title: John Saxon

text: Saxon, who had done martial arts since 1957 appeared as the martial artist Roper in 1973's "Enter the Dragon". It was Bruce Lee's first major role in a Hollywood feature. He almost backed out of "Enter the Dragon", on account of the script being too light. "It was a sixty page treatment", said Saxon in a 2002 interview. "I thought: there’s not enough to act here. A stunt man could play it. But they talked me into it, saying they would work in my suggestions. Some things they shot and kept in the film, but most of it they discarded." After "Enter the Dragon", Saxon had no further interest in appearing in martial arts films.


title: John Saxon

text: He was in such action films as "Mitchell" (1975), "The Swiss Conspiracy" (1975), "Strange Shadows in an Empty Room" (1976), "Napoli violenta" (1976), "Mark Strikes Again" (1976), "A Special Cop in Action" (1976), "Cross Shot" (1976), "The Cynic, the Rat and the Fist" (1977).


title: John Saxon

text: In 1974, he appeared as police Lieutenant Fuller in the slasher horror film "Black Christmas". From 1974–76, he appeared in "The Six Million Dollar Man", first as Major Frederick Sloan and then as Nedlick. This role also extended into "The Bionic Woman". The actor's likeness was later used for the Kenner action-figure doll called "Maskatron" that was based on the series.


title: John Saxon

text: Saxon starred as Dylan Hunt in the 1974 Gene Roddenberry television pilot "Planet Earth", replacing Alex Cord from "Genesis II". A 20th Century scientist unfrozen in the post-nuclear world of 2133, he leads a team of explorers and encounters a matriarchal society. Although ABC declined the series, Saxon played a nearly identical character in the 1975 television film "Strange New World".


title: John Saxon

text: In 1976, Saxon portrayed a homicidal vampire-like strangler in the Season Two "Starsky & Hutch" episode "Vampire". He played Captain Radl in the two-part "Wonder Woman" episode "The Feminum Mystique" (1976). "Raid on Entebbe" (1977) was a prestige television movie for him. "Moonshine County Express" was a big success for Roger Corman's New World Pictures; Saxon made another for that company, "The Bees" (1978). He appeared in a Bollywood movie, "Shalimar" (1978) then it was back to exploitation: "Fast Company" (1979), "The Glove" (1979).


title: John Saxon

text: Saxon played Hunt Sears, chief of a breakfast cereal conglomerate, opposite Robert Redford and Jane Fonda in the 1979, Oscar-nominated film "The Electric Horseman".


title: John Saxon

text: He appeared in the 1982 television movie "Rooster", and he was an occasional celebrity guest on the short-lived game show "Whew!", including during the series' final week. His extensive television credits include two years as Tony Cumson on "Falcon Crest" (1982, 1986–1988) as well as the recurring role of Rashid Ahmed on "Dynasty" (1982–84). He appeared twice (in different roles) on "The A-Team", in 1983 and 1985.


title: John Saxon

text: Saxon played in Dario Argento's "Tenebrae" (1982) as the writer hero's shifty agent; in "Battle Beyond the Stars" (1980) as Sador; in "Cannibal Apocalypse" (1980) where he played a Vietnam veteran tormented because his worthless pal bit him and years later, he is starting to get the urge to do the same; in "Prisoners of the Lost Universe" as an alternate-universe warlord, and in Wes Craven's "A Nightmare on Elm Street" (1984) as the heroine's (Nancy Thompson's) father. He reprised his role in "" (1987) and "Wes Craven's New Nightmare" (1994) as he played himself in a dual role. He also made his directorial debut in 1987 with the horror film "Zombie Death House", which starred Dennis Cole and Anthony Franciosa. "Filmink" wrote "Few other actors of his generation have as fine a track record in" horror movies. "Why did he appear in so many? I guess for starters he was willing – he wasn’t snobby. He made a good on-screen cop and there’s always roles for a cop actor in a slasher film. He could also seem scary so made an excellent red herring/villain."


title: John Saxon

text: He starred in "Maximum Force" (1992) as Captain Fuller and also appeared in "From Dusk till Dawn" (1996).


title: John Saxon

text: In later years, Saxon continued to appear mostly in independent films and appeared in several television series. He had a notable guest part in "Grave Danger", the 5th-season finale of "," which was directed by "From Dusk till Dawn" screenwriter and star Quentin Tarantino. Saxon starred in the episode opposite fellow cult film luminary Andrew Prine. He also appeared in an episode ("Pelts") of the anthology horror series "Masters of Horror," which reunited him with "Tenebrae" director Dario Argento.


title: John Saxon

text: Saxon was a regular guest at horror and cult film conventions, including the Creation Entertainment – Weekend of Horrors 2010 on May 21, 2010, in Los Angeles. His last acting role was in the film "Bring Me the Head of Lance Henriksen", which as of his death was in post-production.


title: John Saxon

text: John Saxon was married three times, first to Mary Ann Saxon, a screen writer and television director of development. Second, to Elizabeth (Phillips) Saxon a former investment banker, airline union negotiator and psychologist. John Saxon's last wife was Gloria (Potts) Martel Saxon, a model and esthetician. He had one child with Mary Ann Saxon, a son named Antonio. He was a Democrat.


title: John Saxon

text: Saxon held a black belt in Shotokan Karate, having studied under Hidetaka Nishiyama, and was also proficient in Judo.


title: John Saxon

text: Saxon died of complications from pneumonia, on July 25, 2020, aged 83, in Murfreesboro, Tennessee, a suburb of Nashville where he had resided for several years. He was interred at Lake View Cemetery in Seattle, Washington, near his former co-star Bruce Lee.


title: Lenape

text: The Lenape (, , or Lenape , ) also called the Leni Lenape, Lenni Lenape and Delaware people, are an indigenous peoples of the Northeastern Woodlands, who live in the United States and Canada. Their historical territory included present-day northeastern Delaware, New Jersey and eastern Pennsylvania along the Delaware River watershed, New York City, western Long Island, and the lower Hudson Valley. Today, Lenape people belong to the Delaware Nation and Delaware Tribe of Indians in Oklahoma; the Stockbridge–Munsee Community in Wisconsin; and the Munsee-Delaware Nation, Moravian of the Thames First Nation, and Delaware of Six Nations in Ontario.


title: Lenape

text: During the last decades of the 18th century, most Lenape were removed from their homeland by expanding European colonies. The divisions and troubles of the American Revolutionary War and United States' independence pushed them farther west. In the 1860s, the United States government sent most Lenape remaining in the eastern United States to the Indian Territory (present-day Oklahoma and surrounding territory) under the Indian removal policy. In the 21st century, most Lenape now reside in Oklahoma, with some other communities in Wisconsin and Ontario.


title: Lenape

text: The name "Lenni Lenape", also "Leni Lenape" and "Lenni Lenapi", comes from their autonym, ', which may mean "genuine, pure, real, original", and ', meaning "real person" or "original person" (cf. Anishinaabe, in which ', cognate with ', means "man" or "male" ). Alternately, "" may be translated as "man".


title: Lenape

text: The Lenape, when first encountered by Europeans, were a loose association of related peoples who spoke similar languages and shared familial bonds in an area known as Lenapehoking, the Lenape traditional territory, which spanned what is now eastern Pennsylvania, New Jersey, Lower New York, and eastern Delaware.


title: Lenape

text: The tribe's common name "Delaware" is not of Native American origin. English colonists named the Delaware River for the first governor of the Province of Virginia, Thomas West, 3rd Baron De La Warr, whose title was ultimately derived from French. (For etymology of the surname, see Earl De La Warr§Etymology.) The English colonists then began to call the Lenape the "Delaware Indians" because of where they lived. Swedish colonists also settled in the area, and Swedish-language sources listed the Lenape as the "Renappi".


title: Lenape

text: Traditional Lenape lands, the Lenapehoking, was a large territory that encompassed the Delaware Valley of eastern Pennsylvania and New Jersey from the north bank of the Lehigh River along the west bank of the Delaware then south into Delaware and the Delaware Bay. Their lands also extended west from western Long Island and New York Bay, across the Lower Hudson Valley in New York into the lower Catskills and a sliver of the upper edge of the North Branch Susquehanna River. On the west side, the Lenape lived in numerous small towns along the rivers and streams that fed the waterways, and likely shared the hunting territory of the Schuylkill River watershed with the rival Iroquoian Susquehannock.


title: Lenape

text: The Unami and Munsee languages belong to the Eastern Algonquian language group and are largely mutually intelligible. The German and English-speaking Moravian missionary John Heckewelder wrote: "The is quite different even though came out of one parent language." Today, most who continue to speak the language are tribal elders, although some young Lenape youth and adults learn their language.


title: Lenape

text: William Penn, who first met the Lenape in 1682, stated that the Unami used the following words: "mother" was ', "brother" was ', "friend" was '. Penn instructed his fellow English colonists: "If one asks them for anything they have not, they will answer, ', which to translate is, 'not I have,' instead of 'I have not'."


title: Lenape

text: The Lenape language used to be exclusively a spoken language. However, in 2002, the Lenape Nation received grant money to fund The Lenape Talking Dictionary, preserving and digitizing the Southern Unami dialect. This language is currently recognized by both the Oklahoma Lenape and the Delaware Valley Lenape.


title: Lenape

text: The nation, led by Professor Shelley DePaul of Swarthmore College, is researching and revamping the Lenape language for future generations to more easily learn. Depaul collaborated with elders and transcribed decades worth of documents to teach a Lenape class at Swathmore College starting in 2009. Research shows that voluntary, locally based language practice and learning is key to restoring and maintaining a fading language. There is some disagreement within the Lenape Nation on whether the language should be taught as adapted to the times or taught as historically accurate. DePaul's approach is focused on a "living language" philosophy.


title: Lenape

text: At the time of first European contact, a Lenape person would have identified primarily with his or her immediate family and clan, friends, and/or village unit; then with surrounding and familiar village units. Next with more distant neighbors who spoke the same dialect; and ultimately, with all those in the surrounding area who spoke mutually comprehensible languages, including the Nanticoke people, who lived to their south and west in present western Delaware and eastern Maryland, and the Munsee, who lived to their north. Among many Algonquian peoples along the East Coast, the Lenape were considered the "grandfathers" from whom other Algonquian-speaking peoples originated.


title: Lenape

text: The Lenape had three clans at the end of the 17th century, each of which historically had twelve sub-clans:


title: Lenape

text: Lenape kinship system has matrilineal clans, that is, children belong to their mother's clan, from which they gain social status and identity. The mother's eldest brother was more significant as a mentor to the male children than was their father, who was generally of another clan. Hereditary leadership passed through the maternal line, and women elders could remove leaders of whom they disapproved. Agricultural land was managed by women and allotted according to the subsistence needs of their extended families. Families were matrilocal; newlywed couples would live with the bride's family, where her mother and sisters could also assist her with her growing family.


title: Lenape

text: By 1682, when William Penn arrived to his American commonwealth, the Lenape had been so reduced by disease, famine, and war that the sub-clan mothers had reluctantly resolved to consolidate their families into the main clan family. This is why William Penn and all those after him believed that the Lenape clans had always only had three divisions (Turtle, Turkey, and Wolf) when, in fact, they had over thirty on the eve of European contact.


title: Lenape

text: Members of each clan were found throughout Lenape territory and clan lineage was traced through the mother. While clan mothers controlled the land, the houses, and the families, the clan fathers provided the meat, cleared the fields, built the houses, and protected the clan. Upon reaching adulthood, a Lenape male would marry outside of his clan. The practice effectively prevented inbreeding, even among individuals whose kinship was obscure or unknown. This means that a male from the Turkey Clan was expected to marry a female from either the Turtle or Wolf clans. His children, however, would not belong to the Turkey Clan, but to the mother's clan. As such, a person's mother's brothers (the person's matrilineal uncles) played a large role in his or her life as they shared the same clan lineage. Within a marriage itself, men and women had relatively separate and equal rights, each controlling their own property and debts, showing further signs of a woman's power in the hierarchical structure.


title: Lenape

text: As in the case of the Iroquois and Susquehannocks, the animosity of differences and competitions spanned many generations, and in general tribes with each of the different language groups became traditional enemies in the areas they'd meet. On the other hand, The New American Book of Indians points out that competition, trade, and wary relations were far more common than outright warfare—but both larger societies had traditions of 'proving' (blooding) new (or young) warriors by" 'counting coup' on raids" into another tribes territories. Ethnicity seems to have mattered little to the Lenape and many other "tribes". Archaeological excavations have found Lenape burials that included identifiably ethnic Iroquois remains interred along with those of Lenape. The two groups were sometimes bitter enemies since before recorded history, but intermarriage occurred — and both groups have an oral history suggesting they jointly came east together and displaced the mound builders culture. In addition, both tribes practiced adopting young captives from warfare into their tribes and assimilating them as full tribal members. Iroquoians adopting Lenape (or other peoples) were known to be part of their religious beliefs, the adopted one taking the place in the clan of one killed in warfare.


title: Lenape

text: Early European observers may have misinterpreted matrilineal Lenape cultural practices. For example, a man's maternal uncle (his mother's brother), and not his father, was usually considered to be his closest male relative, since his uncle belonged to his mother's clan and his father belonged to a different one. The maternal uncle played a more prominent role in the lives of his sister's children than did the father—for example likely being the one responsible for educating a young man in weapons craft, martial arts, hunting, and other life skills. Early European chroniclers did not understand this concept.


title: Lenape

text: Lenape practiced companion planting, in which women cultivated many varieties of the "Three Sisters": maize, beans, and squash. Men also practiced hunting and the harvesting of seafood. By the time of the arrival of Europeans, the Lenape were cultivating fields of vegetation through the slash and burn technique. This extended the productive life of planted fields. According to Dutch settler Isaac de Rasieres, who observed the Lenape in 1628, the Lenape's primary crop was maize, which they planted in March. They quickly adopted European metal tools for this task.


title: Lenape

text: The men limited their agricultural labor to clearing the field and breaking the soil. They primarily hunted and fished during the rest of the year: from September to January and from June to July, they mainly hunted deer, but from the month of January to the spring planting in May, they hunted anything from bears and beavers to raccoons and foxes. Dutch settler David de Vries, who stayed in the area from 1634 to 1644, described a Lenape hunt in the valley of the "Achinigeu-hach" (or "Ackingsah-sack", the Hackensack River), in which one hundred or more men stood in a line many paces from each other, beating thigh bones on their palms to drive animals to the river, where they could be killed easily. Other methods of hunting included lassoing and drowning deer, as well as forming a circle around prey and setting the brush on fire. They also harvested vast quantities of fish and shellfish from the bays of the area, and, in southern New Jersey, harvested clams year-round. One technique used while fishing was to add ground chestnuts to stream water to make fish dizzy and easier to catch.


title: Lenape

text: The success of these methods allowed the tribe to maintain a larger population than other, nomadic hunter-gatherer peoples in North America at the time, could support. Scholars have estimated that at the time of European settlement, around much of the current New York City area alone, there may have been about 15,000 Lenape in approximately 80 settlement sites. In 1524, Lenape in canoes met Giovanni da Verrazzano, the first European explorer to enter New York Harbor.


title: Lenape

text: European settlers and traders from the 17th-century colonies of New Netherland and New Sweden traded with the Lenape for agricultural products, mainly maize, in exchange for iron tools. The Lenape also arranged contacts between the "Minquas" or "Susquehannocks" and the Dutch West India Company and Swedish South Company to promote the fur trade. The Lenape were major producers of labor intensive "wampum", or shell beads, which they traditionally used for ritual purposes and as ornaments. After the Dutch arrival, they began to exchange wampum for beaver furs provided by Iroquoian-speaking Susquehannock and other Minquas. They exchanged these furs for Dutch and, from the late 1630s, also Swedish imports. Relations between some Lenape and Minqua polities briefly turned sour in the late 1620s and early 1630s, but were relatively peaceful most of the time.


title: Lenape

text: The early European settlers, especially the Dutch and Swedes, were surprised at the Lenape's skill in fashioning clothing from natural materials. In hot weather men and women wore only loin cloth and skirt respectively, while they used beaver pelts or bear skins to serve as winter mantles. Additionally, both sexes might wear buckskin leggings and moccasins in cold weather. Women would wear their hair long, usually below the hip, while men kept only a small "round crest, of about 2 inches in diameter". Deer hair, dyed a deep scarlet, as well as plumes of feathers, were favorite components of headdresses and breast ornaments for males. The Lenape also adorned themselves with various ornaments made of stone, shell, animal teeth, and claws. The women often wore headbands of dyed deer hair or wampum. They painted their skin skirts or decorated them with porcupine quills. These skirts were so elaborately appointed that, when seen from a distance, they reminded Dutch settlers of fine European lace. The winter cloaks of the women were striking, fashioned from the iridescent body feathers of wild turkeys.


title: Lenape

text: One of the more common activities of leisure for the Lenni Lenape would be the game of "pahsaheman": a football-like hybrid, split on gender lines. Over a hundred players were grouped into gendered teams (male and female), and would attempt to get a ball through the other team's goal post. However, men could not carry and pass the ball, only using their feet, while the women could carry, pass, or kick. If the ball was picked up by a woman, she could not be tackled by the men, although men could attempt to dislodge the ball. Women were free to tackle the men. These gender-split rules highlight how a woman's role in Lenape society was harmonious to a man's role, rather than acquiescent.


title: Lenape

text: Another activity common was that of dance, and yet again, gender differences appear: men would dance and leap loudly, often with bear claw accessories, while women, wearing little thimbles or bells, would dance more modestly, stepping "one foot after the other slightly forwards then backwards, yet so as to advance gradually."


title: Lenape

text: A number of linear measures were used. Small units of measure were the distance from the thumb and first finger, and the distance from first finger to pit of elbow. Travel distance was measured in the distance one could comfortably travel from sun-up to sun-down.


title: Lenape

text: Lenape herbalists, who have been primarily women, use their extensive knowledge of plant life to help heal their community's ailments, sometimes through ceremony. The Lenape found uses in trees like black walnut which were used to cure ringworm and with persimmons which were used to cure ear problems.


title: Lenape

text: The Lenape carry the nuts of "Aesculus glabra" in the pocket for rheumatism, and an infusion of ground nuts mixed with sweet oil or mutton tallow for earaches. They also grind the nuts and use them to poison fish in streams. They also apply a poultice of pulverized nuts with sweet oil for earache.


title: Lenape

text: The first recorded European contact with people presumed to have been the Lenape was in 1524. The explorer Giovanni da Verrazzano was greeted by local Lenape who came by canoe, after his ship entered what is now called Lower New York Bay.


title: Lenape

text: At the time of sustained European contact in the 1600s and 1700s, the Lenape were a powerful Native American nation who inhabited a region on the mid-Atlantic coast spanning the latitudes of southern Massachusetts to the southern extent of Delaware in what anthropologists call the Northeastern Woodlands. Although never politically unified, the confederation of the Lenape roughly encompassed the area around and between the Delaware and lower Hudson rivers, and included the western part of Long Island in present-day New York. Some of their place names, such as Manhattan ("the island of many hills"), Raritan, and Tappan were adopted by Dutch and English colonists to identify the Lenape people that lived there.


title: Lenape

text: The Lenape had a culture in which the clan and family controlled property. Europeans often tried to contract for land with the tribal chiefs, confusing their culture with that of neighboring tribes such as the Iroquois. As a further complication in communication and understanding, kinship terms commonly used by European settlers had very different meanings to the Lenape: "fathers" did not have the same direct parental control as in Europe, "brothers" could be a symbol of equality but could also be interpreted as one's parallel cousins, "cousins" were interpreted as only cross-cousins, etc. All of these added complexities in kinship terms made agreements with Europeans all the more difficult. The Lenape would petition for grievances on the basis that not all their families had been recognized in the transaction (not that they wanted to "share" the land). After the Dutch arrival in the 1620s, the Lenape were successful in restricting Dutch settlement until the 1660s to Pavonia in present-day Jersey City along the Hudson. The Dutch finally established a garrison at Bergen, which allowed settlement west of the Hudson within the province of New Netherland. This land was purchased from the Lenape after the fact.


title: Lenape

text: New Amsterdam was founded in 1624 by the Dutch in what would later become New York City. Dutch settlers also founded a colony at present-day Lewes, Delaware, on June 3, 1631 and named it "Zwaanendael" (Swan Valley). The colony had a short life, as in 1632 a local band of Lenape killed the 32 Dutch settlers after a misunderstanding escalated over Lenape defacement of the insignia of the Dutch West India Company. In 1634, the Iroquoian-speaking Susquehannock went to war with the Lenape over access to trade with the Dutch at New Amsterdam. They defeated the Lenape, and some scholars believe that the Lenape may have become tributaries to the Susquehannock. After the warfare, the Lenape referred to the Susquehannock as "uncles". The Iroquois added the Lenape to the Covenant Chain in 1676; the Lenape were tributary to the Five Nations (later Six) until 1753, shortly before the outbreak of the French and Indian War (a part of the Seven Years' War in Europe).


title: Lenape

text: Based on the historical record of the mid-17th century, it has been estimated that most Lenape polities consisted of several hundred people but it is conceivable that some had been considerably larger prior to close contact, given the wars between the Susquehannocks and the Iroquois, both of whom were armed by the Dutch fur traders, while the Lenape were at odds with the Dutch and so lost that particular arms race.


title: Lenape

text: During the Beaver Wars in the first half of the 17th century, European colonists were careful to keep firearms from the coastally located Lenape, while rival Iroquoian peoples such as the Susquehannocks and Confederation of the Iroquois became comparatively well armed. Subsequently, the Lenape became subjugated and made tributary to first the Susquehannocks, then the Iroquois, even needing their rivals' (superiors') agreement to initiate treaties such as land sales. Like most tribes, Lenape communities were weakened by newly introduced diseases originating in Europe, mainly smallpox but also cholera, influenza and dysentery, and recurrent violent conflict with Europeans. Iroquoian peoples occasionally fought the Lenape. As the 18th century progressed, many surviving Lenape moved west—into the (relatively empty) upper Ohio River basin.


title: Lenape

text: Smallpox devastated Native American communities even located far from European settlements by the 1640s. The Lenape and Susquehannocks fought a war in the middle of the 17th century that left the Lenape a tributary state even as the Susquehannocks had defeated the Province of Maryland between 1642-50s.


title: Lenape

text: The Lenape's quick adoption of trade goods, and their desire to trap furs to meet high European demand, resulted in their disastrous over-harvesting of the beaver population in the lower Hudson Valley. With the fur sources exhausted, the Dutch shifted their operations to present-day upstate New York. The Lenape who produced wampum in the vicinity of Manhattan Island temporarily forestalled the negative effects of the decline in trade. Lenape population fell sharply during this period, due to high fatalities from epidemics of infectious diseases carried by Europeans, such as measles and smallpox, to which they had no natural immunity.


title: Lenape

text: In 1682, William Penn and Quaker colonists created the English colony of Pennsylvania beginning at the lower Delaware River. A peace treaty was negotiated between the newly arriving colonists and Lenape at what is now known as Penn Treaty Park. In the decades immediately following, some 20,000 new colonists arrived in the region, putting pressure on Lenape settlements and hunting grounds. Penn expected his authority and that of the colonial government to take precedence. His new colony effectively displaced many Lenape and forced others to adapt to new cultural demands. Penn gained a reputation for benevolence and tolerance, but his efforts resulted in more effective colonization of the ancestral Lenape homeland than previous ones.


title: Lenape

text: William Penn died in 1718. His heirs, John and Thomas Penn, and their agents were running the colony, and had abandoned many of the elder Penn's practices. Trying to raise money, they contemplated ways to sell Lenape land to colonial settlers. The resulting scheme culminated in the so-called Walking Purchase. In the mid-1730s, colonial administrators produced a draft of a land deed dating to the 1680s. William Penn had approached several leaders of Lenape polities in the lower Delaware to discuss land sales further north. Since the land in question did not belong to their polities, the talks came to nothing. But colonial administrators had prepared the draft that resurfaced in the 1730s. The Penns and their supporters tried to present this draft as a legitimate deed. Lenape leaders in the lower Delaware refused to accept it.


title: Lenape

text: According to historian Steven Harper, what followed was a "convoluted sequence of deception, fraud, and extortion orchestrated by the Pennsylvania government that is commonly known as the Walking Purchase." In the end, all Lenape who still lived on the Delaware were driven off the remnants of their homeland under threats of violence. Some Lenape polities eventually retaliated by attacking Pennsylvania settlements. When they resisted European colonial expansion at the height of the French and Indian War, the British colonial authorities investigated the causes of Lenape resentment. The British asked Sir William Johnson, Superintendent of Indian Affairs, to lead the investigation. Johnson had become wealthy as a trader and acquired thousands of acres of land in the Mohawk River Valley from the Iroquois Mohawk of New York.


title: Lenape

text: Beginning in the 18th century, the Moravian Church established missions among the Lenape. The Moravians required the Christian converts to share their pacifism, as well as to live in a structured and European-style mission village. Moravian pacifism and unwillingness to take loyalty oaths caused conflicts with British colonial authorities, who were seeking aid against the French and their Native American allies during the Seven Years' War. The Moravians' insistence on Christian Lenapes' abandoning traditional warfare practices alienated mission populations from other Lenape and Native American groups, who revered warriors. The Moravians accompanied Lenape relocations to Ohio and Canada, continuing their missionary work. The Moravian Lenape who settled permanently in Ontario after the American Revolutionary War were sometimes referred to as "Christian Munsee", as they mostly spoke the Munsee branch of the Lenape language.


title: Lenape

text: During the French and Indian War, the Lenape initially sided with the French, as they hoped to prevent further European colonial encroachment in their territory. But, such leaders as Teedyuscung in the east and Tamaqua in the vicinity of modern Pittsburgh shifted to building alliances with the British colonial authorities. After the end of the war, however, Anglo-American settlers continued to attack the Lenape, often to such an extent that the historian Amy Schutt writes the dead since the wars outnumbered those killed during the war.


title: Lenape

text: In 1757, the "New Jersey Association for Helping the Indians" wrote a constitution to expel native Munsee Lenape from their home in the Washington Valley of Morris County, New Jersey. Led by Reverend John Brainerd, colonists forcefully relocated 200 people to Indian Mills, then known as Brotherton. It was then an industrial town, known for gristmills and sawmills. This was the first Native American reservation in New Jersey. Reverend John Brainerd abandoned the reservation in 1777.


title: Lenape

text: The Treaty of Easton, signed in 1758 between the Lenape and the Anglo-American colonists, required the Lenape to move westward, out of present-day New York and New Jersey and into Pennsylvania, then Ohio and beyond. Sporadically they continued to raid European-American settlers from far outside the area.


title: Lenape

text: In 1763, Bill Hickman, Lenape, warned Anglo-American colonists in the Juniata River region of an impending attack. Many Lenape joined in Pontiac's War, and were numerous among those Native Americans who besieged Pittsburgh.


title: Lenape

text: In April 1763, Teedyuscung was killed when his home was burned. His son Captain Bull responded by attacking settlers from New England who had migrated to the Wyoming Valley of Pennsylvania. The settlers had been sponsored by the Susquehanna Company.


title: Lenape

text: After the signing of the Treaty of Easton in 1758, the Lenape were forced to move west out of their original lands into what is today known as Ohio.


title: Lenape

text: During the French and Indian War, Killbuck had assisted the British against the French and their Indian allies. In 1761, Killbuck led a British supply train from Fort Pitt to Fort Sandusky. During the early 1770s, missionaries, including David Zeisberger and John Heckewelder, arrived in the Ohio Country near the Lenape villages. The Moravian Church sent these men to convert the Indigenous peoples to Christianity. The missionaries established several missions, including "Gnadenhutten", "Lichtenau", and "Schoenbrunn". The missionaries pressured Indigenous people to abandon their traditional customs, beliefs, and ways of life, and to replace them with European and Christian ways. Many Lenape did adopt Christianity, but others refused to do so. The Lenape became a divided people during the 1770s, including in Killbuck's family. Killbuck resented his grandfather for allowing the Moravians to remain in the Ohio country. The Moravians believed in pacifism, and Killbuck believed that every convert to the Moravians deprived the Lenape of a warrior to stop further white settlement of their land.


title: Lenape

text: When the American Revolutionary War began, Killbuck found the Lenape caught between the British and their Indian allies in the West and the Americans in the East. At the war's beginning, Killbuck and many Lenape claimed to be neutral. In 1778, Killbuck permitted American soldiers to traverse Lenape territory so that the soldiers could attack British-held Fort Detroit. In return, Killbuck requested that the Americans build a fort near the major village of Coshocton, to provide the Lenape with protection from potential attacks by British-allied Indians and Loyalists. The Americans agreed and built Fort Laurens, which they garrisoned.


title: Lenape

text: At the time of the Revolutionary War, the Lenape in Ohio were deeply divided over which side, if any, to take in the war. During this time, the Lenape bands were living in numerous villages around their main village of "Coshocton", between the western frontier strongholds of the British and the Patriots. The American colonists had Fort Pitt (present-day Pittsburgh) and the British, along with Indian allies, controlled the area of Fort Detroit (in present-day Michigan).


title: Lenape

text: Other Indian communities, particularly the Wyandot, the Mingo, the Shawnee, and the Wolf Clan of the Lenape, favored the British. They believed that by their proclamation of 1763, restricting Anglo-American settlement to east of the Appalachian Mountains, that the British would help them preserve a Native American territory. The British made plans to attack Fort Laurens in early 1779 and demanded that the neutral Lenape formally side with the British. Killbuck warned the Americans of the planned attack. His actions helped save the fort, but the Americans abandoned it in August 1779. The Lenape had lost their protectors and found themselves without solid allies in the conflict, which compounded their dispossession at the hand of encroaching American pioneers during and after the war.


title: Lenape

text: Some Lenape decided to take up arms against the American settlers and moved to the west, closer to Detroit, where they settled on the Scioto and Sandusky rivers. Those Lenape sympathetic to the United States remained at Coshocton, and Lenape leaders signed the Treaty of Fort Pitt (1778) with the American colonists. Through this treaty, the Lenape hoped to establish the Ohio country as a state inhabited exclusively by Native Americans, as a subset of the new United States. A third group of Lenape, many of them converted Christian Munsees, lived in several mission villages run by Moravians. Like the other bands, they also spoke the Munsee branch of Lenape, an Algonquian language.


title: Lenape

text: White Eyes, the Lenape chief who had negotiated the treaty, died in 1778. Subsequently many Lenape at Coshocton eventually joined the war against the Americans. In response, American military officer Daniel Brodhead led an expedition out of Fort Pitt and on 19 April 1781, and destroyed Coshocton. Surviving residents fled to the north. Colonel Brodhead convinced the militia to leave the Lenape at the Moravian mission villages unmolested, since they were unarmed non-combatants.


title: Lenape

text: The Lenape were the first Indian tribe to enter into a treaty with the new United States government, with the Treaty of Fort Pitt signed in 1778 during the American Revolutionary War. By then living mostly in the Ohio Country, the Lenape supplied the Continental Army with warriors and scouts in exchange for food supplies and security.


title: Lenape

text: In 1780, Munsee-speaking Lenape community leaders native to the Washington Valley that had been forcibly displaced to Brotherton, wrote a community treaty to oppose selling any more land to white settlers:In 1796, the Oneidas of New Stockbridge invited the Munsee Lenape to their reservation. The initial Lenape response was negative; in 1798, Lenape community leaders Bartholomew Calvin, Jason Skekit, and 18 others signed a public statement of refusal to leave "our fine place in Jersey." However, the tribe later agreed to relocate to New Stockbridge to join the Oneidas. A few Lenape households stayed behind to assimilate in New Jersey.


title: Lenape

text: In the early 19th century the amateur anthropologist Silas Wood published a book claiming that there were several American Indian tribes that were distinct to Long Island, New York. He collectively called them the Metoac. Modern scientific scholarship has shown that in fact two linguistic groups representing two distinct Algonquian cultural identities lived on the island, not "13 individual tribes" as asserted by Wood. The bands to the west were Lenape. Those to the east were more related culturally to the Algonquian tribes of New England across Long Island Sound, such as the Pequot. Wood (and earlier settlers) often misinterpreted the Indian use of place names for autonyms.


title: Lenape

text: Over a period of 176 years, European settlers pushed the Lenape out of the East Coast, through to Ohio and eventually further west. Most members of the Munsee-language branch of the Lenape left the United States after the British were defeated in the American Revolutionary War. Their descendants live on three Indian reserves in Western Ontario, Canada. They are descendants of those Lenape of Ohio Country who sided with the British during the Revolutionary War. The largest reserve is at Moraviantown, Ontario, where the Turtle Phratry settled in 1792 following the war.


title: Lenape

text: Two groups migrated to Oneida County, New York, by 1802, the Brotherton Indians of New Jersey and the Stockbridge-Munsee. In 1822, the Munsee Lenape of Washington Valley who had moved to Stockbridge were forcefully displaced by white colonists again, over 900 miles' travel away, to Green Bay, Wisconsin.


title: Lenape

text: By the "Treaty of St. Mary's", signed October 3, 1818, in St. Mary's, Ohio, the Lenape ceded their lands in Indiana for lands west of the Mississippi and an annuity of $4,000. Over the next few years, the Lenape settled on the James River in Missouri near its confluence with Wilsons Creek, occupying eventually about of the approximately allotted to them. Anderson, Indiana, is named after Chief William Anderson, whose father was Swedish. The Delaware Village in Indiana was called Anderson's Town, while the Delaware Village in Missouri on the James River was often called Anderson's Village. The tribes' cabins and cornfields were spread out along the James River and Wilsons Creek.


title: Lenape

text: Many Lenape participated in the exploration of the western United States, working as trappers with the mountain men, and as guides and hunters for wagon trains. They served as army guides and scouts in events such as the Second Seminole War, Frémont's expeditions, and the conquest of California during the Mexican–American War. Occasionally, they played surprising roles as Indian allies.


title: Lenape

text: Sagundai accompanied one of Frémont's expeditions as one of his Lenape guides. From California, Fremont needed to communicate with Senator Benton. Sagundai volunteered to carry the message through some 2,200 kilometres of hostile territory. He took many scalps in this adventure, including that of a Comanche with a particularly fine horse, who had outrun both Sagundai and the other Comanche. Sagundai was thrown when his horse stepped into a prairie-dog hole, but avoided the Comanche's lance, shot the warrior dead, and caught his horse and escaped the other Comanche. When Sagundai returned to his own people in present-day Kansas, they celebrated his exploits with the last war and scalp dances of their history, which were held at Edwardsville, Kansas.


title: Lenape

text: By the terms of the "Treaty of the James Fork" that was signed on September 24, 1829, and ratified by the U.S. Senate in 1830, the Lenape were forced to move further west. They were granted lands in Indian Territory in exchange for lands on the James Fork of the White River in Missouri. These lands, in what is now Kansas, were west of the Missouri and north of the Kansas River. The main reserve consisted of about with an additional "outlet" strip wide extending to the west.


title: Lenape

text: In 1854, Congress passed the Kansas–Nebraska Act, which created the Territory of Kansas and opened the area for white settlement. It also authorized negotiation with Indian tribes regarding removal. The Lenape were reluctant to negotiate for yet another relocation, but they feared serious trouble with white settlers, and conflict developed.


title: Lenape

text: As the Lenape were not considered United States citizens, they had no access to the courts and no way to enforce their property rights. The United States Army was to enforce their rights to reservation land after the Indian Agent had both posted a public notice warning trespassers and served written notice on them, a process generally considered onerous. Major B.F. Robinson, the Indian Agent appointed in 1855, did his best, but could not control the hundreds of white trespassers who stole stock, cut timber, and built houses and squatted on Lenape lands. By 1860, the Lenpae had reached consensus to leave Kansas, which was in accord with the government's Indian removal policy.


title: Lenape

text: The main body of Lenape arrived in Indian Territory in the 1860s. The two federally recognized tribes of Lenape in Oklahoma are the Delaware Nation, headquartered in Anadarko, Oklahoma, and the Delaware Tribe of Indians, headquartered in Bartlesville, Oklahoma.


title: Lenape

text: The Delaware Tribe of Indians were required to purchase land from the reservation of the Cherokee Nation; they made two payments totaling $438,000. A court dispute followed over whether the sale included rights for the Lenape as citizens within the Cherokee Nation. While the dispute was unsettled, the Curtis Act of 1898 dissolved tribal governments and ordered the allotment of communal tribal lands to individual households of members of tribes. After the lands were allotted in 160-acre (650,000 m) lots to tribal members in 1907, the government sold "surplus" land to non-Indians.


title: Lenape

text: The Lenape remained friendly after Texas won its independence. Republic of Texas President Sam Houston favored a policy of peaceful relations with all tribes. He sought the services of the friendly Lenape and, in 1837, enlisted several Lenape to protect the frontier from hostile western tribes. Lenape scouts joined with Texas Rangers as they patrolled the western frontier. Houston also tried to get the Lenape land claims recognized, but his efforts were met only by opposition.


title: Lenape

text: The next Texan President, Mirabeau B. Lamar, completely opposed all Indians. He considered them illegal intruders who threatened the settlers' safety and lands and issued an order for their removal from Texas. The Lenape were sent north of the Red River into Indian Territory, although a few scattered Lenape remained in Texas.


title: Lenape

text: In 1841, Houston was reelected to a second term as president and his peaceful Indian policy was then reinstated. A treaty with the remaining Lnape and a few other tribes was negotiated in 1843 at Fort Bird and the Lenape were enlisted to help him make peace with the Comanche. Lenape scouts and their families were allowed to settle along the Brazos and Bosque rivers in order to influence the Comanche to come to the Texas government for a peace conference. The plan was successful and the Lenape helped bring the Comanches to a treaty council in 1844.


title: Lenape

text: In 1845, the Republic of Texas agreed to annexation by the US to become an American state. The Lenape continued their peaceful policy with the Americans and served as interpreters, scouts, and diplomats for the US Army and the Indian Bureau. In 1847, John Meusebach was assisted by Jim Shaw (a Lenape), in settling the German communities in the Texas Hill Country. For the remainder of his life, Shaw worked as a military scout in West Texas. In 1848, John Conner (Lenape) guided the Chihuahua-El Paso Expedition and was granted a league of land by a special act of the Texas legislature in 1853. The expeditions of the map maker Randolph B. Marcy through West Texas in 1849, 1852, and 1854 were guided by Black Beaver (Lenape).


title: Lenape

text: In 1854, despite the history of peaceful relations, the last of the Texas Lenape were moved by the American government to the Brazos Indian Reservation near Graham, Texas. In 1859 the US forced the remaining Lenape to remove from Texas to a location on the Washita River in the vicinity of present Anadarko, Oklahoma.


title: Lenape

text: In 1979, the United States Bureau of Indian Affairs revoked the tribal status of the Lenape living among Cherokee in Oklahoma. They began to count the Lenape as Cherokee. The Lenape had this decision overturned in 1996, when they were recognized by the federal government as a separate tribal nation.


title: Lenape

text: The Cherokee Nation filed suit to overturn the independent federal recognition of the Lenape. The tribe lost federal recognition in a 2004 court ruling in favor of the Cherokee Nation but regained it on July 28, 2009. After recognition, the tribe reorganized under the Oklahoma Indian Welfare Act. Members approved a constitution and by laws in a May 26, 2009, vote. Jerry Douglas was elected as tribal chief.


title: Lenape

text: In September 2000, the Delaware Nation of Oklahoma received of land in Thornbury Township, Delaware County, Pennsylvania.


title: Lenape

text: In 2004, the Delaware Nation filed suit against Pennsylvania in the United States District Court for the Eastern District of Pennsylvania, seeking to reclaim included in the 1737 Walking Purchase to build a casino. In the suit titled "The Delaware Nation v. Commonwealth of Pennsylvania", the plaintiffs, acting as the successor in interest and political continuation of the Lenni Lenape and of Lenape Chief Moses Tunda Tatamy, claimed aboriginal and fee title to the 315 acres of land located in Forks Township in Northampton County, near the town of Tatamy, Pennsylvania. After the Walking Purchase, Chief Tatamy was granted legal permission for him and his family to remain on this parcel of land, known as "Tatamy's Place". In addition to suing the state, the tribe also sued the township, the county and elected officials, including Gov. Ed Rendell.


title: Lenape

text: Although the Walking Purchase forced the Lenape people to Oklahoma, not every Lenape lives in Oklahoma. Many Lenape continue to live in the Northeast. This community of people are the Munsee Lenape, and are currently in the process of applying for state recognition.


title: Lenape

text: The court held that the justness of the extinguishment of aboriginal title is nonjusticiable, including in the case of fraud. Because the extinguishment occurred prior to the passage of the first Indian Nonintercourse Act in 1790, that Act did not avail the Lenape. As a result, the court granted the Commonwealth's motion to dismiss. In its conclusion the court stated: "... we find that the Delaware Nation's aboriginal rights to Tatamy's Place were extinguished in 1737 and that, later, fee title to the land was granted to Chief Tatamy—not to the tribe as a collectivity."


title: Lenape

text: The Lenape who fled United States in the late 18th century settled in what is now Ontario. Canada recognizes three Lenape First Nations with four Indian reserves. They are all located in Southwestern Ontario.


title: Lenape

text: More than a dozen organizations in Delaware, Maryland, New Jersey, Pennsylvania, Virginia, and elsewhere claim descent from Lenape people and are unrecognized tribes. Organizations in Pennsylvania, Idaho and Kansas have petitioned the United States federal government for recognition.


title: Lenape

text: An unrecognized group in Pennsylvania that calls itself the Lenape Nation of Pennsylvania maintains a cultural center in Easton, Pennsylvania where they display historical and educational materials, and crafts made by group members. Every four years, they hold the Rising Nation River Journey, during which participants paddle down the Delaware River from Hancock, New York, to Cape May, New Jersey. During the event, they invite the public to sign the Treaty of Renewed Friendship, whose signees agree to recognize the Lenape as the Indigenous inhabitants of the Lenapehoking and act as good stewards of the environment.


title: Lenape

text: This includes only Lenape documented in history. Contemporary notable Lenape people are listed in the articles for the appropriate tribe.


title: Rinko Kikuchi

text: Kikuchi was born on January 6, 1981, in Hadano, Kanagawa, the youngest of three children. She was discovered by a talent agent on the street at the age of 15.


title: Rinko Kikuchi

text: Kikuchi made her debut in 1999, under her birth name, Yuriko Kikuchi, with the Kaneto Shindo film "Will to Live". Soon after, in 2001, she starred in the celebrated Kazuyoshi Komuri film , which was featured at several international festivals, including the Rotterdam Film Festival. In 2004, Kikuchi appeared in the well-received Katsuhito Ishii film "The Taste of Tea", which was selected for the Cannes Film Festival.


title: Rinko Kikuchi

text: In 2006, Kikuchi was chosen by Japanese film producer Yoko Narahashi for the Alejandro González Iñárritu film "Babel", where she played Chieko Wataya, a troubled, deaf teenage girl, for which she received international attention. She was nominated for the Academy Award for Best Supporting Actress. Kikuchi was the fourth person in Academy Award history to be nominated for a role in which she does not speak. She won several awards, such as the National Board of Review Award for Best Breakthrough Female Performance (tying with Jennifer Hudson) and the Gotham Independent Film Award for Breakthrough Actor.


title: Rinko Kikuchi

text: She has appeared in two of Mamoru Oshii's films: "The Sky Crawlers" (2008) and "Assault Girls" (2009). Kikuchi starred in Rian Johnson's second film, "The Brothers Bloom" (2009), which was her first full English-language feature. Though she plays a main character, she only speaks three words; her character is said to only know three words of English.


title: Rinko Kikuchi

text: In 2010, Kikuchi was cast as Naoko in Tran Anh Hung's adaptation of Haruki Murakami's novel "Norwegian Wood". In March 2011, she was added to the cast of "47 Ronin", the first English-language adaptation of the Chushingura legend, Japan's most famous tale of samurai loyalty and revenge. Kikuchi described her villain character to the American version of "Glamour" as "a real bitch." In 2013, she appears in "Pacific Rim", having improved her English by watching the American television series "The Voice".


title: Rinko Kikuchi

text: In 2014, Kikuchi starred in "Kumiko, the Treasure Hunter", directed by David Zellner. Kikuchi was cast in the Season 2 of the HBO science fiction series "Westworld".


title: Rinko Kikuchi

text: Kikuchi plays the role of "Eimi Maruyama", the supervisor of the lead character "Jake Adelstein", in the 2022 HBO Max series "Tokyo Vice." In August 2022, she portrayed a taxi driver in the music video for Mondo Grosso's "Crypt".


title: Rinko Kikuchi

text: After meeting in 2009, Kikuchi was in a two-year relationship with director Spike Jonze, with whom she briefly resided in New York.


title: Rinko Kikuchi

text: Kikuchi married Japanese actor Shōta Sometani on December 31, 2014. In October 2016, Kikuchi gave birth to their first child. Their second child was born in late 2018.


title: Altruism

text: Altruism is the principle and moral practice of concern for the welfare and/or happiness of other human beings or animals, resulting in a quality of life both material and spiritual. It is a traditional virtue in many cultures and a core aspect of various religious and secular worldviews. However, the object(s) of concern vary among cultures and religions. In an extreme case, altruism may become a synonym of selflessness, which is the opposite of selfishness.


title: Altruism

text: The word "altruism" was popularized (and possibly coined) by the French philosopher Auguste Comte in French, as "altruisme", for an antonym of egoism. He derived it from the Italian "altrui", which in turn was derived from Latin "alteri", meaning "other people" or "somebody else".


title: Altruism

text: Altruism in biological observations in field populations of the day organisms is an individual performing an action which is at a cost to themselves (e.g., pleasure and quality of life, time, probability of survival or reproduction), but benefits, either directly or indirectly, another individual, without the expectation of reciprocity or compensation for that action. Steinberg suggests a definition for altruism in the clinical setting, that is "intentional and voluntary actions that aim to enhance the welfare of another person in the absence of any quid pro quo external rewards". In one sense, the opposite of altruism is spite; a spiteful action harms another with no self-benefit.


title: Altruism

text: Altruism can be distinguished from feelings of loyalty or concern for the common good. The latter are predicated upon social relationships, whilst altruism does not consider relationships. Much debate exists as to whether ""true"" altruism is possible in human psychology. The theory of psychological egoism suggests that no act of sharing, helping or sacrificing can be described as truly altruistic, as the actor may receive an intrinsic reward in the form of personal gratification. The validity of this argument depends on whether qualify as "benefits".


title: Altruism

text: The term "altruism" may also refer to an ethical doctrine that claims that individuals are morally obliged to benefit others. Used in this sense, it is usually contrasted with egoism, which claims individuals are morally obligated to serve themselves first. Effective altruism is the use of evidence and reason to determine the most effective ways to benefit others.


title: Altruism

text: The concept has a long history in philosophical and ethical thought. The term was originally coined in the 19th century by the founding sociologist and philosopher of science, Auguste Comte, and has become a major topic for psychologists (especially evolutionary psychology researchers), evolutionary biologists, and ethologists. Whilst ideas about altruism from one field can affect the other fields, the different methods and focuses of these fields always lead to different perspectives on altruism. In simple terms, altruism is caring about the welfare of other people and acting to help them.


title: Altruism

text: Marcel Mauss's essay "The Gift" contains a passage called "Note on alms". This note describes the evolution of the notion of alms (and by extension of altruism) from the notion of sacrifice. In it, he writes:


title: Altruism

text: In the science of ethology (the study of animal behaviour), and more generally in the study of social evolution, altruism refers to behaviour by an individual that increases the fitness of another individual while decreasing the fitness of the actor. In evolutionary psychology this may be applied to a wide range of human behaviors such as charity, emergency aid, help to coalition partners, tipping, courtship gifts, production of public goods, and environmentalism.


title: Altruism

text: Theories of apparently altruistic behavior were accelerated by the need to produce theories compatible with evolutionary origins. Two related strands of research on altruism have emerged from traditional evolutionary analyses and from evolutionary game theory a mathematical model and analysis of behavioural strategies.


title: Altruism

text: Such explanations do not imply that humans are always consciously calculating how to increase their inclusive fitness when they are doing altruistic acts. Instead, evolution has shaped psychological mechanisms, such as emotions, that promote altruistic behaviors.


title: Altruism

text: Not every single instance of altruistic behavior necessarily leads to an increase of inclusive fitness since, if that was the case in the ancestral environment, then altruistic behaviors would have been selected. This also does not imply that on average 50% or more of altruistic acts were beneficial for the altruist in the ancestral environment -- if the benefits from helping the right person were very high it would be beneficial to err on the side of caution and usually be altruistic, even if in most cases there were no benefits.


title: Altruism

text: The benefits for the altruist may be increased and the costs reduced by being more altruistic towards certain groups. Research has found that people are more altruistic to kin than to no-kin, to friends than to strangers, to those attractive than to those unattractive, to non-competitors than to competitors, and to members ingroups than to members of outgroup.


title: Altruism

text: The study of altruism was the initial impetus behind George R. Price's development of the Price equation, which is a mathematical equation used to study genetic evolution. An interesting example of altruism is found in the cellular slime moulds, such as "Dictyostelium mucoroides". These protists live as individual amoebae until starved, at which point they aggregate and form a multicellular fruiting body in which some cells sacrifice themselves to promote the survival of other cells in the fruiting body.


title: Altruism

text: Selective investment theory proposes that close social bonds, and associated emotional, cognitive, and neurohormonal mechanisms, evolved in order to facilitate long-term, high-cost altruism between those closely depending on one another for survival and reproductive success.


title: Altruism

text: Such cooperative behaviors have sometimes been seen as arguments for left-wing politics such by the Russian zoologist and anarchist Peter Kropotkin in his 1902 book "" and Moral Philosopher Peter Singer in his book "A Darwinian Left".


title: Altruism

text: Jorge Moll and Jordan Grafman, neuroscientists at the National Institutes of Health and LABS-D'Or Hospital Network (J.M.) provided the first evidence for the neural bases of altruistic giving in normal healthy volunteers, using functional magnetic resonance imaging. In their research, published in the Proceedings of the National Academy of Sciences USA in October 2006, they showed that both pure monetary rewards and charitable donations activated the mesolimbic reward pathway, a primitive part of the brain that usually responds to food and sex. However, when volunteers generously placed the interests of others before their own by making charitable donations, another brain circuit was selectively activated: the subgenual cortex/septal region. These structures are intimately related to social attachment and bonding in other species. Altruism, the experiment suggested, was not a superior moral faculty that suppresses basic selfish urges but rather was basic to the brain, hard-wired and pleasurable. One brain region, the subgenual anterior cingulate cortex/basal forebrain, contributes to learning altruistic behavior, especially in those with trait empathy. The same study has shown a connection between giving to charity and the promotion of social bonding.


title: Altruism

text: In fact, in an experiment published in March 2007 at the University of Southern California neuroscientist Antonio R. Damasio and his colleagues showed that subjects with damage to the ventromedial prefrontal cortex lack the ability to empathically feel their way to moral answers, and that when confronted with moral dilemmas, these brain-damaged patients coldly came up with "end-justifies-the-means" answers, leading Damasio to conclude that the point was not that they reached immoral conclusions, but that when they were confronted by a difficult issue – in this case as whether to shoot down a passenger plane hijacked by terrorists before it hits a major city – these patients appear to reach decisions without the anguish that afflicts those with normally functioning brains. According to Adrian Raine, a clinical neuroscientist also at the University of Southern California, one of this study's implications is that society may have to rethink how it judges immoral people: "Psychopaths often feel no empathy or remorse. Without that awareness, people relying exclusively on reasoning seem to find it harder to sort their way through moral thickets. Does that mean they should be held to different standards of accountability?"


title: Altruism

text: In another study, in the 1990s, Dr. Bill Harbaugh, a University of Oregon economist, concluded people are motivated to give for reasons of personal prestige and in a similar fMRI scanner test in 2007 with his psychologist colleague Dr. Ulrich Mayr, reached the same conclusions of Jorge Moll and Jordan Grafman about giving to charity, although they were able to divide the study group into two groups: "egoists" and "altruists". One of their discoveries was that, though rarely, even some of the considered "egoists" sometimes gave more than expected because that would help others, leading to the conclusion that there are other factors in cause in charity, such as a person's environment and values.


title: Altruism

text: The International Encyclopedia of the Social Sciences defines "psychological altruism" as "a motivational state with the goal of increasing another's welfare". Psychological altruism is contrasted with "psychological egoism", which refers to the motivation to increase one's own welfare.


title: Altruism

text: There has been some debate on whether or not humans are truly capable of psychological altruism. Some definitions specify a self-sacrificial nature to altruism and a lack of external rewards for altruistic behaviors. However, because altruism ultimately benefits the self in many cases, the selflessness of altruistic acts is brought to question. The social exchange theory postulates that altruism only exists when benefits to the self outweigh costs to the self. Daniel Batson is a psychologist who examined this question and argues against the social exchange theory. He identified four major motives: to ultimately benefit the self (egoism), to ultimately benefit the other person (altruism), to benefit a group (collectivism), or to uphold a moral principle (principlism). Altruism that ultimately serves selfish gains is thus differentiated from selfless altruism, but the general conclusion has been that empathy-induced altruism can be genuinely selfless. The "empathy-altruism hypothesis" basically states that psychological altruism does exist and is evoked by the empathic desire to help someone who is suffering. Feelings of empathic concern are contrasted with feelings of personal distress, which compel people to reduce their own unpleasant emotions and increase their own positive ones through helping someone in need. Empathy is thus not selfless, since altruism works either as the way to avoid those negative, unpleasant feelings and have positive, pleasant feelings triggered by others' need for help, or as the way to incentive the gain of social reward or through fear to avoid social punishment by helping. People with empathic concern help others in distress even when exposure to the situation could be easily avoided, whereas those lacking in empathic concern avoid helping unless it is difficult or impossible to avoid exposure to another's suffering. Helping behavior is seen in humans at about two years old, when a toddler is capable of understanding subtle emotional cues.


title: Altruism

text: In psychological research on altruism, studies often observe altruism as demonstrated through prosocial behaviors such as helping, comforting, sharing, cooperation, philanthropy, and community service. Research has found that people are most likely to help if they recognize that a person is in need and feel personal responsibility for reducing the person's distress. Research also suggests that the number of bystanders witnessing distress or suffering affects the likelihood of helping (the "Bystander effect"). Greater numbers of bystanders decrease individual feelings of responsibility. However, a witness with a high level of empathic concern is likely to assume personal responsibility entirely regardless of the number of bystanders.


title: Altruism

text: Many studies have observed the effects of volunteerism (as a form of altruism) on happiness and health and have consistently found a strong connection between volunteerism and current and future health and well-being. In a study of older adults, those who volunteered were higher on life satisfaction and will to live, and lower in depression, anxiety, and somatization. Volunteerism and helping behavior have not only been shown to improve mental health, but physical health and longevity as well, attributable to the activity and social integration it encourages. One study examined the physical health of mothers who volunteered over a 30-year period and found that 52% of those who did not belong to a volunteer organization experienced a major illness while only 36% of those who did volunteer experienced one. A study on adults ages 55+ found that during the four-year study period, people who volunteered for two or more organizations had a 63% lower likelihood of dying. After controlling for prior health status, it was determined that volunteerism accounted for a 44% reduction in mortality. Merely being aware of kindness in oneself and others is also associated with greater well-being. A study that asked participants to count each act of kindness they performed for one week significantly enhanced their subjective happiness. It is important to note that, while research supports the idea that altruistic acts bring about happiness, it has also been found to work in the opposite direction—that happier people are also kinder. The relationship between altruistic behavior and happiness is bidirectional. Studies have found that generosity increases linearly from sad to happy affective states.


title: Altruism

text: Studies have also been careful to note that feeling over-taxed by the needs of others has conversely negative effects on health and happiness. For example, one study on volunteerism found that feeling overwhelmed by others' demands had an even stronger negative effect on mental health than helping had a positive one (although positive effects were still significant). Additionally, while generous acts make people feel good about themselves, it is also important for people to appreciate the kindness they receive from others. Studies suggest that gratitude goes hand-in-hand with kindness and is also very important for our well-being. A study on the relationship happiness to various character strengths showed that "a conscious focus on gratitude led to reductions in negative affect and increases in optimistic appraisals, positive affect, offering emotional support, sleep quality, and well-being".


title: Altruism

text: Pathological altruism is when altruism is taken to an unhealthy extreme, and either harms the altruistic person, or well-intentioned actions cause more harm than good.


title: Altruism

text: Examples include depression and burnout seen in healthcare professionals, an unhealthy focus on others to the detriment of one's own needs, hoarding of animals, and ineffective philanthropic and social programs that ultimately worsen the situations they are meant to aid.


title: Altruism

text: "Sociologists have long been concerned with how to build the good society". The structure of our societies and how individuals come to exhibit charitable, philanthropic, and other pro-social, altruistic actions for the common good is a largely researched topic within the field. The American Sociology Association (ASA) acknowledges public sociology saying, "The intrinsic scientific, policy, and public relevance of this field of investigation in helping to construct 'good societies' is unquestionable". This type of sociology seeks contributions that aid grassroots and theoretical understandings of what motivates altruism and how it is organized, and promotes an altruistic focus in order to benefit the world and people it studies. How altruism is framed, organized, carried out, and what motivates it at the group level is an area of focus that sociologists seek to investigate in order to contribute back to the groups it studies and "build the good society". The motivation of altruism is also the focus of study; some publications link the occurrence of moral outrage to the punishment of perpetrators and compensation of victims. Studies have shown that generosity in laboratory and in online experiments is contagious – people imitate observed generosity of others.


title: Altruism

text: Most, if not all, of the world's religions promote altruism as a very important moral value. Buddhism, Christianity, Hinduism, Islam, Jainism, Judaism, and Sikhism, etc., place particular emphasis on altruistic morality.


title: Altruism

text: Altruism figures prominently in Buddhism. Love and compassion are components of all forms of Buddhism, and are focused on all beings equally: love is the wish that all beings be happy, and compassion is the wish that all beings be free from suffering. "Many illnesses can be cured by the one medicine of love and compassion. These qualities are the ultimate source of human happiness, and the need for them lies at the very core of our being" (Dalai Lama).


title: Altruism

text: Still, the notion of altruism is modified in such a world-view, since the belief is that such a practice promotes our own happiness: "The more we care for the happiness of others, the greater our own sense of well-being becomes" (Dalai Lama).


title: Altruism

text: In the context of larger ethical discussions on moral action and judgment, Buddhism is characterized by the belief that negative (unhappy) consequences of our actions derive not from punishment or correction based on moral judgment, but from the law of karma, which functions like a natural law of cause and effect. A simple illustration of such cause and effect is the case of experiencing the effects of what one causes: if one causes suffering, then as a natural consequence one would experience suffering; if one causes happiness, then as a natural consequence one would experience happiness.


title: Altruism

text: The fundamental principles of Jainism revolve around the concept of altruism, not only for humans but for all sentient beings. Jainism preaches the view of "Ahimsa" – to live and let live, thereby not harming sentient beings, i.e. uncompromising reverence for all life. It also considers all living things to be equal. The first Tirthankara, Rishabhdev, introduced the concept of altruism for all living beings, from extending knowledge and experience to others to donation, giving oneself up for others, non-violence and compassion for all living things.


title: Altruism

text: Jainism prescribes a path of non-violence to progress the soul to this ultimate goal. A major characteristic of Jain belief is the emphasis on the consequences of not only physical but also mental behaviors. One's unconquered mind with anger, pride (ego), deceit, greed and uncontrolled sense organs are the powerful enemies of humans. Anger spoils good relations, pride destroys humility, deceit destroys peace and greed destroys everything. Jainism recommends conquering anger by forgiveness, pride by humility, deceit by straightforwardness and greed by contentment.


title: Altruism

text: Jains believe that to attain enlightenment and ultimately liberation, one must practice the following ethical principles (major vows) in thought, speech and action. The degree to which these principles are practiced is different for householders and monks. They are:


title: Altruism

text: The "great vows" (Mahavrata) are prescribed for monks and "limited vows" (Anuvrata) are prescribed for householders. The house-holders are encouraged to practice the above-mentioned five vows. The monks have to observe them very strictly. With consistent practice, it will be possible to overcome the limitations gradually, accelerating the spiritual progress.


title: Altruism

text: The principle of nonviolence seeks to minimize karmas which limit the capabilities of the soul. Jainism views every soul as worthy of respect because it has the potential to become "Siddha" (God in Jainism). Because all living beings possess a soul, great care and awareness is essential in one's actions. Jainism emphasizes the equality of all life, advocating harmlessness towards all, whether the creatures are great or small. This policy extends even to microscopic organisms. Jainism acknowledges that every person has different capabilities and capacities to practice and therefore accepts different levels of compliance for ascetics and householders.


title: Altruism

text: St Thomas Aquinas interprets 'You should love your neighbour as yourself' as meaning that love for ourselves is the exemplar of love for others. Considering that "the love with which a man loves himself is the form and root of friendship" and quotes Aristotle that "the origin of friendly relations with others lies in our relations to ourselves", he concluded that though we are not bound to love others more than ourselves, we naturally seek the common good, the good of the whole, more than any private good, the good of a part. However, he thinks we should love God more than ourselves and our neighbours, and more than our bodily life—since the ultimate purpose of loving our neighbour is to share in eternal beatitude: a more desirable thing than bodily well-being. In coining the word Altruism, as stated above, Comte was probably opposing this Thomistic doctrine, which is present in some theological schools within Catholicism.


title: Altruism

text: Many biblical authors draw a strong connection between love of others and love of God. 1 John 4 states that for one to love God one must love his fellowman, and that hatred of one's fellowman is the same as hatred of God. Thomas Jay Oord has argued in several books that altruism is but one possible form of love. An altruistic action is not always a loving action. Oord defines altruism as acting for the other's good, and he agrees with feminists who note that sometimes love requires acting for one's own good when the other's demands undermine overall well-being.


title: Altruism

text: German philosopher Max Scheler distinguishes two ways in which the strong can help the weak. One way is a sincere expression of Christian love, "motivated by a powerful feeling of security, strength, and inner salvation, of the invincible fullness of one's own life and existence". Another way is merely "one of the many modern substitutes for love, ... nothing but the urge to turn away from oneself and to lose oneself in other people's business". At its worst, Scheler says, "love for the small, the poor, the weak, and the oppressed is really disguised hatred, repressed envy, an impulse to detract, etc., directed against the opposite phenomena: wealth, strength, power, largesse."


title: Altruism

text: In Islam, the concept ""īthār"" (إيثار) (altruism) is the notion of "preferring others to oneself". For Sufis, this means devotion to others through complete forgetfulness of one's own concerns, where concern for others is deemed as a demand made by Allah (i.e. God) on the human body, considered to be property of Allah alone. The importance of "īthār" lies in sacrifice for the sake of the greater good; Islam considers those practicing "īthār" as abiding by the highest degree of nobility.


title: Altruism

text: This is similar to the notion of chivalry, but unlike that European concept, in "īthār" attention is focused on everything in existence. A constant concern for Allah results in a careful attitude towards people, animals, and other things in this world.


title: Altruism

text: Judaism defines altruism as the desired goal of creation. The famous Rabbi Abraham Isaac Kook stated that love is the most important attribute in humanity. This is defined as bestowal, or giving, which is the intention of altruism. This can be altruism towards humanity that leads to altruism towards the creator or God. Kabbalah defines God as the force of giving in existence. Rabbi Moshe Chaim Luzzatto in particular focused on the 'purpose of creation' and how the will of God was to bring creation into perfection and adhesion with this upper force.


title: Altruism

text: Modern Kabbalah developed by Rabbi Yehuda Ashlag, in his writings about the future generation, focuses on how society could achieve an altruistic social framework. Ashlag proposed that such a framework is the purpose of creation, and everything that happens is to raise humanity to the level of altruism, love for one another. Ashlag focused on society and its relation to divinity.


title: Altruism

text: Altruism is essential to the Sikh religion. The central faith in Sikhism is that the greatest deed any one can do is to imbibe and live the godly qualities like love, affection, sacrifice, patience, harmony, truthfulness. The concept of "seva", or selfless service to the community for its own sake, is an important concept in Sikhism.


title: Altruism

text: The fifth Guru, Arjun Dev, sacrificed his life to uphold "22 carats of pure truth, the greatest gift to humanity", the Guru Granth. The ninth Guru, Tegh Bahadur, sacrificed his head to protect weak and defenseless people against atrocity.


title: Altruism

text: In the late seventeenth century, Guru Gobind Singh (the tenth Guru in Sikhism), was at war with the Mughal rulers to protect the people of different faiths when a fellow Sikh, Bhai Kanhaiya, attended the troops of the enemy. He gave water to both friends and foes who were wounded on the battlefield. Some of the enemy began to fight again and some Sikh warriors were annoyed by Bhai Kanhaiya as he was helping their enemy. Sikh soldiers brought Bhai Kanhaiya before Guru Gobind Singh, and complained of his action that they considered counterproductive to their struggle on the battlefield. "What were you doing, and why?" asked the Guru. "I was giving water to the wounded because I saw your face in all of them", replied Bhai Kanhaiya. The Guru responded, "Then you should also give them ointment to heal their wounds. You were practicing what you were coached in the house of the Guru."


title: Altruism

text: Under the tutelage of the Guru, Bhai Kanhaiya subsequently founded a volunteer corps for altruism, which is still engaged today in doing good to others and in training new recruits for this service.


title: Altruism

text: In Hinduism Selflessness (Atmatyag), Love (Prema), Kindness (Daya) and Forgiveness (Kshama) are considered as the highest acts of humanity or "Manushyattva". Giving alms to the beggars or poor people is considered as a divine act or "Punya" and Hindus believe it will free their souls from guilt or "Paapa" and will led them to heaven or "Swarga" in afterlife. Altruism is also the central act of various Hindu mythology and religious poems and songs.


title: Altruism

text: The founder of warkari samprdaya the great saint "Dhnyaneshwar Maharaj" (1275-1296) in his "Pasaydan" pray to the supreme lord "Vitthal" for the wellbeing of all living organisms of the universe.


title: Altruism

text: Swami Vivekananda, the legendary Hindu monk, has said -"Jive prem kare jeijon, Seijon sebiche Iswar" (Whoever loves any living being, is serving god.). Mass donation of clothes to poor people (Vastraseva), or blood donation camp or mass food donation (Annaseva) for poor people is common in various Hindu religious ceremonies.


title: Altruism

text: Swami Sivananda, an Advaita scholar, reiterates the views in his commentary synthesising Vedanta views on the Brahma Sutras, a Vedantic text. In his commentary on Chapter 3 of the Brahma Sutras, Sivananda notes that karma is insentient and short-lived, and ceases to exist as soon as a deed is executed. Hence, karma cannot bestow the fruits of actions at a future date according to one's merit. Furthermore, one cannot argue that karma generates apurva or punya, which gives fruit. Since apurva is non-sentient, it cannot act unless moved by an intelligent being such as a god. It cannot independently bestow reward or punishment.


title: Altruism

text: However the very well known and popular text, the Bhagavad Gita supports the doctrine of karma yoga (achieving oneness with God through action) & "Nishkam Karma" or action without expectation / desire for personal gain which can be said to encompass altruism. Altruistic acts are generally celebrated and very well received in Hindu literature and is central to Hindu morality.


title: Altruism

text: There exists a wide range of philosophical views on humans' obligations or motivations to act altruistically. Proponents of ethical altruism maintain that individuals are morally obligated to act altruistically. The opposing view is ethical egoism, which maintains that moral agents should always act in their own self-interest. Both ethical altruism and ethical egoism contrast with utilitarianism, which maintains that each agent should act in order to maximise the efficacy of their function and the benefit to both themselves and their co-inhabitants.


title: Altruism

text: A related concept in descriptive ethics is psychological egoism, the thesis that humans always act in their own self-interest and that true altruism is impossible. Rational egoism is the view that rationality consists in acting in one's self-interest (without specifying how this affects one's moral obligations).


title: Altruism

text: Effective altruism is a philosophy and social movement that uses evidence and reasoning to determine the most effective ways to benefit others. Effective altruism encourages individuals to consider all causes and actions and to act in the way that brings about the greatest positive impact, based upon their values. It is the broad, evidence-based and cause-neutral approach that distinguishes effective altruism from traditional altruism or charity. Effective altruism is part of the larger movement towards evidence-based practices.


title: Altruism

text: While a substantial proportion of effective altruists have focused on the nonprofit sector, the philosophy of effective altruism applies more broadly to prioritizing the scientific projects, companies, and policy initiatives which can be estimated to save lives, help people, or otherwise have the biggest benefit. People associated with the movement include philosopher Peter Singer, Facebook co founder Dustin Moskovitz, Cari Tuna, Oxford-based researchers William MacAskill and Toby Ord, and professional poker player Liv Boeree.


title: Altruism

text: The genes OXTR, CD38, COMT, DRD4, DRD5, IGF2, and GABRB2 have been found to be candidate genes for altruism.


title: Altruism

text: Digital altruism is the notion that some are willing to freely share information based on the principle of reciprocity and in the belief that in the end, everyone benefits from sharing information via the Internet.


title: Altruism

text: This term is coined by Dr. Dana Klisanin, the founder and CEO of Evolutionary Guidance Media R&D Inc., and is a recipient of the Early Career Award for Scientific Achievement in Media Psychology from the American Psychological Association's Division of Media Psychology.


title: Altruism

text: According to Klisanin, "the notion that some are willing to freely reveal what they know" is interesting.


title: Altruism

text: There are three types of digital altruism: (1) "everyday digital altruism," involving expedience, ease, moral engagement, and conformity; (2) "creative digital altruism," involving creativity, heightened moral engagement, and cooperation; and (3) "co-creative digital altruism" involving creativity, moral engagement, and meta cooperative efforts.


title: DNA replication

text: In molecular biology, DNA replication is the biological process of producing two identical replicas of DNA from one original DNA molecule. DNA replication occurs in all living organisms acting as the most essential part for biological inheritance. This is essential for cell division during growth and repair of damaged tissues, while it also ensures that each of the new cells receives its own copy of the DNA. The cell possesses the distinctive property of division, which makes replication of DNA essential.


title: DNA replication

text: DNA is made up of a double helix of two complementary strands. The double helix describes the appearance of a double-stranded DNA which is thus composed of two linear strands that run opposite to each other and twist together to form. During replication, these strands are separated. Each strand of the original DNA molecule then serves as a template for the production of its counterpart, a process referred to as semiconservative replication. As a result of semi-conservative replication, the new helix will be composed of an original DNA strand as well as a newly synthesized strand. Cellular proofreading and error-checking mechanisms ensure near perfect fidelity for DNA replication.


title: DNA replication

text: In a cell, DNA replication begins at specific locations, or origins of replication, in the genome which contains the genetic material of an organism. Unwinding of DNA at the origin and synthesis of new strands, accommodated by an enzyme known as helicase, results in replication forks growing bi-directionally from the origin. A number of proteins are associated with the replication fork to help in the initiation and continuation of DNA synthesis. Most prominently, DNA polymerase synthesizes the new strands by adding nucleotides that complement each (template) strand. DNA replication occurs during the S-stage of interphase.


title: DNA replication

text: DNA replication (DNA amplification) can also be performed "in vitro" (artificially, outside a cell). DNA polymerases isolated from cells and artificial DNA primers can be used to start DNA synthesis at known sequences in a template DNA molecule. Polymerase chain reaction (PCR), ligase chain reaction (LCR), and transcription-mediated amplification (TMA) are examples. In March 2021, researchers reported evidence suggesting that a preliminary form of transfer RNA, a necessary component of translation, the biological synthesis of new proteins in accordance with the genetic code, could have been a replicator molecule itself in the very early development of life, or abiogenesis.


title: DNA replication

text: DNA exists as a double-stranded structure, with both strands coiled together to form the characteristic double-helix. Each single strand of DNA is a chain of four types of nucleotides. Nucleotides in DNA contain a deoxyribose sugar, a phosphate, and a nucleobase. The four types of nucleotide correspond to the four nucleobases adenine, cytosine, guanine, and thymine, commonly abbreviated as A, C, G and T. Adenine and guanine are purine bases, while cytosine and thymine are pyrimidines. These nucleotides form phosphodiester bonds, creating the phosphate-deoxyribose backbone of the DNA double helix with the nucleobases pointing inward (i.e., toward the opposing strand). Nucleobases are matched between strands through hydrogen bonds to form base pairs. Adenine pairs with thymine (two hydrogen bonds), and guanine pairs with cytosine (three hydrogen bonds).


title: DNA replication

text: DNA strands have a directionality, and the different ends of a single strand are called the "3′ (three-prime) end" and the "5′ (five-prime) end". By convention, if the base sequence of a single strand of DNA is given, the left end of the sequence is the 5′ end, while the right end of the sequence is the 3′ end. The strands of the double helix are anti-parallel with one being 5′ to 3′, and the opposite strand 3′ to 5′. These terms refer to the carbon atom in deoxyribose to which the next phosphate in the chain attaches. Directionality has consequences in DNA synthesis, because DNA polymerase can synthesize DNA in only one direction by adding nucleotides to the 3′ end of a DNA strand.


title: DNA replication

text: The pairing of complementary bases in DNA (through hydrogen bonding) means that the information contained within each strand is redundant. Phosphodiester (intra-strand) bonds are stronger than hydrogen (inter-strand) bonds. The actual job of the phosphodiester bonds is where in DNA polymers connect the 5' carbon atom of one nucleotide to the 3' carbon atom of another nucleotide, while the hydrogen bonds stabilize DNA double helices across the helix axis but not in the direction of the axis 1. This allows the strands to be separated from one another. The nucleotides on a single strand can therefore be used to reconstruct nucleotides on a newly synthesized partner strand.


title: DNA replication

text: DNA polymerases are a family of enzymes that carry out all forms of DNA replication. DNA polymerases in general cannot initiate synthesis of new strands, but can only extend an existing DNA or RNA strand paired with a template strand. To begin synthesis, a short fragment of RNA, called a primer, must be created and paired with the template DNA strand.


title: DNA replication

text: DNA polymerase adds a new strand of DNA by extending the 3′ end of an existing nucleotide chain, adding new nucleotides matched to the template strand one at a time via the creation of phosphodiester bonds. The energy for this process of DNA polymerization comes from hydrolysis of the high-energy phosphate (phosphoanhydride) bonds between the three phosphates attached to each unincorporated base. Free bases with their attached phosphate groups are called nucleotides; in particular, bases with three attached phosphate groups are called nucleoside triphosphates. When a nucleotide is being added to a growing DNA strand, the formation of a phosphodiester bond between the proximal phosphate of the nucleotide to the growing chain is accompanied by hydrolysis of a high-energy phosphate bond with release of the two distal phosphate groups as a pyrophosphate. Enzymatic hydrolysis of the resulting pyrophosphate into inorganic phosphate consumes a second high-energy phosphate bond and renders the reaction effectively irreversible.


title: DNA replication

text: In general, DNA polymerases are highly accurate, with an intrinsic error rate of less than one mistake for every 10 nucleotides added. In addition, some DNA polymerases also have proofreading ability; they can remove nucleotides from the end of a growing strand in order to correct mismatched bases. Finally, post-replication mismatch repair mechanisms monitor the DNA for errors, being capable of distinguishing mismatches in the newly synthesized DNA strand from the original strand sequence. Together, these three discrimination steps enable replication fidelity of less than one mistake for every 10 nucleotides added.


title: DNA replication

text: The rate of DNA replication in a living cell was first measured as the rate of phage T4 DNA elongation in phage-infected "E. coli". During the period of exponential DNA increase at 37 °C, the rate was 749 nucleotides per second. The mutation rate per base pair per replication during phage T4 DNA synthesis is 1.7 per 10.


title: DNA replication

text: DNA replication, like all biological polymerization processes, proceeds in three enzymatically catalyzed and coordinated steps: initiation, elongation and termination.


title: DNA replication

text: For a cell to divide, it must first replicate its DNA. DNA replication is an all-or-none process; once replication begins, it proceeds to completion. Once replication is complete, it does not occur again in the same cell cycle. This is made possible by the division of initiation of the pre-replication complex.


title: DNA replication

text: In late mitosis and early G1 phase, a large complex of initiator proteins assembles into the pre-replication complex at particular points in the DNA, known as "origins". In "E. coli" the primary initiator protein is DnaA; in yeast, this is the origin recognition complex. Sequences used by initiator proteins tend to be "AT-rich" (rich in adenine and thymine bases), because A-T base pairs have two hydrogen bonds (rather than the three formed in a C-G pair) and thus are easier to strand-separate. In eukaryotes, the origin recognition complex catalyzes the assembly of initiator proteins into the pre-replication complex. In addition, a recent report suggests that budding yeast ORC dimerizes in a cell cycle dependent manner to control licensing. ORC and Noc3p are continuously bound to the chromatin throughout the cell cycle. Cdc6 and Cdt1 then associate with the bound origin recognition complex at the origin in order to form a larger complex necessary to load the Mcm complex onto the DNA. The Mcm complex is the helicase that will unravel the DNA helix at the replication origins and replication forks in eukaryotes. The Mcm complex is recruited at late G1 phase and loaded by the ORC-Cdc6-Cdt1 complex onto the DNA via ATP-dependent protein remodeling. The loading of the Mcm complex onto the origin DNA marks the completion of pre-replication complex formation.


title: DNA replication

text: If environmental conditions are right in late G1 phase, the G1 and G1/S cyclin-Cdk complexes are activated, which stimulate expression of genes that encode components of the DNA synthetic machinery. G1/S-Cdk activation also promotes the expression and activation of S-Cdk complexes, which may play a role in activating replication origins depending on species and cell type. Control of these Cdks vary depending on cell type and stage of development. This regulation is best understood in budding yeast, where the S cyclins Clb5 and Clb6 are primarily responsible for DNA replication. Clb5,6-Cdk1 complexes directly trigger the activation of replication origins and are therefore required throughout S phase to directly activate each origin.


title: DNA replication

text: In a similar manner, Cdc7 is also required through S phase to activate replication origins. Cdc7 is not active throughout the cell cycle, and its activation is strictly timed to avoid premature initiation of DNA replication. In late G1, Cdc7 activity rises abruptly as a result of association with the regulatory subunit DBF4, which binds Cdc7 directly and promotes its protein kinase activity. Cdc7 has been found to be a rate-limiting regulator of origin activity. Together, the G1/S-Cdks and/or S-Cdks and Cdc7 collaborate to directly activate the replication origins, leading to initiation of DNA synthesis.


title: DNA replication

text: In early S phase, S-Cdk and Cdc7 activation lead to the assembly of the preinitiation complex, a massive protein complex formed at the origin. Formation of the preinitiation complex displaces Cdc6 and Cdt1 from the origin replication complex, inactivating and disassembling the pre-replication complex. Loading the preinitiation complex onto the origin activates the Mcm helicase, causing unwinding of the DNA helix. The preinitiation complex also loads α-primase and other DNA polymerases onto the DNA.


title: DNA replication

text: After α-primase synthesizes the first primers, the primer-template junctions interact with the clamp loader, which loads the sliding clamp onto the DNA to begin DNA synthesis. The components of the preinitiation complex remain associated with replication forks as they move out from the origin.


title: DNA replication

text: All known DNA replication systems require a free 3′ hydroxyl group before synthesis can be initiated (note: the DNA template is read in 3′ to 5′ direction whereas a new strand is synthesized in the 5′ to 3′ direction—this is often confused). Four distinct mechanisms for DNA synthesis are recognized:


title: DNA replication

text: The first is the best known of these mechanisms and is used by the cellular organisms. In this mechanism, once the two strands are separated, primase adds RNA primers to the template strands. The leading strand receives one RNA primer while the lagging strand receives several. The leading strand is continuously extended from the primer by a DNA polymerase with high processivity, while the lagging strand is extended discontinuously from each primer forming Okazaki fragments. RNase removes the primer RNA fragments, and a low processivity DNA polymerase distinct from the replicative polymerase enters to fill the gaps. When this is complete, a single nick on the leading strand and several nicks on the lagging strand can be found. Ligase works to fill these nicks in, thus completing the newly replicated DNA molecule.