This article needs additional citations for verification. Please help improve this article by adding citations to reliable sources. Unsourced material may be challenged and removed. (January 2008)

Standard NATO symbol for a regiment of several battalions, indicated by the III. The shape, colour and pattern indicate friendly infantry.

A regiment is a title used by some military units. The size of a regiment varies markedly, depending on the country and the arm of service.

Historically, in the seventeenth and eighteenth centuries, a full-strength regiment was typically supposed to be a thousand men, and was commanded by a colonel.

Today, there is no set size for a unit calling itself a "regiment", which may be:

• Less than a battalion-equivalent, e.g. Regiment of Life Guards
• A battalion-equivalent, e.g. 3rd Foreign Infantry Regiment
• A number of battalions (or equivalents, such as US squadrons) e.g. Royal Regiment of Scotland, 2nd Infantry Regiment (United States)
• An entire arm of service; In several commonwealth countries, the entire artillery arm is often titled "regiment" (e.g. the Regiment of Artillery), and may then be sub-divided into "field regiments".

Historical origin[link]

The French term régiment entered military usage in Europe at the end of the 16th century, when armies evolved from collections of retinues who followed knights, to formally organised, permanent military forces. At that time, regiments usually were named after their commanding colonels, and disbanded at the end of the campaign or war; the colonel and his regiment might recruit from and serve several monarchs or countries. Later, it was customary to name the regiment by its precedence in the line of battle, and to recruit from specific places, called cantons. The oldest regiments which still exist include the 1521 Swedish Life Guards, the 1537 British Honourable Artillery Company and the French premier régiment d'infanterie de ligne, created from the ancient "bandes de Picardie" first established in 1479.^{[1] [2]}

In the 17th century brigades were formed as units combining infantry, cavalry, and artillery that were more effective than the older, single-arms regiments; in many armies, brigades replaced regiments.

Regimental system[link]

1st Battalion, The Duke of Wellington's Regiment

In the regimental system, each regiment is responsible for recruiting, training, and administration; each regiment is permanently maintained and therefore the regiment will develop its unique esprit de corps because of its unitary history, traditions, recruitment, and function. Usually, the regiment is responsible for recruiting and administrating all of a soldier's military career. Depending upon the country, regiments can be either combat units or administrative units or both.

This is often contrasted to the "continental system" adopted by many other armies. In the continental system, the division is the functional army unit, and its commander the administrator of every aspect of the formation: his staff train and administer the soldiers, officers, and commanders of the division's subordinate units. Generally, divisions are garrisoned together and share the same installations: thus, in divisional administration, a battalion commanding officer is just another officer in a chain of command. Soldiers and officers are transferred in and out of divisions as required.

Some regiments recruited from specific geographical areas, and usually incorporated the place name into the regimental name. In other cases, regiments would recruit from a given age group within a nation (e.g. Zulu Impis), an ethnic group (e.g. the Gurkhas), or foreigners (e.g. the French Foreign Legion). In other cases, new regiments were raised for new functions within an army; e.g. the Fusiliers, the Parachute Regiment (British Army), and the U.S. Army 75th Ranger Regiment.

Disadvantages of the regimental system are hazardous regimental competition, a lack of interchangeability between units of different regiments, and more pronounced "old boy networks" within the military that may hamper efficiency and fairness.

A key aspect of the regimental system is that the regiment or battalion is the fundamental tactical building block. This flows historically from the colonial period, when battalions were widely dispersed and virtually autonomous, but is easily adapted to a number of different purposes. For example, a regiment might include different types of battalions (e.g. infantry or artillery) of different origins (e.g. regular or reserve).

Within the regimental system, soldiers, and usually officers, are always posted to a tactical unit of their own regiment whenever posted to field duty. In addition to combat units, other organizations are very much part of the regimental family: regimental training schools, serving members on "extra-regimental employment", regimental associations (retirees), bands and associated cadet groups. The aspects that an administrative regiment might have in common include a symbolic colonel-in-chief (often a member of the royal family), a colonel of the regiment or "honorary colonel" who protects the traditions and interests of the regimental family and insists on the maintenance of high standards, battle honours (honours earned by one unit of an administrative regiment are credited to the regiment), ceremonial uniforms, cap badges, peculiarities of insignia, stable belts, and regimental marches and songs. The regiment usually has a traditional "home station", which is often a historic garrison that houses the regimental museum and regimental headquarters. The latter has a modest staff to support regimental committees and administer both the regular members and the association(s) of retired members.

Advantages and disadvantages[link]

The regimental system is generally admired for the esprit de corps it engenders in its units' members, but efforts to implement it in countries with a previously-existing continental system usually do not succeed. The system presents difficulties for military planners, who must deal with the problems of trying to keep soldiers of a regiment together throughout their careers and of administering separate garrisons, training, and mess facilities. The regimental community of serving and retired members often makes it very difficult for planners to restructure forces by moving, merging or re-purposing units.

In those armies where the continental system exists, the regimental system is criticized as parochial and as creating unnecessary rivalry between different regiments. The question is also raised as to whether it is healthy to develop soldiers more loyal to their regiment than to the military in general. In favor of the regimental system, it is worth noting that the United Kingdom has never suffered a military coup, or even seriously faced the prospect of one – this could in part be attributed to the "tribal" nature of the regimental system, which makes it more difficult for a charismatic leader to command the loyalty of the entire army. (The English Civil War took place before the political creation of the United Kingdom.) Commonwealth-style regiments have proven their worth throughout history in war and through lengthy and difficult policing missions. Regiments recruited from areas of political ferment (such as Scotland, Wales, Ireland, Quebec, India, etc.), tend to perform particularly well because of the loyalty their members exhibit to the regiments. Generally, the regimental system is found to function best in countries with small-to medium-sized military forces where the problems of administering vast numbers of personnel are not as prevalent. The regimental system works particularly well in an environment in which the prime role of the army consists of small-scale police actions and counterinsurgency operations, requiring prolonged deployment away from home. In such a situation, co-ordination between regiments is rarely necessary, and the esprit de corps of the regiment provides an emotional substitute for the sense of public approval that an army receives at home. This is particularly relevant to British experience during the days of the empire, where the army was virtually continuously engaged in low-intensity conflict with insurgents, and full-scale warfare was the exception rather than the rule.

A regimental system can also foster close links between the regiment and the community from which it is recruited. This sense of community 'ownership' over local regiments can be seen in the public outcry over recent regimental amalgamations in the United Kingdom. On the other hand, recruitment from a single community can lead to a concentrated and potentially devastating local impact if the regiment takes heavy casualties.

Further, the regimental system offers the advantage of grouping like units together for centralized administrative, training, and logistical purposes, thereby creating an “economies of scale” effect and its ensuing increased efficiency.

An illustrative example of this is the modular integration employed by the United States Marine Corps, which can take elements from its regimentally grouped forces and specifically tailor combined arms task forces for a particular mission or the deployed Marine Expeditionary Units (MEU). This is achievable partially because of the Marines mission adaptability, flexibility, philosophy, shared culture, history, and overall esprit de corps, which allows for near seamless interoperability.

Commonwealth armies[link]

In the British Army and armies modelled on it (such as the Australian, the New Zealand, the Canadian, the Indian and the Pakistani), the term regiment is used confusingly in two different ways: it can mean an administrative identity and grouping or a tactical unit. The modern British regimental system came about as a result of the 19th century Cardwell Reforms.

In Commonwealth countries such as India, Pakistan, Australia, New Zealand and Canada the large administrative regiment has been the normal practice for many years. In the case of India "large regiments" of four to five battalions date from 1923 and since the 1950s many of these have expanded even further. As an example the Punjab Regiment has expanded from four battalions in 1956 to its present strength of 20, while in Pakistan several regiments have over 50 battalions.

In Canada, the regiment is a formation of one or more like units employed almost exclusively for reasons of heritage, the continuance of battle honors and espit de corps. Most Canadian infantry regiments are reserve units composed entirely of one under-strength battalion of between 100-250 soldiers. The three regular force infantry regiments each consist of three regular force battalions of approximately 600 soldiers, in addition to one or more reserve battalions. Canadian battalions are employed tactically and administratively within mechanized brigade groups for regular units, or light brigade groups for reserve units.

In Australia there is but one administrative infantry regiment in the regular army, the Royal Australian Regiment, consisting of all eight regular infantry battalions in the Army, including mechanised, motorised, light, commando and parachute infantry. The Australian Army Reserve also has state-based infantry regiments which administer the reserve infantry battalions.

In Pakistan the word regiment is an administrative grouping. While different battalions may have different roles (for example different battalions of the Frontier Force Regiment may be mechanized infantry, para infantry or mountain troops) the regiment is considered to encompass all of them.

British Army[link]

In the British Army, for most purposes, the regiment is the largest "permanent" organisational unit. Above regimental level, organisation is changed to meet the tasks at hand. Because of their permanent nature, many regiments have long histories, often going back for centuries: the oldest British regiment still in existence is the Honourable Artillery Company, established in 1537. The Royal Scots, formed in 1633, was the oldest infantry regiment. It now forms part of the Royal Regiment of Scotland.^[3]

In the United Kingdom, there existed until recently a number of administrative "divisions" in the infantry that encompassed several regiments, such as the Guards Division, the former Scottish Division (now a single regiment), or the Light Division (now also compressed into a multi-battalion single regiment). The reduction and consolidation of British infantry regiments that began in the late 1950s and concluded in 2006 has resulted in a system of administrative regiments each with several battalions, a band, a common badge and uniform etc.

In the British regimental system the tactical regiment or battalion is the basic functional unit and its commanding officer more autonomous than in continental systems. Divisional and brigade commanders generally do not immerse themselves in the day-to-day functioning of a battalion – they can replace the commanding officer but will not micro-manage the unit. The regimental sergeant major is another key figure, responsible to the CO for unit discipline and the behaviour of the NCOs.

It should however be noted that amalgamations beginning in the late 1950s and ending in 2006 have diluted the British regimental system through the now almost universal adoption of "large regiments" for the infantry of the Army. These units comprise up to six of the former battalions that previously had separate regimental status. Only the Guards regiments retain their historic separate identities.

Armour[link]

Armoured regiments in Canada since the end of the Second World War have usually consisted of a single tactical regiment. During the 1960s, three Canadian regiments had both regular and militia components, which were disbanded shortly after unification in 1968. Currently, one regiment is organized with two tactical regiments and 12^e Régiment blindé du Canada and 12^e Régiment blindé du Canada (Milice) are both part of the administrative regiment 12^e Régiment blindé du Canada. The only administrative armoured regiment of the British Army that consists of more than one tactical regiment is the Royal Tank Regiment, which currently has two (1 and 2 RTR), and once had many more.

Artillery[link]

All of a nation's artillery units are considered part of a single administrative regiment, but there are typically several tactical artillery regiments. They are designated by numbers, names or both. For example, the tactical regiments 1st Regiment, Royal Canadian Horse Artillery, 10th Field Artillery Regiment, RCA and many others are part of the single administrative regiment The Royal Regiment of Canadian Artillery. In Britain, the Royal Regiment of Artillery works in the same way.

Infantry[link]

Administrative infantry regiments are composed of one or more battalions. When a regiment has only one battalion, the battalion may have exactly the same name as the regiment. For example, The North Saskatchewan Regiment is the only battalion in the administrative regiment of the same name. When there is more than one battalion, they are distinguished by numbers, subsidiary titles or both. In Britain, every infantry battalion bears a number, even if it is the only remaining battalion in the regiment (in that case it is the 1st Battalion, with the exception of The Irish Regiment of Canada, which has a 2nd Battalion only). Until after the Second World War, every regiment had at least two battalions. Traditionally, the regular battalions were the 1st and 2nd Battalions, the militia (later Special Reserve) battalion was the 3rd Battalion, and the Territorial Army battalions were the 4th Battalion and up. A few regiments had up to four regular battalions and more than one militia battalion, which disrupted the numbering, but this was rare. For this reason, although the regular battalion today (if there is only one) will always be the 1st Battalion, the TA battalions may have non-consecutive numbers.

In practice, it is impossible to exercise all the administrative functions of a true regiment when the regiment consists of a single unit. Soldiers, and particularly officers, cannot spend a full career in one battalion. Thus in the Armoured Corps, the traditional administrative "regiment" tends to play more of a ceremonial role, while in practice, its members are administered by their corps or "branch" as in the Artillery. Thus soldiers and officers can serve in many different "regiments", changing hat badges without too much concern during their career. Indeed, in the artillery, all regiments wear the same badge.

Corps[link]

The British Army also has battalion-sized tactical regiments of the Royal Engineers, Royal Corps of Signals, Army Air Corps, Royal Logistic Corps and Royal Military Police..

United States Army[link]

The United States Army was also once organized into regiments, but in the 20th century the division became the tactical and administrative unit. Industrial management techniques were used to draft, assemble, equip, train and then employ huge masses of conscripted civilians in very short order, starting with minimal resources.

Historically, a regiment consisted of three battalions and the regiment headquarters (HQ) company. Training, administration and even tactical employment was centered at divisional level. Many, but not all combat support and logistics was also concentrated at that level.

A new system, the Combat Arms Regimental System, or CARS, was adopted in 1957 to replace the old regimental system. CARS uses the Army's traditional regiments as parent organizations for historical purposes, but the primary building blocks are divisions, brigades, and battalions. Each battalion carries an association with a parent regiment, even though the regimental organization no longer exists. In some brigades several numbered battalions carrying the same regimental association may still serve together, and tend to consider themselves part of the traditional regiment when in fact they are independent battalions serving a brigade, rather than a regimental, headquarters.

The CARS was replaced by the United States Army Regimental System (USARS) in 1981.

There are exceptions to USARS regimental titles, including the Armored Cavalry Regiments and the 75th Ranger Regiment created in 1986. On 1 October 2005, the word "regiment" was formally appended to the name of all active and inactive CARS and USARS regiments. So, for example, the 1st Cavalry officially became titled the 1st Cavalry Regiment.

United States Marine Corps[link]

The USMC is divided into numbered regiments. Regardless of their purpose, Marine regiments are always referred to generically as "Marines" or "Marine Regiments" – never as "Marine Rifle Regiment" or "Marine Artillery Regiment." For example, a Marine would consider himself to be a member of the 12th Marines or the 1st Marine Regiment. Marine regiments are commanded by Colonels and are usually composed of three to five battalions.

The United States Marine Corps deploys battalions from its regiments in Marine Expeditionary Units or MEUs. However, a USMC regiment may deploy en masse as the ground combat element of a Marine Expeditionary Brigade or MEB. When attached to the MEB the Regiment is reinforced and redesignated a Regimental Combat Team (RCT) or a Regimental Landing Team (RLT).

Russian Army[link]

The regiments (Russian: полк)^[4] of the Russian Army, and armed forces influenced by Russia consist of battalions (Russian: батальон), in the infantry or tank troops, divisions (Russian: дивизион) in the artillery troops, and squadrons (Russian: эскадрилья) in aviation troops. Land forces regiments also include support units – companies (Russian: рота) and/or platoons (Russian: взвод).

Irish Army[link]

The Irish Army field artillery units are called regiments. They are divided into batteries and together the regiments form the Artillery Corps.

Air Defence units are organised as a single regiment with individual batteries stationed around the country.

See also[link]

• Demi-brigade
• Military organization
• Regimental combat team

References[link]

David Byrne
David Byrne speaking at the 2006 Future of Music Policy Summit hosted by the McGill University Schulich School of Music in Montreal, Quebec, Canada
Background information
Born	(1952-05-14) May 14, 1952 (age 60) Dumbarton, Scotland, UK
Genres	New Wave, experimental pop, worldbeat, alternative rock
Occupations	Musician, songwriter, artist, singer, actor, director, film producer, record producer
Instruments	Vocals, guitar, bass, keyboards, synthesizer, flute, clavinet, slide guitar, harmonica, autoharp, harmonium, violin, accordion buildings[1]
Years active	1974–present
Labels	Luaka Bop, Nonesuch Records, Thrill Jockey
Associated acts	Talking Heads, Brian Eno, X-Press 2, Fatboy Slim, The BPA
Website	www.davidbyrne.com
Notable instruments
Fender Duo-Sonic Fender Stratocaster

David Byrne (born May 14, 1952) is a musician and artist, best known as a founding member and principal songwriter of the American new wave band Talking Heads, which was active between 1975 and 1991. Since then, Byrne has released his own solo recordings and worked with various media including film, photography, opera, and non-fiction. He has received Grammy, Oscar, and Golden Globe awards and been inducted to the Rock and Roll Hall of Fame.

Early life[link]

Byrne was born in Dumbarton, Scotland, to Tom and Emma Byrne. He was the elder of two children. Two years later, his parents moved to Hamilton, Ontario, Canada, and then to Arbutus, Maryland, when he was 8 or 9 years old. His father worked as an electronics engineer. Before high school, David Byrne already knew how to play the guitar, accordion, and violin. He was rejected from his middle school’s choir because they claimed he was "off-key and too withdrawn." From a young age, Byrne had a strong interest in music. His parents say that he would constantly play his phonograph from age three and he learned how to play the harmonica at age five.^[2] In his journals he says, "I was a peculiar young man — borderline Asperger's, I would guess."^[3][4] As revealed by Tina Weymouth in the commentary for the concert film Stop Making Sense, Byrne is left handed but plays guitar right handed.

Music career[link]

Talking Heads: 1975–1991[link]

As part of Talking Heads in 1978 Photo: Jean-Luc Ourlin

He graduated from Lansdowne High School in southwest Baltimore County. Byrne started his musical career in a high school duo named Bizadi with Mark Kehoe. Their repertoire consisted mostly of songs such as "April Showers," "96 Tears," "Dancing On The Ceiling," and Frank Sinatra songs. Byrne then attended the Rhode Island School of Design (during the 1970-71 term) and the Maryland Institute College of Art (during the 1971-72 term) before dropping out and forming a band called "The Artistics" with fellow RISD student Chris Frantz.^[5] The band dissolved within a year, and the two moved to New York together with Frantz's girlfriend Tina Weymouth. Unable to find a bass player in New York, Frantz and Byrne persuaded Weymouth to learn to play the bass guitar.

After some practice and playing together they founded the group Talking Heads which had its first gig in 1975.^[6][7] Multi-instrumentalist Jerry Harrison joined the group in 1977. The band released 8 studio albums before going into hiatus in 1988. David Byrne desired to go solo, but it took 3 years to announce that the band were breaking up in 1991. A brief reunion for a single "Sax and Violins" in 1991 occurred before again dissolving. The band were inducted into Rock and Roll Hall of Fame in 2002, when they reunited to play 4 tracks.

Solo album career: 1979–1981;1989–present[link]

Byrne at London's Royal Festival Hall in April 2009.

During his time in the band, Byrne took on outside projects, collaborating with Brian Eno during 1979 and 1981 on the album My Life in the Bush of Ghosts, which attracted considerable critical acclaim due to its early use of analogue sampling and found sounds. Following this record, Byrne took his attention on Talking Heads. My Life in the Bush of Ghosts was re-released for its 25th anniversary in early 2006, with new bonus tracks. In keeping with the spirit of the original album, two of the songs' component tracks were released under Creative Commons licenses and a remix contest site was launched.

Rei Momo (1989) was the first solo album by Byrne, after leaving Talking Heads, that features mainly Afro-Cuban, Afro-Hispanic, and Brazilian song styles including popular dances including merengue, Cuban Son, samba, mambo, cumbia, cha-cha-chá, bomba, and charanga. His third solo album Uh-Oh (1992) followed that featured a brass-section and was driven by catchy tracks such as "Girls on My Mind" and "The Cowboy Mambo (Hey Lookit Me Now)". His fourth solo album, titled davidenryb (1994), was a more proper rock record, with Byrne playing most of the instruments on it, leaving percussion for session musicians. "Angels" and "Back in the Box" were the two main singles released from the album. The first one entered the US Modern Rock Tracks chart, reaching #24. For his fifth studio effort the emotional Feelings (1997), Byrne employed a brass orchestra called Black Cat Orchestra. His sixth Look into the Eyeball (2001) continued the same musical exploration of Feelings, but was compiled of more upbeat tracks, like those found on Uh-Oh.

Grown Backwards (2004), released by Nonesuch Records, used orchestral string arrangements, and includes two operatic arias as well as a rework of X-Press 2 collaboration "Lazy". He also launched a North American and Australian tour with the Tosca Strings. This tour ended with Los Angeles, San Diego and New York shows in August 2005.

Byrne and Eno reunited for his eighth album Everything That Happens Will Happen Today (2008).^[8] He assembled a band to tour worldwide for the album for a six-month period from late 2008 through early 2009 on the Songs of David Byrne and Brian Eno Tour.

Work in theatre and film: 1981–present[link]

In 1981, Byrne partnered with choreographer Twyla Tharp, scoring music he wrote that appeared on his album, The Catherine Wheel for a ballet with the same name, prominently featuring unusual rhythms and lyrics. Productions of The Catherine Wheel appeared on Broadway that same year. In Spite of Wishing and Wanting is a soundscape David Byrne produced for the Belgian choreographer Wim Vandekeybus's dance company Ultima Vez.

In 1991, Byrne released a classical instrumental album The Forest, where some of the tracks were already featured as a score for 1988 Robert Wilson theatre piece of the same name.

His work has been extensively used in movie soundtracks, most notably in collaboration with Ryuichi Sakamoto and Cong Su on Bernardo Bertolucci's The Last Emperor, which won an Academy Award for Best Original Score. In 2004, Lead Us Not Into Temptation (music from the film "Young Adam") included tracks and musical experiments from his score to Young Adam. Byrne also wrote, directed, and starred in True Stories, a musical collage of discordant Americana released in 1986, as well as producing most of the film's music. Byrne also directed the documentary Île Aiye and the concert film of his 1992 Latin-tinged tour titled Between the Teeth. He was chiefly responsible for the stage design and choreography of Stop Making Sense in 1984. Byrne added "Loco de Amor" (Crazy for Love) with Celia Cruz to Jonathan Demme's 1986 film Something Wild.

Byrne wrote the Dirty Dozen Brass Band-inspired score for Robert Wilson's Opera The Knee Plays from The Civil Wars: A Tree Is Best Measured When It Is Down. Some of the music from Byrne's orchestral album The Forest was originally used in a Wilson-directed theatre piece with the same name. The Forest premiered at the Theater der Freien Volksbühne, Berlin in 1988. It received its New York premiere in December 1988 at BAM, the Brooklyn Academy of Music. The Forestry Maxi-single contained dance and industrial remixes of pieces from The Forest by Jack Dangers, Rudy Tambala, and Anthony Capel.

In late 2005 Byrne and Fatboy Slim began work on Here Lies Love, a disco opera or song cycle about the life of Imelda Marcos, the controversial former First Lady of the Philippines. Some music from this piece was debuted at Adelaide Festival of Arts in Australia in February 2006 and the following year at Carnegie Hall on February 3, 2007.

In 2008 Byrne released Big Love: Hymnal - his soundtrack to season two of Big Love. These two albums constituted the first releases on his personal independent record label Todo Mundo.

In 2010, David Byrne songs were featured on the soundtrack of Oliver Stone's Wall Street: Money Never Sleeps.

Byrne and Brian Eno provided the soundtrack for the film Wall Street: Money Never Sleeps.^[9]

Other musical contributions: 1990–present[link]

Byrne has contributed songs to five AIDS benefit compilation albums produced by the Red Hot Organization: Red Hot + Blue: A Tribute to Cole Porter, Red Hot + Rio, Silencio=Muerte: Red Hot + Latin, Onda Sonora: Red Hot + Lisbon, and Offbeat: A Red Hot Soundtrip. Byrne appeared as a guest vocalist/guitarist for 10,000 Maniacs during their MTV Unplugged concert, though the songs in which he is featured were cut from their following album. One of them, "Let the Mystery Be", appeared as the fourth track on 10,000 Maniacs' CD single "Few and Far Between". Byrne worked with the "Queen of Tex-Mex", Tejano superstar Selena, writing, producing and singing a song ("God's Child (Baila Conmigo)"), included on Selena's last album, "Dreaming of You", before her death. Byrne was the host of Sessions at West 54th during its second of three seasons and collaborated with members of Devo and Morcheeba to record the album Feelings in 1997.

Byrne playing; Austin City Limits, in 2008

In 2001 a version of Byrne's single “Like Humans Do”, edited to remove its drug reference, was selected by Microsoft as the sample music for Windows XP to demonstrate Windows Media Player (not included in SP2 installs).^[10][11]

In 2002, he co-wrote and provided vocals for a track, "Lazy" by X-Press 2, which reached number 2 in the United Kingdom and number 1 on the U.S. Dance Charts. Byrne said in an interview in BBC Four Sessions's coverage of his Union Chapel performance that “Lazy” was number 1 in Syria.

In 2006, his singing was featured on "The Heart's a Lonely Hunter" on The Cosmic Game by Thievery Corporation.

He is featured on the tracks "Money" and "The People Tree", on N.A.S.A.'s 2009 album The Spirit of Apollo. Also in 2009, David Byrne appeared on HIV/AIDS charity album Dark Was the Night for Red Hot Organization. He collaborated with Dirty Projectors on the song "Knotty Pine". In the same year, Byrne performed at the Bonnaroo Music Festival in Manchester, Tennessee. He also was a signator of a letter protesting the decision of the Toronto International Film Festival to choose Tel Aviv as the subject of its inaugural City-to-City Spotlight strand.^[12]

In 2007, David Byrne provided a cover of The Fiery Furnaces' song "Ex-Guru" for a compilation to celebrate the 15th birthday of Thrill Jockey, a Chicago-based label.

In 2008, Byrne and his production team programmed the Battery Maritime Building, a 99-year-old ferry terminal in Manhattan, to play music.^[13] Essentially Byrne took the old New York City building, hooked the entire structure - pipes, heaters, pillars and all, electronically to an old pipe organ, and made a playable musical instrument of it, for a piece called "Playing the Building".^[1] This project was also installed in 2005 in Stockholm, Sweden,^[14] and at the London Roundhouse in 2009. It bears similarities to a series of installations performed by New Zealand and Detroit based artists Alastair Galbraith and Matt De Genaro, recorded on their 1998 record Wire Music and 2006 follow-up Long Wires in Dark Museums, Vol. 2. Byrne says that the point in this project was to allow people to experience art first hand, by creating the music with the organ, rather than simply looking at it.^[15]

In April 2008, Byrne took part in the Paul Simon retrospective concert series at BAM performing "You Can Call Me Al" and "I Know What I Know" from Simon's Graceland album.^[16]

In 2008 Byrne collaborated with The Brighton Port Authority, composing the music and singing the lyrics for "Toe Jam".

In May 2011 Byrne contributed backing vocals to the Arcade Fire track "Speaking in Tongues" which appeared on the 2011 edition of their album The Suburbs.^[17]

Other work[link]

Byrne founded the world music record label Luaka Bop in 1990. It was originally created to release Latin American compilations, but it has grown to include music from Cuba, Africa, the Far East and beyond, releasing the work of artists such as Cornershop, Os Mutantes, Los De Abajo, Jim White, Zap Mama, Tom Zé, Los Amigos Invisibles and King Chango.^[18][19]

In 2005, Byrne initiated his own internet radio station, Radio David Byrne.^[20] Each month, Byrne posts a playlist of music he likes, linked by themes or genres. Byrne's playlists have included African popular music, country music classics, Vox Humana, classical opera, and film scores from Italian movies.

In 2006, Byrne released Arboretum, a sketchbook facsimile of his Tree Drawings, published by McSweeney's. Byrne is also a visual artist whose work has been shown in contemporary art galleries and museums around the world since the 1990s. Represented by the Pace/MacGill Gallery in New York, he has also created public art installations, many of them anonymously. In 2010 his original art work was in the exhibition The Record: Contemporary Art and Vinyl at the Nasher Museum of Art at Duke University.^[21]

Personal life[link]

While working on the film True Stories, Byrne met costume designer Adelle Lutz whom he married in 1987. They have a daughter, Malu Abeni Valentine Byrne, born in 1989. Byrne and Lutz divorced in 2004. Byrne began a relationship with the artist Cindy Sherman in 2007.^[22]

Although a resident of the United States since childhood, Byrne is a British citizen,^[23] and has never applied for U.S. citizenship. He lives in New York City.

Cycling[link]

Byrne is known for his activism in support of increased cycling, and for having used a bike as his main means of transport for most of his life, especially cycling around New York. He has a regular cycling column in the New York Times.

He says that he cycled when he was in high school and returned to it as an adult in the late 1970s. He likes the freedom and exhilarating feeling cycling gives him. He has written widely on cycling, including a 2009 book, Bicycle Diaries.^[24] In August 2009, he auctioned his Montague folding bike in order to raise money for the London Cycling Campaign.

In 2008, Byrne designed a series of bicycle parking racks in the form of image outlines corresponding to the areas in which they were located, such as a dollar sign for Wall Street and an electric guitar in Williamsburg, Brooklyn. Byrne worked with a manufacturer that would construct the racks in exchange for the chance to sell them later as artworks, and the racks remained on the streets for about a year.^[25]

Views[link]

Byrne also posts personal comments on the music and, occasionally, on the state of the recorded music industry. In July 2007, Byrne posted the following comment:

There was another piece in the Times today about yet another 20 percent drop in CD sales. (Are they running the same news piece every 4 months?) Jeez guys, the writing's on the wall. How long do the record execs think they'll have those offices and nice parking spaces? (Well, more than half of all record A&R and other execs are gone already, so there should be plenty of parking space). They, the big 4 or 5, should give the catalogues back to the artists or their heirs as a gesture before they close the office doors, as they sure don't know how to sell music anymore. (I have Talking Heads stuff on the shelf that I can't get Warner to release.) The "industry" had a nice 50-year ride, but it's time to move on. Luckily, music remains more or less unaffected — there is a lot of great music out there. A new model will emerge that includes rather than sues its own customers, that realizes that music is not a product in the sense of being a thing — it's closer to fashion, in that for music fans it tells them and their friends who they are, what they feel passionately about and to some extent what makes life fun and interesting. It's about a sense of community — a song ties a whole invisible disparate community together. It's not about selling the (often) shattered plastic case CDs used to come in.^[26]

Works by David Byrne[link]

Solo studio albums[link]

• My Life in the Bush of Ghosts (with Brian Eno) (1981)
• Rei Momo (1989)
• Uh-Oh (1992)
• David Byrne (1994)
• Feelings (1997)
• Look into the Eyeball (2001)
• Grown Backwards (2004)
• Everything That Happens Will Happen Today (with Brian Eno) (2008)

Talking Heads[link]

• Talking Heads: 77 (1977)
• More Songs About Buildings and Food (1978)
• Fear of Music (1979)
• Remain in Light (1980)
• Speaking in Tongues (1983)
• Little Creatures (1985)
• True Stories (1986)
• Naked (1988)

Books[link]

• True Stories (1986)
• Strange Ritual, Chronicle Books (1995)
• Your Action World (1999)
• The New Sins (Los Nuevos Pecados) (2001)
• David Byrne Asks You: What Is It? Smart Art Press (2002)
• Envisioning Emotional Epistemological Information with DVD (2003)
• Arboretum, (2006)
• Bicycle Diaries (2009)

^[27]

Film[link]

• Stop Making Sense - concert movie from Talking Heads tour (1984)
• True Stories (1986)
• Ile Aiye (The house of life) - Documentary (1989)
• Here Lies Love - concept album in collaboration with Norman Cook (released 2010)
• Ride, Rise, Roar - music documentary of his concert tour with Brian Eno (released 2010)^[28]
• This Must Be the Place - 2011

References[link]

Further reading[link]

• Sytze Steenstra: Song and Circumstance. The Work of David Byrne from Talking Heads to the Present. New York and London: Continuum Books, 2010.
• John Howell: David Byrne. (American Originals Series) New York: Thunder's Mouth Press, 1992.
• Ian Gittin: Talking Heads - Once in a Lifetime: The Stories Behind Every Song.

External links[link]

Find more about David Byrne on Wikipedia's sister projects:
	Images and media from Commons
	Quotations from Wikiquote

Wikinews has related news: Musician David Byrne sues Florida governor over campaign song

• Official website
• David Byrne at the Internet Movie Database
• David Byrne on Charlie Rose

Saint Juan Diego
Juan Diego by Miguel Cabrera
Born	c. (1474-07-12)July 12, 1474[1] Calpulli of Tlayacac, Cuauhtitlan, Mexico
Died	May 30, 1548(1548-05-30) (aged 73) Tenochtitlan, Mexico City, Mexico
Honored in	Roman Catholic Church
Beatified	April 9, 1990, Vatican City, Rome by Pope John Paul II
Canonized	July 31, 2002, Basilica of Guadalupe, Mexico City, Mexico by Pope John Paul II
Major shrine	Basilica of Guadalupe, Mexico City, Mexico
Feast	December 9
Attributes	tilma

Juan Diego Cuauhtlatoatzin or Juan Diego (1474–May 30, 1548) was, according to Mexican Catholic tradition, an indigenous Mexican who reported a Marian apparition, Our Lady of Guadalupe, in 1531. The apparition has had a significant impact on the spread of the Catholic faith within Mexico. The Roman Catholic Church canonized him in 2002, as its first indigenous American saint.

The reality of Juan Diego's existence has been questioned by a number of experts on the early religious history of New Spain including Bernardino de Sahagun, Joaquin Garcia Icazbalceta, Stafford Poole, Louise Burkhart and David Brading, who argue that there is a complete lack of sources about Juan Diego's existence prior to the publication of the Nican Mopohua a century later, in 1649 (they do not accept the validity of the Codex Escalada as historical evidence).^[2] Notwithstanding these doubts, the findings of an interdisciplinary study, by nearly two dozen experts involving a prominent Mexican university and a noted American scholar of pre-Columbian Mesoamerican linguistics and anthropology, all indicated authenticity of the document and 16th century origin.^[3][4]

Sources[link]

This section cites its sources but does not provide page references. You can help to improve it by introducing citations that are more precise.

The two primary sources to the life of Juan Diego are from 1648 and 1649. The first account, Imagen de la Virgen Maria, Madre de Dios de Guadalupe, Milagrosamente aparecida en la Ciudad de México, was written in Spanish by the priest Miguel Sánchez. It relates how Juan Diego witnessed the apparitions, how he informed Bishop Zumárraga, the miracles of the tilmahtli and the roses, the apparition to Juan Bernardino (Juan Diego's uncle), and how the shrine to Guadalupe was instated. According to contemporary sources this was the first time the apparition story was told to a wide audience.^[5] Some historians have suggested that Sánchez built his account on an indigenous oral tradition local to the area, a variant of the earlier legend of the appearance of the Virgin of Los Remedios.^[6] The Virgin of Remedios was a popular saint to whom several miraculous curings were attributed, among them the curing of an indigenous herdsman near Tepeyac and of a construction worker in Tacuba. The stories of the Virgen de Guadalupe and Virgen de Los Remedios have several similarities, and have often been confused. Historians have suggested that the Nican Mopohua can be understood as a variation of the legend of the miracle of the Virgin de los Remedios.^[7]

The second source which is more famous than Sánchez' and goes into more detail about Juan Diego is the Huei tlamahuiçoltica (which include "Nican Mopohua") written in Classical Nahuatl by Mexican priest and lawyer Luis Laso de la Vega and published in 1649.

The historic veracity of both sources are considered questionable by many historians.^[8] The primary doubts arise in the dearth of sources about the apparition and consequently about Juan Diego in the 117 years between the time given for the apparition and the first publication of the story. Also the fact that the story was described as being previously unknown by those who read its first publication. Furthermore the fact that Bishop Zúmarraga who figures as a prominent character in the account has not left any mention of either Juan Diego or the apparition in his otherwise ample correspondence is a problem for the credibility of the accounts.^[9] The problems with the historicity of Juan Diego was recognized as early as 1883 by Joaquín García Icazbalceta historian and the biographer of Archbishop Juan de Zumárraga, in private letter to the Mexican Bishop Icazbalceta concluded that there was no historical basis for the character of Juan Diego.

In 1995 a deer skin codex pictorially demonstrating the apparition and the life of Juan Diego appeared in the possession of Xavier Escalada, a Jesuit writing an encyclopedia of the Guadalupan tradition. This unprovenanced document, previously unknown to historians and archivists, became referred to as the Codex Escalada. This was at a time when the process of canonization was at a halt and historians and theologians were beginning to voice doubts about the veracity of the legend. The Codex seemed to provide ineffable proof of the historicity of the accounts of Sánchez and Laso de la Vega. To further strengthen its force of proof it bore the signatures of the important historical figures Antonio Valeriano and Bernardino de Sahagún which seemed to date it unequivocally to the mid 16th century around the time of the apparition. The sheer timing of the Codex' appearance was seen by some historians as suspicious, and the source is not regarded by them as an historical document but rather a fabrication.^{[page needed][10]} The Codex, however, was studied by approximately twenty experts in various specialties, including the Physics Institute of the Universidad Nacional Autónoma de México and anthropologist, linguist, and scholar of pre-Columbian Mesoamerican cultures, Charles E. Dibble of the University of Utah, as well by experts in graphology from the Bank of Mexico; the findings all indicate authenticity of the document and 16th century origin.^[3][4]

Life[link]

According to the Nican Mopohua, Juan Diego was born in 1474 in the calpulli of Tlayacac in Cuautitlán, a small Indian village some 20 km (12mi) to the north of Tenochtitlan (Mexico City). Another source indicated that Juan Diego was born on July 12, 1474.^[11]

His original or birth name was Cuauhtlatoatzin^[12] (alternately rendered as Quauhtatoatzin, Guauhtlatoatzin, or Cuatliztactzin), which has been translated as "Talking Eagle" in the Nahuatl language.

Conversion to Catholicism[link]

A farmer, landowner and weaver of mats, he witnessed the Spanish conquest of Mexico by Hernán Cortés in 1521, when he was 47 years old. Following the invasion, in 1524, the first 12 Franciscan missionaries arrived in what is now Mexico City.

Cuauhtlatoatzin and his wife welcomed the Franciscans in 1524 or 1525 and were among the first to be baptized — he taking the Christian name of Juan Diego; she, Maria Lucia. Later, they moved to Tolpetlac to be closer to Tenochtitlan (Mexico City) and the Catholic mission that had been set up by the Franciscan friars.

According to his legend, after hearing a sermon on the virtue of chastity, they reportedly decided to live chaste lives^{[citation needed]} . This decision was later cited as a possible reason for which the Virgin Mary chose to appear to Juan Diego^{[citation needed]} . In 1529, a few years after her baptism, Maria Lucia became sick and died. According to Sánchez' account Juan Diego and his wife had lived in celibacy for their entire lives; this would be extraordinary since he lived the first 47 years of his life according to pre-Columbian indigenous customs that only prescribed celibacy for the highest priesthood. The Nican Mopohua adds the detail about his celibacy beginning after his first sermon. Juan Diego found the Virgin Mary when he was 57.^[9]

Apparition on Tepeyac Hill[link]

As a widower, Juan Diego walked every Saturday and Sunday to church, and on cold mornings, wore a woven cloth called a tilma, or ayate made with coarse fibers from the maguey cactus for cotton was only used by the upper class Aztec.

On Saturday morning, December 9, 1531, he reported the following: As he was walking to church, he heard the sound of birds singing on Tepeyac hill and someone calling his name. He ran up the hill, and there saw a Lady, about fourteen years of age, resembling an Aztec princess in appearance, and surrounded by light. The Lady spoke to him in Nahuatl, his native tongue. She called him “Xocoyte,” her little son. He responded by calling her “Xocoyote,” his youngest child. The Lady asked Juan Diego to tell the bishop of Mexico, a Franciscan named Juan de Zumárraga, that she wanted a “teocalli,” a shrine, to be built on the spot where she stood, in her honor, where:

"I will demonstrate, I will exhibit, I will give all my love, my compassion, my help and my protection to the people. I am your merciful mother, the merciful mother of all of you who live united in this land, and of all mankind, of all those who love me , of those who cry to me, of those who seek me, of those who have confidence in me. Here I will hear their weeping, their sorrow and will remedy and alleviate all their multiple sufferings, necessities and misfortunes."

Recognizing the Lady as the Virgin Mary, Juan Diego went to the bishop as instructed, but the Spanish bishop, Fray Juan de Zumárraga was doubtful and told Juan Diego he needed a sign. Juan Diego returned to Tepeyac hill and explained to the Lady that the bishop did not believe him. He implored the Lady to use another messenger, insisting he was not worthy. The Lady however insisted that it was of the utmost importance that it be Diego speaking to the bishop on her behalf. On Sunday, Juan Diego did as the Lady directed, but again the bishop asked for a sign. Later that day, the Lady promised Juan Diego she would give him a sign the following day.

According to the Nican Mopohua, he returned home that night to his uncle Juan Bernardino’s house, and discovered him seriously ill. The next morning, December 12, Juan Diego decided not to meet with the Lady, but to find a priest who could administer the last rites to his dying uncle. When he tried to skirt around Tepeyac hill, the Lady intercepted him, assured him his uncle would not die, and asked him to climb the hill and gather the flowers he found there. It was December, when normally nothing blooms in the cold. There, Diego's miracle of the roses occurred: he found roses from the region of Castille in Spain, former home of bishop Zumárraga. The Lady re-arranged the roses carefully inside the folded tilma that Juan Diego wore and told him not to open it before anyone but the bishop. When Juan Diego unfolded his tilma before the Bishop roses cascaded from his tilma, and an icon of Our Lady of Guadalupe was miraculously impressed on the cloth, bringing the bishop to his knees.

According to the Nican Mopohua Zumárraga acknowledged the miracle and within two weeks, ordered a shrine to be built where the Virgin Mary had appeared. The bishop then entrusted the image to Juan Diego, who chose to live, until his death at about the age of 73 — on May 30, 1548 — as a hermit near the spot where the Virgin Mary had appeared. From his hermitage he cared for the chapel and the first pilgrims who came to pray there, propagating the account of the apparitions in Mexico.

No records prior to 1648 exist showing that Bishop Zumárraga acknowledged the miracle or that he even knew of it.^[13]

Impact on Mexico and the Catholic Church[link]

This article's factual accuracy is disputed. Please help to ensure that disputed facts are reliably sourced. See the relevant discussion on the talk page. (September 2007)

According to the traditional account, the original image of Our lady of Guadalupe miraculously appeared on the cloak of Juan Diego, on the hill of Tepeyac near Mexico City on December 12, 1531.

News of the apparition on Tepayac Hill spread quickly through Mexico; and in the seven years that followed, 1532 through 1538, the Indian people accepted the Spaniards and 8 million people were converted to the Catholic faith.

According to Daniel Lynch, director of the Apostolate of the Missionary Image of Our Lady of Guadalupe, “An amazing thing happened. Indians became reconciled to Spaniards. And we had a new race of people. Mixed blood. We called them "Mestizos". Our Lady of Guadalupe had appeared as a Mestiza. They call her the dark virgin, the little brown one.”

Our Lady of Guadalupe, as the Virgin Mary came to be known in this context, still underpins the faith of many Catholics in Mexico and the rest of Latin America, and she is recognized as patron saint of all the Americas.

Interestingly, the years 1532 to 1538 which saw a large number of people join the Roman Catholic Church in Mexico based on Juan Diego's vision, were right in the midst of the period of Protestant Reformation in Europe. Hence as a large number of people left the Catholic Church in Europe, a large number of new Catholics appeared in Mexico, maintaining the overall strength of the Catholic Church. To this day, Latin America remains a major pillar of the Catholic Church.

Investigations, canonization and symbolism[link]

Juan Diego was recognized by the Church soon after the apparition. He expressed a deep love for the Holy Eucharist, and by special permission of the Bishop he received Holy Communion three times a week, a highly unusual occurrence in those times.

In 1667, a Church investigation into the establishment of a feast day produced a document known as the Informaciones Jurídicas de 1666, purporting to gather information from informants whom had had some connection with Juan Diego. In 1723 a formal investigation into his life was ordered by Archbishop Lanziego y Equilaz.

Veneration[link]

On January 9, 1987, the Congregation for the Causes of Saints declared Juan Diego venerable. Pope John Paul II beatified him on May 6, 1990, during a Mass at the Basilica of Our Lady of Guadalupe in Mexico City, declaring December 9 Juan Diego's feast day, one day after Immaculate Conception and invoking him as “protector and advocate of the indigenous peoples.”

Controversy over the historical authenticity of Juan Diego was stirred in 1996 by Father Guillermo Schulenburg, a longtime abbot of the Basilica of Our Lady of Guadalupe, who called Juan Diego a mythical character.

The Vatican subsequently established a commission of 30 researchers from various countries to investigate the question. The commission's view was that Juan Diego had indeed existed, and the results of their research were presented to the Vatican Congregation for the Causes of Saints on October 28, 1998. Among research documents submitted at that time were 27 Guadalupe Indian documents.

Canonization[link]

Juan Diego was canonized by Pope John Paul II on July 31, 2002.^[14] Pope John Paul II praised Juan Diego for his simple faith nourished by catechesis and pictured him (who said to the Blessed Virgin Mary: "I am a nobody, I am a small rope, a tiny ladder, the tail end, a leaf") as a model of humility.

Symbolism[link]

By 1820, when the Mexican War of Independence from Spanish colonial rule ended, Our Lady of Guadalupe had come to symbolize the Mexican nation. The armies of both Miguel Hidalgo in 1810 and Emiliano Zapata in 1914 flew Guadalupan flags. The first president of Mexico adopted the name "Guadalupe Victoria" during the fight for independence from Spain. Today, the Virgin of Guadalupe remains a strong national and religious symbol in Mexico.

Many Mexicans also see the canonization of Juan Diego as a symbolic victory in the movement for greater recognition of their heritage reflected in the Catholic religion; Pope John Paul II held a Mass in Mexico that borrowed from Aztec traditions, including a reading from the Bible in Nahuatl. The Pope urged the Catholic Church in Mexico to be respectful of indigenous traditions and to incorporate them into religious ceremonies when appropriate.

Controversy over official depiction[link]

There was controversy over the official image of Juan Diego selected by the Archdiocese of Mexico City in 2002. Critics feel that it depicts Juan Diego as having European features rather than the features of a Mexican Indian. Church officials responded that the depiction reflected the current ethnic make-up of Mexico.^[15]

See also[link]

• Our Lady of Guadalupe
• Miracle of the roses

Notes[link]

References[link]

External links[link]

• Sancta.org: Saint Juan Diego
• Biography from the Holy See for Juan Diegos Canonization
• Juan Diego at the Rosary Workshop
• Latin America's Indigenous Saint Stirs Anger, Pride, LA Times, July 30, 2002