document_title: What About Bob?

question_text: what is the lake in what about bob

question_tokens: what is the lake in what about bob

text: What About Bob?

text: Plot[edit]

text: Bob Wiley is a good-natured man with great work ethic, but he suffers from multiple phobias and is divorced because his ex-wife likes Neil Diamond. He feels good about the results of an initial session with Dr. Leo Marvin, an egotistical New York psychoanalytical psychiatrist. However, Bob is immediately left on his own with a copy of Leo's new book, Baby Steps, when the doctor goes on vacation to Lake Winnipesaukee, New Hampshire for a month. Unable to cope, Bob follows Leo to his vacation home. Leo is annoyed because he does not see patients on vacation, but seeing how desperate Bob is tells him to "take a vacation" from his problems. Bob seems to have made a break through, but the next morning, he tells Leo that he decided to take a vacation in spirit and fact in Lake Winnipesaukee as a guest of the Guttmans, a couple who own a coffee shop and happily welcome Bob as their guest. The couple encourages Bob to be around Leo, as they hold a grudge against Dr. Marvin for purchasing the lakeside home they had been saving for years to buy.

text: Bob suggests that they start a friendship, but Leo thinks being friends with a patient is beneath him and attempts to avoid any further contact. However, Bob swiftly ingratiates himself with Leo's family, who think Bob may have some foibles, but is otherwise a balanced and sociable man. Leo's children, Anna and Sigmund, find that Bob relates well to their problems, in contrast with their father's clinical approach. Bob gains an enjoyment of life from his association with them; he goes sailing with Anna and helps Sigmund to dive into the lake, which Leo was unable to help him with. Leo then angrily pushes Bob into the lake, and Leo's wife, Fay, insists on inviting Bob to dinner to apologize. Bob, who believes Leo's slights against him are accidental and/or part of his therapy, accepts the invitation. After dinner, a thunderstorm forces Bob to spend the night. Leo wants Bob out of the house early the next morning before Good Morning America arrives to interview him about Baby Steps. The television crew arrives early and, oblivious to Leo's discomfort, suggest having Bob on the show as well. Leo is tense and makes a fool out of himself during the interview while Bob is relaxed and speaks glowingly of Leo and the book, unintentionally stealing the spotlight.

text: Outraged, Leo throws a tantrum and then attempts to have Bob committed, but Bob is soon released after telling the staff of the institution therapy jokes, easily demonstrating his sanity. Forced to retrieve him, Leo then abandons Bob in the middle of nowhere, but Bob quickly gets a ride back to Leo's house while various mishaps delay Leo until nightfall. Leo is then surprised by the birthday party that Fay has been secretly planning for him, and he is delighted to see his beloved sister Lily. But when Bob appears and puts his arm around Lily, Leo becomes enraged and attacks him. Bob remains oblivious to Leo’s hostility until Fay explains that Leo has a grudge against Bob, who then agrees to leave. Meanwhile, Leo breaks into a general store, stealing a shotgun and 20 pounds of explosives. Bob is kidnapped at gunpoint by Leo, who leads him deep into the woods, ties him up, and straps the explosives onto him, calling it "death therapy". Leo then returns to the house, gleefully preparing his cover story. Believing the explosives to be props and used as a metaphor for his problems, Bob applies Leo's "Baby Steps" approach and manages to free himself both of his physical restraints and his fears; he reunites with the Marvins and praises Leo for curing him with "death therapy". The Marvins' vacation home detonates after Bob reveals that he left the black powder inside. The shock leaves Leo in a catatonic state.

text: Some time later, the still-catatonic Leo is brought to Bob and Lily's wedding. Upon their pronouncement as husband and wife, Leo regains his senses and screams, "No!" but the sentiment is lost in the family's excitement at his recovery. Text at the end reveals that Bob went back to school and became a psychologist, then wrote a best selling book titled Death Therapy, and that Leo is suing him for the rights.

text: Cast[edit]

text:
Bill Murray as Bob Wiley
Richard Dreyfuss as Dr. Leo Marvin
Julie Hagerty as Fay Marvin
Charlie Korsmo as Sigmund "Siggy" Marvin
Kathryn Erbe as Anna Marvin
Tom Aldredge as Mr. Guttman
Susan Willis as Mrs. Guttman
Roger Bowen as Phil
Fran Brill as Lily Marvin
Brian Reddy as Carswell Fensterwald, M.D.
Doris Belack as Dr. Catherine Tomsky

text: Production[edit]

text: Before Frank Oz was hired to direct, Garry Marshall was considered, and Woody Allen was approached to play Dr. Leo Marvin. Allen was also considered to direct and possibly co-write the script with Tom Schulman.[5] However, because Allen had always generated his own projects rather than getting handed an existing property to make his own, Oz was officially hired to direct.[6] Allen also declined the role, thus Richard Dreyfuss was ultimately cast.[7] Patrick Stewart was also considered for the role.[8] Early in development, Robin Williams was attached to the project.[5]

text: Oz admitted in interviews that there was tension on the set during the making of the film.[9][10] In addition, both Murray and Dreyfuss have confirmed in separate interviews that they did not get along with each other in real life:

text: It’s entertaining—everybody knows somebody like that Bob guy. (Richard Dreyfuss and I) didn’t get along on the movie particularly, but it worked for the movie. I mean, I drove him nuts, and he encouraged me to drive him nuts.[11]

text: How about it? Funny movie. Terribly unpleasant experience. We didn’t get along, me and Bill Murray. But I’ve got to give it to him: I don’t like him, but he makes me laugh even now. I’m also jealous that he’s a better golfer than I am. It’s a funny movie. No one ever comes up to you and says, “I identify with the patient.” They always say, “I have patients like that. I identify with your character.” No one ever says that they’re willing to identify with the other character.[12]

text: Producer Laura Ziskin recalled having a disagreement with Murray which led to her getting tossed into a lake by him.[13][14] Ziskin confirmed in 2003, "Bill also threatened to throw me across the parking lot and then broke my sunglasses and threw them across the parking lot. I was furious and outraged at the time, but having produced a dozen movies, I can safely say it is not common behavior."[13][15]

text: Filming[edit]

text: The movie was filmed in and around the town of Moneta, Virginia, located on Smith Mountain Lake.[16] Production had to move south because at the real Lake Winnipesaukee in New Hampshire, the leaves were already turning for the fall season. While there is a lake in New Hampshire named Winnipesaukee, there is no town by that name (as the film implies). Filming lasted from August 27 to November 21, 1990.

text: For the scene in which Bob accidentally blows the house up, producers used a 3/4-sized model replica of the actual house that they detonated on a nearby lot.[16]

text: The scenes of Bob arriving in town on the bus with his goldfish were filmed in downtown Moneta, which was spruced-up and repainted for the movie. The local institute which Leo tries to commit Bob in is actually the local Elks National Home for retirees in the nearby town of Bedford, Virginia.[17]

text: Scenes were also shot in New York City. According to Oz, Murray "was really frightened about shooting in the city."[9]

text: Murray confirmed that he improvised a lot in this movie.[18]

text: Reception[edit]

text: What About Bob? was a financial success. It grossed $63 million domestically during its original theatrical run plus an additional $29 million in video rentals and sales bringing its overall domestic gross to $92 million.[2]

text: Critical reaction was also favorable. Review aggregation website Rotten Tomatoes gives the film a score of 83% based on reviews from 40 critics with the consensus: "Bill Murray and Richard Dreyfuss' chemistry helps make the most of a familiar yet durable premise, elevating What About Bob? into the upper ranks of '90s comedies."[19]

text: Leonard Maltin also gave the film a favorable review: in Leonard Maltin's Movie and Video Guide he gives the film three stars out of a possible four, saying it's "a very funny outing with Murray and Dreyfuss approaching the relationship of the road runner and the coyote." Maltin faulted the film only for its ending, which he found very abrupt and silly.[20]

text: However, the film received criticism from The Baltimore Sun film critic Lou Cedrone: "It is too predictable and deals with a situation that is more irritating than amusing."[21]

text: Lawsuit[edit]

text: In April 2015, it was reported that Richard Dreyfuss sued The Walt Disney Company over the film's profits. Dreyfuss has claimed that Disney refused to hire his chosen auditor, Robinson and Co. Christine Turner Wagner, widow of Turner & Hooch (1989) producer Raymond Wagner, is also involved with the lawsuit.[22][23][24][25][26][27]

text: Television adaptation[edit]

text: A television pilot adapted from the film and featuring two female leads was ordered by NBC in 2017. The show, called What About Barb? cast Jessica Gunning as the titular character and Leah Remini as the psychotherapist.[28]


document_title: Halloween

question_text: when did halloween become a holiday in the us

root

text: Halloween

text: Etymology

text: The word Halloween or Hallowe'en dates to about 1745[30] and is of Christian origin.[31] The word "Hallowe'en" means "hallowed evening" or "holy evening".[32] It comes from a Scottish term for All Hallows' Eve (the evening before All Hallows' Day).[33] In Scots, the word "eve" is even, and this is contracted to e'en or een. Over time, (All) Hallow(s) E(v)en evolved into Hallowe'en. Although the phrase "All Hallows'" is found in Old English "All Hallows' Eve" is itself not seen until 1556.[33][34]

tag: p

text: History

text: Gaelic and Welsh influence

text: Today's Halloween customs are thought to have been influenced by folk customs and beliefs from the Celtic-speaking countries, some of which are believed to have pagan roots.[35][36] Jack Santino, a folklorist, writes that "there was throughout Ireland an uneasy truce existing between customs and beliefs associated with Christianity and those associated with religions that were Irish before Christianity arrived".[37] Historian Nicholas Rogers, exploring the origins of Halloween, notes that while "some folklorists have detected its origins in the Roman feast of Pomona, the goddess of fruits and seeds, or in the festival of the dead called Parentalia, it is more typically linked to the Celtic festival of Samhain, which comes from the Old Irish for "summer's end".[35]

text: Samhain (pronounced /ˈsɑːwɪn/ SAH-win or /ˈsaʊ.ɪn/ SOW-in) was the first and most important of the four quarter days in the medieval Gaelic calendar and was celebrated on 31 October – 1 November in Ireland, Scotland and the Isle of Man.[38][39] A kindred festival was held at the same time of year by the Brittonic Celts, called Calan Gaeaf in Wales, Kalan Gwav in Cornwall and Kalan Goañv in Brittany; a name meaning "first day of winter". For the Celts, the day ended and began at sunset; thus the festival began on the evening before 1 November by modern reckoning.[40] Samhain and Calan Gaeaf are mentioned in some of the earliest Irish and Welsh literature. The names have been used by historians to refer to Celtic Halloween customs up until the 19th century,[41] and are still the Gaelic and Welsh names for Halloween.

text: Samhain/Calan Gaeaf marked the end of the harvest season and beginning of winter or the 'darker half' of the year.[42][43] Like Beltane/Calan Mai, it was seen as a liminal time, when the boundary between this world and the Otherworld thinned. This meant the Aos Sí (pronounced /iːˈʃiː/ ees-SHEE), the 'spirits' or 'fairies', could more easily come into our world and were particularly active.[44][45] Most scholars see the Aos Sí as "degraded versions of ancient gods [...] whose power remained active in the people's minds even after they had been officially replaced by later religious beliefs". The Aos Sí were both respected and feared, with individuals often invoking the protection of God when approaching their dwellings.[46][47] At Samhain, it was believed that the Aos Sí needed to be propitiated to ensure that the people and their livestock survived the winter. Offerings of food and drink, or portions of the crops, were left outside for the Aos Sí.[48][49][50] The souls of the dead were also said to revisit their homes seeking hospitality.[51] Places were set at the dinner table and by the fire to welcome them.[52] The belief that the souls of the dead return home on one night of the year and must be appeased seems to have ancient origins and is found in many cultures throughout the world.[53] In 19th century Ireland, "candles would be lit and prayers formally offered for the souls of the dead. After this the eating, drinking, and games would begin".[54]

text: Throughout Ireland and Britain, the household festivities included rituals and games intended to foretell one's future, especially regarding death and marriage.[55] Apples and nuts were often used in these divination rituals. They included apple bobbing, nut roasting, scrying or mirror-gazing, pouring molten lead or egg whites into water, dream interpretation, and others.[56] Special bonfires were lit and there were rituals involving them. Their flames, smoke and ashes were deemed to have protective and cleansing powers, and were also used for divination.[41][42] In some places, torches lit from the bonfire were carried sunwise around homes and fields to protect them.[41] It is suggested that the fires were a kind of imitative or sympathetic magic – they mimicked the Sun, helping the "powers of growth" and holding back the decay and darkness of winter.[52][57][58] In Scotland, these bonfires and divination games were banned by the church elders in some parishes.[59] In Wales, bonfires were lit to "prevent the souls of the dead from falling to earth".[60] Later, these bonfires served to keep "away the devil".[61]

text: From at least the 16th century,[62] the festival included mumming and guising in Ireland, Scotland, the Isle of Man and Wales.[63] This involved people going house-to-house in costume (or in disguise), usually reciting verses or songs in exchange for food.[63] It may have originally been a tradition whereby people impersonated the Aos Sí, or the souls of the dead, and received offerings on their behalf, similar to the custom of souling (see below). Impersonating these beings, or wearing a disguise, was also believed to protect oneself from them.[64] It is suggested that the mummers and guisers "personify the old spirits of the winter, who demanded reward in exchange for good fortune".[65] In parts of southern Ireland, the guisers included a hobby horse. A man dressed as a Láir Bhán (white mare) led youths house-to-house reciting verses—some of which had pagan overtones—in exchange for food. If the household donated food it could expect good fortune from the 'Muck Olla'; not doing so would bring misfortune.[66] In Scotland, youths went house-to-house with masked, painted or blackened faces, often threatening to do mischief if they were not welcomed.[63] F. Marian McNeill suggests the ancient festival included people in costume representing the spirits, and that faces were marked (or blackened) with ashes taken from the sacred bonfire.[62] In parts of Wales, men went about dressed as fearsome beings called gwrachod.[63] In the late 19th and early 20th century, young people in Glamorgan and Orkney cross-dressed.[63]

text: Elsewhere in Europe, mumming and hobby horses were part of other yearly festivals. However, in the Celtic-speaking regions they were "particularly appropriate to a night upon which supernatural beings were said to be abroad and could be imitated or warded off by human wanderers".[63] From at least the 18th century, "imitating malignant spirits" led to playing pranks in Ireland and the Scottish Highlands.[63] Wearing costumes and playing pranks at Halloween spread to England in the 20th century.[63] Traditionally, pranksters used hollowed out turnips or mangel wurzels often carved with grotesque faces as lanterns.[63] By those who made them, the lanterns were variously said to represent the spirits,[63] or were used to ward off evil spirits.[67][68] They were common in parts of Ireland and the Scottish Highlands in the 19th century,[63] as well as in Somerset (see Punkie Night). In the 20th century they spread to other parts of England and became generally known as jack-o'-lanterns.[63]

text: Christian influence

text: Today's Halloween customs are also thought to have been influenced by Christian dogma and practices derived from it. Halloween is the evening before the Christian holy days of All Hallows' Day (also known as All Saints' or Hallowmas) on 1 November and All Souls' Day on 2 November, thus giving the holiday on 31 October the full name of All Hallows' Eve (meaning the evening before All Hallows' Day).[69] Since the time of the early Church,[70] major feasts in Christianity (such as Christmas, Easter and Pentecost) had vigils that began the night before, as did the feast of All Hallows'.[71] These three days are collectively called Allhallowtide and are a time for honoring the saints and praying for the recently departed souls who have yet to reach Heaven. Commemorations of all saints and martyrs were held by several churches on various dates, mostly in springtime.[72] In 609, Pope Boniface IV re-dedicated the Pantheon in Rome to "St Mary and all martyrs" on 13 May. This was the same date as Lemuria, an ancient Roman festival of the dead, and the same date as the commemoration of all saints in Edessa in the time of Ephrem.[73]

text: The feast of All Hallows', on its current date in the Western Church, may be traced to Pope Gregory III's (731–741) founding of an oratory in St Peter's for the relics "of the holy apostles and of all saints, martyrs and confessors".[74][75] In 835, All Hallows' Day was officially switched to 1 November, the same date as Samhain, at the behest of Pope Gregory IV.[76] Some suggest this was due to Celtic influence, while others suggest it was a Germanic idea,[76] although it is claimed that both Germanic and Celtic-speaking peoples commemorated the dead at the beginning of winter.[77] They may have seen it as the most fitting time to do so, as it is a time of 'dying' in nature.[76][77] It is also suggested that the change was made on the "practical grounds that Rome in summer could not accommodate the great number of pilgrims who flocked to it", and perhaps because of public health considerations regarding Roman Fever – a disease that claimed a number of lives during the sultry summers of the region.[78]

text: By the end of the 12th century they had become holy days of obligation across Europe and involved such traditions as ringing church bells for the souls in purgatory. In addition, "it was customary for criers dressed in black to parade the streets, ringing a bell of mournful sound and calling on all good Christians to remember the poor souls."[80] "Souling", the custom of baking and sharing soul cakes for all christened souls,[81] has been suggested as the origin of trick-or-treating.[82] The custom dates back at least as far as the 15th century[83] and was found in parts of England, Flanders, Germany and Austria.[53] Groups of poor people, often children, would go door-to-door during Allhallowtide, collecting soul cakes, in exchange for praying for the dead, especially the souls of the givers' friends and relatives.[83][84][85] Soul cakes would also be offered for the souls themselves to eat,[53] or the 'soulers' would act as their representatives.[86] As with the Lenten tradition of hot cross buns, Allhallowtide soul cakes were often marked with a cross, indicating that they were baked as alms.[87] Shakespeare mentions souling in his comedy The Two Gentlemen of Verona (1593).[88] On the custom of wearing costumes, Christian minister Prince Sorie Conteh wrote: "It was traditionally believed that the souls of the departed wandered the earth until All Saints' Day, and All Hallows' Eve provided one last chance for the dead to gain vengeance on their enemies before moving to the next world. In order to avoid being recognized by any soul that might be seeking such vengeance, people would don masks or costumes to disguise their identities".[89]

text: It is claimed that in the Middle Ages, churches that were too poor to display the relics of martyred saints at Allhallowtide let parishioners dress up as saints instead.[90][91] Some Christians continue to observe this custom at Halloween today.[92] Lesley Bannatyne believes this could have been a Christianization of an earlier pagan custom.[93] While souling, Christians would carry with them "lanterns made of hollowed-out turnips".[94] It has been suggested that the carved jack-o'-lantern, a popular symbol of Halloween, originally represented the souls of the dead.[95] On Halloween, in medieval Europe, fires served a dual purpose, being lit to guide returning souls to the homes of their families, as well as to deflect demons from haunting sincere Christian folk.[96][97] Households in Austria, England and Ireland often had "candles burning in every room to guide the souls back to visit their earthly homes". These were known as "soul lights".[98][99][100] Many Christians in mainland Europe, especially in France, believed "that once a year, on Hallowe'en, the dead of the churchyards rose for one wild, hideous carnival" known as the danse macabre, which has often been depicted in church decoration.[101] Christopher Allmand and Rosamond McKitterick write in The New Cambridge Medieval History that "Christians were moved by the sight of the Infant Jesus playing on his mother's knee; their hearts were touched by the Pietà; and patron saints reassured them by their presence. But, all the while, the danse macabre urged them not to forget the end of all earthly things."[102] This danse macabre was enacted at village pageants and at court masques, with people "dressing up as corpses from various strata of society", and may have been the origin of modern-day Halloween costume parties.[94][103][91][104]

text: In parts of Britain, these customs came under attack during the Reformation as some Protestants berated purgatory as a "popish" doctrine incompatible with their notion of predestination. Thus, for some Nonconformist Protestants, the theology of All Hallows' Eve was redefined; without the doctrine of purgatory, "the returning souls cannot be journeying from Purgatory on their way to Heaven, as Catholics frequently believe and assert. Instead, the so-called ghosts are thought to be in actuality evil spirits. As such they are threatening."[99] Other Protestants maintained belief in an intermediate state, known as Hades (Bosom of Abraham),[105] and continued to observe the original customs, especially souling, candlelit processions and the ringing of church bells in memory of the dead.[69][106] Mark Donnelly, a professor of medieval archæology, and historian Daniel Diehl, with regard to the evil spirits, on Halloween, write that "barns and homes were blessed to protect people and livestock from the effect of witches, who were believed to accompany the malignant spirits as they traveled the earth."[107] In the 19th century, in some rural parts of England, families gathered on hills on the night of All Hallows' Eve. One held a bunch of burning straw on a pitchfork while the rest knelt around him in a circle, praying for the souls of relatives and friends until the flames went out. This was known as teen'lay.[108] The rising popularity of Guy Fawkes Night (5 November) from 1605 onward, saw many Halloween traditions appropriated by that holiday instead, and Halloween's popularity waned in Britain, with the noteworthy exception of Scotland.[109] There and in Ireland, they had been celebrating Samhain and Halloween since at least the early Middle Ages, and the Scottish kirk took a more pragmatic approach to Halloween, seeing it as important to the life cycle and rites of passage of communities and thus ensuring its survival in the country.[109]

text: In France, some Christian families, on the night of All Hallows' Eve, prayed beside the graves of their loved ones, setting down dishes full of milk for them.[98] On Halloween, in Italy, some families left a large meal out for ghosts of their passed relatives, before they departed for church services.[110] In Spain, on this night, special pastries are baked, known as "bones of the holy" (Spanish: Huesos de Santo) and put them on the graves of the churchyard, a practice that continues to this day.[111]

text: Spread to North America

text: Lesley Bannatyne and Cindy Ott both write that Anglican colonists in the Southern United States and Catholic colonists in Maryland "recognized All Hallow's Eve in their church calendars",[112][113] although the Puritans of New England maintained strong opposition to the holiday, along with other traditional celebrations of the established Church, including Christmas.[114] Almanacs of the late 18th and early 19th century give no indication that Halloween was widely celebrated in North America.[115] It was not until mass Irish and Scottish immigration in the 19th century that Halloween became a major holiday in North America.[115] Confined to the immigrant communities during the mid-19th century, it was gradually assimilated into mainstream society and by the first decade of the 20th century it was being celebrated coast to coast by people of all social, racial and religious backgrounds.[116] "In Cajun areas, a nocturnal Mass was said in cemeteries on Halloween night. Candles that had been blessed were placed on graves, and families sometimes spent the entire night at the graveside".[117]

text: Symbols

text: Development of artifacts and symbols associated with Halloween formed over time. Jack-o'-lanterns are traditionally carried by guisers on All Hallows' Eve in order to frighten evil spirits.[95][118] There is a popular Irish Christian folktale associated with the jack-o'-lantern,[119] which in folklore is said to represent a "soul who has been denied entry into both heaven and hell":[120]

text: On route home after a night's drinking, Jack encounters the Devil and tricks him into climbing a tree. A quick-thinking Jack etches the sign of the cross into the bark, thus trapping the Devil. Jack strikes a bargain that Satan can never claim his soul. After a life of sin, drink, and mendacity, Jack is refused entry to heaven when he dies. Keeping his promise, the Devil refuses to let Jack into hell and throws a live coal straight from the fires of hell at him. It was a cold night, so Jack places the coal in a hollowed out turnip to stop it from going out, since which time Jack and his lantern have been roaming looking for a place to rest.[121]

text: In Ireland and Scotland, the turnip has traditionally been carved during Halloween,[122][123] but immigrants to North America used the native pumpkin, which is both much softer and much larger – making it easier to carve than a turnip.[122] The American tradition of carving pumpkins is recorded in 1837[124] and was originally associated with harvest time in general, not becoming specifically associated with Halloween until the mid-to-late 19th century.[125]

text: The modern imagery of Halloween comes from many sources, including Christian eschatology, national customs, works of Gothic and horror literature (such as the novels Frankenstein and Dracula) and classic horror films (such as Frankenstein and The Mummy).[126][127] Imagery of the skull, a reference to Golgotha in the Christian tradition, serves as "a reminder of death and the transitory quality of human life" and is consequently found in memento mori and vanitas compositions;[128] skulls have therefore been commonplace in Halloween, which touches on this theme.[129] Traditionally, the back walls of churches are "decorated with a depiction of the Last Judgment, complete with graves opening and the dead rising, with a heaven filled with angels and a hell filled with devils", a motif that has permeated the observance of this triduum.[130] One of the earliest works on the subject of Halloween is from Scottish poet John Mayne, who, in 1780, made note of pranks at Halloween; "What fearfu' pranks ensue!", as well as the supernatural associated with the night, "Bogies" (ghosts), influencing Robert Burns' "Halloween" (1785).[131] Elements of the autumn season, such as pumpkins, corn husks, and scarecrows, are also prevalent. Homes are often decorated with these types of symbols around Halloween. Halloween imagery includes themes of death, evil, and mythical monsters.[132] Black, orange, and sometimes purple are Halloween's traditional colors.

text: Trick-or-treating and guising

text: Trick-or-treating is a customary celebration for children on Halloween. Children go in costume from house to house, asking for treats such as candy or sometimes money, with the question, "Trick or treat?" The word "trick" implies a "threat" to perform mischief on the homeowners or their property if no treat is given.[82] The practice is said to have roots in the medieval practice of mumming, which is closely related to souling.[133] John Pymm writes that "many of the feast days associated with the presentation of mumming plays were celebrated by the Christian Church."[134] These feast days included All Hallows' Eve, Christmas, Twelfth Night and Shrove Tuesday.[135][136] Mumming practiced in Germany, Scandinavia and other parts of Europe,[137] involved masked persons in fancy dress who "paraded the streets and entered houses to dance or play dice in silence".[138]

text: In England, from the medieval period,[139] up until the 1930s,[140] people practiced the Christian custom of souling on Halloween, which involved groups of soulers, both Protestant and Catholic,[106] going from parish to parish, begging the rich for soul cakes, in exchange for praying for the souls of the givers and their friends.[84]

text: In Scotland and Ireland, guising – children disguised in costume going from door to door for food or coins  – is a traditional Halloween custom, and is recorded in Scotland at Halloween in 1895 where masqueraders in disguise carrying lanterns made out of scooped out turnips, visit homes to be rewarded with cakes, fruit, and money.[123] The practice of guising at Halloween in North America is first recorded in 1911, where a newspaper in Kingston, Ontario, Canada reported children going "guising" around the neighborhood.[141]

text: American historian and author Ruth Edna Kelley of Massachusetts wrote the first book-length history of Halloween in the US; The Book of Hallowe'en (1919), and references souling in the chapter "Hallowe'en in America".[142] In her book, Kelley touches on customs that arrived from across the Atlantic; "Americans have fostered them, and are making this an occasion something like what it must have been in its best days overseas. All Halloween customs in the United States are borrowed directly or adapted from those of other countries".[143]

text: While the first reference to "guising" in North America occurs in 1911, another reference to ritual begging on Halloween appears, place unknown, in 1915, with a third reference in Chicago in 1920.[144] The earliest known use in print of the term "trick or treat" appears in 1927, in the Blackie Herald Alberta, Canada.[145]

text: The thousands of Halloween postcards produced between the turn of the 20th century and the 1920s commonly show children but not trick-or-treating.[146] Trick-or-treating does not seem to have become a widespread practice until the 1930s, with the first U.S. appearances of the term in 1934,[147] and the first use in a national publication occurring in 1939.[148]

text: A popular variant of trick-or-treating, known as trunk-or-treating (or Halloween tailgaiting), occurs when "children are offered treats from the trunks of cars parked in a church parking lot", or sometimes, a school parking lot.[111][149] In a trunk-or-treat event, the trunk (boot) of each automobile is decorated with a certain theme,[150] such as those of children's literature, movies, scripture, and job roles.[151] Trunk-or-treating has grown in popularity due to its perception as being more safe than going door to door, a point that resonates well with parents, as well as the fact that it "solves the rural conundrum in which homes [are] built a half-mile apart".[152][153]

text: Costumes

text: Halloween costumes are traditionally modeled after supernatural figures such as vampires, monsters, ghosts, skeletons, witches, and devils. Over time, in the United States, the costume selection extended to include popular characters from fiction, celebrities, and generic archetypes such as ninjas and princesses.[82]

text: Dressing up in costumes and going "guising" was prevalent in Ireland and Scotland at Halloween by the late 19th century.[123] Costuming became popular for Halloween parties in the US in the early 20th century, as often for adults as for children. The first mass-produced Halloween costumes appeared in stores in the 1930s when trick-or-treating was becoming popular in the United States.

text: The yearly New York Halloween Parade, begun in 1974 by puppeteer and mask maker Ralph Lee of Greenwich Village, is a large Halloween parade and one of America's only major nighttime parades (along with Portland's Starlight Parade), attracting more than 60,000 costumed participants, two million spectators, and a worldwide television audience of over 100 million.[154] The largest Halloween parade in the world takes place in Derry in Northern Ireland, which was named the "best Halloween destination in the world" having been voted number one in a USA Today readers' poll in 2015.[155]

text: Eddie J. Smith, in his book Halloween, Hallowed is Thy Name, offers a religious perspective to the wearing of costumes on All Hallows' Eve, suggesting that by dressing up as creatures "who at one time caused us to fear and tremble", people are able to poke fun at Satan "whose kingdom has been plundered by our Saviour". Images of skeletons and the dead are traditional decorations used as memento mori.[156][157]

text: "Trick-or-Treat for UNICEF" is a fundraising program to support UNICEF,[82] a United Nations Programme that provides humanitarian aid to children in developing countries. Started as a local event in a Northeast Philadelphia neighborhood in 1950 and expanded nationally in 1952, the program involves the distribution of small boxes by schools (or in modern times, corporate sponsors like Hallmark, at their licensed stores) to trick-or-treaters, in which they can solicit small-change donations from the houses they visit. It is estimated that children have collected more than $118 million for UNICEF since its inception. In Canada, in 2006, UNICEF decided to discontinue their Halloween collection boxes, citing safety and administrative concerns; after consultation with schools, they instead redesigned the program.[158][159]

text: Games and other activities

text: There are several games traditionally associated with Halloween. Some of these games originated as divination rituals or ways of foretelling one's future, especially regarding death, marriage and children. During the Middle Ages, these rituals were done by a "rare few" in rural communities as they were considered to be "deadly serious" practices.[160] In recent centuries, these divination games have been "a common feature of the household festivities" in Ireland and Britain.[55] They often involve apples and hazelnuts. In Celtic mythology, apples were strongly associated with the Otherworld and immortality, while hazelnuts were associated with divine wisdom.[161] Some also suggest that they derive from Roman practices in celebration of Pomona.[82]

text: The following activities were a common feature of Halloween in Ireland and Britain during the 17th–20th centuries. Some have become more widespread and continue to be popular today. One common game is apple bobbing or dunking (which may be called "dooking" in Scotland)[162] in which apples float in a tub or a large basin of water and the participants must use only their teeth to remove an apple from the basin. A variant of dunking involves kneeling on a chair, holding a fork between the teeth and trying to drive the fork into an apple. Another common game involves hanging up treacle or syrup-coated scones by strings; these must be eaten without using hands while they remain attached to the string, an activity that inevitably leads to a sticky face. Another once-popular game involves hanging a small wooden rod from the ceiling at head height, with a lit candle on one end and an apple hanging from the other. The rod is spun round and everyone takes turns to try to catch the apple with their teeth.[163]

text: Several of the traditional activities from Ireland and Britain involve foretelling one's future partner or spouse. An apple would be peeled in one long strip, then the peel tossed over the shoulder. The peel is believed to land in the shape of the first letter of the future spouse's name.[164][165] Two hazelnuts would be roasted near a fire; one named for the person roasting them and the other for the person they desire. If the nuts jump away from the heat, it is a bad sign, but if the nuts roast quietly it foretells a good match.[166][167] A salty oatmeal bannock would be baked; the person would eat it in three bites and then go to bed in silence without anything to drink. This is said to result in a dream in which their future spouse offers them a drink to quench their thirst.[168] Unmarried women were told that if they sat in a darkened room and gazed into a mirror on Halloween night, the face of their future husband would appear in the mirror.[169] However, if they were destined to die before marriage, a skull would appear. The custom was widespread enough to be commemorated on greeting cards[170] from the late 19th century and early 20th century.

text: In Ireland and Scotland, items would be hidden in food—usually a cake, barmbrack, cranachan, champ or colcannon—and portions of it served out at random. A person's future would be foretold by the item they happened to find; for example, a ring meant marriage and a coin meant wealth.[171]

text: Up until the 19th century, the Halloween bonfires were also used for divination in parts of Scotland, Wales and Brittany. When the fire died down, a ring of stones would be laid in the ashes, one for each person. In the morning, if any stone was mislaid it was said that the person it represented would not live out the year.[41]

text: Telling ghost stories and watching horror films are common fixtures of Halloween parties. Episodes of television series and Halloween-themed specials (with the specials usually aimed at children) are commonly aired on or before Halloween, while new horror films are often released before Halloween to take advantage of the holiday.

text: Haunted attractions

text: Haunted attractions are entertainment venues designed to thrill and scare patrons. Most attractions are seasonal Halloween businesses that may include haunted houses, corn mazes, and hayrides,[172] and the level of sophistication of the effects has risen as the industry has grown.

text: The first recorded purpose-built haunted attraction was the Orton and Spooner Ghost House, which opened in 1915 in Liphook, England. This attraction actually most closely resembles a carnival fun house, powered by steam.[173][174] The House still exists, in the Hollycombe Steam Collection.

text: It was during the 1930s, about the same time as trick-or-treating, that Halloween-themed haunted houses first began to appear in America. It was in the late 1950s that haunted houses as a major attraction began to appear, focusing first on California. Sponsored by the Children's Health Home Junior Auxiliary, the San Mateo Haunted House opened in 1957. The San Bernardino Assistance League Haunted House opened in 1958. Home haunts began appearing across the country during 1962 and 1963. In 1964, the San Manteo Haunted House opened, as well as the Children's Museum Haunted House in Indianapolis.[175]

text: The haunted house as an American cultural icon can be attributed to the opening of the Haunted Mansion in Disneyland on 12 August 1969.[176] Knott's Berry Farm began hosting its own Halloween night attraction, Knott's Scary Farm, which opened in 1973.[177] Evangelical Christians adopted a form of these attractions by opening one of the first "hell houses" in 1972.[178]

text: The first Halloween haunted house run by a nonprofit organization was produced in 1970 by the Sycamore-Deer Park Jaycees in Clifton, Ohio. It was cosponsored by WSAI, an AM radio station broadcasting out of Cincinnati, Ohio. It was last produced in 1982.[179] Other Jaycees followed suit with their own versions after the success of the Ohio house. The March of Dimes copyrighted a "Mini haunted house for the March of Dimes" in 1976 and began fundraising through their local chapters by conducting haunted houses soon after. Although they apparently quit supporting this type of event nationally sometime in the 1980s, some March of Dimes haunted houses have persisted until today.[180]

text: On the evening of 11 May 1984, in Jackson Township, New Jersey, the Haunted Castle (Six Flags Great Adventure) caught fire. As a result of the fire, eight teenagers perished.[181] The backlash to the tragedy was a tightening of regulations relating to safety, building codes and the frequency of inspections of attractions nationwide. The smaller venues, especially the nonprofit attractions, were unable to compete financially, and the better funded commercial enterprises filled the vacuum.[182][183] Facilities that were once able to avoid regulation because they were considered to be temporary installations now had to adhere to the stricter codes required of permanent attractions.[184][185][186]

text: In the late 1980s and early 1990s, theme parks entered the business seriously. Six Flags Fright Fest began in 1986 and Universal Studios Florida began Halloween Horror Nights in 1991. Knott's Scary Farm experienced a surge in attendance in the 1990s as a result of America's obsession with Halloween as a cultural event. Theme parks have played a major role in globalizing the holiday. Universal Studios Singapore and Universal Studios Japan both participate, while Disney now mounts Mickey's Not-So-Scary Halloween Party events at its parks in Paris, Hong Kong and Tokyo, as well as in the United States.[187] The theme park haunts are by far the largest, both in scale and attendance.[188]

text: Food

text: On All Hallows' Eve, many Western Christian denominations encourage abstinence from meat, giving rise to a variety of vegetarian foods associated with this day.[189]

text: Because in the Northern Hemisphere Halloween comes in the wake of the yearly apple harvest, candy apples (known as toffee apples outside North America), caramel or taffy apples are common Halloween treats made by rolling whole apples in a sticky sugar syrup, sometimes followed by rolling them in nuts.

text: At one time, candy apples were commonly given to trick-or-treating children, but the practice rapidly waned in the wake of widespread rumors that some individuals were embedding items like pins and razor blades in the apples in the United States.[190] While there is evidence of such incidents,[191] relative to the degree of reporting of such cases, actual cases involving malicious acts are extremely rare and have never resulted in serious injury. Nonetheless, many parents assumed that such heinous practices were rampant because of the mass media. At the peak of the hysteria, some hospitals offered free X-rays of children's Halloween hauls in order to find evidence of tampering. Virtually all of the few known candy poisoning incidents involved parents who poisoned their own children's candy.[192]

text: One custom that persists in modern-day Ireland is the baking (or more often nowadays, the purchase) of a barmbrack (Irish: báirín breac), which is a light fruitcake, into which a plain ring, a coin, and other charms are placed before baking. It is said that those who get a ring will find their true love in the ensuing year. This is similar to the tradition of king cake at the festival of Epiphany.

text: List of foods associated with Halloween:

text:
Barmbrack (Ireland)
Bonfire toffee (Great Britain)
Candy apples/toffee apples (Great Britain and Ireland)
Candy apples, candy corn, candy pumpkins (North America)
Monkey nuts (peanuts in their shells) (Ireland and Scotland)
Caramel apples
Caramel corn
Colcannon (Ireland; see below)
Halloween cake
Novelty candy shaped like skulls, pumpkins, bats, worms, etc.
Roasted pumpkin seeds
Roasted sweet corn
Soul cakes

tag: ul

text: Christian religious observances

text: On Hallowe'en (All Hallows' Eve), in Poland, believers were once taught to pray out loud as they walk through the forests in order that the souls of the dead might find comfort; in Spain, Christian priests in tiny villages toll their church bells in order to remind their congregants to remember the dead on All Hallows' Eve.[193] In Ireland, and among immigrants in Canada, a custom includes the Christian practice of abstinence, keeping All Hallows' Eve as a meat-free day, and serving pancakes or colcannon instead.[194] In Mexico children make an altar to invite the return of the spirits of dead children (angelitos).[195]

text: The Christian Church traditionally observed Hallowe'en through a vigil. Worshippers prepared themselves for feasting on the following All Saints' Day with prayers and fasting.[196] This church service is known as the Vigil of All Hallows or the Vigil of All Saints;[197][198] an initiative known as Night of Light seeks to further spread the Vigil of All Hallows throughout Christendom.[199][200] After the service, "suitable festivities and entertainments" often follow, as well as a visit to the graveyard or cemetery, where flowers and candles are often placed in preparation for All Hallows' Day.[201][202] In Finland, because so many people visit the cemeteries on All Hallows' Eve to light votive candles there, they "are known as valomeri, or seas of light".[203]

text: Today, Christian attitudes towards Halloween are diverse. In the Anglican Church, some dioceses have chosen to emphasize the Christian traditions associated with All Hallow's Eve.[204][205] Some of these practices include praying, fasting and attending worship services.[1][2][3]

text: O LORD our God, increase, we pray thee, and multiply upon us the gifts of thy grace: that we, who do prevent the glorious festival of all thy Saints, may of thee be enabled joyfully to follow them in all virtuous and godly living. Through Jesus Christ, Our Lord, who liveth and reigneth with thee, in the unity of the Holy Ghost, ever one God, world without end. Amen. —Collect of the Vigil of All Saints, The Anglican Breviary[206]

text: Other Protestant Christians also celebrate All Hallows' Eve as Reformation Day, a day to remember the Protestant Reformation, alongside All Hallow's Eve or independently from it.[207][208] This is because Martin Luther is said to have nailed his Ninety-Five Theses to All Saints' Church in Wittenberg on All Hallows' Eve.[209] Often, "Harvest Festivals" or "Reformation Festivals" are held on All Hallows' Eve, in which children dress up as Bible characters or Reformers.[210] In addition to distributing candy to children who are trick-or-treating on Hallowe'en, many Christians also provide gospel tracts to them. One organization, the American Tract Society, stated that around 3 million gospel tracts are ordered from them alone for Hallowe'en celebrations.[211] Others order Halloween-themed Scripture Candy to pass out to children on this day.[212][213]

text: Some Christians feel concerned about the modern celebration of Halloween because they feel it trivializes – or celebrates – paganism, the occult, or other practices and cultural phenomena deemed incompatible with their beliefs.[214] Father Gabriele Amorth, an exorcist in Rome, has said, "if English and American children like to dress up as witches and devils on one night of the year that is not a problem. If it is just a game, there is no harm in that."[215] In more recent years, the Roman Catholic Archdiocese of Boston has organized a "Saint Fest" on Halloween.[216] Similarly, many contemporary Protestant churches view Halloween as a fun event for children, holding events in their churches where children and their parents can dress up, play games, and get candy for free. To these Christians, Halloween holds no threat to the spiritual lives of children: being taught about death and mortality, and the ways of the Celtic ancestors actually being a valuable life lesson and a part of many of their parishioners' heritage.[217] Christian minister Sam Portaro wrote that Halloween is about using "humor and ridicule to confront the power of death".[218]

text: In the Roman Catholic Church, Halloween's Christian connection is cited, and Halloween celebrations are common in Catholic parochial schools throughout North America and in Ireland.[219][better source needed] Many fundamentalist and evangelical churches use "Hell houses" and comic-style tracts in order to make use of Halloween's popularity as an opportunity for evangelism.[220] Others consider Halloween to be completely incompatible with the Christian faith due to its putative origins in the Festival of the Dead celebration.[221] Indeed, even though Eastern Orthodox Christians observe All Hallows' Day on the First Sunday after Pentecost. The Eastern Orthodox Church recommends the observance of Vespers or a Paraklesis on the Western observance of All Hallows' Eve, out of the pastoral need to provide an alternative to popular celebrations.[222]

text: Analogous celebrations and perspectives

text: Judaism

text: According to Alfred J. Kolatch in the Second Jewish Book of Why, in Judaism, Halloween is not permitted by Jewish Halakha because it violates Leviticus 18:3, which forbids Jews from partaking in gentile customs. Many Jews observe Yizkor, which is equivalent to the observance of Allhallowtide in Christianity, as prayers are said for both "martyrs and for one's own family".[223] Nevertheless, many American Jews celebrate Halloween, disconnected from its Christian origins.[224] Reform Rabbi Jeffrey Goldwasser has said that "There is no religious reason why contemporary Jews should not celebrate Halloween" while Orthodox Rabbi Michael Broyde has argued against Jews observing the holiday.[225] Jews do have the Purim holiday, where the children dress up in costumes to celebrate.[226]

text: Islam

text: Sheikh Idris Palmer, author of A Brief Illustrated Guide to Understanding Islam, has argued that Muslims should not participate in Halloween, stating that "participation in Halloween is worse than participation in Christmas, Easter, ... it is more sinful than congratulating the Christians for their prostration to the crucifix".[227] Javed Memon, a Muslim writer, has disagreed, saying that his "daughter dressing up like a British telephone booth will not destroy her faith as a Muslim".[228]

text: Hinduism

text: Most Hindus do not observe All Hallows' Eve, instead they remember the dead during the festival of Pitru Paksha, during which Hindus pay homage to and perform a ceremony "to keep the souls of their ancestors at rest". It is celebrated in the Hindu month of Bhadrapada, usually in mid-September.[229] The celebration of the Hindu festival Diwali sometimes conflicts with the date of Halloween; but some Hindus choose to participate in the popular customs of Halloween.[230] Other Hindus, such as Soumya Dasgupta, have opposed the celebration on the grounds that Western holidays like Halloween have "begun to adversely affect our indigenous festivals".[231]

text: Neopaganism

text: There is no consistent rule or view on Halloween amongst those who describe themselves as Neopagans or Wiccans. Some Neopagans do not observe Halloween, but instead observe Samhain on 1 November,[232] some neopagans do enjoy Halloween festivities, stating that one can observe both "the solemnity of Samhain in addition to the fun of Halloween". Some neopagans are opposed to the celebration of Hallowe'en, stating that it "trivializes Samhain",[233] and "avoid Halloween, because of the interruptions from trick or treaters".[234] The Manitoban writes that "Wiccans don't officially celebrate Halloween, despite the fact that 31 Oct. will still have a star beside it in any good Wiccan's day planner. Starting at sundown, Wiccans celebrate a holiday known as Samhain. Samhain actually comes from old Celtic traditions and is not exclusive to Neopagan religions like Wicca. While the traditions of this holiday originate in Celtic countries, modern day Wiccans don't try to historically replicate Samhain celebrations. Some traditional Samhain rituals are still practised, but at its core, the period is treated as a time to celebrate darkness and the dead – a possible reason why Samhain can be confused with Halloween celebrations."[232]

text: Around the world

text: The traditions and importance of Halloween vary greatly among countries that observe it. In Scotland and Ireland, traditional Halloween customs include children dressing up in costume going "guising", holding parties, while other practices in Ireland include lighting bonfires, and having firework displays.[235][236] In Brittany children would play practical jokes by setting candles inside skulls in graveyards to frighten visitors.[237] Mass transatlantic immigration in the 19th century popularized Halloween in North America, and celebration in the United States and Canada has had a significant impact on how the event is observed in other nations. This larger North American influence, particularly in iconic and commercial elements, has extended to places such as Ecuador, Chile,[238] Australia,[239] New Zealand,[240] (most) continental Europe, Japan, and other parts of East Asia.[241] In the Philippines, during Halloween, Filipinos return to their hometowns and purchase candles and flowers,[242] in preparation for the following All Saints Day (Araw ng mga Patay) on 1 November and All Souls Day —though it falls on 2 November, most of them observe it on the day before.[243] In Mexico and Latin American in general, it is referred to as " Día de los Muertos " which translates in English to "Day of the dead". Most of the people from Latin America construct altars in their homes to honor their deceased relatives and they decorate them with flowers and candies and other offerings.[244]


document_title: Golden Triangle (Cheshire)

question_text: where do all the footballers live in cheshire

text: Golden Triangle (Cheshire)

text: Coordinates: 53°18′47″N 2°15′36″W / 53.313°N 2.260°W / 53.313; -2.260

text: The Golden Triangle is an area of affluent, towns and villages in Cheshire such as Wilmslow, Mottram St. Andrew and Alderley Edge. The exact three points of the triangle are the subject of local debate, but are generally considered to be Wilmslow, Alderley Edge and Prestbury. The area is noted for expensive houses, pleasant countryside, famous footballers, celebrities and entrepreneurs.[1]

text: Five of the ten most expensive roads in the North West have been identified as being in this area [2] with Withinlee Road in Prestbury said to be the most expensive street in Northern England - with prices on average over £1.5 million.[3]

text: The area and its rich businessmen were fictionalised in the drama series, Goldplated.[4] Much of the action in Howard Jacobson's novel "Shylock Is My Name" also takes place within the Golden Triangle.

text: Notable residents[edit]

text:
David Beckham
Victoria Beckham
Leanne Brown
Phil Bardsley
Tanya Bardsley
Eric Cantona
Peter Crouch
Rio Ferdinand
Tyson Fury
Alan Garner
David de Gea[5]
Simon Gregson
Antony Grey
Joe Hart
Noddy Holder
Zlatan Ibrahimović
Phil Jones
Barbara Knox
Joleon Lescott
Federico Macheda
Juan Mata[5]
Sarah Millican
Fabrice Muamba
Bryan Robson
Cristiano Ronaldo
Wayne Rooney[5]
Michael Rother
David Silva
Yaya Touré
Alan Turing
Antonio Valencia
Ashley Ward
Dawn Ward
Dwight Yorke
Ashley Young


document_title: Rick and Morty (season 3)

question_text: when does episode 4 rick and morty air

question_tokens: when does episode 4 rick and morty air

text: Rick and Morty (season 3)

text: Cast and characters[edit]

text: The actors and actresses listed below lend their voices to the corresponding animated characters.

text: Main cast[edit]

text:
Justin Roiland as Rick Sanchez and Morty Smith, the two main characters of the show; Rick is an eccentric mad scientist and Morty is his kind but easily distressed grandson.[3]
Chris Parnell as Jerry Smith, Rick's former son-in-law and Morty's father; a simple-minded and insecure person, who disapproves of Rick's influence over his family.[3]
Spencer Grammer as Summer Smith, Rick's granddaughter and Morty's sister; a conventional teenager who worries about improving her status among her peers.[3]
Sarah Chalke as Beth Smith, Rick's daughter and Morty's mother; a generally level-headed person, who is going through a divorce from her ex-husband Jerry.[3]

text: Guest cast[edit]

text:
Nathan Fillion as Cornvelious Daniel, a galactic federation agent.[4]
Tony Hale as Eli, Summer's neighbor in a post-apocalyptic version of Earth.[5]
Joel McHale as Hemorrhage, the leader of the post-apocalyptic scavenger group Death Stalkers.[5]
Susan Sarandon as Dr. Wong, a family therapist.[6]
Danny Trejo as Jaguar, a human held prisoner by foreign government agents.[6]
Peter Serafinowicz as a foreign government agency director.[6]
Christian Slater as Vance Maximus Renegade Star Soldier, the leader of the superhero group The Vindicators.[7]
Gillian Jacobs as Supernova, a member of The Vindicators.[7]
Logic (Bobby Hall) as himself, a performer at a party.[7]
Lance Reddick as Alan Rails, a member of The Vindicators.[7]

text: Other cast members[edit]

text: Other cast members of the season, who each have voiced one or more characters, include: Dan Harmon, Brandon Johnson, Tom Kenny, Maurice LaMarche, Nolan North, Cassie Steele, Kari Wahlgren, Laura Bailey, John DiMaggio, Ryan Ridley, Scott Chernoff, Dan Benson, Clancy Brown, Echo Kellum, Melique Berger, William Holmes, Tara Strong, Jeff B. Davis, Jonas Briedis, Phil Hendrie and Rob Paulsen.

text: Episodes[edit]

text:
No.
overall
No. in
season
Title
Directed by
Written by
Original air date
U.S. viewers
(millions)

22
1
"The Rickshank Rickdemption"
Juan Meza-León
Mike McMahan
April 1, 2017 (2017-04-01)
0.68[8][b]

Rick is interrogated via a mind-computer link, inside a galactic federal prison. Summer and Morty attempt to rescue him, but they are captured by SEAL Team Ricks, who take them to the Citadel of Ricks and decide to assassinate Rick. Back at the prison, Rick tricks both the federal agents and his aspiring assassins by switching bodies with them. He then teleports the entire Citadel into the federal prison, prompting a massive battle. Amid the confusion, Rick rescues Morty and Summer and uses the Galactic Federation's mainframe to make their currency worthless. The Federation falls into chaos and collapses as a result, with the aliens leaving Earth. Back at home, Jerry asks Beth to choose between him and Rick, but she chooses Rick. After the new status quo is established, Rick reveals to Morty that his ulterior motive was to become his de facto male influence. This escalates into a nonsensical angry rant, centered around Rick's desire to find more of the discontinued McDonald's Szechuan sauce, a promotional product for the 1998 film Mulan.

Post-credit scene: Tammy observes Bird Person's resurrection as a cyborg dubbed "Phoenix Person".

23
2
"Rickmancing the Stone"
Dominic Polcino
Jane Becker
July 30, 2017 (2017-07-30)
2.86[9]

Rick takes Morty and Summer to a Mad Max-esque version of Earth, where they are chased by a group of scavengers, known as Death Stalkers. Rick notices that the group is carrying a valuable rock of Isotope 322, so he and the kids join them in hope of stealing it. Summer falls in love with the Death Stalkers' leader, while Morty is given the strength of a giant arm, which takes him in search of its killer. Rick leaves and replaces the kids with androids to fool Beth. When he returns, he helps the Death Stalkers use the Isotope to power a more advanced civilization. Summer doesn't like how the change softens the Death Stalkers, and she decides to follow Rick and Morty back home. Before leaving, Rick steals the Isotope. The experience helps the kids overcome their parents' divorce. Summer reconciles with Jerry, and Morty realizes he must live his own life.

Post-credit scene: As Jerry receives his unemployment check, a growling wolf appears and bullies him into handing it over. The wolf eats the check and regurgitates it, thus further ruining Jerry's new life.

24
3
"Pickle Rick"
Anthony Chun
Jessica Gao
August 6, 2017 (2017-08-06)
2.31[10]

Rick turns himself into a pickle to get out of attending school-ordered family therapy, but Beth takes Rick's serum which would revert the transformation. Left alone, Rick eventually rolls down into an open sewer drain, where he manages to manipulate the nervous systems of dead roaches and rats to build himself a mobile exoskeleton, with added weapons such as razors and drills. He unwittingly escapes into a foreign government agency. The guards try to kill Rick, under orders from the agency director, but Rick kills them all. In the process, Rick battles and ultimately befriends a prisoner named Jaguar. Rick changes his mind and decides to attend the therapy session, arriving towards the end. Dr. Wong gives her diagnosis, observing that Rick crafts relationships that punish emotions and vulnerability. On their way home, Rick apologizes to Beth for deceiving her and uses the serum to turn human again. Morty and Summer wish to continue seeing Dr. Wong, but Rick and Beth ignore them.

Post-credit scene: Jaguar saves Rick and Morty from being killed in an elaborate piano death machine by a villain named "Concerto".

25
4
"Vindicators 3: The Return of Worldender"
Bryan Newton
Sarah Carbiener & Erica Rosbe
August 13, 2017 (2017-08-13)
2.66[11]

At Morty's insistence, Rick agrees to join the Vindicators, a group of intergalactic superheroes, to fight their arch-nemesis, Worldender. Rick cannot hide his disdain for the superheroes, while Morty is thrilled. The next morning, the Vindicators enter Worldender's base, only to find that the previous night a drunk Rick had killed him and set up a variety of puzzles that the Vindicators must solve to survive. They start arguing and kill one another, while Morty solves all the puzzles, as he knows what Rick had in mind when he put them up. After all puzzles are solved, the only ones left alive are Rick, Morty and Supernova, a member of the Vindicators. Supernova tries to kill Rick and Morty, but before she can do so, the three of them are transported to a party, where she gets away.

Post-credit scene: Gearhead tries to use a Vindicators vest to pick up some young girls, but when an alien terrorist attack strikes, he runs away eventually tripping and falling, breaking into pieces.

26
5
"The Whirly Dirly Conspiracy"
Juan Meza-León
Ryan Ridley
August 20, 2017 (2017-08-20)
2.29[12]

To bolster Jerry's self-esteem, Rick takes him on an adventure at Morty's request. They visit an otherworldly resort within an immortality field so Jerry won't be harmed while away. Jerry encounters Risotto Groupon, an alien who blames Rick for his kingdom being usurped. Risotto enlists Jerry in a plot to kill Rick, but Jerry backs out after Rick apologizes for ruining his marriage. Meanwhile, Summer deals with self-esteem issues as well. Her boyfriend, Ethan, leaves her for a larger-breasted girlfriend, and Summer attempts to enlarge her own breasts using one of Rick's devices. Her aim is off, and she grows to freakish proportions. Morty wants to call Rick for assistance, but Beth refuses. Arrogantly trying to prove her own self-worth, Beth repeatedly fails to fix the problem and is tricked into releasing three tiny technical support workers that were trapped inside the machine. Once Morty figures out how the machine works, he restores Summer's size and spitefully uses it to deform Ethan as an act of vengeance.

Post-credit scene: The three tiny workers are enjoying their retirement next to a river. As an extremely deformed Ethan walks by, one of them is snatched by an eagle.

27
6
"Rest and Ricklaxation"
Anthony Chun
Tom Kauffman
August 27, 2017 (2017-08-27)
2.47[13]

After a six-day outer space adventure that leaves them on the verge of psychological collapse, Rick and Morty decide to spend some time at an alien spa. There, they use a machine that extracts a person's negative personality traits. However, without Rick and Morty knowing, those traits are transposed into toxic physical counterparts, characterized by Rick's arrogance and Morty's self-loathing. On the other hand, the true Rick becomes more considerate, and Morty's confidence soars, which allows him to start dating girls. Toxic Rick uses a moonlight tower to remake the whole Earth in his own image, but the true Rick reverts the situation by merging back with him. Morty avoids merging back with his toxic counterpart and goes on to live a The Wolf of Wall Street type scenario. Rick tracks him down with the help of Jessica, Morty's classmate, and restores order by re-injecting the negative personality traits into him.

Post-credit scene: A tour of the same moonlight tower releases Stacy, one of the girls Morty dated in the episode, who had been inadvertently trapped inside the toxin machine.

28
7
"The Ricklantis Mixup"
"Tales from the Citadel"
Dominic Polcino
Dan Guterman & Ryan Ridley
September 10, 2017 (2017-09-10)
2.38[14]

As Rick and Morty adventure to Atlantis, the episode shifts focus towards the Ricks and Mortys living at the Citadel. A group of Mortys journey to a portal to have their wishes granted. A rookie cop Rick starts working with an experienced Morty to take down drug dealers. A Rick working at Simple Rick's wafer factory, where the key ingredient comes from said Simple Rick hooked up to a machine to re-experience his best memories, holds Simple Rick hostage after he doesn't get a promotion. An election is held for the new president of the Citadel. Despite being the underdog, the Morty Party candidate manages to secure the presidency thanks to his views on Ricks and Mortys. His former campaign manager fails to assassinate him after discovering that the new president is actually Evil Morty from "Close Rick-counters of the Rick Kind".

Post-credit scene: Rick and Morty come back from Atlantis satisfied with their trip. Morty wonders what happened on the Citadel, but Rick tells him it'll likely have no effect on their lives.

29
8
"Morty's Mind Blowers"
Bryan Newton
Mike McMahan, James Siciliano, Ryan Ridley,
Dan Guterman, Justin Roiland & Dan Harmon
September 17, 2017 (2017-09-17)
2.51[15]

After Morty requests to have a traumatic memory deleted, Rick reveals a room where he has been storing a number of memories he has removed from Morty. However, as it turns out, besides the memories that Morty didn't want to keep from their adventures, the room also contains memories of moments where Rick was made look foolish, so the latter had them forcibly removed. This revelation prompts a fight, during which Rick and Morty have their memories accidentally erased. Morty scours the memories to replace the ones he lost, but is displeased with the truth he finds, and convinces Rick to both kill themselves. Summer enters the room moments before the characters commit suicide. At this point, it is revealed that Rick has a contingency plan should this happen. Summer, following written instructions, tranquilizes Rick and Morty, restores their memories and drags them to the living room. Rick and Morty wake up on the couch, believing that they slept through an entire "Interdimensional Cable" episode.

Post-credit scene: Jerry shows up in Rick's garage and discovers a box containing "Jerry's Mind Blowers" where, in a twisted homage to E.T.: The Extra-Terrestrial, he discovers he accidentally left an alien to die in his car.

30
9
"The ABC's of Beth"[16]
TBA
TBA
September 24, 2017 (2017-09-24)
TBD

31
10
"The Rickchurian Mortydate"[16]
TBA
TBA
October 1, 2017 (2017-10-01)
TBD

tag: table

text: Production[edit]

text: On August 12, 2015, Adult Swim announced that the series had been renewed for a third season.[17] Roiland reportedly began writing on November 2, 2015.[18] Mike McMahan announced that the first episode was recorded on February 18, 2016.[19] On February 5, 2017, Dan Harmon, answering questions regarding the delayed release, announced on his podcast, "Harmontown", that the show was in the animation process, after a long period of writing.[20] On June 24, 2017, Harmon wrote a series of posts on Twitter, explaining that the writing process took that long to complete, because of his perfectionism.[21]

text: Reception[edit]

text: The season currently holds a 100% approval rating from review aggregation site Rotten Tomatoes based on nine reviews, with an average rating of 9.25 out of 10.[22]

text: Notes[edit]

text:
Jump up ^ Season 3 premiered unannounced on April 1, 2017 as part of Adult Swim's annual April Fools' prank.
Jump up ^ "The Rickshank Rickdemption" premiered unannounced and re-ran for four hours straight with improving ratings. This is the viewership of only the first broadcast of the episode.

tag: ol


document_title: Islamic rulers in the Indian subcontinent

question_text: who was the first muslim king of india

question_tokens: who was the first muslim king of india

text: Delhi Sultanate[edit]

text: During the last quarter of the 12th century, Muhammad of Ghor invaded the Indo-Gangetic plain, conquering in succession Ghazni, Multan, Sindh, Lahore, and Delhi. Qutb-ud-din Aybak, one of his generals proclaimed himself Sultan of Delhi. In the 13th century, Shamsuddīn Iltutmish (1211–1236), a former slave-warrior, established a Turkic kingdom in Delhi, which enabled future sultans to push in every direction; within the next 100 years, the Delhi Sultanate extended its way east to Bengal and south to the Deccan, while the sultanate itself experienced repeated threats from the northwest and internal revolts from displeased, independent-minded nobles. The sultanate was in constant flux as five dynasties, all of either Turkic or Afghan origin,[3] rose and fell: the Slave dynasty (1206–90), Khalji dynasty (1290–1320), Tughlaq dynasty (1320–1413), Sayyid dynasty (1414–51), and Lodi dynasty (1451–1526). The Khalji dynasty, under 'Alā'uddīn (1296–1316), succeeded in bringing most of South India under its control for a time, although conquered areas broke away quickly. Power in Delhi was often gained by violence—nineteen of the thirty-five sultans were assassinated—and was legitimized by reward for tribal loyalty. Factional rivalries and court intrigues were as numerous as they were treacherous; territories controlled by the sultan expanded and shrank depending on his personality and fortunes.

text: Both the Qur'an and sharia (Islamic law) provided the basis for enforcing Islamic administration over the independent Hindu rulers, but the sultanate made only fitful progress in the beginning when many campaigns were undertaken for plunder and temporary reduction of fortresses. The effective rule of a sultan depended largely on his ability to control the strategic places that dominated the military highways and trade routes, extract the annual land tax, and maintain personal authority over military and provincial governors. Sultan 'Ala ud-Din made an attempt to reassess, systematize, and unify land revenues and urban taxes and to institute a highly centralized system of administration over his realm, but his efforts were abortive. Although agriculture in North India improved as a result of new canal construction and irrigation methods, including what came to be known as the Persian wheel, prolonged political instability and parasitic methods of tax collection brutalized the peasantry. Yet trade and a market economy, encouraged by the free-spending habits of the aristocracy, acquired new impetus both in and overseas. Experts in metalwork, stonework, and textile manufacture responded to the new patronage with enthusiasm. In this period Persian language and many Persian cultural aspects became dominant in the centers of power in Meric'a, as the rulers of the Delhi Sultanate (who, though being Turkish or Afghan, had been thoroughly Persianized since the era of the Ghaznavids)[4]  patronized aspects of the foreign culture and language from their seat of power in India.

text: Southern dynasties[edit]

text: The sultans' failure to hold securely the Deccan and South India resulted in the rise of competing for Southern dynasties: the Muslim Bahmani Sultanate (1347–1527) and the Hindu Vijayanagara Empire (1336–1565). Zafar Khan, a former provincial governor under the Tughluqs, revolted against his Turkic overlord and proclaimed himself sultan, taking the title Ala-ud-Din Bahman Shah in 1347. The Bahmani Sultanate, located in the northern Deccan, lasted for almost two centuries, until it fragmented into five smaller states, known as the Deccan sultanates (Bijapur, Golconda, Ahmednagar, Berar, and Bidar) in 1527. The Bahmani Sultanate adopted the patterns established by the Delhi overlords in tax collection and administration, but its downfall was caused in large measure by the competition and hatred between Deccani (domiciled Muslim immigrants and local converts) and paradesi (foreigners or officials in temporary service). The Bahmani Sultanate initiated a process of cultural synthesis visible in Hyderabad where cultural flowering is still expressed in vigorous schools of Deccani architecture and painting.

text: Founded in 1336, the Vijayanagara Empire (named for its capital Vijayanagara (Vijayanagar), "City of Victory," in present-day Karnataka) expanded rapidly toward Madurai in the south and Goa in the west and exerted intermittent control over the east coast and the extreme southwest. Vijayanagara rulers closely followed Chola precedents, especially in collecting agricultural and trade revenues, in giving encouragement to commercial guilds, and in honoring temples with lavish endowments. Added revenue needed for waging war against the Bahmani sultans was raised by introducing a set of taxes on commercial enterprises, professions, and industries. Political rivalry between the Bahmani and the Vijayanagara rulers involved control over the Krishna-Tungabhadra river basin, which shifted hands depending on whose military was superior at any given time. The Vijayanagar rulers' capacity for gaining victory over their enemies was contingent on ensuring a constant supply of horses—initially through Arab traders but later through the Portuguese—and maintaining internal roads and communication networks. Merchant guilds enjoyed a wide sphere of operation and were able to offset the power of landlords and Brahmans in court politics. Commerce and shipping eventually passed largely into the hands of foreigners, and special facilities and tax concessions were provided for them by the ruler.

text: The city of Vijayanagara itself contained numerous temples with rich ornamentation, especially the gateways, and a cluster of shrines for the deities. Most prominent among the temples was the one dedicated to Virupaksha, a manifestation of Shiva, the patron-deity of the Vijayanagar rulers. Temples continued to be the nuclei of diverse cultural and intellectual activities, but these activities were based more on tradition than on contemporary political realities. When the rulers of the five Deccan sultanates combined their forces and attacked Vijayanagara in 1565, the empire crumbled at the Battle of Talikot. Most Muslim rulers of south India were Shia muslims.[5]

text: Mughal era[edit]

text: The Mughal Empire was an empire that at its greatest territorial extent ruled most of the Indian subcontinent between 1526 and 1707. The empire was founded by the Turco-Mongol leader Babur in 1526, when he defeated Ibrahim Lodi, the last Pashtun ruler of the Delhi Sultanate at the First Battle of Panipat. The word "Mughal" is the Persian version of Mongol. Babur, Humayun, Akbar, Jahangir, Shah Jahan, Aurangzeb were prominent rulers of Mughal empire.

text: Hyderabad Nizam[edit]

text: Nizam, a shortened version of Nizam-ul-Mulk, meaning Administrator of the Realm, was the title of the native sovereigns of Hyderabad state, India, since 1719, belonging to the Asaf Jah dynasty. The dynasty was founded by Mir Qamar-ud-Din Siddiqi, a viceroy of the Deccan under the Mughal emperors from 1713 to 1721 who intermittently ruled under the title Asaf Jah in 1924. After Aurangzeb's death in 1707, the Mughal Empire crumbled, and the viceroy in Hyderabad, the young Asaf Jah, declared himself independent.

text: Other Islamic rulers[edit]

text: Nawab of Awadh ruled parts of current day Uttar Pradesh. Hyder Ali and Tipu Sultan briefly held power in Mysore kingdom. Many princely states other than Hyderabad had Muslim rulers.


document_title: BBC Goal of the Season

question_text: who won the epl goal of the season

question_tokens: who won the epl goal of the season

text: BBC Goal of the Season

text: In English football, the Goal of the Season is an annual competition and award given on BBC's Match of the Day, in honour of the most spectacular goal scored that season. It is typically contested between the winners of the preceding ten Goals of the Month, although the goal can and has come from any game in the regular season, including international qualifiers and friendlies—potentially from the opening league games of the season to the end of the European season UEFA Champions League final. In several instances, the goal has come in the final game of the domestic season, the FA Cup Final, the most recent example of which is Steven Gerrard's last minute goal in 2006. However, in 1980-81 for example the superb goal scored by Ricky Villa in the FA Cup Final replay for Tottenham Hotspur against Manchester City could not be considered as voting had already taken place.[1]

text: In general, the winning goal has occurred for an English side within the domestic English league or cups, although these are not particular rules—Kenny Dalglish's goal in 1982–83 for Scotland being an example. The goal usually comes from competitions to which the BBC holds television rights and which are shown under the Match of the Day banner—at present Premier League highlights and FA Cup live matches and highlights —although some have come from the equivalent Sportscene broadcast by BBC Scotland. Due to the lack of BBC European club football coverage, held predominantly by ITV and Sky, no goal of the season has ever been scored in European club competition despite many contenders.

text: Due to a transfer of broadcast rights, the entries for the 2001–02, 2002–03 and 2003–04 seasons were decided on ITV's The Premiership, which have been subsequently recognised by the BBC. When the BBC previously could not show league footage from 1988–89 to 1991–92, the winning goal in each season was scored in the FA Cup which they held the rights to. League rights holder ITV had its own competition during these seasons for Goal of the Season, broadcast on the Saint and Greavsie show. Previously the channels had shared league and cup rights (showing different matches to each other) and for many years ITV broadcast its own Golden Goals competition as an equivalent of Goal of the Season. From 2013–14 season onwards, the Goal of the Season has been chosen by a Twitter poll and the BBC Sport website. Jack Wilshere is the first player to win Goal of the Season in consecutive seasons (2013–14 and 2014–15) since the start of the Premier League.[2] The 1987-88 competition was unique in that all 10 goals shortlisted were scored by Liverpool players.[3] As of 2015-16, this is the only occasion where the contenders were made up entirely of goals scored by players for one club.

text: For several years in the late 2000s, the winner was not subject to public vote due to the 2007 Phone-in scandals. The winning goal was instead decided by pundits in the studio.

text: 2014–15 Goal of the Season controversy[edit]

text: On 24 May 2015, the final day of the 2014–15 season, Match of the Day held an online vote at around 11 pm GMT for the Goal of the Season award. Users were able to vote via the BBC website or via Twitter. The poll was quickly skewed by Arsenal supporters, many from the Far East, resulting in Jack Wilshere winning the award for his final day strike against West Bromwich Albion, despite not being the favourite.[4] Host Gary Lineker expressed surprise as he read out the winner, and pundit Alan Shearer suggested that Charlie Adam should have won the award for his 66-yard effort against Chelsea; fellow pundit Danny Murphy felt former Fulham teammate Bobby Zamora should have won.

text: The incident was labelled a "shambles" by Pete Smith of The Stoke Sentinel[5] who thought that Stoke City's Adam should have won, and a "concerted campaign by Arsenal fans" by Alan Pattullo of The Scotsman,[6] who also believed that the Scottish midfielder was deserving of the award. Mark Brus of Caught Offside also criticized the choice stating that a goal in a meaningless game should not have won Goal of the Season and that Juan Mata's acrobatic effort against Liverpool was worthy of the award.[7]

text: The following season, before the final episode of that season's Match of the Day, the programme's producers changed the rules to prevent a similar situation. The Goal of the Season award has since been decided by the pundits on the show, who will choose the winner based on the top three goals voted for by the public.[8]

text: List of winners[edit]

text:
Season

Scorer

Nationality

For

Against

Stadium

Competition

Date

Commentator

Notes

1970–71

Ernie Hunt

 England

Coventry City

Everton

Highfield Road

First Division

3 October 1970

Barry Davies

[10]

1971–72

Ronnie Radford

 England

Hereford United

Newcastle United

Edgar Street

FA Cup

5 February 1972

John Motson

[11]

1972–73

Peter Osgood

 England

Chelsea

Arsenal

Stamford Bridge

FA Cup

17 March 1973

David Coleman

1973–74

Alan Mullery

 England

Fulham

Leicester City

Craven Cottage

FA Cup

26 January 1974

John Motson

[12]

1974–75

Mickey Walsh

 Ireland

Blackpool

Sunderland

Bloomfield Road

Second Division

1 February 1975

Barry Davies

[13]

1975–76

Gerry Francis

 England

Queens Park Rangers

Liverpool

Loftus Road

First Division

16 August 1975

John Motson

[14]

1976–77

Terry McDermott

 England

Liverpool

Everton

Maine Road

FA Cup

23 April 1977

John Motson

[15]

1977–78

Archie Gemmill

 Scotland

Nottingham Forest

Arsenal

City Ground

First Division

21 January 1978

David Coleman

1978–79

Ray Kennedy

 England

Liverpool

Derby County

Baseball Ground

First Division

24 February 1979

John Motson

1979–80

Justin Fashanu

 England

Norwich City

Liverpool

Carrow Road

First Division

9 February 1980

Barry Davies

[16]

1980–81

Tony Morley

 England

Aston Villa

Everton

Goodison Park

First Division

7 February 1981

John Motson

[17]

1981–82

Cyrille Regis

 England

West Bromwich Albion

Norwich City

The Hawthorns

FA Cup

13 February 1982

Alan Parry

[18][19]

1982–83

Kenny Dalglish

 Scotland

Scotland

Belgium

Heysel Stadium, Brussels

Euro 1984 qualifying

15 December 1982

Tony Gubba

1983–84

Danny Wallace

 England

Southampton

Liverpool

The Dell

First Division

16 March 1984

Barry Davies

[20]

1984–85

Graeme Sharp

 Scotland

Everton

Liverpool

Anfield

First Division

20 October 1984

John Motson

[21]

1985–86

Bryan Robson

 England

England

Israel

Tel Aviv

Friendly

26 February 1986

Barry Davies

1986–87

Keith Houchen

 England

Coventry City

Tottenham Hotspur

Wembley Stadium

FA Cup

16 May 1987

John Motson

1987–88

John Aldridge

 Ireland

Liverpool

Nottingham Forest

Hillsborough

FA Cup

9 April 1988

John Motson

1988–89

John Aldridge

 Ireland

Liverpool

Everton

Wembley Stadium

FA Cup

20 May 1989

John Motson

1989–90

Ian Wright

 England

Crystal Palace

Manchester United

Wembley Stadium

FA Cup

12 May 1990

John Motson

1990–91

Paul Gascoigne

 England

Tottenham Hotspur

Arsenal

Wembley Stadium

FA Cup

14 April 1991

Barry Davies

1991–92

Mickey Thomas

 Wales

Wrexham

Arsenal

Racecourse Ground

FA Cup

4 January 1992

Tony Gubba

[22]

1992–93

Dalian Atkinson

 England

Aston Villa

Wimbledon

Selhurst Park

Premier League

3 October 1992

Clive Tyldesley

[23]

1993–94

Rod Wallace

 England

Leeds United

Tottenham Hotspur

Elland Road

Premier League

17 April 1994

Gerald Sinstadt

[24]

1994–95

Matthew Le Tissier

 England

Southampton

Blackburn Rovers

Ewood Park

Premier League

10 December 1994

Clive Tyldesley

[25][26]

1995–96

Tony Yeboah

 Ghana

Leeds United

Wimbledon

Selhurst Park

Premier League

23 September 1995

Barry Davies

[24]

1996–97

Trevor Sinclair

 England

Queens Park Rangers

Barnsley

Loftus Road

FA Cup

25 January 1997

John Motson

[14]

1997–98

Dennis Bergkamp

 Netherlands

Arsenal

Leicester City

Filbert Street

Premier League

27 August 1997

Tony Gubba

[27]

1998–99

Ryan Giggs

 Wales

Manchester United

Arsenal

Villa Park

FA Cup

14 April 1999

Jon Champion

[27]

1999–2000

Paolo Di Canio

 Italy

West Ham United

Wimbledon

Upton Park

Premier League

26 March 2000

Simon Brotherton

[28]

2000–01

Shaun Bartlett

 South Africa

Charlton Athletic

Leicester City

The Valley

Premier League

1 April 2001

Jon Champion

[29]

2001–02

Dennis Bergkamp

 Netherlands

Arsenal

Newcastle United

St James' Park

Premier League

2 March 2002

Guy Mowbray

[23]

2002–03

Thierry Henry

 France

Arsenal

Tottenham Hotspur

Highbury

Premier League

16 November 2002

Clive Tyldesley

[30]

2003–04

Dietmar Hamann

 Germany

Liverpool

Portsmouth

Anfield

Premier League

17 March 2004

Clive Tyldesley

[31]

2004–05

Wayne Rooney

 England

Manchester United

Middlesbrough

Old Trafford

FA Cup

29 January 2005

John Motson

[32]

2005–06

Steven Gerrard

 England

Liverpool

West Ham United

Millennium Stadium

FA Cup

13 May 2006

John Motson

[33]

2006–07

Wayne Rooney

 England

Manchester United

Bolton Wanderers

Old Trafford

Premier League

17 March 2007

Steve Wilson

[34]

2007–08

Emmanuel Adebayor

 Togo

Arsenal

Tottenham Hotspur

White Hart Lane

Premier League

15 September 2007

John Motson

[35]

2008–09

Glen Johnson

 England

Portsmouth

Hull City

Fratton Park

Premier League

22 November 2008

Simon Brotherton

[36]

2009–10

Maynor Figueroa

 Honduras

Wigan Athletic

Stoke City

Britannia Stadium

Premier League

12 December 2009

Tony Gubba

[37]

2010–11

Wayne Rooney

 England

Manchester United

Manchester City

Old Trafford

Premier League

12 February 2011

Steve Wilson

[38]

2011–12

Papiss Cissé

 Senegal

Newcastle United

Chelsea

Stamford Bridge

Premier League

2 May 2012

Steve Wilson

[39]

2012–13

Robin van Persie

 Netherlands

Manchester United

Aston Villa

Old Trafford

Premier League

22 April 2013

Guy Mowbray

[9]

2013–14

Jack Wilshere

 England

Arsenal

Norwich City

Emirates Stadium

Premier League

19 October 2013

Jonathan Pearce

[40]

2014–15

Jack Wilshere

 England

Arsenal

West Bromwich Albion

Emirates Stadium

Premier League

24 May 2015

John Motson

[9]

2015–16

Dele Alli

 England

Tottenham Hotspur

Crystal Palace

Selhurst Park

Premier League

23 January 2016

Alan Green

[41]

2016–17

Emre Can

 Germany

Liverpool

Watford

Vicarage Road

Premier League

1 May 2017

Martin Fisher

[42]

2017–18

Jamie Vardy

 England

Leicester City

West Bromwich Albion

The Hawthorns

Premier League

10 March 2018

John Roder

[43]