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This is an old revision of this page, as edited by Zara1709 (talk | contribs) at 22:14, 11 February 2008 (→Talk:Haplogroup_R1a_(Y-DNA)#Iran_and_Central_Asia). The present address (URL) is a permanent link to this revision, which may differ significantly from the current revision.

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User:Rokus01/archive01

• I also have a normal life
• I might be very busy at the moment doing something else
• I hate people that love to destroy information

Please write your comments here below (if any)

DYK

On 29 April, 2007, Did you know? was updated with a fact from the article Elp culture, which you created or substantially expanded. If you know of another interesting fact from a recently created article, then please suggest it on the "Did you know?" talk page.

--ALoan (Talk) 09:38, 29 April 2007 (UTC)

Nietzsche

I'm not going to get into an edit war with you over Nietzsche, but you need to justify some of your edits.

• Tou seem to be confusing moral nihilism, which Nietzsche did accept, with nihilism more generally and the Nihilist movement is specific, which Nietzsche was opposed to. The differences between all of these must be kept very clear.
• The source material you reference does not itself refer to any source for the claim that Nietzsche accepted the Nihilist label. Nor does it even explain what is meant by what amounts to a very unclear sentence. To a native English speaker, the sentence is very ambiguous. It could just as easily mean that Nietzsche recognized the existence of the label, but not that he accepted it for himself. Regardless, the whole thing is just an unwarranted assertion made in the first paragraph and never backed up.
• If Nietzsche was the first to study Nihilism, who was he studying and responding to? This claim can't possibly be true.

Please justify these edits, or I will revert them. Thank you. Postmodern Beatnik 16:49, 29 May 2007 (UTC)

No, indeed it would be better to engage into an editwar with somebody else. Nobody ever pretended Nietzsche is easy to understand, another thing he himself readily acknowledged (his estimation was it would last a hundred years before he would be understood, I guess he was an optimist). Thus, your understanding of Nietzsche could easily be different from mine, or from anybody else. However, to make your understanding acceptable to Misplaced Pages standards I would insist on proper sourcing. Expose your different view by quoting recent sources of scholars who studied this subject.

• First of all, Nietzsche was the first to describe Nihilism. The sources I quote confirm this, if you have any different information I will readily take this into consideration.
• Second, you have to understand that the notion of nihilism nowadays differs from how it was received over a century ago. Indeed, Nietzsche would not be a nihilist in the modern sense. I hope you would agree to this modern definition: "Nihilism is the belief that all values are baseless and that nothing can be known or communicated. It is often associated with extreme pessimism and a radical skepticism that condemns existence. A true nihilist would believe in nothing, have no loyalties, and no purpose other than, perhaps, an impulse to destroy." This kind of nihilism does not value moral, as it does not value anything, thus certainly would be opposed to whatever you call "moral nihilism".
• So, Beatnik, what kind of Nihilism do you think Nietzsche was talking about, when he wrote: "I praise, I do not reproach, arrival. I believe it is one of the greatest crises, a moment of the deepest self-reflection of humanity. Whether man recovers from it, whether he becomes master of this crisis, is a question of his strength." (Nietzsche, Complete Works Vol. 13)?? Or would you prefer to contradict the general interpretation of such to be nihilism? To this question my reference gives an answer, or at least this will give you an impression to what kind of "acknowledgement" of the label is meant. In the modern sense, Nietzsche would not classify as an nihilist since his "nihilistic" destruction is ultimately meant to construct.

If you have any other information, don't hestitate to notify me. Rokus01 18:39, 29 May 2007 (UTC)

No, indeed it would be better to engage into an editwar with somebody else.

• When I said I wasn't going to get into an edit war, all I meant was that I wasn't going to escalate anything. I don't get into edit wars with anybody. I'm not sure why you felt the need to get haughty on the issue.

Nobody ever pretended Nietzsche is easy to understand, another thing he himself readily acknowledged...

• Agreed. That's why we must be very careful not to make rash generalizations or controversial statements that cannot be well-backed. I find your recent edits to do just this, however. That is why I asked for clarification.

However, to make your understanding acceptable to Misplaced Pages standards I would insist on proper sourcing. Expose your different view by quoting recent sources of scholars who studied this subject.

• Such as myself? Ah but that is besides the point as I am not arguing for anything. My primary concern was to remove a poorly sourced claim you added to the page. And this is precisely my complaint about your source. The article does not itself validate the claims that you put onto the page. My explanation follows:

First of all, Nietzsche was the first to describe Nihilism. The sources I quote confirm this, if you have any different information I will readily take this into consideration.

• I find no support for this claim in Michels' article. I see support for the claim that Nietzsche studied Nihilism exhaustively and carefully mapped out his understanding of it; but by no means do I find support for the bald claim that Nietzsche was the first to study Nihilism. As for the other claim that I took issue with, namely that Nietzsche readily accepted the label of "nihilist," I find that the article you cite treads very lightly on that issue. It is only is a specialized sense, after much parsing and qualification, that Nietzsche accepted the term. To properly explain the context of this acceptance in the Nihilism article would require a significant expansion of the Nihilism and Nietzsche section, perhaps requiring its own article. I have no objection to this being done; however, your own abbreviated edits do not do the issues justice and are, thus, misleading as they stand.

Second, you have to understand that the notion of nihilism nowadays differs from how it was received over a century ago.

• I do understand that. The article, however, is about nihilism today. Any departures from that understanding must be noted. Your edits, made in reference to Nietzsche's own understanding, fail to do such. As you yourself stated: Indeed, Nietzsche would not be a nihilist in the modern sense. See the problem?

I hope you would agree to this modern definition: "Nihilism is the belief that all values are baseless and that nothing can be known or communicated. It is often associated with extreme pessimism and a radical skepticism that condemns existence. A true nihilist would believe in nothing, have no loyalties, and no purpose other than, perhaps, an impulse to destroy."

• I have no problem with this definition.

This kind of nihilism does not value moral, as it does not value anything, thus certainly would be opposed to whatever you call "moral nihilism".

• And here is another place where you fail to understand me. The modern definition of general nihilism is not at all opposed to "moral nihilism" (which is no invention of mine, by the way, so the phrase "whatever you call" in your above quote is really quite uncalled for). Moral nihilism, to put a slight gloss on it, is the thesis that there are no moral truths. General nihilists accept this thesis, they just go further. So the point is that while all general nihilists are moral nihilists, not all moral nihilists are general nihilists. Nietzsche was certainly a moral nihilists (though with very important and particular first order qualifications). He was not, however, a full-fledged nihilist--not even in the way he understood the issue. Moreover, your own reference article supports my point. To wit: "If nihilism is a sort of inaction, then Nietzsche’s philosophy points away from nihilism, not to it. The will to power is nothing if not a doctrine of action." Also: " if it is impossible to avoid thinking nihilism, it is essential that we avoid living nihilism." And from one of Michels' own sources (see note 32): Nihilism "is the problem to which the Will to Power is the answer." Robert C. Solomon, "Nietzsche, Nihilism, and Morality," Nietzsche: A Collection of Critical Essays, Robert C. Solomon, ed. (Notre Dame, IN: University of Notre Dame Press, 1980), 203. To suggest a direct relation as you do is simply unsupportable. Even your own sources betray you.

So, Beatnik, what kind of Nihilism do you think Nietzsche was talking about, when he wrote: "I praise, I do not reproach, arrival. I believe it is one of the greatest crises, a moment of the deepest self-reflection of humanity. Whether man recovers from it, whether he becomes master of this crisis, is a question of his strength." (Nietzsche, Complete Works Vol. 13)?

• He is, of course, talking about general nihilism. That is obvious. But you have terribly misinterpreted the quote. As Steven Michels himself says in the article: "Nietzsche’s philosophy does not so much celebrate nihilism, as it recognizes the overcoming of nihilism as the only true foundation upon which culture can thrive (UD 3)." This is the standard interpretation of Nietzsche in the philosophical literature, and I see no reason for the article at issue to state otherwise—particularly since your own source does not stray from this mainstream interpretation. You yourself seem to acknowledge this:

In the modern sense, Nietzsche would not classify as an nihilist since his "nihilistic" destruction is ultimately meant to construct.

• If you feel the need to use inverted commas around "nihilistic" then I would suggest you already know that Nietzsche is not a nihilist in the sense the Nihilism article is getting at. The relationship between Nietzsche and Nihilism is more complex than your edits let on. Postmodern Beatnik 18:42, 30 May 2007 (UTC)

Maybe we are just talking two different languages. I fully agree with your "The relationship between Nietzsche and Nihilism is more complex than your edits let on." However, I still think these edits introduce a much more comprehensive overview from what it was: "Nihilism is often associated with Friedrich Nietzsche, despite his explicit denunciation of the position, due to his extensive work on the subject". This was too simple, and does not take into consideration that, in a way, he also classifies for being a nihilist. Your quote "If nihilism is a sort of inaction, then Nietzsche’s philosophy points away from nihilism, not to it" does not take into consideration the word "If". Read well and find out this "if" refers to an approach considering only one type of nihilism, or rather a possible result of nihilistic thinking he indeed tried to avoid.
The historic context was already made clear by adding "a label nowadays largely contested." Maybe you could try and attribute him with an unequivocal stance towards modern nihilism, however, then you would neglect the importance of the very source of nihilism, the "moral nihilism" (it is clear to both of us now what it stands for) that might easily be taken for granted in a nihilistic present time, as it seems you are doing here as well, but surely would be the one and only reason why he (in quite a different time and culture) would have "acknowledged" to be a nihilist himself. General nihilism? You mean a "basic" kind of nihilism? Anyway, this way of thinking essentially belongs to nihilism. Then: "Nietzsche’s philosophy does not so much celebrate nihilism, as it recognizes the overcoming of nihilism". I do not see any contradiction here: why should he celebrate nihilism "as is"? Nihilism must have been the natural result of his nonconformist way of thinking, and I fully agree this would rather have dispaired him. His subsequent drive to try to overcome nihilism is what distinguish him from just a nihilist: however, this does not make him so much different from a nihilist, rather this makes him more than a nihilist. Thus, your source saying "There is a common misconception that the German philosopher Friedrich Nietzsche was a nihilist" only applies to the whole set of characteristics commonly ascribed to nihilism. Read well and notice Astin Cline introduce nuance lateron to this bold statement. Also, notice how careful Steven Michels choose his words in defining the real thoughts of Nietzsche: "Nietzsche may be said We limit ourselves here to saying that the movement of Nietzsche’s thought can be understood as Existentialism is the attempt to free Nietzsche’s alleged overcoming of relativism from the consequences of his relapse into metaphysics or of his recourse to nature." This would be sufficient to warn against any certaincy contained in phrases like "his explicit denunciation".
He being the first - should be corrected in: he being the first to study nihilism extensively, agreed on this one. Rokus01 21:45, 30 May 2007 (UTC)

Maybe we are just talking two different languages.

• In fact, I believe this is the heart of the problem. I believe a language barrier has caused at least one of our primary disagreements. More on this below.

I fully agree with your "The relationship between Nietzsche and Nihilism is more complex than your edits let on." However, I still think these edits introduce a much more comprehensive overview from what it was...

• I must agree with you that the original version is not satisfying, either. And I do appreciate the quality of the Steven Michels article. The problem, I think, is with your English syntax. In the context of the article, the phrase "nowadays largely contested" suggests that modern interpreters are blithely ignoring Nietzsche's own pronouncements and interpreting him in whatever way they like. Your last comment on this page, however, suggests that what you really mean is that Nietzsche's nihilism is not the same as contemporary nihilism. This I would agree with, but it is not what your first edit says to a native English speaker.

Your quote "If nihilism is a sort of inaction, then Nietzsche’s philosophy points away from nihilism, not to it" does not take into consideration the word "If".

• It is not my quote. It is a quote from the Michels article you used as a reference. I agree that the word "if" is important, but I only brought up the quote to note the complexity of Nietzsche's relationship with Nihilism. It was not meant to prove anything else.

General nihilism? You mean a "basic" kind of nihilism?

• No. By "general nihilism" I mean the whole collection of partial nihilist theses. You can be a moral nihilist without also believing that the there is no such thing as truth or knowledge or meaning. You can be an epistemological nihilist without also believing that there is no such thing as absolute value. A general nihilist, however, is one who is completely described by the definition of nihilism that you offered: "Nihilism is the belief that all values are baseless and that nothing can be known or communicated. It is often associated with extreme pessimism and a radical skepticism that condemns existence. A true nihilist would believe in nothing, have no loyalties, and no purpose other than, perhaps, an impulse to destroy." Is that clearer?

Thus, your source saying "There is a common misconception that the German philosopher Friedrich Nietzsche was a nihilist" only applies to the whole set of characteristics commonly ascribed to nihilism.

• Exactly my point. Your edits implied otherwise, however. That was my problem with them.

Read well and notice Astin Cline introduce nuance lateron to this bold statement. Also, notice how careful Steven Michels choose his words in defining the real thoughts of Nietzsche: "Nietzsche may be said We limit ourselves here to saying that the movement of Nietzsche’s thought can be understood as Existentialism is the attempt to free Nietzsche’s alleged overcoming of relativism from the consequences of his relapse into metaphysics or of his recourse to nature." This would be sufficient to warn against any certaincy contained in phrases like "his explicit denunciation".

• Very true. Like I said, I don't particularly like either phrasing. However, to the uninformed reader of Misplaced Pages, I think the earlier phrasing is less misleading than your edit. But you are correct: the former phrasing is also incorrect. This should be addressed.

He being the first - should be corrected in: he being the first to study nihilism extensively, agreed on this one.

• I am glad we agree on this.

Now that this is all said, I propose the following solution: I have created a draft on my personal sandbox subpage that I think represents the consensus you and I have come to that acknowledges the complexity of Nietzsche's position without misleading readers into thinking he fully endorsed Nihilism. I would then like to get your approval of this draft. One of us will then edit the page accordingly. Does that sound fair? Postmodern Beatnik 20:12, 31 May 2007 (UTC)

I can't read your sandbox. However, I largely agree to your explanation here - the difference between his rejection of universal values (his moral nihilism) against his denunciation of inaction (of general nihilism) is very important. You can edit the phrases you think are not clear. Rokus01 20:54, 31 May 2007 (UTC)

I've fixed the link. I want you to look at it first, though, because I have made quite a few changes. For one thing, you had previously added your edits onto the beginning of the Nihilism and Nietzsche section. The older introduction, however, was left intact. That made the section strange to read as it seemed to have two mutually exclusive introductions. I think the edit on my Sandbox makes the section progress more logically. I would like your thoughts on it. (By the way, I started the Sandbox with the current version of the Nihilism article, so you can see the changes by clicking on "history." Hopefully that will make it easier to review my changes.) Postmodern Beatnik 21:41, 2 June 2007 (UTC)

I see you've made another edit to my Sandbox page. Are you satisfied with the current version, then? If so, I will edit the actual page. Postmodern Beatnik 21:00, 4 June 2007 (UTC)

Excellent!Rokus01 21:21, 4 June 2007 (UTC)

Please don't remover merger tags

Please don't remover merger tags. If you want to oppose a merger then do it on the respective talk page. The merger for Nordic race into Nordic theory wasn't adequately discussed on it's talk page and it lead not no consensus. I've started a new discussion bringing up new points which you can address here ]. Don't remove the tag unless a new consensus is made. Thanks. Wikidudeman 13:24, 23 June 2007 (UTC)

Nehalennia

Hello I am interested in sources used for the history and etymology for Nehalennia, and that page is begging for some more scholarly sources. The etymology proposing various words in German and Celtic seems a bit like original research. As you helped write most of it, you're invited to discuss the etymology at Talk:Nehalennia Goldenrowley 03:37, 25 September 2007 (UTC)

PIE

Hi, Rokus. There's a cite error (Passarino2002) at Proto-Indo-Europeans re: the Ahrensburg culture. Thanks. SamEV 03:08, 15 November 2007 (UTC)

Thanks! I didn't see it.Rokus01 17:45, 15 November 2007 (UTC)

Continuity vs. Replacement

Hi, Rokus. I've been watching the development of the discussion on PCT, and I was wondering if you had ever given any serious thought to doing some heavy research into the terms Continuity and Replacement in relation to anthropology and other fields. If you take a look, you'll notice, for example, that Misplaced Pages - as far as I can tell - has no articles on these very important terms - though they play notable roles in the academic literature (take a look on Google to get an idea). Also, you might want to check out The Four-Field Approach.

These are just a few random thoughts I had reading through your comments. Maybe you can get something from them, maybe not. Aryaman (☼) 00:55, 17 November 2007 (UTC)

Varoon, there are some excellent studies that proof the demic diffusion and subsequent absorption and virtual (physical) disappearing of the Neolithic "Anatolian" wave in favour of the Eurasian indigenous (Mesolithic) population. As such, the Neolithic expansion was nothing but a temporal stage that is neither continuous nor replacing previous populations. However, I don't seek to involve this evidence in PCT. I changed my mind about PCT, I think it basically stands alone. I think Broad Homeland hypothesis reflects regional continuity a lot better. Rokus01 (talk) 21:27, 19 November 2007 (UTC)

New users impersonating yours

Hi Rokus01, it seems there have been new users creation that impersonating your user name and they only edited once of an unsourced fact about the Netherlands. I guess from your user page that you're a Dutch. Here are the new users and you can check their contributions:

• Rokus00 (talk · contribs · checkuser · block user · block log · edit count)
• Rokus02 (talk · contribs · checkuser · block user · block log · edit count)
• Rokus03 (talk · contribs · checkuser · block user · block log · edit count)
• Rokus04 (talk · contribs · checkuser · block user · block log · edit count)
• Rokus05 (talk · contribs · checkuser · block user · block log · edit count)

If they are in fact a vandal and you know who (s)he is, then perhaps you can report them at WP:ANI. Dekisugi (talk) 11:30, 26 November 2007 (UTC)

Thanks, I reported this at WP:ANI and asked administration to start an investigation. Rokus01 (talk) 15:54, 26 November 2007 (UTC)

I have blocked them, since you state they are impersonators not doppelgangers. Guy (Help!) 18:01, 26 November 2007 (UTC)

Your commenton the admin noticeboard

I'm pretty sure you don't want to get clobbered for trolling an already heated discussion so I removed your comment from the noticeboard. Please feel free to restate it in less inflammatory terms. Thanks, Guy (Help!) —Preceding comment was added at 17:59, 26 November 2007 (UTC)

Indeed , I don't intend to have my observation "clobbered for trolling an already heated discussion", since my comment might be mistaken for "inflammatory" in this context. However, I feel my opinion was properly pronounced in this same words:

"Being a neutral bystander without any bearing to the articles involved, I urge for an exhaustive and independent investigation concerning possible cryptofascist cabalgrouping in Misplaced Pages. I have serious doubts against many names mentioned in this dispute, as well against their methods."

If you could help me instead to redirect my deep preocupation in order to evade such an involuntary participation in an already heated discussion that after all is of no concern to me, I would be very grateful. Rokus01 (talk) 19:31, 26 November 2007 (UTC)

Evidence

I'm reading the evidence you're posting at the case about Dbachmann and I've noticed a lot of parallels. This interaction in particular, is very similar to what happened at the Afrocentrism article. I'm just a little confused about what you mean when you use the word "legal" in the evidence? It's a little confusing. futurebird (talk) 01:20, 29 December 2007 (UTC)

Hi Futurebird! You refer to my answer to Dbachmann's remark I am sniping at perfectly mainstream statements. According to Dbachmann the phrase I criticized for being unsourced OR, merely contained "perfectly mainstream statements". However, elsewhere Dbachmann admitted "nothing in Iron Age linguistics is dead certain or undisputed". Moreover, I explained extensively how the publication on the (new) West Germanic Hypothesis (on Runes) would blow away the base of all what Dbachmann asserts to be mainstream. Then to use "it should be noted" in an edit to favour your (Dbachmann's) point of view, of course, is incredibly pedantic. You just can't reject a scholarly hypothesis without peer review, and less when the hypothesis is new and contradictory to a hypothetic "mainstream" doctrine allegedly retrieved from tertiary sources. I dared Dbachmann to come forward with a reference to his statement, and all he could cocktail was something about "mainstream", but no sources that define or back his statements. Thus, with his edit rendered OR, he resorts to that other weapon that we all know of so well: "However, you continue to nitpick in an unconstructive manner. It is far from clear what you are trying to achieve, but it appears that it is ultimately about some private obsession of yours regarding Proto-Germanic and the Netherlands. I still don't quite understand what you want, but it appears you have a bee in your bonnet about some native and ancient specifically West-Germanic culture rooted in your native soil. In other words, boring old national mysticism." Ad hominem, that is, indicating he is out of valid arguments - and getting mean. This is what I meant by referring to his "sneering away valuable contributions of wikipedians and scholars alike in the name of some kind of undefined "mainstream" thing": this I consider in violation of WP:NPOV (against multiple points of view), of WP:NOR (using unsourced arguments), of WP:CIVIL and of WP:BLP for discrediting the work of a scholar on his own terms. Thus, I consider my alleged "sniping" perfectly in agreement with WP policy, and so very legal. Cheers! Rokus01 (talk) 18:09, 29 December 2007 (UTC)

Oh, I thought you meant "legal" in the sense of "the law" outside of the wiki... OK. that makes more sense.

Check this out: Dbachmann says "In my experience, histories of mathematics to give due credit to non-European mathematicians." I respond with a source that shows that that is not the case, and he drops the issue. But Dbachmann was prepared to push his "experience" as fact, I didn't put this in to evidence, but it is a persistent pattern, and when he is wrong he just fall silent and moves on to the next article. I didn't include this as evidence, because I see nothing wrong with this interaction, except this is how many of the disputes with Dbachmann begin. Sources don't agree with his experience or POV, and then he pushes back, rather than listening and reading. It's very anyone and especially annoying coming from an admin. futurebird (talk) 18:37, 29 December 2007 (UTC)

Yes, interesting. Indeed, this kind of depth is lacking in both his edits and comments. Many editors would agree to an "encyclopedia for dummies" having nothing more in it than what you'll need for slamming your pint of beer on the bar, and there you'll probably find his main allies. No, I disagree to such amateuristic generalizations that he wants to have accepted as some kind of new official WP:MAINSTREAM policy, especially since mainstream thoughts are prone to mainstream misconceptions - and to petty politics and warfare.

About the issue: I am a multiregionalist myself, I think people and cultures are both autonomeous in developing answers to contemporary challenges and susceptible to new ideas from abroad. Modern history shows how important is the injection of new ideas to any community. Still, the further you'll go back in history it becomes more tricky to assume one single idea originating at one single spot that change the world. You'll have to change the way of thinking and assume traditions rather than ideas, that may or may not pass borders and influence cultures. For instance, it is the "mainstream" thought that Neolithic revolution brought farming to Europe. However, to what extend? Certain grains indeed have been imported from the Near East. Still archeologists discovered the "idea" of growing grains had already established in remote European areas, long before. And then to kill off all certainty on the validity of such "mainstream" thought on the spread of single ideas: Australian aboriginals already knew how to make bread long from grains before the arrival of the first European. So, how thick the package of new ideas really was? Mainstream thought about the Near East being the origin of the farming tradition was challenged by the discovery that the bearers of this culture were anthropologically speaking sub-saharan people. And still none of this will give an explanation to the highy developed native farming tradition in the Americas. This is only one mainstream issue that turns worthless when considered in detail.

How to keep balance? I think only a multiple point of view-aproach will solve this issue. An approach especially foreign to Dbachmann. A centric view is not something you can ban by giving credit to the actions of one single minded person. A centric view is so basic to all humans, that it can only be neutralised by multiple centric views. A Eurocentrist would probably agree to the Islam mathematicians playing a role in communicating ideas from the Greek past to the European present, and admit to the undeniable passing through of the Indian idea of digits to European maths. A book I read on Arabs written by a Christian Arab that indeed recognized the historical importance and influence of Arab maths, continued to point out how this could happen in a time that the Arab culture was still multicultural, and science the exclusive gift of subdued Christian (!) families. The amount of possible approaches is infinite, and more views are published every day. Sure, the Eurocentrist view is mainstream and will remain so in popular thought, at least in European countries. However, general acceptance or even authority are no garantee to neutrality and objectivity, not even "truth". We can't allow the centric views to wage a partizan war. Instead, for the sake of neutrality and peace, Misplaced Pages has to inform encyclopedically on all significant views. I think it is very important to make this clear to Misplaced Pages, and to make a statement that this should have impact on proper adminship. Rokus01 (talk) 12:18, 30 December 2007 (UTC)

By the way, how did you follow up this backing out of the discussion? I figure there would not be any problem if you could take this as an implicit agreement. However, in my experience this is indeed rarely the case. Like this discussion: , where he dodges my criticism by first creating a Fork and then, when ready, proclaims :"I am not interested in having this argument with Rokus." Finally, after waiting two weeks in vain to a response, I decided to enforce my edit, again not without giving due expanation: . Only then he reacts with a whole set of unexplained edits that include a revert and some unaccounted loss of information. My subsequent corrective edits and the restore of the discussed change was reverted inmediately, even then without coming back to TALK: . One day later this revert was frozen by the protection of the page by User:Angr, with Dbachmann first putting conditions to how and when the protection could be lifted, and then publicly complaining to be a victim himself when I escalated my interpretation of admin abuse and networking. I already forwarded my serious doubts concerning the neutral enforcement of this procedure. Currently, I am still waiting for an explanation: . Rokus01 (talk) 17:04, 30 December 2007 (UTC)

		The Socratic Barnstar
		I realized that I learn a lot more about a topic by reading the discussions than the article itself. This barnstar is for your valuable contributions in many discussions and your efforts in explaining the differences between the tertiary and secondary sources to various Wikipedians. AverageTurkishJoe (talk) 10:51, 13 January 2008 (UTC)

Irish War of Independence

Have a look at the History of Ireland in general. The Great Irish Famine and Irish nationalism are particulalry relevant. If you just want the short version, see the last paragraph of Digital History: The Irish Potato Famine. --Red King (talk) 20:38, 16 January 2008 (UTC)

Talk:Haplogroup_R1a_(Y-DNA)#Iran_and_Central_Asia

Well again, this are your personal feelings and thoughts towards your interest in the haplogroups of people in Iran and central asia. Your near rude accusations wont change facts from scholars.Cyrus111 (talk) 16:12, 27 January 2008 (UTC)

The problem is your representation is changing facts, and creates new ones. This is called WP:OR (original research). Please come up with a new proposal in order I can look at it instead of throwing it away at first sight. Anyway, I already requested a third opinion on this and suppose we'll have to wait for this first.Rokus01 (talk) 16:18, 27 January 2008 (UTC)

It´s not creating new facts, I am linking the r1a1 with PIE and so called "Aryans" with the chariot the language the dom of the horse-according to scholary work, not my own. I too can also get "anothers opinion".. I am not working to please your personal liking whether you will throw it away or not at first sight is your thing, it has nothing to do with me who are editing an article by adding facts and sources for others as well. Why dont you just do a section where you try to disprove the scholars work...Cyrus111 (talk) 17:30, 27 January 2008 (UTC)

That is what I mean: YOU are linking R1a1 with PIE and Aryans. You are not citing proper scholarly publications for giving a balanced representation of such a link. Other views also exist and have even been mentioned in the text before. But you just take a link with Aryans for granted, confuse Aryans with Kurgan people, ignore the fact that none of these people have been attested in Western Europe and then come up with a lot of off-topic information meant to promote the Kurgan hypothesis that does not belong in an article about genes. This is called OR and POV pushing and many things more, thus should be removed at first sight. Rokus01 (talk) 17:46, 27 January 2008 (UTC)

Hi Rokus I´ll be back later from class and then we can work something out, do you have msn messenger or something? Cyrus111 (talk) 10:13, 29 January 2008 (UTC)

Nordic Race and R. W. Darré

You apparently insists that you want to remove the sentence "For example, the later Nazi minister for Food, Richard Walther Darré, who had developed a concept of the German peasantry as Nordic race, used the term 'Aryan' to refer to the tribes of the Iranian plains." from the article [[Nordic Race}} Your insistence here is coming close to vandalism. That Richard Walther Darré had developed a concept of the German peasantry as Nordic race is highly relevant, since he is the most prominent proponent of a theory about a Nordic Race. The difference between concepts of Nordic race and Aryan race is also relevant. THESE STATEMENTS ARE SOURCED TO A STANDARD, ACADEMIC WORK about Darré in English (which is, by the way, written from a rather conservative perspektive.) You will at least have to get "Blood and Soil: Richard Walther Darré and Hitler's "Green Party". Abbotsbrook, England: The Kensal Press. ISBN 0-946041-33-4" from a library yourself and see for yourself. Make sure, that you are familiar with Misplaced Pages:Reliable sources and Misplaced Pages:Verifiability. Zara1709 (talk) 22:14, 11 February 2008 (UTC)