Tom McCarthy (director)

Thomas Joseph McCarthy is an American film director and actor who has appeared in several films, including Meet the Parents and Good Night, Good Luck, television series such as The Wire, Boston Public, Law & Order etc. McCarthy has received critical acclaim for his writing/direction work for the independent films The Station Agent, The Visitor, Win Win, Spotlight, the last of which won the Academy Award for Best Picture, won McCarthy the Academy Award for Best Original Screenplay, as well as a nomination for the Academy Award for Best Director. Additionally, McCarthy co-wrote the film Up with Bob Peterson and Pete Docter, for which they received an Academy Award nomination for Best Original Screenplay. McCarthy wrote the film Million Dollar Arm and served as a director and executive producer for the Netflix television series 13 Reasons Why. McCarthy was raised in New Providence, New Jersey, one of five children of Carol and Eugene F. "Gene" McCarthy. McCarthy was raised Catholic, in a family of Irish descent.

McCarthy is a graduate of New Providence High School in New Jersey. McCarthy spent several years doing stand-up comedy and theater in Minneapolis and Chicago before going into television and film, he starred in Flags of Our Fathers as James Bradley and the final season of The Wire as the morally challenged reporter Scott Templeton. He made his Broadway debut in the 2001 revival of Noises Off! McCarthy's directorial debut, The Station Agent, which he wrote, won the Audience Award and the Waldo Salt Screenwriting Award at the 2003 Sundance Film Festival; the film won the BAFTA Award for Best Original Screenplay and the Independent Spirit Award for Best First Screenplay and the Independent Spirit John Cassavetes Award. The Station Agent won awards at film festivals ranging from San Sebastian to Stockholm, Mexico City, Aspen. McCarthy's second feature film was The Visitor, which premiered at the 2007 Toronto International Film Festival. For The Visitor, McCarthy won the 2008 Independent Spirit Award for Best Director.

McCarthy appeared in the 2009 dramas The Lovely Bones and 2012. In 2010, McCarthy was nominated for an Academy Award for Best Original Screenplay for the animated film Up, he co-wrote and directed 2011's Win Win based on his experiences as a wrestler at New Providence High School. McCarthy's most recent film, the independent drama film Spotlight, received widespread acclaim following its release in 2015; the film received six Academy Awards nominations, three Golden Globe Awards nominations, two Screen Actors Guild Awards nominations, eight Critics' Choice Movie Awards nominations. McCarthy directed the first two episodes of 13 Reasons Why, from Anonymous Content and Paramount Television; the show is based on the 2007 New York Times bestselling YA book by Jay Asher. Tom McCarthy on IMDb Tom McCarthy at Rotten Tomatoes Thomas McCarthy at Metacritic Thomas J. McCarthy at AllMovie


A subsection of the Islamic faith, followers of Kadızade or the Kadızadelis and established themselves as a distinguished ideological influence as provincial and ideological rebels. Kadızade Mehmed and his followers were determined rivals of the Sufi movement. A seventeenth-century religious movement inspired by Mehmed of Birgi and started by Kadızade Mehmed condemning many of the Ottoman practices that he felt were non-Islamic. Driven by zealous and fiery rhetoric, Kadızade Mehmed was able to inspire many followers to join in his cause and rid themselves of any and all corruption found inside of the Ottoman Empire. Between 1630 and 1680 there were many violent quarrels that occurred between the Kadızadelis and those that they disapproved of. In 1582, Kadizade was born to the son of a provincial judge in the western Anatolian town of Balikesir. In his hometown, Kadızade studied the learned disciplines of the distinguished fundamentalist theologian Birgili Mehmed b. Pir Ali, it is in Istanbul where he engaged in a career as a mosque preacher, through "the path of sermon and admonition," conversely he neglected the prudish teachings of his Balikesir guides.

It became apparent that Kadızade and Sufi were unable to get along because Birgili Mehmed himself had tried to seek a relationship with a Sufi order in his formative years. "As with Birgili, despite an initial affinity, Kadizade’s temperament and his religious predilections were determined to be unsuited to Sufism". He soon enduringly returned to his former career as a preacher by implementing a more strict approach to "sermon and admonition" together. Kadizade became the most active antagonist of Sufism, he continued to be a religious instructor for many years at the Murad Pasha mosque in Istanbul, where he was appointed as a Friday preacher at the mosque of Sultan Selim I "in recognition of his gifts of expression and grace of delivery." This promotion had established Kadizade's career determinedly. In addition to Kadızade's appointment with Sultan Selim, he was granted admittance to the ranks of the imperial mosques. In Istanbul during the seventeenth century, found that leadership after Kadizade Mehmed's legacy was in a minor grouping of one mind mosque preachers.

The Kadizadeli movement erupted in response to the challenge that the Sufis and their ulema supports had come to be known as the standard for mosque preachers. The Kadızadeli vaizan were not men from the ulema ranking hierarchy, they were mosque preachers that corresponded to an assortment of less significant religious career pursuits. The Kadızadeli vaizan were popular amongst the populace and persuasive preachers because they tended to remark on the modern-day scene involving distinct individuals into account. Kadizade in his sermons "used the grand pupil of Aya Sofya to propagate a kind of "fundamentalist" ethic, a set of doctrinal positions intended to rid Islam of beliefs and practices that had accumulated since the era of the Prophet Muhammad’s Medina." Kadizade's sermons and his persuasive style of delivery permeated "new life into the centuries-old dialect between innovation and fundamental, "orthodox," Islam". For Kadızade and his followers, innovation represented for their spiritual guides and the Islamic past, a shift away from the vulnerable salvation of the society.

The Kadızade's contended that Muslims had abandoned the Sunna, the "way" of the Prophet Muhammad due to the prominence of the Sufi order. Accordingly, the Kadızadelis maintain that if the Sufi is not restrained the whole society would be forged into non-belief. In addition, the Kadızadelis specified precise Koran sanctions against wine and had sermons paying attention to a variety of controversies that had progressed during the Prophet Muhammad era; the Kadizadelis took the negative pose and argued that the "issues typified the contagion of Sufi-inspired error." Moreover, with respect to religious obligations, the Kadızadelis asserted that every single believer was obligated to comply with the Koran's law sanctioning to "enjoin right and prohibit wrong." Besides, the Kadizadelis contended that those who rejected to abandon such innovations were "heretics who must reaffirm their faith or be punished." According to the Sufi spokesmen, others opposed to the Kadızadeli movement, contends that “Kadizadeli-labeled "innovation" was either not canonically forbidden or had flourished for centuries within the community and thus stood validated by the principle of consensus.”

The Kadızadelis protested against Ottoman expenditures military expenditures, which they felt were financially and morally bankrupted the society itself. The Kadızadelis argued that substances such as "coffee, tobacco and other drugs" must be denounced. Moreover, practices such as "singing, musical accompaniment, dancing and similar rhythmic movement in Sufi ceremonies for the "recollection" of God must be banned. In addition, "other damning usages, according to Kadizadelis, included pilgrimages to the tombs of alleged saints; the Kadizadelis promoted their ideals in the mosques "for public support of an activist, interventionist,'enjoining of right and wrong', demanded of their congregations not only that they purify their own lives, but that they seek out sinners and in effect force them back onto the straight pa

Hayward, Wisconsin

Hayward is a city in Sawyer County, United States, next to the Namekagon River. The population was 2,318 at the 2010 census, it is the county seat of Sawyer County. The city is surrounded by the Town of Hayward. Hayward was "named for Anthony Judson Hayward, a lumberman who located the site for building a sawmill, around which the town grew."Logging began in the late 1850s. Loggers came from Cortland County, New York, Carroll County, New Hampshire, Orange County, Down East Maine in what is now Washington County and Hancock County, Maine; these were "Yankee" migrants, to say, they were descended from the English Puritans who had settled New England during the 1600s. They were members of the Congregational Church. In the 1890s immigrants came from a variety of countries such as Germany, Poland, Ireland and Sweden. Hayward is located at 46°0′36″N 91°28′50″W. According to the United States Census Bureau, the city has a total area of 3.36 square miles, of which, 3.13 square miles is land and 0.23 square miles is water.

Hayward is located 71 miles southeast of Superior, 27 miles northeast of Spooner, about 107 miles north of Eau Claire, 57 miles southwest of Ashland. As of the census of 2010, there were 2,318 people, 1,048 households, 550 families residing in the city; the population density was 740.6 inhabitants per square mile. There were 1,227 housing units at an average density of 392.0 per square mile. The racial makeup of the city was 83.3% White, 0.4% African American, 11.8% Native American, 0.9% Asian, 0.3% from other races, 3.2% from two or more races. Hispanic or Latino of any race were 2.5% of the population. There were 1,048 households of which 27.6% had children under the age of 18 living with them, 32.5% were married couples living together, 14.0% had a female householder with no husband present, 5.9% had a male householder with no wife present, 47.5% were non-families. 41.7% of all households were made up of individuals and 20% had someone living alone, 65 years of age or older. The average household size was 2.10 and the average family size was 2.80.

The median age in the city was 39.8 years. 23.7% of residents were under the age of 18. The gender makeup of the city was 47.5% male and 52.5% female. As of the census of 2000, there were 2,129 people, 960 households, 530 families residing in the city; the population density was 717.2 people per square mile. There were 1,064 housing units at an average density of 358.4 per square mile. The racial makeup of the city was 89.62% White, 0.14% Black or African American, 8.08% Native American, 0.66% Asian, 0.56% from other races, 0.94% from two or more races. 0.85 % of the population were Latino of any race. There were 960 households out of which 26.8% had children under the age of 18 living with them, 38.2% were married couples living together, 13.9% had a female householder with no husband present, 44.8% were non-families. 39.8% of all households were made up of individuals and 19.1% had someone living alone, 65 years of age or older. The average household size was 2.09 and the average family size was 2.78.

In the city, the population was spread out with 22.6% under the age of 18, 8.7% from 18 to 24, 25.5% from 25 to 44, 20.9% from 45 to 64, 22.4% who were 65 years of age or older. The median age was 40 years. For every 100 females, there were 88.2 males. For every 100 females age 18 and over, there were 81.9 males. The median income for a household in the city was $28,421, the median income for a family was $36,287. Males had a median income of $30,174 versus $20,769 for females; the per capita income for the city was $16,658. About 10.6% of families and 14.5% of the population were below the poverty line, including 19.5% of those under age 18 and 7.1% of those age 65 or over. U. S. Highway 63, Wisconsin Highway 27, Wisconsin Highway 77, County Highway B are the main routes in the community. Sawyer County Airport serves the surrounding communities. Hayward is a popular fishing destination because of the many lakes in the area including Lac Courte Oreilles, Grindstone Lake, Round Lake, Moose Lake, Spider Lake, Windigo Lake, the Chippewa Flowage, which are known for yielding trophy-sized muskellunge, northern pike and smallmouth bass.

It is home to the "Quiet Lakes", which do not allow water sports as do the larger lakes. The National Fresh Water Fishing Hall of Fame is located in Hayward, it contains the world's largest fiberglass structure. Tourists can climb up into the mouth of the fish, look over the town, as well as Lake Hayward. In addition to fishing, Hayward is a hot spot for deer hunting, cross-country skiing, canoeing, horseback riding, road and mountain biking. Sawyer County, where Hayward is located, has over 600 miles of groomed snowmobile trails, including 335 miles that run through county forests and connect with trails in adjoining counties. ATV riding along existing county forest logging roads is permitted. There are 95.7 miles of state-funded ATV trails for winter use and 80.8 miles designated for summer use. State owned trails include the Tuscobia Trail, which runs from the Flambeau River to the western county line and the Dead Horse Connector in the eastern Flambeau Forest; the trail system connects to 140 miles of trail within the Chequamegon National Forest.

Hayward allows ATVs on some roads within the city. The annual Chequamegon Fat Tire Fe