title: Oscillation

text: With anisotropic oscillators, different directions have different constants of restoring forces. The solution is similar to isotropic oscillators, but there is a different frequency in each direction. Varying the frequencies relative to each other can produce interesting results. For example, if the frequency in one direction is twice that of another, a figure eight pattern is produced. If the ratio of frequencies is irrational, the motion is quasiperiodic. This motion is periodic on each axis, but is not periodic with respect to r, and will never repeat.


title: Oscillation

text: All real-world oscillator systems are thermodynamically irreversible. This means there are dissipative processes such as friction or electrical resistance which continually convert some of the energy stored in the oscillator into heat in the environment. This is called damping. Thus, oscillations tend to decay with time unless there is some net source of energy into the system. The simplest description of this decay process can be illustrated by oscillation decay of the harmonic oscillator.


title: Oscillation

text: Damped oscillators are created when a resistive force is introduced, which is dependent on the first derivative of the position, or in this case velocity. The differential equation created by Newton's second law adds in this resistive force with an arbitrary constant . This example assumes a linear dependence on velocity.


title: Oscillation

text: The exponential term outside of the parenthesis is the decay function and is the damping coefficient. There are 3 categories of damped oscillators: under-damped, where ; over-damped, where ; and critically damped, where .


title: Oscillation

text: In addition, an oscillating system may be subject to some external force, as when an AC circuit is connected to an outside power source. In this case the oscillation is said to be "driven".


title: Oscillation

text: The second term of is the transient solution to the differential equation. The transient solution can be found by using the initial conditions of the system.


title: Oscillation

text: Some systems can be excited by energy transfer from the environment. This transfer typically occurs where systems are embedded in some fluid flow. For example, the phenomenon of flutter in aerodynamics occurs when an arbitrarily small displacement of an aircraft wing (from its equilibrium) results in an increase in the angle of attack of the wing on the air flow and a consequential increase in lift coefficient, leading to a still greater displacement. At sufficiently large displacements, the stiffness of the wing dominates to provide the restoring force that enables an oscillation.


title: Oscillation

text: Resonance occurs in a damped driven oscillator when ω = ω, that is, when the driving frequency is equal to the natural frequency of the system. When this occurs, the denominator of the amplitude is minimized, which maximizes the amplitude of the oscillations.


title: Oscillation

text: The harmonic oscillator and the systems it models have a single degree of freedom. More complicated systems have more degrees of freedom, for example, two masses and three springs (each mass being attached to fixed points and to each other). In such cases, the behavior of each variable influences that of the others. This leads to a "coupling" of the oscillations of the individual degrees of freedom. For example, two pendulum clocks (of identical frequency) mounted on a common wall will tend to synchronise. This phenomenon was first observed by Christiaan Huygens in 1665. The apparent motions of the compound oscillations typically appears very complicated but a more economic, computationally simpler and conceptually deeper description is given by resolving the motion into normal modes.


title: Oscillation

text: The simplest form of coupled oscillators is a 3 spring, 2 mass system, where masses and spring constants are the same. This problem begins with deriving Newton's second law for both masses.


title: Oscillation

text: Depending on the starting point of the masses, this system has 2 possible frequencies (or a combination of the two). If the masses are started with their displacements in the same direction, the frequency is that of a single mass system, because the middle spring is never extended. If the two masses are started in opposite directions, the second, faster frequency is the frequency of the system.


title: Oscillation

text: More special cases are the coupled oscillators where energy alternates between two forms of oscillation. Well-known is the Wilberforce pendulum, where the oscillation alternates between the elongation of a vertical spring and the rotation of an object at the end of that spring.


title: Oscillation

text: Coupled oscillators are a common description of two related, but different phenomena. One case is where both oscillations affect each other mutually, which usually leads to the occurrence of a single, entrained oscillation state, where both oscillate with a "compromise frequency". Another case is where one external oscillation affects an internal oscillation, but is not affected by this. In this case the regions of synchronization, known as Arnold Tongues, can lead to highly complex phenomena as for instance chaotic dynamics.


title: Oscillation

text: In physics, a system with a set of conservative forces and an equilibrium point can be approximated as a harmonic oscillator near equilibrium. An example of this is the Lennard-Jones potential, where the potential is given by:


title: Oscillation

text: The system will undergo oscillations near the equilibrium point. The force that creates these oscillations is derived from the effective potential constant above:


title: Oscillation

text: This approximation can be better understood by looking at the potential curve of the system. By thinking of the potential curve as a hill, in which, if one placed a ball anywhere on the curve, the ball would roll down with the slope of the potential curve. This is true due to the relationship between potential energy and force.


title: Oscillation

text: By thinking of the potential in this way, one will see that at any local minimum there is a "well" in which the ball would roll back and forth (oscillate) between formula_33 and formula_34. This approximation is also useful for thinking of Kepler orbits.


title: Oscillation

text: As the number of degrees of freedom becomes arbitrarily large, a system approaches continuity; examples include a string or the surface of a body of water. Such systems have (in the classical limit) an infinite number of normal modes and their oscillations occur in the form of waves that can characteristically propagate.


title: Oscillation

text: The mathematics of oscillation deals with the quantification of the amount that a sequence or function tends to move between extremes. There are several related notions: oscillation of a sequence of real numbers, oscillation of a real-valued function at a point, and oscillation of a function on an interval (or open set).


title: Scott Moir

text: Scott Patrick Moir OLY ( ; born September 2, 1987) is a Canadian retired ice dancer and coach. With ice dance partner Tessa Virtue, he is the 2010 and 2018 Olympic champion, the 2014 Olympic silver medalist, a three-time World champion (2010, 2012, 2017), a three-time Four Continents champion (2008, 2012, 2017), the 2016–17 Grand Prix Final champion, an eight-time Canadian national champion (2008–2010, 2012–2014, 2017–2018), the 2006 World Junior champion and the 2006 Junior Grand Prix champion. Moir and Virtue are also the 2018 Olympic gold medalists in the team event and the 2014 Olympic silver medalists in the team event. Upon winning their third Olympic gold medal, they became the most decorated Canadian ice dance team of all time and the most decorated Olympic figure skaters of all time. Widely regarded as one of the greatest ice dance teams of all time, they are the only ice dancers in history to achieve a Super Slam, having won all major international competitions in their senior and junior careers. Virtue and Moir are holders of the world record score for the now-defunct original dance.


title: Scott Moir

text: Virtue and Moir were paired in 1997, at the ages of seven and nine. They are the 2004 Canadian junior champions and became Canada's top ice dance team in 2007. They are the 2008 World silver medalists and the 2009 World bronze medalists and became the first ice dance team to receive a 10.0 for a program component score under the new ISU Judging System. In 2010, they became the first ice dancers from North America to win an Olympic gold medal, ending the 34-year streak of the Europeans. Virtue and Moir are the youngest ice dance team ever to win an Olympic title, the first ice dancers to win a gold medal in their Olympic debut, and the first ice dance team to win Olympic gold on home ice.


title: Scott Moir

text: Virtue and Moir continued to be one of the world's top ice dance teams after their first Olympic victory in 2010. They are the 2010 and 2012 World champions, the 2011 and 2013 World silver medalists, and the 2014 Olympic ice dance and team event silver medalists. After taking a two-season break from the sport, they returned to competition in the fall of 2016 and became the 2017 World champions, having an unprecedented undefeated season. At the 2018 Olympics, they became only the second ice dance team in history to have won two Olympic gold medals in the individual event.


title: Scott Moir

text: Having skated together for over twenty years, Virtue and Moir are the longest-standing ice dance partnership in Canadian history. In 2018, "Time" magazine noted that "they've become especially beloved by new and returning spectators alike for their passionate performances and undeniable chemistry, on and off the ice." On September 17, 2019, Virtue and Moir announced that they are "stepping away" from the sport after 22 years as ice dancing partners. In 2020, Virtue and Moir were inducted to the Order of Canada "for their athletic excellence and for inspiring a new generation of figure skaters".


title: Scott Moir

text: Moir was born in London, Ontario, Canada to Alma (née MacCormack) and Joe Moir, and was raised in Ilderton, Ontario. The youngest of three sons, he is the brother of Danny Moir and Charlie Moir. Moir comes from a skating family, with his mother and aunt being coaches and both of his older brothers having previously skated competitively. His cousins Sheri Moir and Cara Moir also took part in the 2007 World Synchronized Skating Championships as members of Canada's NEXXICE team. Moir attended Medway High School, in addition to an electronic learning high school called AMDEC, and eventually finished his secondary education following the 2014 Olympics. He began skating at age three, and was initially encouraged by his mother to take up figure skating as a way to improve his performance in hockey, which he played competitively well into his teens.


title: Scott Moir

text: In 2004, Moir began living in Canton, Michigan, in the US, to train under Igor Shpilband and Marina Zueva. After the 2014 Olympics, he moved back to Ilderton, Ontario. In 2016, he moved to Montreal, Quebec, where he and Virtue were coached by Marie-France Dubreuil and Patrice Lauzon for the last two seasons of their amateur career.


title: Scott Moir

text: In August 2019, Moir confirmed his engagement to Jaclyn Mascarin at the Canada Walk of Fame Hometown Star Ceremony. The couple married on June 24, 2022, having previously postponed the wedding due to COVID-19 restrictions. They have one daughter.


title: Scott Moir

text: Virtue and Moir began skating together in 1997, at the ages of seven and nine respectively, paired together by his aunt Carol Moir, who had been coaching both of them individually. Early in their career, after departing from their first skating club in Ilderton, Ontario, Virtue and Moir trained in Kitchener-Waterloo, Ontario, under Paul MacIntosh and Suzanne Killing. They were the pre-novice champions at the 2001 Canadian Championships.


title: Scott Moir

text: In the 2001–02 season, Virtue and Moir won the bronze medal at the 2002 Canadian Championships at the novice level. The following season, they placed 7th at the 2003 Canadian Championships in the junior division.


title: Scott Moir

text: In 2003–04, Virtue and Moir made their ISU Junior Grand Prix debut on the 2003–04 ISU Junior Grand Prix. They placed 4th at the event in Croatia and 6th in Slovakia. At the 2004 Canadian Championships, they won the Junior title, qualifying them for the team to the 2004 World Junior Championships, where they placed 11th. Over the summer of 2004, Virtue and Moir moved to Canton, Michigan, and began working with Russian coaches Igor Shpilband and Marina Zueva at the Arctic Edge Ice Arena.


title: Scott Moir

text: For the 2004-05 season, Virtue and Moir moved up to the national senior level but remained juniors internationally. On the 2004–05 ISU Junior Grand Prix, they won their event in China and won the silver medal at the event in France, which qualified them for their first Junior Grand Prix Final, where they won the silver medal. They made their senior national debut at the 2005 Canadian Championships and placed fourth. They were named to the team to the 2005 World Junior Championships, where they won the silver medal.


title: Scott Moir

text: Virtue and Moir remained at the junior level internationally in the 2005–06 season. On the 2005–06 ISU Junior Grand Prix, they won both of their assigned events as well as the Junior Grand Prix Final.


title: Scott Moir

text: At the 2006 Canadian Championships, Virtue and Moir placed 3rd and were named first alternates to the Olympic team. In spite of still being on the junior circuit, their placement led to them being named to the team to the 2006 Four Continents, their first international senior competition, where they won the bronze medal. At the 2006 World Junior Championships, they became the first Canadian ice dance team to win the title. As of this season, having gone undefeated in the international junior circuit, Virtue and Moir are the most decorated junior-level Canadian ice dancers.


title: Scott Moir

text: In the 2006–07 season, Virtue and Moir competed solely on the senior level. They made their Grand Prix debut at the 2006 Skate Canada International, where they won the silver medal. They placed 4th at the 2006 Trophée Éric Bompard.


title: Scott Moir

text: At the 2007 Canadian Championships, Virtue and Moir won the silver medal, and repeated their bronze medal finish at Four Continents. Their debut at the World Championships was the highest debut by any team in over two decades when they placed 6th.


title: Scott Moir

text: Virtue and Moir were assigned to Skate Canada International and the NHK Trophy for the 2007–08 Grand Prix season. They won the 2007 Skate Canada International and placed second at the 2007 NHK Trophy, qualifying them for the Grand Prix Final, where they came in fourth place.


title: Scott Moir

text: Virtue and Moir won their first Canadian national title at the 2008 Canadian Championships and thus earned spots for the Four Continents and World Championships. They won the gold medal at the 2008 Four Continents Championships, marking their first international victory as seniors. They were the silver medalists at the 2008 World Championships in Sweden, winning the free dance segment with their program to The Umbrellas of Cherbourg soundtrack.


title: Scott Moir

text: In the 2008–09 season, Virtue and Moir withdrew from both their Grand Prix events due to Virtue's medical condition; she had been diagnosed with chronic exertional compartment syndrome and underwent surgery in October 2008 to alleviate the condition. She returned to the ice at the start of December, which she later said was probably too early. At the 2009 Canadian Championships, their first competition of the season, they won their second back-to-back national title.


title: Scott Moir

text: At the 2009 Four Continents Championships, Virtue and Moir finished second behind their friends and training partners, Americans Meryl Davis and Charlie White. At the 2009 World Championships, they won the bronze medal, after placing 3rd in the compulsory dance, 6th in the original dance, and 4th in the free skate.


title: Scott Moir

text: Virtue/Moir started off the 2009–10 Olympic season at the 2009 Trophée Éric Bompard, finishing first by a margin of 16.07 points ahead of the silver medalists, Nathalie Péchalat and Fabian Bourzat. They also won the 2009 Skate Canada International with a combined score of 204.38 points, 19.31 points ahead of Péchalat/Bourzat. At that competition, they received the first 10.0 for ice dance under the ISU Judging System. They were second at the Grand Prix Final behind Davis and White.


title: Scott Moir

text: In January 2010, Virtue and Moir won their third national title at the 2010 Canadian Championships, placing first in all three segments of the competition and earning 221.95 points overall, which was 37.25 ahead of silver medalists Vanessa Crone and Paul Poirier. They set Canadian records for free dance and for combined total.


title: Scott Moir

text: Virtue and Moir competed in the ice dance competition at the 2010 Winter Olympics from February 19 through 22. They placed second in the compulsory dance, earning a new personal best score of 42.74 points, just 1.02 off the lead. They earned 68.41 points in the original dance, placing first in that segment of the competition. They scored 110.42 points in the free dance and won the gold medal overall with an insurmountable total score of 221.57, surpassing silver medalists Davis and White by 5.83 points. In the free dance, which they skated to Mahler's Symphony No. 5, they received four 10.00 marks from the judges in the program components, two for the performance execution and two for interpretation, a feat never before accomplished by a figure skater or team under the International Judging System. They became the first Canadian as well as the first North American ice dance team and the youngest dance team, at the ages of 20 (Virtue) and 22 (Moir), to win the Olympics, and the first ice dance team to win the Olympic gold on home ice. They were also the first ice dancers to win gold in their Olympic debut since the inaugural Olympic ice dance event in 1976.


title: Scott Moir

text: Virtue/Moir competed at the 2010 World Championships and placed first in the compulsory dance with 44.13 points, improving their previous personal best. They also won the original dance with 70.27 points, a world record under the ISU Judging System. They placed second in the free dance with 110.03 points, 0.46 behind Davis and White. Overall they claimed their first World Championship title scoring 224.43 points, 1.40 ahead of the Americans. They received numerous 10.00 for program components marks in the original dance and in the free dance.


title: Scott Moir

text: For the 2010–11 Grand Prix season, Virtue and Moir were assigned to the 2010 Skate Canada International and to the 2010 Trophée Éric Bompard. Virtue underwent surgery in October 2010 to reduce the lingering pain in her shins and calves that is a result of chronic exertional compartment syndrome, leading to their withdrawal from the Grand Prix circuit. They also withdrew from the 2011 Canadian Championships because they did not have enough time to train after the surgery.


title: Scott Moir

text: Virtue/Moir made their season debut at the 2011 Four Continents. They were in the lead following the short dance but withdrew midway through the free dance after Virtue felt tightness in her left quad muscle. Virtue stated, "The issue with my quad was actually coming from my pelvis and my back. [I]t seemed to be stemming from a particular lift we were doing, which was a split lift. Upon returning home to Michigan we changed that lift immediately, so now we do an upside-down position instead of a split." At the 2011 World Championships, they placed second overall by 3.48 points behind the American team of Meryl Davis and Charlie White.


title: Scott Moir

text: Following the World Championships, Virtue experienced pain in her shins and calves. She decided against a third surgery and chose other methods to overcome the problem.


title: Scott Moir

text: Virtue/Moir were assigned to two Grand Prix events, 2011 Skate Canada and 2011 Trophée Éric Bompard, having declined a newly introduced option to compete in a third. They announced their music selections in August. The two won their first event of the season, 2011 Finlandia Trophy. They won both their Grand Prix events and qualified for the Grand Prix Final, where they finished second in both segments to win the silver medal. In late December 2011, the ISU acknowledged a scoring error in the free dance; had the scores been correctly calculated (+ 0.5 points), Virtue and Moir would have won that segment. The scores from the Grand Prix Final were left unchanged, however.


title: Scott Moir

text: Virtue/Moir won their fourth national title in January 2012. In February, they competed at the 2012 Four Continents Championships. After a second place short dance, they rallied in the free dance to win their second Four Continents championships and first since 2008. It was also their first victory over training mates Davis/White since the 2010 World Championships. Virtue and Moir then competed at the 2012 World Championships and won the gold medal, finishing first in both segments ahead of silver medalists Davis and White.


title: Scott Moir

text: Following Igor Shpilband's dismissal from the Arctic Edge Arena in June 2012, Virtue and Moir decided to remain at the rink with Marina Zueva and ended their collaboration with Shpilband.


title: Scott Moir

text: Virtue and Moir withdrew from the 2012 Finlandia Trophy due to a slight muscle strain in Moir's neck. They were assigned to two Grand Prix events, the 2012 Skate Canada International and the 2012 Rostelecom Cup. At Skate Canada, Virtue and Moir won the short dance with a score of 65.09, only 0.01 points ahead of Anna Cappellini and Luca Lanotte of Italy. They went on to win the competition with a total score of 169.41, which was 9.35 points ahead of the Italians.


title: Scott Moir

text: At the Grand Prix Final, Virtue and Moir took the silver medal behind Davis and White. They decided to modify their "The Waltz Goes On" short dance, simplifying the storyline. The two debuted the modified short dance at the 2013 Canadian Championships, earning a score of 79.04. They won their fifth national title with a combined score of 187.19 after their "Carmen"-themed free dance. Virtue and Moir placed first in the short dance at the 2013 Four Continents Championships. During their free dance, Virtue felt cramping in her legs and paused the performance; they resumed after about three minutes and finished second to Davis and White. Virtue and Moir also finished second to Davis and White at the 2013 World Championships in their hometown of London, Ontario.


title: Scott Moir

text: Virtue/Moir started their season at the 2013 Finlandia Trophy and won the gold medal. They were assigned to two Grand Prix events for the season, the 2013 Skate Canada International and the 2013 Trophée Éric Bompard, and won both competitions. They finished with a world record score in the Grand Prix Final (190.00) that was beaten minutes later by Davis/White.


title: Scott Moir

text: During the airing of the 2014 Canadian National Championships on TSN, where they won their sixth national title, Virtue and Moir stated that they could be retiring after the 2014 Winter Olympics in Sochi, Russia. At the Sochi games, they won silver in both the ice dance and team skate events. The second-place finish was coloured by controversy about the coaching and judging. The French sports publication "L’Équipe" alleged that the US and Russian judges had conspired to ensure gold for Russia in the team event and gold for Americans Davis and White in the ice dance competition. Notably, after the individual short dance event where Virtue and Moir were two points behind Davis and White, the creator of the Finnstep (required pattern dance that season), ice dancer Petri Kokko, spoke out on Twitter to support Virtue and Moir. In addition, coach Marina Zoueva's apparent conflict of interest in coaching both the first- and second-place ice dancers provoked questions about whether she had displayed favouritism to the Americans (especially after she chose to march in the opening ceremony with the US team) and had devoted less coaching time to the Canadians. Although Virtue and Moir later admitted concerns about the coaching, they also congratulated the American pair on their Olympic victory.


title: Scott Moir

text: On February 20, 2016, following a two-year break from the sport, Virtue and Moir announced on CBC's "Road to the Olympic Games" that they planned to return to competition for the 2016–17 figure skating season and that they had moved to Montreal, with former competitors Marie-France Dubreuil and Patrice Lauzon as their new coaches.


title: Scott Moir

text: Their first assignment back during the 2016–17 ISU Grand Prix of Figure Skating season was the 2016 Skate Canada International where they won gold with a combined total score of 189.06. In November 2016, they set a new record total score of 195.84 (including a world record short dance mark of 79.47) at the 2016 NHK Trophy competition in Japan. They set the highest scores at a Grand Prix event. Two weeks later, they topped those scores, receiving 80.5 in the short dance and 197.22 total at the Grand Prix Final in Marseille, France, which they won for the first time in their career.


title: Scott Moir

text: At the 2017 Canadian Figure Skating Championships in January, Virtue and Moir won their seventh national title with a combined score of 203.45, setting Canadian records in the short dance, free dance, and total points. At the 2017 Four Continents Figure Skating Championships in South Korea in February, they won their third title, setting a new personal best in the free dance with 117.20 points and earning 196.95 points overall.


title: Scott Moir

text: Virtue and Moir broke their own world record short dance score at the 2017 World Championships in Helsinki. They received a score of 82.43 and had a huge 5.5-point lead over reigning champions and training partners Gabriella Papadakis and Guillaume Cizeron. They placed second behind Papadakis/Cizeron in the free dance with Moir tripping. Moir said, "I got back up and Tessa said a really funny joke to me, it automatically put me back on track and I just kept going." Overall they totaled 198.62 points, setting yet another world record and winning their third title as world champions. For the first time in their competitive career, Virtue/Moir were undefeated for an entire season.


title: Scott Moir

text: For the 2017–2018 season, Virtue and Moir chose The Rolling Stones, the Eagles, and Santana for their short dance, and skated to the "Moulin Rouge!" soundtrack for their free dance. Virtue and Moir started their season at the Autumn Classic International in September. Their Grand Prix assignments were Skate Canada International and the NHK Trophy, and they won both competitions, scoring 199.86 and 198.64, respectively. At the 2017 Grand Prix Final, Virtue and Moir lost for the first time since their return to competition, finishing second to training mates and main rivals Gabriella Papadakis and Guillaume Cizeron of France, who had a half-point lead after the short dance.


title: Scott Moir

text: Virtue and Moir competed at the 2018 Canadian National Championships. They debuted their revamped free dance, adding new choreography and music for a more dramatic performance. There, they captured their 8th national title with a combined score of 209.82, after having a nearly perfect short dance and getting a perfect score on the free dance. After the competition, they changed a "risque" lift in their "Moulin Rouge" routine that had involved Virtue's legs wrapped around Moir's head. At the Olympics, they performed the modified lift during the team event but went back to the original version for the individual ice dance event.


title: Scott Moir

text: On January 16, they were named the Canadian flag bearers for the 2018 Winter Olympics in Pyeongchang, marking the first time a Canadian man and woman carried the country's flag together into an Olympic opening ceremony. By placing first in both the short dance and free dance segments of the competition, Virtue and Moir won gold as part of Canada's team in the Olympic figure skating team event. This being their fourth Olympic medal, they tied the record for the most ever won by a figure skater. In the individual event, Virtue and Moir topped their own record score for the short dance, putting them into first place. They then placed second in the free dance, but their score was enough to win them their second individual Olympic title on February 20, 2018, exactly two years after announcing their competitive comeback. They also broke the world record for overall score, which had been set by Papadakis/Cizeron minutes before. This was Virtue and Moir's fifth Olympic medal, making them the most decorated Olympic figure skaters in history.


title: Scott Moir

text: In October 2010, Moir, Virtue and co-writer Steve Milton published a book about their career called "Tessa and Scott: Our Journey from Childhood Dream to Gold". In late 2013, they filmed a reality TV show, "Tessa and Scott", which focused on their training for the Olympics. The show aired on W network in January 2014.


title: Scott Moir

text: Virtue and Moir toured with Stars on Ice in Canada and Japan in the offseason since 2010 and during their break from competition. They performed in ice shows such as Festa on Ice, Shall We Dance On Ice, and All That Skate. They also participated in in Switzerland and went on Gold Medal Plate auction trips multiple times.


title: Scott Moir

text: He and Virtue co-produced and skated in their own ice skating show, The Thank You Canada Tour in 2018. Following on from that success, they co-produced the Rock the Rink tour in 2019.


title: Scott Moir

text: Throughout Virtue and Moir's competitive skating career, they have been sponsored by many companies, including:


title: Scott Moir

text: Following the end of his competitive career, Moir initially worked part-time as a consultant coach with teams such as Lajoie/Lagha, and developed choreography for a number of teams, including Fournier Beaudry/Sørensen and Hubbell/Donohue, and singles skater Nicolas Nadeau.


title: Scott Moir

text: On February 2, 2021, it was announced that Moir had been appointed Head Coach and Managing Director of the new Ice Academy of Montreal campus in Southwestern Ontario, to be located in London, Ontario. Days later, it was announced that the American team of Christina Carreira and Anthony Ponomarenko would be moving to train under Moir, leaving Moir's former coach Igor Shpilband.


title: Scott Moir

text: On June 16, 2021, the Ice Academy of Montreal announced that Canadian ice dancers Haley Sales and Nikolas Wamsteeker would be the second team to be coached by Moir.


title: Laura Kightlinger

text: Laura Kightlinger (born June 13, 1964) is an American actress, comedian, and writer. She was a writer and consulting producer on "Will & Grace", while also occasionally appearing on the show as the character Nurse Sheila. She was also a writer on the CBS series "2 Broke Girls".


title: Laura Kightlinger

text: Kightlinger also played the title role in the TV show "The Minor Accomplishments of Jackie Woodman", which she created, wrote, and executive produced.


title: Laura Kightlinger

text: In 2006, she appeared in "The Minor Accomplishments of Jackie Woodman", a comedy series. Asked how much of the series was based on her personal experience, she said:


title: Laura Kightlinger

text: In 1997, Kightlinger appeared in "Who's the Caboose?", an independent movie comedy starring Sarah Silverman and directed by Sam Seder.


title: Laura Kightlinger

text: In 2001, Kightlinger made a short film, "Dependable People", which won both the Black Maria Film Festival Director's Citation (Honorable Mention) and the International Festival of Cinema and Technology Best New Director Award in 2002. It was released on the DVD "Celebrity Mix" with other short films in 2006.


title: Laura Kightlinger

text: In 2003, she directed her first documentary, "Sixty Spins Around the Sun", which chronicles the New York City street movement to repeal the Rockefeller Drug Laws. It focuses on political satirist turned activist Randy Credico and his fight to repeal the laws. The film follows Credico to Tulia, Texas, during a racially motivated drug bust, which is the subject of an upcoming film starring Halle Berry. Included in this documentary are stand-up comics Larry David, Colin Quinn, Don Gavin, Vanessa Hollingshead, and Nick DiPaolo. It won Best Documentary at the 2003 Empire State Film Festival, 2003 Boston International Film Festival, and 2005 Beverly Hills Film Festival (Jury Award).


title: Laura Kightlinger

text: In 2005, Kightlinger starred in the short film "Dysenchanted", directed by Terri Edda Miller, which received critical acclaim.


title: Laura Kightlinger

text: She has written and directed several short films, including "Cat Demon: Re-Exhumed", which are available to view on her website.


title: Laura Kightlinger

text: Additional film credits include "Daddy Day Care", "Kicking and Screaming", "", "The Truth About Lies" and "The Outdoorsman".


title: Laura Kightlinger

text: Kightlinger's book "Quick Shots of False Hope" was published in 1999. "The New York Times Book Review" described it as "funny and disturbing", "memorable", and an "idiosyncratic and darkly comic debut." As of 2006, she was adapting the book for film.


title: Laura Kightlinger

text: Kightlinger has written several shorts for Funny or Die and Atom.com, including "American Heroine", in which she starred, and "Roy Fabcock: Legendary Lover" (2010).


title: Kohen

text: Kohen (, "kōhēn", , "priest", pl. , "kōhănīm", , "priests") is the Hebrew word for "priest", used in reference to the Aaronic priesthood, also called Aaronites or Aaronides. Levitical priests or "kohanim" are traditionally believed and halakhically required to be of direct patrilineal descent from the biblical Aaron (also "Aharon"), brother of Moses.


title: Kohen

text: During the existence of the Temple in Jerusalem, "kohanim" performed the daily and holiday (Yom Tov) duties of sacrificial offerings. Today, "kohanim" retain a lesser though distinct status within Rabbinic and Karaite Judaism and are bound by additional restrictions according to Orthodox Judaism.


title: Kohen

text: In the Samaritan community, the kohanim have remained the primary religious leaders. Ethiopian Jewish religious leaders are sometimes called "kahen", a form of the same word, but the position is not hereditary and their duties are more like those of rabbis than kohanim in most Jewish communities.


title: Kohen

text: The word "kohen" originally derives from a Semitic root common at least to the Central Semitic languages; In the ancient polytheistic religion of Phoenicia, the word for priest was "khn" (). The cognate Arabic word , "kāhin" means priest or "soothsayer, augur".


title: Kohen

text: The noun "kohen" is used in the Torah to refer to priests, whether Jewish or pagan, such as the "kohanim" ("priests") of Baal (2 Kings 10:19) or Dagon, although Christian priests are referred to in modern Hebrew by the term "komer" (). "Kohanim" can also refer to the Jewish nation as a whole, as in , where the whole of Israel is addressed as a "priestly kingdom and a holy nation".


title: Kohen

text: Translations in the paraphrase of the Aramaic Targumic interpretations include "friend" in Targum Yonathan to 2 Kings 10:11, "master" in Targum to Amos 7:10, and "minister" in Mechilta to Parshah Jethro (Exodus 18:1–20:23). As a starkly different translation the title "worker" (Rashi on Exodus 29:30) and "servant" (Targum to Jeremiah 48:7), have been offered as a translation as well.


title: Kohen

text: The status of kohen was conferred on Aaron, the brother of Moses, and his sons as an everlasting covenant or a covenant of salt. During the 40 years of wandering in the wilderness and until the Holy Temple was built in Jerusalem, the priests performed their priestly service in the portable Tabernacle. (, , , ) Their duties involved offering the daily and Jewish holiday sacrifices, and blessing the people in a Priestly Blessing, later also known as "Nesiat Kapayim" ("Raising of the hands").


title: Kohen

text: In a broader sense, since Aaron was a descendant of the Tribe of Levi, priests are sometimes included in the term "Levites", by direct patrilineal descent. However, not all Levites are priests.


title: Kohen

text: When the Temple existed, most sacrifices and offerings could only be conducted by priests. Non-priest Levites (i.e. all those who descended from Levi, the son of Jacob, but not from Aaron) performed a variety of other Temple roles, including ritual slaughter of animals, song service by use of voice and musical instruments, and various tasks in assisting the priests in performing their service.


title: Kohen

text: The Torah mentions Melchizedek king of Salem, identified by Rashi as being Shem the son of Noah, as a priest (kohen) to El Elyon (the supreme God) (). The second is Potiphera, priest of Heliopolis, then Jethro, priest of Midian, both pagan priests of their era.


title: Kohen

text: When Esau sold the birthright of the first born to Jacob, Rashi explains that the priesthood was sold along with it, because by right the priesthood belongs to the first-born. Israel was supposed to become "a kingdom of priests and a holy nation" , but when Israel (except the Tribe of Levi) sinned in the incident of the golden calf, Moses broke the tablets containing the commandments , and then returned up the mountain after making two new tablets to receive commandments which would form the basis of the lesser law which Israel would now have to follow. The lesser priesthood was given to the Tribe of Levi, which had not been tainted by this incident


title: Kohen

text: Moses received the priesthood under the hand of his father-in-law, Jethro, after which he spoke to the Lord via the burning bush. As a prophet, (one who speaks with God) he held this higher office within the priesthood. Aaron was ordained as the High Priest of the lesser priesthood or Aaronic Priesthood; which includes the Levitical; to parallel the lesser law the Israelites would now have to follow due to the Golden Calf incident and the subsequent revised covenant. .


title: Kohen

text: Moses is referred to as a priest in Psalms 99:6, this refers to his being a prophet, which is an office within the higher Priesthood.


title: Kohen

text: Aaron received the priesthood along with his children and any descendants that would be born subsequently. However, his grandson Phinehas had already been born, and did not receive the priesthood until he killed the prince of the Tribe of Simeon and the princess of the Midianites (). Thereafter, this lesser priesthood has remained with the descendants of Aaron.


title: Kohen

text: The Torah provides for specific vestments to be worn by the priests when they are ministering in the Tabernacle: "And you shall make holy garments for Aaron your brother, for dignity and for beauty" (). These garments are described in detail in , and . The high priest wore eight holy garments ("bigdei kodesh"). Of these, four were of the same type worn by all priests, and four were unique to the Kohen Gadol.


title: Kohen

text: The high priest, like all priests, would minister barefoot when he was serving in the Temple. Like all of the priests, he had to immerse himself in the ritual bath before vesting and wash his hands and his feet before performing any sacred act. The Talmud teaches that neither the kohanim nor the Kohen Gadol were fit to minister unless they wore their priestly vestments: "While they are clothed in the priestly garments, they are clothed in the priesthood; but when they are not wearing the garments, the priesthood is not upon them" (B.Zevachim 17:B). It is further taught that just as the sacrifices facilitate an atonement for sin, so do the priestly garments (B.Zevachim 88b). The high priest had two sets of holy garments: the "golden garments" detailed above, and a set of white "linen garments" ("bigdei ha-bad") which he wore only on the Day of Atonement (Yom Kippur) (). On that day, he would change his holy garments four times, beginning in the golden garments but changing into the Linen Garments for the two moments when he would enter the Holy of Holies (the first time to offer the blood of atonement and the incense, and the second time to retrieve the censer), and then change back again into the golden garments after each time. He would immerse in the ritual bath before each change of garments, washing his hands and his feet after removing the garments and again before putting the other set on. The linen garments were only four in number, those corresponding to the garments worn by all priests (undergarments, tunic, sash and turban), but made only of white linen, with no embroidery. They could be worn only once, new sets being made each year.


title: Kohen

text: In every generation when the Temple was standing, one kohen would be singled out to perform the functions of the High Priest (Hebrew "kohen gadol"). His primary task was the Day of Atonement service. Another unique task of the high priest was the offering of a daily meal sacrifice; he also held the prerogative to supersede any priest and offer any offering he chose. Although the Torah retains a procedure to select a High Priest when needed, in the absence of the Temple in Jerusalem, there is no High Priest in Judaism today.


title: Kohen

text: King David assigned each of the 24 priestly clans by lot to a weekly watch (Heb. משמרת, "mishmeret") during which its members were responsible for maintaining the schedule of offerings at the Temple in Jerusalem, in accordance with . Prior to that time, the priestly courses numbered a mere eight. This newly instated a cycle of priestly courses, or priestly divisions, which repeated itself roughly twice each year.


title: Kohen

text: When the First and Second Temples were built, the priests of Aaron's lineage assumed these roles in the Temple in Jerusalem. Each of the 24 groups consisted of six priestly families, with each of the six serving one day of the week. On the Sabbath day, all six worked in tandem. According to later rabbinical interpretation, these 24 groups changed every Sabbath at the completion of the Mussaf service.. However, on the biblical festivals all 24 were present in the Temple for duty.


title: Kohen

text: According to the Jerusalem Talmud (Ta‘anith 4:2 / 20a): "Four wards came up out of exile: Yedaiah, Harim, Pašḥūr and Immer. The prophets among them had made a stipulation with them, namely, that even if Jehoiariv should come up out of exile, the officiating ward that serves in the Temple at that time should not be rejected on his account, but rather, he is to become secondary unto them."


title: Kohen

text: Following the Temple's destruction at the end of the First Jewish–Roman War and the displacement to the Galilee of the bulk of the remaining Jewish population in Judea at the end of the Bar Kokhba revolt, Jewish tradition in the Talmud and poems from the period record that the descendants of each priestly watch established a separate residential seat in towns and villages of the Galilee, and maintained this residential pattern for at least several centuries in anticipation of the reconstruction of the Temple and reinstitution of the cycle of priestly courses. Specifically, this kohanic settlement region stretched from the Beit Netofa Valley, through the Nazareth region to Arbel and the vicinity of Tiberias. In subsequent years, there was a custom of publicly recalling every Shabbat in the synagogues the courses of the priests, a practice that reinforced the prestige of the priests' lineage.


title: Kohen

text: Professor Yosef Tobi, describing a stone inscription found in Yemen and which contains a partial list of the names (in Hebrew) of the twenty-four priestly courses and their places of residence, writes: "As for the probable strong spiritual attachment held by the Jews of Ḥimyar for the Land of Israel, this is also attested to by an inscription bearing the names of the "miśmarōṯ" (priestly wards), which was initially discovered in September 1970 by W. Müller and then, independently, by P. Grjaznevitch within a mosque in Bayt al-Ḥāḍir, a village situated near Tan‘im, east of Ṣanʻā’. This inscription has been published by several European scholars, but the seminal study was carried out by E.E. Urbach (1973), one of the most important scholars of rabbinic literature in the previous generation. The priestly wards were seen as one of the most distinctive elements in the collective memory of the Jewish people as a nation during the period of Roman and Byzantine rule in the Land of Israel following the destruction of the Second Temple, insofar as they came to symbolize Jewish worship within the Land."


title: Kohen

text: It is now uncertain when this stone inscription was first engraved, but certainly it dates back to a time near the Second Temple’s destruction. The complete list of sacerdotal names would normally have included twenty-four priestly wards. However, today, the stone inscription contains only a partial list of their names, with their former places of residence – beginning from the fourth ward, and ending with the fourteenth ward. This was because the stone had been partially broken away, as also part of which was hidden underground. This is the longest roster of names of this kind ever discovered unto this day:


title: Kohen

text: Although kohanim may assume their duties once they reached physical maturity, the fraternity of kohanim generally would not allow young kohanim to begin service until they reached the age of twenty, and some opinions state that this age was thirty. There was no mandatory retirement age. Only when a kohen became physically infirm could he no longer serve.


title: Kohen

text: A kohen may become disqualified from performing his service for a host of reasons, including, but not limited to, Tumah, marital defilements, and physical blemishes. Of importance is that the kohen is never permanently disqualified from service but is permitted to return to his normal duties once the disqualification ceases.


title: Kohen

text: The kohanim were compensated for their service to the nation and in the Temple through the twenty-four kohanic gifts. Of these 24 gifts, 10 are listed as to be given even outside the land of Israel. An example of the gifts given to the kohen in the Jewish diaspora are most notably the five shekels of the "pidyon haben" ceremony, and the giving of the foreleg, cheeks and abomasum from each Kosher-slaughtered animal.


title: Kohen

text: Torah verses and rabbinical commentary to the Tanakh imply that the kohen has a unique leadership role amongst the nation of Israel. In addition to the well-known role of the kohen to officiate in the sacrificial activity in the Temple (the Korbanot), the kohen is presumed to have the responsibility of being knowledgeable in the laws and nuances of the Torah and to be able to give accurate instruction in those laws to the Jewish people.


title: Kohen

text: Rabbi Samson Raphael Hirsch explains this responsibility as not being the exclusive Torah instructors, but working in tandem with the rabbinic leaders of the era, while other rabbinic greats – notably the Chasam Sofer and Maharitz Chayes – acknowledged a unique assignment of torah instruction to the descendants of Aaron.


title: Kohen

text: After the destruction of the Second Temple and the suspension of sacrificial offerings, the formal role of priests in sacrificial services came to an end temporarily (until the rebuilding of the temple once more). Kohanim, however, retain a formal and public ceremonial role in synagogue prayer services. Kohanim also have a limited number of other special duties and privileges in Jewish religious practice. These special roles have been maintained in Orthodox Judaism, and sometimes in Conservative Judaism. Reform Judaism does not afford any special status or recognition to kohanim.


title: Kohen

text: Every Monday, Thursday and Shabbat in Orthodox synagogues (and many Conservative ones as well), a portion from the Torah is read aloud in the original Hebrew in front of the congregation. On weekdays, this reading is divided into three; it is customary to call a kohen for the first reading ("aliyah"), a Levite for the second reading, and an ""Israelite"" (non-kohen or non-levi) to the third reading. On Shabbat, the reading is divided into seven portions; a kohen is called for the first "aliyah", a levite to the second, and ""Israelites"" for the rest. The Maftir portion may be given to someone from any of the three groups.


title: Kohen

text: If a kohen is not present, it is customary in many communities for a Levite to take the first "aliyah" ""bimkom kohen"" (in the place of a kohen) and an Israelite the second and succeeding ones. This custom is not required by halakha (Jewish law), however (and some opinions discourage it), and Israelites may be called up for all aliyot. If there is no Levite, the kohen is called for the second aliyah as well.


title: Kohen

text: In the late 12th and early 13th century, Rabbi Meir of Rothenburg ruled that, in a community consisting entirely of kohanim, the prohibition on calling kohanim for anything but the first two and "maftir" "aliyot" creates a deadlock situation which should be resolved by calling women to the Torah for all the intermediate "aliyot". However, this opinion is rejected by virtually all Halachic authorities, and it is not even mentioned in Shulchan Aruch or its commentaries.


title: Kohen

text: The Conservative Rabbinical Assembly's Committee on Jewish Law and Standards (CJLS), consistent with the Conservative movement's general view of the role of kohanim, has ruled that the practice of calling a kohen to the first aliyah represents a custom rather than a law, and that accordingly, a Conservative rabbi is not obligated to follow it. As such, in some Conservative synagogues, this practice is not followed.


title: Kohen

text: Priests (and in their absence, occasionally Levites) are also the first offered the opportunity to lead the communal grace after meals. Unlike the general rule for aliyot, this offer - which is only a requirement according to some Rabbinic opinions - may be declined. There are other rules regarding the honoring of kohanim, even in the absence of the Temple, but generally these are waived (if they are even offered) by the kohen.


title: Kohen

text: The kohanim participating in an Orthodox and some other styles of traditional Jewish prayer service also deliver the priestly blessing, during the repetition of the "Shemoneh Esrei". They perform this service by standing and facing the crowd in the front of the congregation, with their arms held outwards and their hands and fingers in a specific formation, with a Jewish prayer shawl or Talit covering their heads and outstretched hands so that their fingers cannot be seen. Kohanim living in Israel and many Sephardic Jews living in areas outside Israel deliver the priestly blessing daily; Ashkenazi Jews living outside Israel deliver it only on Jewish holidays.


title: Kohen

text: Outside the synagogue, the kohen leads the "pidyon haben" ceremony. This redemption of the first born son is based on the Torah commandment, "all the first-born of man among thy sons shalt thou redeem".


title: Kohen

text: Orthodox Judaism recognizes the rules regulating marriage for Jews of priestly lineage as being in full force. Rabbinic courts will uphold the laws and will not officiate in a marriage that involves a man who is a kohen and a Jewish woman who is divorced from an earlier marriage.


title: Kohen

text: A priest of Aaron's lineage (i.e. a kohen) is forbidden by the Torah to marry a divorced woman even if she were a native Israelite. Likewise, a male descendant from Aaron's line is prohibited to marry a Jewish woman who has had intercourse with a non-Jew, whether she had been raped or she had willfully done so. So, too, he cannot marry a Jewish woman whose birth was by a father who is a kohen but who violated one of these prohibitions. If he did one of these three things, his male issue born from such union is no longer a priest (i.e. kohen), but rather becomes "Ḥallal", a term designating one who is no longer a priest, but profaned.


title: Kohen

text: A priest must maintain an untainted lineage, and his mother must be of Jewish birth. If he married a non-Jewish woman from the gentile nations, his children are no longer priests, but gentiles. Had a priest of Aaron's lineage transgressed this prohibition and married a divorced woman, and they had children together, all of his female issue - whether his, or his sons, or his grandchildren - would be prohibited from marrying into the priestly line for all generations.


title: Kohen

text: Rape poses an especially poignant problem. The pain experienced by the families of kohanim who were required to divorce their wives as the result of the rapes accompanying the capture of Jerusalem is alluded to in this Mishnah:


title: Kohen

text: If a woman were imprisoned by non-Jews concerning money affairs, she is permitted to her husband, but if for some capital offense, she is forbidden to her husband. If a town were overcome by besieging troops, all women of priestly stock found in it are ineligible [to be married to priests or to remain married to priests], but if they had witnesses, even a slave, or even a bondswoman, these may be believed. But no man may be believed for himself. Rabbi Zechariah ben Hakatsab said, "By this Temple, her hand did not stir from my hand from the time the non-Jews entered Jerusalem until they went out." They said to him: No man may give evidence of himself.


title: Kohen

text: The Israeli rabbinate will not perform a marriage halakhically forbidden to a kohen. For example, a kohen cannot legally marry a divorced or converted woman in the State of Israel, although a foreign marriage would be recognized.


title: Kohen

text: Conservative Judaism has issued an emergency "takanah" (rabbinical edict) temporarily suspending the application of the rules in their entirety, on the grounds that the high intermarriage rate threatens the survival of Judaism, and hence that any marriage between Jews is welcomed. The "takanah" declares that the offspring of such marriages are to be regarded as kohanim. The movement allows a kohen to marry a convert or divorcee for these reasons:


title: Kohen

text: Kohanim to this day maintain the general prohibition of not being exposed to the dead (within the same room, at a cemetery, and elsewhere).


title: Kohen

text: "Kohen" was a status that traditionally referred to men, passed from father to son, although there were situations where a "bat kohen," daughter of a kohen, enjoyed some special status. For example, the first-born son of a bat "kohen", or the first-born son of a "bat levi" (the daughter of any levite) did not require the ritual of "pidyon haben".


title: Kohen

text: In addition, females, although they did not serve in the Tabernacle or the Temple, were permitted to eat or benefit from some of the 24 kohanic gifts. However, if a kohen's daughter married a man from outside the kohanic line, she was no longer permitted to benefit from the kohanic gifts. Conversely, the daughter of a non-kohen who married a kohen took on the same rights as an unmarried daughter of a kohen.


title: Kohen

text: Today, Orthodox and many Conservative rabbis maintain the position that only a man can act as a kohen, and that a daughter of a kohen is recognized as a "bat kohen" only in those very limited ways that have been identified in the past. Other Conservative rabbis, along with some Reform and Reconstructionist rabbis, are prepared to give equal kohen status to the daughter of a kohen.


title: Kohen

text: Orthodox Judaism maintains that the privileges and status of "kohanim" stem primarily from their offerings and activities in the Temple. Accordingly, in Orthodox Judaism only men can perform the Priestly Blessing and receive the first "aliyah" during the public Torah reading, and women are generally not permitted to officiate in a "Pidyon HaBen" ceremony. However, the question of what acts (if any) a "bat kohen" can perform in an Orthodox context is a subject of current discussion and debate in some Orthodox circles.


title: Kohen

text: Some women's prayer groups that practice under the halakhic guidance of non-Orthodox rabbis, and which conduct Torah readings for women only, have adapted a custom of calling a "bat kohen" for the first "aliyah" and a "bat levi" for the second.


title: Kohen

text: Conservative Judaism, consistent with its view that sacrifices in the Temple will not be restored and in light of many congregations' commitment to gender (but not caste) egalitarianism, interprets the Talmudic relevant passages to permit elimination of most distinctions between male and female "kohanim" in congregations that retain traditional tribal roles while modifying traditional gender roles. The Conservative movement bases this leniency on the view that the privileges of the kohen come not from offering Temple offerings but solely from lineal sanctity, and that ceremonies like the Priestly Blessing should evolve from their Temple-based origins. (The argument for women's involvement in the Priestly Blessing acknowledges that only male "kohanim" could perform this ritual in the days of the Temple, but that the ceremony is no longer rooted in Temple practice; its association with the Temple was by rabbinic decree; and rabbis therefore have the authority to permit the practice to evolve from its Temple-based roots). As a result, some Conservative synagogues permit a "bat kohen" to perform the Priestly Blessing and the Pidyon HaBen ceremony, and to receive the first "aliyah" during the Torah reading.


title: Kohen

text: The Conservative halakha committee in Israel has ruled that women do not receive such "aliyot" and cannot validly perform such functions (rabbi Robert Harris, 5748). Therefore, not all Conservative congregations or rabbis permit these roles for "bnot kohanim" (daughters of priests). Moreover, many egalitarian-oriented Conservative synagogues have abolished traditional tribal roles and do not perform ceremonies involving "kohanim" (such as the Priestly Blessing or calling a kohen to the first "aliyah"), and many traditionalist Conservative synagogues have retained traditional gender roles and do not permit women to perform these roles at all.


title: Kohen

text: Because most Reform and Reconstructionist temples have abolished traditional tribal distinctions, roles, and identities on grounds of egalitarianism, a special status for a "bat kohen" has very little significance in these movements.


title: Kohen

text: Since the Y chromosome is inherited only from one's father (women have no Y chromosome), all direct male lineages share a common haplotype. Therefore, testing was done across sectors of the Jewish and non-Jewish population to see if there was any commonality among their Y chromosomes. The initial research by Hammer, Skorecki, et al. was based on a limited study of 188 subjects, which identified a narrow set of genetic markers found in slightly more than 50% of Jews with a tradition of priestly descent and approximately 5% of Jews who did not believe themselves to be kohanim.


title: Kohen

text: Over the succeeding decade, Hammer, Skorecki, and other researchers continued to collect genetic material from Jewish and non-Jewish populations around the world. The most recent results suggest that 46% of those who have a family tradition of being Cohanim belong to the Y-DNA haplogroup identified as J-P58, and that at least two-thirds of that 46% have very similar Y-DNA sequences indicating comparatively recent common ancestry. A further 14% of kohanim were found to belong to another lineage, in haplogroup J2a-M410. In contrast, the so-called Cohen Modal Haplotype (CMH), a characteristic Y chromosome haplotype earlier identified in a majority of men self-reporting as kohanim, is found in as much as 5% to 8% of Jews who have no family tradition of being kohanim, and only 1.5% were found to have the closest match to the most detailed sequence. Amongst non-Jews, the CMH can be found among non-Jewish Yemenites (>67.7%) and Jordanians (~7%), but none were found to most closely match the most detailed sequence.


title: Kohen

text: The status of kohen in Judaism has no necessary relationship to a person's surname. Although descendants of kohanim often bear surnames that reflect their genealogy, there are many families with the surname Cohen (or any number of variations) who are not kohanim nor even Jewish. Conversely, there are many kohanim who do not have Cohen as a surname.


title: Kohen

text: There are numerous variations to the spelling of the surname Cohen. These are often corrupted by translation or transliteration into or from other languages, as exemplified below (not a complete list).


title: Kohen

text: In contemporary Israel, "Moshe Cohen" is the equivalent of "John Smith" in English-speaking countries – i.e., proverbially the most common of names.


title: Kohen

text: One common interpretation of the practice of having three pieces of matzah on a Seder plate is that they represent "Kohen, Levi and Yisrael" (i.e., the priests, the tribe of Levi, and all other Jewish people).


title: Kohen

text: According to the Church of Jesus Christ of Latter-day Saints, either "literal descendants of Aaron", or worthy Melchizedek priesthood holders have the legal right to constitute the Presiding Bishopric under the authority of the First Presidency (). To date, all men who have served on the Presiding Bishopric have been Melchizedek priesthood holders, and none have been publicly identified as descendants of Aaron. See also Mormonism and Judaism.


title: Kohen

text: The positioning of the kohen's hands during the Priestly Blessing was Leonard Nimoy's inspiration for Mr. Spock's Vulcan salute in the . Nimoy, raised an Orthodox Jew (but not a kohen), used the salute when saying "Live long and prosper."


title: Kohen

text: The Priestly Blessing was used by Leonard Cohen in his farewell blessing during "Whither Thou Goest", the closing song on his concerts. Leonard Cohen himself was from a kohen family. He also used the drawing of the Priestly Blessing as one of his logos.


title: Dee Ocleppo

text: The former fashion model-turned financier (commodities broker) is married to fashion designer Tommy Hilfiger and is the mother of Italian professional tennis player and model Julian Ocleppo.


title: Dee Ocleppo

text: Dee Ocleppo Hilfiger was born in Cleveland, Ohio and raised in East Greenwich, Rhode Island. Her parents are Turkish and British immigrants and both moved to the United States to pursue academic careers. Her father, a retired radiologist, was born in Istanbul and her mother, a British microbiologist, was born in Birmingham, England.


title: Dee Ocleppo

text: Los Angeles-based photographer, videographer, and talent manager Jean Renard discovered Ocleppo Hilfiger and encouraged her to pursue modeling. Renard also discovered and managed the career of Niki Taylor.


title: Dee Ocleppo

text: In recent years, Ocleppo Hilfiger has become most known for creating and serving as lead designer of the eponymous luxury accessory label Dee Ocleppo, which includes a line of handbags with interchangeable features.


title: Dee Ocleppo

text: Ocleppo Hilfiger initially suggested that her husband, Tommy Hilfiger, consider a line for his own iconic eponymous brand. However, Hilfiger convinced his wife to embark on creating a line of vintage-style luxury handbags under her own label. Among stylistic influencers of Ocleppo Hilfiger's label, she credits Lauren Hutton, Grace Kelly and her friend Iris Apfel.


title: Dee Ocleppo

text: Under the auspices of D.H. Designs LLC and with encouragement from HSN's CEO Mindy Grossman, Ocleppo Hilfiger launched her accessory line in 2012, selling her first handbag to the mega-retail luxury department store Harrods. She then opened a showroom at Trump Tower in Manhattan and more recently at Galeries Lafayette's flagship store in Paris.


title: Dee Ocleppo

text: In 2015, she launched Bag bar, which is a design-your-own accessory system for classic handbags, which was purchased by Kate Spade and Company.


title: Dee Ocleppo

text: In January 2017, Ocleppo Hilfiger announced that the Dee Ocleppo brand would partner with the Judith Leiber label, owned by Manhattan-based consumer brand and licensing conglomerate Authentic Brands Group, which also owns Jones New York, and department stores including Macy's, Bergdorf Goodman, Neiman Marcus, Bloomingdale's. As the new co-owner, she will become the brand's creative director and serve as its global ambassador.


title: Dee Ocleppo

text: In 2016, Ocleppo Hilfiger was presented with the "Rising Star Award" by Fashion Group International, the global nonprofit authority on trending apparel, accessories, as well as beauty merchandise and home products. Celebrities who have been photographed/carrying with Dee Ocleppo handbags in recent years in include Pippa Middleton, Olivia Palermo, Beyonce, Alicia Keys.


title: Dee Ocleppo

text: In 2015, Ocleppo Hilfiger was awarded The National Mother’s Day Committee’s "Outstanding Mother Awards" along with


title: Dee Ocleppo

text: On Mother's Day 2013, Ocleppo Hilfiger was the honored recipient of the "Moms 4 Mom" award by Autism Speaks in celebration of motherhood and autism advocacy.


title: Dee Ocleppo

text: Deniz Carolina Erbug met pop star Mick Hucknall while she was in college, dating for two years during the 1990s.


title: Dee Ocleppo

text: At the age of 26 she married Gianni Ocleppo, an Italian tennis player, with whom she had had two sons, including Julian Ocleppo, raising them in Monte Carlo. They divorced in 2003.


title: Dee Ocleppo

text: Ocleppo met Hilfiger while vacationing with her two sons in Saint Tropez in the summer of 2005. A friendship evolved and the couple celebrated an engagement in New York City attended by numerous celebrities and public figures including Russell Simmons, Anna Wintour, and Harvey Weinstein. The Hilfigers married in 2008. Their son was born in 2009.


title: Dee Ocleppo

text: Ocleppo Hilfiger is the mother of seven children and step children, and is a proponent of The Family Dinner Project in an effort to "revive the lost art of dinner conversation." According to her website, she encourages family discussion and discourse without the interruption of cell phones, as one small way families can build cohesion and open dialogue in an age when technology can impede family communication.


title: Press release

text: A press release is an official statement delivered to members of the news media for the purpose of providing information, creating an official statement, or making an announcement directed for public release. Press releases are also considered a primary source, meaning they are original informants for information. A press release is traditionally composed of nine structural elements, including a headline, dateline, introduction, body, and other components. Press releases are typically delivered to news media electronically, ready to use, and often subject to "do not use before" time, known as a news embargo.


title: Press release

text: A special example of a press release is a communiqué (), which is a brief report or statement released by a public agency. A communiqué is typically issued after a high-level meeting of international leaders.


title: Press release

text: Using press release material can benefit media corporations because they help decrease costs and improve the amount of material a media firm can output in a certain amount of time. Due to the material being pre-packaged, press releases save journalists time, not only in writing a story, but also the time and money it would have taken to capture the news firsthand.


title: Press release

text: Although using a press release can thus save a news outlet time and money, it constrains the format and style of its content. In addition, press releases are favorable towards the organization that commissioned them, framing the topic according to its preferred criteria. In the digital age, consumers want to get their information instantly, bringing about pressure on the news media to output as much material as possible. This may cause news media companies to heavily rely on press releases to create stories.


title: Press release

text: Any information deliberately sent to a reporter or media source is considered a press release. This information is released by the act of being sent to the media. Public relations professionals often follow a standard professional format for press releases. Additional communication methods that journalists employ include pitch letters and media advisories. Generally, a press release body consists of four to five paragraphs with a word limit ranging from 400 to 500. Press release length can range from 300 to 800 words.


title: Press release

text: As the Internet has assumed growing prominence in the 24-hour news cycle, press release writing styles have evolved. Editors of online newsletters, for instance, often lack the staff to convert traditional press release prose into the print-ready copy.


title: Press release

text: In the traditional distribution model, the business, political campaign, or other entity releasing information to the media hires a publicity agency to write and distribute written information to the newswires. The newswire then scatters the information as it is received or as investigated by a journalist. Thus, resulting in the information or announcement becoming public knowledge.


title: Press release

text: An alternative model is the "self-published press release". In this approach, press releases are either sent directly to local newspapers or to free and paid distribution services. The distribution service then provides the content, as-is, to their media outlets for publication which is usually communicated via online. This approach is often used by political institutions, for example. Another instance would be, Constitutional Courts in Europe, U.S. Supreme Court, and the U.S. State Supreme Courts issue press releases about their own decisions and the news media use these self-published releases for their reporting.


title: Press release

text: Some public relations firms send out video news releases (VNRs) which are pre-taped video programs or clips that can be aired intact by TV stations.


title: Press release

text: Video news releases may include interviews of movie-stars. These interviews, which have been taped on a set, are located at the movie studio and decorated with the movie's logo.


title: Press release

text: Video news releases can be in the form of full-blown productions as well. This costs tens of thousands or even hundreds of thousands of dollars to be produced. Video news releases can also be in the format of TV news, or even produced specifically for the web.


title: Press release

text: Some broadcast news outlets have discouraged the use of video news releases because of citing a poor public perception. It could also be viewed as a desire to increase their credibility.


title: Press release

text: Furthermore, VNRs can be turned into podcasts and then posted onto newswires. A story can also be kept running longer by simply engaging "community websites". "Community websites" are monitored and commented on by many journalists and feature writers.


title: Press release

text: If a press release is distributed before the information is intended to be released to the public it is considered embargoed. An embargo requests that news organizations not report the story until a specified date or time.


title: Press release

text: Unless the journalist has signed a legally binding non-disclosure agreement agreeing to honor the embargo in advance, the journalist has no legal obligation to withhold the information. However, violating the embargo risks damaging their relationship with the issuing organization and their reputation as a writer or journalist. News organizations are sometimes blacklisted after breaking an embargo.


title: Press release

text: Ivy Lee, known as the father of modern public relations, was the first to make a press release. The press release was made in October 1906. The first press release, covered by Lee, was of a railroad accident involving the Pennsylvania Railroad. The accident caused the death of fifty people in Atlantic City, New Jersey (known as the Atlantic City train wreck). Lee documented the accident and gave out reports to fellow reporters. The biggest turning point was the honesty that Lee wrote regarding the accident and how truthful it was. Lee's words were so impactful and precise that the New York Times distributed his exact statement and observations.


title: Press release

text: Lee was, and still is, one of the biggest influences and front runners in public relations and press releases. On the account of Lee, press releases have evolved into a necessity for key details among companies to disclose to the public. Since then, press releases have been used to inform other journalists, PR's, and other media relation people of important events, statistics, and announcements.


title: Taiwanese people

text: Taiwanese people may be generally considered the people of Taiwan who share a common culture, ancestry and speak Taiwanese Mandarin, Hokkien, Hakka or indigenous Taiwanese languages as a mother tongue. Taiwanese people may also refer to the indigenous peoples of the areas under the control of the Government of the Republic of China since 1945, including Penghu as well as Kinmen and Matsu Islands that collectively form its streamlined Fujian Province (see Taiwan Area). However, the inhabitants of Kinmen and the Matsu themselves may not consider the "Taiwanese" label to be accurate as they are a part of Fujian and not Taiwan. They have a distinctive identity from that of the Taiwanese; viewing themselves as Kinmenese or Matsunese, respectively, or as simply Chinese.


title: Taiwanese people

text: At least three competing (occasionally overlapping) paradigms are used to identify someone as a Taiwanese person: nationalist criteria, self-identification (including the concept of "New Taiwanese") criteria and socio-cultural criteria. These standards are fluid and result from evolving social and political issues. The complexity resulting from competing and evolving standards is compounded by a larger dispute regarding Taiwan's identity, the political status of Taiwan and its potential "de jure" Taiwan independence or Cross-Strait Unification.


title: Taiwanese people

text: According to government figures, over 95% of Taiwan's population of 23.4 million consists of Han Chinese, while 2.3% are Austronesian Taiwanese indigenous peoples. The Han are often divided into three subgroups: the Hoklo, the Hakka, and "waishengren" (or "mainlanders"). Although the concept of the "four great ethnic groups" was alleged to be the deliberate attempt by the Hoklo-dominated Democratic Progressive Party (DPP) to defuse ethnic tensions, this concept has become a dominant frame of reference for dealing with Taiwanese ethnic and national issues.


title: Taiwanese people

text: Despite the wide use of the "four great ethnic groups" in public discourse as essentialized identities, the relationships between the peoples of Taiwan have been in a constant state of convergence and negotiation for centuries. According to Harrel and Huang, the distinction between non-aboriginal Taiwanese groups are "no longer definitive in cultural terms".


title: Taiwanese people

text: The earliest notion of a Taiwanese group identity emerged in the form of a national identity following the Qing Dynasty's ceding of Taiwan to Japan in the Treaty of Shimonoseki in 1895 . Prior to Japanese rule, residents of Taiwan developed relationships based on class solidarity and social connections rather than ethnic identity. Although Han often cheated Aborigines, they also married and supported one another against other residents of the same ethnic background.{source needed} Taiwan was the site of frequent feuding based on ethnicity, lineage and place of origin (; ; ).


title: Taiwanese people

text: In the face of the Japanese colonial hierarchy, the people of Taiwan were faced with the unequal binary relationship between colonizer/colonized. This duality between "one" and "other" was evident in the seven years of violence between the Japanese and groups of united anti-Japanese Han and Aborigines . Only later did the Japanese attempt to incorporate Taiwanese into the Japanese identity as "loyal subjects", but the difference between the experience of the colonized and the colonizer polarized the two groups .


title: Taiwanese people

text: The concept of "race" was utilized as a tool to confirm and facilitate Japanese political policies. A system of household registers (koseki) based on the notion of race to separate and define groups of subjects. From within the group of "non-Japanese" the government divided Han citizens into "Han" and "Hakka" based on their perception of linguistic and cultural differences. The Japanese also maintained the Qing era classification of aborigines as either "raw" or "cooked" , which to the Japanese embodied the social ramification of ethnic origin and perceived loyalty to the empire .


title: Taiwanese people

text: In 1945, the Taiwanese faced a new unequal binary relationship when Taiwan entered the political sphere of the Republic of China (ROC). Shortly following the Kuomintang (KMT) arrival, however, social conflict erupted in the midst of rampant government corruption, soaring inflation and an increasing flow of immigrants from China (see February 28 Incident). The latter were preferred for jobs in the civil service as opposed to Taiwanese who were regarded as "untrustworthy". Recurrent violent suppression of dissent also played an important role in enforcing a separate sense of "Taiwanese-ness" .


title: Taiwanese people

text: The KMT lost the Chinese Civil War and retreated to Taiwan in 1949. However, Chiang Kai-shek intended to eventually return to mainland China and retake control of it. In order to do this, the KMT attempted to "sinicize" the Taiwanese people. KMT's Taiwan Garrison Commander Chen Yi stated that after 50 years of Japanese rule, "Taiwanese customs, thought, and language would have to gradually return to that of the Chinese people". The KMT believed that a centrally controlled curriculum would forge a unified national sentiment in Taiwan. They also believed education would help build a martial spirit and stimulate enough military, economic, political, and cultural strength not only to survive, but also to recover the mainland.


title: Taiwanese people

text: Under the KMT structure, "Taiwanese" became a strong "regional" identity. The term has often been used synonymously with benshengren, a term which covered both Hokkien and Hakka whose ancestors arrived in Taiwan before the Japanese restrictions on immigration in 1895. "Taiwanese" was used in contrast with "waishengren" (mainlanders), who included the people who followed the KMT to Taiwan between 1945 and 1949 and their descendants. The government tended to stress provincial identities, with identification cards and passports issued until the late 1990s displaying one's ancestral province and county. During this period the terms "cooked" and "raw" Aborigines disappeared. The former "raw" Aborigines were termed "Shandi Tongbao", "Gaoshanzu" (Mountain Race) or "Gaoshan Tongbao" (Mountain Compatriots).


title: Taiwanese people

text: With Taiwan's political liberalization in the 1970s and 1980s, encouraged by Taiwan's changing international status, the concept of a "Taiwanese people" became politicized by opponents of the KMT. The tangwai movement deployed concepts of "Taiwanese identity" against the authoritarian KMT government, often using extreme tactics to build a short-term ethno-centric opposition to the KMT .


title: Taiwanese people

text: The campaign saw resonance with the people of Taiwan and the term "Taiwanese" has been used by politicians of all parties to refer to the electorate in an effort to secure votes. The concept of a separate Taiwanese identity has become such an integral factor to the election culture in Taiwan, that identifying as a Taiwanese has become essential to being elected in Taiwan . These political reforms have since been credited with the renewal of interest in Taiwanese history, culture, and identity.


title: Taiwanese people

text: After the lifting of martial law in 1987, the Hoklo people, the largest ethnic group in Taiwan, were allowed to articulate their own interests and the idea emerged that Taiwan should be built primarily as a Hoklo nation based on Hoklo identity and culture. They advocated for the replacement of Mandarin Chinese, removal of geography lessons focused on the Yellow River and the Great Wall of China, historical focus on the Second Sino-Japanese War, and Beijing Opera as representative of culture. This was opposed by other ethnic groups such as the Hakka people and Taiwanese indigenous peoples who fought against using Hokkien as the national language and narratives of Han colonization of Taiwan. As a result the Hoklo became more supportive of a multicultural policy that focused on equality of languages and ethnicty. However others were skeptical and said that the Hoklo do not have a strong ethnic identity since they define themselves and their language as primarily Taiwanese. The Hakka and indigenous peoples of Taiwan have also been redefined as "Taiwanese" in the following period. There have been criticisms of this movement as politically motivated. Authors such as Shih Chih-yu and Yih-jye Hwang described Taiwan's multiculturalism as a discursive construction of identity and that Taiwan identity only existed in discourse without a fixed, essential, or permanent state. There were strong political inclinations underlying both Taiwanese identity as well as pan-Chinese (Han) identity. They criticized the indigenous wing of the KMT for arguing that the Taiwanese were not Chinese and that pro-independence leaders were trying to generate a Taiwanese national consciousness through deliberately redrawing ethnic boundaries and rewriting histories. The division of Hoklo, Hakka and Mainlanders, originally introduced by the Hoklo, has gained popular support within Taiwanese society.


title: Taiwanese people

text: The term "New Taiwanese" (新臺灣人) was coined by former President of the Republic of China, Lee Teng-hui in 1995 to bridge the ethnic cleavage that followed the February 28 Incident of 1947 and characterized the frigid relations between "waishengren" and "benshengren" during forty years of martial law. Although originally aimed at the successive generations of Taiwanese with mainlander ancestry, it has been further articulated by Lee and other political and social leaders to refer to any person who loves Taiwan and is committed to calling Taiwan home. Although critics have called the "New Taiwanese Concept" a political ploy to win votes from "benshengren" who regarded the KMT as an alien regime, it has remained an important factor in the dialectic between ethnic identities in Taiwan. Despite being adopted early on by former Provincial Governor James Soong (1997) and later by, then Taipei mayoral candidate Ma Ying-jeou (1999), the term has since been dropped from contemporary political rhetoric .


title: Taiwanese people

text: In contemporary Taiwan the phenomenon of mixed marriages between couples comprising different ethnic groups has grown to include people from the Indian subcontinent, southeast Asia, Europe, the Americas and the Pacific Islands. The increasing number of marriages between Taiwanese and other countries creates a problem for the rigid definitions of ethnic identity used by both the ROC and the PRC when discussing Taiwan . In one-fourth of all marriages in Taiwan today, one partner will be from another country and one out of every twelve children is born to a family of mixed parentage. As Taiwan's birthrate is among the lowest in the world, this contingent is playing an increasingly important role in changing Taiwan's demographic makeup. By 2010, this social-cultural group of people is typically known as "Taiwan's new resident (臺灣新住民 "lit." "New Residents in Taiwan" ; ).


title: Taiwanese people

text: Taiwanese national identity is often posed as either an exclusive Taiwanese identity separate from Chinese national identity, or a Taiwanese identity within a pan-Chinese national identity. Since democratization, there has been an increase in those identifying exclusively as Taiwanese, with those identifying as Taiwanese and Chinese nationals have fallen and those exclusively identifying as Chinese nationals have almost vanished.


title: Taiwanese people

text: National Chengchi University has conducted annual polls on national identity since 1991. In 1991, 17.6% of respondents identified as Taiwanese (臺灣人) only, 25.5% as Chinese (中國人) only, 46.4% as both, and 10.5% declining to state. In 2000, the numbers were 36.9% Taiwanese, 12.5% Chinese, 44.1% both and 6.5% declining. In 2008, 48.4% identified as Taiwanese, 4.0% as Chinese, 43.1% as both, and 4.5% declining. By 2016, 58.2% identified as Taiwanese, 3.4% as Chinese, 34.3% as both, and 4.1% declining. In 2020, 64.3% identified as Taiwanese, 2.6% as Chinese, 29.9% as both, and 3.2% declining.


title: Taiwanese people

text: Likewise, in a 2002 poll by the Democratic Progressive Party, over 50% of the respondents considered themselves "Taiwanese" only, up from less than 20% in 1991 . Polls conducted by the Ministry of Foreign Affairs (MOFA) in 2001 found that 70% of Taiwanese would support a name change of the country to Taiwan if the island could no longer be referred to as the Republic of China.


title: Taiwanese people

text: The discrepancy in identity becomes larger when polls only give the two options of "Taiwanese" versus "Chinese". In June 2008, a TVBS poll found that 68% of the respondents identify themselves as "Taiwanese" while 18% would call themselves "Chinese". In 2015, a poll conducted by the Taiwan Braintrust showed that about 90 percent of the population would identify themselves as Taiwanese rather than Chinese.


title: Taiwanese people

text: In 2006, Wu Nai-teh of Academia Sinica said that "many Taiwanese are still confused about identity, and are easily affected by political, social, and economic circumstances." However, since then the sense of a collective Taiwanese identity has continued to increase despite fluctuations in support for pro-independence political parties. This has been cited as evidence that the concept of Taiwanese identity is not the product of local political manipulation, but an actual phenomenon of ethnic and sociopolitical identities (; ).


title: Taiwanese people

text: According to governmental statistics, over 95% of Taiwan's 23.4 million people are Han Chinese, of which the majority includes descendants of early Hoklo immigrants who arrived from Fujian in large numbers starting in the 17th century. A significant minority of the Han group are the Hakka people, who comprise about 15% of the total population. The Hakkas emigrated chiefly from eastern Guangdong, speak Hakka Chinese, and originally took up residence in hilly areas. The so-called "waishengren" (lit. extra-provincial person, sometimes translated "mainlander") Han subgroup includes and descends from the 1.2 million people who migrated to Taiwan from China between the Surrender of Japan in 1945 to the Nationalist retreat to Taiwan following the communist victory in the Chinese Civil War in 1949. The non-Han Austronesian population of Taiwanese aborigines comprises about 2.3% of the population and have inhabited the island for millennia.


title: Taiwanese people

text: Migration to Taiwan from southern Asia began approximately 12,000 BC, but large-scale migration to Taiwan did not occur until the 18th to the beginning of the 20th century as a result of political and economic chaos in mainland China. The first large scale migration occurred as a result of the Manchu invasion and conquest of China, overthrowing the Ming dynasty and establishing the Qing dynasty, which was established in 1644 and remained until 1911.


title: Taiwanese people

text: In 1624, the Dutch East India Company established an outpost in modern-day Anping, Tainan in southern Taiwan after expelling the Spanish. The Dutch soon realized Taiwan's potential as a colony for trading deer hide, venison, rice, and sugar. However, Aborigines were not interested in developing the land and transporting settlers from Europe would be too costly. Due to the resulting labor shortage, the Dutch hired Han farmers from across the Taiwan Strait who fled the Manchu invasion of Ming dynasty China.


title: Taiwanese people

text: Koxinga brought along many more Chinese settlers during the Siege of Fort Zeelandia in which he expelled the Dutch. Migration of male laborers from Fujian, steadily increased into the 18th and 19th century. In time, this migration and the gradual removal of ethnic markers (coupled with the acculturation, intermarriage and assimilation of plains Aborigines with the Han) resulted in the widespread adoption of Han patterns of behavior making Taiwanese Han the ethnic majority.


title: Taiwanese people

text: It was not until the Japanese arrival in 1895 that Taiwanese first developed a collective Taiwanese identity in contrast to that of the colonizing Japanese. When the Chinese Civil War broke out between Kuomintang nationalists and the Chinese communists in 1945, there was another mass migration of people from mainland China to Taiwan fleeing the communists. These migrants are known as the mainland Chinese.


title: Taiwanese people

text: Taiwanese indigenous peoples are the indigenous peoples of Taiwan. They speak languages that belongs to the Austronesian language family, and are culturally, genetically and linguistically closely related to the ethnic groups of Maritime Southeast Asia and Oceania. Their ancestors are believed to have been living on the islands for approximately 8,000 years before major Han Chinese immigration began in the 17th century . Taiwan's Austronesian speakers were traditionally distributed over much of the island's rugged central mountain range and concentrated in villages along the alluvial plains. Today, the bulk of the contemporary Taiwanese indigenous population reside in the mountains and the major cities. The total population of recognized indigenous peoples on Taiwan is approximately 533,600, or approximately 2.28% of Taiwan's population. The cities of Yilan, Hualien, and Taitung are known for their communities. In the 1990s, Taiwanese indigenous peoples, which had traditionally viewed themselves as separate groups, united under the singular ethnonym " or 'Indigenous peoples' .


title: Taiwanese people

text: The Hoklo people of Taiwan and Penghu speak Taiwanese Hokkien and mostly originated from Fujian (specifically Quanzhou, Zhangzhou, Xiamen and Kinmen). The Hoklos account for about 70% of the total population today. During Qing rule, some Hoklo men took aboriginal brides. Some of the plains aboriginals also adopted Chinese customs and language so as to be indistinguishable from the Han. Thus, many who categorize themselves as Hoklo have some degree of indigenous ancestry.


title: Taiwanese people

text: It is possible to find families where the older members still identify themselves as lowland aborigine, while the rest of the family may identify as Hoklo. Among the Hoklo, the common idiom, "has Tangshan father, no Tangshan mother" () refers how the Han people crossing the Taiwan Strait were mostly male, whereas their offspring would be through marriage with female Taiwanese aborigines.


title: Taiwanese people

text: Within the Taiwanese Han Hoklo community itself, differences in culture indicate the degree to which mixture with aboriginals took place, with most pure Hoklo Han in Northern Taiwan having almost no Aboriginal admixture, which is limited to Hoklo Han in Southern Taiwan. Plains aboriginals who were mixed and assimilated into the Hoklo Han population at different stages were differentiated by the historian Melissa J. Brown between "short-route" and "long-route". The ethnic identity of assimilated Plains Aboriginals in the immediate vicinity of Tainan was still known since a pure Hoklo Taiwanese girl was warned by her mother to stay away from them. The insulting name "fan" was used against Plains Aborigines by the Taiwanese, and the Hoklo Taiwanese speech was forced upon Aborigines like the Pazeh. Hoklo Taiwanese has replaced Pazeh and driven it to near extinction. Aboriginal status has been requested by Plains Aboriginals.


title: Taiwanese people

text: The term "Chinese Formosans" has been used to imply Hoklo descendants, though this term has also been used to denote the Taiwanese people (whether of pure or mixed origin) in contrast to the Japanese and mountain aborigines.


title: Taiwanese people

text: The deep-rooted hostility between Taiwanese aborigines and (Taiwanese) Hoklo, and the Aboriginal communities' effective KMT networks contribute to Aboriginal skepticism against the DPP and the Aboriginals tendency to vote for the KMT. Some aboriginal representatives such as May Chin, also known as Kao Chin Su-mei, ridiculed the "Han-native" Taiwanese independence supporters, and advocated for unification. She criticized the Japanese colonial period, probably because of her blue-camp affiliation, but ignored the period of KMT rule under which the aboriginals also suffered.


title: Taiwanese people

text: Taiwan's Hakka people descend largely from Hakka who migrated from southern and northern Guangdong to Taiwan around the end of the Ming dynasty and the beginning of the Qing dynasty (ca. 1644).


title: Taiwanese people

text: The Taiwanese Hakka communities, although arriving to Taiwan from mountains of eastern Guangdong and western Fujian, have also likely mixed through intermarriage with lowland Aborigines as well. Hakka family trees are known for identifying the male ancestors by their ethnic Hakka heritage while leaving out information on the identity of the female ancestors. Also, during the process of intermarriage and assimilation, many of the lowland Aborigines and their families adopted Hoklo and Hakka family names. Much of this happened in Taiwan prior to the Japanese colonization of Taiwan, so that by the time of the Japanese colonization, most of the population that the Japanese classified as "Chinese" Hoklo and "Chinese" Hakka were in truth already of mixed ancestry. Physical features of both Taiwanese aborigine and Chinese can be found amongst the Taiwanese mainstream today.


title: Taiwanese people

text: "Mainlanders" or "waishengren" refer to the post-war immigrants (and sometimes also their descendants) who followed the KMT to Taiwan between 1945 and 1950. The descendants of mainlanders settled first within the heart of large urban centers in Taiwan such as Taipei, Taichung, or Kaohsiung. High numbers of government officials and civil servants who followed the KMT to Taiwan and occupied the positions of the colonial government moved into the official dormitories and residences built by the Japanese for civil servants. The ghettoization of mainlander communities exacerbated the divisions imagined by non-mainlander groups, and stymied cultural integration and assimilation into mainstream Taiwanese culture . Nationalization campaigns undertaken by the KMT established an official "culture", which reflected the KMT government's own preference for what it considered authentic Chinese culture. This excluded many of the local Taiwanese practices and local cultures, including the diverse cultures brought to Taiwan by the mainlanders from all parts of China . Unlike the Hoklo and Hakka of Taiwan, who felt excluded by the new government, the mainlanders and their families supported the nationalists and embraced the official "culture" as their own, with "national culture" being taught in school . The mainlanders used their embrace of Nationalist culture to identify themselves as the authentic Chinese people of Taiwan.


title: Taiwanese people

text: In addition to the Han people, there were also small numbers of Mongols, Hui, Manchu and other ethnic minorities among the Waishengren.


title: Taiwanese people

text: Burmese Chinese have settled mostly in Zhonghe District, located in Taipei County. The job boom in the factories there has attracted an estimated 40,000 Burmese Chinese immigrants (c. 2008) which are 10% of the city's population. This is "believed to be the largest Burmese Chinese community outside of Burma."


title: Taiwanese people

text: Taiwan Hsin Chu-min (臺灣新住民 "lit." "New Residents in Taiwan" ; ) is a group that consists of mainly new residents, originally from other nations, who have either migrated to Taiwan or inter-married with a local Taiwanese. The majority of new residents originated from Vietnam, Indonesia, Thailand, and Philippines. As of 2018, there are more than 710,000 foreign labors employed in Taiwan in both blue and white collar industries. Taiwanese society has a surprisingly high degree of diversity. According to Ethnologue, published by US-based SIL international, over 20 living languages are found on the island as of 2016. These languages are spoken by the many Austronesian and Han ethnolinguistic groups that comprise the people of Taiwan.


title: Taiwanese people

text: The deep-rooted hostility between Aboriginals and (Taiwanese) Hoklo, and the Aboriginal communities effective KMT networks, contribute to Aboriginal skepticism against the Democratic Progressive Party (DPP) and the Aboriginals tendency to vote for the KMT.


title: Taiwanese people

text: Overseas Taiwanese (Chinese: 海外臺灣人), also called "people of Taiwanese descent" (Chinese: 臺裔; pinyin: "taiyi"), are people who are living outside of Taiwan but are of Taiwanese ancestry or descent. Overseas Taiwanese may live in other territories such as the People's Republic of China and are not necessarily Taiwan nationals.