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Sidekick

A sidekick is a slang expression for a close companion or colleague who is, or is generally regarded as, subordinate to those whom they accompany.

Origins
The first recorded use of the term dates from 1896. It is believed to have originated in pickpocket slang of the late 19th century. The "kick" was the front pocket of a pair of trousers, believed to be the pocket safest from theft. Thus, by analogy, a "side-kick" was a person's closest companion.

One of the earliest recorded examples of a sidekick may be Enkidu, who played a sidekick role to Gilgamesh after they became allies in the Epic of Gilgamesh. Other early examples are Achilles and Patroclus in the Iliad and Moses and Aaron in the Old Testament.

In fiction
Sidekicks can fulfill one or multiple functions in fiction, such as a counterpoint to the hero, an alternate point of view, or knowledge, skills, or anything else the hero does not have. They often function as comic relief, and/or the straight man to the hero's comedic actions. A sidekick can also be a character to whom the audience can more easily relate than the hero, or whom the audience can imagine themselves as being (such as teen sidekicks). And by asking questions of the hero, or giving the hero someone to talk to, the sidekick provides an opportunity for the author to provide exposition, thereby filling the same role as a Greek chorus.

Sidekicks frequently serve as an emotional connection, especially when the hero is depicted as detached and distant, traits which might make it difficult to like the hero. The sidekick is often the confidant who knows the main character better than anyone else, and gives a convincing reason to like the hero. Although Sherlock Holmes was portrayed as a difficult man to know, his friendship with Dr. Watson convinces the reader that Holmes is a good person. The Left Hand of Vampire Hunter D, being mentally linked to the reticent protagonist, often reveals thoughts, feelings, and the physical condition of his host, as well as background elements of the story.

The apparent stupidity of some comedy sidekicks is often used to make a non-intellectual hero look intelligent. Similarly, a flamboyant or effeminate sidekick may make an otherwise unimposing hero look more masculine. And a strong, silent and modest hero may have his fighting qualities revealed to the other characters and the audience by a talkative sidekick.

While many sidekicks are used for comic relief, there are other sidekicks who are less outrageous than the heroes they pledge themselves to, and comedy derived from the hero can often be amplified by the presence or reaction of the sidekick. Examples include Porky Pig, who is more sensible and calmer than Daffy Duck in later short films; similarly, Sancho Panza is more rational than Don Quixote.

It is typical for the character and sidekick to be of the same gender — otherwise the term "sidekick" is replaced with "partner" or "companion". Whenever there is a team of more than two characters, the term sidekick is generally reserved for another team member of the same sex. It is rare for the relationship between a character and an opposite-sex sidekick to lack romantic or sexual overtones of any kind — though there are examples, like Modesty Blaise and Willie Garvin, The original Doctor Who series intentionally avoided any explicit onscreen indications of romantic or sexual attraction between The Doctor and his female companions. (See the discussion of comic books' teenage sidekicks below.)

While unusual, it is not unheard of for a sidekick to be more attractive, charismatic, or physically capable than the supposed hero. This is most typically encountered when the hero's appeal is more intellectual rather than sexual. Such heroes (usually fictional sleuths and scientists) are often middle-aged or older and tend towards eccentricity. Such protagonists may, due to either age or physical unsuitability, be limited to cerebral conflicts, while leaving the physical action to a younger or more physically capable sidekick. This type of sidekick is rarely encountered in fiction, because the hero runs the risk of being upstaged by them. However, examples of successful such pairings include Detective Monk and his sidekick Sharona, Inspector Morse and his sidekick Detective Sergeant Robbie Lewis, Nero Wolfe and his sidekick Archie Goodwin, Hiro Nakamura and his sidekick Ando Masahashi, and Miles Vorkosigan and his sidekick cousin Ivan Vorpatril. In other media, The Green Hornet's sidekick, Kato, has (especially since the 1960s television series with Bruce Lee) been depicted as a capable man of action, for instance in martial arts. The earliest Doctor Who serials, particularly during the First Doctor era, had young male companions who were capable of the physical action that the elderly William Hartnell was not. This became more important as Hartnell's health declined during his tenure as The Doctor. This was not an issue with the following Doctors as they were cast with significantly younger actors.

It is also not unusual, especially in more recent TV programs such as Bones and NCIS, for there to be a team of sidekicks. In Bones, for example, FBI Special Agent Seeley Booth often fulfills one of the traditional roles of a sidekick by providing translations for the brilliant but socially incapable Dr. Temperance Brennan. Both Brennan and Booth, however, are heroes in their own right. The sidekicks in this case are the team of "squints" back in the Jeffersonian Institution's Medico-Legal Lab, each with their own scientific specialty, all of whom are usually needed to break the case.

In certain cases, a sidekick can grow out of their role of second fiddle to the hero and become a hero in their own right. Dick Grayson is one such example, having outgrown the mantle of Robin when he was under Batman and taken up the new identity of Nightwing. Grayson for awhile succeeded his mentor and took on the costumed identity of Batman himself. Another example is the popular comic-strip soldier of fortune Captain Easy, who started as the two-fisted sidekick of the scrawny eponymous hero of the strip Wash Tubbs.

Use
Frodo Baggins's Samwise Gamgee, and Harry Potter's Ron Weasley, as well as the afore-mentioned Sancho Panza and Doctor Watson, are notable sidekicks from fiction.

In fiction, the term "sidekick" commonly refers to assistants to crime-fighting heroes. However, sidekicks do not necessarily accompany a crime-fighter, such as Leporello, Don Giovanni's servant in the 1787 opera. Villains can also have sidekicks, who are usually portrayed as less brilliant or lacking cunning. The sidekick has the literary function of playing against the hero, often contrasting in skill, or performing functions not suited to the hero.

The sidekick was a regular presence in westerns, where Fuzzy Knight, Al "Fuzzy" St. John, Smiley Burnette, and Andy Devine had longer careers than some of the heroic singing cowboys for whom they took pratfalls.

In science fiction the sub-type of the alien sidekick has been established. Examples of alien sidekicks are Mr. Spock (sidekick of Captain James T. Kirk) on Star Trek and Chewbacca (sidekick of Han Solo) in the original Star Wars trilogy. One of the roles of the alien sidekick is to act as a mouthpiece for social commentary on the human condition from an outsider's point of view.

Heroic sidekicks such as Streaky the Supercat of Krypto the Superdog, Festus Haggen of Gunsmoke ' s Matt Dillon, or Gabrielle of Xena: Warrior Princess not only provide comic relief, but can occasionally be brave and/or resourceful and rescue the hero from a dire fate. Kalimán, a heroic character depicted on movies, radio theatre and comic books, mentors a young lad named Solín.

Comparisons
A villain's supporters are normally called henchmen, minions, or lackeys, not sidekicks. While this is partially a convention in terminology, it also reflects that few villains are capable of bonds of friendship and loyalty, which are normal in the relationship between a hero and sidekick. This may also be due to the different roles in fiction of the protagonist and the antagonist: whereas a sidekick is a relatively important character due to his or her proximity to the protagonist, and so will likely be a developed character, the role of a henchman is to act as cannon-fodder for the hero and his sidekick. As a result, henchmen tend to be anonymous, disposable characters, existing for the sole purpose of illustrating the protagonists' prowess as they defeat them.

Nevertheless, some villains do have sidekicks, including Lex Luthor's Mercy Graves, the Joker's Harley Quinn, Jigsaw's Amanda, Shao Kahn's Shang Tsung, Shinnok's Quan Chi, Ben Wade's Charlie Prince (from Three-Ten to Yuma), Light Yagami's Misa Amane and Ryuk, Wario's Waluigi, Dr. Eggman's Orbot and Cubot, and Magneto's Mystique (albeit only in the X-Men live action films).

Examples
Some well-known fictional sidekicks are Don Quixote's Sancho Panza, Sherlock Holmes' Doctor Watson, The Lone Ranger's Tonto, The Green Hornet's Kato, Shrek's Donkey and Puss in Boots, Aquaman's Aqualad, Mickey Mouse's Donald Duck and Goofy, Mario's Luigi and Yoshi, Sonic's Tails and Knuckles, Donkey Kong's Diddy Kong, Bugs Bunny’s Daffy Duck and Porky Pig, Captain America's Bucky, Batman's Robin, and SpongeBob SquarePants’s Patrick Star

In television
TV sidekicks usually play a supporting pivotal role to the star. Examples include Ethel Mertz to Lucy Ricardo (I Love Lucy), Ed Norton to Ralph Kramden (The Honeymooners), Screech Powers to Zack Morris (Saved by the Bell), Major Roger Healey to Major Anthony "Tony" Nelson (I Dream of Jeannie), or even a group of people such as the Sweathogs to Mr. Kotter (Welcome Back, Kotter). Duos of equal importance on TV such as Kate McArdle and Allie Lowell (Kate & Allie), Oscar Madison and Felix Unger (The Odd Couple), Bret Maverick and Bart Maverick (Maverick), or Laverne De Fazio and Shirley Feeney (Laverne & Shirley), are sometimes both called sidekicks to each other, although the usual sense of the term denotes inequality.

Many television talk shows make use of a sidekick as a co-host who anchors a show with the main star. Ed McMahon played this role famously to Johnny Carson on the Tonight Show, as did Andy Richter to Conan O'Brien on the Late Night with Conan O'Brien, Tonight Show, and Conan. The Late Late Show with Craig Ferguson employed a mechanical robot sidekick named Geoff Peterson (voiced by Josh Robert Thompson).

Clarence Gilyard informed viewers on a television commercial for Walker Texas Ranger that he was not Chuck Norris's sidekick, instead humorously saying "This is Chuck Norris's sidekick" over footage of Norris kicking a villain.

Animation
In animation, some popular examples are Boo-Boo Bear being Yogi Bear's sidekick, Baba Looey being the sidekick of Quick Draw McGraw, and Stimpy being the sidekick of Ren Höek on The Ren and Stimpy Show.

In the seventh episode of the 1994 animated series The Tick, the heroes take a night to relax at a local superhero nightclub. But when they arrive, Arthur is promptly escorted to the Sidekick Lounge, a small shack behind the club, where he meets several other sidekicks who spend the night lamenting their second-fiddle lot in life.

In video games
Some video games have sidekicks who provide assistance to players during their adventures. An early example was Floyd in Planetfall, whom Computer Gaming World in April 1984 described as "unique". A potential example of this is found in the case of the Mario Bros., with Luigi serving in a supporting role to his brother Mario. Sonic the Hedgehog is often accompanied by his sidekick Miles "Tails" Prower, and his would-be girlfriend Amy Rose also has a hero-sidekick relationship with Cream the Rabbit. Diddy Kong is often seen as the sidekick to Donkey Kong, while Mega Man is aided by his robotic dog Rush. However, video game heroes will occasionally work alone-as in the case of Kid Icarus' Pit-or with a team supporting their efforts-as with Fox McCloud-as opposed to a single sidekick.

In comic books
Comic book sidekicks have a long and popular history, dating back to the beginnings of the form. Examples include the Crimson Avenger's sidekick Wing, and Mister America's sidekick Fatman, both of whom debuted in the late 1930s. Other notable comics sidekicks include Ebony White, Jughead, Etta Candy, Captain Haddock, and Obelix.

In 1940 DC Comics introduced comics' first teenage sidekick, Robin the Boy Wonder, created to soften the dark tone of the Batman comics and make the Dark Knight more attractive to younger readers. Robin's instant popularity spawned a host of imitations, including such iconic characters as Bucky, Toro, Sandy the Golden Boy, and Speedy. (Stripesy was the exception to the rule: an adult sidekick to a teen hero, the Star-Spangled Kid. Another unusual sidekick pairing was the Blonde Bomber [a.k.a. Honey Blake], a newsreel camerawoman, chemist, and crime-fighter with a male sidekick named Jimmy Slapso.)

The prevalence of so many adult male superheroes and their teenage "wards" caused some observers to look askance at the trend. Psychologist Fredric Wertham decided that the phenomenon was a landmine of hidden and repressed Freudian issues, and that a sidekick's participation in violent encounters alongside his hero masked a sexual subtext. In 1954, Wertham's book Seduction of the Innocent coincided with Congressional hearings on (among other topics) the negative influence of comic books. For a time, superhero comics lost their popularity, and many teenage sidekicks faded into obscurity. (Rick Veitch's graphic novel Brat Pack, and issues of Alan Moore's Top 10, directly address the seamy, exploitative, and potentially pedophilia-related aspects of the adult hero-teen sidekick relationship.)

In the early 1960s, at the advent of comics' so-called Silver Age, a new round of superhero sidekicks made their debuts, including Rick Jones, Aqualad, Snapper Carr, Kid Flash, and Wonder Girl. Indeed, the original Teen Titans superhero team, appearing in 1964, was composed entirely of sidekicks. (Marvel Comics mostly got around the teen sidekick quandary by creating a selection of super-powered teenagers — heroes in their own right, such as Spider-Man, the second Human Torch, and the X-Men.)

Most of the Golden Age and Silver Age sidekicks have subsequently evolved into mature heroes in their own right or have been killed off; and in the 1980s, 1990s, and 2000s, some new sidekicks have come into being. Certain heroes seem to attract serial sidekicks, notably Batman, Captain America, and The Flash. There have been at least five iterations of Robin; while Captain America has had a diverse array of sidekick successors to Bucky, including the Falcon, Demolition Man, Free Spirit, and Jack Flag.

Conversely, the character Rick Jones is virtually a "sidekick-for-hire," having assisted a number of different heroes during his career, starting with the Hulk, moving onto Captain America (when he briefly became the second Bucky), then the first Captain Marvel, Rom Spaceknight, and finally the third Captain Marvel (Genis).

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Gascon dialect

Gascon is the vernacular Romance variety spoken mainly in the region of Gascony, France. It is often considered a variety of Occitan, although some authors consider it a different language.

Gascon is mostly spoken in Gascony and Béarn (Béarnese dialect) in southwestern France (in parts of the following French départements: Pyrénées-Atlantiques, Hautes-Pyrénées, Landes, Gers, Gironde, Lot-et-Garonne, Haute-Garonne, and Ariège) and in the Val d'Aran of Catalonia.

Aranese, a southern Gascon variety, is spoken in Catalonia alongside Catalan and Spanish. Most people in the region are trilingual in all three languages, causing some influence from Spanish and Catalan. Both these influences tend to differentiate it more and more from the dialects of Gascon spoken in France. Most linguists now consider Aranese a distinct dialect of Occitan and Gascon. Since the 2006 adoption of the new statute of Catalonia, Aranese is co-official with Catalan and Spanish in all of Catalonia (before, this status was valid for the Aran Valley only).

It was also one of the mother tongues of the English kings Richard the Lionheart and his younger brother John Lackland.

Linguistic classification
While many scholars accept that Occitan may constitute a single language, some authors reject this opinion and even the name Occitan: instead, they argue that the latter is a cover term for a family of distinct lengas d'òc rather than dialects of a single language. Gascon, in particular, is distinct enough linguistically to have been described as a language in its own right.

Basque substrate
The language spoken in Gascony before Roman rule was part of the Basque dialectal continuum (see Aquitanian language); the fact that the word 'Gascon' comes from the Latin root vasco/vasconem, which is the same root that gives us 'Basque', implies that the speakers identified themselves at some point as Basque. There is a proven Basque substrate in the development of Gascon. This explains some of the major differences that exist between Gascon and other Occitan dialects.

A typically Gascon feature that may arise from this substrate is the change from "f" to "h". Where a word originally began with in Latin, such as festa 'party/feast', this sound was weakened to aspirated  and then, in some areas, lost altogether; according to the substrate theory, this is due to the Basque dialects' lack of an equivalent  phoneme, causing Gascon hèsta  or. A similar change took place in Spanish. Thus, Latin facere gives Spanish hacer (or, in some parts of southwestern Andalusia, ). Another phonological effect resulting from the Basque substrate may have been Gascon's reluctance to pronounce a at the beginning of words, resolved by means of a prothetical vowel.

Although some linguists deny the plausibility of the Basque substrate theory, it is widely assumed that Basque, the "Circumpyrenean" language (as put by Basque linguist Alfonso Irigoyen and defended by Koldo Mitxelena, 1982), is the underlying language spreading around the Pyrenees onto the banks of the Garonne River, maybe as far east as the Mediterranean in Roman times (niska cited by Joan Coromines as the name of each nymph taking care of the Roman spa Arles de Tech in Roussillon, etc.). Basque gradually eroded across Gascony in the High Middle Ages (Basques from the Val d'Aran cited still circa 1000), with vulgar Latin and Basque interacting and mingling, but eventually with the former replacing the latter north of the east and middle Pyrenees and developing into Gascon.

However, modern Basque has had lexical influence from Gascon in words like beira ("glass"), which is also seen in Galician-Portuguese. One way for the introduction of Gascon influence into Basque came about through language contact in bordering areas of the Northern Basque Country, acting as adstrate. The other one has taken place since the 11th century over the coastal fringe of Gipuzkoa extending from Hondarribia to San Sebastian, where Gascon was spoken up to the early 18th century and often used in formal documents until the 16th century, with evidence of its continued occurrence in Pasaia in the 1870s. A minor focus of influence was the Way of St James and the establishment of ethnic boroughs in several towns based on the privileges bestowed on the Francs by the Kingdom of Navarre from the 12th to the early 14th centuries, but the variant spoken and used in written records is mainly the Occitan of Toulouse.

The énonciatif (Occitan: enunciatiu) system of Gascon, a system that is more colloquial than characteristic of normative written Gascon and governs the use of certain preverbal particles (including the sometimes emphatic affirmative que, the occasionally mitigating or dubitative e, the exclamatory be, and the even more emphatic ja/ye, and the "polite" se) has also been attributed to the Basque substrate.

Gascon varieties
Gascon is divided into three varieties or dialect sub-groups:
 * Western Gascon, which includes Landese dialect and North-Gascon (bazadais, high-landese and bordelese)
 * Eastern or interior Gascon, known as parlar clar (Béarnese)
 * Pyrenean or southern Gascon, which includes Aranese dialect

The Jews of Gascony, who resided in Bordeaux, Bayonne and other cities, spoke until the beginning of the 20th century a sociolect of Gascon with special phonetic and lexical features, which linguistics named Judeo-Gascon. It has been superseded by a sociolect of French that retains most of the lexical features of this former variety.

Béarnais, the official language when Béarn was an independent state, does not correspond to a unified language: the three forms of Gascon are spoken in Béarn (in the south, Pyrenean Gascon, in the center and in the east, Eastern Gascon; to the north-west, Western Gascon).

Usage of the language

A poll conducted in Béarn in 1982 indicated that 51% of the population could speak Gascon, 70% understood it, and 85% expressed a favourable opinion regarding the protection of the language. However, use of the language has declined dramatically over recent years as a result of the Francization taking place during the last centuries, as Gascon is rarely transmitted to young generations any longer (outside of schools, such as the Calandretas).

By April 2011, the Endangered Languages Project estimated that there were only 250,000 native speakers of the language.

The usual term for Gascon is "patois", a word designating in France a non-official and usually devaluated dialect (such as Gallo) or language (such as Occitan), regardless of the concerned region. It is mainly in Béarn that the population uses concurrently the term "Béarnais" to designate its Gascon forms. This is because of the political past of Béarn, which was independent and then part of a sovereign state (the shrinking Kingdom of Navarre) from 1347 to 1620.

In fact, there is no unified Béarnais dialect, as the language differs considerably throughout the province. Many of the differences in pronunciation can be divided into east, west, and south (the mountainous regions). For example, an 'a' at the end of words is pronounced "ah" in the west, "o" in the east, and "œ" in the south. Because of Béarn's specific political past, Béarnais has been distinguished from Gascon since the 16th century, not for linguistic reasons.

Influences on other languages
Probably as a consequence of the linguistic continuum of western Romania and the French influence over the Hispanic Mark on medieval times, shared similar and singular features are noticeable between Gascon and other Latin languages on the other side of the border: Aragonese and far-western Catalan (Catalan of La Franja).

Gascon is also (with Spanish, Navarro-Aragonese and French) one of the Romance influences on the Basque language.

license: Creative Commons - Attribution Share-Alike - https://creativecommons.org/licenses/by-sa/4.0/

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Oshun

Oshun (also Ọṣun, Ochún, and Oxúm) is the Yoruba orisha associated with love, sexuality, fertility, femininity, water, destiny, divination, purity, and beauty, and the Osun River, and of wealth and propersity in Voodoo. She is considered the most popular and venerated of the 401 orishas.

In the mythology, Oshun was once the queen consort to King Shango of Oyo, and deified following her death, honored at the Osun-Osogbo Festival, a two-week-long annual festival that usually takes place in August, at the Oṣun-Osogbo Sacred Grove in Osogbo. A violín is a type of musical ceremony in Regla de Ocha performed for Osún. It includes both European classical music and Cuban popular music.

Mythology
According to the Ifa Literary Corpus, Oshun was the only female Irunmole (primordial spirit) sent to assist Shango to create the world by Olodumare, the Supreme God. The other spirits sent ignored Oshun, who went to Shango for guidance. One version of the story claims that female spirits were tempted to take matters into their own hands, but all of their creative attempts failed because they acted without male spiritual leadership. This version was possibly inspired Abrahamic religions, with a patriarchal influence.

Another version, one more consistent with the beginning of the story, claims that the male spirits attempted to make the world without female influence, and this exclusion is what caused the world to fail. Regardless of the version, the myth ends with Shango forcing the other spirits hand to respect Oshun as they would him. Following her death, Olodumare granted her the powers of an orisha.

Yoruba
Oshun is the divine patroness of the Osun River in Nigeria, which bears her name. The river has its source in Ekiti State in the west of Nigeria and passes through the city of Osogbo, where Osun-Osogbo Sacred Grove, the principal sanctuary of the deity, is located. Oṣun is honored at the Osun-Osogbo Festival, a two-week-long annual festival that usually takes place in August, at the Oṣun-Osogbo Sacred Grove on the banks of the river.

Brazil
Ọshun was adopted into Afro-Brazilian religions, retaining her role as the goddess of love, beauty, and waters, with the addition of power over wealth and prosperity. Followers seek help for romantic problems from Oshun; the orishá is also responsible for marriage and other relationships. As the orishá of financial life, she is also called the "Lady of Gold". This referred to copper at one time for being the most valuable metal of the time. Oshun is worshiped at rivers and waterfalls, and more rarely, near mineral water sources. She is a symbol of sensitivity and is identified by weeping.

Candomblé
In Candomblé Bantu, Oshun is called Nkisi Ndandalunda, the Lady of Fertility and Moon. Hongolo and Kisimbi have similarities with Oshun, and the three are often confused.

In Candomblé Ketu, Oshun is the deity of fresh water; the patron of gestation and fecundity; and receives the prayers of women who wish to have children and protect them during pregnancy. Osun also protects small children until they begin to speak; she is affectionately called "Mamãe" ("Mama") by her devotees. Plants associated with Osun in Brazil are aromatic, sweet, and often yellow, reflecting the qualities of the Orisha. They include mints (Lamiacaea). Osun is associated with the folha-de-dez-réis (Hydrocotyle cybelleta), a plant of the pennywort family. Many species are brilliant yellow, reflecting Osun's association with gold and wealth. She is also associated with folha-da-fortuna, or Kalanchoe pinnata.

Ozun
Ozun is another major Orisha that is distinct from Oṣun, the latter whom is also called "Oshun" and "Ochún" in the Santería religion of the Caribbean (Cuba, Puerto Rico and Trinidad) brought over by Yoruba people during the transatlantic slave trade. While Ozun is a masculine Orisha associated with John the Baptist, Ochún is syncretized with Our Lady of Charity.

title: Oshun


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Seamus Costello

Seamus Costello (Séamus Mac Coisdealbha, 1939 – 5 October 1977) was an Irish politician. He was a leader of Official Sinn Féin and the Official Irish Republican Army and latterly of the Irish Republican Socialist Party (IRSP) and the Irish National Liberation Army (INLA).

He argued for a combination of socialist politics on economic issues and traditional physical force Irish republicanism. He is best remembered for the founding of the IRSP and the INLA. He was a victim of a feud with his former comrades in the Official IRA.

Early life and IRA Border Campaign
Born into a middle-class family in Bray, County Wicklow, he was educated at Christian Brothers College, Monkstown Park. He left school at 15 and became a mechanic and later car salesman in Dublin.

At the age of 16 he joined Sinn Féin and the Irish Republican Army. Within a year, he was commanding an active service unit in south County Londonderry during the Border Campaign, where his leadership skills and burning down of the courthouse in Magherafelt earned him the nickname of "the Boy General". The unit's most publicised actions included the destruction of bridges.

He was arrested in Glencree, County Wicklow, in 1957 and sentenced to six months in Mountjoy Prison. On his release, he was immediately interned in the Curragh prison camp for two years.

He spent his time in prison studying. He was particularly inspired by his studies of the Vietnamese struggle for independence. He became a member of the escape committee which engineered the successful escapes of Ruairí Ó Brádaigh and Dáithí Ó Conaill, among others. Costello would later refer to this time as his "university days".

Costello eventually reached the rank of Adjutant-General of the IRA. In 1964 Costello was sent to the recently opened Chinese embassy in Paris to seek assistance from the Chinese government.

Political activism
After his release, Costello worked to rebuild the republican movement, beginning by building a local base of support in County Wicklow as Sinn Féin's local organiser. Costello strongly supported the movement's left-wing orientation of these years, especially its emphasis on grassroots political activism. He helped found a strong tenants' association in Bray, and also became involved with the credit union movement and various farmers' organisations. During this period, he married a Tipperary woman, Maeliosa, who also became active in the republican movement. Costello was elected to both Bray Urban District Council and Wicklow County Council in 1966.

After the Troubles broke out in Northern Ireland in 1969, factions in both the IRA and Sinn Féin were divided over abstentionism and the left-wing faction's socialist politics. The republican movement divided into Official and Provisional movements in 1969/70, but Costello remained with the Officials, owing to a greater commitment to left-wing politics. He served as vice-president of Official Sinn Féin and as a staff officer in the Official IRA.

He was the Official IRA's Director of Operations.

Costello was opposed to the 1972 ceasefire and started to clash openly with the leadership, in particular with Eoin Ó Murchú. Costello was subjected to court martial in 1974. Brigid Makowski, who was called to testify at his court martial in Mornington in County Meath, remarked that "Jesus could have testified on Costello's behalf and it wouldn't have changed the verdict." He was dismissed from OSF in 1974 after the OSF leadership blocked his supporters from attending the party convention.

He stood again in the 1974 local elections and topped the poll for the Wicklow County Council and the Bray Urban District Council.

Founds INLA and IRSP
At a meeting in the Lucan Spa Hotel near Dublin, on 8 December 1974, the Irish Republican Socialist Party was formed by republicans, socialists, and trade unionists with Costello as the chairperson.

At a private meeting later the same day, the Irish National Liberation Army was formed with Costello as the Chief of Staff, although its existence was to be kept secret for a time. The new grouping intended to combine left-wing politics with the "armed struggle" against British security forces in Northern Ireland.

Within days of its founding, the fledgling Irish Republican Socialist Movement was embroiled in a bitter feud with the Official IRA. The feud resulted in the attempted assassination of Official IRA leader Sean Garland who was wounded in an INLA attack near his home in the Ballymun area of Dublin (Garland was wounded six times but survived the attack). Before a truce was reached, three members of the IRSP were dead. Later that same year, Bernadette Devlin McAliskey resigned from the IRSP over the failure of a motion that would have brought the INLA under IRSP control, taking over half of the Ard Chomhairle members with her.

In July 1976 Costello was replaced as INLA chief-of-staff by South Londonderry man Eddy McNicholl, although he still wielded considerable influence within the movement, retaining his position as chairman of the IRSP.

Death
Despite the truce, Costello was shot dead with a shotgun as he sat in his car on Northbrook Avenue, off the North Strand Road in Dublin on 5 October 1977 allegedly by a member of the Official IRA, Jim Flynn, who happened to be in the area at the time. The Official and Provisional IRAs both denied responsibility and Sinn Féin/The Workers' Party issued a statement condemning the killing. Members of an opposing INLA faction in Belfast also denied the killing. However, the INLA eventually deemed Flynn the person responsible, and he was shot dead in June 1982 in the North Strand, Dublin, very close to the spot where Costello died.

Costello is the only leader of an Irish political party killed to date.

At the time of his death, he was a member of the following bodies: as well as still holding the positions of
 * Wicklow County Council
 * County Wicklow Committee of Agriculture
 * General Council of Committees of Agriculture
 * Eastern Regional Development Organisation
 * National Museum Development Committee
 * Bray Urban District Council
 * Bray Branch of the Irish Transport and General Workers Union
 * Bray and District Trade Unions Council (of which he was president 1976–77)
 * Cualann Historical Society
 * Chairperson of the IRSP and
 * Chief of Staff of the INLA.

His funeral was attended by Ruairí Ó Brádaigh, the then president of Sinn Féin, Michael O'Riordan of the Communist Party of Ireland, Bernadette McAliskey and local Wicklow TDs Liam Kavanagh (Labour), Ciarán Murphy (Fianna Fáil) and Godfrey Timmins (Fine Gael). At his funeral, former Senator Nora Connolly O'Brien, daughter of the Easter Rising leader James Connolly, gave the oration. "Of all the politicians and political people with whom I have had conversations and who called themselves followers of Connolly, he was the only one who truly understood what James Connolly meant when he spoke of his vision of the freedom of the Irish people."

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Ọya

Ọya (Yorùbá: Ọya, also known as Oyá or Oiá; Yàńsàn-án or Yansã; and Iansá or Iansã in Latin America) is an Orisha of winds, lightning, and violent storms. As a river deity she is also regarded as a deity of children, able to provide children to her devotees or those who come to her banks at the Niger river.

Beliefs
Ọya lived on Earth as a human from the town of Ira, in present day Kwara state, Nigeria, where she was a wife of the Alaafin of Oyo, Shango. In Yorùbá, the name Ọya is believed to derive from the phrase coined from "ọ ya" which means "she tore," referring to her association with powerful winds. She is often depicted as a buffalo in traditional poetry, and was believed to have the power to shape-shift into a buffalo. The African buffalo serves as a major symbol of Ọya, and it is forbidden for her priests to kill a buffalo. She is known as Ọya Ìyáńsàn-án, the "mother of nine", because of nine children she gave birth to with her third husband Oko, after suffering from a lifetime of barrenness. She is the patroness of the Niger River (known to the Yorùbá as the Odò-Ọya).

In the Yoruba religion, Ọya was married three times, first to the warrior orisha Ogun, then Shango, and finally, another hunting and farming deity, Oko.

Oya was traditionally worshipped in only the areas of Yorubaland once under the control and influence Oyo empire. Because of the Atlantic slave trade, many of her followers of Oyo origin were kidnapped and sold to the new world, where her worship became widespread. Oya worship has also spread to other parts of Yorubaland.

Candomblé
In Candomblé, Oya is known as Oiá, lyá Mésàn, or most commonly, Iansã, from the Yoruba Yánsán. Iansã, as in Yoruba religion, commands winds, storms, and lightning. She is the queen of the river Niger and the mother of nine. She is a warrior and is unbeatable. Attributes of Iansã include great intensity of feelings, sensations, and charm. Another ability attributed to Iansã is control over the mysteries that surround the dead. Iansã is syncretized with Saint Barbara. In the Candomblé nação (association) of Angola Congo, Iansã is associated with the color red.

Characteristics

 * Salutation: "Eeparrei!", or "Epahhey, Oia!"
 * Consecrated day: Thursday
 * Colors: red, purple and rainbow, burgundy
 * Symbols: "Buffalo tail" eruquerê, a ritual object; or a copper sword
 * Prohibitions: pumpkin, stingray, and mutton
 * Food: acarajé/àkàrà

Ritual foods
Acarajé is a spherical patty made with peeled, crushed black-eyed peas, stuffed with small shrimp, okra, crushed peanuts, and other savory, piquant spices. The ball-like patty is fried in dendê oil (Red palm oil). It's a traditional Afro-Brazilian dish that is also a traditional offering to Iansã in the Candomblé tradition. A simple, unseasoned form of acarajé is used in rituals and a version served with various condiments is sold as a common street food in Bahia in the northeast of Brazil. Ipeté and bobo de inhame are also associated with Iansã.

In Yorùbá, her food is Àkàrà. Eggplant, mulberries, pudding, and dark chocolate are also foods for Oya.

title: Ọya


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Biogeography

Biogeography is the study of the distribution of species and ecosystems in geographic space and through geological time. Organisms and biological communities often vary in a regular fashion along geographic gradients of latitude, elevation, isolation and habitat area. Phytogeography is the branch of biogeography that studies the distribution of plants. Zoogeography is the branch that studies distribution of animals. Mycogeography is the branch that studies distribution of fungi, such as mushrooms.

Knowledge of spatial variation in the numbers and types of organisms is as vital to us today as it was to our early human ancestors, as we adapt to heterogeneous but geographically predictable environments. Biogeography is an integrative field of inquiry that unites concepts and information from ecology, evolutionary biology, taxonomy, geology, physical geography, palaeontology, and climatology.

Modern biogeographic research combines information and ideas from many fields, from the physiological and ecological constraints on organismal dispersal to geological and climatological phenomena operating at global spatial scales and evolutionary time frames.

The short-term interactions within a habitat and species of organisms describe the ecological application of biogeography. Historical biogeography describes the long-term, evolutionary periods of time for broader classifications of organisms. Early scientists, beginning with Carl Linnaeus, contributed to the development of biogeography as a science.

The scientific theory of biogeography grows out of the work of Alexander von Humboldt (1769–1859), Francisco Jose de Caldas (1768–1816), Hewett Cottrell Watson (1804–1881), Alphonse de Candolle (1806–1893), Alfred Russel Wallace (1823–1913), Philip Lutley Sclater (1829–1913) and other biologists and explorers.

Introduction
The patterns of species distribution across geographical areas can usually be explained through a combination of historical factors such as: speciation, extinction, continental drift, and glaciation. Through observing the geographic distribution of species, we can see associated variations in sea level, river routes, habitat, and river capture. Additionally, this science considers the geographic constraints of landmass areas and isolation, as well as the available ecosystem energy supplies.

Over periods of ecological changes, biogeography includes the study of plant and animal species in: their past and/or present living refugium habitat; their interim living sites; and/or their survival locales. As writer David Quammen put it, "...biogeography does more than ask Which species? and Where. It also asks Why? and, what is sometimes more crucial, Why not?."

Modern biogeography often employs the use of Geographic Information Systems (GIS), to understand the factors affecting organism distribution, and to predict future trends in organism distribution. Often mathematical models and GIS are employed to solve ecological problems that have a spatial aspect to them.

Biogeography is most keenly observed on the world's islands. These habitats are often much more manageable areas of study because they are more condensed than larger ecosystems on the mainland. Islands are also ideal locations because they allow scientists to look at habitats that new invasive species have only recently colonized and can observe how they disperse throughout the island and change it. They can then apply their understanding to similar but more complex mainland habitats. Islands are very diverse in their biomes, ranging from the tropical to arctic climates. This diversity in habitat allows for a wide range of species study in different parts of the world.

One scientist who recognized the importance of these geographic locations was Charles Darwin, who remarked in his journal "The Zoology of Archipelagoes will be well worth examination". Two chapters in On the Origin of Species were devoted to geographical distribution.

18th century
The first discoveries that contributed to the development of biogeography as a science began in the mid-18th century, as Europeans explored the world and described the biodiversity of life. During the 18th century most views on the world were shaped around religion and for many natural theologists, the bible. Carl Linnaeus, in the mid-18th century, improved our classifications of organisms through the exploration of undiscovered territories by his students and disciples. When he noticed that species were not as perpetual as he believed, he developed the Mountain Explanation to explain the distribution of biodiversity; when Noah's ark landed on Mount Ararat and the waters receded, the animals dispersed throughout different elevations on the mountain. This showed different species in different climates proving species were not constant. Linnaeus' findings set a basis for ecological biogeography. Through his strong beliefs in Christianity, he was inspired to classify the living world, which then gave way to additional accounts of secular views on geographical distribution. He argued that the structure of an animal was very closely related to its physical surroundings. This was important to a George Louis Buffon's rival theory of distribution.

Closely after Linnaeus, Georges-Louis Leclerc, Comte de Buffon observed shifts in climate and how species spread across the globe as a result. He was the first to see different groups of organisms in different regions of the world. Buffon saw similarities between some regions which led him to believe that at one point continents were connected and then water separated them and caused differences in species. His hypotheses were described in his work, the 36 volume Histoire Naturelle, générale et particulière, in which he argued that varying geographical regions would have different forms of life. This was inspired by his observations comparing the Old and New World, as he determined distinct variations of species from the two regions. Buffon believed there was a single species creation event, and that different regions of the world were homes for varying species, which is an alternate view than that of Linnaeus. Buffon's law eventually became a principle of biogeography by explaining how similar environments were habitats for comparable types of organisms. Buffon also studied fossils which led him to believe that the Earth was over tens of thousands of years old, and that humans had not lived there long in comparison to the age of the Earth.

19th century
Following the period of exploration came the Age of Enlightenment in Europe, which attempted to explain the patterns of biodiversity observed by Buffon and Linnaeus. At the birth of the 19th century, Alexander von Humboldt, known as the "founder of plant geography", developed the concept of physique generale to demonstrate the unity of science and how species fit together. As one of the first to contribute empirical data to the science of biogeography through his travel as an explorer, he observed differences in climate and vegetation. The Earth was divided into regions which he defined as tropical, temperate, and arctic and within these regions there were similar forms of vegetation. This ultimately enabled him to create the isotherm, which allowed scientists to see patterns of life within different climates. He contributed his observations to findings of botanical geography by previous scientists, and sketched this description of both the biotic and abiotic features of the Earth in his book, Cosmos.

Augustin de Candolle contributed to the field of biogeography as he observed species competition and the several differences that influenced the discovery of the diversity of life. He was a Swiss botanist and created the first Laws of Botanical Nomenclature in his work, Prodromus. He discussed plant distribution and his theories eventually had a great impact on Charles Darwin, who was inspired to consider species adaptations and evolution after learning about botanical geography. De Candolle was the first to describe the differences between the small-scale and large-scale distribution patterns of organisms around the globe.

Several additional scientists contributed new theories to further develop the concept of biogeography. Charles Lyell developed the Theory of Uniformitarianism after studying fossils. This theory explained how the world was not created by one sole catastrophic event, but instead from numerous creation events and locations. Uniformitarianism also introduced the idea that the Earth was actually significantly older than was previously accepted. Using this knowledge, Lyell concluded that it was possible for species to go extinct. Since he noted that Earth's climate changes, he realized that species distribution must also change accordingly. Lyell argued that climate changes complemented vegetation changes, thus connecting the environmental surroundings to varying species. This largely influenced Charles Darwin in his development of the theory of evolution.

Charles Darwin was a natural theologist who studied around the world, and most importantly in the Galapagos Islands. Darwin introduced the idea of natural selection, as he theorized against previously accepted ideas that species were static or unchanging. His contributions to biogeography and the theory of evolution were different from those of other explorers of his time, because he developed a mechanism to describe the ways that species changed. His influential ideas include the development of theories regarding the struggle for existence and natural selection. Darwin's theories started a biological segment to biogeography and empirical studies, which enabled future scientists to develop ideas about the geographical distribution of organisms around the globe.

Alfred Russel Wallace studied the distribution of flora and fauna in the Amazon Basin and the Malay Archipelago in the mid-19th century. His research was essential to the further development of biogeography, and he was later nicknamed the "father of Biogeography". Wallace conducted fieldwork researching the habits, breeding and migration tendencies, and feeding behavior of thousands of species. He studied butterfly and bird distributions in comparison to the presence or absence of geographical barriers. His observations led him to conclude that the number of organisms present in a community was dependent on the amount of food resources in the particular habitat. Wallace believed species were dynamic by responding to biotic and abiotic factors. He and Philip Sclater saw biogeography as a source of support for the theory of evolution as they used Darwin's conclusion to explain how biogeography was similar to a record of species inheritance. Key findings, such as the sharp difference in fauna either side of the Wallace Line, and the sharp difference that existed between North and South America prior to their relatively recent faunal interchange, can only be understood in this light. Otherwise, the field of biogeography would be seen as a purely descriptive one.

20th and 21st century
Moving on to the 20th century, Alfred Wegener introduced the Theory of Continental Drift in 1912, though it was not widely accepted until the 1960s. This theory was revolutionary because it changed the way that everyone thought about species and their distribution around the globe. The theory explained how continents were formerly joined in one large landmass, Pangea, and slowly drifted apart due to the movement of the plates below Earth's surface. The evidence for this theory is in the geological similarities between varying locations around the globe, the geographic distribution of some fossils (including the mesosaurs) on various continents, and the jigsaw puzzle shape of the landmasses on Earth. Though Wegener did not know the mechanism of this concept of Continental Drift, this contribution to the study of biogeography was significant in the way that it shed light on the importance of environmental and geographic similarities or differences as a result of climate and other pressures on the planet. Importantly, late in his career Wegener recognised that testing his theory required measurement of continental movement rather than inference from fossils species distributions.

In 1958 paleontologist Paul S. Martin published A Biogeography of Reptiles and Amphibians in the Gómez Farias Region, Tamaulipas, Mexico, which has been described as "ground-breaking" and "a classic treatise in historical biogeography". Martin applied several disciplines including ecology, botany, climatology, geology, and Pleistocene dispersal routes to examine the herpetofauna of a relatively small and largely undisturbed area, but ecologically complex, situated on the threshold of temperate – tropical (nearctic and neotropical) regions, including semiarid lowlands at 70 meters elevation and the northernmost cloud forest in the western hemisphere at over 2200 meters.

The publication of The Theory of Island Biogeography by Robert MacArthur and E.O. Wilson in 1967 showed that the species richness of an area could be predicted in terms of such factors as habitat area, immigration rate and extinction rate. This added to the long-standing interest in island biogeography. The application of island biogeography theory to habitat fragments spurred the development of the fields of conservation biology and landscape ecology.

Classic biogeography has been expanded by the development of molecular systematics, creating a new discipline known as phylogeography. This development allowed scientists to test theories about the origin and dispersal of populations, such as island endemics. For example, while classic biogeographers were able to speculate about the origins of species in the Hawaiian Islands, phylogeography allows them to test theories of relatedness between these populations and putative source populations on various continents, notably in Asia and North America.

Biogeography continues as a point of study for many life sciences and geography students worldwide, however it may be under different broader titles within institutions such as ecology or evolutionary biology.

In recent years, one of the most important and consequential developments in biogeography has been to show how multiple organisms, including mammals like monkeys and reptiles like squamates, overcame barriers such as large oceans that many biogeographers formerly believed were impossible to cross. See also Oceanic dispersal.

Modern applications
Biogeography now incorporates many different fields including but not limited to physical geography, geology, botany and plant biology, zoology, general biology, and modelling. A biogeographer's main focus is on how the environment and humans affect the distribution of species as well as other manifestations of Life such as species or genetic diversity. Biogeography is being applied to biodiversity conservation and planning, projecting global environmental changes on species and biomes, projecting the spread of infectious diseases, invasive species, and for supporting planning for the establishment of crops. Technological evolving and advances have allowed for generating a whole suite of predictor variables for biogeographic analysis, including satellite imaging and processing of the Earth. Two main types of satellite imaging that are important within modern biogeography are Global Production Efficiency Model (GLO-PEM) and Geographic Information Systems (GIS). GLO-PEM uses satellite-imaging gives "repetitive, spatially contiguous, and time specific observations of vegetation". These observations are on a global scale. GIS can show certain processes on the earth's surface like whale locations, sea surface temperatures, and bathymetry. Current scientists also use coral reefs to delve into the history of biogeography through the fossilized reefs.

Two global information systems are either dedicated to, or have strong focus on, biogeography (in the form of the spatial location of observations of organisms), namely the Global Biodiversity Information Facility (GBIF: 2.57 billion species occurrence records reported as at August 2023) and, for marine species only, the Ocean Biodiversity Information System (OBIS, originally the Ocean Biogeographic Information System: 116 million species occurrence records reported as at August 2023), while at a national scale, similar compilations of species occurrence records also exist such as the U.K. National Biodiversity Network, the Atlas of Living Australia, and many others. In the case of the oceans, in 2017 Costello et al. analyzed the distribution of 65,000 species of marine animals and plants as then documented in OBIS, and used the results to distinguish 30 distinct marine realms, split between continental-shelf and offshore deep-sea areas.

Since it is self evident that compilations of species occurrence records cannot cover with any completeness, areas that have received either limited or no sampling, a number of methods have been developed to produce arguably more complete "predictive" or "modelled" distributions for species based on their associated environmental or other preferences (such as availability of food or other habitat requirements); this approach is known as either Environmental niche modelling (ENM) or Species distribution modelling (SDM). Depending on the reliability of the source data and the nature of the models employed (including the scales for which data are available), maps generated from such models may then provide better representations of the "real" biogeographic distributions of either individual species, groups of species, or biodiversity as a whole, however it should also be borne in mind that historic or recent human activities (such as hunting of great whales, or other human-induced exterminations) may have altered present-day species distributions from their potential "full" ecological footprint. Examples of predictive maps produced by niche modelling methods based on either GBIF (terrestrial) or OBIS (marine, plus some freshwater) data are the former Lifemapper project at the University of Kansas (now continued as a part of BiotaPhy ) and AquaMaps, which as at 2023 contain modelled distributions for around 200,000 terrestrial, and 33,000 species of teleosts, marine mammals and invertebrates, respectively. One advantage of ENM/SDM is that in addition to showing current (or even past) modelled distributions, insertion of changed parameters such as the anticipated effects of climate change can also be used to show potential changes in species distributions that may occur in the future based on such scenarios.

Paleobiogeography
Paleobiogeography goes one step further to include paleogeographic data and considerations of plate tectonics. Using molecular analyses and corroborated by fossils, it has been possible to demonstrate that perching birds evolved first in the region of Australia or the adjacent Antarctic (which at that time lay somewhat further north and had a temperate climate). From there, they spread to the other Gondwanan continents and Southeast Asia – the part of Laurasia then closest to their origin of dispersal – in the late Paleogene, before achieving a global distribution in the early Neogene. Not knowing that at the time of dispersal, the Indian Ocean was much narrower than it is today, and that South America was closer to the Antarctic, one would be hard pressed to explain the presence of many "ancient" lineages of perching birds in Africa, as well as the mainly South American distribution of the suboscines.

Paleobiogeography also helps constrain hypotheses on the timing of biogeographic events such as vicariance and geodispersal, and provides unique information on the formation of regional biotas. For example, data from species-level phylogenetic and biogeographic studies tell us that the Amazonian teleost fauna accumulated in increments over a period of tens of millions of years, principally by means of allopatric speciation, and in an arena extending over most of the area of tropical South America (Albert & Reis 2011). In other words, unlike some of the well-known insular faunas (Galapagos finches, Hawaiian drosophilid flies, African rift lake cichlids), the species-rich Amazonian ichthyofauna is not the result of recent adaptive radiations.

For freshwater organisms, landscapes are divided naturally into discrete drainage basins by watersheds, episodically isolated and reunited by erosional processes. In regions like the Amazon Basin (or more generally Greater Amazonia, the Amazon basin, Orinoco basin, and Guianas) with an exceptionally low (flat) topographic relief, the many waterways have had a highly reticulated history over geological time. In such a context, stream capture is an important factor affecting the evolution and distribution of freshwater organisms. Stream capture occurs when an upstream portion of one river drainage is diverted to the downstream portion of an adjacent basin. This can happen as a result of tectonic uplift (or subsidence), natural damming created by a landslide, or headward or lateral erosion of the watershed between adjacent basins.

Concepts and fields
Biogeography is a synthetic science, related to geography, biology, soil science, geology, climatology, ecology and evolution.

Some fundamental concepts in biogeography include:
 * allopatric speciation – the splitting of a species by evolution of geographically isolated populations
 * evolution – change in genetic composition of a population
 * extinction – disappearance of a species
 * dispersal – movement of populations away from their point of origin, related to migration
 * endemic areas
 * geodispersal – the erosion of barriers to biotic dispersal and gene flow, that permit range expansion and the merging of previously isolated biotas
 * range and distribution
 * vicariance – the formation of barriers to biotic dispersal and gene flow, that tend to subdivide species and biotas, leading to speciation and extinction; vicariance biogeography is the field that studies these patterns

Comparative biogeography
The study of comparative biogeography can follow two main lines of investigation:
 * Systematic biogeography, the study of biotic area relationships, their distribution, and hierarchical classification
 * Evolutionary biogeography, the proposal of evolutionary mechanisms responsible for organismal distributions. Possible mechanisms include widespread taxa disrupted by continental break-up or individual episodes of long-distance movement.

Biogeographic regionalisations
There are many types of biogeographic units used in biogeographic regionalisation schemes,  as there are many criteria (species composition, physiognomy, ecological aspects) and hierarchization schemes: biogeographic realms (ecozones), bioregions (sensu stricto), ecoregions, zoogeographical regions, floristic regions, vegetation types, biomes, etc.

The terms biogeographic unit, biogeographic area can be used for these categories, regardless of rank.

In 2008, an International Code of Area Nomenclature was proposed for biogeography. It achieved limited success; some studies commented favorably on it, but others were much more critical, and it "has not yet gained a significant following". Similarly, a set of rules for paleobiogeography has achieved limited success. In 2000, Westermann suggested that the difficulties in getting formal nomenclatural rules established in this field might be related to "the curious fact that neither paleo- nor neobiogeographers are organized in any formal groupings or societies, nationally (so far as I know) or internationally — an exception among active disciplines."

title: Biogeography


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Ogus

Ogus is a surname. Notable people with the surname include:

 * Anthony Ogus, English legal scholar
 * Arthur Ogus, American mathematician
 * Lionel Blair, born Henry Ogus (1928–2021), Canadian-born British comedian

Other uses of word

 * Olorun in Yorùbá mythology
 * OGUS GmbH, a German company located in Oberndorf. See: https://www.ogus.info/

title: Ogus


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Ọlọrun

Olorun (Yoruba alphabet: Ọlọrun) is the ruler of (or in) the Heavens in the Yoruba religion. The Supreme Deity or Supreme Being in the Yoruba pantheon, Olorun is also called Olodumare (Yoruba alphabet: Olódùmarè), Eledumare and Eleduwa/Eledua.

In Yoruba culture, Ọlọrun is credited with creating the universe and all living things. Ọlọrun is frequently perceived as a compassionate entity who protects its creations and is thought to be omnipotent, omniscient, and omnipresent. Humans do not worship Olorun directly; there are no sacred areas of worship, no iconography, nor ordained person. Olorun is outlying, distant, and does not partake in human rituals. There are no shrines or sacrifices dedicated directly to them, although followers can send prayers in their direction.

Olorun has no gender in the Ifá Literary Corpus, and is always referred to as an entity who exists in spiritual form only. Christian missionaries, such as Bolaji Idowu, aimed to reinterpret traditional Yoruba culture as consistent with Christian theology as a way of pushing conversion. The first translation of the Bible into Yoruba in the late 1800s by Samuel Ajayi Crowther controversially adopted traditional Yoruba names, such as "Olodumare/Olorun" for "God" and "Eshu" for the devil, and thus began associating Olorun with the male gender.

For Yoruba traditions, there is no centralized authority; because of this, there are many different ways that Yoruba people and their descendants or orisa-based faiths can understand the idea of Olorun.

Historically, the Yoruba worship Olorun through the agency of the orisa; thus there is no image, shrine or sacrifice made directly towards Olorun, since Olorum is known to BE everything, and everywhere. There is some controversy about whether Olodumare is directly worshiped, due to their aloofness from humanity, or due to the belief that Olorum already is ALL manifetation of life and existence, and the believer is bound to be grateful and loving towards all existence, and all beings, since Olorum IS everything. However, there are those who also worship Olodumare directly. Olodumare is the origin of virtue and mortality, and bestows the knowledge of things upon all persons when they are born. Olorun is omnipotent, transcendent, unique, all knowing, good, and evil. These orisa or orishas are supernatural beings, both good (egungun) and bad (ajogun), who represent human activity and natural forces, all at the same time, and is all harmonious, all possessed of equilibrium and worth.

Western ideology
In Trinidad Orisha, he is known as Orun. Creator of the cosmology and all that exists,  Ayé.
 * Olodumare - (The Source of Creation) The Lord God of the Source of Creation
 * Olorun - (The Source of Creation) The Lord God of Heaven

Etymology
From the Yoruba language, Olorun's name is a contraction of the words oní (which denotes ownership or rulership) and ọ̀run (which means the Heavens, abode of the spirits).

Another name, Olodumare, comes from the phrase "O ní odù mà rè" meaning "the owner of the source of creation that does not become empty," "or the All Sufficient"

In popular culture

 * Olorun is mentioned in the song "the rhythm of the saints" from the 1990 solo album The Rhythm of the Saints by Paul Simon.
 * Olorun appears as one of the gods in the Smite game series.

title: Ọlọrun


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Oduduwa

Oduduwa was a Yoruba divine king, legendary founder of the Ife Empire and a creator deity (orisha) in the Yoruba religion. His earthly origins are from the village of Oke Ora According to tradition, he was the holder of the title of the Olofin of Ile-Ife, the Yoruba holy city. He ruled briefly in Ife, and also served as the progenitor of a number of independent royal dynasties in Yorubaland.

In Yoruba religious traditions, Oduduwa is seen as a divine or semi-divine being that was sent by the creator deity, Olodumare, from heaven to create the earth upon the waters. These beliefs are held by Yoruba traditionalists to be the cornerstone of their story of creation. Obatala, Oduduwa's sibling, and Oduduwa here are represented symbolically by a calabash, with Obatala taking the top and Oduduwa taking the bottom. In this narrative, Oduduwa is also known as Olofin Otete, The one who took the calabash of existence (Igbá Ìwà) from Olodumare.

Historical accounts on the other hand holds that he migrated into the Ife valley from Oke Ora, a community to Ife's east. The time and length of his reign are not certain, but Yoruba spirituality believes that Oduduwa is believed to be as old as time itself. Oduduwa was the first ruler of a unified Ife, which before him had existed as a group of loosely allied communities of thirteen Elu. He is also the founding father of various independent royal dynasties in Yorubaland, and is today venerated as “the hero, the warrior, the leader, and the father of the Yoruba race”.

Etymology
The etymological derivation of the Yoruba name “Oduduwa” is: Odu-ti-o-da-uwa (i.e. Odu-ti-o-da-iwa).

This translates literally to: The great repository which brings forth existence.

Ife traditions
Ife tradition, which modern Yoruba historians accord precedence, relates that Oduduwa was a personage who migrated from the community of Oke Ora, a hilltop abode to the east of the original Ife confederacy of communities known as the Elu. Leadership of the confederal agreement that existed between the thirteen communities of what would become Ife was structured to be rotational between the Obas of each community taking turns at chairmanship. The communities are remembered to be; Iloromu, Imojubi, Ideta (Idita), Oke-Oja Parakin, Ido, Iwinrin, Odin, Ijugbe, Iraye, Oke-Awo, Iloran and Omologun. At that time Oduduwa and his followers migrated down into the ife valley below, there was a brewing level of dissatisfaction amongst the communities on the issue of Obatala's kingship, which was unsatisfactory to some.

Oduduwa and his group are believed to have disrupted the political structure of the 13 communities through the support of about 6 (Elu Mefa) of the 13 component communities. Rather than deposing Obatala, the town was divided into two with both figures serving as kings of their respective groups. His reign was largely restricted to Idio. However, Ife tradition states that he was never known as an Ooni and neither did he use the Ife traditional crown.

Oduduwa had only one son whose name was ‘Okanbi’, who also went by the alias ‘Idekoserake’. Okanbi, in turn, gave birth to seven children: the first of them being two princesses after which came five princes.

Through war lasting many years, Oduduwa was able to defeat the forces of the 13 indigenous communities of Ife led by Obatala (the most powerful and sweetest god) and formed these communities into a single Ife state.

He held the praise names Olofin Adimula, Olofin Aye and Olufe. Since he is held by the Yoruba to have been the ancestor of their numerous crowned kings, his name, phonetically written by Yoruba language-speakers as Odùduwà and sometimes contracted as Ooduwa, Odudua or Oòdua, is generally ascribed to the ancestral dynasties of Yorubaland. Following his posthumous deification, he was admitted to the Yoruba pantheon as an aspect of a primordial divinity of the same name, historical accounts state.

Later years
The leadership contest was brought to an end following the collaborative effort of Obatala, Orunmila and Owa Ilare. The three figures were able to facilitate the death of Oduduwa. Following this, a major part of Oduduwa's support base dispersed - this has been reinterpreted to mean a dispersal of his children and grandchildren from Ife to the outposts that they had previously founded or gained influence over.

Obalufon II Alayemore was on the throne when Oranmiyan, the son of Ogun but often associated with Oduduwa, returned from his sojourn and contested Obalufon's kingship. It is unclear how Lajamisan is Oranmiyan's son, though he brutally seized the throne and is arguably the progenitor of all of the Oonis that have reigned in Ife from his time till now, prompting historians to label it the Lajamisan dynasty, which has remained unbroken for almost 700 years.

Oranmiyan
Oranmiyan is said to have been a biological son of Ogun, who was in turn the son of Oduduwa and his war captain, hence the misconception that Oranmiyan had two fathers. He was one of the most adventurous of the Yoruba historical figures. The controversy surrounding his birth is due to the fact that both Oduduwa and Ogun had affairs with the same woman, his mother, Lakange. Ogun was a warrior whose expedition led to capturing Lakange as war booty and he had sexual relations with her. Oduduwa equally desired the woman and had sexual relations with her while she was pregnant. Whatever the case, the affair resulted in the birth of Odede, otherwise known as Oranmiyan. Oranmiyan would later become the first Alaafin of Oyo and, later, the Ooni of Ife. He ruled also in the Kingdom of Benin for awhile after a crisis among the people of Benin forced them to consult Oduduwa to send them a ruler who will rule over them, but left to return to Ife after finding the People of the Benin Kingdom ungovernable, Prior to his departure from Benin Kingdom, he married a Benin woman with whom he had a son called Eweka who later proceeded to the throne, and is the progenitor of all the Obas in the Kingdom of Benin to the present day.

Moremi and the Ugbo
After the dispersal of most members of the family of Oduduwa, the aborigines became ungovernable and constituted themselves as a serious threat to the survival of Ife. Thought to be descendants of Oranfe through Obalufon Ogbogbodinrin (Osangangan Obamakin) who had ruled the land before the arrival of Oranmiyan, these people turned themselves into marauders. They would come to town in costumes made of raffia with terrible and fearsome appearances, burn down houses and loot the markets. It is at this point that Moremi Ajasoro, a woman from Igun in Ile-Ife, came onto the scene. She was married to Lukugba, Obalufon Alayemore, and Oranmiyan at different times; she subsequently played a significant role in restoring normalcy to the situation through a spying mission. She allowed herself to be captured and taken away with the marauders. Subsequent to this, she married the king of the Ugbo. Her new husband wanted pleasure from her, but she would not give in because she was already married and was on a mission. She told him to tell her the secret of the marauders; he initially refused to but after great insistence on her part, he gave in. He told her that the only thing they feared was fire; if they saw fire, they would retreat. With this information, she concocted an escape plan. She asked for some oranges and prepared a formula that drugged the palace entourage, causing them to fall into a deep slumber. When they woke up, they found that she had escaped to inform her people of their weakness. Using this information, the people of Ife were well prepared to face the marauders.

Oduduwa and his/her role in creation
Yoruba religious traditions about the dawn of time claim that Oduduwa was Olodumare's favorite Orisa. As such, he (or she, as the primordial Oduduwa originally represented the Divine Feminine aspect and Obatala the Divine Masculine) was sent from heaven to create the earth upon the waters, a mission he/she had usurped from his/her consort and sibling Obatala, who had been equipped with a snail shell filled with sand and a rooster to scatter the said sand in order to create land. These beliefs, held by Yoruba traditionalists, are said to be the cornerstone of their story of creation. Obatala and Oduduwa here are represented symbolically by a calabash, with Obatala taking the top and Oduduwa taking the bottom. In this narrative, Oduduwa is also known as Olofin Otete, the one who took the Basket of Existence from Olodumare.

Another depiction of Oduduwa as being the wife of Obatala is presented in Odu Ifa Osa Meji, a verse of the Ifa oracle. In this Odu, Obatala discovers the secret of his wife and steals the masquerade's robes from her to wear it himself. This is suggested to be a historical representation of a switch from matriarchy to patriarchy.

This cosmological tradition has sometimes been blended with the tradition of the historical Oduduwa. According to others, the historical Oduduwa is considered to be named after the earlier version of Oduduwa, who is female and related to the Earth called Ile.

The earlier traditions of either a gender-fluid or an expressly female Oduduwa are seen in the spirit's representation in the Gelede tradition. Initiates of Gelede receive a shrine to Oduduwa along with a Gelede costume and mask. This speaks to Oduduwa as being associated with the divine ancestral mothers that are known as Awon iya wa or Iyami. Here, Oduduwa is revered as the mother of the Yoruba.

Non-Yoruba views
Certain other people have claimed a connection to Oduduwa. According to the Kanuri, Yauri, Gobir, Acipu, Jukun and Borgu tribes, whose founding ancestors were said to be Oduduwa's brothers (as recorded in the 19th century by Samuel Johnson), Oduduwa was the son of Damerudu, whom Yoruba call Lamurudu, a prince who was himself the son of the magician King Kisra. Kisra and his allies are said to have fought Muhammad in the Battle of Badr and Kisra was forced to migrate from Arabia into Africa after losing the war to the jihadists in 624 AD. According to the legend, he and his followers founded many kingdoms and ruling dynasties along their migration route into West Africa. This tradition is a variant of the belief, popular amongst some Muslims, that held that Oduduwa was a prince originating from Mecca. However, it is thought by some scholars to derive from the later influences on Yoruba culture of Islam and other Abrahamic religions and conflicts with other traditions in the Yoruba traditional corpus.

title: Oduduwa


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Kosmos 27

Kosmos 27 (Космос 27 meaning Cosmos 27), also known as Zond 3MV-1 No.3 was a space mission intended as a Venus impact probe. The spacecraft was launched by a Molniya 8K78 carrier rocket from Baikonur. The Blok L stage and probe reached Earth orbit successfully, but the attitude control system failed to operate.

Launch
Kosmos 27 was launched at 03:24:43 GMT on 27 March 1964, atop a Molniya 8K78 s/n T15000-27 carrier rocket flying from Site 1/5 at the Baikonur Cosmodrome.

Spacecraft
Kosmos 27 was a "third-generation" deep space planetary probes of the 3MV series of the Soviet Union. The Soviet engineers planned four types of the 3MV, the 3MV-1 (for Venus impact), 3MV-2 (for Venus flyby), 3MV-3 (for Mars impact), and 3MV-4 (for Mars flyby). The primary difference over the second-generation was vastly improved (and in many cases doubled) orientation system elements as well as improved onboard propulsion systems. While these four versions were meant to study Mars and Venus.

Mission
The probe was the first dedicated 3MV spacecraft that the Soviets launched (earlier missions had been of the test "Object-Probe" versions as Kosmos 21). It was designed to accomplish atmospheric entry into Venus followed by descent and impact. On 27 March 1964, it had a perigee of 167 km and an apogee of 198 km, with an inclination of 64.8° and an orbital period of 88.7 minutes. The spacecraft successfully reached Earth orbit but failed to leave for Venus when the Blok L upper stage malfunctioned. The upper stage lost stable attitude due to a failure in the circuit of the power supply circuit that powered the valves for the attitude control system; hence, the stage remained uncontrollable and not ready to initiate a burn to leave Earth orbit. The problem was traced to a design error, the examination of telemetry data found that the failure was due to a design flaw in the circuitry of the BOZ unit, which resulted in power not being transferred to the attitude control jets on the Blok L stage, rather than one related to quality control. The spacecraft burned up in Earth's atmosphere the following day, on 28 March 1964. If successful, this mission would have been given a "Venera" designation.

title: Kosmos 27


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Olokun

Olokun (Yoruba: Olókun) is an orisha spirit in Yoruba religion. Olokun is believed to be the parent of Aje, the orisha of great wealth and of the bottom of the ocean. Olokun is revered as the ruler of all bodies of water and for the authority over other water deities. Olokun is highly praised for their ability to give great wealth, health, and prosperity to their followers. Communities in both West Africa and the African diaspora view Olokun variously as female, male, or androgynous.

West Africa

Water deities are "ubiquitous and vitally important in southern Nigeria"; Olókun worship is especially noted in the cities of the Yoruba and Edo people in southwest Nigeria. In West African areas directly adjacent to the coast, Olokun takes a male form among his worshipers, while in the hinterland, Olokun is a female deity.

According to Yoruba traditions about their divine dynasty, Olokun - in her female incarnation - was the senior wife of Emperor Oduduwa. Her rivalry with one of his other wives is said to have led to her manifesting the Atlantic Ocean.

Candomblé
In the Candomblé religion of Brazil, Olokun is venerated as the mother of Yemoja and the owner of the sea. She is recognized in Candomblé terreiros, but not during celebrations. In this respect, Olokun is similar to Odudua and Orunmilá; they held great importance in West Africa but play a minor role in Afro-Brazilian religion. There are no xirê chants dedicated to Olokun as with other orixás. Candomblé initiates recognize the divinity of Olokun but do not hold her as a personal deity. The veneration of Olokun has been revived in the late 20th and early 21st century through visits to Brazil by West African priests.

Olokun is celebrated during the Festival of Yemoja (Festa de Iemanjá).

Santería
Olokun is an orisha in the religion of Santería. Olokun is an androgynous orisha, meaning Olokun is a man and a woman, depending on if it is the Olokun of Ifá or the Olokun of Ocha.

Pataki
According to The Book Of Ifá, Olokun became enraged and rose to the surface. As Olokun did this to drown the humans, the orishas went to Orunmila to ask him what to do. Orunmila told them that Ogun needed to create the longest chain he could possibly create. It was ultimately Obatala who had the responsibility of imprisoning Olokun in their domain. Knowing this, Obatala went to Ogun and asked him to make the chain and so he did. Obatala then went down into the ocean and trapped Olokun with it.

title: Olokun


text:
Ọbatala

Obatala is an orisha in the Yoruba religion that is believed to have been given the task to create the Earth but failed the task by being drunk on palm wine and was outperformed by his little brother Oduduwa. He was instead given the job of creating human beings. This was authorized by his father, Olodumare which gave Obatala the name sculptor of mankind. "'Now Olodumare [the supreme being] once called on Obatala and told him that he would love him to assist in creating human beings that would live in the world he was about to create. This is because as he (Olodumare) said further he would not like the world he was planning to create to exist without human beings.'" Obatala had worked on his task with the assistance of Osun. He is believed to be successful at creating human beings with water and clay, but during the creation phase he had become drunk with palm wine due to thirst. This caused him to create human beings with disabilities. When he became sober and saw his mistake, he vowed to never drink again and reinvented himself as "The Great White God", protector of people with disabilities. Due to this reinvention, he was given ascendance over human beings.

According to the oral traditions of Ife, the mortal Obatala was the founder and king of Ife during its classical period. His position as the King was challenged by Oduduwa who assumed leadership of the town for a brief moment. However, Obatala was able to emerge victorious in the contest and it led to the murder of his rival Oduduwa and the retrieval of his throne.

While there exists an Obatala in the Yoruba pantheon, the understanding of the qualities of the Obatala god was merged into the human Obatala that ruled in Ife upon his posthumous deification. Thus, the human Obatala who was the king at Ife was admitted to the Yoruba pantheon as an aspect of the primordial divinity of the same name.

Mythology
According to Yoruba mythology, Obatala is one of the oldest of all of the orishas and was granted authority to create the Earth. Due to Obatala being drunk, Oduduwa took this opportunity to show his worth to his father. He took the satchel that Olodumare had given Obatala to aid him in creation and used it to create land on the primeval ocean. Oduduwa did such a great job that Olodumare granted him the title "God of the Earth."

Obatala was then given the task to create human beings. With this task he took a "long gold chain, a snail's shell filled with sand, a white hen, a black cat, and a palm nut" and climbed down to the end of the chain.

He released the white hen which spread the sand from the shell onto the ocean to create mountains and valleys. He also planted the palm nut to create a forest.

After being content with what he created, he started to mold human beings from clay. During this creative progress, he was drinking a large amount of palm wine, created from the palm nut forest, which caused him to create deformed figures in his drunken state.

When he became sober and realized what he had done, he vowed to never drink again and protect people with disabilities.

After he successfully created the human being figures, they were given ase, a copper knife, and a wooden hoe. They were able to prosper.

Primordial Obatala

According to the tenets of the Yoruba religion, Obatala is one of the oldest of all of the orishas and was granted authority to create the Earth. A tradition states that before he could return to heaven and report to Olodumare, Oduduwa usurped his responsibility (due to Obatala's being drunk at the time). He took the satchel that Olodumare had given Obatala to aid him in creation and used it to create land on the primeval ocean. A great feud ensued between the two siblings. However, an assessment of Yoruba traditional religion shows that each of the 201 deity are understood by their descendants and adherents to have carried out the creation of the earth. This suggests the beginning of the world is an aspect of Yoruba cosmogenesis associated with numerous deities in Yoruba pantheons beyond Obatala or Oduduwa.

Mortal Obatala
Oba Obatala was the founder and the King of Ile-Ife, hence the appellation, Olufe. His reign was disrupted by an usurpation led by Oduduwa and his supporters such as Obameri, Obadio, Aloran, Ejio and Apata. However, Obatala was able to facilitate the death of Oduduwa and retrieve his throne as the king of Ile-Ife with the assistance of his support base consisting of Oluorogbo, Orunmila, Akire, Obalufon Ogbogboinrin (Obamakin), Owa Ilare and numerous others. This is re-enacted every year in the Obatala festival in Ife and the coronation rites of Ooni which indicate Obatala’s ownership of the crown, throne and authority. Ultimately, following the war between Obatala on the one hand and Oduduwa on the other, the latter lost and his support base dispersed, leading to a rotated rulership between the lineages of Obatala and Obalufon Ogbogbodinrin (Obamakin) who succeeded him. This was in effect till a coup conducted by Lajamisan, a descendant of Oranfe, disrupted the ruling structure.

Santería

Obatalá is the oldest "orisha fúnfún" ("white deity"), referring to purity, both physically and symbolically as in the "light" of consciousness. In Santería, Obatalá is syncretized with Our Lady of Mercy and Jesus Of Nazareth. Obatalá is said to have an equal number of male paths as female paths, but more often crowns women in part because men are traditionally crowned in Ifá in many lineages.

Candomblé
In Candomblé, Oxalá (Obatalá) has been syncretized with Our Lord of Bonfim; in that role, he is the patron saint of Bahia. The extensive use of white clothing, which is associated with the worship of Oxalá, has become a symbol of Candomblé in general. Friday is the day dedicated to the worship of Oxalá. A large syncretic religious celebration of the Festa do Bonfim in January in Salvador celebrates both Oxalá and Our Lord of Bonfim; it includes the washing of the church steps with a special water, made with flowers.

Snails
The snail Achatina fulica is used for religious purposes in Brazil as an offering to Obatala. It is seen as a substitute for the African giant snail (Archachatina marginata) that is used in Yorubaland because they are known by the same name (Igbin, also known as Ibi) in both Brazil and Yorubaland.

Offerings and rituals
In terms of offering to orishas, Female orishas (Iabás) "eat" female animals, while male Orishas (Borós) "eat" male animals. However, Obatala is the only male orisha who "eats" in the Iabás circle, thus accepting sacrifices of female animals in his honor. Bastide, commented on the androgynous characteristics of Obatala as an explanation of why this orisha accepts female animals as offerings. According to some priests, however, Obatala does not have a sex, since, according to the myths, he is the Father of Creation. Obatala is therefore the equivalent of God in the catholic syncretism who also does not have a specific sex.

Unlike other Orisha, Obatala only accepts offerings cooked in honey, as he has a distaste for dende oil.

Like any other Orisha, Obatala does not specifically eat the offering himself, but consumes the energy of the offering, or Axé. The expression "eat" is used as a symbolism for a spiritual form of feeding. Orishas do not "come down" from the spiritual plain to eat (literally speaking) the animal being offered.

Traditionally speaking, for sacrificial offerings to Obatala, considered an orixá-funfun (literally "white orisha"), the animals or their parts should be completely white, such as the white blood of the mollusk called Igbin (Achatina fulica).

Oriki (praise names)

 * Oluwa Aye - Lord of the Earth
 * Alabalashe - He who has divine authority
 * Baba Arugbo - Old Master or Father
 * Baba Araye - Master or Father of all human beings
 * Orishanla (also spelled Orishainla or Oshanla) - the arch divinity
 * Olufe - King of Ife or Lord of Ife
 * Oseremagbo - King of Ugbo

title: Ọbatala