query: What class of drug is Cannabis?

text: Early in January 2006 Charles Clarke, the Home Secretary, said that on the basis of advice from the Advisory Council, a decision was made not to return cannabis to class B.[6] However, during Prime Minister's Questions on 18 July 2007, Prime Minister Gordon Brown announced that the Home Secretary, Jacqui Smith, was reviewing again whether to return cannabis to class B status.[7][8] On 7 May 2008, Smith confirmed that cannabis in the UK would again be classified as a class B drug, despite the Advisory Council's recommendation.[9] On 26 January 2009, cannabis was reclassified as a class B drug.[10] The reclassification of cannabis to a class B drug had been hinted at as early as 2005 by allies of Gordon Brown, on the election night in 2005, Ed Balls stated that cannabis and the war in Iraq were mistakes that the Labour party had to learn from.[11]

title: Minors and the legality of cannabis

text: The only places individuals can really smoke cannabis is within "coffeeshops". In these coffeeshops, they sell cannabis, which is considered to be soft drugs in comparison to hard drugs; drugs such as heroin. The purpose of these coffee shops are to help people who use soft drugs such as cannabis, to avoid contact with hard drugs, such as heroine. The legal age to get into these coffeeshops is 18 years old. While cannabis can be sold legally through coffeeshops, trafficking the drug is illegal under Dutch law, which means that the coffeeshops have to obtain their cannabis secretly and illegally.

title: Aotearoa Legalise Cannabis Party

text: Under New Zealand's Misuse of Drugs Act 1975, cannabis is currently classed (depending on product / substance) as either a Class B drug ("Very high risk of harm") or a Class C drug ("moderate risk of harm").

title: Cannabis in Montserrat

text: Montserrat has no drug testing facilities, neither in its prison nor in civil society, but use of Class A drugs is minimal, with the island's drug issues largely confined to cannabis.

title: Cannabis and international law

text: As of January 2009, "cannabis, cannabis resin, cannabinol and its derivatives" are categorized as Class B drugs, in accordance with "(Amendment) Order 2008" of the United Kingdom's Misuse of Drugs Act 1971. Following a proposal by UK politician David Blunkett "to seek the reclassification of cannabis from a Class B drug to a Class C drug" in 2001, the classification was moved to the less stringent Class C in January 2004, but was returned to Class B in January 2009.

title: National Institute on Drug Abuse

text:
NIDA administers a contract with the University of Mississippi to grow the nation's only legal cannabis crop for medical and research purposes, including the Compassionate Investigational New Drug program. A "Fast Company" article pointed out, "Based on the photographic evidence, NIDA's concoction of seeds, stems, and leaves more closely resembles dried cat brier than cannabis".
An article in "Mother Jones" describes their crop as "brown, stems-and-seeds-laden, low-potency pot—what's known on the streets as "schwag""aka "Bobby Brown" United States federal law currently registers cannabis as a Schedule I drug. Medical marijuana researchers typically prefer to use high-potency marijuana, but NIDA's National Advisory Council on Drug Abuse has been reluctant to provide cannabis with high THC levels, citing safety concerns:

text: Cannabis classification in the United Kingdom refers to the class of drugs, as determined by the Misuse of Drugs Act 1971, that cannabis is placed in. Between 1928 and 2004 and since 2009, it has been classified as a class B drug. From 2004 to 2009, it was in class C. From 2017 till now it is in class B and is illegal in many places.

title: Brixton

text: For many decades, Brixton has had a reputation for cannabis use and the BBC has quoted a local resident as saying "People have always smoked cannabis in Brixton – everyone knows that, people have walked down the street smoking spliffs for years." This reputation was amplified by the "softly softly" police approach to cannabis that was piloted in Brixton in 2001 to 2005. Concerns were raised about "drug tourism" to the area. The "softly-softly" pilot occurred in the context of a wider debate in Britain about the classification of cannabis. Despite the pilot being stopped and replaced by a "no deal" policy, the Metropolitan Police was in favour of a reclassification of cannabis from class B to class C. Cannabis was officially reclassified in Britain from a class B down to a class C drug in early 2004. In January 2009 the UK government reclassified cannabis back to a class B drug.

text: Cannabis in the United Kingdom Drugs controlled by the UK Misuse of Drugs Act Drug liberalisation Drug policy reform Effects of cannabis Legal and medical status of cannabis Legal issues of cannabis Legality of cannabis by country List of British politicians who admit to cannabis use Medical cannabis Single Convention on Narcotic Drugs Wootton Report

title: Cannabis in Pakistan

text: A 1983 report by the Pakistan Narcotics Control Board states that drug usage was largely stable in the 1950s-1970s with opium and cannabis being common, but there was an upsurge in cannabis usage by middle class youths in the late 1960s and early 1970s due to the influence of Western pop culture. However, by the 1980s the habit fell from fashion in the middle class.

title: Cannabis in the United Kingdom

text: Cannabis has remained a Class B drug since the 1971 Misuse of Drugs Act, except for a period from 2004 to 2009 during which it was classified as Class C. The 2004 reclassification (originally announced in 2001) removed the threat of arrest for possession of small amounts, for the purpose of allowing police to focus on harder drugs and violent crime. In May 2008, under the leadership of Prime Minister Gordon Brown, it was announced that cannabis would be moved back to Schedule B, against the recommendations of the Advisory Council on the Misuse of Drugs.

title: Antonio Maria Costa

text: In June 2006, Costa criticised the decision on the part of the UK government to downgrade cannabis from a Class B drug to Class C. This policy decision was later reversed by the UK parliament which requested that Cannabis be scheduled to Class B within the UK Misuse of Drugs Act. Cost has underlined in his writing that the confusion surrounding the classification of cannabis may have had a negative impact on young people within the UK who may well have been confused themselves as to the legal position of the drug. He has emphasised to that the lack of leadership from governments in how they are tackling their drug problem can have a negative impact on the nature of the drug problem within those countries. In light of the obligations of signatories to the global drug control conventions he went further and stated that "it is fundamentally wrong for countries to make cannabis control dependent on which party is in government." After a brief period of declassification, Britain later reversed its policies and upgraded cannabis to a Class B drug again in 2009. In 2010 Antonio Maria Costa was awarded the Nils Bejerot prize in recognition of his international contribution to drugs policy and practice. This award is named after the person who many regard as the architect of the Swedish government's zero tolerance policy on drugs misuse.

title: David Nutt

text: The issue of the mismatch between lawmakers' classification of recreational drugs, in particular that of cannabis, and scientific measures of their harmfulness surfaced again in October 2009, after the publication of a pamphlet containing a lecture Nutt had given to the Centre for Crime and Justice Studies at King's College London in July 2009. In this, Nutt repeated his view that illicit drugs should be classified according to the actual evidence of the harm they cause, and presented an analysis in which nine 'parameters of harm' (grouped as 'physical harm', 'dependence', and 'social harms') revealed that alcohol or tobacco were more harmful than LSD, ecstasy or cannabis. In this ranking, alcohol came fifth behind heroin, cocaine, barbiturates and methadone, and tobacco ranked ninth, ahead of cannabis, LSD and ecstasy, he said. In this classification, alcohol and tobacco appeared as Class B drugs, and cannabis was placed at the top of Class C. Nutt also argued that taking cannabis created only a "relatively small risk" of psychotic illness, and that "the obscenity of hunting down low-level cannabis users to protect them is beyond absurd". Nutt objected to the recent re-upgrading (after 5 years) of cannabis from a Class C drug back to a Class B drug (and thus again on a par with amphetamines), considering it politically motivated rather than scientifically justified. In October 2009 Nutt had a public disagreement with psychiatrist Robin Murray in the pages of "The Guardian" about the dangers of cannabis in triggering psychosis.

title: Cannabis in Mexico

text: Some academics also believe that indigenous Mexicans adopted psychoactive cannabis as the drug "Pipiltzintzintli" for ritual purposes and divination. By 1898, cannabis use was prevalent in Mexico. The drug was commonly used for recreational purposes and as a folk remedy to treat pain—particularly among military personnel and the lower class.

title: The Union: The Business Behind Getting High

text: The gangs that grow and traffic the drugs are likened to those that appeared in major US cities during Prohibition, with the intention of profiting from the sale of illegal alcohol. The film answers many questions about cannabis, including the purported health effects of cannabis use, the gateway drug theory, and what could happen if cannabis was legalized. The film also discusses the medicinal value of the cannabis plant and what the pharmaceutical industry stands to lose from cannabis legalization.

title: Chris Huhne

text: Huhne was an avid supporter of Professor David Nutt after he was dismissed by Home Secretary Alan Johnson as chairman of the Advisory Council on the Misuse of Drugs (ACMD) in November 2009. Nutt had criticised the government's decision to reclassify cannabis as a Class B drug rather than keeping it as a class C. Huhne said the decision to sack Nutt was "disgraceful" and commented: "what is the point of having independent scientific advice if as soon as you get some advice that you don't like, you sack the person who has given it to you?". Attacking the government, he said that if they did not want to take expert scientific advice they might as well have a "committee of tabloid newspaper editors to advise on drugs policy". Cannabis had been re-classified as a class C drug in 2004 by then Home Secretary David Blunkett, only for Jacqui Smith to reverse the ruling in 2008, a decision taken despite official advisers recommending against it.

title: Rethink Mental Illness

text: Amongst its recent campaigns Rethink has urged the government to look at the mental health risks of cannabis, rather than "fiddle with its legal status". Cannabis was downgraded from a Class B to a Class C drug in 2004, making most cases of possession non-arrestable. However, Rethink wants government support for new research into the relationship between severe mental illness and cannabis. They have publicly stated, in response to George Michael's advocacy of the drug, that cannabis is the drug "most likely to cause mental illness".

title: Cannabis in India

text: The 1961 international treaty Single Convention on Narcotic Drugs classed cannabis with hard drugs. During the negotiations, the Indian delegation opposed its intolerance to the social and religious customs of India. As a compromise, the Indian Government promised to limit the export of Indian hemp, and the final draft of the treaty defined cannabis as:

title: Arguments for and against drug prohibition

text: In response to the UK government's official drugs advisory body's opposition to cannabis reclassification (upwards, from a class C to a class B drug) in 2008, prime minister Gordon Brown said: "I believe that if we're sending out a signal, particularly to teenagers – and particular those at the most vulnerable age, young teenagers – that in any way we find cannabis acceptable, given all we know about the way that cannabis is being sold in this country, that is not the right thing to do. There's a stronger case now for sending out a signal that cannabis is not only illegal, it's unacceptable."

title: Scottish Socialist Party

text: The SSP has proposed the legalisation of cannabis and the licensing of premises to sell cannabis as a means of breaking the link between soft drugs and potentially lethal drugs such as heroin. It has also proposed the provision of synthetic heroin on NHS Scotland under medical supervision in order to undermine the black market for drugs and combat the social and health problems caused by illegal drug use in working-class communities, as well as calling for the expansion of residential rehabilitation and detoxification facilities for addicts seeking treatment.

title: Cannabis (drug)

text: After revisions to cannabis scheduling in the UK, the government moved cannabis back from a class C to a class B drug. A purported reason was the appearance of high potency cannabis. They believe skunk accounts for between 70 and 80% of samples seized by police (despite the fact that skunk can sometimes be incorrectly mistaken for all types of herbal cannabis). Extracts such as hashish and hash oil typically contain more THC than high potency cannabis flowers.

title: Cannabis in the United Kingdom

text: With the passage of the Misuse of Drugs Act 1971, cannabis was listed as a "Class B" drug. It remained Class B, except for the 2004–2009 period where it was classified as Class C, a lower punishment category, before being moved back to B.

title: Cannabis political parties

text: In January 2004, cannabis prohibition in the UK was relaxed. Cannabis had been a class B substance under the Misuse of Drugs Act 1971. It became a class C substance, and many people saw this change as virtual 'decriminalisation'. It was a long way short of full legalisation. It has recently returned to a class B substance.

text:
The Misuse of Drugs (Medicinal Cannabis) Amendment Act amends the Misuse of Drugs Act 1975 to:
This Act intends to improve access to both medicinal cannabis and medicinal cannabis products of a quality standard. Cannabis compounds that are still classified as controlled drugs are tetrahydrocannabinols and related psychoactive substances.

title: Misuse of Drugs Act 1971

text: Classification of cannabis has become especially controversial. In 2004, cannabis was reclassified from class B to class C, in accordance with advice from the Advisory Council on the Misuse of Drugs (ACMD). In 2009, it was returned to class B, against ACMD advice.

title: Cannabis in Slovenia

text: In 2012, a proposal was drafted to decriminalize medical cannabis, but it failed to obtain the necessary support. A new proposal was drafted in 2013, which succeeded in gaining enough public support. As a result, the Slovenian government re-classified cannabinoids as Class II illegal drugs (from the original Class I), thus allowing for the medical use of cannabinoid drugs but not medical marijuana.

title: Cannabis in New Zealand

text: Cannabis use is controlled by the Misuse of Drugs Act 1975. Possession of any amount of cannabis is illegal. The maximum penalty for possession of cannabis is imprisonment for a term not exceeding three months or a $500 fine, although section 7(2) of the Misuse of Drugs Act 1975 contains a rebuttable presumption against imprisonment in respect of possession offences in respect of class C controlled drugs, which include cannabis. Cultivation of cannabis carries a maximum penalty of seven years' imprisonment. Selling cannabis, offering to sell or supplying cannabis to a person under the age of 18 years carries a maximum penalty of eight years' imprisonment. Cannabis oil and hashish are defined as class B drugs, and those convicted of manufacturing or supplying face a maximum penalty of 14 years' imprisonment. Possession of a class-B controlled drug carries a maximum sentence of up to three months' imprisonment or a fine not exceeding $500.

title: The War We Never Fought

text: The book is intended as a rebuttal of what Hitchens sees as the widespread acceptance of drug use and the weakening of drug prohibition in Britain since the Misuse of Drugs Act 1971, when a Conservative government adopted a Labour Party policy to implement the Wootton Report. Hitchens believes that there is de facto decriminalisation of drugs in the UK, especially of cannabis, contrary to claims of drug "prohibition" from "Big Dope" (name he gives to the cannabis legalisation lobby). Hitchens contends that it is only through much harsher and more stringent punishment – for both consumers and dealers of drugs – that any war on drugs can be successful.

title: Cannabis in the United Kingdom

text: Cannabis in the United Kingdom is illegal for recreational use as a Class B drug. In 2004 cannabis was made a Class C drug with less severe penalties but it was moved back to Class B in 2009. Medical use of cannabis was legalised in November 2018.

title: Cannabis Law Reform

text: In January 2004, cannabis prohibition in the UK was relaxed. Cannabis had been a "class B" substance under the Misuse of Drugs Act 1971, but became a Class C substance, and some saw this change as approaching decriminalisation.


query: What years did Socrates live?

title: Socrates

text: The year of birth of Socrates stated is an assumed date,[50] or estimate,[51] given the fact of the dating of anything in ancient history in part being sometimes reliant on argument stemming from the inexact period floruit of individuals.[52] Diogenes Laërtius stated Socrates birth date was "the sixth day of Thargelion, the day when the Athenians purify the city".[53] Contemporaneous sources state, he was born not very much later than sometime after the year 471,[54] his date of birth is within the period of years ranging 470 to 469BC,[55] or within a range 469 to 468BC (corresponding to the fourth year of the 77th Olympiad).[36][37]

title: Plato

text: "Platonism" is a term coined by scholars to refer to the intellectual consequences of denying, as Plato's Socrates often does, the reality of the material world. In several dialogues, most notably the "Republic", Socrates inverts the common man's intuition about what is knowable and what is real. While most people take the objects of their senses to be real if anything is, Socrates is contemptuous of people who think that something has to be graspable in the hands to be real. In the "Theaetetus", he says such people are "eu amousoi" (εὖ ἄμουσοι), an expression that means literally, "happily without the muses" ("Theaetetus" 156a). In other words, such people live without the divine inspiration that gives him, and people like him, access to higher insights about reality.

title: Polus

text: Much of what is known about Polus comes from Plato's "Gorgias". What we get from this text is a look into Polus' belief of rhetoric. Polus advertises rhetoric as the quick route to the life of a tyrant who can run over others and escape punishment for his crimes. Polus saw rhetoric as the highest of all human arts and thinks that rhetoric is the only knowledge one needs to live well. Polus also saw rhetorical knowledge as a matter of experience rather than an art. Polus believed that experience makes our life to proceed in accordance with art whereas inexperience causes it to proceed in accordance with chance. Digging deeper into Plato's Gorgias shows that Polus and Socrates often clash and Socrates purposely criticized rhetoric in order to trigger Polus' shameless defense of rhetoric. Polus is also seen as calling attention to rhetoric for its capacity for injustice. Polus had many philosophical views that did not directly agree with Socrates views. Polus sees rhetorical knowledge as something that comes from experience and sees rhetoric as something that is used for evil and serves a tyrannical desire in one's life.

title: Sozomen

text: But Sozomen did not simply copy Socrates. He went back to the principal sources used by Socrates and other sources, often including more from them than Socrates did.

title: Socratic problem

text: Stylometric analysis of the Plato corpus has led to the formation of a consensually agreed chronology classifying dialogues as falling approximately into three groups, Early, Middle and Late. On the assumption that there is an evolution of philosophical thought in Plato's dialogues from his early years to his middle and later years, the most common modern view is that Plato's dialogues contain a development of thought from closer to that of Socrates' to a doctrine more distinctly Plato's own. However, the question of exactly what aspects of Plato's dialogues are representative of Socrates and what are not, is far from agreed upon. Although the view that Plato's dialogues are "developmental" in their doctrines (with regard to the historical Socrates or not) is standard, the view is not without objectors who propose a "unitarian" view or other alternative interpretations of the chronology of the corpus. One notable example is Charles Kahn who argued that Plato had created his works not in a gradual way, but as a unified philosophical vision, whereby he uses Socratic dialogues, a non-historical genre, to flesh out his views. The time that Plato began to write his works and the date of composition of his last work are not known and what adds to the complexity is that even the ancient sources do not know the order of the works or the dialogues.

title: Gorgias (dialogue)

text: Gorgias (; ) is a Socratic dialogue written by Plato around 380 BC. The dialogue depicts a conversation between Socrates and a small group of sophists (and other guests) at a dinner gathering. Socrates debates with the sophist seeking the true definition of rhetoric, attempting to pinpoint the essence of rhetoric and unveil the flaws of the sophistic oratory popular in Athens at the time. The art of persuasion was widely considered necessary for political and legal advantage in classical Athens, and rhetoricians promoted themselves as teachers of this fundamental skill. Some, like Gorgias, were foreigners attracted to Athens because of its reputation for intellectual and cultural sophistication. In the "Gorgias", Socrates argues that philosophy is an art, whereas rhetoric is a skill based on mere experience. To Socrates, most rhetoric is in practice merely flattery. To use rhetoric for good, rhetoric cannot exist alone. It must depend on philosophy to guide its morality, he argues. Socrates therefore believes that morality is not inherent in rhetoric and that without philosophy, rhetoric is simply used to persuade for personal gain. Socrates suggests that he is one of the few Athenians to practice true politics (521d).Socrates interrogates Gorgias to determine the true definition of rhetoric, framing his argument in the question format, "What is X?" (2). He asks, "…why don’t you tell us yourself what the craft you’re an expert in is, and hence what we’re supposed to call you?" (449e).

title: Socrates

text: Perhaps the most interesting facet of this is Socrates's reliance on what the Greeks called his "daimōnic sign", an averting (ἀποτρεπτικός apotreptikos) inner voice Socrates heard only when he was about to make a mistake. It was this sign that prevented Socrates from entering into politics. In the Phaedrus, we are told Socrates considered this to be a form of "divine madness", the sort of insanity that is a gift from the gods and gives us poetry, mysticism, love, and even philosophy itself. Alternately, the sign is often taken to be what we would call "intuition"; however, Socrates's characterization of the phenomenon as daimōnic may suggest that its origin is divine, mysterious, and independent of his own thoughts. Today, such a voice would be classified under the Diagnostic and Statistical Manual of Mental Disorders as a command hallucination.[134]

title: Buridan's bridge

text:
The sophism is:
Socrates' response puts Plato in a difficult situation. He could not throw Socrates into the water, because if he did he would violate his promise to let Socrates cross the bridge if he speaks the truth. On the other hand, if Plato allows Socrates to cross the bridge it would mean that Socrates spoke untruth when he replied: "You are going to throw me into the water." In that case Socrates should have been thrown into the water. In other words, Socrates could be allowed to cross the bridge if and only if he could not be.

title: Project Socrates

text: According to Project Socrates: [B]ird’s eye view of competition went far beyond, in terms of scope and completeness, the extremely narrow slices of data that were available to the professors, professional economists, and consultants that addressed the issue of competitiveness. The conclusions that the Socrates team derived about competitiveness in general and about the U.S. in particular were in almost all cases in direct opposition to what the professors, economists and consultants had been saying for years, and to what had been accepted as irrefutable underlying truths by decision-makers throughout the U.S.

title: Socratic questioning

text: Socratic questioning is a form of disciplined questioning that can be used to pursue thought in many directions and for many purposes, including: to explore complex ideas, to get to the truth of things, to open up issues and problems, to uncover assumptions, to analyze concepts, to distinguish what we know from what we do not know, to follow out logical consequences of thought or to control discussions. Socratic questioning is based on the foundation that thinking has structured logic, and allows underlying thoughts to be questioned. The key to distinguishing Socratic questioning from questioning "per se" is that Socratic questioning is systematic, disciplined, deep and usually focuses on fundamental concepts, principles, theories, issues or problems.

title: Socrates

text: Plato generally does not place his own ideas in the mouth of a specific speaker; he lets ideas emerge via the Socratic Method, under the guidance of Socrates. Most of the dialogues present Socrates applying this method to some extent, but nowhere as completely as in the Euthyphro. In this dialogue, Socrates and Euthyphro go through several iterations of refining the answer to Socrates's question, "...What is the pious, and what the impious?"

title: Socrates

text: Socrates's opposition to democracy is often denied, and the question is one of the biggest philosophical debates when trying to determine exactly what Socrates believed. The strongest argument of those who claim Socrates did not actually believe in the idea of philosopher kings is that the view is expressed no earlier than Plato's Republic, which is widely considered one of Plato's "Middle" dialogues and not representative of the historical Socrates's views. Furthermore, according to Plato's Apology of Socrates, an "early" dialogue, Socrates refused to pursue conventional politics; he often stated he could not look into other's matters or tell people how to live their lives when he did not yet understand how to live his own. He believed he was a philosopher engaged in the pursuit of Truth, and did not claim to know it fully. Socrates's acceptance of his death sentence after his conviction can also be seen to support this view. It is often claimed much of the anti-democratic leanings are from Plato, who was never able to overcome his disgust at what was done to his teacher. In any case, it is clear Socrates thought the rule of the Thirty Tyrants was also objectionable; when called before them to assist in the arrest of a fellow Athenian, Socrates refused and narrowly escaped death before the Tyrants were overthrown. He did, however, fulfill his duty to serve as Prytanis when a trial of a group of Generals who presided over a disastrous naval campaign were judged; even then, he maintained an uncompromising attitude, being one of those who refused to proceed in a manner not supported by the laws, despite intense pressure.[130] Judging by his actions, he considered the rule of the Thirty Tyrants less legitimate than the Democratic Senate that sentenced him to death.

title: Socrates

text: It is argued that Socrates believed "ideals belong in a world only the wise man can understand",[129] making the philosopher the only type of person suitable to govern others. In Plato's dialogue the Republic, Socrates openly objected to the democracy that ran Athens during his adult life. It was not only Athenian democracy: Socrates found short of ideal any government that did not conform to his presentation of a perfect regime led by philosophers, and Athenian government was far from that. It is, however, possible that the Socrates of Plato's Republic is colored by Plato's own views. During the last years of Socrates's life, Athens was in continual flux due to political upheaval. Democracy was at last overthrown by a junta known as the Thirty Tyrants, led by Plato's relative, Critias, who had once been a student and friend of Socrates. The Tyrants ruled for about a year before the Athenian democracy was reinstated, at which point it declared an amnesty for all recent events.

title: Theaetetus (dialogue)

text: Socrates then proceeds to explain why philosophers seem clumsy and stupid to the common lot of humanity. Socrates explains that philosophers are open to mockery because they are not concerned about what interests most people: they could not care less about the scandals in their neighbor's house, the tracing of one's ancestry to Heracles, and so on. In contrast, the philosopher is concerned with things that "are", such as beauty and knowledge, which are "truly higher up". It is here that Socrates draws the classic portrait of the absent-minded intellectual who cannot make his bed or cook a meal (175e). Socrates adds a big bifurcation to this speech, saying that there are only two kinds of lives to be lived: a divinely happy one, lived by righteous philosophers or a godless, miserable one, such as most people live (176-177). Socrates admits this was a digression that threatens to drown his original project, which was to define knowledge. Theodorus, the old geometer, tells Socrates that he finds this sort of thing easier to follow than his earlier arguments.

title: Socrates Hotchkiss Tryon Sr.

text: Socrates Tryon was born on January 24, 1816, Pawlet Township, Vermont, to Laura Hotchkiss and Jesse Tryon. The younger Tryon was educated at Castleton Medical College in Rutland County, graduating in the Spring of 1836. His grandfather, Socrates Hotchkiss, was also a physician in Vermont. Socrates Tryon later moved to the Iowa Territory where he lived in Linn County and served as the clerk for the United States District Court in 1840. The territorial governor had appointed him as sheriff of the county in January 1839, but Tryon declined the position. Tyron represented Linn and Benton counties at Iowa's Second Constitutional Convention held in May 1846, which led to the admission of Iowa into the Union in December of that year. Tyron then moved to California with his wife, Frances (née Safley), and son, Socrates Hotchkiss Tryon Jr., before moving north to the Oregon Territory. There he was one of the first physicians in Oregon, settling a donation land claim in 1850 near what later became the city of Lake Oswego.

title: Theory of forms

text: Their genetic fitness is to be monitored by the physicians: "... he (Asclepius, a culture hero) did not want to lengthen out good-for-nothing lives, or have weak fathers begetting weaker sons – if a man was not able to live in the ordinary way he had no business to cure him ..." Physicians minister to the healthy rather than cure the sick: "... (Physicians) will minister to better natures, giving health both of soul and of body; but those who are diseased in their bodies they will leave to die, and the corrupt and incurable souls they will put an end to themselves." Nothing at all in Greek medicine so far as can be known supports the airy (in the Athenian view) propositions of Socrates. Yet it is hard to be sure of Socrates' real views considering that there are no works written by Socrates himself. There are two common ideas pertaining to the beliefs and character of Socrates: the first being the Mouthpiece Theory where writers use Socrates in dialogue as a mouthpiece to get their own views across. However, since most of what we know about Socrates comes from plays, most of the Platonic plays are accepted as the more accurate Socrates since Plato was a direct student of Socrates.

title: Clitophon (dialogue)

text: Through not understanding his speeches, Clitophon does not understand Socrates' methods. Clitophon tries to make the protreptic speeches of Socrates effectual while in their nature they are solely meant to encourage and cause people to have a desire for justice. Clitophon misunderstands the Socratic method of elenchus, the cross-examination statements of interlocutors. Clitophon attempts to employ elenchus when he had questioned Socrates' companions, but the portrayal of his method when relating the conversation to Socrates is too one-sided with concern only for his answers and paraphrasing that of the others. This leads Bryan to label "Clitophon" as a pseudo-dialogue through his use of pseudo-elenchus. Having spoken with Socrates on the topic of justice it is clear that either Clitophon was not a receiver of Socrates' elenchus or he did not realize that he had been given the answer to how to achieve justice. Due to Clitophon's desire to be told what to think, this does not make him a proper interlocutor for elenchus.

title: Socrates

text: The beliefs of Socrates, as distinct from those of Plato, are difficult to discern. Little in the way of concrete evidence exists to demarcate the two. The lengthy presentation of ideas given in most of the dialogues may be the ideas of Socrates himself, but which have been subsequently deformed or changed by Plato, and some scholars think Plato so adapted the Socratic style as to make the literary character and the philosopher himself impossible to distinguish. Others argue that he did have his own theories and beliefs.[108] There is a degree of controversy inherent in the identifying of what these might have been, owing to the difficulty of separating Socrates from Plato and the difficulty of interpreting even the dramatic writings concerning Socrates. Consequently, distinguishing the philosophical beliefs of Socrates from those of Plato and Xenophon has not proven easy, so it must be remembered that what is attributed to Socrates might actually be more the specific concerns of these two thinkers instead.

title: Prodicus

text: Several of Plato's dialogues focus upon Prodicus' linguistic theory, and his insistence upon the correct use of names. He paid special attention to the correct use of words, and the distinction of expressions related in sense. Thucydides is said to have gained from him his accuracy in the use of words. In the "Cratylus", Socrates jokes that if he could have afforded the fifty drachma lectures he would now be an expert on "the correctness of names." In several of the Platonic dialogues Socrates appears as the friend and companion of Prodicus, which reveals at least that the two did have close personal relations, and that Socrates did attend at least a few of his lectures. "For Socrates, correct language was the prerequisite for correct living (including an efficient government). But Prodicus, though his linguistic teaching undoubtedly included semantic distinctions between ethical terms, had stopped at the threshold. The complete art of "logoi" embraced nothing less than the whole of philosophy."

title: Gorgias (dialogue)

text: Callicles observes that if Socrates is correct, people have life upside down, and are everywhere doing the opposite of what they should be doing. Socrates says he is in love with Alcibiades and philosophy, and cannot stop his beloveds from saying what is on their minds. While the statements of certain people often differ from one time to the next, Socrates claims that what philosophy says always stays the same (482b).

title: Socratic problem

text: Socrates — who is often credited with turning Western philosophy in a more ethical/political direction and who was put to death by the democracy of Athens in May 399 BC — was Plato's mentor. Plato, like some of his contemporaries, wrote dialogues about his teacher. Much of what is known about Socrates comes from Plato's writings; however, it is widely believed that very few, if any, of Plato's dialogues can be verbatim accounts of conversations between them or unmediated representations of Socrates' thought. Many of the dialogues seem to use Socrates as a device for Plato's thought, and inconsistencies occasionally crop up between Plato and the other accounts of Socrates; for instance, Plato has Socrates denying that he would ever accept money for teaching, while Xenophon's "Symposium" clearly has Socrates stating that he is paid by students to teach wisdom and that this is what he does for a living.

title: Ancient Greek philosophy

text: The convention of terming those philosophers who were active prior to Socrates the "pre-Socratics" gained currency with the 1903 publication of Hermann Diels' "Fragmente der Vorsokratiker", although the term did not originate with him. The term is considered useful because what came to be known as the "Athenian school" (composed of Socrates, Plato, and Aristotle) signaled a profound shift in the subject matter and methods of philosophy; Friedrich Nietzsche's thesis that this shift began with Plato rather than with Socrates (hence his nomenclature of "pre-Platonic philosophy") has not prevented the predominance of the "pre-Socratic" distinction.

title: Socratic questioning

text: The art of Socratic questioning is intimately connected with critical thinking because the art of questioning is important to excellence of thought. Socrates argued for the necessity of probing individual knowledge, and acknowledging what one may not know or understand. Critical thinking has the goal of reflective thinking that focuses on what should be believed or done about a topic. Socratic questioning adds another level of thought to critical thinking, by focusing on extracting depth, interest and assessing the truth or plausibility of thought. Socrates argued that a lack of knowledge is not bad, but students must strive to make known what they don't know through the means of a form of critical thinking.

title: Human nature

text: Philosophy in classical Greece is the ultimate origin of the Western conception of the nature of a thing. According to Aristotle, the philosophical study of human nature itself originated with Socrates, who turned philosophy from study of the heavens to study of the human things. Socrates is said to have studied the question of how a person should best live, but he left no written works. It is clear from the works of his students Plato and Xenophon, and also by what was said about him by Aristotle (Plato's student), that Socrates was a rationalist and believed that the best life and the life most suited to human nature involved reasoning. The Socratic school was the dominant surviving influence in philosophical discussion in the Middle Ages, amongst Islamic, Christian, and Jewish philosophers.

title: Xenophon

text: Xenophon was a student of Socrates, and their personal relationship is evident through a conversation between the two in Xenophon’s "Anabasis". In his "Lives of Eminent Philosophers", the Greek biographer Diogenes Laertius reports how Xenophon met Socrates. "They say that Socrates met [Xenophon] in a narrow lane, and put his stick across it and prevented him from passing by, asking him where all kinds of necessary things were sold. And when he had answered him, he asked him again where men were made good and virtuous. And as he did not know, he said, ‘Follow me, then, and learn.’ And from this time forth, Xenophon became a follower of Socrates." Diogenes Laertius also relates an incident "when in the battle of Delium Xenophon had fallen from his horse" and Socrates reputedly "stepped in and saved his life."

title: Laches (dialogue)

text: Socrates questions what the initial purpose of the training is meant to instill in the children. Once they determine that the purpose is to instill virtue, and more specifically courage, Socrates discusses with Laches and Nicias what exactly courage is. The bulk of the dialogue is then the three men (Laches, Nicias and Socrates) debating various definitions of courage.

title: Socrates

text: Socratic thought which challenged conventions, especially in stressing a simplistic way of living, became divorced from Plato's more detached and philosophical pursuits. This idea was inherited by one of Socrates's older students, Antisthenes, who became the originator of another philosophy in the years after Socrates's death: Cynicism.

title: Know thyself

text:
In Plato's "Protagoras", Socrates lauds the authors of pithy and concise sayings delivered precisely at the right moment and says that Lacedaemon, or Sparta, educates its people to that end. Socrates lists the Seven Sages as Thales, Pittacus, Bias, Solon, Cleobulus, Myson, and Chilon, who he says are gifted in that Lacedaemonian art of concise words "twisted together, like a bowstring, where a slight effort gives great force." Socrates says examples of them are, "the far-famed inscriptions, which are in all men's mouths,--'Know thyself,' and 'Nothing too much'.". Having lauded the maxims, Socrates then spends a great deal of time getting to the bottom of what one of them means, the saying of Pittacus, 'Hard is it to be good.' The irony here is that although the sayings of Delphi bear 'great force,' it is not clear how to live life in accordance with their meanings. Although, the concise and broad nature of the sayings suggests the active partaking in the usage and personal discovery of each maxim; as if the intended nature of the saying lay not in the words but the self-reflection and self-referencing of the person thereof.
In Plato's "Philebus" dialogue, Socrates refers back to the same usage of 'know thyself' from "Phaedrus" to build an example of the ridiculous for Protarchus. Socrates says, as he did in Phaedrus, that people make themselves appear ridiculous when they are trying to know obscure things before they know themselves. Plato also alluded to the fact that understanding 'thyself,' would have a greater yielded factor of understanding the nature of a human being. Syllogistically, understanding oneself would enable thyself to have an understanding of others as a result.

title: Meno's slave

text:
By drawing geometric figures in the ground Socrates demonstrates that the slave is initially unaware of how to find twice the area of a square.
Socrates notes that before he questioned the slave, who had been picked haphazardly from Meno's entourage, the boy would have thought himself able to speak "well and fluently" on the subject of a square double the size of a given square. Without Socratic questioning, the slave boy would have remained confident in his ignorance and not have "attempted to look for, or learn, what he thought he knew (though he did not [know])." Socrates comments that this "numbing" he caused in the slave did him no harm.

title: Xenophon

text: Xenophon’s works includes a selection of Socratic dialogues; these writings are completely preserved. Except for the dialogues of Plato, they are the only surviving representatives of the genre of Socratic dialogue. These works include Xenophon's "Apology, Memorabilia, Symposium," and "Oeconomicus". The "Symposium" outlines the character of Socrates as he and his companions discuss what attribute they take pride in. In "Oeconomicus", Socrates explains how to manage a household. Both the "Apology" and "Memorabilia" defend Socrates’ character and teachings. The former is set during the trial of Socrates, essentially defending Socrates’ loss and death, while the latter is a defence of Socrates, explaining his moral principles and that he was not a corrupter of the youth.

title: Clitophon (dialogue)

text:
Socrates' silence also may be due to his inability to go further to teach Clitophon. As mentioned, Clitophon is ignorant of his faults and not aware of Socrates' methods at work. Socrates may not be able to do more for him. The gap between Socrates and Clitophon is illuminated and depicts the weakness of speech to not help make Clitophon understand Socrates' teachings.
As another stylistic reason, the silence is a Platonic characteristic to show what Socrates is by showing what he is not. Socrates is put in the light of Clitophon's ignorance and differences between the two are seen. Kremer notes that Clitophon is depicted as the antipoetic foil of Socrates.
Orwin suggests that this silence may be indicative of a legal study, stating that "Clitophon" may be a counter-"Apology", in which Socrates is a defendant, which would not necessitate a response from Socrates. The dialogue begins with Socrates speaking in third person when referring to himself and Clitophon, which can be equated with a legal statement. What follows would then be the defense of Clitophon.
An important note is that Socrates claimed that he would reply, for he had stated that he would listen to Clitophon's complaints and try to learn from them. Along the same thought, Socrates is searching for the truth of people's perceptions of him and his teachings. A characteristic of Platonic dialogues is for Socrates to listen. In "Clitophon", he is acting as the audience for Clitophon, who is taking on the role of the frank speaker. Socrates is also setting a precedent for the correct behavior when someone is speaking, something which Clitophon himself does not do well.


query: How many children were taken for the Residential Schools?

text: In Canada, the Indian residential school system[nb 1] was a network of boarding schools for Indigenous peoples.[nb 2] The network was funded by the Canadian government's Department of Indian Affairs and administered by Christian churches. The school system was created for the purpose of removing children from the influence of their own culture and assimilating them into the dominant Canadian culture. Over the course of the system's more than hundred-year existence, about 30 per cent of Indigenous children (around 150,000) were placed in residential schools nationally.[3][4]:2–3 The number of school-related deaths remains unknown due to an incomplete historical record, though estimates range from 3,200 upwards of 6,000.[5][6]

title: Mohawk Institute Residential School

text: In 1831, the school began to function as a residential school for boys, and starting in 1834, girls were taken in as boarders as well. Children from Six Nations were sent there, along with some from the New Credit, and Moraviantown, Sarnia, Walpole Island, Muncey, Scugog, Stoney Point, Saugeen, Bay of Quinte and Kahnawake reserves.

title: First Nations

text: By 1920, attendance at some sort of school was mandatory for Aboriginal children in Canada. The Indian Act made education compulsory, and where there were no federal days schools—or, in later decades, a provincial public school—a residential school was the only choice. Enrolment statistics indicate that between 20% and 30% of Aboriginal children during the history of the IRS system attended a residential school for at least a year, and many were enrolled for ten years or more. In some cases, children could return home on weekends and holidays, but for those in schools established far away from remote communities, this was not possible.

title: Orange Shirt Day

text: The date of September 30 was chosen for the annual event because it is the time of year in which Indigenous children were historically taken from their homes to residential schools. The event is similar to "Pink Shirt Day" which is an annual anti-bullying day which many school groups participate in.

title: St. Vincent's Industrial School, Goldenbridge

text: The internal primary school for the industrial school had a lower standard of education than that for the external school. Given their disadvantaged backgrounds, many of the children were in need of what would now be termed remedial education. No support or encouragement was given to children with serious educational problems such as little or no education.Children were taken out of school for domestic duties, with some being taken out more than others. In addition to the normal national school curriculum, children aged 13 and over participated in a domestic economy training module overseen by the Department of Education. Many children were only trained for domestic service.

title: History of deaf education in the United States

text: In 1990, cochlear implants were approved for children two years of age and up. This drastically changed education for deaf children. More children than ever were migrated out of bilingual-bicultural residential schools and into oral schools and mainstream programs with no extra supports. Parents were not encouraged to sign with their children because it was feared that it would slow down their speech, even though research has shown that the opposite is true. This move from residential schools to day schools and mainstreaming has caused many residential programs to downsize.

title: Battleford Industrial School

text: The Battleford Industrial School was a Canadian residential school for First Nations children in Battleford, Northwest Territories from 1883-1914. After its closure, many Indigenous children from around the Battlefords were sent to different schools in Saskatchewan, including Thunderchild Residential School at Delmas.

title: Pelican Lake Indian Residential School

text: Many former students of Pelican Lake describe experiencing physical, psychological and sexual abuse while at the school. Physical abuse came in many different forms including: poor living conditions, and corporal punishments for speaking your traditional language. Rather than attending class, some students were required to spend the day doing labour. Psychological abuse began with the act of taking the students who were small children away from their families. This abuse continued within the school and included actions such as public humiliation for bed wetting. Many residential school survivors also were the victims of sexual abuse in various forms. Over a dozen students from Pelican Lake have come forward stating they were sexually assaulted while attending the school.

title: Institutional racism

text:
With the goal of civilizing and Christianizing Aboriginal populations, a system of 'industrial schools' was developed in the 19th century which combined academic studies with "more practical matters" and schools for Natives began to appear in the 1840s. From 1879 on these schools were modelled after the Carlisle Indian School in Pennsylvania, whose motto was "Kill the Indian in him and save the man". It was felt that the most effective weapon for "killing the Indian" in them, was to remove children from their Native supports and so Native children were taken away from their homes, their parent, their families, friends and communities.
The 1876 Indian Act gave the federal government responsibility for Native education and by 1910 residential schools dominated the Native education policy. The government provided funding to religious groups such as the Catholic, Anglican, United Church and Presbyterian churches to undertake Native education. By 1920, attendance by natives was made compulsory and there were 74 residential schools operating nationwide. Following the ideas of Sifton and others like him, the academic goals of these schools were "dumbed down". As Duncan Campbell Scott stated at the time, they didn't want students that were "made too smart for the Indian villages":
"To this end the curriculum in residential schools has been simplified and the practical instruction given is such as may be immediately of use to the pupil when he returns to the reserve after leaving school."

title: Mount Elgin Indian Residential School

text: The experience of student at the Mount Elgin residential school was similar to the experience of Indigenous children who attended residential schools across Canada. Students have spoken about the poor medical treatment and care provided to them while at Mount Elgin. Other students have spoken about the poor quality of food at the residential school and the lack of meat in their diet, despite the fact that the school's farm included numerous animals. Additionally, students have discussed the hard labor they were forced to undertaken on the school's farm and the physical abuse many of them endured while at the school.

title: History of the Squamish people

text: Like many Indigenous communities across Canada, the Sḵwx̱wú7mesh also have a history of residential schools. The one residential school for was St. Paul’s Indian Residential School in North Vancouver. Some children were also forced to attend school in Sechelt. Some children would attend the school for 10 years at time. The children would be at the school 10 out or 12 months, seeing their parents of grandparents during the summer. Recently many elders are taking the Residential School package being offered by the Federal government.

title: We Were Children

text: We Were Children is a 2012 Canadian documentary film about the experiences of First Nations children in the Canadian Indian residential school system. Directed by Tim Wolochatiuk and written by Jason Sherman, the film recounts the experiences of two resident school survivors: Lyna Hart, who was sent to the Guy Hill Residential School in Manitoba at age four, and Glen Anaquod, who was sent to the Lebret Indian Residential School in Saskatchewan. "We Were Children" combines interviews with the two with dramatic recreations of their experiences.

title: St. John's Indian Residential School

text: In 1921 many parents complained about the Rev. Prewer's role as principal and his treatment of students at the school. That year, over 150 people traveled to Chapleau to voice their complaints over the cruelty and neglect of the children at the school. Depositions were taken from some of these parents and as a result the offending principal was removed within a year

title: Lejac Residential School

text: As in many Canadian Indian Residential Schools (IRS), some children died while under the care of the school staff and administration. In one particularly tragic incident at the Lejac Residential School, four boys ran away on New Year's Day in 1937 and were found dead, frozen on a lake shortly thereafter. Allen Willie (age 8), Andrew Paul (age 9), Maurice Justin (age 8), and Johnny Michael (age 9) had fled the school "without caps and lightly clad" and had covered six of the seven miles to Nadleh reserve before succumbing to the cold. It was incidents of this sort that prompted some residential school administrators to inflict harsh punishment on those who attempted to run away from their school.

title: St Joseph's Industrial School, Clonmel

text: Like many residential institutions in the country, in 2009, following publication of the Ryan report, Ferryhouse was finally recognised as a place of systematic physical and sexual abuse of children carried on over a period of many years. Michael O'Brien, a survivor of abuse and a former pupil of the school, spoke on Questions and Answers of how he suffered horrendous physical and sexual abuse at the hands of the Rosminians, and how it affects him to this day.

title: Shingwauk Indian Residential School

text: Similar to other residential schools across Canada there were poor living conditions at Shingwauk and the quality of education that many children received was sub-par. Many survivors from Shingwauk have spoken about abuse, neglect, and the long term impacts of the assimilation process that occurred at residential schools. In latter years, many of the residents at the Shingwauk Home lived at the Home but went to school at the nearby elementary and high schools. Anna McCrea Public School and Sir James Dunn Collegiate and Vocational School (operated by the Algoma District School Board) were built on the original Shingwauk site in the 1950s as part of a government led integration process.

title: Sixties Scoop

text: Canada's Truth and Reconciliation Commission (TRC) documented the experiences of Indigenous children who were removed from their families and placed in residential schools by the government. TRC Commissioners, who were tasked with sharing this knowledge with all Canadians, focused on child welfare in the first five of 94 calls to action in their final report. Published in 2015, the TRC report addresses the effects of the Sixties Scoop as well that of residential schools on Indigenous communities:Today, the effects of the residential school experience and the Sixties Scoop have adversely affected parenting skills and the success of many Aboriginal families. These factors, combined with prejudicial attitudes toward Aboriginal parenting skills and a tendency to see Aboriginal poverty as a symptom of neglect, rather than as a consequence of failed government policies, have resulted in grossly disproportionate rates of child apprehension among Aboriginal people.The aftereffects of the Sixties Scoop remain an issue in child welfare provision for Aboriginal communities in Canada. Scholar Chris Walmsley notes in "Protecting Aboriginal Children" (2011) that some social workers find themselves in a similar alienated relationship to communities. Walmsley referred to one heavily publicised incident in which 71 children were removed from a community in 1998 (though not all were Aboriginal). One Aboriginal childcare worker said "to me it was very shocking ... it reminded me of the Sixties Scoop when kids on-reserve were taken without even their parents being aware of them [being] taken." Walmsley comments that,

title: Inuit culture

text:
The proselytizing by the Anglican Church and the Roman Catholic Church in the first half of the 20th century, which must be critically viewed in some respect, was also of fundamental significance for the cultural change of the Inuit. Although the Arctic nowadays is considered largely Christian, elements of Shamanism appear to persist fairly well at the subliminal level, side by side with Christian thought, despite its condemnation by the missionaries.
The adjustment to life in a modern industrialized country is easier for the young people who find new types of opportunities, but also all the problems that can be paraphrased by the keyword "TV culture". Compulsory education was introduced in the 1950s, replacing the traditional master-apprentice relationship between parents and children that did without reading and writing skills. Some Inuit were trained to be teachers and clergymen, but their numbers still were much too low. Basic education nowadays takes place in nearly all settlements. In Nunavut during the first three school years, the Inuit language, either Inuinnaqtun or Inuktitut, is the relevant language of instruction. In many schools of the Arctic, "elders", older residents who are recognized for their experience, are teaching the traditional knowledge, known as "Inuit Qaujimajatuqangit", about culture, customs and way of living from the pre-settlement time, during planned lectures. Despite all efforts, the number of dropout is generally rather high, because of lack of motivation, among other reasons.
As part if the Government of Canada's assimilation policy many Inuit children, along with First Nations, were sent to residential schools. Children were taken from their home communities in the summer and sent to a school in a centralized area where they would remain for an entire school year. These included Sir Alexander Mackenzie Day School in Inuvik which included the two residences, Stringer Hall for Anglicans and Grollier Hall for Catholics, and Chesterfield Inlet Indian Residential School which included the Turquetil residence. The year away from their homes caused multiple problems upon return. Children were not permitted to speak their native language while at school and thus had problems communicating to community members who spoke little or no English. At the same time the loss of traditional skills meant they were less able to occupy the roles that they would have normally taken up.

title: International Grenfell Association

text: Between 1949 and 1979, thousands of Indigenous children were taken from their communities to attend five residential schools that were run by the International Grenfell Association or Moravians. Many said they were sexually and physically abused, and suffered language and cultural losses.

title: Shubenacadie Indian Residential School

text: The Shubenacadie Indian Residential School was part of the Canadian Indian residential school system and was located in Shubenacadie, Nova Scotia. It was the only one in Atlantic Canada and children from across the region were placed in the institution. The schools were funded through Indian Affairs and the Catholic Church. The institution was like an orphanage, which were the forerunners of contemporary child protection and welfare services. The first children arrived on February 5, 1930 and the institution was closed after 37 years on June 22, 1967. Approximately 10% of Mi'kmaq children lived at the institution. (Approximately 30% of native children were placed in residential schools nationally.) Over 1000 children are estimated to have been placed in the institution over 37 years.

title: Duncan Campbell Scott

text: CBC has reported that "In all, about 150,000 aboriginal, Inuit and Métis children were removed from their communities and forced to attend the schools." The 150,000 enrollment figure is an estimate not disputed by Aboriginal Affairs and Northern Development, but it is not clear what percentage were "removed from their communities and forced to attend the schools." A percentage of the residential schools were in or close by the children's communities. Moreover, while many aboriginal parents distrusted the residential schools or preferred to raise and educate their children in a traditional manner, other parents willingly enrolled their children, partly from a belief that the schooling of the "white man" would benefit them, and partly from a knowledge that schools would provide shelter, food and clothing which dire conditions on the reserve could not provide. Harsh criticism has been leveled at Scott and the residential school system, as children who attended some of the more poorly maintained or administered schools lived in terrible conditions; in some cases the mortality rate exceeded fifty percent due to the spread of infectious disease. Furthermore, Scott continued with his advocacy knowing that death from illness (such as influenza and tuberculosis) and suicide was common. This situation was made worse by the federal policy that tied funding to enrollment numbers, which resulted in some schools enrolling sick children in order to boost their numbers. Echoing Scott's desire to absorb aboriginals into the wider Canadian population, many residential and day schools strongly discouraged students from speaking their native language, and harsh punishments were administered. Corporal punishment was sometimes justified by the belief that it was the only way to "save souls", "civilize" the native children and, in the residential schools, punish runaways who might make the school responsible for injury or death while trying to return home. Many reports of physical, sexual and psychological abuse in the residential schools have surfaced over the years. Exact numbers are unknown, as the government at the time did not see fit to keep track of such things. Because any kind of scandal coming out of the residential schools would have caused Indian Affairs, the churches and the government of the day much embarrassment, incidents of abuse were often discounted or covered up. However, based on survivor's accounts, as many as 75% of the children in particularly awful schools may have been sexually assaulted. He clearly condoned the policy of removing the children's cultural identity, praising practices such as referring to students only by a number and beating them when they dared to speak their own language.

title: Education in Ontario

text: Residential schools in Ontario were part of the larger Canadian Indian residential school system which spanned Canada. Notably, Egerton Ryerson, who is often celebrated for creating the free public education system in Ontario, was also a key architect of the residential school system. Many residential schools in Ontario were located in the North where Indigenous communities had either been forcibly relocated or pushed by encroaching colonists. However, the schools existed across the province. Increased attention has been brought to this suppressed history by the Truth and Reconciliation Commission of Canada which resulted from the settlement of a class action lawsuit between the Government of Canada, residential school survivors, churches involved in running the schools, the Assembly of First Nations, and other Indigenous groups. Since the closure of the schools, different approaches have been taken to dealing with the buildings. In Brantford, the building which once housed the Mohawk Institute Residential School is now part of the Woodland Cultural Centre. Residential schools were federally administered, meaning that the provincial government was not required to meet treaty obligations to Ontario First Nations for education. This saved the provincial government considerable funds and was key to funding education in the province. Reserve schools continue to be funded by the federal government today and recent inquiries have revealed that Indigenous students of Ontario in reserve schools receive 30% less funding than students at provincially funded schools.

title: Condover Hall

text: For over sixty years since 1946 the Hall had been run as a residential school, initially for blind children when owned by the land latterly under private ownership as a school for autistic children, covering boy boarders and coeducational day pupils. The school and college both closed during 2009. Many schools such as Lyneham Primary School go for residential trips

title: Institutional racism

text:
Most residential schools closed in the 1970s. Criminal and civil suits against the government and the churches began in the late 1980s and shortly thereafter the last residential school closed. By 2002 the number of lawsuits had passed 10,000. In the 1990s, beginning with the United Church, the churches that ran the residential schools began to issue formal apologies. And in 1998 the Canadian government issued the Statement of Reconciliation, and committed $350 million in support of a community-based healing strategy to address the healing needs of individuals, families and communities arising from the legacy of physical and sexual abuse at residential schools. The money was used to launch the Aboriginal Healing Foundation.
In the 19th and 20th century, the Canadian federal government's Indian Affairs Department officially encouraged the growth of the Indian residential school system as an agent in a wider policy of assimilating Native Canadians into European-Canadian society. This policy was enforced with the support of various Christian churches, who ran many of the schools. Over the course of the system's existence, approximately 30% of native children, roughly some 150,000, were placed in residential schools nationally, with the last school closing in 1996. There has long been controversy about the conditions experienced by students in the residential schools. While day schools for First Nations, Metis, and Inuit children always far outnumbered residential schools, a new consensus emerged in the early 21st century that the latter schools did significant harm to Aboriginal children who attended them by removing them from their families, depriving them of their ancestral languages, undergoing forced sterilization for some students, and by exposing many of them to physical leading to sexual abuse by staff members, and other students, and dis-enfranchising them forcibly.

text: The system had its origins in laws enacted before Confederation, but was primarily active from the passage of the Indian Act in 1876. An amendment to the Indian Act in 1884 made attendance at day schools, industrial schools, or residential schools compulsory for First Nations children. Due to the remote nature of many communities, school locations meant that for some families residential schools were the only way to comply. The schools were intentionally located at substantial distances from Indigenous communities to minimize contact between families and their children. Indian Commissioner Hayter Reed argued for schools at greater distances to reduce family visits, which he thought counteracted efforts to civilize Indigenous children. Parental visits were further restricted by the use of a pass system designed to confine Indigenous peoples to reserves. The last federally operated residential school closed in 1996. Schools operated in every province and territory with the exception of New Brunswick and Prince Edward Island.[7]

title: Walking With Our Sisters

text: In 2014 the project expanded to include 108 pairs of children's moccasin vamps in memory of children who died or went missing while attending a residential school . The children's vamps were added to the exhibition through a similar social media call to the one used at the start of the original project. Families and residential school survivors were encouraged to contribute children's vamps in memory of a loved one. This addition to the project occurred when the Walking With Our Sisters was at Algoma University, which is located on the site of the former Shingwauk Indian Residential School. A ceremony was held as part of the exhibition programming to honor the children being remembered through this initiative and to add the children's vamps to the exhibition.

title: Duncan Campbell Scott

text: In 1920, under Scott's direction, and with the concurrence of the major religions involved in native education, an amendment to the Indian Act made it mandatory for all native children between the ages of seven and fifteen to attend school. Attendance at a residential school was made compulsory. Although a reading of Bill 14 states that no particular kind of school was stipulated. Scott was in favour of residential schooling for aboriginal children, as he believed removing them from the influences of home and reserve would hasten the cultural and economic transformation of the whole aboriginal population. In cases where a residential school was the only kind available, residential enrollment did become mandatory, and aboriginal children were compelled to leave their homes, their families and their culture, with or without their parents' consent. However, in 1901, 226 of the 290 Indian schools across Canada were day schools, and by 1961, the 377 day schools far outnumbered the 56 residential institutions.

title: Shubenacadie Indian Residential School

text: Rose Salmons, a former nun who taught at the school recalled in 2015 how she was ill prepared for teaching at Shubenacadie when she became one of the 12 nuns teaching at the residential school. She said, “We certainly didn't have any training for dealing with children who were taken from their homes, and who really needed love.” According to Salmons, teachers were forbidden from expressing kindness or support. “It was written down: we were not to show affection for the children.”

title: St. Mary's Indian Residential School

text: St. Mary's Indian Residential School was the name of two Indian residential schools in Mission, British Columbia. The first was operated by the Roman Catholic Church of Canada, and the second was operated by the Canadian federal government. Approximately 2,000 children attended the schools while they were in operation, most of them , many of whom reported experiences that were abusive. However, despite the numerous personal accounts of students who suffered abuse at the school, there is no acknowledgement of this on any of the plaques at the site.

title: Catholic sexual abuse cases in Canada

text: By 1912, thousands of First Nations children attended residential schools, many of which were run by the Catholic Church. In 1990, Manitoba leader Phil Fontaine revealed that he had been sexually and physically abused in a Catholic residential school. He claimed that sexual abuse was common in residential schools in general. "In my grade three class, if there were 20 boys, every single one of them would have experienced what I experienced. They would have experienced some aspect of sexual abuse."

title: The Norwegian School in London

text: The school is housed in a Victorian villa from the 1870s, in a quiet residential area in Wimbledon, South West London. Many families with children registered at the school, choose to settle in the area. The pupils are a mix of longtime-residential in London and those who are staying for a shorter period of time. A part of the school building is rented out to The Norwegian Kindergarten in London, with whom there is close cooperation. Many of the longtime-residential children will attend both the Norwegian Kindergarten and the Norwegian School.


query: How many people live in Europe?

title: Demographics of Europe

text: Figures for the population of Europe vary according to how one defines the boundaries of Europe. According to the United Nations, the population within the standard physical geographical boundaries comprised 737 million in 2010.[1] In 2010 the population was 711 million, defining Europe's boundaries as the continental divides of the Caucasus and Ural mountains and the Bosporous, and including the European parts of the countries of Russia and of Turkey.

title: Word Is Out: Stories of Some of Our Lives

text:
When audiences saw the film, thousands wrote to the Mariposa Film Group’s post office box number listed in the end credits to express how much the film meant to them — and many of them related how viewing the film saved their lives. "People who were alone and hopeless in Idaho, Utah and Kansas for the first time saw realistic
and positive images of gay people on screen," said production assistant Janet Cole.

title: Arizona State Museum

text: Museum staff investigate archaeological sites of past occupiers of North America to discover how people lived, what they ate, what they wore and how they created their art. These people lived day-to-day, created homesites and villages that, in many cases, have crumbled or been destroyed by natural forces.

title: Top Secret America

text: Published July 19, 2010, this first installment focuses on the U.S. intelligence system's growth and redundancies. It questions its manageability, as it has become "so large, so unwieldy, and so secretive that no one knows how much money it costs, how many people it employs, how many programs exist within it, or exactly how many agencies do the same work." The report states that "An estimated 854,000 people, nearly 1.5 times as many people as live in Washington, D.C., hold top-secret security clearances."

title: Northern Europe

text: Countries in Northern Europe have large, developed economies and some of the highest standards of living in the world. They often score highly on surveys measuring quality of life, such as the Human Development Index. Aside from the United Kingdom, they generally have a small population relative to their size, most of which live in cities. Most peoples living in Northern Europe are Protestant Christians, although many are non-practicing. There is also a growing number of irreligious peoples and Muslims, the latter of which is due to immigration. The United Kingdom is an outlier in this regard, as heavy immigration from its former colony, the British Raj, particularly modern-day India, has also added Hindus, a religion found in minuscule numbers in all other Northern European countries. The quality of education in Northern Europe is rated highly in international rankings, with Estonia and Finland topping the list among the OECD countries in Europe. The Hansa group in the European Union comprises most of the Northern European states.

title: Kahoolawe

text: While it is not known how many people inhabited Kahoʻolawe, the lack of freshwater probably limited the population to a few hundred people. As many as 120 people might have once lived at Hakioawa, the largest settlement, which was located at the northeastern end of the island—facing Maui.

title: Arabs in Europe

text: Arabs in Europe are people of Arab descent living in Europe today and over the centuries. Several million Arabs are residents in Europe. The vast majority form part of what is sometimes called the "Arab diaspora", i.e. ethnic Arabs or people descended from such living outside the Arab World. Most of the Arabs in Europe today are from the Maghreb.

title: LGBT and rurality

text: Other communities of queer farmers prefer to live a more conventional lifestyle with a house and agricultural land of their own. The documentary "Out Here" portrays the lives of many rural queer people across the United States, and it shows how many queer people make a living and are making a difference in their communities through agriculture.

title: Lynda Nead

text: In the art history book, "Victorian Babylon" (2000), Nead examines the gendered lives of people living in Victorian Era London between 1855 and 1870. Nead details different ways of living in urban London of the Victorian Era, looking at architecture and public spaces. She also examines maps, paintings, woodcuts and illustrations in the book. One chapter is devoted to maps the sewer systems of London, for example and how accurate maps helped create many of London's improvements. The "Canadian Journal of History" wrote that what "Victorian Babylon" "does best is to show how artists, cartoonists, illustrators represented" Victorian behavior. "Art Journal" describes her book as not only looking at behavior through art, but how things and people "circulate" throughout London during this time period. "Art Journal" also notes how Nead challenges the idea that women were "invisible" in Victorian England.

title: Open Europe

text: In December 2012, Germany's "Frankfurter Allgemeine Zeitung" ran a feature on Open Europe, with its London correspondent writing that Open Europe is "leaving its mark on the British discussion about Europe like no other." He added that it "dishes it out to all sides. EU critics eagerly seize on calculations of how much Brussels regulations have cost the UK or how much member states could save from reforming the EU's regime of agricultural subsidies. However, the same people are left disappointed when Open Europe produces figures and arguments advocating against Greece being forced out of the euro, or when it defends the freedom of movement for European workers which is controversial to many in Britain." In 2012 "The Guardian" live blog describing Open Europe as "indispensable", while in the same year Polish daily "Rzeczpospolita" described Open Europe as "an influential liberal think-tank".

title: How to Live (biography)

text: According to the book's webpage posted by Other Press, "How to Live" concerns the following: "How to get along with people, how to deal with violence, how to adjust to losing someone you love—such questions arise in most people’s lives. They are all versions of a bigger question: How do you live? This question obsessed Renaissance writers, none more than Michel Eyquem de Montaigne, considered by many to be the first truly modern individual. He wrote free-roaming explorations of his thoughts and experience, unlike anything written before. More than four hundred years later, Montaigne’s honesty and charm still draw people to him. Readers come to him in search of companionship, wisdom, and entertainment —and in search of themselves. Just as they will to this spirited and singular biography."

title: Huns

text: The Huns were a nomadic people who lived in Central Asia, the Caucasus, and Eastern Europe, between the 4th and 6th century AD. According to European tradition, they were first reported living east of the Volga River, in an area that was part of Scythia at the time; the Huns' arrival is associated with the migration westward of a Scythian people, the Alans. By 370 AD, the Huns had arrived on the Volga, and by 430 the Huns had established a vast, if short-lived, dominion in Europe, conquering the Goths and many other Germanic peoples living outside of Roman borders, and causing many others to flee into Roman territory. The Huns, especially under their King Attila made frequent and devastating raids into the Eastern Roman Empire. In 451, the Huns invaded the Western Roman province of Gaul, where they fought a combined army of Romans and Visigoths at the Battle of the Catalaunian Fields, and in 452 they invaded Italy. After Attila's death in 453, the Huns ceased to be a major threat to Rome and lost much of their empire following the Battle of Nedao (464?). Descendants of the Huns, or successors with similar names, are recorded by neighbouring populations to the south, east and west as having occupied parts of Eastern Europe and Central Asia from about the 4th to 6th centuries. Variants of the Hun name are recorded in the Caucasus until the early 8th century.

title: Old Europe (archaeology)

text: Regardless of specific chronology, many European Neolithic groups share basic characteristics, such as living in small-scale, family-based communities, more egalitarian than the city-states and chiefdoms of the Bronze Age, subsisting on domestic plants and animals supplemented with the collection of wild plant foods and hunting, and producing hand-made pottery, without the aid of the potter's wheel. There are also many differences, with some Neolithic communities in southeastern Europe living in heavily fortified settlements of 3,000–4,000 people (e.g., Sesklo in Greece) whereas Neolithic groups in Britain were small (possibly 50–100 people) and highly mobile cattle-herders.

title: Together (Ryan O'Shaughnessy song)

text: Alan McGrath and Kevin O'Dwyer, the dancers featured in the song's music video, reprised their roles during the live performance of "Together" during the contest. Their performance is stated to be the first ever depiction of a same-sex couple during the contest's 63-year history. The dancers' performance received messages of support on social media. Speaking to the "Independent", McGrath stated, "We've had such touching messages from people around Europe who aren't out, or who are in the closet. It's a great thing because Kevin and I were both at that point in our lives at some stage. It's great to be able to send out such a positive message." O'Dwyer added, "We've had so many messages from people we don't know, and young people saying how much it means to them and how important it is what we're doing."

title: Framing effect (psychology)

text: Participants were asked to choose between two treatments for 600 people affected by a deadly disease. Treatment A was predicted to result in 400 deaths, whereas treatment B had a 33% chance that no one would die but a 66% chance that everyone would die. This choice was then presented to participants either with positive framing, i.e. how many people would live, or with negative framing, i.e. how many people would die.

title: Yahoo! Live

text: The design is similar to the one on Justin.tv. The chat system and video windows are as portable as with ustream.tv. Users can create a channel, authorize their webcam and start broadcasting to the public. Other people can watch, or choose to participate via video, sound or text chat, which can be disabled. Users can also set up profiles and track how many people have watched them stream live, how many broadcasts they have made, and how long they have been on the streaming. Videos are not archived for playback; once it is broadcast, there is no way of recovering the video, and there is no way of streaming other than live, meaning users cannot pre-record videos and then broadcast them.

title: Doga Sharif

text: The population of Doga Sharif is estimated to be 18,000. Natural gas has been discovered in this village. Doga has many communities Gujjar, Thalla . Mehar, jutt, Rajpoot and many others. The population is 99.99% Muslim with a Sunni majority. Agriculture is a profession of people of Doga. Small land holdings and no proper source of irrigation have forced people to look for alternatives. From then on till mid-1990s Middle East was the favorite destination for the workers. But now people from Doga are working and living in Europe, Middle East, mainly Greece, Italy, Spain, Saudi Arabia and UAE. Many are well settled and living with their families.

title: Parcopresis

text: It affects both men and women, of all ages and backgrounds. It is not clear how many people suffer with the condition, and level of severity is a key factor as some people may not find it affects their lives, while others find their lives are dictated by its demands.

title: Chicano poetry

text: These poems primarily deal with how Chicanos deal with existence in the United States and how Chicanos cope with marginalization, racism and vanquished dreams. Many Chicano writers allude to the past glory of the Mesoamerican civilizations and how the indigenous people of those civilizations continue to live through the Chicano people who are predominantly of mestizo (mixed) ancestry.

title: Europe '72

text: "Europe '72" was the third live album by the Dead in as many years, showcasing how the group's reputation was based on live shows. The album contained mostly new material, in addition to live arrangements of tracks found on previous studio albums. Garcia continued his songwriting collaboration with lyricist Robert Hunter. Rhythm guitarist Bob Weir also collaborated with Hunter, though the pair subsequently fell out, leading Weir to collaborate with John Perry Barlow after "Europe '72". Pigpen made his third singing-songwriting contribution to a Dead album, writing "Mr. Charlie" with Hunter. The new songs were never officially released in studio form except "One More Saturday Night", which came out as a single to promote the tour and then appeared on Bob Weir's solo album, "Ace". Consequently, "Europe '72" was treated as a new-material release as much as a live retrospective, and the new songs on the album were considered definitive versions.

title: Vladimir Stasov

text: Stasov became a prominent figure in mid-19th-century Russian culture. He discovered a large number of its greatest talents, inspired many of their works and fought their battles in numerous articles and letters to the press. As such, he carried on a lifelong debate with Russian novelist and playwright Ivan Turgenev, who considered Stasov "our great all-Russian critic." He wanted Russian art to liberate itself from what he saw as Europe's hold. By copying the west, he felt, Russian artists could be, at best, second-rate. However, by borrowing from their own native traditions, they might create a truly national art that could match Europe's with its high artistic standards and originality. By "national" Stasov meant an art that would not only portray people's lives but also be meaningful to them and show them how to live.

title: Environmental justice

text: In Europe, the Romani peoples are ethnic minorities and differ from the rest of the European people by their culture, language, and history. The environmental discrimination that they experience ranges from the unequal distribution of environmental harms as well as the unequal distribution of education, health services and employment. In many countries Romani peoples are forced to live in the slums because many of the laws to get residence permits are discriminatory against them. This forces Romani people to live in urban "ghetto" type housing or in shantytowns. In the Czech Republic and Romania, the Romani peoples are forced to live in places that have less access to running water and sewage, and in Ostrava, Czech Republic, the Romani people live in apartments located above an abandoned mine, which emits methane. Also in Bulgaria, the public infrastructure extends throughout the town of Sofia until it reaches the Romani village where there is very little water access or sewage capacity.

title: The Wide, Wide World

text: Secondary CharactersThis book was originally written with the goal of teaching people a Christian lesson, so many of the themes are Christian in nature and aim to show people how a true Christian ought to live his or her life.The driving conflict of this story is the separation of Ellen from her mother and the effects of this separation on Ellen, including how she misses the mother who had meant everything to her, how she struggles with being a good Christian, and how she deals with people who don’t care about her.

title: Freeganism

text: Just as freegans argue food waste should be recovered and redistributed, many argue that unoccupied buildings are a form of "waste" to be reclaimed. Squatting was widespread in Western Europe as well as parts of the United States in the 1980s and 1990s, and activists used squatted buildings not only for housing but also to create community centers, pirate radio stations, or free schools. A widespread crackdown by municipalities closed many squats and legalized the remainder in the 1990s—the moment when freeganism was emerging—and so it is thus difficult to know how many people are involved in this activity. While research with freegans consistently shows that they "endorse" squatting, in practice, freegan living situations vary, ranging from trading work for rent to traditional home ownership.

title: Civil Protection Units

text: The United States and other European countries have sold multiple tanks and weapons to the Turkish Government under the pretense that they would not be used against civilians, however, that is not how some see it. For many years the United States and Europe sold military grade weapons to Turkey and did not speak out against or condemn any of the instances where the Turkish Army harmed civilians. This caused outrage and distrust in the districts among the civilians. The civilians believe that the United States and Europe share responsibility with Turkey for every civilian harmed with their weapons and tanks and that they too are committing these war crimes. Some civilians call the United States and Europe hypocrites by promoting human rights and safety while they supply tanks to a ruthless regime and there should be children and people in the streets, not tanks. This sheds light on how many civilians in Turkey believe that the United States and Europe do not care about lives unless it is their own.

title: Pre-Columbian period in Venezuela

text: It is not known how many people lived in Venezuela before the Spanish Conquest; it may have been around a million people, and in addition to today's peoples included groups such as the Arawaks, Caribs, and Timoto-cuicas. The number was much reduced after the Conquest, mainly through the spread of new diseases from Europe. There were two main north-south axes of pre-Columbian population, producing maize in the west and manioc in the east. Large parts of the llanos plains were cultivated through a combination of slash and burn and permanent settled agriculture. The indigenous peoples of Venezuela had already encountered crude oils and asphalts that seeped up through the ground to the surface. Known to the locals as "mene", the thick, black liquid was primarily used for medicinal purposes, as an illumination source, and for the caulking of canoes.

title: Tupã (mythology)

text: Tupã was known for his personality, and this is how many people remember him. He was a very seductive/sexual god. This led to his many children. Tupã and Arasy counselled the humans to live peacefully, to procreate, and to live in love. Tupã then created the spirits of good and evil, Angatupyry and Tau, left them to guide the people down one path or another and departed back into the heavens.

title: Esther Richardson

text: During the European recession, Richardson gathered stories from across Europe in 2013, collecting testimonies about how austerity has impacted people's lives. The project was called "All Across Europe" and Richardson planned to develop a theatre piece based on what she collected.

title: Jawdat Said

text: "there are many simple Quranic facts we hear but not understand! How many of the disasters arise from this neglect and inattention! How many hundreds of thousands of young people are disappointed, or lose confidence in the seriousness of religious subjects, when they are exposed to the truth, because they live an illusion! It is a problem of a society, the problem of a lost generation replete with illusions."

title: Alexia digital singles

text: The title translates as 'And You Do Not Know' with the song being about the love between two people, how it started and ended and how it has changed their lives, though the one person does not know who they are, with the other knowing they have a physical and emotional desire for them, and how now they 'wander between so many people only in search of you'.

title: Neolithic Europe

text: There are also many differences, with some Neolithic communities in southeastern Europe living in heavily fortified settlements of 3,000-4,000 people (e.g., Sesklo in Greece) whereas Neolithic groups in Britain were small (possibly 50-100 people) and highly mobile cattle-herders.