title: Doom Patrol

text: Casey agreed to help. She piloted Danny, currently taking the form of an ambulance, into his attackers' headquarters, discovering that the leader of the organization was none other than her fictional father Torminox, accidentally brought to life when Vectra had tortured Danny. Alongside Torminox was an evil version of Casey, known as Doodle Bug. She was also created when Danny was tortured and reflects his concern regarding how Casey would become in the real world. Despite the family drama, Casey and the Doom Patrol defeated Vectra and freed Danny from Vectra's clutches.


title: Doom Patrol

text: Afterward, the team sets out to find Crazy Jane, who was running a cult under the influence of her current dominant ego Dr. Harrison. Harrison wished to purge the 63 other personalities within Jane's mind by distributing them among the mind-controlled cult members using a gene bomb. After the process, she would kill them all. Jane and the team managed to stop this plan and save the cult members while also killing the Dr. Harrison personality within Jane.


title: Doom Patrol

text: The team is contacted by Niles Caulder in a later issue and embark on a mission with him leading. The mission goes haywire and it is revealed that Niles Caulder is gambling again, leading the team to evict him as a leader and as a member of the team. This marks the team embracing being a new iteration of the Doom Patrol.


title: Doom Patrol

text: First published in July 2019, "Doom Patrol: Weight of the Worlds" retained the oversight of Gerard Way's Young Animal imprint, and directly continued from the ending of Volume 6. The series saw the return of Elasti-Girl and Mento to the team and a brief appearance of Beast Boy. The plot primarily concerned Cliff Steele acquiring a new robot body that was ever upgrading to the point that he became an entire planet in an attempt to protect the universe from hurt, motivated by his mother disowning him and the loss of Dorothy Spinner.


title: Doom Patrol

text: Cliff was eventually persuaded to stop by Crazy Jane who helped to deconstruct him into an infantile form.


title: Doom Patrol

text: The series was cancelled in October 2019 and came to a conclusion with its seventh issue in July 2020.


title: Doom Patrol

text: Following the cancellation of their series, Robotman, Elasti-Girl, and Negative Man were reintroduced to the main DC continuity, alongside Niles Caulder, in issue #1 of "Batman/Superman: World's Finest". The team helped the titular superheroes defeat Metallo and later performed surgery on Superman in order to cure him from red kryptonite poisoning.


title: Doom Patrol

text: In 1997, DC released the "Tangent Comics" series of books, built on the premise of a world that diverged from the mainstream following the events of the Cuban Missile Crisis. The series featured characters with the same names as mainstream DC characters but were otherwise unrelated to them. The series included a one-shot "Doom Patrol" title. This Doom Patrol consisted of four heroes: Doomsday, Star Sapphire, Firehawk, and Rampage. The heroes traveled back in time from 2030 to 1997 to prevent Earth's destruction. The Tangent books were later integrated into the DC Multiverse (as Earth-9) as part of the events of "Infinite Crisis".


title: Doom Patrol

text: In Stan Lee's "Just Imagine...", a version of the Doom Patrol appeared as villains under the Reverend Darrk, as three death row criminals are under his son Adam's control later on against the JLA. They consisted of crime boss Brock Smith/Blockbuster, serial killer Lucinda Radama/Parasite, and criminal Deke Durgan/Deathstroke.


title: Doom Patrol

text: Of the 87 issues in the Paul Kupperberg/Grant Morrison/Rachel Pollack run, only Pollack's work has not been reprinted.


title: Doom Patrol

text: A collected edition of Pollack's run was announced in May 2017, but was cancelled in November 2017 with no explanation given. However it is available digitally, both in single issues and as a collected edition.


title: Doom Patrol

text: A third collection, titled "Fire Away" containing issues #14–22, was originally scheduled but never released.


title: Doom Patrol

text: The sixth volume of "Doom Patrol", written by Gerard Way, is published under DC's "Young Animal" Imprint, headed by Way.


title: Frigg

text: Frigg (; Old Norse: ) is a goddess, one of the Æsir, in Germanic mythology. In Norse mythology, the source of most surviving information about her, she is associated with marriage, prophecy, clairvoyance and motherhood, and dwells in the wetland halls of Fensalir. In wider Germanic mythology, she is known in Old High German as ', in Langobardic as ', in Old English as ', in Old Frisian as Frīa, and in Old Saxon as ', all ultimately stemming from the Proto-Germanic theonym *"Frijjō". Nearly all sources portray her as the wife of the god Odin.


title: Frigg

text: In Old High German and Old Norse sources, she is specifically connected with Fulla, but she is also associated with the goddesses Lofn, Hlín, Gná, and ambiguously with the Earth, otherwise personified as an apparently separate entity Jörð (Old Norse: 'Earth'). The children of Frigg and Odin include the gleaming god Baldr.


title: Frigg

text: The English weekday name Friday (ultimately meaning 'Frigg's Day') bears her name. After Christianization, the mention of Frigg continued to occur in Scandinavian folklore. During modern times, Frigg has appeared in popular culture, has been the subject of art and receives veneration in Germanic Neopaganism.


title: Frigg

text: The theonyms "Frigg" (Old Norse), "Frīja" (Old High German), "Frīg" (Old English), "Frīa" (Old Frisian), and "Frī" (Old Saxon) are cognates. They stem from the Proto-Germanic feminine noun "*Frijjō", which emerged as a substantivized feminine of the adjective *"frijaz" ('free') via Holtzmann's law. In a clan-based societal system, the meaning 'free' arose from the meaning 'related'. The name is indeed etymologically close to the Sanskrit "priyā" and the Avestan "fryā" ('own, dear, beloved'), all ultimately descending from the Proto-Indo-European stem *"priH-o-", denoting 'one's own, beloved'. The Proto-Germanic verb "*frijōnan" ('to love'), as well as the nouns *"frijōndz" ('friend') and *"friþuz" or *"frijađwō" ('friendship, peace') are also related.


title: Frigg

text: An -a suffix has been sometimes applied by modern editors to denote femininity, resulting in the form "Frigga". This spelling also serves the purpose of distancing the goddess from the English word "frig". Several place names refer to Frigg in what are now Norway and Sweden, although her name is altogether absent in recorded place names in Denmark.


title: Frigg

text: The connection with and possible earlier identification of the goddess Freyja with Frigg in the Proto-Germanic period (Frigg and Freyja origin hypothesis) is a matter of scholarly debate. Like the name of the group of gods to which Freyja belongs, the Vanir, the name "Freyja" is not attested outside of Scandinavia. This is in contrast to the name of the goddess "Frigg", who is attested as a goddess common among the Germanic peoples, and whose name is reconstructed as Proto-Germanic *"Frijjō". Evidence does not exist for the existence of a common Germanic goddess from which Old Norse "Freyja" descends, but scholars have commented that this may simply be due to the scarcity of surviving sources.


title: Frigg

text: Regarding a Freyja–Frigg common origin hypothesis, scholar Stephan Grundy comments that "the problem of whether Frigg or Freyja may have been a single goddess originally is a difficult one, made more so by the scantiness of pre-Viking Age references to Germanic goddesses, and the diverse quality of the sources. The best that can be done is to survey the arguments for and against their identity, and to see how well each can be supported."


title: Frigg

text: The English weekday name "Friday" comes from Old English "Frīġedæġ", meaning 'day of Frig'. It is cognate with Old Frisian "Frīadei" (≈ "Fri(g)endei"), Middle Dutch "Vridach", and Old High German "Frîatac", which was borrowed into Old Norse as "Frjádagr". All of these terms derive from Late Proto-Germanic *"Frijjōdag" ('Day of Frijjō'), a calque of Latin "Veneris dies" ('Day of Venus'; cf. modern Italian "venerdì", French "vendredi", Spanish "viernes").


title: Frigg

text: The 7th-century "Origo Gentis Langobardorum", and Paul the Deacon's 8th-century "Historia Langobardorum" derived from it, recount a founding myth of the Langobards, a Germanic people who ruled a region of what is now Italy (see Lombardy). According to this legend, a "small people" known as the "Winnili" were ruled by a woman named Gambara who had two sons, Ybor and Agio. The Vandals, ruled by Ambri and Assi, came to the Winnili with their army and demanded that they pay them tribute or prepare for war. Ybor, Agio, and their mother Gambara rejected their demands for tribute. Ambra and Assi then asked the god Godan for victory over the Winnili, to which Godan responded (in the longer version in the "Origo"): "Whom I shall first see when at sunrise, to them will I give the victory."


title: Frigg

text: Meanwhile, Ybor and Agio called upon Frea, Godan's wife. Frea counseled them that "at sunrise the Winnil[i] should come, and that their women, with their hair let down around the face in the likeness of a beard should also come with their husbands". At sunrise, Frea turned Godan's bed around to face east and woke him. Godan saw the Winnili, including their whiskered women, and asked "who are those Long-beards?" Frea responded to Godan, "As you have given them a name, give them also the victory". Godan did so, "so that they should defend themselves according to his counsel and obtain the victory". Thenceforth the Winnili were known as the "Langobards" (Langobardic "long-beards").


title: Frigg

text: A 10th-century manuscript found in what is now Merseburg, Germany, features an invocation known as the Second Merseburg Incantation. The incantation calls upon various continental Germanic gods, including Old High German Frija and a goddess associated with her—Volla, to assist in healing a horse:


title: Frigg

text: In the "Poetic Edda", compiled during the 13th century from earlier traditional material, Frigg is mentioned in the poems "Völuspá", "Vafþrúðnismál", the prose of "Grímnismál", "Lokasenna", and "Oddrúnargrátr".


title: Frigg

text: Frigg receives three mentions in the "Poetic Edda" poem "Völuspá". In the first mention the poem recounts that Frigg wept for the death of her son Baldr in Fensalir. Later in the poem, when the future death of Odin is foretold, Odin is referred to as the "beloved of Frigg" and his future death is referred to as the "second grief of Frigg". Like the reference to Frigg weeping in Fensalir earlier in the poem, the implied "first grief" is a reference to the grief she felt upon the death of her son, Baldr.


title: Frigg

text: Frigg plays a prominent role in the prose introduction to the poem, "Grímnismál". The introduction recounts that two sons of king Hrauðungr, Agnar (age 10) and Geirröðr (age 8), once sailed out with a trailing line to catch small fish, but wind drove them out into the ocean and, during the darkness of night, their boat wrecked. The brothers went ashore, where they met a crofter. They stayed on the croft for one winter, during which the couple separately fostered the two children: the old woman fostered Agnar and the old man fostered Geirröðr. Upon the arrival of spring, the old man brought them a ship. The old couple took the boys to the shore, and the old man took Geirröðr aside and spoke to him. The boys entered the boat and a breeze came.


title: Frigg

text: The boat returned to the harbor of their father. Geirröðr, forward in the ship, jumped to shore and pushed the boat, containing his brother, out and said "go where an evil spirit may get thee." Away went the ship and Geirröðr walked to a house, where he was greeted with joy; while the boys were gone, their father had died, and now Geirröðr was king. He "became a splendid man." The scene switches to Odin and Frigg sitting in Hliðskjálf, "look[ing] into all the worlds." Odin says: "'Seest thou Agnar, thy foster-son, where he is getting children a giantess [Old Norse "gȳgi"] in a cave? while Geirröd, my foster son, is a king residing in his country.' Frigg answered, 'He is so inhospitable that he tortures his guests, if he thinks that too many come.'"


title: Frigg

text: Odin replied that this was a great untruth and so the two made a wager. Frigg sent her "waiting-maid" Fulla to warn Geirröðr to be wary, lest a wizard who seeks him should harm him, and that he would know this wizard by the refusal of dogs, no matter how ferocious, to attack the stranger. While it was not true that Geirröðr was inhospitable with his guests, Geirröðr did as instructed and had the wizard arrested. Upon being questioned, the wizard, wearing a blue cloak, said no more than that his name is "Grímnir". Geirröðr has Grímnir tortured and sits him between two fires for 8 nights. Upon the 9th night, Grímnir is brought a full drinking horn by Geirröðr's son, Agnar (so named after Geirröðr's brother), and the poem continues without further mention or involvement of Frigg.


title: Frigg

text: In the poem "Lokasenna", where Loki accuses nearly every female in attendance of promiscuity and/or unfaithfulness, an aggressive exchange occurs between the god Loki and the goddess Frigg (and thereafter between Loki and the goddess Freyja about Frigg). A prose introduction to the poem describes that numerous gods and goddesses attended a banquet held by Ægir. These gods and goddesses include Odin and, "his wife", Frigg.


title: Frigg

text: Frigg is mentioned throughout the "Poetic Edda", compiled in the 13th century by Snorri Sturluson. Frigg is first mentioned in the "Prose Edda" Prologue, wherein a euhemerized account of the Norse gods is provided. The author describes Frigg as the wife of Odin, and, in a case of folk etymology, the author attempts to associate the name "Frigg" with the Latin-influenced form "Frigida". The Prologue adds that both Frigg and Odin "had the gift of prophecy."


title: Frigg

text: In the next section of the "Prose Edda", "Gylfaginning", High tells Gangleri (the king Gylfi in disguise) that Frigg, daughter of Fjörgynn (Old Norse "Fjörgynsdóttir") is married to Odin and that the Æsir are descended from the couple, and adds that "the earth ["Jörðin"] was [Odin's] daughter and his wife." According to High, the two had many sons, the first of which was the mighty god Thor.


title: Frigg

text: Later in "Gylfaginning", Gangleri asks about the "ásynjur", a term for Norse goddesses. High says that "highest" among them is Frigg and that only Freyja "is highest in rank next to her." Frigg dwells in Fensalir "and it is very splendid." In this section of "Gylfaginning", Frigg is also mentioned in connection to other "ásynjur": Fulla carries Frigg's ashen box, "looks after her footwear and shares her secrets;" Lofn is given special permission by Frigg and Odin to "arrange unions" among men and women; Hlín is charged by Frigg to protect those that Frigg deem worthy of keeping from danger; and Gná is sent by Frigg "into various worlds to carry out her business."


title: Frigg

text: In section 49 of "Gylfaginning", a narrative about the fate of Frigg's son Baldr is told. According to High, Baldr once started to have dreams indicating that his life was in danger. When Baldr told his fellow Æsir about his dreams, the gods met together for a thing and decided that they should "request immunity for Baldr from all kinds of danger." Frigg subsequently receives promises from the elements, the environment, diseases, animals, and stones, amongst other things. The request successful, the Æsir make sport of Baldr's newfound invincibility; shot or struck, Baldr remained unharmed. However, Loki discovers this and is not pleased by this turn of events, so, in the form of a woman, he goes to Frigg in Fensalir.


title: Frigg

text: There, Frigg asks this female visitor what the Æsir are up to assembled at the thing. The woman says that all of the Æsir are shooting at Baldr and yet he remains unharmed. Frigg explains that "Weapons and wood will not hurt Baldr. I have received oaths from them all." The woman asks Frigg if all things have sworn not to hurt Baldr, to which Frigg notes one exception; "there grows a shoot of a tree to the west of Val-hall. It is called mistletoe. It seemed young to me to demand the oath from." Loki immediately disappears.


title: Frigg

text: Now armed with mistletoe, Loki arrives at the thing where the Æsir are assembled and tricks the blind Höðr, Baldr's brother, into shooting Baldr with a mistletoe projectile. To the horror of the assembled gods, the mistletoe goes directly through Baldr, killing him. Standing in horror and shock, the gods are initially only able to weep due to their grief. Frigg speaks up and asks "who there was among the Æsir who wished to earn all her love and favour and was willing to ride the road to Hel and try if he could find Baldr, and offer Hel a ransom if she would let Baldr go back to Asgard."


title: Frigg

text: Hermóðr, Baldr's brother, accepts Frigg's request and rides to Hel. Meanwhile, Baldr is given a grand funeral attended by many beings—foremost mentioned of which are his mother and father, Frigg and Odin. During the funeral, Nanna dies of grief and is placed in the funeral pyre with Baldr, her dead husband. Hermóðr locates Baldr and Nanna in Hel. Hermodr secures an agreement for the return of Baldr and with Hermóðr Nanna sends gifts to Frigg (a linen robe) and Fulla (a finger-ring). Hermóðr rides back to the Æsir and tells them what has happened. However, the agreement fails due to the sabotage of a jötunn in a cave named Þökk (Old Norse 'thanks'), described perhaps Loki in disguise.


title: Frigg

text: Frigg is mentioned several times in the "Prose Edda" section "Skáldskaparmál". The first mention occurs at the beginning of the section, where the Æsir and Ásynjur are said to have once held a banquet in a hall in a land of gods, Asgard. Frigg is one of the twelve ásynjur in attendance.


title: Frigg

text: In "Ynglinga saga", the first book of "Heimskringla", a Euhemerized account of the origin of the gods is provided. Frigg is mentioned once. According to the saga, while Odin was away, Odin's brothers Vili and Vé oversaw Odin's holdings. Once, while Odin was gone for an extended period, the Æsir concluded that he was not coming back. His brothers started to divvy up Odin's inheritance, "but his wife Frigg they shared between them. However, a short while afterwards, [Odin] returned and took possession of his wife again.


title: Frigg

text: In "Völsunga saga", the great king Rerir and his wife (unnamed) are unable to conceive a child; "that lack displeased them both, and they fervently implored the gods that they might have a child. It is said that Frigg heard their prayers and told Odin what they asked."


title: Frigg

text: A 12th century depiction of a cloaked but otherwise nude woman riding a large cat appears on a wall in the Schleswig Cathedral in Schleswig-Holstein, Northern Germany. Beside her is similarly a cloaked yet otherwise nude woman riding a distaff. Due to iconographic similarities to the literary record, these figures have been theorized as depictions of Freyja and Frigg respectively.


title: Frigg

text: Due to numerous similarities, some scholars have proposed that the Old Norse goddesses Frigg and Freyja descend from a common entity from the Proto-Germanic period. Regarding a Freyja-Frigg common origin hypothesis, scholar Stephan Grundy comments that "the problem of whether Frigg or Freyja may have been a single goddess originally is a difficult one, made more so by the scantiness of pre-Viking Age references to Germanic goddesses, and the diverse quality of the sources. The best that can be done is to survey the arguments for and against their identity, and to see how well each can be supported."


title: Frigg

text: Unlike Frigg but like the name of the group of gods to which Freyja belongs, the Vanir, the name "Freyja" is not attested outside of Scandinavia, as opposed to the name of the goddess "Frigg", who is attested as a goddess common among the Germanic peoples, and whose name is reconstructed as Proto-Germanic *"Frijjō". Similar proof for the existence of a common Germanic goddess from which "Freyja" descends does not exist, but scholars have commented that this may simply be due to the scarcity of evidence outside of the North Germanic record.


title: Frigg

text: Frigg is referenced in art and literature into the modern period. In the 18th century, Gustav III of Sweden, king of Sweden, composed "Friggja", a play, so named after the goddess, and H. F. Block and Hans Friedrich Blunck's "Frau Frigg und Doktor Faust" in 1937. Other examples include fine art works by K. Ehrenberg ("Frigg, Freyja", drawing, 1883), John Charles Dollman ("Frigga Spinning the Clouds", painting, c. 1900), Emil Doepler ("Wodan und Frea am Himmelsfenster", painting, 1901), and H. Thoma ("Fricka", drawing, date not provided).


title: Catherine Reitman

text: Catherine Marcelle Reitman (; born April 28, 1981) is a Canadian-American actress, producer, and writer. She is the creator, executive producer, writer, and star of the CBC comedy series "Workin' Moms".


title: Catherine Reitman

text: Reitman was born in Los Angeles, California, the daughter of French-Canadian actress Geneviève Robert and Slovak-born Canadian film director Ivan Reitman. Her father was from a Jewish family and her mother converted to Judaism. She attended the Cate School and majored in acting at University of Southern California. She is the sister of Caroline Reitman and director Jason Reitman.


title: Catherine Reitman

text: In January 2011, Reitman launched "Breakin' It Down with Catherine Reitman", a film review web show on YouTube, which ended in July 2013. She occasionally filled in for Kevin Smith as a guest co-host with Ralph Garman on their podcast, "Hollywood Babble-On".


title: Catherine Reitman

text: Reitman starred in the television series "The Real Wedding Crashers", based on the hit movie "Wedding Crashers". She appeared in the films "Beethoven's 2nd" (1993), "Knocked Up" (2007), "I Love You, Man" (2009) and "Friends with Benefits" (2011). She has also had roles on the series "Hollywood Residential", "It's Always Sunny in Philadelphia", "How I Met Your Mother", "Weeds", and "Blackish". She is set to make an appearance on the revival of the sketch comedy series "The Kids in the Hall".


title: Catherine Reitman

text: In 2016, Reitman formed Wolf & Rabbit Entertainment ULC. with her husband Philip Sternberg to produce the half-hour, single-camera comedy "Workin' Moms" for CBC. She is the creator, executive producer, writer and star of the series, starring alongside Sternberg. In addition, Reitman has directed several episodes in each of the series’ seasons. Workin' Moms received five Canadian Screen Award nominations in 2017 including Best Actress, Comedy, for Reitman, and Best Series, Comedy.


title: Curse of Ham

text: The curse of Ham is described in the Book of Genesis as imposed by the patriarch Noah upon Ham's son Canaan. It occurs in the context of Noah's drunkenness and is provoked by a shameful act perpetrated by Noah's son Ham, who "saw the nakedness of his father". The exact nature of Ham's transgression and the reason Noah cursed Canaan when Ham had sinned have been debated for over 2,000 years.


title: Curse of Ham

text: The story's original purpose may have been to justify the biblical subjection of the Canaanites to the Israelites, but in later centuries, the narrative was interpreted by some Christians, Muslims and Jews as an explanation for black skin, as well as a justification for slavery of black people. Similarly, some in the Latter Day Saint movement used the curse of Ham to prevent the ordination of black men to its priesthood.


title: Curse of Ham

text: Nevertheless, most Christians, Muslims, and Jews now disagree with such interpretations, because in the biblical text, Ham himself is not cursed, and race or skin color is never mentioned.


title: Curse of Ham

text: The objective of the story may have been to justify the subject status of the Canaanites, the descendants of Ham, to the Israelites, the descendants of Shem. The narrative of the curse is replete with difficulties. It is uncertain what the precise nature of Ham's offense is. Verse 22 has been a subject of debate, as to whether it should be taken literally, or as "a euphemism for some act of gross immorality". In verse 25, Noah refers to Shem and Japheth as the "brethren" of Canaan, whereas in verse 18 they are identified as his uncles. The Table of Nations presents Canaan and Mizraim (Egypt) among the sons of Ham (10:6). In the Psalms, Egypt is equated with Ham.


title: Curse of Ham

text: The treatment of Japheth in verses 26–27 raises questions: Why is YHWH named as the God of Shem, but not of Japheth? What does it mean that God will "enlarge" Japheth? And why will Japheth "dwell in the tents of Shem"? Further difficulties include Ham's being referred to as "the youngest son", when all other lists make him Noah's second son. Biblical scholar Nahum Sarna says that the biggest challenge of the narrative is why Canaan was cursed, rather than Ham, and that the concealed details of the shameful incident bear the same reticence as Reuben's sexual transgression.


title: Curse of Ham

text: The narrative's short five verses indicate that Canaan's Hamite paternity must have had great significance to the narrator or redactor, according to Sarna, who adds, "The curse on Canaan, invoked in response to an act of moral depravity, is the first intimation of the theme of the corruption of the Canaanites, which is given as the justification for their being dispossessed of their land and for the transfer of that land to the descendants of Abraham."


title: Curse of Ham

text: The majority of commentators, both ancient and modern, have felt that Ham's seeing his father naked was not a sufficiently serious crime to explain the punishment that follows. Nevertheless, Genesis 9:23, where Shem and Japheth cover Noah with a cloak while averting their eyes, suggests that the act of "seeing (Noah's) nakedness" is to be taken literally, and it has recently been pointed out that, in first millennium Babylonia, looking at another person's genitals was indeed regarded as a serious matter.


title: Curse of Ham

text: Other ancient commentators suggested that Ham was guilty of more than what the Bible says. The 2nd century "Targum Onqelos" has Ham gossiping about his father's drunken disgrace "in the street" (a reading which has a basis in the original Hebrew), so that being held up to public mockery was what had angered Noah; as the "Cave of Treasures" (late 6th – early 7th century) puts it, "Ham laughed at his father's shame and did not cover it, but laughed about it and mocked."


title: Curse of Ham

text: Ancient commentaries have also debated whether "seeing" someone's nakedness meant to have sex with that person (e.g., Leviticus 20:17). The same idea was raised by third-century rabbis, in the "Babylonian Talmud" (c. 500 AD), who argue that Ham either castrated his father, or sodomised him. The same explanations are found in three Greek translations of the Bible, which replace the word "see" in verse 22 with another word denoting homosexual relations. The castration theory has its modern counterpart in suggested parallels found in the castration of Uranus by Cronus in Greek mythology and a Hittite myth of the supreme god Anu whose genitals were "bitten off by his rebel son and cup-bearer Kumarbi, who afterwards rejoiced and laughed ... until Anu cursed him".


title: Curse of Ham

text: Some modern scholars, such as Bergsma and Hahn, have suggested that Ham engaged in intercourse with his mother, Noah's wife. Support for this theory can be found in verses such as Leviticus 20:11: "And the man that lieth with his father's wife hath uncovered his father's nakedness". According to this interpretation of the story, Canaan was the offspring of the illicit union between Ham and his mother, which accounts for the curse falling upon Canaan rather than Ham.


title: Curse of Ham

text: In the Book of Jubilees, the seriousness of Ham's curse is compounded by the significance of God's covenant to "never again bring a flood on the earth". In response to this covenant, Noah builds a sacrificial altar "to atone for the land". Noah’s practice and ceremonial functions parallel the festival of Shavuot as if it were a prototype to the celebration of the giving of the Torah. His priestly functions also emulate being "first priest" in accordance with halakhah as taught in the Qumranic works. By turning the drinking of the wine into a religious ceremony, "Jubilees" alleviates any misgivings that may be provoked by the episode of Noah's drunkenness. Thus, Ham's offense would constitute an act of disrespect not only to his father, but also to the festival ordinances.


title: Curse of Ham

text: The medieval commentator Rashi (1040–1105), writes of Ham's offence against Noah: "There are those of our rabbis who say he emasculated [or castrated סרסו] him, and there are those who say he had [homosexual רבעו] relations with him." Rashi cites Sanhedrin 70a, which adds that those who believe that Ham had homosexual relations with his father agree that he also emasculated him. Rashi continues: "What did Ham see that he emasculated him? He said to his brothers: Adam the first man had two sons, yet one killed the other because of the inheritance of the world [Cain killed Abel over a dispute how to divide the world between them according to Genesis Rabbah 22:7], and our father has three sons yet he seeks still a fourth son."


title: Curse of Ham

text: It is noteworthy that the curse was made by Noah, not by God. Some biblical scholars claim that when a curse is made by a man, it could only have been effective if God supports it, unlike the curse of Ham and his descendants, which was not confirmed by God or, at least, it is not mentioned in the Bible that he had confirmed it.


title: Curse of Ham

text: 4Q252, a "pesher" (interpretation) on the Book of Genesis found among the Dead Sea Scrolls, explains that since Ham had already been blessed by God (Genesis 9:1), he could not now be cursed by Noah. The 4Q252 scroll probably dates from the later half of the first century BC. A century later, the Jewish historian Josephus argued that Noah refrained from cursing Ham because of his nearness of kin, and so cursed Ham's son instead.


title: Curse of Ham

text: A new alternative interpretation of 4Q181, which is a Dead Sea scroll of Genesis, parallels the Book of Jubilees, suggesting that Canaan was cursed because he defied Noah’s division of the land.


title: Curse of Ham

text: The Book of Jubilees also recounts the incident between Ham and Noah, and Noah's resulting curse against Canaan, in similar terms. Later, however, "Jubilees" explains further that Noah had allocated Canaan a land west of the Nile along with his brothers, but that he violated this agreement and instead chose to squat in the land delineated to Shem (and later Abraham), and so rightly deserved the curse of slavery.


title: Curse of Ham

text: Philo of Alexandria, a 1st-century BC Jewish philosopher, said that Ham and Canaan were equally guilty, if not of whatever had been done to Noah, then of other crimes, "for the two of them together had acted foolishly and wrongly and committed other sins." Rabbi Eleazar decided that Canaan had in fact been the first to see Noah, and had then gone and told his father, who then told his brothers in the street; this, said Eleazar, "did not take to mind the commandment to honour one's father." Another interpretation was that Noah's "youngest son" could not be Ham, who was the middle son: "for this reason they say that this youngest son was in fact Canaan."


title: Curse of Ham

text: According to Rashi, Ham castrated Noah and prevented him from having a fourth son; therefore, Noah cursed Ham's own fourth son, Canaan.


title: Curse of Ham

text: While the episode about Ham and his father Noah displays like a banner the actions of the fathers unto the shame of their sons, the codifiers of Jewish law assert that a Canaanite slave is obligated to perform certain "mitzvot", just as Jewish women do, making him of a higher rank than ordinary gentiles when there is a question on whose life should be saved first. Moreover, according to the Hebrew Bible , whenever a Canaanite slave is set free from his yoke by losing either a tooth or an eye, or one of twenty-four chief limbs in a man's body that cannot be replaced, where the Torah says of him, “he shall set him free,” according to the exponents of Jewish law, the sense here is that the same emancipated slave becomes a "freeborn" ("benei ḥorīn") and is received in the Jewish fold and is permitted to marry a daughter of Israel. However, his emancipation must be followed by a written bill of manumission ("sheṭar shiḥrūr") by the rabbinic court of Israel. Hence: a Canaanite slave's bondage was meant to elevate himself at a later juncture in life, although his Master in ordinary circumstances is under no constraints to set him free, unless he were physically and openly maimed.


title: Curse of Ham

text: The rules governing a Canaanite slave are used generically, and may apply to any non-Jew (gentile) held in bondage by an Israelite.


title: Curse of Ham

text: According to Rashi, citing an earlier Talmudic source, the heathen were never included in the sanction of possessing slaves as the children of Israel were permitted to do, for the Scripture says : "Of them "you" shall buy, etc.", meaning, "Israel alone is permitted to buy from them [enslaved persons], but they are not permitted to buy [enslaved persons] from you, nor from one another."


title: Curse of Ham

text: In the past, some people claimed that the curse of Ham was a biblical justification for imposing slavery and racial discrimination towards black people, although this concept has been criticized for being an ideologically driven misconception. Regarding this matter, the Christian leader Martin Luther King Jr. called such an attempt a "blasphemy" that "is against everything that the Christian religion stands for."


title: Curse of Ham

text: For Southern slave owners who were faced with the abolitionist movement to end slavery, the curse of Ham was one of the many grounds upon which Christian planters could formulate an ideological defense of slavery. Even before slavery, in order to promote economic motivations within Europe associated with colonialism, the curse of Ham was used to shift the common Aristotelian belief that phenotypic differentiation among humans was a result of climatic difference, to a racialist perspective that phenotypic differentiation among the species was due to there being different racial types. This often came as a result of European anxieties to avoid being sent to the colonies, as they were terrified of the high casualty rate of settlers due to disease and warfare. Thus, many of them formulated the idea that being sent south of the equator "blackened" them and thus made them inferior.


title: Curse of Ham

text: In the 15th century, Dominican friar Annius of Viterbo invoked the Curse of Ham to explain the differences between Europeans and Africans in his writings. Annius, who frequently wrote of the "superiority of Christians over the Saracens", claimed that due to the curse imposed upon black people, they would inevitably remain permanently subjugated by Arabs and other Muslims. He wrote that the fact that so many Africans had been enslaved by the heretical Muslims was supposed proof of their inferiority. Through these and other writings, European writers established a hitherto unheard of connection between Ham, Africa and slavery, which laid the ideological groundwork for justifying the transatlantic slave trade.


title: Curse of Ham

text: The historian David Whitford writes of a “curse matrix” which was derived from the vagueness of Genesis 9 and interpreted by racialists to mean that it mattered not who was cursed or which specific group of people the curse originated with, all that mattering being that there was a vague reference to a generational curse that could be exploited by those seeking to justify their actions against black people, such as Southern slaveowners.


title: Curse of Ham

text: Pro-slavery intellectuals were hard-pressed to find any justification for slavery and racism within Christian theology which taught that all humans were descendants of Adam and therefore one race, possessed with equal salvation potential and deserving to be treated as kin. The curse of Ham was used to drive a wedge in the mythology of a single human race, as elite intellectuals were able to convince people that the three sons of Noah represented the three sects of Man and their respective hierarchy of different fates. Leading intellectuals in the South, like Benjamin Morgan Palmer, claimed that white Europeans were descended from Japhet, who was prophesied by Noah to cultivate civilization and the powers of the intellect, while Africans, being descendants of the cursed Ham, were destined to be possessed by a slavish nature ruled by base appetites.


title: Curse of Ham

text: While Genesis 9 never says that Ham was black, he became associated with black skin, through folk etymology deriving his name from a similar, but actually unconnected, word meaning "dark" or "brown". The next stage are certain fables according to ancient Jewish traditions. According to one legend preserved in the Babylonian Talmud, God cursed Ham because he broke a prohibition on sex aboard the ark and "was smitten in his skin"; according to another, Noah cursed him because he castrated his father.


title: Curse of Ham

text: Although the Talmud refers only to Ham, the version brought in a midrash goes on further to say "Ham, that Cush came from him" in reference to the blackness, that the curse did not apply to all of Ham but only to his eldest son Cush, who migrated to sub-Sahara Africa. Thus, two distinct traditions existed, one explaining dark skin as the result of a curse on Ham, the other explaining slavery by the separate curse on Canaan.


title: Curse of Ham

text: The concepts were introduced into Islam during the Arab expansion of the 7th century, due to cross-pollination of Jewish and Christian parables and theology into Islam, called "Isra'iliyyat". Some medieval Muslim writersincluding Muhammad ibn Jarir al-Tabari, Ibn Khaldun, and even the later "Book of the Zanj"asserted the view that old biblical texts describe the effects of Noah's curse on Ham's descendants as being related with blackness, slavery, and a requirement not to let the hair grow past the ears. The account of the drunkenness of Noah and curse of Ham are not present within the text of the Quran, the Islamic holy book, as it is not consistent with Islamic teachings, since Noah is a prophet, and prophets do not drink alcohol. Islam holds prophets of God in very high esteem, and some Muslims suggest the prophets are infallible.


title: Curse of Ham

text: Historically, other Muslim scholars such as Ahmad Baba al-Timbukti criticised the Curse of Ham narrative and went on to criticise the association of black Africans with slaves. Others, such as Ibn Kathir, more broadly criticised the Isra'iliyyat tradition, and avoided using such reports when explaining verses of the Quran.


title: Curse of Ham

text: As for the Islamic tradition itself, in the Farewell Sermon, the Prophet Muhammad said: "O people, your Lord is one and your father [Adam] is one. There is no superiority of an Arab over a non-Arab, nor a non-Arab over an Arab; no superiority of a white person over a black person, nor superiority of a black person over a white person – except through mindfulness of God."


title: Curse of Ham

text: In medieval Christian exegesis, Ham's sin was regarded as laughter (for mocking his father and doing nothing to rectify his condition).


title: Curse of Ham

text: Elsewhere in Medieval Europe, the curse of Ham also became used as a justification for serfdom. Honorius Augustodunensis (c. 1100) was the first recorded to propose a caste system associating Ham with serfdom, writing that serfs were descended from Ham, nobles from Japheth, and free men from Shem. However, he also followed the interpretation of 1 Corinthians 7:21 by Ambrosiaster (late 4th century), which held that as servants in the temporal world, these "Hamites" were likely to receive a far greater reward in the next world than would the Japhetic nobility.


title: Curse of Ham

text: The idea that serfs were the descendants of Ham soon became widely promoted in Europe. An example is Dame Juliana Berners (c. 1388), who, in a treatise on hawks, claimed that the "churlish" descendants of Ham had settled in Europe, those of the temperate Shem in Africa, and those of the noble Japheth in Asia (a departure from normal arrangements, which placed Shem in Asia, Japheth in Europe, and Ham in Africa), because she considered Europe to be the "country of churls", Asia of gentility, and Africa of temperance. As serfdom waned in the late medieval era, the interpretation of serfs being descendants of Ham decreased as well.


title: Curse of Ham

text: Ham also figured in an immensely influential work "Commentaria super opera diversorum auctorum de antiquitatibus" ("Commentaries on the Works of Various Authors Discussing Antiquity"). In 1498, Annius of Viterbo claimed to have translated records of Berossus, an ancient Babylonian priest and scholar; which are today usually considered an elaborate forgery. However, they gained great influence over Renaissance ways of thinking about population and migration, filling a historical gap following the biblical account of the flood. According to this account, Ham studied the evil arts that had been practiced before the flood, and thus became known as "Cam Esenus" (Ham the Licentious), as well as the original Zoroaster and Saturn (Cronus).


title: Curse of Ham

text: He became jealous of Noah's additional children born after the deluge, and began to view his father with enmity, and one day, when Noah lay drunk and naked in his tent, Ham saw him and sang a mocking incantation that rendered Noah temporarily sterile, as if castrated. This account contains several other parallels connecting Ham with Greek myths of the castration of Uranus by Cronus, as well as Italian legends of Saturn and/or Camesis ruling over the Golden Age and fighting the Titanomachy. Ham in this version also abandoned his wife who had been aboard the ark and had mothered the African peoples, and instead married his sister Rhea, daughter of Noah, producing a race of giants in Sicily.


title: Curse of Ham

text: The explanation that black Africans, as the "sons of Ham", were cursed, possibly "blackened" by their sins, was sporadically advanced during the Middle Ages, but its acceptance became increasingly common during the slave trade of the eighteenth and nineteenth centuries. The justification of slavery itself through the sins of Ham was well suited to the ideological interests of the elite; with the emergence of the slave trade, its racialized version justified the exploitation of African labour.


title: Curse of Ham

text: In the parts of Africa where Christianity flourished in its early days, while it was still illegal in Rome, this idea never took hold, and its interpretation of scripture was never adopted by the African Coptic Churches. A modern Amharic commentary on Genesis notes the nineteenth century and earlier European theory that blacks were subject to whites as a result of the curse of Ham, but calls this a false teaching unsupported by the text of the Bible, emphatically pointing out that Noah's curse did not fall upon all descendants of Ham, but only on the descendants of Canaan, and asserting that it was fulfilled when Canaan was occupied by both Semites (Israel) and Japhetites. The commentary further notes that Canaanites ceased to exist politically after the Third Punic War (149 BC), and their current descendants are thus unknown and scattered among all peoples.


title: Curse of Ham

text: The Anglo-Irish scientist Robert Boylea seventeenth-century polymath who was also a theologian and a devout Christianrefuted the idea that blackness was caused by the curse of Ham, in his book "Experiments and Considerations Touching Colours" (1664). There, Boyle explains that the curse of Ham as an explanation for the complexion of coloured people was but a misinterpretation that was embraced by "vulgar writers", travelers, critics, and also "men of note" of his time. In his work, he challenges that vision, explaining:


title: Curse of Ham

text: A number of other scholars also support the claim that the racialized version of the curse of Ham was devised at that time because it suited ideological and economical interests of the European elite and slave traders who wanted to justify exploitation of African labour. While Robinson (2007) claims that such version was non-existent before, historian David Brion Davis argues, as well, that contrary to the claims of many reputable historians, neither the Talmud nor any early post-biblical Jewish writing relates blackness of the skin to a curse whatsoever.


title: Curse of Ham

text: In what is now Ethiopia, the Abyssinian Church justified slavery with its version of the Curse of Ham.


title: Curse of Ham

text: In 1835, Joseph Smith, the founder of the Latter Day Saint movement, published a work which was titled the Book of Abraham. It explicitly denotes that an Egyptian king who is referred to by the name of Pharaoh was a descendant of Ham and the Canaanites, who were black (), that Noah had cursed his lineage so they did not have the right to the priesthood, and that all Egyptians descended from him.


title: Curse of Ham

text: It was later considered scripture by the Church of Jesus Christ of Latter-day Saints (LDS Church). This passage is the only one which is found in any Mormon scripture that bars a particular lineage of people from holding the priesthood, and, while nothing in the Book of Abraham explicitly denotes that Noah's curse was the same curse which is mentioned in the Bible or that the Egyptians were related to other black Africans, it later became the foundation of church policy with regard to the priesthood ban. The 2002 edition of the "Doctrine and Covenants Student Manual" points to Abraham 1:21–27 as the reason why black men were not given the priesthood until 1978.


title: Curse of Ham

text: In 1836, Smith taught that the curse of Ham came from God, and it stated that blacks were cursed with servitude. He warned those who tried to interfere with slavery that God could do his own work. However, in contrast to this, in 1835 Smith published a revelation received in 1833 in which the Lord states, referring to slavery, "it is not right that any man should be in bondage one to another". Smith started expressing more anti-slavery positions starting in 1842. In 1844, when Smith ran for president of the United States in the wake of widespread opposition to Mormon settlement in Illinois, he advocated for the abolition of slavery by the year 1850.


title: Curse of Ham

text: After Smith's death, Brigham Young, the next leader of the LDS Church, maintained that black Africans were under the curse of Ham and that those who tried to abolish slavery were going against the decrees of God, although the day would come when the curse would be nullified through the saving powers of Jesus Christ. In addition, based on his interpretation of the Book of Abraham, Young believed that, as a result of this curse, negroes were banned from the Mormon priesthood.


title: Curse of Ham

text: In 1978, LDS Church president Spencer W. Kimball said he received a revelation that extended the priesthood to all worthy male members of the church without regard to race or color. In 2013, the LDS Church denounced the curse of Ham explanation for withholding the priesthood from black Africans.


title: The Rumble in the Jungle

text: George Foreman vs. Muhammad Ali, billed as The Rumble in the Jungle, was a heavyweight championship boxing match on October 30, 1974, at the 20th of May Stadium (now the Stade Tata Raphaël) in Kinshasa, Zaire (now Democratic Republic of the Congo), between undefeated and undisputed heavyweight champion George Foreman and Muhammad Ali. The event had an attendance of 60,000 people. Ali won by knockout in the eighth round.


title: The Rumble in the Jungle

text: It has been called "arguably the greatest sporting event of the 20th century" and was a major upset, with Ali coming in as a 41 underdog against the unbeaten, heavy-hitting Foreman. The fight is famous for Ali's introduction of the rope-a-dope tactic.


title: The Rumble in the Jungle

text: Some sources estimate that the fight was watched by as many as one billion television viewers around the world, becoming the world's most-watched live television broadcast at the time. This included a record estimated 50 million viewers watching the fight on pay-per-view or closed-circuit theatre TV. The fight grossed an estimated (inflation-adjusted ) in worldwide revenue. Decades later, the bout would be the subject of the Academy Award winning documentary film "When We Were Kings".


title: The Rumble in the Jungle

text: Don King arranged the fight with music businessman Jerry Masucci, who took his record label's showcase group, the Fania All-Stars, to play at the venue. King managed to get Ali and Foreman to sign separate contracts saying they would fight for him if he could get a $5 million purse. Such an amount of money, quite enormous for those days, was purported to prevent other top boxing promoters from attempts to arrange a Foreman vs. Ali match. However, as King did not have the money, and was not welcomed to stage an event of such a profile in the United States, he began seeking an outside country to stage and sponsor the event. Fred Weymar, an American advisor to Zaire's dictator Mobutu Sese Seko, persuaded Mobutu that the publicity such a high-profile event would generate would help his regime, and Mobutu agreed for the fight to be held in his country. In a TV interview, King stated that Libyan dictator Muammar Gaddafi was involved in making the payment for the purse money for the athletes and other major expenses, although the precise process was not made clear.


title: The Rumble in the Jungle

text: King had pulled together a consortium that included Risnelia Investment from Panama; the Hemdale Film Corporation, a British company founded by film producer John Daly and the actor David Hemmings; Video Techniques Incorporated of New York; and Don King Productions. Although King is most closely associated with the fight, Hemdale and Video Techniques Inc., with whom King was a director, were the bout's official co-promoters. The fight was broadcast on closed-circuit television in theaters in the United States and on over-the-air television throughout the world. The play-by-play commentary was done by "Colonel" Bob Sheridan. Color commentary was done by Jim Brown, David Frost, and Joe Frazier.


title: The Rumble in the Jungle

text: In 1967, then-champion Ali was stripped of his title and suspended from boxing for 3½ years for his refusal to comply with the draft and enter the U.S. Army. In 1970, he first regained a boxing license and promptly fought comeback fights against Jerry Quarry and Oscar Bonavena in an attempt to regain the heavyweight championship from the then-undefeated Joe Frazier. In a bout dubbed the Fight of the Century, Frazier won a unanimous decision, leaving Ali fighting other contenders for years in an attempt at a new title shot.


title: The Rumble in the Jungle

text: Meanwhile, the heavily muscled Foreman, who had big shoulders and small forearms, had quickly risen from a gold-medal victory at the 1968 Olympics to the top ranks of the heavyweight division. Greatly feared for his punching power, size, and sheer physical dominance, Foreman was nonetheless underestimated by Frazier and his promoters, and knocked the champion down six times in two rounds before the bout was stopped. He further solidified his hold over the heavyweight division by demolishing the only man besides Frazier at the time to defeat Ali, Ken Norton, in two rounds. At 25, the younger and stronger Foreman seemed an overwhelming favorite against the well-worn 32-year-old Ali.


title: The Rumble in the Jungle

text: Foreman and Ali spent much of the middle of 1974 training in Zaire, getting acclimated to its tropical African climate. The fight was originally set to happen on September 25 (September 24 in the United States due to the difference in time zones). However, eight days prior to then, Foreman was cut above his right eye by an accidental elbow thrown by his sparring partner Bill McMurray in a sparring session. This required Foreman to receive 11 stitches, with the date of the fight pushed back five weeks to October 30.


title: The Rumble in the Jungle

text: A three-night-long music festival to hype the fight, Zaire 74, took place as scheduled, September 22–24, including performances by James Brown, Celia Cruz and the Fania All-Stars, B.B. King, Miriam Makeba, The Spinners, Bill Withers, The Crusaders, and Manu Dibango, as documented in the 2008 film "Soul Power". The championship was scheduled for 4 am local time to appear on live closed-circuit television in the Eastern Time Zone of the US at 10 pm. Zack Clayton was selected as referee for the fight.


title: The Rumble in the Jungle

text: The undercard was broadcast live for the American viewers from Pittsfield, Massachusetts. The original undercard, consisting of three bouts, was scheduled for September 24, it featured several Cus D'Amato fighters with notable amateur accomplishments:


title: The Rumble in the Jungle

text: Ali was famed for his speed and technical skills, while Foreman's raw power was his greatest strength. Defying convention, Ali began by attacking Foreman with disorienting right-hand leads. This was notable as it seemed that close-range fighting would inevitably favor Foreman and leave too great a chance that Ali would be stunned by Foreman's powerful haymakers. Ali made use of the right-hand lead punch (striking with the right hand without setting up the left) in a further effort to disorient Foreman. However, while this aggressive tactic may have surprised Foreman and allowed Ali to punch him several times in the head, it failed to significantly hurt him. Before the end of the first round, Foreman began to catch up to Ali, landing punches of his own. Foreman had been trained to cut off the ring and prevent escape. Ali realized that he would tire if Foreman could keep making one step to Ali's two, so he changed tactics.


title: The Rumble in the Jungle

text: Ali had told his trainer, Angelo Dundee, and his fans that he had a secret plan for Foreman. As the second round commenced, Ali began to lean on the ropes and cover up, letting Foreman punch him on the arms and body (a strategy Ali later dubbed the rope-a-dope). As a result, Foreman spent his energy throwing punches (without earning points) that either did not hit Ali or were deflected in a way that made Foreman hitting Ali's head difficult, while sapping Foreman's strength due to the large number of punches he threw. This loss of energy was key to Ali's rope-a-dope tactic.


title: The Rumble in the Jungle

text: Meanwhile, Ali took every opportunity to shoot straight punches to Foreman's face (which was soon visibly puffy). When the two fighters were locked in clinches, Ali consistently out-wrestled Foreman, using tactics such as leaning on Foreman to make Foreman support Ali's weight, and holding down Foreman's head by pushing on his neck. He constantly taunted Foreman in these clinches, telling him to throw more punches, and an enraged Foreman responded by doing just that.


title: The Rumble in the Jungle

text: After several rounds of this, Foreman began to tire. His face became increasingly damaged by hard, fast jabs and crosses by Ali. The effects were visible as Foreman was staggered by an Ali combination at the start of the fourth round, and again several times near the end of the fifth, after Foreman had seemed to dominate that round. Although Foreman kept throwing punches and coming forward, after the fifth round, he looked increasingly worn out. Ali continued to taunt him by saying, "They told me you could punch, George!" and "They told me you could punch as hard as Joe Louis." According to Foreman: "I thought he was just one more knockout victim until, about the seventh round, I hit him hard to the jaw and he held me and whispered in my ear: 'That all you got, George?' I realized that this ain't what I thought it was."


title: The Rumble in the Jungle

text: As the fight drew into the eighth round, Foreman's punching and defense became ineffective as the strain of throwing so many wild shots took its toll. Ali pounced as Foreman tried to pin Ali on the ropes, landing several right hooks over Foreman's jab, followed by a five-punch combination, culminating in a left hook that brought Foreman's head up into position and a hard right straight to the face that caused Foreman to stumble to the canvas. Foreman rose to one knee but referee Zack Clayton signaled the end of the fight before Foreman got to his feet. At the stoppage, Ali led on all three scorecards by 68–66, 70–67, and 69–66.


title: The Rumble in the Jungle

text: The fight showed that Ali was capable of taking a punch and highlighted his tactical genius, changing his fighting style by adopting the rope-a-dope, instead of his former style that emphasized movement to counter his opponent. The film of the Zaire fight shows Foreman striking Ali with hundreds of thunderous blows, many blocked, but many others getting through. Foreman mostly struck to the sides and kidney region, but also landed some vicious shots to the head, seemingly with no effect.


title: The Rumble in the Jungle

text: Despite repeatedly calling Ali out, Foreman was unable to secure a rematch with the champion before Foreman abruptly decided to retire after a loss to Jimmy Young in 1977. Ali did not hurry to set up a rematch, making title defenses against unheralded opponents such as Jean Pierre Coopman and Richard Dunn. However, he repeatedly stated that his rematch with Foreman was one of the major fights he wanted to get to before retiring.


title: The Rumble in the Jungle

text: Foreman and Ali became friends after the fight. Ali had trouble walking to the stage at the 1996 Oscars to be part of the group receiving the Oscar for "When We Were Kings" (1996), a documentary of the fight in Zaire, due to his Parkinson's syndrome. Foreman helped him up the steps to receive the Oscar.


title: The Rumble in the Jungle

text: Over the years, Foreman revised his opinions on Ali and on The Rumble in the Jungle, on several accounts. In 2012, "The Daily Telegraph" reported Foreman's declaration: "We fought in 1974, that was a long time ago. After 1981, we became the best of friends. By 1984, we loved each other. I am not closer to anyone else in this life than I am to Muhammad Ali." Foreman also stated: "Then, in 1981, a reporter came to my ranch and asked me: 'What happened in Africa, George?' I had to look him in the eye and say, 'I lost. He beat me.' Before that I had nothing but revenge and hate on my mind, but from then on it was clear. I'll never be able to win that match, so I had to let it go."


title: The Rumble in the Jungle

text: The fight was broadcast live on pay-per-view on closed-circuit television, also known as theatre television, to venues across the world. The fight had a record estimated 50 million viewers on closed-circuit television worldwide, grossing an estimated $100million (inflation-adjusted $million) in revenue.


title: The Rumble in the Jungle

text: In the United States, the fight had an estimated three million closed-circuit viewers in 400 venues, with tickets sold at $20 (inflation-adjusted $), grossing $60million (inflation-adjusted $million) in the United States. The promoters and fighters received over half of the US closed-circuit revenue, generating an income of at least $30 million for the promoters and fighters; Ali and Foreman were paid $5 million each.


title: The Rumble in the Jungle

text: In total, including closed-circuit and free television, the fight was watched by a record estimated television audience of one billion viewers worldwide, about a quarter of the world's four billion population in 1974. It was the world's most-watched live television broadcast at the time. This included a large television audience in the United Kingdom, where the fight was watched by 26 million viewers on BBC One, nearly half of the UK's 56 million population in 1974.


title: The Rumble in the Jungle

text: The Rumble in the Jungle is one of Ali's most famous fights, ranking alongside 1971's Fight of the Century between the unbeaten former champion Ali and the unbeaten then-heavyweight champion Joe Frazier, and the pair's final match, the Thrilla in Manila in 1975.


title: The Rumble in the Jungle

text: When Ali arrived in Zaire, now known as the Democratic Republic of the Congo, he was greeted with adoration. In the eyes of the people of Zaire, Ali was like a representation of the struggles of their country, which only 12 years ago had gained independence after Belgian colonial rule followed by long-lasting turmoil. A chant for Ali took little time to form. They chanted ""Ali boma ye"", translating "Ali, kill him".


title: The Rumble in the Jungle

text: Foreman was unable to connect with the people of Zaire the way Ali did. When arriving in Zaire, Foreman exited the plane walking his two German Shepherds, the same dogs used by the Belgians during the colonization, as described in the film "When We Were Kings".


title: The Rumble in the Jungle

text: In addition, the events surrounding the fight, such as its musical acts (B.B. King, the Fania All Stars, and James Brown, among others), added to its cultural impact. The concert portion of the event would later be featured in the documentary "Soul Power".


title: The Rumble in the Jungle

text: In a 2002 UK poll conducted by Channel 4, the British public voted the fight as number seven in the list of the 100 Greatest Sporting Moments.


title: The Rumble in the Jungle

text: The robe worn by Muhammad Ali in this fight is part of the collections of National Museum of American History at the Smithsonian Institution together with a pair of gloves he used in training for the fight.


title: The Quick and the Dead (1995 film)

text: The Quick and the Dead is a 1995 American revisionist Western film directed by Sam Raimi, and starring Sharon Stone, Gene Hackman, Russell Crowe and Leonardo DiCaprio. The screenplay was written by Simon Moore but includes contributions from Joss Whedon. The story focuses on "The Lady" (Stone), a gunfighter who rides into the frontier town of Redemption, controlled by John Herod (Hackman). The Lady joins a deadly dueling competition in an attempt to exact revenge for her father's death.


title: The Quick and the Dead (1995 film)

text: Simon Moore's script was purchased by Sony Pictures Entertainment in May 1993, and actress Sharon Stone signed on as both star and co-producer. Development was fast tracked after director Sam Raimi's hiring, and principal photography began in Old Tucson Studios in Arizona on November 21, 1993. The film was distributed by TriStar Pictures and was released in the United States on February 10, 1995, to a dismal box office performance, receiving mixed reviews from critics. In later years, however, the film has earned critical praise especially for the performances, direction, cinematography and musical score, with some critics noting it as underrated in Raimi's catalog.


title: The Quick and the Dead (1995 film)

text: This was Russell Crowe's American Western film debut and was Woody Strode's final performance (the film is dedicated to him), as well as the last theatrical release of Roberts Blossom who died in 2011. The phrase "the quick and the dead" is from the Second Epistle to Timothy (2 Timothy 4:1) in various Bible versions, including the King James Bible, describing the final judgment. The plot of this film bears no resemblance to that of the 1987 film of the same name, which was based on a western novel by Louis L'Amour.


title: The Quick and the Dead (1995 film)

text: In 1881, a wanderer known only as "The Lady" arrives in the Old West town of Redemption, which is ruled by a ruthless outlaw named John Herod. Herod announces a fast draw single elimination shooting tournament with the following rules: any contestant may challenge any other, no challenge can be refused, every contestant must fight once per day, and a fight continues until one contestant either yields or dies. The Lady announces her participation, insisting that she is only interested in the large cash prize.


title: The Quick and the Dead (1995 film)

text: During the sign-up, Herod's henchmen arrive with Cort, a former member of their gang with exceptional gunfighting skill. Cort has given up violence to become a preacher and refuses to participate in the tournament. Herod and his men attempt to lynch him, but The Lady shoots through the rope, saving his life.


title: The Quick and the Dead (1995 film)

text: The Lady meets "The Kid", a brash young gun dealer who believes Herod is his father and hopes to earn his respect by winning the tournament. She wakes up in the Kid's bed, and notices barrels of dynamite under it. In the first round, Herod, The Kid, and The Lady easily defeat their opponents. Herod gives Cort a cheap gun and declares that he can only have one bullet at a time, to prevent him from shooting his way out of town. Despite previously swearing not to draw, Cort reflexively does so when threatened and wins his first-round duel.


title: The Quick and the Dead (1995 film)

text: Before the second round, Herod meets with Clay Cantrell, a professional gunfighter hired by the townspeople to kill him. Herod declares that all duels are now to the death and proceeds to kill Cantrell with three precise shots. The Kid goes next, and also wins. That evening, The Lady faces off with Herod's associate Eugene Dred after he rapes the saloon owner's young daughter but refuses to kill him until forced to defend herself. Horrified by having taken a life, she rides out of town.


title: The Quick and the Dead (1995 film)

text: The next day, Cort duels a Native American gunfighter named Spotted Horse. Cort shoots his opponent, but Herod refuses him a second bullet to finish the wounded Horse as the native stumbles around firing wildly. However, Cort is tossed a cartridge by a blind sundries boy and succeeds in finishing Spotted Horse, much to Herod's amusement and satisfaction at turning the preacher back into a killer. Doc Wallace finds The Lady at a nearby cemetery and tells her that he recognizes her and knows why she is there. Flashbacks reveal that the Lady's real name is Ellen. Her father was the marshal in Redemption until a young Herod and his gang left him to hang. Herod gives Ellen his own custom pistol (similar to the one she carries as an adult) to shoot the rope and save him, but Ellen accidentally shot her father instead. Doc hands Ellen her father's old badge and begs her to help rid the town of Herod.


title: The Quick and the Dead (1995 film)

text: Ellen rides back to town and convinces Cort to help her defeat Herod. Ellen challenges Herod, but he has already accepted a challenge from The Kid. As Ellen and Cort are the only fighters left, Herod orders them to fight, threatening to kill them himself if they refuse. Herod urges The Kid to withdraw, but he refuses. He wounds Herod but ultimately loses the duel. Herod coldly refuses to take his hand while he dies, only saying that it was never proven that he was the Kid's real father.


title: The Quick and the Dead (1995 film)

text: When Cort and Ellen face off, Cort shoots her in the chest and Doc declares Ellen dead. Cort angrily demands to fight Herod immediately but settles for dawn of the next day. That night, one of Herod's men, Ratsy, breaks Cort's right hand. Before the duel, Herod personally kills Ratsy for dishonoring the tournament. Herod confesses that he fears Cort, which is why he forced him to enter the tournament. As a matter of honor, he offers to fight Cort left-handed, but still instructs his henchmen to kill Cort if he wins.


title: The Quick and the Dead (1995 film)

text: At the moment Herod draws, several buildings explode, including Herod's house and the clock tower. Ellen emerges from the smoke and flames, having faked her death and planted The Kid's dynamite with help from Cort, Doc, and the blind sundries boy. Cort kills Herod's remaining henchmen while Ellen faces off against Herod, revealing her identity by throwing her father's badge at his feet. Herod wounds Ellen but she shoots him through the chest and finishes him off with a bullet to the eye. Tossing the badge to Cort, she says, "The law's come back to town", then saddles up and rides away.


title: The Quick and the Dead (1995 film)

text: Writer Simon Moore finished his spec script for "The Quick and the Dead" in late 1992, writing it as a homage to the Spaghetti Westerns of Sergio Leone, particularly the "Dollars Trilogy" starring Clint Eastwood. The writer decided the lead character should be a female. "When you introduce women into that kind of world, something very interesting happens and you have an interesting dynamic straight away," Moore commented. The names of the lead villain (Herod) and the town (Redemption) were intentional allusions to the Bible. Moore considered directing his own script as an independent film and shooting "The Quick and the Dead" on a $3–4 million budget in either Spain or Italy.


title: The Quick and the Dead (1995 film)

text: Sony Pictures Entertainment purchased Moore's script in May 1993 and approached Sharon Stone to star in the lead role in July 1993. Because Stone also signed on as co-producer, she had approval over the choice of director. Sam Raimi was hired to direct because Stone was impressed with his work on "Army of Darkness" (1992). The actress told the producers that if Raimi did not direct the film, she would not star in it. Although she had mixed emotions on Raimi's previous work, she believed that the director still had yet to showcase his talents, feeling that "The Quick and the Dead" would be a perfect opportunity to "stretch the limits of his technical and creative ability." Moore was also enthusiastic over Raimi's hiring, based on his previous work with the "Evil Dead" film series.


title: The Quick and the Dead (1995 film)

text: When Sony began fast tracking development of "The Quick and the Dead," the studio commissioned a series of rewrites from Moore. The writer was eventually dismissed and replaced with John Sayles, who, according to Moore, took Sony's orders of "making more of an American Old West film." Moore was rehired with filming to begin in three weeks because Sayles' script was approaching a 2.5 hour runtime. When rewriting the shooting script, Moore simply omitted Sayles' work without Sony noticing. A week before shooting, Sony considered the script good so that Moore described the rewrites "a completely fucking pointless exercise."


title: The Quick and the Dead (1995 film)

text: Russell Crowe originally auditioned for a different role in the film before Sharon Stone asked that the actor try for the lead male role. "When I saw "Romper Stomper" (1992), I thought Russell was not only charismatic, attractive and talented but also fearless," Stone reasoned. "And I find fearlessness very attractive. I was convinced I wouldn't scare him." Raimi found Crowe to be "bold and challenging. He reminds me of what we imagine the American cowboy to have been like." On working with Raimi, Crowe later described the director as "sort of like the fourth Stooge."


title: The Quick and the Dead (1995 film)

text: Sony Pictures was dubious over Stone's choice of Crowe because he was not a famous actor in the mid-1990s. To cast Gene Hackman in the role of Herod, TriStar Pictures changed the shooting location from Durango, Mexico to Tucson, Arizona. Matt Damon was offered the role of Fee 'The Kid' Herod but declined. Sam Rockwell auditioned for The Kid, a role which ended up going to Leonardo DiCaprio. Sony was also hesitant about DiCaprio's casting. As a result, Stone paid DiCaprio's salary herself.


title: The Quick and the Dead (1995 film)

text: Filming was originally set to begin in October 1993, but was delayed because Crowe was busy on another film in Australia. Principal photography for "The Quick and the Dead" lasted from November 21, 1993 to February 27, 1994. Locations included Old Tucson Studios in Arizona and Mescal, 40 miles southeast of Tucson. Production was briefly halted at times over weather problems. Thell Reed, who was hired as the gun coach and weapons master, worked with the cast through over three months of training. To age Cort's Colt 1851 Navy Revolver and the other guns used, Reed experimented with simple measures. "I took them out by my swimming pool and dipped them in chlorine water to let them rust," he explained. "They looked rusty and old, but were brand new guns." Such detail, including the nickel plating and ivory handles on Ellen's Colt Peacemakers, was accurate to the time period.


title: The Quick and the Dead (1995 film)

text: The town of Redemption was designed by Patrizia von Brandenstein, known for her work on "Amadeus" (1984) and "The Untouchables" (1987). Raimi's first choice as the visual effects supervisor was William Mesa, his collaborator on "Darkman" (1990) and "Army of Darkness" (1992). Instead, Sony chose The Computer Film Company to create the VFX sequences. Pick-up scenes took place through November - December 1994. This included an extended duel between Sharon Stone and Gene Hackman.


title: The Quick and the Dead (1995 film)

text: Stone had a love scene with Crowe removed from the final cut of "The Quick and the Dead" before the film's release in the United States. The actress/co-producer thought the scene did not fit in with the picture's established reality. It was restored for the home cinema releases of the film.


title: The Quick and the Dead (1995 film)

text: The original motion picture soundtrack for "The Quick and the Dead", was released by the Varèse Sarabande music label on February 14, 1995. The score for the film was composed and conducted by Alan Silvestri and mixed by Dennis Sands. Kenneth Karman and Thomas Drescher edited the film's music.


title: The Quick and the Dead (1995 film)

text: "The Quick and the Dead" was released in the U.S. and Canada on February 10, 1995 in 2,158 theaters, earning $6,515,861 in its opening weekend, placing second at the US box office behind "Billy Madison" by $124,000. It placed number one at the box office for the week. The film eventually grossed $18,636,537 at the US and Canadian box office. Writer Simon Moore noted that the film performed modestly in Europe. The movie grossed


title: The Quick and the Dead (1995 film)

text: Director Sam Raimi later blamed himself and his visual style for the film's failure. "I was very confused after I made that movie. For a number of years I thought, I'm like a dinosaur. I couldn't change with the material." TriStar Pictures also showed "The Quick and the Dead" as an "out-of-competition" film at the May 1995 Cannes Film Festival. Additionally, Stone was nominated for the Saturn Award for Best Actress, but lost to Angela Bassett in "Strange Days". A novelization written by Jack Curtis was published by HarperCollins in September 1995. The Region 1 DVD release came in September 1998.


title: The Quick and the Dead (1995 film)

text: "The Quick and the Dead" received mixed reviews from film critics. Based on 40 reviews, Rotten Tomatoes gives the film a score of 58%, with an average rating of 6.01/10. The site's consensus states: ""The Quick and the Dead" isn't quite the draw that its intriguing premise and pedigree suggest, but fans of nontraditional Westerns should have some rootin' tootin' fun." Metacritic calculated an average score of 49/100, based on 21 reviews.


title: The Quick and the Dead (1995 film)

text: Janet Maslin of "The New York Times" praised Stone's performance and Raimi's directing. "Stone's presence nicely underscores the genre-bending tactics of Raimi, the cult filmmaker now doing his best to reinvent the B movie in a spirit of self-referential glee." Roger Ebert of the "Chicago Sun-Times" criticized the film for being overtly cliché, but praised Raimi's direction and Dante Spinotti's cinematography. Critic and Raimi biographer Bill Warren wrote that the film "is a very conscious (though not self-conscious) attempt to recreate some of the themes, style and appeal of Sergio Leone's majestically operatic Spaghetti Westerns of the 1960s, especially the Man with No Name trilogy that starred Clint Eastwood. It's brisker, more romantic and somehow more American than Leone's movies."


title: The Quick and the Dead (1995 film)

text: Jonathan Rosenbaum of the "Chicago Reader" observed that "Raimi tries to do a Sergio Leone, and though "The Quick and the Dead" is highly enjoyable in spots, it doesn't come across as very convincing, perhaps because nothing can turn Sharon Stone into Charles Bronson." Peter Travers of Rolling Stone felt that ""The Quick and the Dead" plays like a crazed compilation of highlights from famous westerns. Raimi finds the right look but misses the heartbeat. You leave the film dazed instead of dazzled, as if an expert marksman had drawn his gun only to shoot himself in the foot."


title: The Quick and the Dead (1995 film)

text: Although having a mixed critical reception upon release, "The Quick and the Dead" has received praise from both critics and fans alike. Tom Reimann of " Collider" considers the film as one of Raimi's best movies: "The movie is so unabashedly bonkers that it’s impossible not to have a good time." Scott Hallam of "Dread Central" praised Raimi's directing and versatility in multiple genres of film and the cast. Jay Royston of "WhatCulture.com" praised the film and considered it one of Raimi's finest movies by saying, "...I have to put it in the top 3 Raimi movies, maybe because it is so unlike other Raimi films yet combines all three of the best qualities of a director already mentioned; working with actors, innovating camera shots and telling a good story visually." Bill Gibron of "PopMatters" said, "This was the geek breaking point for many a certified Raimaniac. First off, it was a Western in the days when the genre was more or less struggling for life. In addition, it starred a yet to be hot Leonardo DiCaprio, a question mark named Russell Crowe, and the sexually inert Sharon Stone. About the only thing it had going for it was Raimi's manic direction, and even that seemed…showy. Still, in retrospect, this is a good film, undermined by forces outside itself." Richard Schertzer of MovieWeb considered the film as one of Raimi's best films: "With it's energy, a subversive female lead from Stone, and its surprising violence, The Quick and the Dead makes for a strong entry in his repertoire as a filmmaker and a wondrous first time western for him." Patrick Philips from "Looper" also praised the movie and considered it a "cult classic": "Of all the films on Sam Raimi's delightfully left-of-center resume, this is the one that deserves to be rediscovered by the cinematic world — if only via midnight screenings." BJ Colangelo of "/Film" also praised the movie and considered it one of Raimi’s most underrated films: “There are enough dutch angle dolly zooms in this film to make someone feel disoriented, but it works. ""The Quick and the Dead"" has the heart of a classic Western, but revamped for modern audiences with snappier taste.“ The eponymous critic at "Film Critic: Adrian Martin" remarked, "Sam Raimi’s "The Quick and the Dead" is a feminist Western starring a gun-toting Sharon Stone[. There's] a terrific scene where Lady goes berserk and challenges a guy who has just sexually abused the teenage daughter of the sad saloonkeeper. Raimi takes us straight from Stone’s split-second outburst of recognition to the sight of her racing forward in the pelting rain, both guns firing in righteous fury, screaming from the depths of her soul. Leone himself couldn’t have done that bit any better."


title: Yellowknife

text: Yellowknife (; Dogrib: ) is the capital, largest community, and only city in the Northwest Territories, Canada. It is on the northern shore of Great Slave Lake, about south of the Arctic Circle, on the west side of Yellowknife Bay near the outlet of the Yellowknife River.


title: Yellowknife

text: Yellowknife and its surrounding water bodies were named after a local Dene tribe, who were known as the "Copper Indians" or "Yellowknife Indians", today incorporated as the Yellowknives Dene First Nation. They traded tools made from copper deposits near the Arctic Coast. Its population, which is ethnically mixed, was 19,569 per the 2016 Canadian Census. Of the eleven official languages of the Northwest Territories, five are spoken in significant numbers in Yellowknife: Dene Suline, Dogrib, South and North Slavey, English, and French. In the Dogrib language, the city is known as "Sǫǫ̀mbak’è" (, "where the money is"). Modern Yellowknives members can be found in the adjoining, primarily Indigenous communities of Ndilǫ and Dettah.


title: Yellowknife

text: The Yellowknife settlement is considered to have been founded in 1934, after gold was found in the area, although commercial activity in the present-day waterfront area did not begin until 1936. Yellowknife quickly became the centre of economic activity in the NWT, and was named the capital of the Northwest Territories in 1967. As gold production began to wane, Yellowknife shifted from being a mining town to a centre of government services in the 1980s. However, with the discovery of diamonds north of the city in 1991, this shift began to reverse. In recent years, tourism, transportation, and communications have also emerged as significant Yellowknife industries.


title: Yellowknife

text: Traditionally, First Nations people of the Yellowknives Dene culture occupied this region. By the 1930s, they had a settlement on a point of land on the east side of Yellowknife Bay, Dettah. The current municipal area of Yellowknife was occupied by prospectors who ventured into the region in the mid-1930s.


title: Yellowknife

text: A Klondike-bound prospector, E.A. Blakeney, made the first discovery of gold in the Yellowknife Bay area in 1898. The discovery was viewed as unimportant in those days because of the Klondike Gold Rush and because Great Slave Lake was too far away to attract attention.


title: Yellowknife

text: In the late 1920s, aircraft were first used to explore Canada's Arctic regions. Samples of uranium and silver were uncovered at Great Bear Lake in the early 1930s, and prospectors began fanning out to find additional metals. In 1933 two prospectors, Herb Dixon and Johnny Baker, canoed down the Yellowknife River from Great Bear Lake to survey for possible mineral deposits. They found gold samples at Quyta Lake, about up the Yellowknife River, and some additional samples at Homer Lake.


title: Yellowknife

text: The following year, Johnny Baker returned as part of a larger crew to develop the previous gold finds and search for more. Gold was found on the east side of Yellowknife Bay in 1934 and the short-lived Burwash Mine was developed. When government geologists uncovered gold in more favourable geology on the west side of Yellowknife Bay in the fall of 1935, a small staking rush occurred. From 1935 to 1937, one prospector and trapper named Winslow C. Ranney staked in the area between David Lake and Rater Lake with few commercial results. The nearby hill known as Ranney Hill is his namesake and a popular hiking destination today. Con Mine was the most impressive gold deposit and its development created the excitement that led to the first settlement of Yellowknife in 1936–1937. Some of the first businesses were Corona Inn, Weaver & Devore Trading, Yellowknife Supplies and post office, and The Wildcat Cafe. Con Mine entered production on 5 September 1938. Yellowknife boomed in the summer of 1938 and many new businesses were established, including the Canadian Bank of Commerce, Hudson's Bay Company, Vic Ingraham's first hotel, Sutherland's Drug Store, and a pool hall.


title: Yellowknife

text: The population of Yellowknife quickly grew to 1,000 by 1940, and by 1942, five gold mines were in production in the Yellowknife region. However, by 1944, gold production had ground to a halt as men were needed for the war effort. An exploration program at the Giant Mine property on the north end of town had suggested a sizable gold deposit in 1944. This new find resulted in a massive post-war staking rush to Yellowknife. It also resulted in new discoveries at the Con Mine, greatly extending the life of the mine. The Yellowknife townsite expanded from the Old Town waterfront, and the new townsite was established during 1945–1946. The Discovery Mine, with its own townsite, operated to the north-northeast of Yellowknife from 1950 to 1969.


title: Yellowknife

text: Between 1939 and 1953, Yellowknife was controlled by the Northern Affairs department (now Indigenous and Northern Affairs Canada) of the Government of Canada. A small council, partially elected and partially appointed, made decisions. By 1953, Yellowknife had grown so much that it was made a municipality, with its own council and town hall. The first mayor of Yellowknife was Jock McNiven. In September 1967, Yellowknife officially became the capital of the Northwest Territories. This important new status sparked what has been coined as the third boom in Yellowknife. New sub-divisions were established to house an influx of government workers.


title: Yellowknife

text: In 1978 the Soviet nuclear-powered satellite Kosmos 954 crashed to Earth near Yellowknife. There were no known casualties, although a small quantity of radioactive nuclear fuel was released into the environment, and Operation Morning Light—an attempt to retrieve it—was only partially successful.


title: Yellowknife

text: A new mining rush and fourth building boom for Yellowknife began with the discovery of diamonds north of the city in 1991. The Giant Mine was the subject of a bombing during a labour dispute in 1992 that resulted in one of the deadliest mass murders in Canada with 9 deaths. The last of the gold mines in Yellowknife closed in 2004. Today, Yellowknife is primarily a government town and a service centre for the diamond mines. On 1 April 1999, its purview as capital of the NWT was reduced when the territory of Nunavut was split from the NWT. As a result, jurisdiction for that region of Canada was transferred to the new capital city of Iqaluit. Consequently, Yellowknife lost its standing as the Canadian capital city with the smallest population.


title: Yellowknife

text: Yellowknife is on the Canadian Shield, which was scoured down to rock during the last ice age. The surrounding landscape is very rocky and slightly rolling, with many small lakes in addition to the larger Great Slave Lake. Trees such as spruce and birch are abundant in the area, as are smaller bushes, but there are also many areas of relatively bare rock with lichen. Yellowknife's high latitude causes a large variation between day and night. Daylight hours range from five hours of daylight in December to 20 hours in June. Civil Twilight lasts all night from late May to mid-July.


title: Yellowknife

text: Yellowknife has a subarctic climate (Köppen: "Dfc"). Although winter is predominantly polar, rapid heat waves emerge at the summit of summer due to the immense path south. The city averages less than of precipitation annually, as it lies in the rain shadow of mountain ranges to the west. Due to its location on Great Slave Lake, Yellowknife has a frost-free growing season that averages slightly over 100 days. In an occasional year, the first fall frost does not come until October. Most of the limited precipitation falls between June and October, with April being the driest month of the year and August having the most rainfall. Snow that falls in winter accumulates on the ground until the spring thaw.


title: Yellowknife

text: Yellowknife experiences very cold winters and mild to warm summers. The average temperature in January is around and in July. According to Environment and Climate Change Canada, Yellowknife has the sunniest summer in the country, averaging 1,034 hours from June to August. The lowest temperature ever recorded in Yellowknife was on 31 January 1947, and the highest was on 2 August 2021. Yellowknife averages 2256.5 hours of bright sunshine per year or 43.5% of possible daylight hours, ranging from a low of 15.4% in December to a high of 63.0% in June. Due to its warm summer temperatures, Yellowknife is well below the Arctic tree line in stark contrast to areas farther east in Canada on similar parallels.


title: Yellowknife

text: In 2014, Environment Canada ranked Yellowknife as having the coldest winter and longest snow cover season of any city in Canada, while also experiencing the sunniest spring and summer of any city in Canada.


title: Yellowknife

text: Yellowknife, like most other urban centres, has distinct commercial, industrial, and residential areas. Frame Lake, Niven Lake, Range Lake, and Old Town are the residential sectors, with some of the population living in high-rises in the downtown core. Niven Lake is the only area under active development and expansion. Downtown Yellowknife is home to most of the city's commercial activity, though some retail does exist in Range Lake. Industrial activity is limited to the Kam Lake and airport subdivisions.


title: Yellowknife

text: Jolliffe Island sits in Yellowknife Bay and is public land under the jurisdiction of the City of Yellowknife after a land purchase when Imperial Oil vacated the site. The island is surrounded by a community of houseboats, where people have been living off the grid since 1978. Their relationship with the city is complex and often strained as the houseboats are popular with sightseers, but at the same time their residents live outside of the city's tax jurisdiction while still using city services, leading to lawsuits and tensions with the City of Yellowknife.


title: Yellowknife

text: Yellowknife has a municipal government system and is governed by the Yellowknife City Council, which consists of an elected mayor and eight councillors. The Government of the Northwest Territories delegates powers to the municipality through legislative acts and regulations. Council meetings are held in the Council Chambers at City Hall on the second and fourth Monday of each month, and are open to the public. Municipal elections are held every three years. The current mayor of Yellowknife is Rebecca Alty, who succeeded Mark Heyck in 2018. Alty was elected 16 October 2018 and was sworn in 5 November.


title: Yellowknife

text: Yellowknife is represented in the territorial government by seven of the 19 members of the Legislative Assembly of the Northwest Territories. These members, referred to as MLAs, are elected every four years and sit in the Northwest Territories Legislative Building, located in Yellowknife. The MLAs elect the Speaker of the House as well as six cabinet ministers and a premier, which forms the Executive Council of the Northwest Territories , also known as the cabinet. In addition, a Commissioner is appointed by the Federal Government to fulfil a similar role to that of the Lieutenant Governor. The Northwest Territories is one of only two federal, provincial or territorial jurisdictions in Canada that operate under a consensus system of government.


title: Yellowknife

text: The Northwest Territories is in the federal electoral riding of the Northwest Territories and has one Member of Parliament, Michael McLeod, and one Senator, Margaret Dawn Anderson. Yellowknife is home to seven of the 19 electoral districts in the Northwest Territories, the Frame Lake, Great Slave, Kam Lake, Range Lake, Yellowknife Centre, Yellowknife North and Yellowknife South ridings.


title: Yellowknife

text: As the largest city in the Northwest Territories, Yellowknife is the hub for mining, industry, transportation, communications, education, health, tourism, commerce, and government activity in the territory. Historically, Yellowknife's economic growth came from gold mining, and later government; however, because of falling gold prices and increased operating costs, the final gold mine closed in 2004, marking a turning point for Yellowknife's economy.


title: Yellowknife

text: After a downturn in the 1990s during the closure of the gold mines and the downsizing of the government workforce in 1999, Yellowknife's economy has recovered, largely because of the diamond boom; the Ekati Diamond Mine, owned and operated by BHP Billiton (sold to Dominion Diamond Corporation in 2013), opened in 1998. A second mine, Diavik Diamond Mine, began production in 2003. Production from the two operating mines in 2004 was , valued at over billion. This ranked Canada third in world diamond production by value, and sixth by weight. A third mine, the De Beers owned Snap Lake Diamond Mine, received final approval and funding in 2005 and went into production in 2007. De Beers also applied in 2005 for a permit to open the Gahcho Kue Diamond Mine Project on the property formerly known as Kennady Lake. The mine was officially opened on 20 September 2016, and began commercial production in March 2017. As well, growth and expansion in natural gas development and exploration sectors has contributed to this growth. Economic growth in the Northwest Territories was 10.6% in 2003.


title: Yellowknife

text: The major employers in Yellowknife include the Territorial Government, the Federal Government, Diavik Diamond Mines, Dominion Diamonds, DeBeers Canada, First Air, NorthwesTel, RTL Robinson Trucking, and the City of Yellowknife. Government employment accounts for 7,644 jobs, a large percentage of those in Yellowknife.


title: Yellowknife

text: During winter, the Tibbitt to Contwoyto Winter Road is opened for semi-trailer truck traffic to take supplies from Yellowknife north to various mines located in the Northwest Territories and Nunavut. This ice road is usually open from the end of January through late March or early April, and Yellowknife becomes the dispatch point for the large number of truck drivers that come north to drive on the ice roads. During the 2007 ice road season, several drivers were featured on the History Channel TV series "Ice Road Truckers".


title: Yellowknife

text: Tourism is the largest renewable industry in the NWT and Yellowknife is the main entry point for visitors. Many tourists come to experience the Northern climate and traditional lifestyle, as well as to see the aurora. In 2004–2005, visitors to the territory spent million.


title: Yellowknife

text: The City of Yellowknife raises 50% of its operating revenue through property taxation. Both Yellowknife Education District No. 1 and Yellowknife Catholic School Board also raise a portion of their operating revenue through property taxation. Property taxes in Yellowknife are calculated through property assessment and the municipal and education mill rates. Mill rates in 2005 were 13.84 (residential) and 19.87 (commercial).


title: Yellowknife

text: Canadian North, a regional airline, was headquartered in Yellowknife, in the Northwest Tower in downtown. The airline announced that when its lease was to expire in the end of August 2013, the airline will vacate the office and move it and 20 employees out of Yellowknife. The airline is now headquartered in Calgary.


title: Yellowknife

text: Yellowknife was originally established as a supply centre for numerous gold mines operating in the region in the late 1930s and early 1940s. The following is a list of the major mines, all of which are now closed. There were also tungsten, tantalum and uranium mines in the vicinity. Most mines in the Yellowknife area are within the Kam Group, a part of the Yellowknife greenstone belt.


title: Yellowknife

text: Policing in Yellowknife is provided by the Royal Canadian Mounted Police (RCMP); Yellowknife is the headquarters for G Division, and houses more than 30 officers.


title: Yellowknife

text: The City of Yellowknife Municipal Enforcement Division (MED) is responsible for municipal bylaw infractions and traffic infractions (within city limits). The Yellowknife Fire Department handles the city's fire, ambulance, rescue, and hazardous materials responses. A point of debate in recent years has been the implementation of 911 services in Yellowknife (currently one may now dial 911) through a partnership with five other Northwest Territories communities; the cost of installation is currently estimated at around $1 million a year. There have been a number of incidents where emergency services have been either misdirected, or improperly dispatched. Health services are provided through the local Stanton Territorial Hospital. The Yellowknife Primary Care Centre has a broad range of practitioners including physicians, nurse practitioners, nurses, counsellors, dietitians and more. Services provided at the Yellowknife Primary Care Centre include mental health, diabetes education, diagnostic imaging, psychiatry and some home care services.


title: Yellowknife

text: Yellowknife's telephone services were established in 1947 by the independent Yellowknife Telephone Company, owned by investors mostly within the community. The system was sold at the end of 1963 to Canadian National Telecommunications, now Northwestel. Northwestel also provides manual mobile telephone service on VHF frequencies, and by the 1990s also provided cellular services that were later transferred to Bell Mobility. In 2008, northern-based company Ice Wireless entered the market in Yellowknife, providing digital cellular products and services.


title: Yellowknife

text: Yellowknife's television services, in addition to over-the-air transmission begun in 1967, included the Mackenzie Media cable television system placed in service 1 September 1972, which was sold to Northwestel in late 1995.