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Trond Pedersen (born February 10, 1951) is a former fotball player and coach from Norway. For many years he played right back for Start and the Norwegian national team. In total he was capped 41 times, and participated in the sensational win against England in 1981.

On club level Pedersen became league champion in 1978 og 1980. He played 269 matches in the Norwegian Premier League between 1969 and 1984. This was a Norwegian record until Pedersen was surpassed by former teammate Svein Mathisen. Today Pedersen ranks 18^th in this respect.

He later coached Start for a period.

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STart Magazine was a spin-off computer magazine started by ANTIC magazine. Unlike ANTIC, STart focused on Atari’s new ST computer line. The magazine lasted 42 issues, from 1986 to 1991, actually outliving its parent. It originally started from Atari ST specific sections in ANTIC magazine, later becoming a separate monthly publication in 1986. Each issue included a 3.5-inch cover disk.

Its main rivals were ST-Log, which spun out of A.N.A.L.O.G. magazine, and Compute!’s ST Magazine. Both of these also included a cover disk, and STart out lived both of them.

See also

• Atari ST User – A British Atari ST magazine
• Page 6 – Long-running Atari magazine for 8-bit and ST machines

External links

• STart Magazine archive – At the Classic Computer Magazine Archive

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For the EP by this name, see Don’t Let’s Start (EP).

“Don’t Let’s Start” is a They Might Be Giants song originally from the self-titled They Might Be Giants album. It was released as a single (Don’t Let’s Start (EP)) at this time. It has also appeared on Then: The Earlier Years and .

Its lyrics are typically abstract for an early They Might Be Giants song, though its musings on love and life appear to stem from an impending romantic turmoil suggested in the chorus. Although the song is known for such dreary, pointed statements as “everybody dies frustrated and sad, and that is beautiful,” John Linnell has repeatedly insisted (as in a 2003 interview with NPR’s Terry Gross) that some of its lyrical twists, though pondered extensively by fans, were constructed merely to complement the melody and have no deep meaning.

The song also led to a music video that was popular for some time on MTV. In it, the band is featured wearing rolled up cardboard with fabric stapled to the outside on their heads. The location in which the video was filmed is the site of the 1964 New York World’s Fair in Queens, which would later be mentioned in “Ana Ng”. The face used in the video is that of William Allen White. His face has also been used for props at TMBG concerts. It appears on the Don’t Let’s Start CD single, and otherwise can frequently be found associated with TMBG.

The song was covered by the band Common Rotation on their album The Big Fear, and is quoted by Jimmy Eat World in “A Praise Chorus” on their 2001 CD, Bleed American.

When asked about the meaning of the song, Linnell replied that it was about “not let’s starting”.

Don’t Let’s Start is also the name of an upcoming 2008 Film, with characters that take their names from various They Might Be Giants’ songs, such as Ana Ng.*

External links

• Don’t Let’s Start at This Might Be A Wiki
• [1]

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Tore André “Totto” Dahlum (born June 21, 1968) is a former Norwegian footballer. Dahlum was a striker, and in his playing career, he had three spells at Start and two spells at Rosenborg. He also played briefly in Denmark and Greece.

Dahlum had his best years in the early 1990s. As a member of Start, he became the top goalscorer in the Norwegian Premier League in 1990, with 20 goals. He also made his international debut the same year. Overall, he played 15 internationals and scored six goals for Norway. His finest moment at international level was probably the European Championship qualifier against Italy in 1991, where Dahlum scored Norway’s first goal in a 2-1 win.

In 1992, Dahlum was signed by Rosenborg, where he failed to live up to expectations, and was subsequently dropped by both the club and the national team. After two seasons at the Trondheim club, he returned to Start. Following Start’s relegation in 1996, he had a short spell at Greek side Skoda Xanthi, before returning home the following year for a second spell at Rosenborg. He later played briefly at Danish club Aalborg, before finishing his career in 2001 where it began, for his hometown club Start.

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This article is on an Islamic movement. For the article on the group of early Muslims, see Salaf

Salafism ( “predecessors” or “early generations”), is a generic term, depicting a Sunni Islamic school of thought that takes the pious ancestors (Salaf) of the patristic period of early Islam as exemplary models<ref>Ghazali And The Poetics Of Imagination, by Ebrahim Moosa ISBN 0807856126 - Page 21</ref>.
Salafis view the first three generations of Muslims, who are Muhammad’s companions, and the two succeeding generations after them, the Tabi‘in and the Taba‘ at-Tabi‘in, as examples of how Islam should be practiced. This principle is derived from the following hadith by Muhammad:

The principal tenet of Salafism is that Islam was perfect and complete during the days of Muhammad and his companions, but that undesirable innovations have been added over the later centuries due to materialist and cultural influences. Salafism seeks to revive a practice of Islam that more closely resembles the religion during the time of Muhammad. <ref>[1]</ref> Salafism has also been described as a simplified version of Islam, in which adherents follow a few commands and practices.<ref>The Idea of Pakistan, By Stephen P. Cohen ISBN 0815715021 - Page 183</ref>

Salafism is often used interchangeably with “Wahhabism”. Adherents usually reject this term because it is considered derogatory and because none of the adherents of Salafism in the past ever referred to themselves as such. Typically, they used terms like “Muwahidoon,” “Ahle Hadith,”<ref>The Muslim World After 9/11 By Angel M. Rabasa, pg. 275</ref> or “Ahl at-Tawheed.” <ref name=global>GlobalSecurity.org Salafi Islam</ref>

Etymology

The word “Salaf” is short for “” (), meaning “(righteous) predecessors” or “(pious) ancestors.”<ref name=”origin” /> In Islamic terminology, it is generally used to refer to the first three generations of Muslims: the Sahabah, the Tabi‘in and the Taba‘ at-Tabi‘in. These three generations are looked upon as examples of how Islam should be practiced.

Distinctive beliefs and practices

Just who, or what groups and movements, qualify as salafi is disputed.

• Some define the term broadly, including the Muslim Brotherhood (who include the term salafi in the min nahnu (about us) section of their website[2]), and Deobandi<ref>Pape, Dying to Win Random House, 2005, p.106</ref>
• In general however, the term excludes the Muslim Brotherhood <ref>Al-Ikhwan Al-Muslimoon [3]”…. they accommodate every kind of religious innovator in their ranks ….”</ref><ref>Hasan al-Banna and the Ways and Means of Da’wah Hasan al-Banna, the founder of the Muslim Bortherhood, “… is the imaam of this crooked path/way which makes permissible for itself every single way or means for the sake of actualising what they call the ‘the benefit of the da’wah’ but [in reality] it is nothing but the ‘benefits of dejected hizbiyyah (party-spirit)’

…”</ref>and Deobandi <ref>Some Famous Readings of exposition from GREAT MUJADDITH’s OF Deoband “…each one of the misguided views is a well-established belief of the Deobandis …” </ref><ref>Tableegh Jamaat: Teachings of Shirk …. “… And this is the trodden path of Salaf, so let the School of Deobandh and the generality of Tabligh beware that Allaah love not the spreaders of mischief and corruption upon the earth and that the oppression of Shirk (that they promote in their books) is great indeed ….”</ref> since they believe these groups commit religious innovations (bid’ah), or worse.

Whichever definition is used, Salafis idealize an uncorrupted, pure Islamic religious community. They believe that Islam’s decline after the early generations is the result of religious innovations (bid‘ah) and that an Islamic revival will result through the emulation of the three early generations and the purging of foreign influences from the religion. Particular emphasis is given to monotheism - (tawhid); many Muslim practices which have now become common are condemned as polytheism (shirk). Salafis believe that widespread Muslim practices such as venerating the graves of Islamic prophets and saints to be shirk. Salafis in general are opposed to both Sufi and Shi’a doctrines, which Salafis regard as having many aspects of shirk and bid`ah.

Salafis reject dogmatic theology (kalam). They consider this to be based on classical Greek philosophy (such as Plato and Aristotle) and an import foreign to the original practice of Islam.

Salafis place great emphasis on ritual not only in prayer but in every activity in life — many are careful to always use three fingers when eating, drink water in three pauses with the right hand while sitting <ref>Six Points of Tabligh, Its chapter on `Desired Manners of Eating and Drinking`, includes 26 norms on the etiquette of eating and drinking. From: Globalized Islam : the Search for a New Ummah, by Olivier Roy, Columbia University Press, 2004</ref>, make sure their galabea or other garment worn by them does not extend below the ankle<ref>Isbal: Wearing your garment below the ankles</ref> — so as to follow the example of Muhammad and the companions and make religion part of every activity in life.

Salafism differs from the earlier contemporary Islamic revival movements of the 1970s and 1980s commonly referred to as Islamism, in that (at least many) Salafis reject not only Western ideologies such as Socialism and Capitalism, but also common Western concepts like economics, constitutions, political parties, revolution and social justice. Muslims should not engage in Western activities like politics, “even by giving them an Islamic slant.” <ref>Globalized Islam : the Search for a New Ummah, by Olivier Roy, Columbia University Press, 2004 (p.245)</ref> Instead, Muslims should stick to traditional activities, particularly Dawah. Salafis promote Sharia rather than an Islamic political program or state.

Salafism is a movement, and like the Sufis, Salafis can come from the Maliki, the Shafi, the Hanbali, or the Hanafi<ref name=global />. Salafis are divided on the question of adherence to the four recognized schools of legal interpretation (madh’habs).

• Salafis must base their jurisprudence directly on the Qu’ran and Sunnah and the first three generations of Muslims. They believe that literal readings of the Qur’an and the Hadith and the Ijma (consensus) of the Ulema, are sufficient guidance for the believing Muslim. Virtually all Salafi scholars support this position.

• Salafis also reference many of their teachings to the 14th century Syrian scholars Ibn Taymiya, and his students Ibn al-Qayyim, Ibn Kathir and Muhammad ibn Abd-al-Wahhab in the 17th century.

• Some Salafis rely on the jurisprudence of one of the four famous madh’habs. For example, Ibn Taymiya followed the Hanbali madhhab. Some of his students (such as Ibn Kathir and Al-Dhahabi) followed the Shafi madhhab. Other students (such as Ibn Abu al-Iz) follow the Hanafi madhhab. However none of the madh’habs are to be followed blindly, and in some cases Salafis may choose opinions that differ from any of them.

History of Salafism

From the perspective of the Salafis themselves, their history starts with Muhammad himself. They consider themselves direct followers of his teachings, and wish to emulate the piety of the first three generations of Islam (the Salaf). All later scholars are merely revivers (not ‘founders’). Modern scholars may only come to teach (or remind) us of the instructions of the original followers of Islam. From the perspective of some others, however, the history of Salafism started a few hundred years ago, the exact time and place still being a matter of discussion.

From a perspective widely shared by scholars of Islam, the history of Salafism started in Egypt in the mid 19th century among intellectuals at al-Azhar University, the preeminent center of Islamic learning, located in Cairo. Prominent among them were Muhammad Abduh (1849-1905), Jamal al-Din al-Afghani (1839-1897) and Rashid Rida (1865-1935).<ref>Encyclopedia of Islam and the Muslim World, Macmillan Reference, 2004, v.2, p.609</ref><ref>The New Encyclopedia of Islam by Cyril Glasse, Rowman and Littlefield, 2001, p.19</ref><ref>The Oxford Dictionary of Islam by John L. Esposito, OUP, 2003, p.275
</ref><ref>Historical Dictionary of Islam by Ludwig W. Wadamed, Scarecrow Press, 2001, p.233</ref><ref>see discussion section</ref> These early reformers recognized the need for an Islamic revival, noticing the changing fortunes in the Islamic world following the Enlightenment in Europe. Al-Afghani was a political activist, whereas Abduh, an educator, and head of Egypt’s religious law courts, sought gradual social reform and legal reform “to make sharia relevant to modern problems.” Abduh argued that the early generations of Muslims (the salaf al-salihin, hence the name Salafiyya, which is given to Abduh and his disciples) had produced a vibrant civilization because they had creatively interpreted the Quran and hadith to answer the needs of their times. <ref>Encyclopedia of Islam and the Muslim World, Macmillan Reference, 2004, p.7</ref></BLOCKQUOTE>

Other self-described Salafi disavow these early figures. One prominent Salafi website, for example, describing itself as promoting “the creed and manhaj of the salaf us-saalih - pure and clear,” <ref>salafipublications.com</ref>, includes among its publications one claiming al-Afghani and Muhammad ‘Abduh were “known freemasons and … also upon great misguidance in their ideologies.” It alleges they were interested in an “anti-colonial political movement” rather than “orthodox Islaam” or “the way of the Salaf,” but their

call was deceptively surrounded with slogans of `returning back to the way of the forefathers.` It is for this reason that you see the mistaken notion amongst western writers that `Salafiyyah` began at the hands of Jamaal ud-Deen al-Afghaani, and Muhammad Abduh,
and also the mistaken notion that Hassan al-Bannah was upon `Salafiyyah`, due to the influence of Muhammad Rasheed Ridhaa upon him. <ref>”Historical Development of the Methodologies of al-Ikhwaan al-Muslimeen And Their Effect and Influence Upon Contemporary Salafee Dawah: Part 8 Updated. accessed 12 May 2007.p.5 </ref><ref>Another example of how contemporary Salafi do not consider Muhammad ‘Abduh a Salafi or for that matter a Muslim to be emulated is [4] which sarcastically refers to Muhammad ‘Abduh as “the ‘great imaam’” for making complementary remarks about Europe.</ref>

Many self-described Salafi today point instead to Muhammad ibn Abd-al-Wahhab as the first figure in the modern era to push for a return to the religious practices of the salaf as-salih or “righteous predecessors”. <ref>The Principles of Salafiyyah</ref> His evangelizing in 18th century Saudi Arabia was a call to return to what he believed were the practices of the early generations of Muslims. His works (especially Kitab at-Tawhid) are still widely read by Salafis around the world today, and the majority of Salafi scholars still reference his works frequently.<ref>Shaikh Muhammad Ibn Abdul-Wahhab: His Salafi Creed, Reformist Movement and Scholars’ Praise of Him, 4th ed. by Judge Ahmad Ibn ‘Hajar Ibn Muhammad al-Butami al-Bin Ali, Ad-Dar as-Salafiyyah, Kuwait, 1983, p.108-164</ref> After his death, his views flourished under the generous financing of the House of Saud and initiated the current worldwide Salafi movement. Regardless, it should still be pointed out that the terms “Salafi” and Wahhabi are not necessarily synonymous. Wahhabism has been variously described as a subset of Salafism,<ref name=global>GlobalSecurity.org Salafi Islam</ref> a derogatory synonym for Salafism, <ref>What is a Salafi and What is Salafism?</ref> or a formerly separate current of Islamic thought that appropriated “language and symbolism of Salafism” until the two became “practically indistinguishable” in the 1970s.<ref>Abou El Fadl, Khaled M., The Great Theft, HarperSanFrancisco, 2005, p.79</ref>

In recent years considerable publicity has been given to the self-described Salafism of Al-Qaeda, and related groups calling for the killing of civilians, and opposed many Muslim groups and governments, including the Saudi government and Muslim Brotherhood.<ref name=”Mamoun Fandy”>PBS Frontline, interview with Dr. Mamoun Fandy [5]</ref> Debate continues today over the appropriate method of reform, ranging from violent political Islamism to less politicized evangelism. Despite some similarities, the different modern groups that claim to be part of Salafism often strongly disapprove of each other and deny their Salafi character.

Contemporary Salafis

Spread and effect

Salafism is a movement within Sunni Islam. It includes many groups and shades of belief. It is strongest in the Middle East, but it is also found in most other Muslim-majority countries (see Islam by country and Demographics of Islam). It is increasingly important to diasporic Muslims in Europe, Canada, and the United States.

For rootless immigrants and disaffected second-generation youths in Europe, salafism provides the attraction of the authentic. For those living in the squalid metropolises of the Middle East, it offers an emotionally rich alternative to the slogans of Arab nationalism. Salafism appeals to younger Muslims as a way to differentiate themselves from their parents and grandparents because it is seen as pure, stripped of the local, superstitious, and customary usages of their families’ countries of origin. It confers a sense of moral superiority. Salafism has a potent appeal because it underscores Islam’s universality<ref name=’Next’>The Next Attack, By Daniel Benjamin, Steven Simon, ISBN 0805079416 - Page 55</ref>.

Salafism insists on the inerrancy of Muslim scripture and what might be called a strict constructionist brand of sharia or religious law<ref name=’Next’ />. The Salafis transmitted from the traditionalists, and the secularists from the modernists. Salafism was able to outdo secularism by taking over its traditional role of defending the weak against the powerful<ref>Brief History of Islam, Hassan Hanafi, ISBN 1405109009 - Page 258-259</ref>. The impulse of Salafism has forced political leaders in the Middle East to accommodate a greater role for religion in public policy<ref>The Next Attack, By Daniel Benjamin, Steven Simon, ISBN 0805079416 - Page 274</ref>.

Saudi Arabia

Some Salafis support the government; others distance themselves from it, or oppose it.

• Prominent pro-government Saudi scholars include Ibn Baz, Ibn Uthaymeen (both now deceased), Ibn Humaid, and Rabi’ al-Madkhali.

• Some Salafis who have been heavily influenced by the teachings of non-Salafis from outside of Saudi Arabia, such as Sayyid Qutb for instance, believe that the majority of Muslim countries, including Saudi Arabia, have strayed into disbelief and that the only answer to the plight of Muslims today is Jihad against both the Muslim and non-Muslim governments alike. Osama bin Laden is a prominent example of a Salafi Saudi Muslim who has gone from supporting the Saudi regime to violently opposing it. It should be noted however that due to this radical sub-group of Islam taking its teachings from other than the Salaf and non-Salafis such as Sayyid Qutb and Hasan al-Banna, that this group is not considered to be Salafi, but to be from the Khawarij. One of the most notable characteristics of the Khawarij is their desire to overthrow Muslim governments.

Notable modern Salafi scholars

Saudi Arabia

• Muhammad ibn Abd al Wahhab (1703 C.E. - 1792 C.E.)

• Advocate of reviving the religion as it was practiced by Muhammad
• Was given refuge and support by Muhammad bin Saud

• ‘Abd al-Rahman b. Nasir al-Sa’di (1889 C.E.- 1956 C.E.)

• A prominent jurist, exegete, grammarian with a great interest in poetry

• Abdul ‘Azeez ibn Abdullaah ibn Baaz (1909 C.E. - 1999 C.E.)

• Former Grand Mufti of Saudi Arabia
• Chairman of The Permanent Committee for Islamic Research and Fatwa
• President and Member of the Founding Committee for the Muslim World League
• President of the higher World League Council
• President of the World Supreme Council for Mosques
• President of the Islamic Fiqh Assembly in Makkah, which is under the Muslim World League
• Member of the Higher Council of the Islamic University of Madinah
• Member of the Supreme Committee for Islamic Propagation

• Muhammad ibn al Uthaymeen (1925 C.E. - 2001 C.E.)

• Scholar of fiqh and authored over fifty books on the subject
• Professor in Imam Muhammad bin Saud Islamic University, Al Qasim Branch.
• Member of Council of Senior Scholars

• Saalih bin Al Fawzan (1935 C.E. - Present)

• Obtained a Ph.D. in Islamic Jurisprudence.
• Author of more than sixty published works covering Muslim Creed, Islamic Jurisprudence and Muslim’s Conduct.
• Member of Council of Senior Scholars
• Member of The Permanent Committee for Islamic Research and Fatwa

• Abdul-Azeez ibn Abdullaah Aal ash-Shaikh (1941 C.E. - Present)

• Current Grand Mufti of Saudi Arabia
• Chairman of The Council of Senior Scholars
• Chairman of The Permanent Committee for Islamic Research and Fatwa

• Rabee Al-Madkhali (1931 C.E. - Present)

• Scholar of Hadith
• Ex Head of School of Sunnah Islamic University of Madinah
• Obtained a Master’s Degree from Umm Al-Qura University

• Abdul-Muhsin Al-Abbad

• Ex Chancellor of Islamic University of Medinah
• Teacher in Al-Masjid al-Nabawi (Mosque of the Prophet)
• Professor in Islamic University of Madina

• Abdul Rahman Al-Sudais (1961 C.E. - Present)

• One of the Imams of Masjid al-Haram
• Obtained his Master’s in Islamic fundamentals from the Sharia College of Imam Muhammad bin Saud Islamic University
• Received his Ph.D. in Islamic Sharia from Umm al-Qura University

Albania

• Muhammad Naasiruddeen al-Albaanee (1914 C.E. - 1999 C.E.)

• Resided primarily in Syria and Jordan
• Specialized in the science of Hadith
• Ex Head of School of Prophetic Hadith in the Islamic University of Madinah
• Authenticated four of the Six major Hadith collections, consisting off Sunan Abi Da’ud, Sunan al-Tirmidhi, Sunan al-Sughra, and Sunan Ibn Maja

Jordan

• Saleem al Hilaalee (1957 C.E. - Present)
• Ali Hasan al-Halabee (1960 C.E. - Present)
• Mashhoor Bin Hasan Aal Salmaan (1960 C.E. - Present)
• Husayn al-’Awaayishah
• Muhammad Moosa Nasr (1954 C.E. - Present)

Yemen

• Muhammad bin Ismaa’il al-Sana’aani (d. 1769)
• Muhammad bin ‘Ali al Shawkani (d. 1834)
• Muqbil bin Haadi al-Waadi’ee (d. 2001)
• Yahya al-Hajure
• Abdur-Rahmaan ‘Adanee
• Muhammad ibn Abdul-Wahhaab al-Wassaabee

Pakistan

• Badee’ud-Deen Shah As-Sindhee

Older authorities accepted by modern Salafis as Salafi Imams

Greater Khorasan

• Imam Bukhari, Compiler of the authentic hadiths of the Prophet Muhammad known as Sahih Bukhari and Khalq Af’aal al-Ibad (The Creation of the acts of Servants) which shows the Salaf’s creed regarding many issues.

Egypt

• Tahawi, author of Aqeedah At-Tahaweeyah
• Ibn Hajar Asqalani<ref>Manhaj al-Asha’ira (Arabic), By Dr Safar Al-Hawali</ref>, author of Fath al-Bari

Iraq

• al-Barbahaaree (died 940 C.E.)

• Well known for his candid yet authoritative writing style.
• Author of many books, most notably, Explanation of the Creed which sets forth the aqeedah of Sunni Islam.

• Imam Ahmad Ibn Hanbal, author of Musnad Ahmad ibn Hanbal

Syria

• Ibn Taymiyyah (1263 C.E. - 1328 C.E.)

• Author of al-Aqeedat Al-Hamawiyyah and al-Aqeedat Al-Waasittiyah which are concise explanations of the creed of Ahlus-Sunnah (People of the Sunnah)
• Scholar of fiqh, having issued many fatawa on different issues

• Ibn al-Qayyim al-Jawziyya (1292 C.E. - 1350 C.E.)
• Al-Dhahabi (1274 C.E. - 1348 C.E.)

References

External links

• Salaf.com web portal
• al-ibaanah.com
• Salafi Manhaj
• (Dispelling Prevalent Fallacies and the Salafi stand against Osama Bin Laden)
• Indonesia Backgrounder: Why Salafism and Terrorism Mostly Don’t Mix

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The Wubihua method () is a Chinese input method for writing text on a computer. It is based on the stroke order of a word, and can be input using only a numerical keypad. Although it is possible to input Traditional Chinese characters with this method, this method is often associated with Simplified Chinese characters.

Each of the five keys from 1 to 5 are assigned a certain type of stroke (resembling the Eight Principles of Yong): 1 for horizontal strokes (一), 2 for vertical strokes (丨), 3 for downwards right-to-left strokes (丿), 4 for dot strokes or downwards left-to-right strokes (丶), and 5 for all other strokes. To input any character, simply press the keys corresponding to the first four strokes of a character and the key corresponding to the last stroke of a character. For characters four strokes or less, press 0 after the last stroke.

Wubihua is one of the easiest to learn methods, but it tends to be vague (a Wubihua code will normally match tens or hundreds of characters), and each character has a unique code (thus, characters whose stroke order are frequently transposed due to a person’s writing style cannot easily be found).

See also

• Wubi method
• Stroke method

External links

• Wubihua for speakers of English
• Thesis on chinese language processing and computing - Wubihua

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South Central Arkansas Electric Cooperative is a non-profit rural electric utility cooperative headquartered in Arkadelphia, Arkansas. The Cooperative was organized in 1940.

The Cooperative serves portions of eight counties in the state of Arkansas, in a territory generally west and southwest of Arkadelphia.

As of September 2005, the Cooperative had more than 1,770 miles of distribution lines, 9 substations and services 7,300 member accounts.

External links

• South Central Arkansas Electric Cooperative

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The 540 kick, also known as inside turning kick, jump inside kick, tornado kick and Xuanfengjiao (旋風腳), is a martial arts move present in various disciplines including Taekwondo, Wushu kung fu, Shaolinquan, Capoeira, but traditionally most associated with the Chinese martial arts. This technique is so named because, at completion, the performer has performed a rotation of approximately 540 degrees (although usually, when performed correctly, the performer has really only done a spin of 360 degrees not including whatever takeoff they used). However, the most prominent defining feature is that the same leg is used for taking off, kicking, and landing. The other leg mainly helps get the performer into the air, and then the leg is pulled back before the landing. Many martial arts tricksters choose this move as their first move to attempt.

Variations

Like most variations of martial arts kicks, the name of the kick is normally determined by the position of the foot, degree of rotation and positioning of the hips, and any additional kicks that may be added.

• 540 Crescent

  This is the most traditional variation of the kick. The kick is executed as a crescent kick, meaning that the toes are pointed directly up. If aiming for a target, the target would be hit with the inside of the foot (from the heel to the big toe).

• 540 Roundhouse

  This version is rotates the hips about 90° more than a crescent before executing the kick. The kick is executed as a roundhouse kick, meaning the foot is flat and the toes are pointing straight forward. If aiming for a target, the target would be hit with the top of the ankle to avoid breaking the toes. It is also called a Bolley Kick in Tae Kwon Do.

• Lazyboy 540

  Also referred to as simply a Lazyboy, this version is practically identical to a typical 540. The defining characteristic is that the hands are placed on the back of the head. Sometimes they’re placed on top of the head. This is to simulate the image of a person relaxing or laying down. Tricksters do this to show the ease in which they can perform the trick, that they don’t need the momentum of the arms to complete the trick, and/or to add style to the trick.

• Sideswipe

  Though, the body mechanics/execution are different, the Sideswipe and 540 are often categorized together because they both use the same leg to take off, kick, and land. This version is similar to a 540 kick, but the body is spinning as close to horizontal as possible. After the non-kicking leg is thrown up in the take-off, the body is leaned back so it is spinning horizontally. This move is not very useful as a fighting move, because it is hard to direct the kick to actually hit someone, and if the foot actually hits the target, all rotation will stop and the performer will be left without a leg to land on. Some may say this is the same case for the normal 540, but in the sideswipe, the body will be horizontal and it will be much more difficult to quickly direct the other foot to the ground to land on.

• 540 Wheel

  Also called a a “540 hook”, “Cheat 720″, and “540 crescent” (which can make it confusing to distinguish between this kick and the one above). It uses the same takeoff, but instead of using the jumping leg to kick, the performer spins around another 90-180 degrees and performs a kick with the other leg. This kick can be either a hook or a crescent kick depending on the position of the foot. This kick is one of the few variations that actually spins a full 540°.

• 540 Gyro

  In this move, the user will execute the typical 540 kick but instead of landing immediately on the kicking leg, he/she will rotate an additional 180-360 degrees before landing. It is rather uncommon in the tricking community, but is present in martial arts disciplines. It is most prevalent in Wushu

• 540 to Splits

  The traditional 540 however can be landed into the splits simply by sending the kicking leg backwards after the kick as been executed and extending the other leg forward during the landing. Theoretically, almost every trick can be landed in the splits, however, landing some of the more advanced versions of tricks like this would require extra height in the jump, extra rotation of the body, and a very keen sense of timing and spatial awareness.

Multi-kick variants

Some variants of the 540 include multiple kicks being executed while in the air. Some of those variations are:

• Crescent 540

  Not to be confused with the 540 crescent, a crescent 540 is were a crescent kick is thrown out with one leg before the 540 kick is thrown with the other, essentially executing two separate kicks during the same motion. A slight variation of this is were the crescent kick is thrown as a sideways snap kick, followed by a round house kick. The hips must be rotated more before the kicks are thrown and the body tilts in the direction of the kicks, which can cause a person to lose their balance on the landing.

• Jacknife

  This is similar to a crescent 540 in that each leg does its own kick, however, the 540 kick (either crescent or roundhouse) is thrown out first. Immediately following the first kick, the other leg throws a heel kick. Ideally, both kicks should be executed before the first 540 kick lands. The mechanics to this variant are practically identical to a 540 wheel or cheat 720.

• 540 Triple

  This is the combination of a crescent 540 and a jacknife, essentially executing three separate kicks during the same motion. One with the landing leg and two with the other. The kicks and their execution are similar to those of a 720 triple.

Learning the move

Training Guides

• Fundamentals of High Performance Wushu: Taolu Jumps and Spins by Raymond Wu, ISBN 978-1-4303-1820-0. Step-by-step training book that describes how to do the kick, 360°, 540°, 720°, etc. Free downloadable companion training guide can be found on the site.

External links

• The chinese Tornado Kick - aka Whirlwindkick 360, 540 and 720
• wushuwiki Xuanfengjiao
• Tornado Kick Tutorial
• Martial Arts & Tricking
• 540 Tutorial *Pictures in Need of Revision*

See also

• List of tricking moves

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24 Carat Gold is a best-of album by Scooter, featuring 24 gold-selling songs from 1994 until its release date. Many of the songs on this album are digitally remastered versions, with some of the songs being shortened as to fit all of the tracks on the album.

Track listing

1. “Nessaja”
2. “The Logical Song”
3. “Aiii Shot The DJ”
4. “Posse (I Need You On The Floor)”
5. “She’s The Sun”
6. “I’m Your Pusher”
7. “Fuck The Millennium”
8. “Faster Harder Scooter”
9. “Call Me Mañana”
10. “I Was Made For Lovin’ You”
11. “We Are The Greatest”
12. “How Much Is The Fish?”
13. “No Fate”
14. “The Age Of Love”
15. “Fire”
16. “Break It Up”
17. “I’m Raving”
18. “Rebel Yell”
19. “Let Me Be Your Valentine”
20. “Back In The UK”
21. “Endless Summer”
22. “Friends”
23. “Move Your Ass”
24. “Hyper Hyper”

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Hardy fish is a term which refers to any fish which is easy to maintain in home aquaria due to their ability to adapt to a wide range of water parameters. Such fish are good starter fish and ideal for ‘cycling’ your aquarium (ie. reducing ammonia and nitrites to effectively zero.)

Examples of hardy freshwater fish include Poecilids such as the guppy, molly and platy, most species of Corydoras and some tetras, particularly the popular neon tetra. Generally, fish are hardy only when they have been tank bred as wild-caught species, since fish take many generations to adapt to life in captivity.

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