The Sunday Star-Times is a New Zealand newspaper published each weekend by the Fairfax group in Auckland. It covers both national and international news, and is a member of the New Zealand Press Association and Newspaper Publishers Association of New Zealand.

History[link]

The Sunday Star-Times was first published in March 1994 after the merger of The Dominion Sunday Times and The Sunday Star.

The paper was edited by Cate Brett from 2003 until 2008 when she took up a post at the New Zealand Law Commission. She was replaced by Australian Mitchell Murphy who, in 2010, was promoted to the role of publisher for Fairfax Sundays. In May 2010 David Kemeys was appointed editor, reporting directly to Murphy.

The paper is perceived to be centre-left,^{[citation needed]} with a focus on providing an entertaining Sunday read with a mixture of news, features and celebrity gossip.

Regular contributors for the Sunday Star Times include Rosemary McLeod, Michael Laws, and Finlay MacDonald. Steve Braunias was a regular columnist for the Sunday magazine part of the newspaper, but was sacked in early 2011 for exchanging abusive emails with a Gisborne police prosecutor named Claire Stewart.^[1]

Māori Party claims[link]

In 2004 the paper published a front-page story claiming that the New Zealand Security Intelligence Service was spying on members of the newly formed Māori Party. The article was co-authored by Nicky Hager. A government inquiry led by the Inspector-General of Intelligence and Security later rejected these claims in April 2005, however and the paper had to publish a front page apology to its readers when a government investigation found it to be unsubstantiated.

See also[link]

• The New Zealand Herald

References[link]

External links[link]

• Official website - articles available to read online

This New Zealand newspaper-related article is a stub. You can help Wikipedia by expanding it. v t e

Sunday (ⁱ/ˈsʌndeɪ/ or /ˈsʌndi/) is the day of the week between Saturday and Monday. For most Christians, Sunday is observed as a day for worship of God and rest, due to the belief that it is Lord's Day, the day of Christ's resurrection.

Sunday is a day of rest in most Western countries, part of 'the weekend'. In most Muslim countries, and Israel, Sunday is a working day.

According to the Hebrew calendars, traditional Christian calendars, Sunday is literally the "first day" of the week. According to the International Organization for Standardization ISO 8601 Sunday is the seventh and last day of the week.

No century in the Gregorian calendar starts on a Sunday, whether its first year is '00 or '01.^[1] The Jewish New Year never falls on a Sunday. (The rules of the Hebrew calendar are designed such that the first day of Rosh Hashanah will never occur on the first, fourth, or sixth day of the Jewish week; i.e., Sunday, Wednesday, or Friday).

Etymology[link]

A depiction of Máni, the personified moon, and his sister Sól, the personified sun, from Norse mythology (1895) by Lorenz Frølich.

The English noun Sunday derived sometime before 1250 from sunedai, which itself developed from Old English (before 700) Sunnandæg (literally meaning "sun's day"), which is cognate to other Germanic languages, including Old Frisian sunnandei, Old Saxon sunnundag, Middle Dutch sonnendach (modern Dutch zondag), Old High German sunnun tag (modern German Sonntag), and Old Norse sunnudagr (Danish and Norwegian søndag, Icelandic sunnudagur and Swedish söndag). The Germanic term is a Germanic interpretation of Latin dies solis ("day of the sun"), which is a translation of the Ancient Greek heméra helíou.^[2] The p-Celtic Welsh language also translates the Latin "day of the sun" as dydd Sul.

In most Indic languages, the word for Sunday is Ravi-vāsara or Aditya-vāsara or its derived forms — vāsara meaning day, Aditya and Ravi both being a style (manner of address) for Surya, the chief solar deity and one of the Adityas. Ravi-vāsara is first day cited in Nakshtra Jyotish, which provides logical reason for giving the name of each week day. In the Thai solar calendar of Thailand, the name ("Waan Arthit") is derived from Aditya, and the associated color is red.

In Russian the word for Sunday is Воскресенье (Voskreseniye) which means "Resurrection". In other Slavic languages the word means "no work", for example Polish: Niedziela, Belorussian: Нядзеля, Croatian: Nedjelja, Serbian and Slovenian: Nedelja, Czech: Neděle,Bulgarian: Неделя.

The Modern Greek word for Sunday, Κυριακή, derives from Κύριος (Lord) also, due to its liturgical significance as the day commemorating the resurrection of Jesus Christ, i.e.The Lord's Day.

Position in the week[link]

Culture and languages[link]

In the Judaeo-Christian as well as in Islamic tradition, Sunday has been considered as the first day of the week. A number of languages express this position either by the name for the day or by the naming of the other days. In Hebrew it is called יום ראשון yom rishon, in Arabic أحدal-ahad, in Persian and related languages یکشنبه yek-shanbe, all meaning "first". In Greek, the names of the days Monday, Tuesday, Wednesday, and Thursday ("Δευτέρα, "Τρίτη,", "Τετάρτη," and "Πέμπτη") mean "second," "third", "fourth", and "fifth," respectively. This leaves Sunday in the first position of the week count. The current Greek name for Sunday, Κυριακή (Kyriake), means "Lord's Day" coming from the word Κύριος (Kyrios), which is the Greek word for "Lord". Similarly in Portuguese, where the days from Monday to Friday are counted as Segunda-feira, Terça-feira, Quarta-feira, Quinta-feira and Sexta-feira, while Sunday itself similar to Greek has the name of "Lord's Day" (domingo). In Vietnamese, the working days in the week are named as: "Thứ Hai" (second day), "Thứ Ba" (third day), "Thứ Tư" (fourth day), "Thứ Năm" (fifth day), "Thứ Sáu" (sixth day), "Thứ Bảy" (seventh day). Sunday is called "Chủ Nhật," a corrupted form of "Chúa Nhật" meaning "Lord's Day." Some colloquial text in the south of Vietnam and from the church may still use the old form to mean Sunday.

A similar system of naming days of the week occurs in Portuguese. Monday is "segunda-feira," which means "second day," also showing Sunday ("domingo") to be counted as the first day. Modern Latin uses "feria secunda" for Monday.

Slavic languages implicitly number Monday as day number one, not two. For example, Polish has "czwartek" (4th) for Thursday and "piątek" (5th) for Friday. Hungarian péntek (Friday) is a Slavic loanword, so the correlation with "five" is not evident to Hungarians. Hungarians use Vasárnap for Sunday, which means "market day".

In the Maltese language, due to its Siculo-Arabic origin, Sunday is called "Il-Ħadd," a corruption of "wieħed" meaning "one." Monday is "It-Tnejn" meaning "two." Similarly Tuesday is "It-Tlieta" (three), Wednesday is "L-Erbgħa" (four) and Thursday is "Il-Ħamis" (five).

In Armenian, Monday is (Erkushabti) literally meaning 2nd day of the week, Tuesday (Erekshabti) 3rd day, Wednesday (Chorekshabti) 4th day, Thursday (Hingshabti) 5th day. Saturday is (Shabat) coming from the word Sabbath or Shabbath in Hebrew, And "Kiraki" coming from the word "Krak" meaning "fire" is Sunday, "Krak" describing the sun by fire. Apostle John also refers to the "Lord's Day" (in Greek, Κυριακή ημέρα, "kyriake hemera" i.e. the day of the Lord) in Rev. 1:10, which became the Armenian word for Sunday.

However, in many European countries calendars almost always show Monday as the first day of the week.^[3]

In the Persian calendar, Sunday is the second day of the week. However, it is called "number one" as counting starts from zero; the first day - Saturday - is denoted as 00.

ISO 8601[link]

The international standard ISO 8601 for Representation of dates and times states that Monday is the first day of the week.

Sunday and Sabbath[link]

Christians from very early times have had differences of opinion on the question of whether Sabbath should be observed on a Saturday or a Sunday. The issue does not arise for Jews, for whom "Shabbat" is unquestionably on Saturday, nor for Muslims whose day of assembly (jumu'ah) is on a Friday.

The first given evidence for a differentiation, between traditional Jewish "Shabbat" observance and the religious observance of the first day of the week, appears in Acts 20:7 where the disciples met and "broke bread" together. Some believe this was a participation in the ordinance of the sacrament. Seventh-day Sabbatarians say that the believers met on all days of the week to "break bread" together for the sake of meals and fellowship, such as in Acts 2:46, regarding the incident in Acts 20:7 as nothing outside of usual practice.

Col. 2:16 suggests that early Christians had been judged by others in their traditions of eating foods and in observance of particulars of Sabbath and festivals. Also, the Jews had defined "forty minus one" works to be abstained from on "Shabbat," and Jesus and his disciples had been accused of breaking some of these customs during his ministry.

The Apostle John also refers to the "Lord's Day" ("kuriake hemera") in Rev. 1:10. "Kuriake," meaning "Lord's," later became the Greek word for Sunday. However, in light of the texts Mark 2:28 and Luke 6:5 it is seen that Jesus himself (as the Son of Man) claimed to be the Lord of the Sabbath, and that day fell on the seventh day. Some early Christians observed Sabbath on Saturday, while others gathered for worship on Sunday. However, in AD 363 a seventh-day Sabbath was prohibited by Canon 29 of the Council of Laodicea.^[4]

The ancient Romans traditionally used the eight-day nundinal cycle, a market week, but in the time of Augustus, the seven-day week also came into use. The two weeks were used side-by-side until at least the Calendar of 354 and probably later,^[5] despite the official adoption of Sunday as a day of rest by Constantine in AD 321.^[6] Mithraism kept Sunday holy in honor of Mithras.^[7] On 7 March 321, Constantine I, Rome's first Christian Emperor (see Constantine I and Christianity), decreed that Sunday would be observed as the Roman day of rest:

On the venerable Day of the Sun let the magistrates and people residing in cities rest, and let all workshops be closed. In the country, however, persons engaged in agriculture may freely and lawfully continue their pursuits; because it often happens that another day is not so suitable for grain-sowing or vine-planting; lest by neglecting the proper moment for such operations the bounty of heaven should be lost.^[8]

Many Christians today consider Sunday a holy day and a day of rest and church-attendance. Denominations which observe Saturday as Sabbath are called "Sabbatarians", but the name "Sabbatarian" has also been claimed by Christians, especially Protestants, who believe Sunday must be observed with just the sort of rigorous abstinence from work associated with "Shabbat". For most Christians the custom and obligation of Sunday rest is not as strict. A minority of Christians do not regard the day they attend church as important, so long as they attend, as the apostles and disciples gathered on Sundays, on Saturdays, and whenever they could. There is considerable variation in the observance of Sabbath rituals and restrictions, but some cessation of normal weekday activities is customary.

In Orthodox Christian families and communities, working and requiring somebody else to work are prohibited, including buying goods or services, use of public transport, gardening or driving or washing a car.^{[verification needed]} Allowed exceptions include religious services, electricity, and urgent medical matters. In Roman Catholicism, those who work in the medical field, those in law enforcement, and soldiers in a war zone are dispensed from the usual obligation to avoid work on Sunday.

The majority of Christians observe Sunday as the Lord's day. However, throughout the history of Christianity, some groups have continued or revived the observance of a Saturday Sabbath. More recently, Christians in the Seventh-day Adventist, Seventh Day Baptist, and Church of God (Seventh-Day) denominations, as well as many Messianic Jews have revived the practice of abstaining from work and gathering for worship on Saturdays.

Many languages lack separate words for "Saturday" and "Sabbath." Eastern Orthodox churches, as well as many Roman Catholics, distinguish between Sabbath (Saturday) and Sunday, which some Christians traditionally call the Lord's Day (Rev. 1:10). However, many Protestants and Roman Catholics do refer to Sunday as Sabbath, though this is by no means a universal practice among Protestants and Catholics. Quakers traditionally refer to Sunday as "First Day" eschewing the pagan origin of the English name, while referring to Saturday as the "Seventh day".

In Roman Catholic liturgy, Sunday begins on Saturday evening. The evening Mass on Saturday is liturgically a full Sunday Mass and fulfills the obligation of Sunday Mass attendance, and Vespers (evening prayer) on Saturday night is liturgically "first Vespers" of the Sunday. The same evening anticipation applies to other major solemnities and feasts, and is an echo of the Jewish practice of starting the new day at sunset ("Shabbat" starts on Friday night).

In the Eastern Orthodox Church, Sunday begins at the Little Entrance of Vespers (or All-Night Vigil) on Saturday evening and runs until "Vouchsafe, O Lord" (after the "prokeimenon") of Vespers on Sunday night. During this time, the dismissal at all services begin with the words, "May Christ our True God, who rose from the dead ...." Anyone who wishes to receive Holy Communion at Divine Liturgy on Sunday morning is required to attend Vespers the night before (see Eucharistic discipline). Among Orthodox Christians, Sunday is considered to be a "Little Pascha" (Easter), and because of the Paschal joy, the making of prostrations is forbidden, except in certain circumstances. The Russian word for Sunday is "Voskresenie," meaning "Resurrection day." The Greek word for Sunday is "Kyriake" (the "Lord's Day").

The Czech, Polish, Slovenian, Croatian, Serbian, Ukrainian and Belarusian words for Sunday ("neděle," "niedziela," "nedelja," "недеља", "неділя" and "нядзеля" respectively) can be translated as "without acts (no work)."

Common occurrences on Sunday[link]

In government and business[link]

In the United States and Canada, government buildings are closed on Sunday, with a lesser number being closed on Saturday as well. Businesses also tend to close or are open for shorter periods of the day on Sunday than on other days of the week. Non-retail offices such as corporate headquarters are typically closed on both Saturdays and Sundays.

National and regional elections in Belgium and Peru are always on Sunday, because voting is mandatory.

In media[link]

Many American and British daily newspapers publish a larger edition on Sundays, which often includes color comic strips, a magazine, and a coupon section; may only publish on a Sunday, or may have a "sister-paper" with a different masthead that only publishes on a Sunday.

North American Radio stations often play specialty radio shows such as Casey Kasem's countdown or other nationally syndicated radio shows that may differ from their regular weekly music patterns on Sunday morning and/or Sunday evening. In the United Kingdom, there is a Sunday tradition of chart shows on BBC Radio 1 and commercial radio; this originates in the broadcast of chart shows and other populist material on Sundays by Radio Luxembourg when the Reithian BBC's Sunday output consisted largely of solemn and religious programmes.

Many American, Australian and British television networks and stations also broadcast their political interview shows on Sunday mornings.

In sports[link]

Major League Baseball usually schedules all Sunday games in the daytime except for the nationally televised Sunday Night Baseball matchup. Certain historically religious cities such as Boston and Baltimore among others will schedule games no earlier than 1:35 PM to ensure time for people who go to religious service in the morning can get to the game in time.

In the United States, professional American football is usually played on Sunday, although Saturday (via Saturday Night Football), Monday (via Monday Night Football), and Thursday (via Thursday Night Football or Thanksgiving) see some professional games. College football usually occurs on Saturday, and high-school football tends to take place on Friday night or Saturday afternoon.

In the UK, some club and Premier League football matches and tournaments usually take place on Sundays. Rugby matches and tournaments usually take place in club grounds or parks on Sunday mornings. It is not uncommon for church attendance to shift on days when a late morning or early afternoon game is anticipated by a local community.

One of the remains of religious segregation in the Netherlands is seen in amateur football: The Saturday-clubs are by and large Protestant Christian clubs, who were not allowed to play on Sunday. The Sunday-clubs were in general Catholic and working class clubs, whose players had to work on Saturday and therefore could only play on Sunday.

In Ireland, Gaelic football and hurling matches are predominantly played on Sundays, with the first (used to be second) and fourth (used to be third) Sundays in September always playing host to the All-Ireland hurling and football championship finals, respectively.

Professional golf tournaments traditionally end on Sunday.

In the United States and Canada, National Basketball Association and National Hockey League games, which are usually played at night during the week, are frequently played during daytime hours - often broadcast on national television.

Most NASCAR Sprint Cup and IndyCar events are held on Sundays. Formula One World Championship races are always held on Sundays regardless of timezone/country, while MotoGP holds most races on Sundays, with Middle Eastern races being the exception on Saturday. All Formula One events and MotoGP events with Sunday races involve qualifying taking place on Saturday.

Astrology[link]

Sunday is associated with the Sun and symbolized by its symbol ☉.

Named days[link]

• Black Sunday
• Bloody Sunday
• Cold Sunday
• Easter Sunday represents the resurrection of Christ for many Christians.
• Gaudete Sunday is the third Sunday of Advent.
• Gloomy Sunday
• Good Shepherd Sunday is the fourth Sunday of Easter.
• Laetare Sunday is the fourth Sunday of Lent.
• Low Sunday, first Sunday after Easter, is also known as the Octave of Easter, White Sunday, Quasimodo Sunday, Alb Sunday, Antipascha Sunday, and Divine Mercy Sunday.
• Palm Sunday is the Sunday before Easter.
• Passion Sunday, formerly denoting the fifth Sunday of Lent; since 1970 the term applies to the following Sunday also known as Palm Sunday.
• Selection Sunday
• Septuagesima, Sexagesima and Quinquagesima Sunday are the last three Sundays before Lent. Quinquagesima ("fiftieth"), is the fiftieth day before Easter, reckoning inclusively; but Sexagesima is not the sixtieth day and Septuagesima is not the seventieth but is the sixty-fourth day prior. The use of these terms was abandoned by the Catholic Church in the 1970 calendar reforms (the Sundays before Lent are now simply "Sundays in ordinary time" with no special status). However, their use is still continued in Lutheran tradition: for example, "Septuagesimae".
• Shavuot is the Jewish Pentecost, or 'Festival of Weeks'. For Karaite Jews it always falls on a Sunday.
• Stir-up Sunday is the last Sunday before Advent.
• Super Bowl Sunday
• Trinity Sunday is the first Sunday after Pentecost.
• Whitsunday "White Sunday" is the day of Pentecost.

See also[link]

Wikimedia Commons has media related to: Sunday

• Blue laws
• Saint Kyriake
• Sol Invictus
• Sunday (computer virus)
• Sunday Christian
• Sunday Island
• Sunday league football
• Sunday Morning
• Sunday roast
• Sunday school
• Sunday shopping
• Surya

Notes[link]

References[link]

• Barnhart, Robert K. (1995). The Barnhart Concise Dictionary of Etymology. Harper Collins. ISBN 0-06-270084-7

lez:Гьядvep:Pühäpäiv

Tony Wall (born 1934 in Thurles, County Tipperary) is a retired Irish hurling manager and former player. He played hurling with his local club Thurles Sarsfields and with the Tipperary senior inter-county team from 1953 until 1967. Wall captained Tipperary to the All-Ireland title in 1958 and later coached the team for one season in 1986.

Biography[link]

Tony Wall was born in Thurles, County Tipperary in 1934. He was educated locally at the Christian Brothers school where his hurling skills became apparent for the very first time. Wall played with the school team and was a key player when the school won two Harty Cup titles in 1950 and 1952.

Following his secondary education Wall had a very successful career as an Irish army officer. The pinnacle of his career came when he was appointed adjutant general of the army. In retirement Wall enjoys golf in retirement and is a member of Clontarf Golf Club in Dublin.

After his retirement Wall maintained a keen interest in the game of hurling. He published a book on the game in 1965 and took over as coach of the Tipperary senior hurling team for one unsuccessful season in 1986.

Playing career[link]

Club[link]

Wall played his club hurling with the famous Thurles Sarsfields club and enjoyed much success. He won his first senior county title in 1952. It was the beginning of a very successful period for the club. Three years later in 1955 he won his second county medal. It was the beginning of five county victories in-a-row, with Wall captaining the club to the final two victories in 1958 and 1959. Thurles Sarsfields lost their county championship crown in 1960, however, the club bounced back by winning another five-in-a-row from 1961 until 1965. It was an unprecedented ten county titles from eleven championship campaigns with Wall playing a key role for all of those victories.

Inter-county[link]

Wall first came to prominence on the inter-county scene as a member of the Tipperary minor hurling team in 1950. That year he lined out in the centre-back position as he collected a Munster title in that grade. Tipp later reached the All-Ireland final, however, Kilkenny were victorious on that occasion.

Tipp lost their provincial title to Cork in 1951, however, Wall added a second Munster minor title to his collection in 1952 when he captained the team from the half-forward line. Once again the county reached the All-Ireland final. Dublin provided the opposition on that occasion, however, Tipp trounced ‘the Dubs’ by 9-9 to 2-3 giving Wall a coveted All-Ireland medal in the minor grade.

Wall immediately became part of the Tipperary senior team and made his debut in 1953. The county was going through a fallow period as Cork dominated the provincial championship in the early 1950s. Wall played in the full-back position for a number of years and collected a National Hurling League medal in 1957. When Pat Stakelum retired after the 1957 championship, Wall was the obvious choice to take over his position at centre-back. Not only that but he was appointed captain for the 1958 campaign. That year Tipp regained the Munster title for the first time since 1951 following a 4-12 to 1-5 trouncing of Waterford. It was Wall’s first Munster title at senior level. Tipp later defeated Kilkenny in the All-Ireland semi-final before lining out against Galway in the championship decider. Galway got a bye into the final without picking up a hurley. Liam Devaney, Donie Nealon and Larry Keane all scored goals for Tipp in the first-half, while Wall sent a 70-yard free untouched to the Galway net. Tipp won the game by 4-9 to 2-5 giving Wall his first senior All-Ireland medal and the honour of collecting the Liam McCarthy Cup. Wall was also named as man of the match and had now gone down in history as one of the few players to captain his county to All-Ireland titles at both minor and senior levels. He was later honoured by becoming the inaugural winner of the Texaco Hurler of the Year award.

Wall won a second National League medal in 1959, however, Tipperary lost their provincial and All-Ireland crowns. The team signaled their intent in 1960 by capturing the National League title for the second consecutive year. Wall later captured a second Munster title as Tipp defeated Cork in what has been described as the toughest game of hurling ever played. This victory allowed Tipperary to advance directly to an All-Ireland final meeting with Wexford. A certain amount of over-confidence was obvious in the Tipperary camp, particularly in trainer Phil Purcell’s comment that no player was capable of marking Jimmy Doyle. It seemed that Purcell had tempted fate. The game ended in remarkable circumstances as the crowd invaded the pitch with a minute to go, mistaking the referee’s whistle for the end of the game. When the crowd were finally moved off the pitch Tipperary continued playing with only twelve men, however, Wexford won the game on a score line of 2-15 to 0-11.

1961 saw Wall collecting a fourth National League medal, however, he missed the subsequent Munster final against Cork due to his duties with the army. The absence of the All-Ireland semi-final allowed Tipp to advance directly to the final itself with Dublin first native hurling team providing the opposition. The game was a close run thing, however, Tipp held on to win by 0-16 to 1-12. It was Wall’s second All-Ireland medal.

In 1962 Tipperary defeated all before them in the Munster Championship yet again, giving Wall his third provincial title. Tipp’s nemesis of two year’s earlier, Wexford, waited in Croke Park to test them once again in the subsequent All-Ireland final. Wexford, however, were not the force of old and the side got off to possibly the worst start ever by a team in a championship decider. After just ninety seconds the Leinster champions were down by 2 goals, however, the game turned out to be much closer than people expected. Tipp eventually secured the win on a score line of 3-10 to 2-11, giving Wall a third All-Ireland medal.

Tipp lost the 1963 Munster final to Waterford in one of the hurling shocks of the decade. The team bounced back in 1964 with Wall collecting a fifth National League medal. Tipp later cantered casually past Cork in the provincial decider, giving Wall a fourth Munster title. Kilkenny, the reigning All-Ireland champions and staunch local rivals of Tipp, provided the opposition in the subsequent All-Ireland final and were installed as the firm favourites. Tipp had other ideas and their fourteen-point winning margin, 5-13 to 2-8, was the biggest All-Ireland final win since Tipperary had overwhelmed Laois in the 1949 decider. It was Wall’s fourth All-Ireland medal.

In 1965 Wall won a sixth National League medal before Tipp demolished all opposition in the provincial championship giving him a fifth Munster title. Wexford were Tipp’s opponents in the subsequent All-Ireland final, however, the game failed to live up to the two classic games between the two sides in 1960 and 1962. Victory went to Tipp on that occasion by 2-16 to 0-10 with Wall a fifth and final All-Ireland medal.

Tipp lost their provincial and All-Ireland crowns in spectacular fashion at the first hurdle in 1966 when a young Limerick team took them by surprise. The team bounced back in 1967 with Doyle collecting a sixth Munster title. By this stage, however, Tipp’s pool of players was ageing and the county’s hurling fortunes were in decline. Kilkenny provided the opposition in the subsequent All-Ireland final and provided more than a match for Tipperary. Three quick goals laid to rest a bogey that Tipperary had over Kilkenny since 1922. This was Wall’s last appearance for Tipp as he retired from inter-county hurling shortly afterwards.

Provincial[link]

Wall also lined out with Munster in the inter-provincial hurling competition and enjoyed much success. He first played for his province in the Railway Cup in 1958 and captured his first medal that year. Wall captured further titles in 1959, 1961, 1963 and 1966.

Teams[link]

References[link]

• Corry, Eoghan, The GAA Book of Lists (Hodder Headline Ireland, 2005).

External links[link]

• Munster final winning teams
• Tipperary GAA honours