tonic, but by another one, often the submediant." This is the most important irregular resolution, most commonly V7–vi (or V7–VI) in major or V7–VI in minor. This is considered a weak cadence because of the "hanging" (suspended) feeling it invokes.

At the beginning of the final movement of Gustav Mahler's 9th Symphony, the listener hears a string of many deceptive cadences progressing from V to IV6.

One of the most striking uses of this cadence is in the A-minor section at the end of the exposition in the first movement of Brahms' Third Symphony. The music progresses to an implied E minor dominant (B7) with a rapid chromatic scale upwards but suddenly sidesteps to C major. The same device is used again in the recapitulation; this time the sidestep is—as one would expect—to F major, the tonic key of the whole Symphony.

The interrupted cadence is also frequently used in popular music. For example, the Pink Floyd song "Bring the Boys Back Home" ends with such a cadence (at approximately 0:45–50).

Other classifications

Inverted cadence
An inverted cadence (also called a medial cadence) inverts the last chord. It may be restricted only to the perfect and imperfect cadence, or only to the perfect cadence, or it may apply to cadences of all types. To distinguish them from this form, the other, more common forms of cadences listed above are known as radical cadences.

Rhythmic classifications

Cadences can also be classified by their rhythmic position:

 A metrically accented cadence has its final note in a metrically strong position, typically the downbeat of a measure.
 A metrically unaccented cadence has its final note in a metrically weak position, for instance, after a long appoggiatura.

Metrically accented cadences are considered stronger and are generally of greater structural significance. In the past, the terms masculine and feminine were sometimes used to describe rhythmically "strong" or "weak" cadences, but this terminology is no longer acceptable to some. Susan McClary has written extensively on the gendered terminology of music and music theory in her book Feminine Endings.

The example below shows a metrically unaccented cadence (IV–V–I). The final chord is postponed to fall on a weak beat.

Picardy third
A Picardy third (or Picardy cadence) is a harmonic device that originated in Western music in the Renaissance era. It refers to the use of a major chord of the tonic at the end of a musical section that is either modal or in a minor key. The example below shows a picardy third in the final chord, from J.S. Bach's Jesu, meine Freude (Jesus, My Joy), mm. 12–13.

Upper leading-tone cadence

This example from a well-known 16th-century lamentation shows a cadence that appears to imply the use of an upper leading-tone, a debate over which was documented in Rome c. 1540. The final three written notes in the upper voice are printed B–C–D, in which case the customary trill on the second to last note should be played using D and C. However, convention implied that the written C should be played as a C in this context, and a cadential trill of a whole tone on the second to last note would then require a D/E, the upper leading-tone of D. Presumably, the debate was over whether to use D–C or D–C for the trill.

In medieval and Renaissance polyphony
Medieval and Renaissance cadences are based upon dyads rather than chords. The first theoretical mention of cadences comes from Guido of Arezzo's description of the occursus in his Micrologus, where he uses the term to mean where the two lines of a two-part polyphonic phrase end in a unison.

Clausula vera

A clausula or clausula vera ("true close") is a dyadic or intervallic, rather than chordal or harmonic, cadence. In a clausula vera, two voices approach an octave or unison through stepwise motion in contrary motion.

In three voices, the third voice often adds a falling fifth creating a cadence similar to the authentic cadence in tonal music.

According to Carl Dahlhaus, "as late as the 13th century the half step was experienced as a problematic interval not easily understood, as the remainder between the perfect fourth and the ditone:

In a melodic half step, listeners of the time perceived no tendency of the lower tone toward the upper, or the upper toward the lower. The second tone was not the 'goal' of the first. Instead, musicians avoided the half step in clausulas because, to their ears, it lacked clarity as an interval. Beginning in the 13th century, cadences begin to require motion in one voice by half step and the other a whole step in contrary motion.

Plagal cadence
A plagal cadence was found occasionally as an interior cadence, with the lower voice in two-part writing moving up a perfect fifth or down a perfect fourth.

Rest
A rest in one voice may also be used as a weak interior cadence. The example below, Lassus's Qui vult venire post me, mm. 3–5, shows a rest in the third measure.

Evaded cadence
In counterpoint, an evaded cadence is one where one of the voices in a suspension does not resolve as expected, and the voices together resolve to a consonance other than an octave or unison (a perfect fifth, a sixth, or a third).

Corelli cadence
The Corelli cadence, or Corelli clash, named for its association with the violin music of the Corelli school, is a cadence characterized by a major and/or minor second clash between the tonic and the leading-tone or the tonic and supertonic. An example is shown below.

English cadence
Another "clash cadence", the English cadence, is a contrapuntal pattern particular to the authentic or perfect cadence. It features the blue seventh against the dominant chord, which in the key of C would be B and G–B–D. Popular with English composers of the High Renaissance and Restoration periods in the 16th and 17th centuries, the English cadence is described as sounding archaic or old-fashioned. It was first given its name in the 20th century.

The hallmark of this device is the dissonant augmented octave (compound augmented unison) produced by a false relation between the split seventh scale degree, as shown below in an excerpt from O sacrum convivium by Thomas Tallis. The courtesy accidental on the tenor's G is editorial.

Landini cadence
A Landini cadence (also known as a Landini sixth, Landini sixth cadence, or under-third cadence) is a cadence that was used extensively in the 14th and early 15th century. It is named after Francesco Landini, a composer who used them profusely. Similar to a clausula vera, it includes an escape tone in the upper voice, which briefly narrows the interval to a perfect fifth before the octave.

Common practice period
The classical and romantic periods of musical history provide many examples of the way the different cadences are used in context.

Authentic cadences and half cadences
Mozart's Romanze from his Piano Concerto No. 20 follows a familiar pattern of a pair of phrases, one ending with a half (imperfect) cadence and the other with an authentic cadence:The presto movement from Beethoven's String Quartet Op 130 follows the same pattern, but in a minor key:

Plagal cadences
The Hallelujah Chorus from Handel's Messiah culminates powerfully with an iterated plagal cadence:Debussy's prelude 'La Fille aux Cheveux de Lin' contains a plagal cadence in its 2nd and 3rd bars : One of the most famous endings in all music is found in the concluding bars of Wagner's opera Tristan und Isolde, where the dissonant chord in the opening phrase of the opera is finally resolved "three enormous acts and five hours later" in the form of a minor plagal cadence:

Deceptive cadences
In Bach's harmonization of the chorale 'Wachet auf', a phrase ending in a deceptive cadence repeats with the cadence changed to an authentic one: The exposition of the first movement of Beethoven's Piano Sonata No. 21 (The Waldstein Sonata), Op. 53 features a minor key passage where an authentic (perfect) cadence precedes a deceptive (interrupted) one:

Dvořák's Slavonic Dance, Op. 72, No. 2 features deceptive (interrupted), half (imperfect) and authentic (perfect) cadences within its first sixteen bars:
Debussy's Prelude "La fille aux cheveux de lin" (see also above) concludes with a passage featuring a deceptive (interrupted) cadence that progresses, not from V–VI, but from V–IV:

Some varieties of deceptive cadence that go beyond the usual V–VI pattern lead to some startling effects. For example, a particularly dramatic and abrupt deceptive cadence occurs in the second Presto movement of Beethoven's Piano Sonata No. 30, Op. 109, bars 97–112, "a striking passage that used to pre-occupy theorists". The music at this point is in B minor, and carries the expectation is that the chord of F sharp (Chord V) will be followed by the tonic chord of B. However, "Dynamics become softer and softer; dominant and tonic chords of B minor appear isolated on the first beat of a bar, separated by silences: until in sudden fortissimo ... the recapitulation bursts on us in the tonic E minor, the B minor dominants left unresolved."

An equally startling example occurs in J.S. Bach's Toccata and Fugue in F major, BWV 540:

According to Richard Taruskin, in this Toccata, "the already much-delayed resolution is thwarted (m204) by what was the most spectacular 'deceptive cadence' anyone had composed as of the second decade of the eighteenth century ... producing an especially pungent effect." Hermann Keller describes the effect of this cadence as follows: "the splendour of the end with the famous third inversion of the seventh chord, who would not be enthralled by that?"

Chopin's Fantaisie, Op. 49, composed over a century later in 1841, features a similar harmonic jolt:

A deceptive cadence is a useful means for extending a musical narrative. In the closing passage of Bach's Prelude in F minor from Book II of the Well-Tempered Clavier, the opening theme returns and seems headed towards a possible final resolution on an authentic (perfect) cadence. What the listener may expect is:

Instead, at bar 60, Bach inserts a deceptive cadence (V–VI in F minor), leading to a lengthy digression of some dozen bars before reaching resolution on the final (V–I) cadence.

A similar passage occurs at the conclusion of Mozart's Fantasia in D minor, K397:

Jazz
Cadences in jazz are usually simply called cadences, as in common practice harmony. However, a certain category of cadence is referred to as a turnaround (originally called a "turnback" which is more accurate); this is when a cadence functions as a return to an already existing part of a song form such as AABA. In an AABA form, there are two turnbacks: at the end of the first A (A1) in order to repeat it (A2), and at the end of the B section in order to play the A a third time (A3). (The transition from the second A to the B is not a turnback, because the B section is being heard for the first time.)

Half-step cadences are common in jazz if not cliché. For example, the ascending diminished seventh chord half-step cadence, which—using a secondary diminished seventh chord—creates momentum between two chords a major second apart (with the diminished seventh in between).

The descending diminished seventh chord half-step cadence is assisted by two common tones.

Rhythmic cadence
Cadences often include (and may be emphasized or signalled by) a change in the prevailing rhythmic pattern; in such cases the final note of the cadence usually takes more time (a longer note value, or followed by a rest, or both), and within a piece of music the cadences may also share a rhythmic pattern that is characteristic of the cadences in that piece. This method of ending a phrase with some distinctive rhythmic pattern has been called a "rhythmic cadence"; rhythmic cadences continue to function without harmony or melody, for example at the ends of phrases in music for drums. Some styles of music rely on frequent regular rhythmic cadences as a unifying feature of that style. The example below shows a characteristic rhythmic cadence (i.e. many of the cadences in this piece share this rhythmic pattern) at the end of the first phrase (in particular the last two notes and the following rest, contrasted with the regular pattern set up by all the notes before them) of J.S. Bach's Brandenburg Concerto No. 3 in G major, BMV 1048, mvmt. I, mm. 1–2:

See also

 Andalusian cadence
 Approach chord
 Cadential six-four
 Coda
 Cadenza
 Drum cadence
 Kadans
 Lament bass
 List of Caribbean music genres: cadence-lypso and cadence rampa
 V–IV–I turnaround
 VII–V7 cadence

References

Sources

Jazz terminology
Musical terminology

Cadence


In Marxism, proletarianization is the social process whereby people move from being either an employer, unemployed or self-employed, to being employed as wage labor by an employer. Proletarianization is often seen as the most important form of downward social mobility.

Marx's concept
For Marx, the process of proletarianization was the other side of capital accumulation. The growth of capital meant the growth of the working class. The expansion of capitalist markets involved processes of primitive accumulation and privatization, which transferred more and more assets into capitalist private property, and concentrated wealth in fewer and fewer hands. Therefore, an increasing mass of the population was reduced to dependence on wage labor for income, i.e. they had to sell their labor power to an employer for a wage or salary because they lacked assets or other sources of income. The materially-based contradictions within capitalist society would foster revolution. Marx believed the proletariat would eventually overthrow the bourgeoisie as the 'last class in history'.

In modern capitalism

The classic historical study of proletarianization is E.P. Thompson's The Making of the English Working Class (1963), in which the author portrays the meanings, struggles and conditions of an emerging proletariat. Many intellectuals have described proletarianization in advanced capitalism as "the extension of the logic of factory labor to a large sector of services and intellectual professions." In most countries, entitlement to unemployment benefits is conditional on actively looking for work, and that means people, assuming they are not sick, are compelled to seek employment either as a salaried worker or as a self-employed worker. Geographically and historically, the process of proletarianization is closely associated with urbanization because it has often involved the migration of people from rural areas where they engaged in subsistence farming, family farming and sharecropping to the cities and towns, in search of waged work and income in an office or factory (see rural flight).

A cultural explanation

A rather different explanation of proletarianization is that given by the historian Arnold J. Toynbee in his A Study of History Toynbee regards proletarianization as the tendency of elite or dominant groups in societies in crisis to gradually abandon their own cultural traditions and adopt those of their own dominated proletariats as well as their external foes. He provides extensive examples across various civilizations of the workings of this process in history. Some well-known instances include the indulgence of Roman emperors such as Nero, Commodus, and Caracalla in popular displays or habits abominated by the elite historians who recorded them. Thus, unlike the Marxist conception of proletarianization discussed above, which speaks of the abasement of the working class by the dominant capitalists, Toynbee's proletarianization happens without planning and sometimes despite the dislike or opposition of the ruling groups, because it involves influence of the proletarians on the dominant rather than the reverse.

See also
 Embourgeoisement thesis
 Proletariat
 Surplus labor
 Workerism
 Deskilling

Further reading
Karl Marx, Das Kapital.
E.P. Thompson, The Making of the English Working Class. Harmondsworth: Penguin.
Hal Draper, Karl Marx's Theory of Revolution, Vol. 2: The Politics of Social Classes.

References

External links

Workers under neocapitalism

Marxist theory
Socio-economic mobility
Proletariat

Proletarianization