document_title: Newhart

question_text: who played darryl and darryl on the newhart show

text: Newhart

text: Premise[edit]

text: Bob Newhart plays Dick Loudon, an author of do-it-yourself and travel books. He and his wife Joanna move from New York City to a small, unnamed town in rural Vermont (possibly Norwich[1]) to operate the 200-year-old Stratford Inn. Dick is a sane, mild-mannered everyman surrounded by a community of oddballs in a town which exists in an illogical world governed by rules that elude him.

text: Near the end of the second season, Newhart was retooled and Dick began hosting a low-rated talk show on the town's local television station. As the series progressed, episodes focused increasingly on Dick's TV career and the quirky townsfolk.

text: Cast[edit]

text: Main[edit]

text:
Bob Newhart as Dick Loudon: owner of the Stratford Inn
Mary Frann as Joanna Loudon: Dick's wife
Tom Poston as George Utley: handyman at the Stratford Inn
Jennifer Holmes as Leslie Vanderkellen: maid at the Stratford Inn (1982–83)
Steven Kampmann as Kirk Devane: owner of the Minuteman Café (1982–84)
William Sanderson as Larry, Tony Papenfuss as Darryl and John Voldstad as Darryl: backwoodsmen who live in the same town. The three take over the Minuteman Café following Kirk's departure. The two Darryls never speak until the final episode. (recurring 1982–84, main cast 1984–90)
Julia Duffy as Stephanie Vanderkellen: maid at The Stratford and Leslie's cousin (1983–90)
Peter Scolari as Michael Harris: producer of Dick's television show and married to Stephanie (recurring 1983–84, main 1984–90)

text: Recurring[edit]

text:
William Lanteau as Chester Wanamaker: town mayor (1982–90)
Thomas Hill as Jim Dixon: Chester's best friend (1982–90)
Rebecca York as Cindy Parker-Devane: professional clown, Kirk's girlfriend and later wife (1983–84)
Jeff Doucette as Harley Estin: friend of George who is always looking for a job (1983–88)
Fred Applegate as J.J. Wall: director of Dick's television show (1984–87)
Ralph Manza as Bud: assistant director of Dick's television show (1984–90)
Linda Carlson as Bev Dutton: television station manager (1984–87)
Todd Susman as Officer Shifflett: town chief of police (1984–90)
Melanie Chartoff as Dr. Mary Kaiser: Stephanie and Michael's therapist (1987–90)
Kathy Kinney as Prudence Goddard: town librarian (1988–90)
David Pressman as Mr. Rusnak: local shoe store manager (1989–90)

text: "The Last Newhart"[edit]

text: The series finale of Newhart, titled "The Last Newhart", has been described as one of the most memorable in television history.[2][3] The entire town is purchased by a visiting Japanese tycoon, who turns the hamlet into an enormous golf course and recreation resort. Dick and Joanna are the only townspeople who refuse to leave. The others accept huge payoffs and leave in a farewell scene which parodies Fiddler on the Roof.

text: Five years later, Dick and Joanna continue to run the Stratford Inn, which is now located in the middle of the golf course. The other townspeople, now richer and older than before, unexpectedly return for a reunion. The Darryl brothers also speak for the first time on screen, loudly yelling "Quiet!" at their wives in unison. Dick gets frustrated with the increasingly chaotic scene, eventually storming out shouting "You're all crazy!" only to be knocked out by a golf ball.

text: The final scene takes place in a setting previously seen on The Bob Newhart Show. Bob Newhart reprises the role of Dr. Bob Hartley, with Suzanne Pleshette reprising the role of Emily, Hartley's wife. Hartley wakes and explains his weird dream, apparently revealing that the entire Newhart series was just a dream. Several references are made to Newhart's former show, including the use of its theme song and credits. Although the Bob Newhart Show theme was missing from the final closing credit shot in the series' initial syndication run, the theme has been reinstated in the current version syndicated by 20th Century Fox Television.

text: Reception to the finale[edit]

text: Interviews with Newhart, Pleshette, and director Dick Martin[4] reveal that the final scene was kept a secret from the cast and most of the crew. A fake ending was written to throw off the tabloids that involved Dick Loudon going to heaven after being hit with a golf ball and talking to God played by George Burns or George C. Scott. Pleshette was kept hidden until her scene was shot. When the scene began, many people in the audience recognized the set as the bedroom from The Bob Newhart Show and burst into spontaneous applause. Pleshette and Newhart did the scene in one take.[4]

text: In 1991, the cast of The Bob Newhart Show reunited in a primetime special. One of the things they did was analyze Bob's dream. During the discussion, the Hartleys' neighbor, Howard Borden (Bill Daily), quipped, "I had a dream like that once. I dreamed I was an astronaut in Florida for five seasons", while scenes were shown from I Dream of Jeannie, which featured Daily in all five seasons. At the end of the reunion special, Dr. Bob Hartley gets on the elevator only to see three familiar workmen doing repairs in the elevator and one of them says to Bob, "Hi. I'm Larry. This is my brother Darryl and this is my other brother Darryl."

text: In his book I Shouldn't Even Be Doing This! And Other Things that Strike Me as Funny, Newhart stated that his wife Ginnie proposed the ending of Newhart.[5] He reiterated this in a 2013 interview with director and comedian David Steinberg, saying,

text: That was Ginnie's idea. ... She said, 'You ought to end in a dream sequence because there was so much inexplicable about the show.' She said, 'You should wake up in bed with Susie and explain what's so—" and I said, 'What a great idea,' and I gave the idea to the writers and they fleshed it out with the Japanese buying the town and our not selling."[6]

text: In a letter-to-the-editor published in Entertainment Weekly, the show's executive producers, Mark Egan, Mark Solomon, and Bob Bendetson, wrote, "[T]he final episode of Newhart was not 'dreamed up' by Bob's wife, Ginny. She had absolutely no connection with the show. ... We wrote and produced the Emmy-nominated script (with special thanks to Dan O'Shannon)."[7]

text: In November 2005, the series finale was named by TV Guide and TV Land as the most unexpected moment in TV history.[citation needed] The episode was watched by 29.5 million viewers, bringing in an 18.7/29 rating/share, and ranking as the most-watched program that week.

text: In 2011, the finale was ranked number four on the TV Guide Network special, TV's Most Unforgettable Finales,[8] and in 2013 was ranked number 1 in Entertainment Weekly's 20 Best TV Series Finales Ever.[9]

text: In popular culture[edit]

text: On the February 11, 1995 episode of Saturday Night Live which was hosted by Bob Newhart, the episode's closing sketch ended with a redux of Newhart's final scene, in which Bob Hartley again wakes with his wife Emily (special guest Suzanne Pleshette) and tells her that he had just had a dream of hosting Saturday Night Live. Emily responds, "Saturday Night Live, is that show still on?"—this during a period when SNL was heavily criticized for its declining quality.[10][11]

text: In 2010, Jimmy Kimmel Live! presented several parody alternate endings to the television show Lost, one of which mirrored the finale of Newhart complete with a cameo appearance by Bob Newhart and with Lost star Evangeline Lilly in place of Emily/Pleshette.[12]

text: The final scene with Newhart and Pleshette was later parodied in an alternate ending to the television series Breaking Bad where actor Bryan Cranston wakes from a dream next to his Malcolm in the Middle co-star Jane Kaczmarek where they assume their respective roles of Hal and Lois. Hal recounts the events of Breaking Bad in humorous fashion as though he is horrified that he could do those things albeit as Walter White. Lois reassures him that everything is all right and the final shot is of Walter's hat.[13]

text: The final scene of The Late Late Show with Craig Ferguson parodied this, as well. After revealing that Bob Newhart had been playing the on-set pantomime horse Secretariat, Ferguson wakes up as his The Drew Carey Show character Nigel Wick, in bed with his co-star Drew Carey. The two then discuss the crazy possibility of Wick being a talk show host and Carey losing weight and becoming a game show host. (The shot continued with a parody of the twist ending of St. Elsewhere and then the closing song from The Sopranos finale.)

text: Reception[edit]

text: This section does not cite any sources. Please help improve this section by adding citations to reliable sources. Unsourced material may be challenged and removed. (July 2017) (Learn how and when to remove this template message)

text: Newhart was a solid ratings winner finishing six out of eight seasons in the Nielsen top 25 at its highest rating of number 12 for two consecutive seasons from 1986 to 1988. Despite not finishing in the top 30 for its last two seasons, Bob Newhart stated in an interview with the Archive of American Television that CBS was satisfied enough with the show's ratings to renew it for a ninth season in 1990. However, Newhart, who was anxious to move onto other projects, declined the offer, promising CBS that he would develop a new series for the network, which he was under contract to do. This resulted in the 1992 series Bob, which lasted for two seasons.

text:
Newhart season rankings in the U.S. television market

Season
Episodes
Original air dates
TV season
Nielsen ratings

Season premiere
Season finale
Rank
Rating
Households[1] / Viewers[2] (in millions)

1
22
October 25, 1982
April 10, 1983
1982–1983
#12
20.0
16.66

2
22
October 17, 1983
April 16, 1984
1983–1984
#23
18.0
15.08

3
22
October 15, 1984
May 28, 1985
1984–1985
#16
18.4
N/A

4
24
September 30, 1985
May 12, 1986
1985–1986
19.6
16.84

5
24
September 29, 1986
April 13, 1987
1986–1987
#12
19.5
17.04

6
24
September 14, 1987
April 9, 1988
1987–1988
#25
16.5
N/A

7
22
October 24, 1988
May 22, 1989
1988–1989
#50
12.8

8
24
September 18, 1989
May 21, 1990
1989–1990
#48
13.1
19.34

text: Awards[edit]

text: Nominations[edit]

text: Emmy Awards[edit]

text: Despite 25 nominations, Newhart never won an Emmy Award.

text:
Outstanding Comedy Series – Sheldon Bull, Producer; Barry Kemp, Executive Producer
Outstanding Video Tape Editing For a Series – Andy Ackerman

text:
Outstanding Comedy Series – Sheldon Bull, Producer; Barry Kemp, Executive Producer
Outstanding Supporting Actor in a Comedy Series – Tom Poston
Outstanding Supporting Actress in a Comedy Series – Julia Duffy

text:
Outstanding Lead Actor in a Comedy Series – Bob Newhart
Outstanding Supporting Actress in a Comedy Series – Julia Duffy

text:
Outstanding Lead Actor in a Comedy Series – Bob Newhart
Outstanding Sound Mixing For a Comedy Series or Special – Andrew MacDonald, Sound Mixer; Bill Nicholson, Sound Mixer; Craig Porter, Sound Mixer; Richard Wachter, Sound Mixer
Outstanding Supporting Actor in a Comedy Series – Tom Poston
Outstanding Supporting Actress in a Comedy Series – Julia Duffy

text:
Outstanding Lead Actor in a Comedy Series – Bob Newhart
Outstanding Supporting Actor in a Comedy Series:

Tom Poston
Peter Scolari

Outstanding Supporting Actress in a Comedy Series – Julia Duffy
Outstanding Writing For a Comedy Series – David Mirkin ("Co-Hostess Twinkie")

text:
Outstanding Editing For a Series (Multi-Camera Production) – Michael Wilcox, Editor
Outstanding Supporting Actor in a Comedy Series – Peter Scolari
Outstanding Supporting Actress in a Comedy Series – Julia Duffy

text:
Outstanding Guest Actress in a Comedy Series – Eileen Brennan
Outstanding Supporting Actor in a Comedy Series – Peter Scolari
Outstanding Supporting Actress in a Comedy Series – Julia Duffy

text:
Outstanding Editing For a Series (Multi-Camera Production) – Michael Wilcox, Editor
Outstanding Supporting Actress in a Comedy Series – Julia Duffy
Outstanding Writing For a Comedy Series – Bob Bendetson, Mark Egan and Mark Solomon ("The Last Newhart")

text: Golden Globe Awards[edit]

text: Newhart earned a total of six nominations for Golden Globe Awards.

text:
Television Series – Musical or Comedy (1984)
Actor in a Television Series – Musical or Comedy: Bob Newhart (1983–1986)
Actress in a Supporting Role in a Series, Mini-Series or Motion Picture Made for Television: Julia Duffy (1988)

text: Other awards[edit]

text: Newhart was nominated for one Casting Society of America award and four nominations for TV Land Awards. Newhart won a total of Viewers for Quality Television Awards.

text: DVD releases[edit]

text: 20th Century Fox released season one of Newhart on DVD in Region 1 in February 2008.

text: In November 2013, it was announced that Shout! Factory had acquired the rights to the series. As of April 15, 2017, they have released the second through eighth seasons.[14][15][16]

text:
DVD Name
Ep No
Release Date

The Complete First Season
22
February 26, 2008

The Complete Second Season
22
February 11, 2014

The Complete Third Season
22
April 22, 2014

The Complete Fourth Season
24
August 19, 2014

The Complete Fifth Season
24
May 10, 2016

The Complete Sixth Season
24
September 13, 2016

The Complete Seventh Season
22
December 13, 2016

The Complete Eighth Season
24
March 14, 2017


document_title: Jesus Christ Superstar (film)

question_text: who played pontius pilate in jesus christ superstar movie

root

text: Jesus Christ Superstar (film)

text: Plot[edit]

text: The film is framed as a group of performers who travel to the desert to re-enact the Passion of Christ. The film begins with them arriving on a bus, assembling their props and getting into costume. One of the group is surrounded by the others, puts on a white robe and emerges as Jesus ("Overture").

tag: p

text: This story begins with Judas (Anderson), who is worried about Jesus' popularity; he is being hailed as the Son of God, but Judas feels he is just a man who is beginning to believe his own propaganda and fears the consequences of their growing movement ("Heaven on Their Minds"). The other disciples badger Jesus for information about his plans for the future, but Jesus will not give them any ("What's the Buzz?"). Judas' arrival and subsequent declaration that Jesus should not associate with Mary dampens the mood ("Strange Thing Mystifying"). Angrily, Jesus tells Judas that he should leave Mary alone, because his slate is not clean. He then accuses all the apostles of not caring about him. That night at the Temple, Caiaphas is worried that the people will crown Jesus as king, which the Romans will take for an uprising. Annas tries to allay his fears, but he finally sees Caiaphas' point and suggests that he convene the council and explain his fears to them; Caiaphas agrees ("Then We Are Decided"). As Jesus and his apostles settle for the night, Mary soothes him with some expensive ointment, but Judas says that the money spent should have been given to the poor. Jesus rebukes him again, telling him that the poor will be there always but Jesus will not ("Everything's Alright").

text: The next day at the Temple of Jerusalem, the council of the priests discuss their fears about Jesus. Caiaphas tells them that there is only one solution: like John the Baptist, Jesus must be executed for the sake of the nation ("This Jesus Must Die"). As Jesus and his followers joyfully arrive in Jerusalem, Caiaphas orders Jesus to disband the crowd for fear of a riot. Jesus refuses and speaks to the crowd instead ("Hosanna"). Later, the apostle Simon Zealotes (Marshall) and a crowd of followers voice their admiration for Jesus ("Simon Zealotes"). Jesus appreciates this, but becomes worried when Simon suggests directing the crowd towards an uprising against their Roman occupiers. Jesus sadly dismisses this suggestion, saying that they do not understand his true purpose ("Poor Jerusalem").

text: Pilate, the Roman governor of Judea, reveals that he has dreamed about a Galilean man (Jesus) and that he will be blamed for this man's death ("Pilate's Dream"). Jesus and his followers arrive at the temple, which has been taken over by money changers and prostitutes ("The Temple"). To Judas' horror and as the priests watch in the background, a furious Jesus destroys the stalls and forces them to leave. Jesus wanders alone outside the city, but is surrounded by a crowd of lepers, all wanting to be healed. Jesus tries to heal as many of them as possible, but is overwhelmed by the sheer numbers and eventually gives up, screaming at them to leave him alone. Mary comforts Jesus and Jesus goes to sleep. Mary loves Jesus, but is confused because he is so unlike any other man she has met ("I Don't Know How to Love Him"). Judas goes to the priests and expresses his concerns, but he is worried about the consequences of betraying Jesus ("Damned for All Time"). The priests take advantage of his doubts and offer him money if he will lead them to Jesus. Judas initially refuses, but Caiaphas and Annas win him over by reminding him that he could use the money to help the poor. Judas reveals that Jesus will be at the Garden of Gethsemene on Thursday night ("Blood Money").

text: At the Last Supper (set outdoors in a garden setting during the day), Jesus reveals that he knows Peter (Toubus) will deny him and Judas will betray him. A bitter argument between Jesus and Judas ensues, in which Judas berates Jesus for destroying their hopes and ideals and threatens to ruin Jesus' ambition by staying there without helping him to reach the Glory; Jesus tells Judas to leave and Judas finally runs off ("The Last Supper"). As the apostles fall asleep, Jesus goes to Gethsemane to pray about his imminent death and reluctantly agrees to go forward with God's plan ("Gethsemane [I Only Want to Say]"). Jesus waits for Judas, who arrives, accompanied by guards, and betrays him with a kiss. The disciples offer to fight the guards, but Jesus will not allow it. Jesus is taken to Caiaphas' house, found guilty of blasphemy and sent to Pilate ("The Arrest"). Peter, meanwhile, fearfully denies Jesus three times after being accused of being one of Jesus' followers ("Peter's Denial"). Jesus is taken to Pilate's house, where the governor, unaware that Jesus is the man from his dream, mocks him. Since he does not deal with Jews, Pilate sends him to Herod ("Pilate and Christ"). The flamboyant King Herod is excited to finally meet Jesus, for he has heard the hype. He tries to persuade Jesus to perform various miracles. When Jesus refuses to answer, Herod orders the guards to take him back to Pilate ("Herod's Song [Try It and See]").

text: The apostles and Mary Magdalene remember how things began and wish that they had not gotten so out of hand ("Could We Start Again Please?"). Jesus is flung into a cell, where he is seen by Judas, who runs to tell the priests that he regrets his part in the arrest. He hurls his money to the ground and curses at the priests before running into the desert. Filled with regret for betraying Jesus, he blames God for his woes by giving him the role of the betrayor and hangs himself ("Judas' Death"). Jesus is taken back to Pilate, who questions him; Herod is also present. Although he thinks Jesus is deluded, Pilate realizes that he has committed no actual crime and has Jesus scourged; Herod is gleeful at first but eventually sickened. Pilate's bemused indifference turns to a frenzy of confusion and anger, both at the crowd's irrational bloodthirstiness and Jesus' inexplicable resignation and refusal to defend himself. Pilate realizes he has no option but to have Jesus executed or the masses will grow violent ("Trial Before Pilate [Including the Thirty-Nine Lashes]"). After Pilate washes his hands of Jesus' fate, Jesus' appearance transforms, the heavens open, and a white-jumpsuit clad Judas descends on a silver cross. Judas laments that if Jesus had returned as the Messiah today, he would have been more popular and his message easier to spread. Judas also wonders what Jesus thinks of other religions' prophets. He ultimately wants to know if Jesus thinks he is who they say he is ("Superstar"). Judas' questions go unanswered, and Jesus is sent to die ("The Crucifixion"), with ominous, atonal music, with Jesus saying some of his final words before dying.

text: As the film ends, the performers, now out of costume, board their bus. Only the performers who had played Pilate, Mary Magdalene and Judas notice the actor who had played Jesus is missing. A shepherd and his flock cross the hillside beneath the empty cross ("John Nineteen Forty-One").

text: Cast[edit]

text:
Ted Neeley as Jesus Christ
Carl Anderson as Judas Iscariot
Yvonne Elliman as Mary Magdalene
Barry Dennen as Pontius Pilate
Bob Bingham as Caiaphas
Kurt Yaghjian as Annas
Josh Mostel as King Herod
Philip Toubus as Peter
Larry Marshall as Simon Zealotes
Richard Orbach as John
Robert LuPone as James

tag: ul

text: Musical numbers[edit]

text:
"Overture"
"Heaven on Their Minds"
"What's the Buzz?"
"Strange Thing Mystifying"
"Then We Are Decided"
"Everything's Alright"
"This Jesus Must Die"
"Hosanna"
"Simon Zealotes"
"Poor Jerusalem"
"Pilate's Dream"
"The Temple"
"Everything's Alright (Reprise)"
"I Don't Know How to Love Him"
"Damned for All Time"
"Blood Money"
"The Last Supper"
"Gethsemane (I Only Want to Say)"
"The Arrest"
"Peter's Denial"
"Pilate and Christ"
"Hosanna (Reprise)"
"King Herod's Song (Try It and See)"
"Could We Start Again Please?"
"Judas' Death"
"Trial Before Pilate (Including the 39 Lashes)"
"Superstar"
"The Crucifixion"
"John 19: 41"

tag: ol

text: Production[edit]

text: Development[edit]

text: During filming of Fiddler on the Roof, Barry Dennen, who played Pilate on the concept album, suggested to Norman Jewison that he should direct Jesus Christ Superstar as a film. After hearing the album, Jewison agreed.

text: Casting[edit]

text: The cast consisted mostly of actors from the Broadway show, with Ted Neeley and Carl Anderson starring as Jesus and Judas respectively. Neeley had played a reporter and a leper in the Broadway version, and understudied the role of Jesus. Likewise, Anderson understudied Judas, but took over the role on Broadway and Los Angeles when Ben Vereen fell ill. Along with Dennen, Yvonne Elliman (Mary Magdalene), and Bob Bingham (Caiaphas) reprised their Broadway roles in the film (Elliman, like Dennen, had also appeared on the original concept album). Originally, Jewison wanted Ian Gillan, who played Jesus on the concept album, to reprise the role for the film, but Gillan turned down the offer, deciding that he would please fans more by touring with Deep Purple. The producers also considered Micky Dolenz (from The Monkees) and David Cassidy to play Jesus before deciding to go with Neeley.[7] "With the exception of Barry Dennen who played Pontius Pilate and Josh Mostel who played King Herod — for everybody else, it was their first time on camera and first major motion picture. It was a learning process throughout."[8]

text: Filming[edit]

text: The film was shot in Israel (primarily at the ruins of Avdat, Beit Guvrin National Park, and Beit She'an) and other Middle Eastern locations in 1972.[9]

text: Alterations[edit]

text: Like the stage show, the film gave rise to controversy even with changes made to the script. Some of the lyrics were changed for the film. The reprise of "Everything's Alright", sung before the song "I Don't Know How to Love Him" by Mary to Jesus, was abridged, leaving only the closing lyric "Close your eyes, close your eyes and relax, think of nothing tonight" intact, while the previous lyrics were omitted, including Jesus's "And I think I shall sleep well tonight.". In a scene where a group of beggars/lepers overwhelms Jesus, "Heal yourselves!" was changed to "Leave me alone!", and in "Judas' Death", Caiaphas' line "What you have done will be the saving of Israel" was changed to "What you have done will be the saving of everyone."

text: The lyrics of "Trial Before Pilate" contain some notable alterations and additions. Jesus's line "There may be a kingdom for me somewhere else, if I only knew" is changed to "if you only knew." The film version also gives Pilate more lines (first used in the original Broadway production) in which he addresses the mob with contempt when they invoke the name of Caesar: "Well, this is new!/Respect for Caesar?/'Till now this has been noticeably lacking!/Who is this Jesus? Why is he different?/You Jews produce messiahs by the sackful!" and "Behold the man/Behold your shattered king/You hypocrites!/You hate us more than him!" These lines for Pilate have since been in every production of the show.

text: The soundtrack contains two songs that are not on the original concept album. "Then We Are Decided", in which the troubles and fears of Annas and Caiaphas regarding Jesus are better developed, is original to the film. The soundtrack also retains the song "Could We Start Again Please?" which had been added to the Broadway show. Most of these changes have not been espoused by later productions and recordings, although most productions tend to retain the expanded version of "Trial Before Pilate".

text: Reception[edit]

text: Box office[edit]

text: Jesus Christ Superstar grossed $24.5 million at the box office[3] and earned North American rentals of $10.8 million in 1973,[10] against an estimated production budget of $3.5 million.[2]

text: Critical response[edit]

text: On review aggregator website Rotten Tomatoes, the film has an approval rating of 55% based on 22 reviews, with an average rating of 6/10.[11]

text: Years later the film was still popular, winning a 2012 Huffington Post competition for "Best Jesus Movie."[12]

text: Jewison was able to show the film to Pope Paul VI, "who openly loved what he saw. He said, 'Mr. Jewison, not only do I appreciate your beautiful rock opera film, I believe it will bring more people around the world to Christianity, than anything ever has before.'"[2] For the Pope, Mary Magdalene's song "I Do not Know How to Love Him" [sic] "had an inspired beauty."[13] Nevertheless, the film as well as the musical were criticized by some religious groups.[5] A New York Times review said, "When the stage production opened in October, 1971, it was criticized not only by some Jews as anti-Semitic, but also by some Catholics and Protestants as blasphemous in its portrayal of Jesus as a young man who might even be interested in sex."[14]

text: Tim Rice said Jesus was seen through Judas' eyes as a mere human being. Some Christians[who?] found this remark, as well as the fact that the musical did not show the resurrection, to be blasphemous. While the actual resurrection was not shown, the closing scene of the movie subtly alludes to the resurrection (though, according to Jewison's commentary on the DVD release, the scene was not planned this way).[15] Some found Judas too sympathetic; in the film, it states that he wants to give the thirty pieces of silver to the poor, which, although Biblical, leaves out his ulterior motives (see also "Everything's Alright").[16] Biblical purists pointed out a small number of deviations from biblical text as additional concerns; for example, Pilate himself having the dream instead of his wife, and Catholics argue the line "for all you care, this bread could be my body" is too Protestant in theology, although Jesus does say in the next lines, "This is my blood you drink/This is my body you eat".

text: In the 1980 book The Golden Turkey Awards by Michael Medved and Harry Medved, Neeley was given an award for "The Worst Performance by an Actor as Jesus Christ",[17] yet Neeley and Anderson received Golden Globe nominations for their portrayals of Jesus and Judas in the film version and had subsequently gone on to recreate the roles in numerous national stage tours from 1993-2014 (2004 for Anderson, as he died of leukemia).

text: The film is recognized by American Film Institute in these lists:

text:
2004: AFI's 100 Years...100 Songs:

"I Don't Know How to Love Him" – Nominated[18]

2006: AFI's 100 Years...100 Cheers – Nominated[19]

text: Soundtrack[edit]

text: The soundtrack for the film was released on vinyl by MCA Records in 1973.[20][21] It was re-released on CD in 1993[22] and reissued in 1998 for its 25th Anniversary.[23][24]

text:
Side one

"Overture" – 5:26
"Heaven on Their Minds" – 4:22
"What's the Buzz/Strange Thing Mystifying" – 4:26
"Then We Are Decided" – 2:32
"Everything's Alright" – 3:36
"This Jesus Must Die" – 3:45

Side two

"Hosanna" – 2:32
"Simon Zealotes/Poor Jerusalem" – 6:28
"Pilate's Dream" – 1:45
"The Temple" – 5:26
"Everything's Alright (reprise)"/"I Don't Know How to Love Him" – 3:55
"Damned for All Time/Blood Money" – 4:37

Side three

"The Last Supper" – 7:12
"Gethsemane (I Only Want to Say)" – 5:39
"The Arrest" – 3:15
"Peter's Denial" – 1:26
"Pilate and Christ"/"Hosanna (reprise)" – 2:57
"King Herod's Song (Try it and See)" – 3:13

Side four

"Could We Start Again Please?" – 2:44
"Judas' Death" – 4:38
"Trial Before Pilate (Including the 39 Lashes)" – 6:47
"Superstar" – 3:56
"The Crucifixion" – 2:40
"John 19:41" – 2:20

tag: table

text: The soundtrack for the film was released in the USA on vinyl by MCA Records (MCA 2-11000) in 1973, as: JESUS CHRIST SUPERSTAR / The Original Motion Picture Sound Track Album.

text: Remakes and related productions[edit]

text: Another film version was made for video in 2000, starring Glenn Carter as Jesus, Jérôme Pradon as Judas, and Reneé Castle as Mary Magdalene. It was shot entirely on indoor sets including graffiti on the wall. Composer Webber has stated in the making-of documentary that this was the version closest to what he had originally envisioned for the project. He chose Gale Edwards to direct after seeing her interpretation of the musical in Dublin, which featured a more modernistic and sinister approach than the original stage productions.

text: In a 2008 interview with Variety magazine, film producer Marc Platt stated that he was in discussions with several filmmakers for a remake of Jesus Christ Superstar.[25]

text: In 2013, a Blu-ray "40th Anniversary" edition of the film was released, featuring commentary from the director and Ted Neeley, an interview with Tim Rice, a photo gallery and a clip of the original trailer.[26]

text: In 2015, Neeley announced the upcoming release a documentary entitled "SUPERSTARS: The Making of and Reunion of the film 'Jesus Christ Superstar'" about the production of the film.[27]


document_title: Conservation movement

question_text: who made major contributions to environmental protection in the early 1900s

text: Conservation movement

text: History[edit]

text: Early history[edit]

text: The conservation movement can be traced back to John Evelyn's work Sylva, presented as a paper to the Royal Society in 1662. Published as a book two years later, it was one of the most highly influential texts on forestry ever published.[2] Timber resources in England were becoming dangerously depleted at the time, and Evelyn advocated the importance of conserving the forests by managing the rate of depletion and ensuring that the cut down trees get replenished.

text: The field developed during the 18th century, especially in Prussia and France where scientific forestry methods were developed. These methods were first applied rigorously in British India from the early-19th century. The government was interested in the use of forest produce and began managing the forests with measures to reduce the risk of wildfire in order to protect the "household" of nature, as it was then termed. This early ecological idea was in order to preserve the growth of delicate teak trees, which was an important resource for the Royal Navy. Concerns over teak depletion were raised as early as 1799 and 1805 when the Navy was undergoing a massive expansion during the Napoleonic Wars; this pressure led to the first formal conservation Act, which prohibited the felling of small teak trees. The first forestry officer was appointed in 1806 to regulate and preserve the trees necessary for shipbuilding.[3] This promising start received a setback in the 1820s and 30s, when laissez-faire economics and complaints from private landowners brought these early conservation attempts to an end.

text: Origins of the modern conservation movement[edit]

text: Conservation was revived in the mid-19th century, with the first practical application of scientific conservation principles to the forests of India. The conservation ethic that began to evolve included three core principles: that human activity damaged the environment, that there was a civic duty to maintain the environment for future generations, and that scientific, empirically based methods should be applied to ensure this duty was carried out. Sir James Ranald Martin was prominent in promoting this ideology, publishing many medico-topographical reports that demonstrated the scale of damage wrought through large-scale deforestation and desiccation, and lobbying extensively for the institutionalization of forest conservation activities in British India through the establishment of Forest Departments.[4] Edward Percy Stebbing warned of desertification of India. The Madras Board of Revenue started local conservation efforts in 1842, headed by Alexander Gibson, a professional botanist who systematically adopted a forest conservation program based on scientific principles. This was the first case of state management of forests in the world.[5]

text: These local attempts gradually received more attention by the British government as the unregulated felling of trees continued unabated. In 1850, the British Association in Edinburgh formed a committee to study forest destruction at the behest of Dr. Hugh Cleghorn a pioneer in the nascent conservation movement.

text: He had become interested in forest conservation in Mysore in 1847 and gave several lectures at the Association on the failure of agriculture in India. These lectures influenced the government under Governor-General Lord Dalhousie to introduce the first permanent and large-scale forest conservation program in the world in 1855, a model that soon spread to other colonies, as well the United States. In the same year, Cleghorn organised the Madras Forest Department and in 1860 the Department banned the use shifting cultivation.[6] Cleghorn's 1861 manual, The forests and gardens of South India, became the definitive work on the subject and was widely used by forest assistants in the subcontinent.[7] In 1861, the Forest Department extended its remit into the Punjab.[8]

text: Sir Dietrich Brandis, a German forester, joined the British service in 1856 as superintendent of the teak forests of Pegu division in eastern Burma. During that time Burma's teak forests were controlled by militant Karen tribals. He introduced the "taungya" system,[9] in which Karen villagers provided labour for clearing, planting and weeding teak plantations. After seven years in Burma, Brandis was appointed Inspector General of Forests in India, a position he served in for 20 years. He formulated new forest legislation and helped establish research and training institutions. The Imperial Forest School at Dehradun was founded by him.[10][11]

text: Germans were prominent in the forestry administration of British India. As well as Brandis, Berthold Ribbentrop and Sir William P.D. Schlich brought new methods to Indian conservation, the latter becoming the Inspector-General in 1883 after Brandis stepped down. Schlich helped to establish the journal Indian Forester in 1874, and became the founding director of the first forestry school in England at Cooper's Hill in 1885.[12] He authored the five-volume Manual of Forestry (1889–96) on silviculture, forest management, forest protection, and forest utilisation, which became the standard and enduring textbook for forestry students.

text: Conservation in the United States[edit]

text: The American movement received its inspiration from 19th century works that exalted the inherent value of nature, quite apart from human usage. Author Henry David Thoreau (1817-1862) made key philosophical contributions that exalted nature. Thoreau was interested in peoples' relationship with nature and studied this by living close to nature in a simple life. He published his experiences in the book Walden, which argued that people should become intimately close with nature. The ideas of Sir Brandis, Sir William P.D. Schlich and Carl A. Schenck were also very influential - Gifford Pinchot, the first chief of the USDA Forest Service, relied heavily upon Brandis' advice for introducing professional forest management in the U.S. and on how to structure the Forest Service.[13][14]

text: Both conservationists and preservationists appeared in political debates during the Progressive Era (the 1890s—early 1920s). There were three main positions. The laissez-faire position held that owners of private property—including lumber and mining companies, should be allowed to do anything they wished for their property.[15]

text: The conservationists, led by future President Theodore Roosevelt and his close ally George Bird Grinnell, were motivated by the wanton waste that was taking place at the hand of market forces, including logging and hunting.[16] This practice resulted in placing a large number of North American game species on the edge of extinction. Roosevelt recognized that the laissez-faire approach of the U.S. Government was too wasteful and inefficient. In any case, they noted, most of the natural resources in the western states were already owned by the federal government. The best course of action, they argued, was a long-term plan devised by national experts to maximize the long-term economic benefits of natural resources. To accomplish the mission, Roosevelt and Grinnell formed the Boone and Crockett Club in 1887. The Club was made up of the best minds and influential men of the day. The Boone and Crockett Club's contingency of conservationists, scientists, politicians, and intellectuals became Roosevelt's closest advisers during his march to preserve wildlife and habitat across North America.[17] Preservationists, led by John Muir (1838–1914), argued that the conservation policies were not strong enough to protect the interest of the natural world because they continued to focus on the natural world as a source of economic production.

text: The debate between conservation and preservation reached its peak in the public debates over the construction of California's Hetch Hetchy dam in Yosemite National Park which supplies the water supply of San Francisco. Muir, leading the Sierra Club, declared that the valley must be preserved for the sake of its beauty: "No holier temple has ever been consecrated by the heart of man."

text: President Roosevelt put conservationist issue high on the national agenda.[18] He worked with all the major figures of the movement, especially his chief advisor on the matter, Gifford Pinchot and was deeply committed to conserving natural resources. He encouraged the Newlands Reclamation Act of 1902 to promote federal construction of dams to irrigate small farms and placed 230 million acres (360,000 mi2 or 930,000 km2) under federal protection. Roosevelt set aside more federal land for national parks and nature preserves than all of his predecessors combined.[19]

text: Roosevelt established the United States Forest Service, signed into law the creation of five national parks, and signed the year 1906 Antiquities Act, under which he proclaimed 18 new national monuments. He also established the first 51 bird reserves, four game preserves, and 150 national forests, including Shoshone National Forest, the nation's first. The area of the United States that he placed under public protection totals approximately 230,000,000 acres (930,000 km2).

text: Gifford Pinchot had been appointed by McKinley as chief of Division of Forestry in the Department of Agriculture. In 1905, his department gained control of the national forest reserves. Pinchot promoted private use (for a fee) under federal supervision. In 1907, Roosevelt designated 16 million acres (65,000 km2) of new national forests just minutes before a deadline.[20]

text: In May 1908, Roosevelt sponsored the Conference of Governors held in the White House, with a focus on natural resources and their most efficient use. Roosevelt delivered the opening address: "Conservation as a National Duty.".

text: In 1903 Roosevelt toured the Yosemite Valley with John Muir, who had a very different view of conservation, and tried to minimize commercial use of water resources and forests. Working through the Sierra Club he founded, Muir succeeded in 1905 in having Congress transfer the Mariposa Grove and Yosemite Valley to the federal government.[21] While Muir wanted nature preserved for its own sake, Roosevelt subscribed to Pinchot's formulation, "to make the forest produce the largest amount of whatever crop or service will be most useful, and keep on producing it for generation after generation of men and trees."[22]

text: Theodore Roosevelt's view on conservationism remained dominant for decades; - Franklin D. Roosevelt authorised the building of many large-scale dams and water projects, as well as the expansion of the National Forest System to buy out sub-marginal farms. In 1937, the Pittman–Robertson Federal Aid in Wildlife Restoration Act was signed into law, providing funding for state agencies to carry out their conservation efforts.

text: Since 1970[edit]

text: Environmental reemerged on the national agenda in 1970, with Republican Richard Nixon playing a major role, especially with his creation of the Environmental Protection Agency. The debates over the public lands and environmental politics played a supporting role in the decline of liberalism and the rise of modern environmentalism. Although Americans consistently rank environmental issues as "important", polling data indicates that in the voting booth voters rank the environmental issues low relative to other political concerns.

text: The growth of the Republican party's political power in the inland West (apart from the Pacific coast) was facilitated by the rise of popular opposition to public lands reform. Successful Democrats in the inland West and Alaska typically take more conservative positions on environmental issues than Democrats from the Coastal states. Conservatives drew on new organizational networks of think tanks, industry groups, and citizen-oriented organizations, and they began to deploy new strategies that affirmed the rights of individuals to their property, protection of extraction rights, to hunt and recreate, and to pursue happiness unencumbered by the federal government at the expense of resource conservation.[23]

text: Areas of concern[edit]

text: Deforestation and overpopulation are issues affecting all regions of the world. The consequent destruction of wildlife habitat has prompted the creation of conservation groups in other countries, some founded by local hunters who have witnessed declining wildlife populations first hand. Also, it was highly important for the conservation movement to solve problems of living conditions in the cities and the overpopulation of such places.

text: Boreal forest and the Arctic[edit]

text: The idea of incentive conservation is a modern one but its practice has clearly defended some of the sub Arctic wildernesses and the wildlife in those regions for thousands of years, especially by indigenous peoples such as the Evenk, Yakut, Sami, Inuit and Cree. The fur trade and hunting by these peoples have preserved these regions for thousands of years. Ironically, the pressure now upon them comes from non-renewable resources such as oil, sometimes to make synthetic clothing which is advocated as a humane substitute for fur. (See Raccoon dog for case study of the conservation of an animal through fur trade.) Similarly, in the case of the beaver, hunting and fur trade were thought to bring about the animal's demise, when in fact they were an integral part of its conservation. For many years children's books stated and still do, that the decline in the beaver population was due to the fur trade. In reality however, the decline in beaver numbers was because of habitat destruction and deforestation, as well as its continued persecution as a pest (it causes flooding). In Cree lands however, where the population valued the animal for meat and fur, it continued to thrive. The Inuit defend their relationship with the seal in response to outside critics.[24]

text: Latin America (Bolivia)[edit]

text: The Izoceño-Guaraní of Santa Cruz Department, Bolivia is a tribe of hunters who were influential in establishing the Capitania del Alto y Bajo Isoso (CABI). CABI promotes economic growth and survival of the Izoceno people while discouraging the rapid destruction of habitat within Bolivia's Gran Chaco. They are responsible for the creation of the 34,000 square kilometre Kaa-Iya del Gran Chaco National Park and Integrated Management Area (KINP). The KINP protects the most biodiverse portion of the Gran Chaco, an ecoregion shared with Argentina, Paraguay and Brazil. In 1996, the Wildlife Conservation Society joined forces with CABI to institute wildlife and hunting monitoring programs in 23 Izoceño communities. The partnership combines traditional beliefs and local knowledge with the political and administrative tools needed to effectively manage habitats. The programs rely solely on voluntary participation by local hunters who perform self-monitoring techniques and keep records of their hunts. The information obtained by the hunters participating in the program has provided CABI with important data required to make educated decisions about the use of the land. Hunters have been willing participants in this program because of pride in their traditional activities, encouragement by their communities and expectations of benefits to the area.

text: Africa (Botswana)[edit]

text: In order to discourage illegal South African hunting parties and ensure future local use and sustainability, indigenous hunters in Botswana began lobbying for and implementing conservation practices in the 1960s. The Fauna Preservation Society of Ngamiland (FPS) was formed in 1962 by the husband and wife team: Robert Kay and June Kay, environmentalists working in conjunction with the Batawana tribes to preserve wildlife habitat.

text: The FPS promotes habitat conservation and provides local education for preservation of wildlife. Conservation initiatives were met with strong opposition from the Botswana government because of the monies tied to big-game hunting. In 1963, BaTawanga Chiefs and tribal hunter/adventurers in conjunction with the FPS founded Moremi National Park and Wildlife Refuge, the first area to be set aside by tribal people rather than governmental forces. Moremi National Park is home to a variety of wildlife, including lions, giraffes, elephants, buffalo, zebra, cheetahs and antelope, and covers an area of 3,000 square kilometers. Most of the groups involved with establishing this protected land were involved with hunting and were motivated by their personal observations of declining wildlife and habitat.


document_title: The Good Place

question_text: who plays mindy st. claire on the good place

text: The Good Place

text: Synopsis[edit]

text: After she is struck by a collection of runaway shopping carts, pushed into traffic and run over by a truck, Eleanor Shellstrop (Bell) is welcomed into the afterlife by Michael (Danson), the facilitator and architect of Eleanor's new neighborhood in a "perfect utopia" called "The Good Place". When Michael tells Eleanor she made it into "The Good Place" as reward for her life of selfless devotion to helping others, she realizes she must have been mistaken for someone else. She also learns that each person in "The Good Place" has a soulmate with whom she or he is matched and (accordingly) with whom she or he will live for eternity.

text: Hoping to stay in The Good Place, Eleanor decides to hide her morally imperfect past behavior from everyone else, confessing only to her assigned soulmate, Chidi Anagonye (Harper), a university ethics professor. Chidi agrees to teach Eleanor to become a better person and avoid eternal torture in "The Bad Place". She also interacts closely with a particular group of other people in "The Good Place", notably Tahani Al-Jamil (Jamil), a wealthy philanthropist who dedicated her life to helping the poor and raised billions through charities, and Tahani's soulmate Jianyu Li (Jacinto), seemingly a silent Buddhist monk from Taiwan, who turns out to be Jason Mendoza, a misplaced music DJ from Florida. Michael and the inhabitants are assisted by Janet (Carden), an artificial being in charge of helping and informing the inhabitants.

text: Each episode of the first season features flashbacks from one of the main characters and ends with a cliffhanger leading into the following episode. In the first-season finale's twist ending, Michael reveals that he is really a demon and that "The Good Place" is actually a new experimental form of "The Bad Place" that he has designed himself. Every resident there is also a demon, except for Eleanor, Chidi, Tahani, and Jason who are the only human inhabitants. They were placed together with the idea that they would torment each other. The plan backfires when they become friends and Eleanor realizes the truth.

text: In season 2, Michael erases their memories and attempts the experiment again, but Eleanor (and on one occasion, Jason) figures out the truth over and over again. Because it is disallowed by his supervisors, Michael is lying to them and pretending to still be on the second attempt, even though he wipes their memories and reboots them repeatedly. As his demon colleagues also demand changes, one of them (Vicky) blackmails Michael, demanding he wipe the humans' memories and reset the neighborhood again, but putting her in charge and enacting all the demands of the other demons. Desperate to retain control and avoid "retirement" Michael offers to work with the foursome and not erase their memories if they agree to work with him. Eleanor reluctantly agrees (after Michael says he can get them to the real Good Place if they do so), but says that she will only do so if Michael agrees to join them for Chidi's ethics lessons. Since he has no choice, Michael agrees.

text: Cast and characters[edit]

text: Main[edit]

text:
Kristen Bell as Eleanor Shellstrop, a deceased saleswoman from Arizona who entered an afterlife utopia called "The Good Place" seemingly after being mistaken for a human rights lawyer by the same name.[3] With the aid of her alleged soulmate, Chidi, she attempts to reform by learning about ethics, believing she still has a chance to earn a legitimate spot in The Good Place. Now that Eleanor knows about Michael’s experiments and the memory wipes, Eleanor became the de facto leader in the group “Team Cockroach” after she makes a truce with Michael to keep Shawn from finding out about the reboots in exchange for helping the humans get to the Real Good Place.
William Jackson Harper as Chidi Anagonye, a deceased ethics professor who was born in Nigeria and raised in Senegal, supposed to be Eleanor's soulmate. Reluctantly, he had hope to meet a soulmate he could bond with, but soon discovers that he and Eleanor were meant to be soulmates because he was always there for her. He is the first person to learn her secret and begins teaching her about ethics to reform both her and Jason. He died on earth when an air conditioner fell on his head outside his apartment building.[4] Chidi speaks French, but in this afterlife, his speech is translated into whatever languages people who listen to him speak; therefore, he appears to speak English to Eleanor and the audience.
Jameela Jamil as Tahani Al-Jamil, a deceased, wealthy philanthropist who traveled extensively around the world. She was born in Pakistan, raised in England, and went to school in France. Tahani, whose full name means "Congratulations Beautiful," is a seemingly-good-natured soul with a cheerful and helpful attitude who was constantly overshadowed by her younger sister, Kamilah during her time on Earth. She died on Earth when a statue of her sister fell on her at the Rock and Roll Hall of Fame in Cleveland, Ohio. She gradually learns the truth about Eleanor and Jason following Eleanor's arrival. Initially, Eleanor dislikes Tahani, finding her positive attitude, condescending manner, and her tendency to name drop obnoxious, but the two eventually become friends.[5]
D'Arcy Carden as Janet, a programmed guide who acts as the neighborhood's main source of information, analogous to an intelligent personal assistant. Despite being a robotic being, she wants to be referred to as a human. She is the 25th generation of "Janet" programs like her, dating back to a predecessor featuring a click-wheel. She has infinite knowledge of the universe, can provide residents anything they desire, and details everything of what is happening in the Good Place but does have some flaws in trying to act more human. Since she is the only individual who came from a true Good Place (Michael admits to having stolen her in the season 1 finale), Janet is subject to numerous reboots; she pleads with whomever tries to push a red button that shuts her down not to kill her, even going as far as showing pictures (like an ultrasound of an unborn baby or showing off her “children”) before she falls to the ground. These reboots give Janet increased abilities as well as programming capabilities that compel her to make humans happy, as she’ll only answer to what the humans want her to do, including keeping their secrets to escaping the Bad Place.

Carden also plays "Bad Janet", Janet's counterpart from The Bad Place. She was originally was supposed to be part of The Good Place upon Shawn’s request, but after she was asked by Michael about where to find a ice cream parlor she went haywire and destroyed herself.[6]

Manny Jacinto as "Jianyu Li", a supposedly silent Buddhist monk from Taiwan and Tahani's soulmate. Eleanor discovers he is actually Jason Mendoza from Jacksonville, Florida, an amateur DJ and backup dancer who sold fake drugs to high school students.[7] At first, Jason develops feelings for Janet because she is the only one who is nice to him but later forgot after they rebooted everybody's memories, but later ended up sleeping with Tahani in season 2.
Ted Danson as Michael, the architect of The Good Place where Eleanor and her fellow humans reside. In the first-season finale, Michael confesses that he is a Bad Place demon who constructed a fake "Good Place" to torture Eleanor, Chidi, Tahani, and Jason. Unfortunately, he ends up repeatedly restarting his experiment due to Eleanor (and one time Jason) always figuring out that “The Good Place” is “The Bad Place,” leading to his routine failure, as well as hiding the constant resets from Shawn in order to avoid "retirement". As part of a truce he makes with Eleanor so his failing project will not be exposed and a chance to reform his behavior, Michael agrees to let the humans keep their memories and help them get into the true Good Place as well as to take Chidi’s ethics lessons.

text: Recurring[edit]

text:
Tiya Sircar as the "real Eleanor Shellstrop", a human rights lawyer mistakenly sent to The Bad Place, who was killed trying to save Eleanor from a traffic accident, causing confusion because the two Eleanors were close to one another and died almost simultaneously. In the finale of season 1, she is revealed to be a demonic colleague of Michael's named Vicky, who is part of the experiment. In season 2, in one of many reboots, Michael gives Vicky a significantly smaller role as Denise, a restaurant owner, to Vicky's dissatisfaction. After having to go through hundreds of Michael's failed attempts, Vicky blackmails him, saying he will reboot the neighborhood and blank the memories of the humans again, and put her in charge of the new neighborhood, saying that if he does not agree to her terms (and to meet the demands of the other demons, who all want something different out of this newest attempt), she will alert Shawn to her documentation of his many failures, and request that he initiate Michael's retirement. This makes Michael desperate enough to team up with the humans, whose memories he only pretends to blank.
Adam Scott as Trevor. In season 1, he is portrayed as a sinister figure representing The Bad Place, sent upon Eleanor's true identity being revealed, vowing to take her with him. He leads an entourage of demons that parties endlessly and bullies Michael.[8]
Marc Evan Jackson as Shawn, an all-powerful Eternal Judge who decides on matters between the two realms. He is called in to hear Eleanor's fate. In the season 1 finale, his true nature was revealed: he is Michael's boss. He believes Michael will fail in his second attempt, and he makes it clear that Michael's failure in this regard will result in Michael's retirement, and that only one more chance will be given.
Maribeth Monroe as Mindy St. Claire, the only resident of The Medium Place, a neutral plane of existence between The Good Place and The Bad Place. She is a former real-estate lawyer, cocaine addict, and is somewhat sexually depraved, as evidenced by the fact that she has taped and kept track of times when Eleanor and Chidi shared intimacy during their repeated visits. Regarding those visits, she told a reluctant and disbelieving Eleanor that she (Eleanor) and Chidi have been romantically linked for a long time, even though it may seem to Eleanor as if she and Chidi just met. Because of her location and existence, Mindy is a real person and not subjected to the experimental nature in which both places are being run. It is implied that Mindy died in the 1980s as evidenced in her environmental surroundings (such as having a TV set with recordable VHS tapes which enabled her to record one of the sex tapes over Cannonball Run 2; she also has a People magazine cover featuring Pierce Brosnan that she keeps reading).

text: Episodes[edit]

text:
Season
Episodes
Originally aired

First aired
Last aired

1
13
September 19, 2016 (2016-09-19)
January 19, 2017 (2017-01-19)

2
13
September 20, 2017 (2017-09-20)
TBA

text: Production[edit]

text: Development and casting[edit]

text: NBC issued a press release on August 13, 2015, announcing it had given the then untitled show a 13-episode order based purely on a pitch by Michael Schur.[9] On January 12, 2016, it was announced that Kristen Bell and Ted Danson had been cast in the lead roles for the series. The first synopsis of the show was also released, stating that the show was set to revolve around Eleanor designing her own self-improvement course with Michael acting as her guide[3] – although the afterlife element had always been a part of the series, as Kristen Bell has stated she was aware of the first-season finale twist when she signed onto the show.[10]

text: William Jackson Harper was cast as Chris on February 11, 2016,[4] though the character was renamed Chidi. Jameela Jamil was cast as Tessa on February 25, 2016,[5] and her character was renamed Tahani. On March 3, 2016, Manny Jacinto was revealed to have been cast as a "sweet and good-natured Jason" whose "dream is to make a living as a DJ in Southern Florida."[7] On March 14, 2016, D’Arcy Carden was cast in the final series regular role as Janet Della-Denunzio, a violin salesperson with a checkered past[6] – though the character was completely reworked, she retained her original first name in the series.

text: The final premise for the show, including the afterlife element, was ultimately announced on May 15, 2016, when NBC announced its schedule for the 2016–17 TV season.[11]

text: Filming[edit]

text: According to Schur, the premise and idea was to include religious elements into the series after doing research on various faiths and groups, but he decided to scrap the plans, instead going for a concept that included all faiths that was diverse and free of religious views. "I stopped doing research because I realized it’s about versions of ethical behavior, not religious salvation," he says. "The show isn't taking a side, the people who are there are from every country and religion." Schur also points out that the setting (shot in San Marino, California's Huntington Gardens) already had the feeling of a pastiche of different cultures, stating that the neighborhoods will feature people who are part of nondenominational and interdenominational backgrounds that interact with each other regardless of religion.[12]

text: The series' setting and premises, as well as the serialized cliffhangers were modeled on Lost, a favorite of Schur. One of the first people he called when he developed the series was Lost co-creator Damon Lindelof. "I took him to lunch and said, 'We're going to play a game [of] 'Is this anything?'" He then added "I imagine this going in the Lost way," with cliffhangers and future storylines".[13]

text: The first season's surprise twist, that the Good Place was the Bad Place, and Chidi, Eleanor, Jason and Tahani were the four souls chosen because they were best suited to torture each other indefinitely, is very similar in premise to philosopher Jean-Paul Sartre's stage play No Exit, in which three strangers die, are escorted to a single room by a friendly bellhop where they are informed they must co-exist together, but ultimately determine they are entirely incompatible and thus come to the conclusion that "hell is other people". The only actors who knew the truth from the start were Danson and Bell.[14]

text: Critics have also suggested resemblances to 1960s surreal TV show The Prisoner in its isolated, rule-bound setting.[15][16][17]

text: Broadcast and release[edit]

text: Since the start of season two in September 2017, Netflix distributes the show to various international markets with new episodes being released less than a day after their original American airing.[18]

text: Home media[edit]

text: The first season was released on DVD in region 1 on October 17, 2017.[19]

text: Reception[edit]

text: Seasonal ratings[edit]

text:
Season
Time slot (ET)
Episodes
Season premiere
Season finale
TV season
Rank
Viewers
(in millions)

Date
Viewers
(in millions)
Date
Viewers
(in millions)

1
Monday 10:00 pm (premiere)
Thursday 8:30 pm
13
September 19, 2016
8.04[20]
January 19, 2017
3.93[21]
2016–17
#77
5.72[22]

2
Wednesday 10:00 pm (premiere)
Thursday 8:30 pm
13
September 20, 2017
5.28[23]
TBA
TBA
2017–18
TBA
TBA

text: Critical reception[edit]

text: The Good Place has received positive reviews from television critics. On Rotten Tomatoes, the first season has a rating of 90%, based on 52 reviews, with an average rating of 7.84/10. The site's critical consensus reads, "Kristen Bell and Ted Danson knock it out of the park with supremely entertaining, charming performances in this absurd, clever and whimsical portrayal of the afterlife."[24] On Metacritic, the first season has a score of 78 out of 100, based on reviews from 32 critics, indicating "generally favorable reviews".[25]

text: The editors of TV Guide placed The Good Place second among the top ten picks for the most anticipated new shows of the 2016–17 season. In its review from writer Liam Matthews, "NBC's new comedy has an impressive pedigree" (referring to Mike Schur, and stars Kristen Bell and Ted Danson, the latter cited as "arguably the greatest sitcom actor of all time"). Matthews concludes that "The hope is that their combined star power can restore NBC's tarnished comedy brand to its former glory. It won't be the next Friends, but it's something even better: a network comedy that feels different than anything that's come before."[26]

text: Jason Martin, a critic for Outkick the Coverage, placed The Good Place on his list of best comedies of the year for 2016.[27]

text: The second season has received highly positive reviews from critics. On Rotten Tomatoes, the second season has a rating of 100%, based on 22 reviews, with an average rating of 8.6/10. The site's critical consensus reads, "By voluntarily blowing up its premise, The Good Place sets up a second season that proves even funnier than its first."[28] On Metacritic, the second season has a score of 87 out of 100, based on reviews from 9 critics, indicating "universal acclaim".[29]

text: Accolades[edit]

text:
Year
Association
Category
Nominee
Result

2016
TV Guide[26]
Most Exciting TV Series
The Good Place
Runner-up

Critics' Choice Television Awards[30]
Most Exciting New Series
The Good Place
Won

IGN Awards[31]
Best TV Comedy Series
Nominated

2017
Gold Derby Awards[32]
Comedy Lead Actor
Ted Danson
Nominated

People's Choice Awards[33]
Favorite New Comedy Series
The Good Place
Nominated

Television Critics Association[34]
Outstanding Achievement in Comedy
Nominated

Outstanding New Program
Nominated

Individual Achievement in Comedy
Kristen Bell
Nominated

Saturn Awards[35]
Best Fantasy Television Series
The Good Place
Nominated


document_title: Demographics of Minneapolis

question_text: what is the african american population in minneapolis

text: Demographics of Minneapolis

text: Population and age[edit]

text: The population of Minneapolis has declined since its peak of 521,718 in 1950, with a small rebound between the periods of 1990 to 2000 and 2000 to 2010. The U.S. Census Bureau reported 382,578 in 2010, down from 382,618 in the 2000 Census. In contrast, the Minneapolis–Saint Paul metropolitan area including the suburbs doubled in population since 1950 and now has approximately 3.5 million residents.[2]

text: In 1950, approximately 70.0% of the metropolitan area's population was concentrated in the two core cities of Minneapolis and its twin city, St. Paul, Minnesota. By 2010, the two cities held only 20.0% of the metropolitan area total population.[3] Increased housing production such as the construction of condominiums has brought Downtown Minneapolis' population to a little over 30,000 inhabitants.[4]

text: According to the 2010 Census, conducted by the U.S. Census Bureau, the age distribution was as follows.

text:
Under 5 years: 7.3%
5–9 years: 5.4%
10–14 years: 4.9%
15–19 years: 7.0%
20–24 years: 9.7%
25–34 years: 18.2%
35–44 years: 15.9%
45–54 years: 14.1%
55–59 years: 5.4%
60–64 years: 3.7%
65–74 years: 3.9%
75–84 years: 3.0%
85 years and over: 1.6%
Median age: 33.7 years

text: Households and families[edit]

text: According to the 2005-2007 American Community Survey, there were a total of 155,155 households out of which 45.3% were family households and 54.7% were non-family households. Of the family households, 21.9% had children under the age of 18 living in them while 29.1% were married couples. In addition, 4.8% of family households were made up of a male householder with no wife present and 11.4% were made up of a female householder with no husband present. Non-family households were 54.7% of all households. Of the non-family households, 42.7% were made up of a householder living alone and 7.4% were made up of a householder living alone who was 65 years of age and over. The average household size is 2.22 and the average family size is 3.11.[6]

text: Income, employment and disparity[edit]

text: After the recent boom of the 1990s, Minneapolis still lags behind its suburban counterparts in terms of income and employment. Job growth was double in suburban areas and with it, the labor force is growing faster outside the city. Though city wages are exceeding regional jobs, most of the increases are in the downtown area and in corporate industries where employees may not necessarily live inside the city. When downtown is excluded from the statistics, Minneapolis' neighborhood wages are 92.0% of their suburban counterparts. Neighborhoods have gained 5,300 jobs since 1996 but the industry makeup has changed with stable manufacturing and trade jobs losing the most in favor of education, health and service jobs.[7]

text: Though jobs are leaving the city, Minneapolis has a highly educated work force. The share of adults in the labor force was 70.0% and the recorded low unemployment rate was 4.7% in 2002. However, racial and ethnic minorities lag behind White counterparts with 15.0% of African Americans and 13.0% of Hispanics holding bachelor's degrees, compared to 42.0% of European Americans. About 15.8% of families and 21.5% of the population were below the poverty line, including 33.1% of those under age 18 and 12.4% of those aged 65 or over.[8]

text: Regionally, the population is continuing to decentralize away from Minneapolis, relocating families and middle to upper income brackets outside the city. Growth in the middle class has been slow with the 2000 median household income at $37,974 and the median family income at $48,602. However, the median household income now stands at $44,478 and the median family income now stands at $59,816.[9]

text: Race and ethnicity[edit]

text: As of the 2010 Census, the racial composition was as follows:

text:
White: 63.8%
Black or African American: 18.6%
American Indian: 2.0%
Asian: 5.6%
Native Hawaiian/Pacific Islander: 0.0%
Some other race: 5.6%
Two or more races: 4.4%
Hispanic or Latino (of any race): 10.5%

text: From the 19th century until about 1950, Minneapolis hovered around 90.0% white.[citation needed] As of the 2000 Census, non-Hispanic whites represented 62.5% of Minneapolis's population. Since the 1950s, the city has been diversifying. Immigrants from countries such as Somalia, Ethiopia, Vietnam, Laos, and Cambodia have brought Minneapolis a more ethnically diverse population. According to the recent 2006-2008 estimates, non-Hispanic whites now represent 64.2% of Minneapolis's population, up from the 2000 figure. Most major American cities are gaining minorities and losing whites. However, out of the nation's 100 largest cities, Minneapolis is one of seventeen cities in which the trend has halted or even reversed.[11]

text: Blacks settled in the region as early as the late 19th century after the American Civil War when northern cities were seen as havens from the cultural politics of the South. However, blacks who did not gain mobility into the middle-class were concentrated in public housing ghettos. This resulted in a lawsuit in the 1990s and public housing was subsequently dispersed in the metropolitan area.[12] After the 1960s when much of the white flight occurred, the black population largely settled on the north side of Minneapolis.

text: Asians historically did not have a significant presence, but there are roughly 17,700 Asians in Minneapolis today, and their influence is growing. Their history began with labor workers working on railroads in the late 19th century who resettled in Minneapolis. These were mostly southern Chinese and in time brought families and others seeking fortune. The 20th century saw movement from other parts of East Asia including Hong Kong, Taiwan, Japan, and Korea. U.S. events in that region resulted in a greater influx of these populations, though Minneapolis only saw a small portion of the immigration, as most of these immigrants settled in California. Chinese dominated the group until the Vietnam War and its aftermath generated a large refugee migration of Southeast Asians into South Minneapolis in the 1970s. The Hmong nomadic clans were offered settlement and though the largest center of Hmong people is in St. Paul, a significant share settled in Minneapolis. As a result, the 2000 Census reported 13,883 people who marked "Other Asian" in the tic box, half of the Asian American group, while Chinese numbered at 2,447 people. As of the 2006–08 American Community Survey, there are 8,315 who were of the "Other Asian" group and there were 2,925 Chinese Americans residing in Minneapolis.[13]

text: A large number of the Somali immigrants settled in Minneapolis, which in 2002 harbored the largest population of Somalis in North America. According to 2010 American Community Survey data, there are approximately 85,700 people with Somali ancestry in the US. Of those, about 25,000 or one third live in Minnesota.

text: Religion[edit]

text: According to a 2014 study by the Pew Research Center, 70% of the population of the city identified themselves as Christians, with 46% professing attendance at a variety of churches that could be considered Protestant, and 21% professing Roman Catholic beliefs.[14][15] while 23% claim no religious affiliation. The same study says that other religions (including Judaism, Buddhism, Islam, and Hinduism) collectively make up about 5% of the population.


document_title: Dominican Republic cuisine

question_text: what do chicken feet mean in dominican republic

text: Dominican Republic cuisine

text: Dishes and their origins[edit]

text: The Dominican Republic was formerly a Spanish colony. Many Spanish traits are still present in the island. Many traditional Spanish dishes have found a new home in the Dominican Republic, some with a twist. African and Taíno dishes still hold strong, some of them unchanged.

text: All or nearly all food groups are accommodated in typical Dominican cuisine, as it incorporates meat or seafood; grains, especially rice, corn (native to the island[1]), and wheat; vegetables, such as beans and other legumes, potatoes, yuca, or plantains, and salad; dairy products, especially milk and cheese; and fruits, such as oranges, bananas, and mangos. However, there is heaviest consumption of starches and meats, and least of dairy products and non-starchy vegetables.

text: Sofrito, a sautéed mix of local herbs and spices, is used in many dishes. Throughout the south-central coast bulgur, or whole wheat, is a main ingredient in quipes and tipili, two dishes brought by Levantine Middle Eastern immigrants. Other favorite foods and dishes include chicharrón, pastelitos or empanadas, batata (sweet potato), pasteles en hoja (ground roots pockets), chimichurris, plátanos maduros (ripe plantain), yuca con mojo (boiled yuca/cassava) and fritos (fried plantains).

text: Bouillon cubes are used heavily in the preparation of Dominican lunch food.

text: Taíno dishes[edit]

text:
Casabe – bread made out of yuca
Guanimos – Guanimo, are tamales or hallaca. A dish that can be traced back to Mesoamerica Aztec and Mayan culture. Guanimos are prepared exactly to tamales and hallaca. Cornmeal or cornflour made into a masa then stuffed and wrapped with banana leaf or cornhusk.

text: Spanish dishes[edit]

text:
Arroz con leche o Arroz con dulce – rice pudding.
Crème caramel – sweet egg custard known as flan. Coconut flan is known as quesillo de coco.

text: African dishes[edit]

text:
Mangú –

Mangú

mashed, boiled plantains can be traced back to west Africa. The origin name of this dish is fufu. Still called fufu in parts Africa, Cuba and Puerto Rico and cayeye in Colombia . This is a typical and official national breakfast in the Dominican Republic but can also be served at lunch and dinner. Mangú is typically served with queso Frito (white cheese fried in a pan), Dominican salami, eggs and topped with onions cooked in vinegar. This is also known as los tres golpes (the three hits).

text: Dishes and their origin[edit]

text:
Arroz con almendras y pasas – A rice with raisins and almonds brought over by Lebanese. It is usually eaten around Christmas.
Suffle de Batata con Marshmellow – Is a casserole of mashed sweet potato, which is usually mixed with some orange juice. It is then topped with marshmallows and placed in the oven. This is another Christmas classic.
Moro de guandules – The Dominican Republic has adopted arroz con gandules (yellow-rice with pigeon peas, pork, olives and capers) known to Dominicans as moro de guandules.
Yaniqueque – Jonnycakes, a dish brought by sugarcane workers from the Lesser Antilles over a century ago.
Kipes or Quipes (deep fried bulgur roll) – A version of the Middle Eastern kibbeh, brought by a wave of Middle Eastern immigrants that arrived in the Dominican Republic at the end of the 19th century.

text:
Pasteles en hojas – Tubers or plantains are grated and the paste is formed into a rectangular purse shape, stuffed with meat. They are then tightly wrapped in a banana leaf and boiled. Pasteles are usually served on Christmas and as street food. They have become a staple in Dominican cuisine.
Mofongo –

Mofongo

a popular fried plantain dish from Puerto Rico.[2] It is made from fried green plantains or fried yuca, seasoned with garlic, olive oil, and pork cracklings, then mashed with a little broth. Mofongo is usually served with a chicken broth soup.
Tostones –

Tostones

known as fritos verdes. They are fried green plantain slices served flattened and salted.
Pastelitos – They are similar to a hand pie, usually fried and stuffed with beef or cheese.

text: Dominican dishes[edit]

text:
Arañitas – “little spiders” in Spanish. Shredded yuca fritters mixed with eggs, sugar, and anise seeds.
Bollitos de yuca o platáno maduro – cassava or sweet plantains fritters balls stuffed with cheese.
Buche e perico – Literally parrot's cheek. A hearty corn stew made with mirepoix, garlic, tomatoes, cilantro, smoked pork chops and squash.
Camarones con coco y gengibre – Shrimp with coconut and ginger. This dish is prepared with Dominican seasoning as a base and with the addition of coconut milk and ginger.
Chen-chen – A cracked corn pilaf dish originating in San Juan De La Maguana with African influences.
Chicharrón de pollo – fried chicken.
Chimichurris – Ground beef or pork topped with Marie Rose sauce (mayo and ketchup), tomatoes, and cabbage in a hero bread.
Rice dishes – Most dishes in the Dominican Republic are served with rice. A popular staple of the Dominican cuisine is arroz con maiz It combines the sweet flavor of corn with the salty flavor of rice and other ingredients. Locrio a classic style of mixing rice with other kind of meat, this dish is usually served with a salad, yucca or plantains. Moro de guandules con coco a rice, pigeon peas (guandules), and coconut milk dish. Concón isn't really something you cook on its own. Instead, it's a byproduct of cooking rice. Simply put, it's the layer of burnt hard rice left behind when cooking in a caldero (iron pot). It contains the most flavor.
Soups – Dominicans take much pride in their soups and everyone on the island claims to make the best soup. More than a third of the country’s total population lives in poverty, and almost 20 per cent are living in extreme poverty. In rural areas poor people constitute half of the population. Soup in the Dominican Republic are easy, cheap and can feed a large number of people. Chambre a legumes, rice and meat stew. Chapea a red or white beans stew with mashed squash, longaniza (sausage), and ripe plantains. Dominican Republic has also adopted many soups like sancocho the Dominican national soup, mondongo (beef tripe soup), asopao a rice soup made with chicken, pork or shrimp, crema de cepa de apio (celery root soup).
Spaghetti a la Dominicana – Spaghetti cooked with milk, salami, peppers, onions, garlic, tomato sauce, orégano, and olives. Also served for breakfast, lunch and dinner.
Telera – Dominican bread similar to Mexican Telera.
Niño envuelto – Cabbage roll filled with rice. A dish brought over by Lebanese immigrants.
Pan de coco – Coconut bread.
Mazamorra – Mashed Squash topped with onions.
Pico y pala – Pick and shovel. Chicken feet and neck is associated with the popular dining rooms and cafeterias, very common in low income neighborhoods. Usually cooked with onions, cilantro, culantro, oregano, and sugar.
Guisados – Braised meat or fish cooked with sautéed bell peppers, onions, garlic, celery, olives, and cilantro. A small amount of sour orange or lime juice, tomato paste, water, orégano and sugar are then added. When done it is served with white rice. This is a popular staple in Dominican kitchens. Carne mechada is braised tenderloin or flank.
Lengua picante – spicy cow tongue.
Wasakaka – A sauce usually served on chicken made from citrus, parsley, garlic, olive oil, and chilis.
Pastelón – Casseroles. A main element of Dominican cuisine. There are more than six variations in the Dominican Republic the most popular ones being pastelón de platano maduro (yellow plantain casserole) and pastelón de yuca (cassava casserole). Pastelón can be found in other Latin American Countries like Puerto Rico, Venezuela, Panama and Cuba, specially the eastern part which has great Dominican influence. Pastelón are usually stuffed with ground meat or chicken.

text: Desserts[edit]

text:
Almibar de frutas – Fruit cooked in syrup. The most popular is called mala rabia. Guava, sweet plantains, and sweet potato with cinnamon.
Arepa – Cornmeal and coconut cake. Dominican arepa is different from that of the Venezuelan and Colombian arepa.
Bizcocho Dominicano – Dominican cake uses a basic cake recipe with vanilla, eggs, flour, sugar, margarine, and baking soda but recipes milk with orange juice and lime zest. When done the cake is then filled with pineapple jam and frosted with meringue.
Canquiña
Chaca – Corn pudding made with corn kernels, milk, cinnamon, clove and sometimes cooked rice.
Conconete – Coconut macaroons with sugar, ginger and cinnamon.
Dulce de coco tierno
Dulce de leche cortada – Coconut macaroons made with sugar, shredded coconut and milk.
Dulce de leche – Dominican dulce de leche is thicker than other Latin American countries. Dulce de leche is popular with pineapple jam in the Dominican Republic.
Gofio – A sweet cornmeal powder from the Canary islands.
Habichuelas con dulce – Sweet creamed beans dessert. Made with coconut milk, sweet potato chunks, etc.
Jalao – Round-looking balls that are made with just shredded coconut and honey.
Jalea de batata – Sweet potato pudding.
Majarete – Corn pudding made with fresh corn, cornstarch, milk, vanilla and cinnamon. Some Dominicans add coconut milk and nutmeg.
Palitos de coco – Shredded coconut lillpops cooked with condense milk. When done they are formed into small balls and coated in a simple syrup made from sugar, cron syrup, and red food

text: Beverages[edit]

text:
Morir Soñando – a popular orange juice, milk, and sugar
Ponche – eggnog is very popular around Christmas time
Mabí – juice made from colubrina bark or fruit, sometimes fermented, sometimes spiced
Mama Juana – an alcoholic drink concocted by allowing rum, red wine, and honey to soak in a bottle with tree bark and herbs
Pera Piña
Jugo de avena – oatmeal juice
Chocolate de mani – peanut based hot chocolate
Cerveza – beer, especially Presidente
Batidas – smoothies. They can be made with regular or evaporated milk. Tamarind, guava, passion fruit, Zapote and papaya.
Jugos Naturales – fresh fruit juice
Punche de Malta – Malta shook with ice cubes and condensed milk.
Romo or ron – rum, especially Brugal and Barceló
Champola- smoothie made with guanabana and milk.

text: Geographical differences[edit]

text: What Dominicans tend to eat depends highly on where they live: whether near the sea or in the interior mountains. In either case, most Dominican meat dishes tend to involve pork, as pigs are farmed quite heavily on the island. Meat dishes tend to be very well cooked or even stewed in Dominican restaurants, a tradition stemming from the lesser availability of refrigeration on the island.

text: Seaside Dominican fishing villages will have great varieties of seafood, the most common being shrimp, marlin, mahi-mahi or dorado, and lobster. Most villagers more commonly dine on cheap, lesser-quality fish, usually stewed with la criolla, a type of rice. Premium seafood tends to be too expensive for the many locals, and is saved for the island's upper class and the tourist resorts.

text: Differences between Dominican cuisine and those of other parts of the West Indies include the milder spicing, which mainly uses onions, garlic, cilantro, cilantro ancho (culantro), ají cubanela (cubanelle pepper), and oregano. Dominican sofrito is known on the island as sazón.