query: Was the Ottoman Empire primarily Islamic?

title: Islam in the Ottoman Empire

text: Islam was the official religion of the Ottoman Empire. The highest position in Islam, caliphate, was claimed by the sultan, after the defeat of the Mamluks which was established as Ottoman Caliphate. The Sultan was to be a devout Muslim and was given the literal authority of the Caliph. Additionally, Sunni clerics had tremendous influence over government and their authority was central to the regulation of the economy. Despite all this, the Sultan also had a right to decree, enforcing a code called Kanun (law) in Turkish. Additionally, there was a supreme clerical position called the Sheykhulislam ("Sheykh of Islam" in Arabic). Minorities, particularly Christians and Jews but also some others, were mandated to pay the jizya, the poll tax as mandated by traditional Islam.

title: Byzantine Empire

text: No such distinction existed in the Islamic and Slavic worlds, where the Empire was more straightforwardly seen as the continuation of the Roman Empire. In the Islamic world, the Roman Empire was known primarily as Rûm.[23] The name millet-i Rûm, or "Roman nation," was used by the Ottomans through the 20th century to refer to the former subjects of the Byzantine Empire, that is, the Orthodox Christian community within Ottoman realms.

title: History of liberalism

text:
In the Ottoman Empire, to secure its territorial integrity against internal nationalist movements and external aggressive powers, the Empire launched a series of reforms. This period is called Tanzimat (reorganization). Although liberal ministers and intellectuals tried to influence the reforms, the motives for the implementation of Tanzimât were bureaucratic. These changes were made to improve civil liberties. However, the reformist ideas and trends of the Nahda and Tanzimat didn't reach the common population successfully, as the books, periodicals, and newspapers were accessible primarily to intellectuals and segments of an emerging middle class, while many Muslims saw them as foreign influences on the world of Islam. That perception complicated reformist efforts made by Middle Eastern states. A policy called Ottomanism was meant to unite all the different peoples living in Ottoman territories, "Muslim and non-Muslim, Turkish and Greek, Armenian and Jewish, Kurd and Arab". The policy officially began with the Edict of Gülhane of 1839, declaring equality before the law for both Muslim and non-Muslim Ottomans.
In 1865, a group of Ottoman Turkish intellectuals, who were dissatisfied with the Tanzimat reforms in the Ottoman Empire, established a secret society called the Young Ottomans. They believed the reforms did not go far enough and wanted to end the autocracy in the empire. They sought to transform Ottoman society by preserving the empire and modernizing it along European lines, adopting a constitutional government. Though the Young Ottomans were frequently in disagreement ideologically, they all agreed that the new constitutional government should continue to be somewhat rooted in Islam to emphasize "the continuing and essential validity of Islam as the basis of Ottoman political culture." However, they syncretize Islamic idealism with modern liberalism and parliamentary democracy; to them the European parliamentary liberalism was a model to follow, in accordance with the tenets of Islam. They "attempted to reconcile Islamic concepts of government with the ideas of Montesquieu, Danton, Rousseau, and contemporary European Scholars and statesmen."

title: Ottoman–Safavid relations

text:
Islam played an especially important role in defining the Ottoman–Safavid relationship. Both the Safavids and Ottomans relied on ties to Islam to help justify their individual rules. However, Islamic law prevents war of Muslims against each other, unless a religious need arises to enforce a sacred law or to check transgressions against it. Thus, for one power to wage war against the other, he would have to justify the action religiously.
Selim I, sultan of the Ottoman Empire in the early 1500s, looked for such justification. Religious scholars and officials in the Ottoman Empire quickly labeled Shah Ismail, and by extension his followers, a threat to Islam for the heretical teachings they represented. As a result, Selim I ordered the execution of any sympathizers of Shah Ismail both in Constantinople and throughout Ottoman lands.

title: Bahá'í prophecies

text: Bahá'u'lláh prophesied the fall of the Caliphate, the title of the head of state in Sunni Islam. From 1517 onwards, the Ottoman sultan was also the Caliph of Islam, and the Ottoman Empire was, from 1517 until 1922 (or 1924), synonymous with the Caliphate or the Islamic State. Addressing the people of Constantinople, the capital of the Ottoman Empire, Bahá'u'lláh, in the "Kitáb-i-Aqdas" which was completed in 1873, claims that the leaders of Constantinople, the Caliph, has been a source of tyranny, and that they will lose control:

title: Islam in the Ottoman Empire

text: In the late 18th century and especially during the 19th, European-style reforms pushed Islam out of influential positions and diminished its leaders' influence in government. The jizya was abolished and the exclusive power of Islam's leaders dwindled. Despite this, the government under the reforming Sultans still sought to reinforce Hanafi Islam where it was seen as under threat in the empire. Parallel to reforms came Ottomanism, a concept that sought to integrate all Ottoman citizens into one social class (Muslim and non-Muslim) with equal tax and military responsibilities. As a result, religious minorities (who may not have even received full rights under pre-reform Ottoman rule) rebelled.

title: Young Ottomans

text: The Young Ottomans () were a secret society established in 1865 by a group of Ottoman Turkish intellectuals who were dissatisfied with the Tanzimat reforms in the Ottoman Empire, which they believed did not go far enough. Young Ottomans sought to transform Ottoman society by preserving the empire and modernizing along the European tradition of adopting a constitutional government. Though the Young Ottomans were frequently in disagreement ideologically, they all agreed that the new constitutional government should continue to be somewhat rooted in Islam to emphasize "the continuing and essential validity of Islam as the basis of Ottoman political culture" and syncretized Islamic ideals with liberalism and parliamentary democracy. The Young Ottomans sought to revitalize the empire by incorporating certain European models of government, while still retaining the Islamic foundations of the empire. Among the prominent members of this society were writers and publicists such as İbrahim Şinasi, Namık Kemal, Ali Suavi, Ziya Pasha, and Agah Efendi.

title: List of Sheikh-ul-Islams of the Ottoman Empire

text: The following is a list of Sheikh-ul-Islams of the Ottoman Empire. After the fondation of the Ottoman empire around 1300, the title of Sheikh-ul-Islam, formerly used in the Abbasid Caliphate, was given to a leader authorized to issue legal opinion or fatwa. During the reign of Sultan Murad II, (1421-1444, 1446-1451) the position became an official title, with authority over other muftis in the empire. In the late 16th century, Sheikh-ul-Islam were assigned to appoint and dismiss supreme judges, high ranking college professors, and heads of Sufi orders. Prominent figures include Zenbilli Ali Cemali Efendi (c1445-1526), Ibn-i Kemal (Kemalpasazade) (1468-1533) and Ebussuud Efendi (c1491-1574).

title: Ottoman–Mamluk War (1516–17)

text: The Ottoman–Mamluk War of 1516–1517 was the second major conflict between the Egypt-based Mamluk Sultanate and the Ottoman Empire, which led to the fall of the Mamluk Sultanate and the incorporation of the Levant, Egypt and the Hejaz as provinces of the Ottoman Empire. The war transformed the Ottoman Empire from a realm at the margins of the Islamic world, mainly located in Anatolia and the Balkans, to a huge empire encompassing much of the traditional lands of Islam, including the cities of Mecca, Cairo, Damascus and Aleppo. Despite this expansion, the seat of the empire's political power remained in Constantinople.

title: Ghaza thesis

text: The Ghaza or Ghazi thesis (from , "ġazā", "holy war," or simply "raid") is a historical paradigm first formulated by Paul Wittek which has been used to interpret the nature of the Ottoman Empire during the earliest period of its history, the fourteenth century, and its subsequent history. The thesis addresses the question of how the Ottomans were able to expand from a small principality on the frontier of the Byzantine Empire into a centralized, intercontinental empire. According to the Ghaza thesis, the Ottomans accomplished this by attracting recruits to fight for them in the name of Islamic holy war against the non-believers. Such a warrior was known in Turkish as a "ghazi", and thus this thesis sees the early Ottoman state as a "Ghazi State," defined by an ideology of holy war. The Ghaza Thesis dominated early Ottoman historiography throughout much of the twentieth century before coming under increasing criticism beginning in the 1980s. Historians now generally reject the Ghaza Thesis, and consequently the idea that Ottoman expansion was primarily fueled by holy war, but are conflicted with regard to what to replace it with.

title: Muslim Community of Albania

text: Organized Islamic religious life in Albania has existed since the time the Ottoman Empire started administering this region. All Muslims who lived in the Ottoman Empire were part of the Muslim community headed by the Sultan, who replaced the role of the caliph. During the reign of the Sultan Murad II the competencies of the caliph were transferred to the "grand mufti". Since then, the grand mufti was titled "Sheykhul-Islam" and was considered the highest religious authority within the Ottoman Empire. However, every region inhabited by Muslims had its own Mufti, who was in a lower position than the "Sheykhul-Islam". After the independence of Albania in 1912 the Islamic Community of Albania continued to be under the authority of the "Sheykhul-Islam" in Constantinople until 1923. In 1923, following the government program, the Albanian Muslim congress convened at Tirana decided to break with the Caliphate ("Sheykhul-Islam"), and created the Muslim Community of Albania.

title: Enderun School

text: The Enderun School (Ottoman Turkish: اندرون مکتب, "Enderûn Mektebi") was a palace school and boarding school mostly for the Janissaries of the Ottoman Empire, which primarily recruited students via "devşirme", a system of the Islamization of Christian children for serving the Ottoman government in bureaucratic, managerial, and Janissary military positions. Over the centuries, the Enderun School was fairly successful in creating Ottoman statesmen by drawing among the empire's various ethnic groups and giving them a common Muslim education. The school was run by the "Inner Service" ("Enderûn") of the Ottoman palace and had both academic and military purposes. The graduates were expected to devote themselves to government service and be free of links to lower social groups.

title: Islam in Europe

text: The Ottoman Empire began its expansion into Europe by taking the European portions of the Byzantine Empire in the 14th and 15th centuries up until the 1453 capture of Constantinople, establishing Islam as the state religion in the region. The Ottoman Empire continued to stretch northwards, taking Hungary in the 16th century, and reaching as far north as the Podolia in the mid-17th century (Peace of Buczacz), by which time most of the Balkans was under Ottoman control. Ottoman expansion in Europe ended with their defeat in the Great Turkish War. In the Treaty of Karlowitz (1699), the Ottoman Empire lost most of its conquests in Central Europe. The Crimean Khanate was later annexed by Russia in 1783. Over the centuries, the Ottoman Empire gradually lost almost all of its European territories, until its collapse in 1922, when the former empire was transformed into the nation of Turkey.

title: Ottoman Empire

text: Several historians such as British historian Edward Gibbon and the Greek historian Dimitri Kitzikis have argued that after the fall of Constantinople, the Ottoman state took over the machinery of the Roman state, and that in essence the Ottoman Empire was a continuation of the Eastern Roman Empire under a thin Turkish Islamic guise. Kitzikis called the Ottoman state "a Greek-Turkish condominium". The American historian Speros Vryonis wrote that the Ottoman state was centered on "a Byzantine-Balkan base with a veneer of the Turkish language and the Islamic religion". Other historians have followed the lead of the Austrian historian Paul Wittek who emphasized the Islamic character of the Ottoman state, seeing the Ottoman state as a "Jihad state" dedicated to expanding the world of Islam. Another group of historians led by the Turkish historian M. Fuat Koprulu championed the ""gazi" thesis" that saw the Ottoman state as a continuation of the way of life of the nomadic Turkic tribes who had come from East Asia to Anatolia via Central Asia and the Middle East on a much larger scale, and argued that the most important cultural influences on the Ottoman state came from Persia. More recently, the American historian Heath Lowry called the Ottoman state a "predatory confederacy" led in equal parts by Turks and Greeks converted to Islam.

title: Islam in the Ottoman Empire

text: Since the founding of the Ottoman Empire, the Ottomans followed the Maturidi creed (school of Islamic theology) and the Hanafi madhab (school of Islamic jurisprudence).[1][2][3] However, it was the Ash'ari creed that was more prevalent in the madrassahs (Islamic schools).[1] Both the Maturidi and Ash'ari schools of Islamic theology used Ilm al-Kalam (reason) to understand the Quran and the hadith (sayings and actions of Mohammed and the Rashidun) so as to apply Islamic principles to fatwas (Islamic rulings). This is in contrast to the Athari (or literal) school of Islamic theology which takes the Quran and the hadith literally.

title: Criticism of Islam

text: According to historian Warren Dockter, Churchill wrote this during a time of a fundamentalist revolt in Sudan and this statement does not reflect his full view of Islam, which were "often paradoxical and complex." He could be critical but at times "romanticized" the Islamic world; he exhibited great "respect, understanding and magnanimity." Churchill had a fascination of Islam and Islamic civilization. Winston Churchill's future sister-in-law expressed concerns about his fascination by stating, "[p]lease don't become converted to Islam; I have noticed in your disposition a tendency to orientalism." According to historian Warren Dockter, however, he "never seriously considered converting". He primarily admired its martial aspects, the "Ottoman Empire’s history of territorial expansion and military acumen", to the extent that in 1897 he wished to fight for the Ottoman Empire. According to Dockter, this was largely for his "lust for glory". Based on Churchill's letters, he seemed to regard Islam and Christianity as equals.

title: Symbols of Islam

text: The star and crescent symbol became strongly associated with the Ottoman Empire in the 19th century, a symbol that had been used throughout the Middle East extending back to pre-Islamic times, especially in the Byzantine Empire and Crusader States which occupied the lands later assumed by the Ottoman Empire. By extension from the use in Ottoman lands, it became a symbol also for Islam as a whole, as well as representative of western Orientalism. "Star and Crescent" was used as a metaphor for the rule of the Islamic empires (Ottoman and Persian) in the late 19th century in British literature. This association was apparently strengthened by the increasingly ubiquitous fashion of using the star and crescent symbol in the ornamentation of Ottoman mosques and minarets. The "Red Crescent" emblem was adopted by volunteers of the International Committee of the Red Cross (ICRC) as early as 1877 during the Russo-Turkish War; it was officially adopted in 1929.

title: Arab Revolt

text: At this stage, Arab nationalism was not yet a mass movement, even in Syria where it was strongest. Many Arabs gave their primary loyalty to their religion or sect, their tribe, or their own particular governments. The ideologies of Ottomanism and Pan-Islamism provided strong competition for Arab nationalism. The vast majority of the Arabs living in the Ottoman Empire were primarily loyal to their own families, clans, and tribes and in terms of broader loyalties, saw themselves as Muslims rather than as Arabs, which in practical terms meant support for the Ottoman Empire, whose sultan also claimed to be the caliph. Traditional Islamic theory preaches the message that all Muslims, regardless of their ethnicity or race, should live together in the "Ummah", where usually been interpreted to mean one state, and for centuries Muslims living under Ottoman rule, whether they be Turks, Kurds, Arabs, Albanians, and so forth all saw themselves as united by a common religion and state. In the Ottoman Empire, Sunni Islam was the state religion, and the sultan-caliph was the supreme religious-political leader, thus making the crown and the faith one and the same. Before 1914, of the ten million or so Arabs living under Ottoman rule, only a mere 350 were involved in various feuding nationalist groups, most of whom wanted only autonomy rather than independence.

title: Muslim world

text: Scholars often use the term Gunpowder Empires to describe the Islamic empires of the Safavid, Ottoman and Mughal. Each of these three empires had considerable military exploits using the newly developed firearms, especially cannon and small arms, to create their empires. They existed primarily between the fourteenth and the late seventeenth centuries.

title: Islam in Greece

text: Islam in Greece is represented by two distinct communities; Muslims that have lived in Greece since the times of the Ottoman Empire (primarily in East Macedonia and Thrace) and Muslim immigrants that began arriving in the last quarter of the 20th century, mainly in Athens and Thessaloniki.

title: Shakib Arslan

text: Influenced by the ideas of al-Afghani and Muhammad Abduh, Arslan became a strong supporter of the Pan-Islamic policies of Abdul Hamid II. He also advocated the proposition that the survival of the Ottoman Empire was the only guarantee against the division of the ummah and its occupation by the European imperial powers. To Arslan, Ottomanism and Islam were closely bound together and the reform of Islam would naturally lead to the revival of the Ottoman Empire.

title: Islam: Empire of Faith

text:
Islam: Empire of Faith is a documentary series, made in 2000, that details the history of Islam, from the birth of the Islamic Prophet, Muhammad to the Ottoman Empire. It is narrated by Ben Kingsley and is available as three DVDs or two video volumes in NTSC format.
The first episode deals with the life of Muhammad, the second with the early Caliphates, Crusades, and Mongol invasion, and the third with the Ottoman Empire and Safavid dynasty.

title: Hamidiye (cavalry)

text: Abdul Hamid II's reign has the reputation of being "the most despotic and centralized era in modern Ottoman History." Abdul Hamid is also considered the last sultan to have full control over Ottoman Empire. His reign struggled with the culmination of 75 years of change throughout the empire and an opposing reaction to that change. Abdul Hamid II was particularly concerned with the centralization of the empire. His efforts to centralize the Sublime Porte were not unheard of among other sultans. The Ottoman Empire's local provinces had more control over their areas than the central government. Abdul Hamid II's foreign relations came from a "policy of non-commitment." The sultan understood the fragility of the Ottoman military, and the Empire's weaknesses of its domestic control. Pan-Islamism became Abdülhamid's solution to the empire's loss of identity and power. His efforts to promote Pan-Islamism were for the most part unsuccessful because of the large non-Muslim population, and the European influence onto the empire. Abdul Hamid II's policies essentially isolated the Ottoman Empire, which further aided in its decline. Several of the elite who sought a new constitution and reform for the empire were forced to flee to Europe. After the Treaty of Berlin (1878), the Ottoman Empire began to contract and it lost certain territories. New groups of radicals began to threaten the power of the Ottoman Empire.

title: History of Chechnya

text: Beginning in the late 15th and early 16th century, the Ottoman and Safavid Empires started to fight for influence over the Caucasus. Many Caucasian peoples grew wary of both sides, and attempted to play one side off against the other. The rivalry was embodied by both the struggle between Sunni and Shia Islam and the regional conflict of the two empires. The only major success for either side was the conversion of the Azerbaijanis by the Persians to Shia Islam. Originally, relations with Russia was seen as a possible balance to the Ottoman and Safavid Empires, and a pro-Russian camp in Chechen politics formed (there were also pro-Ottoman and pro-Persian camps; each viewed their favored empire as the least bad of the three). In reality, the most favored empire from the beginning was the Ottoman Empire, but that did not mean the Chechens were not wary of a potential Ottoman attempt at conquering them. Any hope towards positive relations with Russia ended in the late 18th and early 19th centuries when tensions with the Cossacks escalated and Russia began trying to conquer the Caucasus, starting with Georgia. After this point, many Chechens sealed, forever, their preference towards Istanbul against Isfahan and Moscow by converting to Sunni Islam in an attempt to win the sympathy of the Ottomans. However, they were too late- the Ottoman Empire was already well into its period of decline and collapse, and not only was it no longer willing to assist Muslims (especially newly converted people, who were viewed as "less Muslim" than peoples with a long Islamic heritage), but it was no longer able to even maintain its own state. Hence, the rivalry between Turkey and Persia became more and more abstract and meaningless as the threat of conquest by Russia and being pushed out of their lands or even annihilated by the Cossacks grew and grew.

title: Committee of Union and Progress

text: During the reign of Sultan Abdul Hamid II, Pan-Islamism had become a hugely important part of the state ideology as Abdul Hamid had often stressed his claim to be the caliph. The claim that Abdul Hamid was the caliph, making him the political and spiritual leader of all Muslims not only caught on within the Ottoman Empire, but throughout the entire "Dar-al-Islam" (the "House of Islam", i.e. the Islamic world), especially in India. At that time, British India comprised all of modern-day India, Pakistan and Bangladesh. Despite deposing Abdul Hamid in 1909, the CUP continued his pan-Islamic policies. For the CUP, keeping the sultanate-caliphate in being had the effect of not only reinforcing the loyalty of Ottoman Muslims to the empire, but was also a useful foreign policy tool. The fact that Indian Muslims seemed to have far more enthusiasm for the Ottoman sultan-caliph than they did for the British king-emperor was a matter of considerable concern for British decision-makers. The fear that the sultan-caliph might declare "jihad" against the British, and thereby plunge India into a revolt by its Muslims was a constant factor in British policy towards the Ottoman Empire. On the other side, starting in 1897 Germany had a policy of "Weltpolitik" (World Politics), in which the "Reich" sought to become the world's dominant power. As part of its programme of "Weltpolitik", Germany had courted the Ottoman Empire through a policy of providing generous loans to the Ottoman state (which had gone bankrupt in 1881, and which had trouble getting loans as a result), weapons and German officers to train the Ottoman army. The price of these loans, weapons and the German military mission to train the army was that the Ottoman state had to favour German corporations when awarding railway concessions and other public works, thus pushing the empire further into the German political and economic sphere of influence. An official German-Ottoman alliance was not signed until 1914, but from 1898 onwards, there was an unofficial German-Ottoman alliance. In 1898, the German emperor had visited the empire, in course of which Wilhelm II had proclaimed himself the "protector of Islam" before a cheering crowd. A large part of the reason for the German interest in the Ottomans was the belief by decision-makers in Berlin that the sultan-caliph could mobilise all of the world's Muslims to Germany's cause. Beyond that, having the Ottoman Empire as an ally would mean that in the event of a war, Russian and especially British forces that otherwise would be deployed against Germany would be sent to fight the Ottomans instead. In 1914, the German emperor Wilhelm II saw a message on the margin on a diplomatic cable from St. Petersburg reading: "Our consuls in Turkey and India, our people must incite the entire Islamic world to a savage revolt against this... cursed, perfidious, conscience-less nation [Russia].

title: Spread of Islam

text:
Ottoman Islamic standards of toleration allowed for autonomous "nations" ("millets") in the Empire, under their own personal law and under the rule of their own religious leaders. As a result, vast areas of the Balkans remained mostly Christian during the period of Ottoman domination. In fact, the Eastern Orthodox Churches had a higher position in the Ottoman Empire, mainly because the Patriarch resided in Istanbul and was an officer of the Ottoman Empire. In contrast, Roman Catholics, while tolerated, were suspected of loyalty to a foreign power (the Papacy). It is no surprise that the Roman Catholic areas of Bosnia, Kosovo and northern Albania, ended up with more substantial conversions to Islam. The defeat of the Ottomans in 1699 by the Austrians resulted in their loss of Hungary and present-day Croatia. The remaining Muslim converts in both elected to leave "lands of unbelief" and moved to territory still under the Ottomans. Around this point in time, new European ideas of romantic nationalism started to seep into the Empire, and provided the intellectual foundation for new nationalistic ideologies and the reinforcement of the self-image of many Christian groups as subjugated peoples.
As a rule, the Ottomans did not require followers of Greek Orthodoxy to become Muslims, although many did so in order to avert the socioeconomic hardships of Ottoman rule
One by one, the Balkan nationalities asserted their independence from the Empire, and frequently the presence of members of the same ethnicity who had converted to Islam presented a problem from the point of view of the now dominant new national ideology, which narrowly defined the nation as members of the local dominant Orthodox Christian denomination. Some Muslims in the Balkans chose to leave, while many others were forcefully expelled to what was left of the Ottoman Empire. This demographic transition can be illustrated by the decrease in the number of mosques in Belgrade, from over 70 in 1750 (before Serbian independence in 1815), to only three in 1850.

title: Kemalism

text: The roots of Kemalist secularism lie in the reform efforts in the late Ottoman Empire, especially the Tanzimat period and the later Second Constitutional Era. The Ottoman Empire was an Islamic state in which the head of the Ottoman state held the position of the Caliph. The social system was organized according to various systems, including the religiously-organized Millet system and Shari'ah law, allowing religious ideology to be incorporated into the Ottoman administrative, economic, and political system. This way of life is today defined as Islamism (political Islam): "the belief that Islam should guide social and political as well as personal life". In the Second Constitutional Era, the Ottoman Parliament pursued largely secular policies, although techniques of religious populism and attacks on other candidates' piety still occurred between Ottoman political parties during elections. These policies were stated as the reason for the countercoup of 1909 by Islamists and absolute monarchists. The secular policies of the Ottoman parliament also factored in the Arab Revolt during World War I.

title: Rise of the Ottoman Empire

text: In 1938 the Austrian historian Paul Wittek published an influential work entitled The Rise of the Ottoman Empire, in which he put forth the argument that the early Ottoman state was constructed upon an ideology of Islamic holy war against non-Muslims. Such a war was known as gaza, and a warrior fighting in it was called a gazi.[22] Wittek's formulation, subsequently known as the "Gaza Thesis," was influential for much of the twentieth century, and led historians to portray the early Ottomans as zealous religious warriors dedicated to the spread of Islam. Beginning in the 1980s, historians increasingly began to criticize Wittek's thesis.[23] Scholars now recognize that the terms gaza and gazi did not have strictly religious connotations for the early Ottomans, and were often used in a secular sense to simply refer to raids.[24] Additionally, the early Ottomans were neither strict orthodox Muslims nor were they unwilling to cooperate with non-Muslims, and several of the companions of the first Ottoman rulers were either non-Muslims or recent converts.[25] The idea of holy war existed during the fourteenth century, but it was only one out of many factors influencing Ottoman behavior. It was only later, in the fifteenth century, that Ottoman writers retroactively began to portray the early Ottomans as zealous Islamic warriors, in order to provide a noble origin for their dynasty which had by then constructed an intercontinental Islamic empire.[26]

title: No God but God: The Origins, Evolution, and Future of Islam

text: Each chapter of the book covers a specific topic within Islam. For example, one chapter is entirely dedicated to the issue of jihad. Over all, the book covers the history of Islam from the point of view of the Islamic prophet, Muhammad as a social reformer struggling for egalitarianism between people. It argues that the Quran does not order the veiling of women and that the concept of jihad was intended to be solely defensive. Aslan focuses primarily on the early practices of Islam, but he also discusses life within the Abbasid Empire, the Ottoman Empire, and in the modern Muslim World.

title: Liberalism in Turkey

text: The Young Ottomans were a secret society established in 1865 by a group of Ottoman Turkish intellectuals who were dissatisfied with the Tanzimat reforms in the Ottoman Empire, which they believed did not go far enough, and wanted to end the autocracy in the empire. Young Ottomans sought to transform Ottoman society by preserving the empire and modernizing along the European tradition of adopting a constitutional government. Though the Young Ottomans were frequently in disagreement ideologically, they all agreed that the new constitutional government should continue to be somewhat rooted in Islam to emphasize "the continuing and essential validity of Islam as the basis of Ottoman political culture." However, they sincreticize islamic idealism with modern liberalism and parliamentary democracy, to them the European parliamentary liberalism was a model to follow, in accordance with the tenets of Islam and "attempted to reconcile Islamic concepts of government with the ideas of Montesquieu, Danton, Rousseau, and contemporary European Scholars and statesmen." Namık Kemal, who was influential in the formation of the society, admired the constitution of the French Third Republic, he summed up the Young Ottomans' political ideals as "the sovereignty of the nation, the separation of powers, the responsibility of officials, personal freedom, equality, freedom of thought, freedom of press, freedom of association, enjoyment of property, sanctity of the home". The Young Ottomans believed that one of the principal reasons for the decline of the empire was abandoning Islamic principles in favor of imitating European modernity with unadvised compromises to both and they sought to unite the two in a way that they believed would best serve the interests of the state and its people. They sought to revitalize the empire by incorporating certain Europeans models of government, while still retaining the Islamic foundations the empire was founded on. Among the prominent members of this society were writers and publicists such as İbrahim Şinasi, Namık Kemal, Ali Suavi, Ziya Pasha, and Agah Efendi.


query: When did the Residential Schools close in Canada?

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: Human rights in Canada

text: The Indian residential schools of Canada were a network of "residential" (boarding) schools for Aboriginal peoples of Canada (First Nations, Métis, and Inuit) funded by the Canadian government's Department of Indian Affairs, and administered by Christian churches, most notably the Catholic Church in Canada and the Anglican Church of Canada. The system had origins in pre-Confederation times, but was primarily active following the passage of the "Indian Act" in 1876, until the mid-twentieth century. The last residential school was not closed until 1996.

text: In 2001, the federal Office of Indian Residential Schools Resolution Canada was created to manage and resolve the large number of abuse claims filed by former students against the federal government. In 2004, an Assembly of First Nations Report on Canada’s Dispute Resolution Plan to Compensate for Abuses in Indian Residential Schools led to discussions to develop a holistic, fair and lasting resolution of the legacy of Indian Residential Schools.

title: First Nations

text: Not all Aboriginal children attended residential schools. During the period in which the schools operated, more than a third of indigenous children attended federal day schools, and about a third received no schooling at all. It is however the residential school system that receives much of the blame for the various problems and challenges facing Canada's indigenous people today. During the years in which the residential schools operated, they were regarded by most Canadians as a sensible and beneficial solution to native education, and in some cases, Aboriginal communities specifically requested that a residential school be built. When the system began to closing down in the 1960s, a significant number of communities asked that their school remain open.

title: Orange Shirt Day

text: Orange Shirt Day began in 2013 as a result of residential school survivor Phyllis Jack Webstad discussing her experience when she arrived at a residential school. Webstad shared her story at a legacy of the St. Joseph Mission (SJM) residential school commemoration event held in Williams Lake, British Columbia, Canada, in the spring of 2013. On her first day at residential school Phyllis had her new orange shirt taken away from her. Phyllis' experience is used today to teach students about residential schools and their assimilation practices.

title: George Gordon First Nation

text: The George Gordon First Nation was the location of Gordon Indian Residential School, the longest-running residential school in Canada. The Anglican Church of Canada established a day school on Gordon’s Reserve in 1876. It was expanded in 1888 to provide housing to students attending the school. In 1929 the school was destroyed by fire and eventually rebuilt. Problems with water supply and maintenance led to its being closed for much of the time between 1947 and 1953. The school was closed in 1996. Children attending Gordon Indian Residential School were reported to have suffered various forms of abuse, inflicting severe damage to the Gordon community. The schools have been proven to have facilitated the abuse of children under their care. The federal government knew of these abuses, and has since apologized and paid compensation to the victims. The extent of the damage done to these communities is still yet known. The residential school system is widely regarded as cultural genocide, due to the action of destroying Indigenous culture, language, and religion, as well as the intent to do so. On the reserve, the Gordon Recovery and Wellness Centre provides services and support to the victims of the abuse that occurred during the Residential School System.

text: Although many of these early schools were open for only a short time, efforts persisted. The Mohawk Institute Residential School, the oldest, continuously operated residential school in Canada, opened in 1834 on Six Nations of the Grand River near Brantford, Ontario. Administered by the Anglican Church, the facility opened as the Mechanics' Institute, a day school for boys, in 1828 and became a boarding school four years later when it accepted its first boarders and began admitting female students. It remained in operation until June 30, 1970.[16]

title: Port Alberni

text: From 1920 to 1973 Alberni Residential School was in operation. The Canadian Federal government now says that this was a big blot on race relations in Canada. The residential school system run by the United Church forcibly separated children from their families and communities. The residential school was closed in the late 1970s and in 2009 was demolished.

text: Indian residential schools were a network of "residential" (boarding) schools for Native Canadians (First Nations or "Indians"; Métis and Inuit). Funded by the Canadian government's Indian Affairs and Northern Development, and administered by Christian churches, predominantly the Roman Catholic Church in Canada (60%), but also the Anglican Church of Canada (30%), and the United Church of Canada (including its pre-1925 constituent church predecessors)(10%). The policy was to remove children from the influence of their families and culture and assimilate them into the dominant Canadian culture. Over the course of the system's existence, approximately 30% of native children, roughly some 150,000, were placed in residential schools nationally.

title: List of Indian residential schools in Canada

text: The following is a list of Canadian Indian residential schools The first residential school was set up in 1828 with the last residential school closing in 1996.

title: Spanish Indian Residential Schools

text: The Spanish Indian Residential Schools were part of the Canadian Indian residential school system and one of the 130 schools for First Nations, Métis, and Inuit children that operated in Canada between 1874 and 1996. Operated by the Jesuits of English Canada, the Daughters of the Heart of Mary and the Government of Canada the residential schools operated in Spanish, Ontario from 1913 to 1965.

title: E. C. Drury School for the Deaf

text: The Ernest C. Drury School for the Deaf is a provincial school in Milton, Ontario, Canada, with residential and day programs serving elementary and secondary deaf and hard-of-hearing students. It shared a campus with the E.C. Drury High School, for hearing students until June 2012, when E.C. Drury High School closed.

title: Shingwauk Indian Residential School

text: Shingwauk Indian Residential School was part of the Canadian residential school system and one of the 130 boarding schools for First Nations, Métis, and Inuit children that operated in Canada between 1874 and 1996. Operated by the Anglican Church of Canada and the Government of Canada, the Shingwauk School operated from 1873 to 1970 in Sault Ste. Marie, Ontario, Canada. Today, Shingwauk Hall, built in 1935, forms the central building of Algoma University.

title: United Church of Canada

text: The church continued to deal with the consequences of the Native residential school issue. In 2005, the church welcomed the Agreement in Principle announced by the Government of Canada and the Assembly of First Nations, which outlined a comprehensive resolution package for former students of Indian Residential Schools; and the following year, the church agreed to sign the Indian Residential Schools Settlement Agreement.

title: Shingwauk Indian Residential School

text: In 1935 the new Shingwauk Hall opened on the Shingwauk site, immediately behind the old building. This new building was designed for 140 students and contained many modern conveniences such as running water and electricity that the old Shingwauk Home did not have. New Shingwauk Hall was designed by Roland Gurney Orr the Chief Architect for the Department of Indian Affairs, the building was built in an industrial style that was replicated in many residential schools and government building across Canada. Many of Orr's buildings, including Shingwauk Hall were designed in the Collegiate Gothic style. The architecture of the Shingwauk building is almost identical to other residential schools across Canada - including the Indian Residential School in Edmonton, Alberta, the Kamloops Residential School, and the St. Paul's Indian Residential School - all built in the 1920s based on Orr's plans.

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: 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: Duck Lake, Saskatchewan

text: Duck Lake was home to one of the last operating Residential Schools in Canada, St. Michael's Indian Residential School (Duck Lake Indian Residential School), which closed in 1996.

title: Sixties Scoop

text: Canada's residential school system was implemented by the federal government and administered by various churches. Its purpose was to educate Aboriginal children in Euro-Canadian and Christian values so they could become part of mainstream society. The school system was in effect from the 1880s until 1996, when the last school closed. Children were forcibly removed from their families and homes for extended period of times. The schools' policies forbade the children from speaking their own languages or acknowledging their culture in any way. Survivors of the residential schools have come forward and spoken out about physical, spiritual, sexual and psychological abuse they experienced at the hand of the residential school staff. The lasting cultural impact on First Nations families and communities has been widespread and extensive.

title: Pelican Lake Indian Residential School

text: Also known as Sioux Lookout Indian Residential School, Pelican Lake Indian Residential School was established in 1926 and officially opened in 1929. The school was one of the approximately three dozen schools operated by the Anglican Church of Canada. It was the state-enforced Indian Residential School for Ojibway and Cree students from both Treaty Three and Treaty Nine territories in northern Ontario and eastern Manitoba. When it initially opened it housed a total of 125 both boys and girls, but this number increased to 150 by the late 1940s. As like most residential schools, the school was designed in a way that the male and female students had limited interaction with each other. Usually students were removed from their families and brought to the school when they were six years old and stayed until they were twelve.

title: Aboriginal Healing Foundation

text: The Aboriginal Healing Foundation was created on March 30, 1998. It was established following consultations with residential school survivors, the Assembly of First Nations, the Inuit Tapirisat of Canada, the Congress of Aboriginal Peoples, the Métis National Council, and the Native Women's Association of Canada. The mission of the Aboriginal Healing Foundation was to foster sustainable healing strategies in Indigenous communities in Canada that begin to address the impacts of the residential school system. The Foundation was initially provided with $350 million of funding from the Canadian government to care out this work with residential school survivors and Indigenous communities across Canada. The Foundation was designed as an organization to be responsible for the management of the Canada government's healing strategy related to residential schools. This strategy was part of the "Gathering Strength, Canada's Aboriginal Action Plan" established by the federal government on January 7, 1998. The original mandate of the Foundation was set to end on March 31, 2009.

title: Sleeping Children Awake

text:
Residential Schools operated in Canada from the 1800s until 1996. These schools were said to be a primary weapon of the government and the missionaries in their attempt to systematically destroy Native culture. Generations of First Nations people were scarred from the effects of their policies.
When the video was made, there was very little discussion about the crucial subject of residential schools either in the education system, or in the mass media. This controversial subject did not seem to be part of the collective consciousness at that time. Hanah was quoted saying she had no awareness of any books or films on the subject when she made the documentary. Her intention was to further the subject into general awareness and in the public forum to begin further examination and exposure. Also in following the acts of Shirley Cheechoo’s play, Hanah hoped to reinforce the healing that comes from exposing these stories.

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.

title: Cree language

text: Cuthand argues three reasons for the loss of the Cree language. First, residential schools cultivated the prejudice that their language was inferior. While students were still speaking their native language at home, their learning stopped at school. When they left residential schools as adults, they went home and their vocabulary and knowledge of language did not include concepts or forms that an adult speaker who had not been taken to a residential school would have.

title: St. Mary's Indian Residential School

text: When the government-run school was closed in 1985, it was the last functioning residential school in British Columbia.

title: Bill Phipps

text: In October 1998, speaking on behalf of the United Church, Phipps apologized on behalf of the United Church to Canada's indigenous First Nations for abuse in church-run residential schools earlier in the century, saying in part, "To those individuals who were physically, sexually, and mentally abused as students of the Indian Residential Schools in which The United Church of Canada was involved, I offer you our most sincere apology. You did nothing wrong. You were and are the victims of evil acts that cannot under any circumstances be justified or excused."

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: Truth and Reconciliation Commission (Canada)

text: The commission was founded as an arms-length organization with a mandate of documenting the history and impacts of the residential school system. As explained in the 2013 Spring Report of the Auditor General of Canada, a key part of the TRC mandate included "creating as complete a historical record as possible of the residential school system and legacy." It was also tasked with preserving collected records documenting the residential school system and those created over the course of the commission's work for future management at a national research centre. While undertaking this task the TRC spent six years travelling to different parts of Canada to hear the testimony of more than 6,500 witnesses including residential school survivors and others impacted by the school system.

title: St. John's Indian Residential School

text: The St. John's Indian Residential School, also known as the Chapleau Indian Residential School, was a Canadian Indian Residential School operated by the Anglican Church of Canada from 1907 to 1948 in Chapleau, Ontario.

title: Punnichy

text: Punnichy is located along Highway 15 in the heart of the Touchwood Hills between the villages of Quinton and Lestock. It is surrounded by four First Nation reserves: Muskowekwan, Kawacatoose, Daystar and Gordon. As of the 2011 census, the population of Punnichy was 245. Punnichy was the location of one of the last operating Residential Schools in Canada, Gordon Indian Residential School, which closed in 1996.

title: Mohawk Institute Residential School

text: The Mohawk Institute Residential School was a Canadian Indian residential school in Brantford, Ontario, Canada. The School operated under the Government of Canada from July 1, 1885 to June 27, 1970. Prior to 1885 the Anglican Church of Canada was involved in the operation of a school and residential school in the same location. Enrollment at the school ranged from 90 to 200 students per year.


query: How well did Unbreakable sell?

title: Unbreakable (Janet Jackson album)

text: Unbreakable debuted atop the Billboard 200 albums chart in the week ending October 8, 2015.[52] The album sold 116,000 album-equivalent units in its first week, which included streaming and individual digital song sales. Of that sum, the album sold 109,000 in pure sales.[52] Unbreakable became Jackson's seventh number one album on that chart and also made her the third act to amass a number one album in each of the last four decades. The album also opened atop the US Independent Albums Chart.[52] In its second week, Unbreakable dropped to number eight on the Billboard 200 with 30,000 equivalent album units sold, which represented a drop of 74 percent in album sales.[53] Out of that figure, 27,911 were pure album sales.[54] As of 28 April 2016, Unbreakable has sold 253,000 copies domestically.[55] In Canada the album also debuted at number one, with sales of 4,300 units, which represented the lowest sales for an album debuting at number-one in 2015.[56] It became Jackson's second chart-topping album in Canada in the Soundscan era since All for You debuted atop the charts in 2001.[56]

title: Breyer Animal Creations

text: Depending on how well the customizing was done, how well-known the artist is, and how attractive the results are, these special, one-of-a-kind models can sometimes sell for hundreds or thousands of dollars.

title: Sahlene

text: "We're Unbreakable" was included on Sahlene's debut album "It's Been a While" which mostly consisted of tracks from her unreleased "Little Voice" album and also conctained "Runaway": "It's Been a While" was released on M&L Records - a Lionheart Music Group label - in April 2003 and "Unbreakable" became a hit on Swedish radio although it was not released as a physical single and therefore did not chart.

title: Toni Braxton: Unbreak My Heart

text: The biopic follows the Toni Braxton's journey from her discovery by mega producers L.A. Reid and Kenneth "Babyface" Edmonds, to her battle with Lupus. The movie also delves into how she made it through her public divorce all while navigating her son's autism and family struggles. "Toni Braxton: Unbreak My Heart" chronicles the untold measures the wildly talented artist took to make herself and her family whole again, becoming a global inspiration.On September 15, 2015 it was announced Lifetime Network green lighted the original movie, based on Toni Braxton's memoir "Unbreak My Heart". The film was shot in Vancouver, Canada during fall 2015 confirmed by Braxton in an interview with ABC News.

title: The Millionaire Mind

text:
What success factors made them wealthy in one generation?
What part did luck and school play?
How do they find the courage to take financial risks?
How did they find their ideal vocations?
What are their spouses like and how did they choose them?
How do they run their households?
How do they buy and sell their homes?
What are their favorite leisure activities?

title: Unbreakable (Janet Jackson song)

text: Credits for "Unbreakable" adapted from "Unbreakable" liner notes.

title: TNA Unbreakable

text: Lacroix felt that with Unbreakable TNA "truly cemented the formula needed for delivering great pay per views." He concluded with "TNA's Unbreakable PPV was an astounding buffet of action, catering to the variety of tastes among professional wrestling fans." Lacroix also commented "If you missed it, get the replay. Don't think, just do it – – the main event is well worth the price." The main event was given Lacroix's highest match rating of 10 out of 10 in his review. He gave his lowest rating of 4 out of 10 to the opening Six Man Tag Team match. The NWA World Heavyweight Championship bout was ranked with a 7.5 out of 10, while a 7 out of 10 was given to the NWA World Tag Team Championship contest. Commenting on the main event, Lacroix spoke of it as a "certified match of the year candidate." Going onto describe in detail: "Unbreakable came to a close with mind-boggling main event, featuring a three-way dance between Samoa Joe against AJ Styles against X Division champion Christopher Daniels for the championship title. Now, this is the part where I go into a detail review of the match, but I'm not going to that. Fact is there is no review that could do justice in describing just how stellar this bout was." Regarding the Four Way Elimination match, Lacroix believed Johnny Candido's participation was "a nice gesture", but wonder "if they could have come up with something else, preferably outside of the match."

title: Resident Evil (1996 video game)

text: Fujiwara said the game was originally targeted towards a core audience and he only expected it to sell around 200,000 copies, before the game went on to sell millions. Mikami said he was "a little worried about how well a horror game would really sell." Anpo said that Capcom did not expect the game to be successful.

title: That's How Murder Snowballs

text: In this episode themes of morality are raised when after Fernadez is murdered Jeff tips off a newspaper contact named Barry Jones who pays him well for story information. Jeannie on the other hand shows some moral compunction by questioning Jeff's ethics in selling a story. "Well, did you get your blood money?" she demands of Jeff.

title: Passionworks

text: The album did not do well when it was released, selling less than 500,000 copies and failing to reach the gold record status. A review in Rolling Stone gave the album two out of five stars and a poor review. The reviewer, Errol Somay, writes, “In short, Passionworks seems like the soundtrack to an off-Broadway show that closed after two nights.” The song, “How Can I Refuse?” was popular, hitting number one on the Mainstream Rock charts and number 44 on the Billboard Hot 100 chart in 1983. The other singles off the album did not do as well.

title: Unbreakable (Scorpions album)

text: Four songs from the "Unbreakable" sessions were recorded for the album "Sting in the Tail" of 2010. Those songs are "Slave Me", "No Limit", "Turn You On" (which during the "Unbreakable sessions" had a different title) and "The Best Is Yet to Come", which was written at the very end of the "Unbreakable" sessions when band had no time to record it. Later, the band wanted to put it on the album "" (2007), but it did not fit the album style, so band finally recorded it for "Sting in the Tail".

title: Crisis on Infinite Earths

text: Wolfman said when he pitched the series to DC, he realized it was going to be a completely new beginning for the DCU. "I knew up front, and they did too, how big this was going to be," he said. "But, no-one knew how well it would sell, or whether it would sell at all. It was a risk DC was willing to take, because my thoughts were that DC needed a lot of help at that time, and they did too." Wolfman also said he saw it as an attempt to improve DC's reputation for storytelling. Many readers at the time saw them as old fashioned.

title: Unbreakable (Alicia Keys song)

text: This song was written in 2003 to be included on "The Diary of Alicia Keys", but was omitted in favor of "Diary", and nearly missed the album "Unplugged". She said, "The song was always one of my favorites, but I did not think it would fit well into my second album".

title: 102 Dalmatians

text: The film opened at the third position behind M. Night Shyamalan's "Unbreakable" and Ron Howard's "How the Grinch Stole Christmas." The film did well at the box office, earning $67 million in the U.S. and $116.7 million overseas, bringing its total to $183.6 million worldwide.

title: Unbreakable – The Greatest Hits Volume 1

text: In 2008, the album was re-issued in an exclusive two disc edition, entitled "Unbreakable: The Greatest Hits - 2008 NZ Tour Edition". The package featured the album, with the same track listing, plus the "Live at Wembley" 2006 concert DVD. It peaked at No. 1 on the albums chart there, and achieved 2x Platinum status, with more than 30,000 copies sold. The album finished at No. 19 on the 2008 New Zealand Year-end charts.A DVD containing the music videos of the group's greatest hits was one of the five best-selling music DVDs of 2002 and BMG's fourth biggest-selling concert music DVDs the same year.

title: Selle v. Gibb

text: The Bee Gees entered a work tape and lead sheet and a finished demo tape into evidence. Barry Gibb and the Bee Gees' keyboard player, Blue Weaver, as well as manager Dick Ashby, and record producer, Albhy Galuten, gave testimony on the process the Bee Gees used to come up with "How Deep is Your Love." Barry Gibb explained that he and his brothers could not read or write music. Instead, they worked out songs using a piano and a process of trial and error as they did in creating "How Deep is Your Love." Their staff then translated the draft to musical notes. Maurice and Robin Gibb corroborated their testimony. They also testified that the brothers and their staff had gone to the Château d'Hérouville, a recording studio in France, in January 1977. There, they had composed six songs, using their usual process, for the soundtrack to Saturday Night Fever, as well as mixed a live album. Selle did not challenge their testimony, nor the evidence the Bee Gees offered. The defense rested after this testimony and did not call their expert witnesses to the stand.

title: Unbreakable (film series)

text: Upon release in 2000, Bruce Willis revealed that "Unbreakable" was the first part of a planned trilogy. Both Willis and Samuel L. Jackson pushed for a sequel or trilogy, with Willis stating "It's really built as a trilogy," but Shyamalan expressed uncertainty and said, "I can’t tell you anything about them." Whether the film had a sequel depended upon how it would perform at the box office. While "Unbreakable" was a moderate box office success, grossing worldwide on a budget, it performed below expectations, earning about a third of what "The Sixth Sense" grossed. "Unbreakable" gained more popularity over time and subsequently developed a cult following, as the audience for comic book superhero films grew over time. Out of Shyamalan's career, some have referred to "Unbreakable" as his best work. In terms of superhero films, it was listed in "Time"s list of "Top 10 Superhero Films" of all time, ranked at number four. Quentin Tarantino also included "Unbreakable" on his list of top 20 films released since 1992.

title: TNA Unbreakable

text: A total of 775 people attended Unbreakable. Canadian Online Explorer writer Corey David Lacroix rated the entire event an 8 out of 10. TNA's previous event Sacrifice did not receive a rating, however, No Surrender, which took place prior to Sacrifice, was given an 8 out of 10 by Jason Clevett. Unbreakable was ranked lower than TNA's next event, Bound for Glory, which received a 9 out of 10 from Bob Kapur. Compared to rival World Wrestling Entertainment's Unforgiven PPV event held on September 18, Unbreakable was rated higher, as Chris Sokol gave Unforgiven a 6 out of 10.

title: Benjamin Brown (artist)

text: Brown tried to sell his artwork in New York City; however, it did not sell as well as it had in California. Instead of opening a studio in the city, he began to sign "California" under his own signature to show how proud he was to be a Californian, in spite of potential stigmas.

title: The Yellow Cab Man

text: The Yellow Cab Man is a 1950 comedy film directed by Jack Donohue starring Red Skelton, Gloria DeHaven and Edward Arnold. The inventor of unbreakable glass ("Elastiglass") tries to sell it to a taxicab company, hoping that they will make unbreakable windshields.

title: María Colón Sánchez

text: We ran María for the school board and she spoke broken English. She wasn't an attractive woman, she was heavy, so where would you take her? How did you sell her? How did you get people to vote for her? And how did you get over the prejudice that she spoke with a thick accent? So we didn't take her into a lot of neighborhoods ... You had to be practical as you were trying to get her on the school board.

title: Magic in Harry Potter

text: The Unbreakable Vow is a voluntary agreement made between two witches or wizards. It must be performed with a witness ("Bonder") on hand, holding their wand on the agreeing persons' linked hands to bind them with magic as a tongue of flame. The Vow is not literally "unbreakable" as the person taking it is still able to go back on his or her word, but doing so will cause instant death. The Unbreakable Vow was first introduced in "Half-Blood Prince", in which Snape made a promise to Narcissa Malfoy to protect Draco, with Bellatrix as the "Bonder", as her son attempted to fulfil the Dark Lord's task, and for Snape to fulfil the task if something should prevent Draco from doing it. Another example in "Half-Blood Prince" occurs when Ron tells Harry how Fred and George tried to make him undertake an Unbreakable Vow, but because of their father's intervention, they did not succeed.

title: Unbreakable (film)

text: Kenneth Turan, writing in "Los Angeles Times", gave a negative review, arguing that "Unbreakable" had no originality. "Whether it means to or not, the shadow of "The Sixth Sense" hangs over "Unbreakable"," Turan reasoned. "If "The Sixth Sense" hadn't been as big a success as it was, this story might have been assigned to oblivion, or at least to rewrite." Todd McCarthy of "Variety" mostly criticized Shyamalan's writing and the performances given by the actors. He did praise Dylan Tichenor's editing and James Newton Howard's music composition.

title: Unbreakable (Janet Jackson song)

text: Towards the end, Jackson gives a spoken outro against some finger snaps. Music Times' Carolyn Menyes observed that the lyrics during that outro, "Hello. It's been a while. Lots to talk about. I'm glad you're still here. I dedicate myself to you. I hope you enjoy", directly addresses the listeners who had waited for new music from her. Lyrically, "Unbreakable" is a dedication to her fans, with Jackson expressing thankfulness and praising her loyal fan base and a lover, with lines like, "Never for a single moment did I ever go without your love" and "You made me feel wanted, and I want to tell you how important you are to me." Lewis, one of its producers, commented on the song's lyrics, saying, "Some people think of unbreakable as being hard, but I think unbreakable is just being able to be vulnerable and to be able to withstand what comes to you. She’s lived a lot of life in the last few years."

title: Unbreakable: My Story, My Way

text: According to her family, the book was written on napkins and loose papers between tours and work travels. In its first week on the U.S. market it was in the top 25 most purchased books. According to Nielsen BookScan, "Unbreakable: My Story, My Way" reached the No. 12 position by selling more than 6,000 copies. The Spanish language version, "Inquebrantable: Mi Historia, A Mi Manera" reaching the no. 2 overall spot on Amazon.

title: Burden Brothers

text: However, the album did not sell as well as "Buried in Your Black Heart" and did not receive near as much promotion by their record label as their debut. The band did not have much of a successful tour for the album as well, and the commercial failure of the album was one of the many reasons for the departure of much of the band. The album has gone on to sell around 50,000-70,000 records in the United States, well below "Buried in Your Black Heart"'s total.

title: Unbreakable (Westlife song)

text: It became the band's eleventh UK number one. The song has received a silver disc sales certification in the UK for over 200,000 copies sold. It is the band's thirteenth best selling single in paid-for sales category and in best selling single combined sales category in the United Kingdom as of January 2019.

title: TNA Unbreakable

text:
Unbreakable was announced in June 2005 to take place on September 11, 2005. TNA scheduled Unbreakable to be held at the TNA Impact! Zone in Orlando, Florida.
TNA released a poster to promote the event featuring Raven and Rhino. A thirty-minute pre-show was slatted to take place prior to the telecast. Unbreakable was dedicated to the "unbreakable spirit of the American people."

title: How Deep Is Your Love (Bee Gees song)

text: In 1983, the Bee Gees were sued by a Chicago songwriter, Ronald Selle, who claimed that the Gibb brothers stole melodic material from one of his songs, "Let It End", and used it in "How Deep Is Your Love". At trial, the jury returned a finding for Selle. The Bee Gees attorney immediately asked for judgment notwithstanding the verdict. The basis for the motion was that Selle had failed to show, as was required by the law, that the Bee Gees had prior access to his song. Even Selle had admitted that he'd sent out his demo tape to only a few recording companies, none of whom did business with the Bee Gees. Selle also admitted that there were some similarities between his song and several Bee Gee compositions that predated his song by several years, as well as similarities with the Beatles song "From Me to You" written by John Lennon and Paul McCartney (under Lennon-McCartney). The judge ruled in favour of the Bee Gees. Selle appealed the ruling, but it was upheld by the Seventh Circuit Court of Appeals which agreed that Selle had not proven his case.

title: Unbreakable Tour (Backstreet Boys tour)

text: The Backstreet Boys' Unbreakable Tour was a 2008–2009 concert tour. This was the first Backstreet Boys tour without Kevin Richardson. He did, however, join his band again at the end of the tour in Los Angeles. The tour kicked off in Japan with two sold out concerts in the Tokyo Dome.

title: Unbreakable: My Story, My Way

text: Unbreakable: My Story, My Way is a 2013 New York Times best-selling autobiography written by Mexican-American singer-songwriter Jenni Rivera. It was published by Pocket Books. Rivera died in a plane crash in December 2012. The autobiography was released on the first birth date after her death on July 2, 2013


query: What country does Curacao belong to?

title: Curaçao

text: Curaçao (/ˈkjʊərəsoʊ/;[6] Dutch: Curaçao, pronounced[kyːraːˈsʌu, kuː-];[7] Papiamento: Kòrsou, pronounced[ˈkorsou]) is a Lesser Antilles island in the southern Caribbean Sea and the Dutch Caribbean region, about 65km (40mi) north of the Venezuelan coast. It is a constituent country (Dutch: land) of the Kingdom of the Netherlands.

title: Irreligion

text: Although 11 countries listed below have non-religious majorities, it does not mean that the majority of the populations of these countries don't belong to any religious group. For example, 68% of the Swedish population belongs to the Lutheran Christian Church, while 59% of Albanians declare themselves as Religious. Also, though Scandinavian countries have among the highest measures of nonreligiosity and even atheism in Europe, 47% of atheists who live in those countries are still members of the national churches.

title: Curacao (retail store)

text: Curacao philanthropies include relief after the 1994 Northridge earthquake and an annual Children’s Fair.

title: Akisha Albert

text: Akisha joined the Miss Curacao world Señorita Curaçao 2014 where she placed as first runner up, earning her the Miss Earth Curacao title. Other than that she also won the Top Model Of The World Title while competing in the Miss Curacao World pageant. As such, Akisha represented Curaçao at Miss Earth 2014.

title: Curacao (retail store)

text: Curacao (pronounced Koo-ra-sao), formerly La Curacao, is a large-format retail store chain. Founded in 1978, Curacao is headquartered in Los Angeles with retail locations in California, Arizona and Nevada.

title: Dutch Antilles Express

text: On August 24 at 00:01, the Curacao airport placed a departure restriction on all Dutch Antilles Express flights. As all of DAE's flights either originated or arrived at Curacao, this effectively stopped all flight operations. At 01:00, the final Falcon Air Express aircraft departed Curacao for its home base in Miami. Over the following days, all DAE aircraft were returned to their lessors and all flights throughout the network were canceled. Shortly thereafter, IATA withdrew the airline from the Billing and Settlement Plan (BSP), preventing travel agents from selling or refunding tickets of the airline.

title: C.D. Curacao

text: Club Deportivo Curacao was a Honduran football club that played in the Honduran Liga Nacional from 1988–89 to 1989–90.

title: ConocoPhillips

text: In May 2018, ConocoPhillips seized assets belonging to the Venezuelan state oil company PDVSA from the Isla refinery on Curacao to collect on $2 billion owed them since a 2007 court decision.

title: Curacao (retail store)

text: Export is one of Curacao's services. Customers can purchase a product in the United States and have it delivered to Latin American countries. The company has its own warehouses in Mexico and Central America and operates a home-delivery program.

title: Dutch Antilles Express

text: In July 2013, management of Dutch Antilles Express approached the Curacao Airport Holdings group regarding a capital loan of 5m Guilders. It became public that DAE's main competitor, Insel Air, had sent correspondence through the government proposing to purchase the government shares of DAE and take over the operations of the company, which was not pursued by the government. At this point it also became public that DAE had received permission from the Curacao government to develop nine new destinations as compensation for the loss of the Venezuelan markets. Curacao Airport Holdings declined to provide assistance; however, the Curacao Parliament took up the question of providing additional public funds to the airline in August, when it became public that employee salaries had not yet been paid for July.

title: Curacao (retail store)

text: In 2012, La Curacao was renamed Curacao, with a new logo.

title: USC&GS Thomas R. Gedney

text: "Thomas R. Gedney" twice came to the assistance of the Pacific Coast Steamship Company steamship SS "Curacao" in 1913. On 29–30 April she joined the Coast and Geodetic Survey launches USC&GS "Cosmos" and "Launch 117" in helping to pull "Curacao" off Boulder Spit on Fish Egg Island, Alaska. On 21 June, "Curacao" was wrecked on an uncharted rock at Tonawek Bay in Alaska; "Thomas R. Gedney" rescued her passengers and crew and took them to Ketchikan, Alaska, 140 nautical miles (260 kilometers) from the scene of the wreck.

title: Global Gaming 555

text: Global Gaming was founded in 2009. Global Gaming operates under the License No. 1668/JAZ issued to its subsidiary ELEC GAMES N.V. by Curacao eGaming, Authorized and Regulated by the Government of Curacao.

title: S.V. Vesta

text:
SV Vesta is a football team located in Willemstad, Curacao, playing in the First Division of Curaçao League.
The country of Curacao was part of the Netherlands Antilles within the Dutch Kingdom until the split back in 2010.

title: Curacao (retail store)

text: The La Curacao Foundation, or "Fundacion La Curacao Para Los Niños," was established in 2002 to provide assistance to needy children by donating basic home products. It also gives to non-profit organizations.

title: Revolutionary terror

text: We are engaged in exterminating the bourgeoisie as a class. You need not prove that this or that man acted against the interests of the Soviet power. The first thing you have to ask an arrested person is: To what class does he belong, where does he come from, what kind of education did he have, what is his occupation? These questions are to decide the fate of the accused. That is the quintessence of the Red Terror.

title: John Palm

text:
http://books.caribseek.com/Curacao/Muziek_en_Musici_Nederlandse Antillen
http://books.caribseek.com/Curacao/Honderd_Jaar_Muziekleven_op_Curacao.

title: Samvo Group

text: Samvo Group held gaming licenses in the United Kingdom, Curacao and Alderney. Samvo also held licenses with the United Kingdom Gambling Commission (UKGC) and the Curacao Gaming Commission.

title: Dutch Antilles Express

text: Also on August 16, the Curacao Parliament discussed the ramifications of Dutch Antilles Express falling into bankruptcy and the economic impact that such an event would have on Curacao. The reviewed finances of the company were reviewed in a closed session and the Parliament decided to decline further assistance to the airline by a vote of 9-9, with 3 absences (simple majority required to pass). The next day, DAE was prevented from using the check-in services of Curacao Hato Airport for a short time and admitted that services to Bonaire had been canceled as of the week before due to non-payment of navigation charges.

title: Curacao (retail store)

text: Jerry Azarkman opened La Curacao, a consumer-product door-to-door sales company, in Burbank, California. It became popular among Hispanic people who did not have access to credit. Salesmen allowed customers to buy their goods by placing a down payment and then returning to the customer's residence to collect payments on a regular basis. This service eventually evolved into Curacao's credi-card business. Azarkman's brother, Ron Azarkman, joined the company in 1980.

title: Legal plunder

text: Legal plunder is when the law ""takes from some persons that which belongs to them, to give to others what does not belong to them.""

title: English language

text: The countries in which English is spoken can be grouped into different categories by how English is used in each country. The "inner circle" countries with many native speakers of English share an international standard of written English and jointly influence speech norms of English around the world. English does not belong to just one country, and it does not belong solely to descendants of English settlers. English is an official language of countries populated by few descendants of native speakers of English. It has also become by far the most important language of international communication when people who share no native language meet anywhere in the world.

title: Curacao (retail store)

text: In 1995, La Curacao opened its second store, in the Panorama City district of the San Fernando Valley. Inside the Panorama Mall, the new store featured Mesoamerican style decor and child care. The company also purchased the office tower at 1605 West Olympic Boulevard, now the La Curacao Business Center, where its headquarters are now situated.

title: Dutch Antilles Express

text: The McDonnell Douglas MD-83 operated by Falcon Air Express had a newer livery, the fuselage had blue and yellow stripes which represents the waters of the Caribbean from which Curacao forms a part of and the sun, typical of standard Caribbean weather. The engines have Curacao's official logo on it and the aircraft's tail features the O representing the sun from Curacao's logo.

title: Prior Analytics

text: This is what Robin Smith says in English that Aristotle said in Ancient Greek: "... If M belongs to every N but to no X, then neither will N belong to any X. For if M belongs to no X, neither does X belong to any M; but M belonged to every N; therefore, X will belong to no N (for the first figure has again come about)."

title: Curacao myotis

text:
The Curacao myotis ("Myotis nesopolus") is a species of vesper bat (family Vespertilionidae).
It is found in Bonaire (Netherlands), Colombia, Curaçao and Venezuela.

title: Curacao (retail store)

text: By 2007, the Curacao stores had ten locations in the Southwestern United States, with nine stores in California and two in Arizona.

title: GGNetwork

text: Currently, GGNetwork has gaming licenses under the UK Gambling Commission (UKGC) and the Gaming Curacao, which is authorized by the Government of Curacao.

title: ABCS Tournament

text: It was initially announced that the 2014 edition of the tournament would be hosted by Suriname from November 7–9. All matches were to be played at André Kamperveen Stadion. Following a strong performance by Curacao during 2014 Caribbean Cup qualification, the tournament was moved to 28–30 November since Curacao would be participating in the finals of the 2014 Caribbean Cup. It was later announced that the tournament had been postponed until 2015 because Curacao had just finished a long Caribbean Cup process.

title: Curacao (retail store)

text: The company is said to be uniquely positioned to serve Hispanic and Latino Americans. The stores feature Spanish-language signs and bilingual salesclerks. Curacao sells most of its merchandise on credit to over two million private label cardholders. The company's services also include Curacao Travel, Curacao Money Transfer, Pasito (Internet service provider) and CuraTel (long-distance calling services).

title: Jonathan Richard

text: Making his first outing for the Curacao national team in a 2015 unofficial friendly fronting Suriname, Richard was selected for the Curacao squad in their two 2018 World Cup qualifiers facing Cuba.