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Orphaned Land

Orphaned Land is an Israeli metal band formed in 1991. They are known to combine Mizrahi and Maghrebi Jewish, Arabic, Turkish, and other Middle Eastern and North African musical elements, with metal (with particular influence from Yemenite Jewish and, in their early years, Moroccan Jewish Music), as well as from Sephardic music, and other sounds from the Mediterranean. They have also included "metalized" versions of various piyyutim in all of their albums since El Norra Alila. The band are considered to be the pioneers of oriental metal. Orphaned Land have gone through several lineup changes over the years, but have retained two founding members of the band, Kobi Farhi (vocals) and Uri Zelcha (bass). They are joined by Matan Shmuely (drums), Chen Balbus (guitars/saz) who replaced co-founding member Matti Svatizky in 2011, and Idan Amsalem (guitars/bouzouki) who replaced co-founding member Yossi Sassi in early 2014. Their lyrics promote a message of peace and unity, particularly between the three main Abrahamic religions (Judaism, Islam, and Christianity). The name "Orphaned Land" comes from the lyrics of a Yehuda Poliker song and reflects "a paradox" to the term "Holy Land." Four of their six albums are concept albums relating to the concept of Light and darkness.

Despite Orphaned Land's songs drawing on biblical themes, the band have said that they are not religious, with the majority of the band members identifying as atheist or agnostic,  and are known for their ambivalence towards organized religion, blaming it as the cause of bloodshed and hatred. Kobi Farhi claims that metal is a kind of "religion."

Orphaned Land has developed a large following, "tens of thousands of fans," across the Middle East and North Africa, as well as Iran, and have been described as "ambassadors of peace" for their message of unity, despite the heavy metal genre being considered taboo in, and with Israel being considered an enemy of many of these countries. In the Arab world, metal music is part of the underground - Orphaned Land once toured in Europe with a Jordanian band who wasn't allowed to play in their home country. In 2013, Orphaned Land toured Europe with the Palestinian band Khalas which Farhi claims proved that Jewish-Muslim coexistence is possible. The two bands would issue a split album with each other in 2021, entitled "The Peace Series Vol 1." The only Islamic country in which the band has played is Turkey; however, they were invited to play Dubai, but the show was cancelled due to the COVID-19 pandemic. They have played in Turkey over 25 times which Muslim fans all over the world would attend, especially those from the Middle East, Iran, and Morocco. Orphaned Land is also known for having a large Haredi following, as well.

Resurrection (1991-1992)
At the start of the band's formation, they played "regular" death metal under the name "Resurrection," with the goal to sound like At the Gates, Morbid Angel, Death, Decide, and other similar sounding bands, and sang about topics like "death from radiation decay." They quickly realized, however, that they are "from a different place, a place with different temperature, culture, and colours, that is also the source of all the monotheistic beliefs," as explained by frontman Kobi Farhi. The band chose to write music that better projected this, incorporating middle eastern melodies and folk rhythms into their sound. In 1992, they changed their name to "Orphaned Land," believing that this name better suits their newer, more melodic style, which they dubbed oriental metal. This new style fused melodic death metal and melodic death-doom with elements of progressive metal, incorporating Middle Eastern and North African musical traditions as well as those of Mizrahi and Maghrebi Jewish, and Arabic origin, which has been described as a kind of early folk metal.

Sahara, El Norra Alila, and hiatus (1993-2001)
In 1993, Orphaned Land released their demo The Beloved's Cry, and in 1994, they released their first album 'Sahara', in which the band reworked four of the demo's six songs and wrote four new ones.

In 1996, they released their second album El Norra Alila, their first concept album, in which they amplified the "oriental" elements. The name of the album is based on the piyyut of the same name, which is recited during Yom Kippur as a plea of forgiveness, but also acts as a play on words using both Hebrew and Arabic, and can be translated as "God of Light, Evil of the Night," referring to the album's concept. The album also includes traditional Mizrahi piyyutim as songs, as well as sporadic use of Jewish liturgy, with heavier emphasis on Arabic melodies from their previous release. It explored the themes of light and darkness, conveying the message of commonality between the three main Abrahamic religions (Judaism, Islam, and Christianity). This is a theme they would continue to use throughout their next three concept albums, as well.

After the release of El Norra Alila in 1996, Orphaned Land went into "this unknown hiatus," during which "nothing happened." However, in 2001, Farhi received an email from a Jordanian fan who sent him a video of himself revealing a tattoo of the Orphaned Land logo on his arm. Farhi, who was "shocked" by this, given the geopolitical circumstances, considers this the motivating factor to get the band back together, and began recording their next album. They played several shows in Tel Aviv and one in Turkey, their first show abroad. The Jordanian fan who sent Farhi the video came to the show in Turkey, where he brought an Arabic book written by an Egyptian Sheikh about Satanism. The book, which detailed how to avoid Satanic groups in Egypt, displayed the lyrics to an Orphaned Land song that contains verses from the Quran. When asked for elaboration by Farhi, the fan explained how the police raided an Egyptian metalhead's house and discovered a CD with this song on it; the Egyptian fan was sent to prison for six months as this was enough to charge him of blasphemy.

Mabool (2002-2009)
The band's third album, Mabool: The Story of the Three Sons of Seven was released in 2004, and was the band's second concept album. ""Mabool" (מבול) is the Hebrew word for "flood," and refers to the Genesis flood narrative from which the album's concept, the band's reinterpretation of Noah's Ark, is derived. It tells the story of three sons (one for each Abrahamic religion) who try to warn humanity of a flood coming as punishment for their sins. The album retains the "oriental" instruments from their previous two albums, and also includes two choruses, traditional Yemenite Jewish chants sung by Shlomit Levi, and quotes of biblical verses from chapters 6–9 in Genesis, read by Kobi Farhi. In 2005, after Mabool, Orphaned Land released the EP, Ararat, named after Mount Ararat where Noah's Ark landed, which contains two demos of songs Mabool, and one reworked track from it, as well as a cover of the song "Mercy" from Paradise Lost. The band describes their first two concept albums as "a meeting of East and West, past and present, light and darkness, and a tango between God and Satan.

In 2008, Orphaned Land was featured in the documentary Global Metal, a film by the creators of Metal: A Headbanger's Journey.

The Never Ending Way of ORwarriOR (2010-2012)
In January, 2010, Orphaned Land released the follow-up to Mabool, and their fourth album, entitled The Never Ending Way of ORWarriOR. In Hebrew, the word "or" (אור) means "light," thus ORwarriOR can be translated as "light warrior" or "warrior of light," and is the band's third concept album. Like El Norra Alila, ORwarriOR explores themes light and darkness; this time the album is about the battle between the darkness, a place of questions, and the light, a place of answers. The album has a different sound than Mabool, was produced and mixed by Steven Wilson of Porcupine Tree, and made free to download for any fan who lives in a "number of" MENA countries. The first single from the CD was titled "Sapari" and was put on Myspace with two other tracks, "Vayehi OR" and "Disciples of the Sacred Oath II," a sequel to a song from the deluxe edition of El Norra Alila. In early 2011, ORWarriOR was rated the Metal Storm number one progressive metal album of 2010 by users with 421/1130 total votes.

On May 22, 2010, Orphaned Land performed as the opening act to Metallica's show in Israel. Orphaned Land then went on a festival tour in the summer of 2010, promoting The Never Ending Way of ORWarriOR, with appearances at festivals such as Wacken Open Air, Summer Breeze Open Air, Sonisphere Festival, Gods of Metal, Rock Hard Festival and more. After the summer festival tour, Orphaned Land, along with Swallow the Sun, went on a North American tour in support of Katatonia. Orphaned Land then followed this with a tour of Europe alongside Ghost Brigade supporting Amorphis. In February 2011, Orphaned Land performed at the Riviera cultural festival at VIT University in Vellore, India. In February 2012, they returned to India and played at the Alcheringa festival at the Indian Institute of Technology, Guwahati.

On June 19, 2011, Orphaned Land performed at the French Metal Festival Hellfest held in Clisson. Orphaned Land is known to employ belly dancers at their shows, however for this show, Lebanese belly dancer Johanna Fakhry reached out to Orphaned Land and requested to perform with the band there. While Kobi Farhi agreed to this request, he warned her that it could be dangerous for her. Fakhri decided to join them on stage anyway. At this performance, Farhi and Fakhry held up the Israeli and Lebanese flags side-by-side at the end of the concert as a gesture of peace. After word in Lebanon spread about this performance, Fakhry's parents expressed outrage towards her for this action, she was ridiculed online by Arab communities, and Hezbollah issued a death warrant to her. Fakhry has not returned to Lebanon since then, and has remained in France. According to Farhi, Orphaned Land has invited her to shows in Israel, but she has rejected the offers out of respect for her parents' wishes.

In 2011, Orphaned Land played two concerts in Israel to celebrate their 20th anniversary. On October 24, the band released a live music and video album entitled The Road to Or-Shalem featuring recordings of this concert to celebrate their milestone.

On June 11, 2012, guitarist Matty Svatitzky announced his departure from the band, citing personal issues. Matti Svatitzky was replaced by Chen Balbus, a young musician who was had performed live with them, previously.

In 2012 an online petition opened up requesting the Norwegian Nobel Committee consider Orphaned Land to be awarded the 2013 Nobel Peace Prize, which the band's label, Century Media Records, supported.

All Is One (2013-2016)
Orphaned Land released their fifth album, entitled All is One, on June 24, 2013. This album featured a shift in sound for Orphaned Land, who took a lusher, more symphonic approach to the album than their previous releases, and who experienced a line-up change beforehand. Despite its optimistic title, the band considers it their darkest album thematically; albeit, musically it is their most accessible, least progressive, and lightest album, being nearly devoid of death metal influence. Farhi provided very few death growls on this album, and the highly acclaimed Israeli-Arab singer, Mira Awad, provided female vocals for it.

On January 7, 2014, Orphaned Land announced on their Facebook page that guitarist, multi-instrumentalist, and co-founding band member Yossi Sassi had left the band. He was replaced by guitarist Idan Amsalem.

Orphaned Land won the Metal Hammer award for "Global Metal Band of the Year 2014". The band also released a new music video for the track "Let the Truce Be Known," directed by Vadim Machona.

Unsung Prophets & Dead Messiahs (2017-present)
In 2017, former Genesis guitarist Steve Hackett contacted Farhi, in his search for artists that work for peace between people, and asked him to perform in a song about peace. The two sides immediately clicked and started collaborating. Together with Mira Awad, Farhi sings in the song "West to East" on Hackett's album, The Night Siren. According to Farhi, Hackett offered to either play a guitar solo on an Orpahend Land album or to pay Farhi directly for his performance, and Farhi chose the guitar solo. Hackett appears on the song Chains Fall to Gravity from their upcoming album.

On January 26, 2018, Orphaned Land released their sixth album, entitled Unsung Prophets & Dead Messiahs, and is the band's fourth concept album. Once again utilizing the concepts of light and darkness to convey their message, the album is based around Plato's Allegory of the cave to explain how humanity embraces the darkness and are afraid to break their chains and embrace the light. Farhi considers it to be their "protest album". For Unsung Prophets & Dead Messiahs, Orphaned Land wanted to combine the accessible, "upfront" sound of All Is One with the conceptual and progressive sound of Mabool and ORwarriOR, believing that would lead to the creation of "the best Orphaned Land album".

In September 2018, Orphaned Land won the 'Video Of The Year' award at the Progressive Music Awards 2018 in London, for their video, Like Orpheus. The music video is based on a true story about a Muslim girl who used to attend metal shows in Israel. A photo taken of her in a hijab with the lead singer of Behemoth in his corpse paint went viral, after which her parents forbade her from associating with the "metal world." The music video depicts a Haredi man and a Muslim woman attending a Kreator concert at night, while hiding their association with the metal community from their families.

In June 2021, Orphaned Land celebrated their 30th anniversary by playing a concert at the prestigious Heichal HaTarbut, the largest concert hall in Israel. Backed by the 45-piece Israel Chamber Opera Orchestra and Noa Gruman's Hellscore Choir, they are the first Israeli metal band to ever play a concert there. The show was attended by 2,400 people despite restrictions from the COVID-19 pandemic. The show was livestreamed, and thus the band had footage of the whole concert. On December 1, 2023, the show was released as a music and video album, named A Heaven You May Create. On December 10, 2021, the band released a box set containing all six of their solo studio albums, and the bonus songs from them, entitled 30 Years of Oriental Metal - Anniversary Album Collection, in tribute to their 30th anniversary.

Band members
Current members
 * Kobi Farhi – lead vocals (1991–present)
 * Uri Zelcha – bass (1991–present)
 * Matan Shmuely – drums, percussion (2007–present)
 * Chen Balbus – guitars, keyboards, saz, oud, backing vocals, glockenspiel (2011–present)
 * Idan Amsalem – guitars, bouzouki, backing vocals (2014–present)

Former members
 * Yossi Sassi – guitars, oud, saz, bouzouki, cümbüş, backing vocals (1991–2014)
 * Matti Svatitzki – guitars (1991–2012)
 * Sami Bachar – drums, percussion (1991–1997)
 * Itzik Levy – keyboards, piano (1991–1997)
 * Eran Asias – drums, percussion (2001–2004)
 * Eden Rabin – keyboards, backing vocals (2001–2005)
 * Avi Diamond – drums, percussion (2004–2007)

Former touring members
 * Sharon Mansur - keyboards (2019-2020)
 * Steven Wilson – keyboards (2010)
 * Shlomit Levi – female vocals (2004–2012)

title: Orphaned Land


text:
Talk:Paul van Dyk

Co-Productions
This discography no longer has co-productions. Should this be included back in the main article? — Preceding unsigned comment added by TheBurmanator (talk • contribs) 15:43, 3 July 2012 (UTC)

update: I reverted the discography page to bring back the co-productions section. however I think there should be a separate related artists block aside from those co-produced with. — Preceding unsigned comment added by TheBurmanator (talk • contribs) 19:47, 3 July 2012 (UTC)

Instruments
I wasn't entirely sure what to put under Instruments in the infobox, so if someone could fix that...? ~Kaiti~ 05:48, 30 October 2006 (UTC)

Pronounciation
Can someone please tell me how to pronounce "Dyk" ? —The preceding unsigned comment was added by Randyrusli (talk • contribs) 14:36, 18 December 2006 (UTC).
 * Yeah, sure, I don't understand the phoenetic alphabet but it's pronounced like "duke"... more or less =P kaiti-sicle 19:12, 18 December 2006 (UTC)
 * I am very certain it's pronounced as "Dyke".--M1xmast3r 23:49, 4 January 2007 (UTC)
 * Are you? Listen to him say it. Sounds closer to "duke" to me when he says it! kaiti-sicle 11:53, 5 January 2007 (UTC)
 * no as he sais Belgian namd, Im Belgian, its pronounced like DIJK in Dutch, but you don't have that in English, or maybe like HEY without the H, D-EY-K and K like in book MysteryBE (talk) 03:01, 7 November 2023 (UTC)

On his website there is a interview and the moderator introduces him as paul van dyk and pronounced the dyk like in german "dück" which is I think not possible to write in english. Look up how to pronounce the Umlaut "Ü". greets --84.159.10.88 00:08, 9 January 2007 (UTC)
 * That's a better explanation. I was trying to compare it to something in English, but it just ... doesn't work. =p kaiti-sicle 20:59, 9 January 2007 (UTC)

 * Listen to Paul himself say it in this video, http://youtube.com/watch?v=BtfFlT0fb68 he says Dyke... but now that I think of it he might have just said it that way cause there are a lot of people that think that's pronounced that way. Including me lol. —The preceding unsigned comment was added by M1xmast3r (talk • contribs) 18:36, 15 January 2007 (UTC).
 * Yeah, I think he does do that =P I've noticed he says it different when he's with English-speakers compared to Germans... It makes sense what you say ^^ kaiti-sicle 19:00, 17 January 2007 (UTC)

national (germany): dük international: dyke --84.159.59.104 22:16, 28 January 2007 (UTC)

I have heard his "Ministry of Sound" recording. In that, He calls himself as Dyk (pronounced as 'DYKE'). So I guess that is it. He would know better than anyone else :) —Preceding unsigned comment added by 122.169.12.231 (talk) 08:03, 6 January 2008 (UTC)

"Formally" a trance producer...
I have reverted edits by Gouryella on several grounds, but felt it imprudent to continue to do so without discussing the reasons here, so that if anyone disagrees, they might voice their opinion.

 * Removing image released under the GNU Free Documentation License, and adding following invisible comment: Please quit changing it, the other picture was so lame, this is a "professional" shot of Paul van Dyk.
 * The image is free use, and so I see no problem with keeping it. The comment belongs on the talk page, if anywhere, and makes reference to a previous image but does not identify or re-add it.
 * Striking out "previous" genres in the musician infobox.
 * Inconsistent with other infoboxes. Striking out in articles should generally be avoided, in my opinion. However, I'm unable to find any style guide or policy which mentions striking out, so this might be a point which others disagree on.
 * Changing Was a trance producer in the early 1990's... to Was formally a trance producer in the early 1990's...
 * Seems unnecessary to me. I imagine that the reference to an earlier decade would indicate this anyway; furthermore, while van Dyk himself no longer defines his music as trance, this doesn't mean that his is a universally accepted viewpoint.

Any thoughts on the above would be welcome. haz (talk) 13:16, 18 May 2008 (UTC)

Formerly, not formally. — Preceding unsigned comment added by Salamibears58 (talk • contribs) 03:09, 31 May 2011 (UTC)

Name
Any info about his birth name? Why does he go by van Dyk and not Matthias?

Name
His real name is Matthias Paul, not Paul Matthias. The source linked to his name lists last names first, that's why it reads Paul Matthias

Defaultsort
Should it be Dyk, Paul van rather than Van Dyk, Paul? — Preceding unsigned comment added by 2A01:2B0:305A:20:9952:4BEE:58BB:BDBB (talk) 08:35, 30 January 2014 (UTC)

External links modified
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MixMag is NOT a source
I already removed it once and the page is now semi-protected. The source re: his fall is not actually a source. It implies rumors are facts, especially considering his head injury, which according to the source, is from "discussions on Twitter report a head injury". Having been to the event I can clarify that no one officially confirmed this and it's not any more valid than my "Original Research". It needs to be removed because it's a terrible source. Geokoder (talk) —Preceding undated comment added 10:12, 29 February 2016 (UTC)

The Politics of Dancing 3
The Politics of Dancing 3 is a studio album. It's not a DJ mix or a compilation album unlike its predecessors The Politics of Dancing and The Politics of Dancing 2. Don't remove it from the discography section. — Za  wl  07:55, 26 August 2017 (UTC)

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Edgeley Park

Edgeley Park is a football stadium in Edgeley, Stockport, England. Built for Stockport RFC, a rugby league club, in 1891, by 1903 the rugby club was defunct and Stockport County Football Club moved in. The ground is set to be increased to a capacity of around 18,000 with the start of the project in 2025.

Edgeley Park is currently an all-seater stadium holding 10,900 spectators. Stockport County shared it with Sale Sharks Rugby Union Club between 2003 and 2012.

In 2015, Stockport Council purchased the stadium for around £2 million, leasing it back to the football club, in order to prevent it from being demolished and redeveloped.

History
The land Edgeley Park is built on was originally donated to Stockport by the Sykes Family (Owners of Sykes Bleaching Company) in the late 1800s, for sporting use. The stadium was built in 1891 for rugby league club Stockport RFC. Stockport County moved there from Green Lane in 1902, needing to find a bigger stadium to play in following their entrance into the Football League two years earlier. Stockport County's first game at Edgeley Park was a 1–1 draw against Gainsborough Trinity in 1902.

The Sykes family sold the land Edgeley Park stood on to its tenants, Stockport County, in 1932 for £1,600.

The Main Stand of the ground, which, at the time was made of wood, burnt down in 1935, destroying all of Stockport County's previous records; therefore, apart from having to rebuild a significant section of the ground, the club had to undertake a massive task to piece together information about previous results, playing squads, etc.

The record attendance is 27,833, when Liverpool visited Edgeley Park to play Stockport County in the 5th round of the FA Cup in 1950.

The floodlighting system was first used for an opening friendly match against Fortuna '54 Geleen of Holland on 16 October 1956, whose side included four members of the Dutch national team that had defeated Belgium the previous week.

The ground once held two matches by the England international football team on the same day. On 14 January 1958 the England squad were due to play training matches at nearby Maine Road, home of Manchester City but the pitch was frozen. Edgeley Park's pitch was deemed playable so it was decided to hold the matches in Stockport instead.

The first game saw England draw 2–2 with a Manchester City XI, and the second saw the England senior side defeat the England U23 side 1–0.

Edgeley Park was the venue for the final of the 1978 World Lacrosse Championship.

Following the Bradford City stadium fire in 1985, work began to remove all wooden structures and standing terraces from the stadium, which drastically reduced the capacity, but increased safety and ensured that the ground complied to Football League regulations. This work was eventually full completed by 2001. The Railway End being the last stand to be converted from a standing terrace to seating. The stadium's name is often simply abbreviated to 'EP' by fans.

Chester City played a home Rumbelows Cup tie against Manchester City at Edgeley Park on 8 October 1991, owing to safety concerns regarding their temporary Moss Rose home.

Stockport County has undertaken a complete redevelopment of the ground since moving into the ground, most notably the building of the Cheadle End which opened in 1995.

Edgeley Park is the closest league football ground to the River Mersey – it is actually closer than Liverpool's Anfield, Everton's Goodison Park or Tranmere Rovers' Prenton Park.

On 31 July 2015 Edgeley Park passed into the ownership of Stockport Council. In February 2022, the club agreed a 250-year lease of Edgeley Park from the Council.

In July 2020; due to the COVID −19 pandemic in the UK, sporting venues had their capacities cut. Edgeley Park capacity was reduced to 2,700. However no fans were allowed into the stadium for the start of the 2020–21 season. This did not stop the stadium being redeveloped with new seating put into the Railway End, and new external cladding added to the Cheadle End.

Danny Bergara Stand
The first major development at Edgeley Park was the construction of the original Main Stand on the north (Hardcastle Road) side of the ground. Initially holding around 500 seats, this was a relatively low timber structure and it was totally destroyed by a fire in 1935. It was replaced a year later by the current stand, constructed of brick and steel, a building seen by many as a traditional, old-fashioned stand, typical of football stadia in Northern England. The roof of the Main Stand at Edgeley Park is supported towards the front by three steel columns, which slightly impede the view of supporters from certain seats. Unusually, rather than running the length of the pitch, as would normally be expected in football stadia nowadays, the Main Stand is only about 75 yards long, straddling the half way line, with the gaps at each end containing other club-related buildings.

The Main Stand seats 2,020, of which 405 are executive seats and contains players' changing rooms and some club offices, as well as toilets, boardroom and several bars for half-time refreshments. The team dugouts are situated at the front of the Main Stand.

On 23 May 2012, it was announced that Stockport County was to rename the Main Stand in honour of their late manager Danny Bergara.

Cheadle End

The Cheadle End behind the goal at the west end of the ground is the largest and most modern stand in the stadium, and one of the largest stands outside the Premier League.

The original Cheadle End, built in 1923, was a small covered terrace of largely timber construction, with room for around 3,000 people. It was made all-seater in 1967, and its capacity was cut to 1,100. This stand was demolished in 1985, after the Bradford City stadium fire, and replaced by seven steps of shallow uncovered terracing which held only a small number of supporters. However, for the 10 years that it existed, this terrace was extremely popular with County fans because of its traditional feel. Netting was controversially placed in front of the terrace during the late 1980s; after the disaster at Hillsborough Stadium in 1989 the netting was removed.

In 1995, Stockport County chairman Brendan Elwood built a new stand to replace the small terrace. The new Cheadle End is a two-tiered stand, accommodating 5,044 supporters, making it almost as large in terms of capacity as the other three stands collectively. The stand is all-seater, as is the rest of the stadium nowadays, and was opened in 1995 with a friendly game against Manchester City. The letters "SCFC" are visible in the seating, where white seats are used instead of blue, to symbolise Stockport County Football Club.

The stand holds the Insider Suite, a conference and banqueting facility, as well as the ticket office, toilets, refreshments facilities and the club shops; the club shop is relatively large, and was used by Stockport County until 2005. However, when Sale Sharks owner Brian Kennedy sold Stockport County at that time, they vacated the club shop – moving to a former cupboard under the stairs around the corner. They returned to the large club shop in November 2012 following Sale Sharks move to the AJ Bell Stadium in Eccles.

Family Stand

On the opposite side of the ground to the Main Stand, running the full length of the pitch, is the Family Stand. It is also often referred to as the Pop Side, Barlow Stand, or the Vernon Stand due to the former sponsorship of the stand by the Vernon Building Society.

The first structure on this side of the ground was a small, covered enclosure with a capacity of 1,400. This was replaced in 1927 with a much larger terraced stand, which in 1965, in a FA Cup match against Liverpool, held 16,000 people. In 1978 the terracing at the rear of the stand was levelled and its capacity halved; eventually, in late 1993, the Pop Side was made all-seater.

It currently holds 2,411 and is occasionally given to larger away supporters, if seats are not required by home supporters. There are toilets and refreshment facilities on a small outdoor concourse behind the stand, which backs onto a small reservoir. As with the Main Stand opposite, the roof is supported towards the front by several steel columns; their thickness and location are partly explained by the fact that when the current roof was built, in 1956, it had to be erected in front of an existing roof, which covered only the rear part of the then much deeper and higher terrace.

The Vernon stand also homes the gantry for the club where all the footage for the club is recorded and where commentary takes place.

Railway End
The Railway End, at the east end of the stadium, is a former uncovered terrace that at one time could hold up to 6,000. In 2001, it was the last part of Edgeley Park to be converted to seating, thus making the ground all-seated, and it is now generally used to house away supporters. Still open to the elements, and with a capacity of around 1,366, the Railway End is currently the smallest of all stands in the ground. The stadium scoreboard is located at the rear of the Railway End.

In the late 1990s, after the recent major development at the Cheadle End of the ground, County chairman Brendan Elwood announced plans to rebuild the Railway End. The plan would have involved purchasing The Bungalow behind it, on which a hotel would have been built by Britannia Building Society, which would have overlooked the ground. However, like other Millennium-related projects, these plans never came to fruition.

The seating was replaced in 2020 with the word 'COUNTY' spelt out in white letters on the blue seats.

Future development
A consultation is in place to increase the capacity of the stadium to 20,000 from the 10,841 that it currently holds. However, all development will be dependent on how the club performs in the league. Phase One will replace the East Stand (or Railway End) from the current 1,366 seats (without a roof) to approximately 4,500 seats (with roof). This will make it similar to the existing West Stand (or Cheadle End) albeit with a slightly lower capacity. Plans are for construction to start in 2023. Phase Two will be to rebuild the South Stand (otherwise the Pop Side, Family Stand or Barlow Stand), increasing the stand's capacity from 2,411 to 6,500 seats. Phase Three relates to the Main Stand (the Danny Bergara Stand) and would expand the existing stand to the full length of the pitch. This would mean an increase in capacity from just over 2,000 to around 3,500 seats.

Gaming
Edgeley Park appears in Rugby Challenge 2 as one of 5 licensed English stadiums. The stadium also appears on EA Sports Rugby 08. Edgeley Park appears in the trailer of Football Video Game FIFA 22. However it is not a playable stadium in the game itself.

title: Edgeley Park


text:
South Atlantic (disambiguation)

The South Atlantic is the portion of the Atlantic Ocean which lies south of the Equator.

South Atlantic may also refer to:

 * South Atlantic (magazine), an American magazine from 1877-1882
 * South Atlantic Anomaly, where the inner Van Allen belt island closest to the Earth's surface
 * South Atlantic Autonomous Region of Nicaragua, now the South Caribbean Coast Autonomous Region
 * South Atlantic Blockading Squadron, see: Union blockade
 * South Atlantic City, New Jersey, see: Margate City, New Jersey
 * South Atlantic Coastal Plain, see: Atlantic coastal plain
 * South Atlantic Conference, American college athletic conference
 * South Atlantic convergence zone, elongated axis of clouds, precipitation and convergent winds
 * South Atlantic Current, eastward flowing ocean current, fed by the Brazil Current
 * South Atlantic elephant-seal, see: southern elephant seal
 * South Atlantic English, variety of the English language spoken on islands in the South Atlantic Ocean
 * South Atlantic Flash, see: Vela incident
 * South Atlantic Football Association, see: Dixie League (football)
 * South Atlantic High, semipermanent pressure high centred at about 25°S, 15°W
 * South Atlantic Intercollegiate Athletic Association, former American intercollegiate athletic conference
 * South Atlantic Intercollegiate Sailing Association, district in the American Intercollegiate Sailing Association
 * South Atlantic Invasive Species Project, three-year project (2006–2009) funded under the European Union EDF 9
 * South Atlantic Investment Corporation Building, historic site in Jacksonville, Florida, United States
 * South Atlantic League, or "Sally League", American baseball league
 * South Atlantic Medal, campaign medal awarded to British military personnel and civilians for service in the 1982 Falklands War
 * South Atlantic Peace and Cooperation Zone, created in 1986 through a UN resolution on Brazil's initiative
 * South Atlantic Petroleum, Nigerian oil and gas exploration and production company
 * South Atlantic Race, yacht race from Cape Town to various destinations in South America
 * South Atlantic Squadron, component of the US Navy until the early 1900s
 * South Atlantic States, one of nine American Census Bureau Divisions
 * South Atlantic Station, former operational area of the British Royal Navy
 * South Atlantic tropical cyclone, unusual weather event originating in the South Atlantic Ocean
 * South Atlantic War, see Falklands War

title: South Atlantic (disambiguation)


text:
Baron Tweedsmuir

Baron Tweedsmuir, of Elsfield in the County of Oxford, is a title in the Peerage of the United Kingdom. It was created in 1935 for the author and Unionist politician John Buchan. He served as Governor-General of Canada from 1935 to his death in 1940. His eldest son, the second Baron, was the husband of the Conservative politician Lady Tweedsmuir. the title is held by the second Baron's nephew, the fourth Baron, who succeeded his father in 2008.

The Honourable James Buchan, younger son of the third Baron, is an author.

The first Baron was brought up in the Tweed Valley in the Scottish Borders at Broughton close to the village of Tweedsmuir.

The family seat was Elsfield Manor, near Oxford.

Barons Tweedsmuir (1935)

 * John Buchan, 1st Baron Tweedsmuir (1875–1940)
 * John Norman Stuart Buchan, 2nd Baron Tweedsmuir (1911–1996)
 * William de l'Aigle Buchan, 3rd Baron Tweedsmuir (1916–2008)
 * John William de l'Aigle Buchan, 4th Baron Tweedsmuir (b. 1950)

The heir apparent is the present holder's son the Hon. John Alasdair Gawain Buchan (b. 1986).

Line of Succession

 * [[Image:Coronet of a British Baron.svg|15px]] The Right Hon. John Buchan, 1st Baron Tweedsmuir (1875-1940)
 * [[Image:Coronet of a British Baron.svg|15px]]John Norman Stuart Buchan, 2nd Baron Tweedsmuir (1911-1996)
 * [[Image:Coronet of a British Baron.svg|15px]]William de l'Aigle Buchan, 3rd Baron Tweedsmuir (1916-2008)
 * [[Image:Coronet of a British Baron.svg|15px]] John William Howard de l'Aigle Buchan, 4th Baron Tweedsmuir (b. 1950)
 * (1) Hon. John Alasdair Gawain Buchan (b. 1986)
 * (2) Hon. Christopher (Kit) Charles Westray Buchan (b. 1988)
 * (3) Hon. Charles Walter Edward Ralph Buchan (b. 1951)
 * (4) William Edward Francis Ewelme Buchan (b. 1984)
 * (5) Hon. James Ernest Buchan (b. 1954)
 * (6) Nicholas Adam Buchan (b. 1992)
 * (7) Hon. Alexander Edward Buchan (b. 1961)
 * (8) Patrick Charles Julian Buchan (b. 1994)
 * (9) Roland Thomas Lucien Buchan (b. 1997)
 * Hon. Alastair Francis Buchan (1918-1976)
 * (10) David John Brian Washington Buchan (b. 1947)
 * (11) Charles Buchan (b. 1986)
 * (12) Julian Daniel Buchan (b. 1990)
 * (13) Benjamin William Alastair Buchan (b. 1948)
 * (14) Adam Peter Alastair Buchan (b. 1980)

title: Baron Tweedsmuir


text:
Goodwill Zwelithini

Goodwill Zwelithini kaBhekuzulu (27 July 1948 – 12 March 2021) was the King of the Zulu nation from 1968 to his death in 2021.

He became King on the death of his father, King Cyprian Bhekuzulu, in 1968 aged 20 years. Prince Israel Mcwayizeni acted as the regent from 1968 to 1971 while the King took refuge in the then Transkai province of South Africa for three years to avoid assassination. After his 21st birthday and his first marriage, Zwelithini was installed as the eighth monarch of the Zulus at a traditional ceremony at Nongoma on 3 December 1971, attended by 20,000 people. Zwelithini died on 12 March 2021, aged 72, after reportedly being admitted to hospital for diabetes-related illness. During preparations for his funeral, the king's traditional prime minister, Mangosuthu Buthelezi, announced that he had died of COVID-19.

Political role
In the power vacuum created in the 1990s as Apartheid and the domination of the country by White South Africans was abolished, the King was increasingly drawn to partisan politics. The Zulu-dominated Inkatha Freedom Party (IFP) initially opposed parts of the new constitution advocated by the African National Congress (ANC) regarding the internal governance of KwaZulu. In particular, the IFP campaigned aggressively for an autonomous and sovereign Zulu king, as constitutional head of state. As a result, the IFP abstained from registering its party for the 1994 election until the king's role in the new democracy is  clarified. Mandela and president De Klerk arranged a special meeting where it was agreed that international mediators would be called to try and sort out the issue of a king. As a result, the IFP was registered for the elections. It demonstrated its political strength by taking the majority of the provincial votes for KwaZulu-Natal in the said election.

Although the constitution makes the role of the King largely ceremonial, it is incumbent upon him to act on the official advice of the provincial premier. On occasion, South African President Nelson Mandela made efforts to bypass the IFP in negotiating with the Zulus, instead making direct overtures to the King (Mandela's daughter, Zeni, is married to Prince Thumbumuzi Dlamini, a brother of King Zwelithini's Great Wife, Queen Mantfombi). Nonetheless, the IFP remained in power in the province until 2003.

During most of the King's reign, his cousin (uncle in Zulu African reckoning), Mangosuthu Buthelezi, Prince of KwaPhindangene and founder/head of IFP, was the Zulu prime minister. But, in September 1994, tension between the previously allied kinsmen peaked publicly as the annual Shaka Zulu celebration approached. Rumours that the King was manoeuvring to replace Buthelezi as Zulu prime minister with former regent Prince Mcwayizeni, who had joined the ANC in 1990, seemed likely after the King announced that Buthelezi would no longer be his chief advisor, and simultaneously cancelled the holiday ceremony. For his safety, federal troops escorted King Zwelithini by helicopter to Johannesburg. Although Buthelezi was then serving as Minister of Home Affairs in South Africa's Cabinet, President Mandela's efforts to broker a reconciliation failed. Buthelezi moved the event from Nongoma to Stanger, and addressed a throng of 10,000 of his Zulu supporters.

Subsequently, the King's spokesman, Prince Sifiso Zulu, was being interviewed on television at the South African Broadcasting Corporation's studio when Buthelezi and his bodyguards forcibly interrupted the programme, physically intimidating Prince Sifiso. The televised incident drew national attention and a public rebuke from Mandela, prompting Buthelezi to apologise to the Zulu Royal Family, Cabinet and nation for his behaviour. Relations between Zwelithini and Buthelezi later improved.

King Zwelithini has cooperated as the law requires with the ANC since it took over the reins of government in KwaZulu-Natal. The King's finances are controlled by KwaZulu-Natal provincial authorities.

In 1989 he criticized the ANC leadership for not inviting him and Buthelezi to a rally welcoming back the Rivonia Trial defendants, who had been released after almost three decades of imprisonment.

As the constitutional monarch of the kingdom of KwaZulu-Natal, he was head of the Ubukhosi, the state-recognized institution of Traditional Leadership that consists of local chiefs. His leadership role also entailed chairmanship of the Usuthu Tribal Authority and Nongoma Regional Authority, both established under the provisions of the KwaZulu Amakhosi and Iziphakanyiswa Act. In his address upon the opening of the Provincial Parliament on 28 September 2003, the King advised the government and legislators to give more heed to the Ubukhosi: "Traditional Leaders are neither consulted nor involved in the process of formulating policies that have a direct bearing on their day to day activities. The institution of Ubukhosi has been in existence from time immemorial and has survived many hardships under past colonial regimes. From the point of view of the ordinary citizen, an Inkosi's most important role may lie in his symbolizing of community solidarity. So any notion that the institution of Ubukhosi, now that we have a democratic government in place, can just be wished away, remains a pipe-dream. Some countries just across our borders had decided to do away with the institution of traditional leadership immediately after attaining independence from colonial rulers. However, they have since realised that they had committed gross mistakes and were now re-inventing these institutions at great costs. As King of the Zulu Nation I am proud of the role played by the Prime Minister of the Zulu Nation, Prince of KwaPhindangene, Dr MG Buthelezi who had singlehandedly championed the cause of the Institution of Traditional Leadership in this country."

Cultural role
The King was chairman of the Ingonyama Trust, a corporate entity established to administer the land traditionally owned by the king for the benefit, material welfare and social well-being of the Zulu nation. This land consists of 32% of the area of KwaZulu/Natal.

As the custodian of Zulu traditions and customs, King Zwelithini revived cultural functions such as the Umhlanga, the colourful and symbolic reed dance ceremony which, amongst other things, promotes moral awareness and AIDS education among Zulu women, and the Ukweshwama, the first fruits ceremony, which is a traditional function involving certain traditional rituals including the killing of a bull. The latter ceremony was subject to a lawsuit brought in November 2009 by Animal Rights Africa, alleging that the method of killing the animal was cruel and barbaric. He has also traveled abroad extensively to promote tourism and trade in the West for KwaZulu-Natal, and to fundraise for Zulu-supported charities, often accompanied by one of his queens consort. On such occasions he was frequently officially hosted by local Zulu organizations, and granted audiences to Zulus living abroad.

In June 1994, the University of Zululand conferred an honorary doctorate in agriculture upon the King. He was Chancellor of the South African branch of the American-based Newport University. In March 1999 Coker College of South Carolina awarded him an honorary doctorate in law. During the first half of 2001 he was inaugurated as Chancellor of the ML Sultan Technikon in KwaZulu-Natal.

The King's authorized biography, King of Goodwill, was published in 2003. The musical dramatization of this work premiered at the Market Theatre, Johannesburg on 16 March 2005.

The King spoke at The Synagogue Church Of All Nations in Lagos, Nigeria, in 2004 regarding the importance of trade and peace.

Controversies
In January 2012, while speaking at an event commemorating the 133rd anniversary of the Battle of Isandlwana, the King caused controversy with his statement that same-sex relations were "rotten". His statements were condemned by the South African Human Rights Commission as well as LGBT rights groups. President Jacob Zuma rebuked the king for his comments. The Zulu Royal Household later said that the King's comments had been mistranslated and that he had not condemned same-sex relations, only expressed concern about a state of moral decay in South Africa that has led to widespread sexual abuse, including male-on-male sexual abuse.

In September 2012, King Goodwill Zwelithini asked the KwaZulu-Natal government for R18 million to build new property, including a new R6 million palace for his youngest wife Queen Mafu and upgrades to Queen MaMchiza's palace. The King's royal household department CFO, Mduduzi Mthembu, told a parliamentary committee that the money was needed. The department also requested $1.4 million USD for improvements to Queen MaMchiza's palace. The government had already budgeted around $6.9 million USD for the royal family during 2012, not for the first time prompting accusations of lavish spending; in 2008, opposition parties criticised King Zwelithini's wives for spending around $24,000 USD on linen, designer clothes, and expensive holidays.

Speaking at Phongolo UPhongolo Local Municipality community meeting in March 2015, King Zwelithini acknowledged that while other nations had participated in efforts which led to South Africa's liberation, that should not be considered an excuse for foreigners to cause inconvenience in the country now by competing with locals for scarce economic opportunities. Contending that he was free to say what politicians were not, he asked that foreigners please return to their native lands since, he maintained, South African nationals in diaspora had not gone on to open businesses in host countries. These observations were made during a time of growing unease between South Africans and non-nationals, violence having erupted in Soweto in January and spread to KwaZulu-Natal, resulting in three deaths. The Democratic Alliance's spokesman, calling for a public retraction and apology, criticised the remarks as "highly irresponsible", while a SAHRC official labelled them xenophobic in light of recent attacks on foreigners. Alleged to have sparked violence against non-nationals, although Zwelithini's remarks about anti-social behaviour and the desirability of foreigners believed responsible leaving South Africa did not distinguish between legal and illegal immigrants, his spokesman subsequently said that he was referring only to those present in the country illegally.

Wives and children
King Goodwill Zwelithini had six wives and around 40 children. These include

 * 1) MaDlamini of Kwa-Khethomthandayo Royal House, Nongoma, (born Sibongile Winifred Dlamini), married 27 December 1969 at St Margaret's Church, Nongoma.
 * 2) Prince Lethukuthula Zulu (by Ndlunkulu Sibongile MaDlamini), born 1970 - died 2020.
 * 3) Princess Nombuso Zulu (by Ndlunkulu Sibongile MaDlamini), owner of Durban-based Ilembe Catering Services, born 1973.
 * 4) Princess Ntombizosuthu Ka Zwelithini Duma (by Ndlunkulu Sibongile MaDlamini), a businesswoman who co-owns Strategic Persuasions and Zamalwandle Transport Logistics with her husband. Born 1979, married to Mbongiseni Duma, a Johannesburg-based businessman.
 * 5) Princess Ntandoyenkosi Ka Zwelithini Ngcaweni (by Ndlunkulu Sibongile MaDlamini), an Asset Manager at the Public Investment Corporation (PIC), born 1982. Married to Busani Ngcaweni, who headed the office of the former Deputy President of the Republic of South Africa, Kgalema Motlanthe.
 * 6) Princess Sinethemba Bati Zulu (by Ndlunkulu Sibongile Dlamini), born 1989, currently pursuing a degree in International Relations, at the University of Witwatersrand.
 * 7) Buhle KaMathe of Kwa-Dlamahlahla Royal House, Nongoma, born c. 1951. In May 1996, she and her daughter were seriously wounded in an assault during which they were clubbed, stabbed and shot.
 * 8) Princess Sibusile Zulu (by Ndlunkulu Buhle KaMathe), born 1972.
 * 9) Princess Nandi Zulu (by Ndlunkulu Buhle KaMathe), born 1977, married (civil) 6 December 2002 in St John's Cathedral, Mthatha, by Bishop Sitembele Mzamane and (traditional) 7 December at the Thembu Great Place near Qunu, to Chief Mfundo Bovulengwa Mtirara, born 25 March 1973, Acting Deputy Paramount Chief of the Thembu from 2000, Chief of the Matye'ngqina Traditional Authority Area.
 * 10) Prince Phumuzuzulu (by Ndlunkulu Buhle KaMathe – Phumuza), named after his great grandfather King Phumuzululu kaDinuzulu, son of King kaCetshwayo
 * 11) Prince Nhlanganiso Zulu (by Ndlunkulu Buhle KaMathe), married Wandile
 * 12) Prince Buzabazi, proposed to succeed his father by a royal faction
 * 13) late Prince Butho Zulu
 * 14) Princess Khonza Zulu
 * 15) Prince Shlobosenkosi Zulu (by Ndlunkulu Buhle KaMathe), born 1988, studied at Kearsney College in Botha's Hill, Durban.
 * 16) Mantfombi Dlamini, of Kwa-Khangelamankengane Royal House, Nongoma, the Great Wife, 1953–2021, daughter of Sobhuza II of Swaziland and sister of King Mswati III, married 1977. Her Highness was also a member of the Seventh-day Adventist Church, and was the acting regent upon her husband's death.
 * 17) King Misuzulu Zulu (by Ndlunkulu Mantfombi), born 23 September 1974 in Kwahlabisa, KwaZulu-Natal, with a degree in International Studies from Jacksonville, Florida, King of Zulu from 7 May 2021. He is married and has two children with his wife. Educated at St. Charles College, Pietermaritzburg
 * 18) Princess Ntandoyesizwe Zulu (by Ndlunkulu Mantfombi), born 1976, married 13 April 2002 at Enyokeni Royal Palace, Nongoma, to late Prince Oupa Moilwa, Chief of the Bahurutshe BagaMoilwa. Civil ceremony 11 July 2004, in Pongola. Educated at St. John's Diocesan School for Girls, Pietermaritzburg
 * 19) Princess Nomkhosi (by Ndlunkulu Mantfombi), born 1978, fiancee Melusi Moyo. Educated at The Wykeham Collegiate
 * 20) Prince Bambindlovu (Makhosezwe), born 1981 (by Ndlunkulu Mantfombi) a farmer,  interior designer and artist. Educated at St. Charles College, Pietermaritzburg
 * 21) Princess Bukhosibemvelo, (by Ndlunkulu Mantfombi), born 1985, married Sipho Nyawo, who paid 120 cows as part of the ilobolo for her. Educated at Epworth School, Pietermaritzburg
 * 22) Prince Lungelo, born 1984 (by Ndlunkulu Mantfombi), once a student at Michaelhouse boarding school in KwaZulu-Natal.
 * 23) Prince Mandlesizwe, born 1990 (by Ndlunkulu Mantfombi)
 * 24) Prince Simangaye, born 1991 (by Ndlunkulu Mantfombi)
 * 25) Thandekile "Thandi" Jane Ndlovu of Linduzulu Royal House, Nongoma, married 1988
 * 26) Prince Sihlangu Zulu (by Ndlunkulu Thandi), artist by name zulusoul
 * 27) Princess Mukelile Zulu (by Ndlunkulu Thandi)
 * 28) Nompumelelo Mchiza of oSuthu/enyokeni Royal House, Nongoma, married 25 July 1992.
 * 29) Princess Nqobangothando Zulu (by Ndlunkulu Nompumelelo)
 * 30) Prince Nhlangano Zulu (by Ndlunkulu Nompumelelo)
 * 31) Princess Cebo Zulu (by Ndlunkulu Nompumelelo)
 * 32) Zola Zelusiwe Mafu of Ondini Royal House, Ulundi, born c. 1986, betrothed 2006, married 2014.
 * 33) Prince Nhlendlayenkosi Zulu (by Ndlunkulu LaMafu)

See also

 * List of Zulu kings

title: Goodwill Zwelithini


text:
Baron Tryon

Baron Tryon, of Durnford in the County of Wiltshire, is a title in the Peerage of the United Kingdom. It was created in 1940 for the Conservative politician George Tryon. He was the son of the naval commander Vice-Admiral Sir George Tryon. the title is held by the first Baron's great-grandson, the fourth Baron, who succeeded his father in 2018.

The family seat is The Manor House, near Great Durnford, Wiltshire.

Barons Tryon (1940)

 * George Clement Tryon, 1st Baron Tryon (1871–1940)
 * Charles George Vivian Tryon, 2nd Baron Tryon (1906–1976)
 * Anthony George Merrik Tryon, 3rd Baron Tryon (1940–2018)
 * Charles George Barrington Tryon, 4th Baron Tryon (b. 1976)

The heir apparent is the present holder's son, the Hon. Guy Aylmer George Tryon (b. 2015)

title: Baron Tryon


text:
Talk:Sufism

Proposed Merge: Langar khana and Langar (Sufism)
It has been proposed that the article Langar khana be merged into the article Langar (Sufism). If you would like to express support for, or object to the merge, then you are encouraged to do so at the talk page for Langar (Sufism).  Jay (Talk) 06:52, 9 July 2021 (UTC)

New "Similarities with other religions" section
To put it bluntly, there have been recent efforts to push a fairly obvious "Sufism is linked to Hinduism"-type POV narrative on this article, largely by burying the page in a barrage of new material and sources. While there may be some merit in outlining the similarities between Sufism and other forms of mysticism with which it came into close contact on the Indian subcontinent, the process of selecting and adding this material needs to be careful and considerate, not conducted like slinging mud at a wall and seeing what sticks. It would be best if further additions of this type could be discussed on the basis of there merit prior to being added. I will likewise be analyzing the material that has already been added on the basis of its merit, and provide feedback on the sources here along with notifications about the deletion of any of the material. Iskandar323 (talk) 18:15, 7 January 2022 (UTC)
 * All information here I have taken from reliable sources and have given citation and I have written all the materials in NPOV format. You can check them out. 103.230.107.37 (talk) 17:34, 9 January 2022 (UTC)

https://www.al-islam.org/al-tawhid/vol4-n1/introduction-irfan-murtadha-mutahhari/brief-history https://www.umass.edu/gso/rumi/rumi5.htm https://books.google.com.bd/books?id=bHg2DwAAQBAJ&pg=PA54&dq=abu+hashem+al+kufi&hl=en&sa=X&ved=2ahUKEwitoe7CiLb1AhWvUWwGHRd_D0gQ6AF6BAgIEAM#v=onepage&q=abu%20hashem%20al%20kufi&f=false 103.230.105.25 (talk) 10:32, 16 January 2022 (UTC)

 * Hi, is there a point you are trying to make with these sources? The first is some sort of blog, so we can forget about that. The journal source is a good secondary, reliable source, but what are you trying to use it to show? Iskandar323 (talk) 10:59, 16 January 2022 (UTC)
 * You have deleted the reference about abu hashem al kufi, the first one to use the word sufi. So I am giving you reliable sources about it. And you have said al biruni's reference about reincarnation as vough, how it could be? And abu Bakar Zakaria is a notable acedemic person in Bangladesh and saudi arabia and also the book from which i cited written by him About Hunduism, see here bn:আবু বকর মুহাম্মাদ জাকারিয়া, use google translate. 103.230.104.50 (talk) 15:35, 16 January 2022 (UTC)
 * Abubakar Muhammad Zakaria is a self-promoting Youtube video cleric who either appears to have not clearly notable or authoritative as a source on the subject of Islamic history. Since they have no Wikipedia profile, it is unclear if they meet WP:NACADEMIC. I have left the part about Al-Biruni in because he is one of the great scholars of the golden age, so if he indeed wrote about this in his history of India, it would indeed be worth including, but from a scholarly source, not Zakaria. I have re-included the content on Abu Hashem al-Kufi and other early Sufis (under origins), as that journal piece is good. (Thanks!) Iskandar323 (talk) 16:42, 16 January 2022 (UTC)
 * https://en.wikipedia.org/w/index.php?title=Hindu%E2%80%93Islamic_relations&diff=1065915072&oldid=1065914554 the second source is nothing but the immediate english translation of Biruni's original book, you can not ignore or deny it as reliable source. 103.230.104.50 (talk) 18:35, 16 January 2022 (UTC)
 * Ok, I understand the passage that you are talking about. But al-Buruni does not say anything clear on the subject, only that, theoretically, for those that believe "that God is immanent in the whole world", souls entering into other beings would be of no consequence. That is all. It does not say any Sufis believe anything. Iskandar323 (talk) 19:51, 16 January 2022 (UTC)
 * You will find proof about "sufi" similarities clearly mentioned in this translation. Check out last passages of chapter V, VII, page 57,58 and 87, 88. 103.230.107.27 (talk) 17:13, 17 January 2022 (UTC)
 * I can see the reference to Sufism in chapter V, though not in the others. Having read through the whole of chapter V, I can see the value of including it in a contextualised form. Iskandar323 (talk) 17:29, 17 January 2022 (UTC)
 * Thanks a lot for sharing the link to the book by the way. Iskandar323 (talk) 17:30, 17 January 2022 (UTC)
 * Check out page 87 and 88 also for chapter 7. 103.230.104.18 (talk) 21:15, 18 January 2022 (UTC)

Care and sensitivity is required
I removed a section stating in summary that there is a "western understanding" of Sufism that is apparently "incorrect understanding." But not only do they not describe what the "understanding" is, but they also pin the blame on "Western understanding" as if the entire West believes the same monolithic idea or is a monolith itself. Or that some Western organization has openly declared such an "understanding" which it did not. The citation's quote explains further that there is a contested idea within the Muslim majority world, not just in some Western academic world, that debates whether Islam and Sufism are intertwined or not. But what does that even mean? It is meaningless. Such vague and meaningless statements are not at all encyclopedic and seems more like a personal bias someone has. Sufis are indeed Muslim and it's very dangerous to suggest that either the "west" or "east" has such-and-such understanding on something that the citation author admits that it is highly contested in the Muslim majority world itself. Further to suggest that Sufi and Islam are exactly the same is additionally offensive and sensitivity must be shown to this fact. They are two different words for a reason with many competing ideas and traditions throughout Islamic history, even the mere existence of competing Sufi orders should be more than enough to dispel the crazy idea that total uniformity or an opposite "correct Eastern understanding" even exists to say "oh you said otherwise? Well that is not the correct understanding."

It would be like some author suggesting that Arminianism and Anglicanism are the same thing (they are two different words, two different traditions/thoughts even if there are many similarities and overlap and they are BOTH Christian) or--that Anglicanism IS Christianity as it always was throughout the past (Anglicanism is Christianity but not the only kind or tradition or school of thought nor does is it something that oppose Christianity because Anglicans consider themselves Christian as Sufis consider themselves Muslim)--or that the "Eastern understanding of Anglicanism is bad" suggesting monolithic "east" and monolithic "west." That's essentially what the quote + citation was suggesting.

These are highly biased and offensive ways to Muslims, to Sufis, to Western scholars of Islam as well. Sensitivity and care must be taken to avoid bias and introducing a debate that not only has no proper context but even the authors in that citation admit is "highly contested." — talk § _Arsenic99_  00:08, 10 July 2022 (UTC)

 * The original quote, including the point about orientalists in the 18th and 19th centuries favouring the translation of esoteric texts over chronicling of lived practice is not at all problematic, however, and has been restored (in a 100% different form, based on the actual quotation) in the section on 'perceptions outside Islam'. Iskandar323 (talk) 09:14, 10 July 2022 (UTC)

"It had been variously described as..."
Does this section seem a little repetitious to anyone else? It's basically just saying that Sufism is Islam's mystical tradition in every possible way.

If these subtle distinctions are actually significant, I apologize. It just reads oddly to me. 2603:7081:1603:A300:2462:26D6:EA74:20B6 (talk) 02:35, 7 December 2023 (UTC)

title: Talk:Sufism


text:
Baron Teviot

Baron Teviot, of Burghclere in the County of Southampton, is a title in the Peerage of the United Kingdom. It was created in 1940 for Charles Kerr, who had previously represented the Montrose Burghs in the House of Commons, and served as Chief Whip for the National Liberal Party, and government whip and Comptroller of the Household in the National Government. He later served as Chairman of the National Liberals. Kerr was a grandson of Lord Charles Lennox Kerr, fourth son of William Kerr, 6th Marquess of Lothian. The title was then held by his only son, the second Baron, who succeeded in 1968. After Eton, he worked first as a bus driver and then as a "bacon hand" at Sainsbury's in Hove. On succeeding to the title, he left the shop for the House of Lords, which he ascertained to be better paid work; from 1987 to 1990 he was President of the Institute of Transport Management, and was also a genealogist, being a Fellow of the Society of Genealogists and a director of Debrett's Peerage Ltd.

Barons Teviot (1940)

 * Charles Iain Kerr, 1st Baron Teviot (1874–1968)
 * Charles John Kerr, 2nd Baron Teviot (1934–2023)
 * Charles Robert Kerr, 3rd Baron Teviot (born 1971)

The third Baron has three daughters, but under current male primogeniture rules, there is no heir to the title.

title: Baron Teviot


text:
Tibetan Buddhist canon

The Tibetan Buddhist canon is a defined list of sacred texts recognized by various schools of Tibetan Buddhism. The Canon includes the Kangyur, which is the Buddha's recorded teachings, and the Tengyur, which is commentaries by great masters on the Buddha's recorded teachings. The first translation into Tibetan of these manuscripts occurred in the 8th century and is referred to as the Ancient Translation School of the Nyingmas.

The Tibetan Canon underwent another compilation in the 14th century by Buton Rinchen Drub (1290–1364). Again, the Tibetans divided the Buddhist texts into two broad categories:
 * Kangyur or "Translated  Words or Vacana", consists of works to have been said by the Buddha himself. All texts presumably have a Sanskrit original, although in many cases the Tibetan text was translated from Pali, Chinese, or other languages.
 * Tengyur or "Translated Treatises or Shastras", is the section to which were assigned commentaries, treatises and abhidharma works (both Mahayana and non-Mahayana). The Tengyur contains 3626 texts in 224 Volumes.

The Canon includes all of the Buddha's teachings and the commentaries on all three Buddhist vehicles (yanas): Hinayana (Theravada), Mahayana (Sutra), and Vajrayana (Tantra).

In addition to sutrayana texts from Early Buddhist schools (mostly Sarvastivada) and Mahayana sources, the Tibetan canon includes tantric texts.

Kangyur
The Kangyur is divided into sections on Vinaya, Perfection of Wisdom Sutras, Avatamsaka, Ratnakuta and other sutras (75% Mahayana, 25% Nikaya/Agama or Hinayana), and tantras. When exactly the term Kangyur was first used is not known. Collections of canonical Buddhist texts already existed in the time of Trisong Detsen, the sixth king of Tibet.

The exact number of texts in the Kangyur is not fixed. Each editor takes responsibility for removing texts he considers spurious or adding new translations. Currently there are about 12 available Kangyurs. These include the Derge, Lhasa, Narthang, Cone, Peking, Urga, Phudrak and Stog Palace versions, each named after the physical location of its printing (or copying in the case of manuscripts editions). In addition, some canonical texts have been found in Tabo and Dunhuang which provide earlier exemplars to texts found in the Kangyur. The majority of extant Kangyur editions appear to stem from the so-called Old Narthang Kangyur, though the Phukdrak and Tawang editions are thought to lie outside of that textual lineage. The stemma of the Kangyur have been well researched in particular by Helmut Eimer and Paul Harrison.

Origin
From the seventh century onward, existing literature were compiled and catalogued from time to time which later extended, upgraded, classified, reorganized and put in different sets of different collections. A separate set of translation works was re-grouped into two major collections popularly known as bka’-’gyur and bstan-’gyur, translation of Buddha’s discourses and translation of commentarial works respectively. The very first Tibetan catalogue was introduced during the period of the 39th Tibetan King khri-lde srong-btsen, also known as sad-na legs-mjing-gyon (776–815), who issued decrees “requiring all translation works that were extant in Tibetan from their Indian original to be catalogued and subjected to be recurrently reviewed and to set guidelines of terminology in order to standardize all translation works”. A team of Indian and Tibetan scholars was assigned for the purpose.

As a major step in this remarkable attempt at literary standardization, the bi-lingual glossary known as the Mahavyutpatti (sgra-sbyor bam-po gnyis-pa) was successfully accomplished in the Tibetan horse year (814 CE). Another great achievement was the cataloguing of the collections then available in royal libraries of the three famous Tibetan palaces under the supervision of the famous translator Bande sKa-ba dpal-brtsegs with help from his colleagues, Bande chos-kyi snying-po, Lo-tsa-wa Bande debendhara, Bande lhun-po and Bande klu’-dbang-po etc. The earliest catalogue compilation was recorded from the manuscript of the royal collection housed in the palace- pho-brang ‘phang-thang ka-med kyi gtsug-lag-kang in the Tibetan dog year (818 CE). This cataloguing work became famous by the name of the palace and known as dkar-chag phang-thang-ma. Soon afterwards two further catalogues of collections available in two other royal libraries- pho-brang bsam-yas mchims-phu-ma and pho-brang stong-thang ldan-dkar were compiled and came to be known as dkar-chag mchims-phu-ma and dkar-chag ldan-dkar-ma respectively. dkar-chag ldan-dkar-ma was compiled in the dragon year (824 CE).

Among these three catalogues, ldan-dkar-ma, included in the volume Jo of sna-tsogs in sde-ge bka’-bstan, is generally believed to be the only surviving so far. But recently a manuscript of dkar-chag phang-thang-ma is discovered and published from Tibet. It contains 961 titles listed under 34 subject headings with additional information of numbers of verses (soloka and bampo ) that contains in each text. The ldan-dkar-ma catalogue comprises 735 titles and listed under a category of 27 subject headings. An interesting unique feature of Tibetan catalogue is that, alongside information about the source material of translation and the bibliographical details, it gives in physical descriptions, such as the nos. of words, verses, canto (bampo) and folios-pages in each of textual contents. Thus today we have a record of 73 million words contained in the bka’-’gyur & bstan-’gyur collection. According to the latest edition of Dharma Publication, the bKa’-‘gyur contains 1,115 texts, spread over 65,420 Tibetan folios amounting to 450,000 lines or 25 million words. Likewise, the bsTan-'gyur contains 3,387 texts using 127,000 folios amounting to 850,000 lines and 48 million words. The sum total of both these collections is 4,502 texts in 73 million words. By fixing bampo to verses and to words of each of the textual contents, the individual works are interpolation and alteration. This further strengthened the authenticity of Tibetan Buddhist literature. These are the first Tibetan catalogues in three versions that were compiled and published in the beginning of the ninth century by the great sgra-sgyur gyi lo-tsa-wa Bande sKa-ba dpal-brtsegs and his team. Tibet, thus, becomes the earliest to accomplish catalogue as inventory in the history of evolution of catalogue. Bande sKa-ba dpal-brtsegs is thus, honored as the pioneer of the Tibetan system. All the later compilers of the Tibetan Canon based their works extensively on sKa-ba dpal-brtsegs creation.

After the period of suppression during the reign of King glang-dar-ma’s (803–842) which brought the first chapter of the history of Tibetan literature to an abrupt end, the second phase in its development is reactivated. Since the beginning of 11th century onward Tibetan translators together with Indian panditas once again resumed their literary activity to bring about a new chapter to be known as "the era of new translation" and also "revival or later promulgation of Buddhism in Tibet". In addition to the previous works Tibet has produced a huge literary wealth both in terms of volume and range of coverage by the 13th century and this growth imposed to carry a fresh comprehensive bibliographical record and control existing literature.

Later period
In the mid-13th century a student of bcom-ldan rigs-ral (1200?), ’Jam-gag pak-shi, also known as mchims ’jam-dpal dbyangs (?–1267), who was the state priest of the Mongol emperor Ching Tsung, had managed to collect some amount of writing material and sent to his master with request for organizing and preparing catalogue of literature that were scattered all over Tibet. bcom-ldan rigs-ral with the help of his pupils dbu-pa blo-gsal byang-chub ye-shes, lo tsa-wa bsod-nams ’od-zer and rgyang-ro byang-chub ’bum, surveyed various parts mostly covering central and western Tibet. Authenticating and rectifying, they carefully scrutinize all the manuscripts of old and new translations and arranged them in order, compiling a comprehensive catalogue of a proto-bka’-‘gyur & bstan-’gyur. The catalogue was prepared into two sets of collections, entitled the dkar-chag bstan-pa rgyas-pa and dka-’gyur gyi dkar-chag nyi-ma’i ’od-zer respectively. Classification of Tibetan Buddhist canon or translation works into two main classes as bka’-’gyur & bstan-’gyur is basically derived from this catalogue.

’Jam-gag pak-shi was once again able to gather some good amount of writing materials and sent to Tibet with the requesting to re-inscribe all manuscripts and set in separate volumes. dbu-pa blo-gsal byang-chub ye-shes, who was the disciple of both bcom-ldan rigs-ral and ’jam-gag pak-shi, was entrusted for this new task. He with colleagues, dutifully accomplished the work and published for the first time a complete and new set of volumes of - bka’-’gyur & bstan-’gyur and placed at atemple, ‘jam-lha-khang of the snar thang monastery which later became famous as snar thang edition. Unfortunately, both the catalogues and volumes of this hand-written oldest edition of the bka’-’gyur & bstan-’gyur are no longer available.

Catalogues of Buddhist collections in Royal Palaces

 * lhan dkar ma/ldan dkar ma (found in later Kanjurs)
 * 'phang thang ma (recently rediscovered)
 * mchims bu ma (lost)

Later catalogues

 * Grags pa rgyal mtshan (1147–1216)
 * Bcom ldan rig dral (13th century)
 * 'Phags pa blo gros rgyal mtshan (1235–1280)

The Tibetan part of the Chinese tripitaka Zhonghua da zang jing (中華大藏經) was published in 2008.

Kangyur versions

 * Old Narthang Kangyur (thought to have been a ms collection with multiple copies of texts) Not surviving. The versions Yongle (永乐版), Wangli (万历版), Lithang (理塘版/丽江版), Kangxi (康熙版/北京版), Zhuoli (卓尼版), Derge (德格版), Narthang (那塘版), Urga (拉加版), Kulun (库仑版), Lhasa (拉萨版), Wala (瓦拉版) and Chamdo (昌都版) are in printed forms.

Tshal-pa Lineage
These are all woodcut editions:
 * Yongle Kanjur (1410) (largely lost)
 * Wanli Kanjur (1606) (largely lost, but available via 1680 Berlin ms copy)
 * Lithang Kanjur (1608–1621)
 * Kangxi Kanjur (1684–1692) (with several corrected reprints)
 * Cone Kanjur (1721–1731)
 * Narthang (1730–1732) (with contamination from Them-spangs-ma line)
 * Derge Kanjur (1733) (with contamination from Them-spangs-ma line)
 * Qianlong Kanjur (1737)
 * Urga Kanjur (with multiple contaminations)
 * Lhasa Kanjur (with multiple contaminations)

Them-spangs-ma Lineage
These are all manuscript editions:
 * Shel-dkar (available via London ms copy 1712)
 * Tokyo Ms Kanjur (1858–1878)
 * sTog Palace Kanjur manuscript (c. 1700–1750)
 * Ulan Batur Ms Kanjur

Local Kangyurs

 * Bathang Kangyur ms
 * Mustang Kangyur ms
 * Phug-drak Kangyur ms (1696–1706)
 * Tabo Ms Fragments (individual texts, not apparently a complete Kanjur)
 * Tawang Kangyurs (two copies extant)

Mongolian version

 * Collection of Buddhist Texts in Mongolia - MPIWG Berlin
 * Mongolia Preservation Challenges Confront Trove of Buddhist Texts -  Eurasianet
 * Organisation Selection Natalia Yampolskaya, ''Canonicity in translation: the Mongolian versions of the “Perfection of Wisdom in 8,000 lines”sutra".]
 * Natalia Yampolskaya, Buddhist Scriptures in 17th Century Mongolia: Eight Translations of the Aṣṭasāhasrikā Prajñāpāramitā, ASIA 2015; 69(3): 747–772
 * Christopher P. Atwood, Buddhism and Popular Ritual in Mongolian Religion: A Reexamination of the Fire Cult, Department of East Asian Languages and Civilizations, 12: History of Religions, 1969, 112–139.

Sigla
The following sigla are regularly used in scholarly editions of Kanjur texts.

 * Tshal pa group
 * B Berlin Kanjur
 * C Cone Kanjur
 * D Derge Kanjur
 * J Lithang Kanjur
 * Q Peking Kanjur
 * R Ragya Kanjur
 * U Urga Kanjur
 * Them spangs ma group
 * L London Kanjur
 * S Stog Kanjur
 * T Tokyo Kanjur
 * V Ulaanbaatar Kanjur
 * Z Shey Kanjur

Tengyur

 * Derge
 * Cone
 * Narthang
 * Peking
 * Golden

Publication and issues of the Tibetan Buddhist canon
A number of catalogues have been published.
 * Tohoku University (Ed.)(1934). A Complete Catalogue of the Tibetan Buddhist Canons, Sde-dge Edition, Tohoku University

Non-collected works

 * Dunhuang Tibetan manuscripts
 * Dongcang canon (东仓五百部)
 * Nyingma Gyubum
 * the Treasury of Precious Termas (rin chen gter mdzod) or Rinchen Terdzö (舊譯十萬續部集) is a collection of secret Nyingma buddhism texts gathered under Rime movement published in 63 volumes by Dilgo Khyentse Rinpoche, New Delhi, India, with the addition of several more volumes of termas and commentaries. It has since been online at Tsadra Foundation and Lotsawa House's websites.
 * Dudjom Tersar (not included into Rinchen Terdzö)
 * Bon Kangyur

Exoteric or Sutra tradition
In the Tibetan tradition, some collections of teachings and practices are held in greater secrecy than others. The sutra tradition comprises works said to be derived from the public teachings of the Buddha, and is taught widely and publicly. The esoteric tradition of tantra (below) is generally only shared in more intimate settings with those students who the teacher feels have the capacity to utilize it well.

Tantra categorization by the Ancient Translation School
The collection of the tantras of the Nyingma is known as the Nyingma Gyubum. The division used by the Nyingma or Ancient school:
 * Three Outer Tantras:
 * Kriyayoga
 * Charyayoga
 * Yogatantra
 * Three Inner Tantras, which correspond to the Anuttarayogatantra:
 * Mahayoga
 * Anuyoga
 * Atiyoga (Tib. Dzogchen), further divided into three classes:
 * Mental Semde
 * Spatial Longdé
 * Esoteric Instructional Mengagde

Tantra categorization by the New Translation School
The Sarma or New Translation schools of Tibetan Buddhism (Gelug, Sakya, and Kagyu) divide the Tantras into four hierarchical categories, namely,

 * Kriyayoga
 * Charyayoga
 * Yogatantra
 * Anuttarayogatantra
 * further divided into "mother", "father" and "non-dual" tantras.

Mother Tantra
"The Yoginī Tantras correspond to what later Tibetan commentators termed the "Mother Tantras" (ma rgyud)" (CST, p. 5).

Father Tantra
In the earlier scheme of classification, the "class ... "Yoga Tantras," ... includes tantras such as the Guhyasamāja", later "classified as "Father Tantras" (pha rgyud) ... placed in the ultimate class ... "Unexcelled Yoga tanras" (rnal 'byor bla med kyi rgyud)" (CST, p. 5).

Nondual Tantra or Advaya Class

 * Manjushri-nama-samgiti
 * Kalachakra Laghutantra

Authors of the Canon
In addition to texts attributed to Shakyamuni Buddha and other Buddhas, the Tibetan Buddhist canon (specifically the Tenjur) contains a number of commentaries composed by Indian authors. Below are the authors the tradition holds to be of paramount importance.

Two Supremes

 * Asanga, founder of the Yogacara philosophical school
 * Nagarjuna, founder of the Madhyamaka philosophical school

Six Scholarly Ornaments

 * Aryadeva, foremost disciple of Nagarjuna who continued his Madhyamaka philosophical school
 * Dharmakirti, famed logician, author of the Seven Treatises; student of Dignāga's student Iśvarasena; said to have debated famed Hindu scholar Adi Shankara
 * Dignāga, famed logician
 * Vasubandhu, Asanga's brother
 * Gunaprabha, foremost student of Vasubandhu, known for his work the Vinayasutra
 * Sakyaprabha, prominent exponent of the Vinaya

Seventeen Great Panditas
References are sometimes made to the Seventeen Great Panditas. This formulation groups the eight listed above with the following nine scholars.

 * Atiśa, holder of the lojong teachings
 * Bhāviveka, early expositor of the Svātantrika interpretation of Madhyamaka
 * Buddhapālita, early expositor of the Prasaṅgika interpretation of Madhyamaka
 * Candrakīrti, considered the greatest exponent of the Prasaṅgika interpretation
 * Haribhadra, commentator on Asanga's Ornament of Clear Realization
 * Kamalaśīla, 8th-century author of important texts on meditation
 * Śāntarakṣita, abbot of Nalanda, founder of the Yogācāra-Svatantrika-Mādhyamaka interpretation who reputedly helped Padmasambhava establish Buddhism in Tibet
 * Shantideva, 8th-century Indian author of the Bodhisattvacaryāvatāra
 * Vimuktisena, commentator on Asanga's Ornament of Clear Realization

Five traditional topics of study
Study of the Tibetan Buddhist canon is a focal point of the monastic curriculum. All four schools of Tibetan Buddhism generally follow a similar curriculum, using the same Indian root texts and commentaries. The further Tibetan commentaries they use differ by school, although since the 19th-century appearance of the Rimé movement scholars Jamgon Kongtrul, Jamgon Ju Mipham Gyatso and Khenpo Shenga, Kagyupas and Nyingmapas use many of the same Tibetan commentaries as well. Different schools, however, place emphasis and concentrate attention on different areas.

The exoteric study of Buddhism is generally organized into "Five Topics," listed as follows with the primary Indian source texts for each:
 * 1) Abhidharma
 * 2) * Asanga's Abhidharma-samuccaya
 * 3) * Vasubandhu's Abhidharma-kośa
 * 4) Prajnaparamita
 * 5) * Abhisamayalankara
 * 6) * Shantideva's Bodhisattvacaryāvatāra
 * 7) Madhyamaka
 * 8) * Nagarjuna's Mūlamadhyamakakārikā
 * 9) * Four Hundred Verses on the Yogic Deeds of Bodhisattvas (Catuhsataka) by Aryadeva
 * 10) * Candrakīrti's Madhyamakāvatāra
 * 11) * Śāntarakṣita's Madhyamākalaṃkāra
 * 12) * Shantideva's Bodhisattvacaryāvatāra
 * 13) Pramana
 * 14) * Dharmakirti's Pramāṇavarttika
 * 15) * Dignāga's Pramāṇa-samuccaya
 * 16) Vinaya
 * 17) *Gunaprabha's Vinayamula Sutra

Five treatises attributed to Maitreya
Also of great importance are the "Five Treatises of Maitreya." These texts are said to have been taught to Asanga by Maitreya (according to the Buddhist tradition, he is the future Buddha who currently resides in Tushita-Heaven; some scholars, for example, Frauwallner and Tucci believe Maitreya was a historical person who had to be Asangas teacher ), and comprise the heart of the Shentong-Madhyamaka, as well as Yogacara school of philosophical thought in which all Tibetan Buddhist scholars are well-versed. They are as follows:
 * Abhisamayalankara
 * Mahayanasutralankara
 * Ratnagotravibhāga
 * Dharmadharmatavibhanga
 * Madhyantavibhanga

A commentary on the Ornament for Clear Realization called Clarifying the Meaning by the Indian scholar Haribhadra is often used, as is one by Vimuktisena.

title: Tibetan Buddhist canon


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Stamford Town Center

Stamford Town Center is an urban shopping mall located in Downtown Stamford, Connecticut. The 761000 sqft mall is the eighth largest in Connecticut, with space for about 130 stores and restaurants. The mall's two anchors are a 250000 ft2 Macy's and a Barnes and Noble. An 80000 ft2 Todd English Food Hall is scheduled to open by 2024.

Construction
Built by F.D. Rich Co and Taubman Centers, Stamford Town Center opened in 1982 as part of an urban renewal project and had been the location of tenement structures that once lined Greyrock Place, the street which is its primary address.

The mall was a significant part of Stamford's urban renewal efforts, and thus its construction was not without controversy. Upon the mall's opening, the city of Stamford reoriented nearby Bedford Street and Summer Street to be one-way, in order to make the mall more accessible via car, a move which harmed surrounding businesses. An opinion piece in the New York Times lamented the destruction of once lively housing complexes which hosted lower-income residences, which was done to make way for the mall.

Launch and success
The mall launched with two anchors: Macy's and J.C. Penney. Saks Fifth Avenue opened its store in the mall on March 12, 1983, and served as the mall's third anchor. From its opening, the mall was very popular and drew shoppers and tourists from as far as the New York City boroughs and even internationally, and was considered "one of the country's most successful malls" by the 1990s, despite stiff nearby competition. In July 1994, it was announced the mall's J.C. Penney would move out, and would be replaced by a Filene's.

2000s redevelopment
In May 2006, the southern portion of the mall, along Tresser Boulevard, was demolished and redeveloped. The redevelopment of the former Filene's anchor emphasized being more pedestrian-friendly, and improving the nearby better streetscape. This portion of the mall, which included Filene's, was replaced with space for six new restaurants, and Connecticut's largest Barnes & Noble, the latter of which opened in 2008.

The initial opening of the Plaza (which included Barnes & Noble, H&M, California Pizza Kitchen, Così, Kona Grill, and P.F. Chang's) occurred on November 1, 2007. Mitchell's Fish Market opened on December 8, 2007, while the Capital Grille opened on February 25, 2008. Famous Dave's Bar-B-Que had planned to open in this new space, but pulled out of the project. Plan B Burger Bar opened on August 4, 2012.

Decline
On February 15, 2013, it was announced that Saks Fifth Avenue would be closing by early 2014, which left Macy’s as the only anchor left.

On March 10, 2014, Mitchell’s Fish Market closed.

On January 14, 2015, it was announced that Saks OFF 5TH would replace the former Saks Fifth Avenue and open by June 2015.

On April 21, 2016, P.F. Chang’s closed, and was later announced that The Cheesecake Factory would replace the space. The Cheesecake Factory opened on October 18, 2016.

On October 12, 2016, Cosi closed their space after filing for Chapter 11 bankruptcy in September 2016.

On August 10, 2017, Rascal Flatts opened in the former Mitchell’s Fish Market space.

On November 17, 2017, Pieology opened in the former Cosi space.

On January 12, 2018, California Pizza Kitchen closed.

On September 2, 2018, Peter Chang opened in the former California Pizza Kitchen space.

On April 17, 2019, Kona Grill, the last remaining original restaurant tenant at The Plaza, filed for Chapter 11 bankruptcy and closed their location at the mall. This left the mall without any of its original restaurant tenants at The Plaza.

Further decline and attempted comeback
During the course of 2019, 2020 and 2021, many stores closed, either due to companies filing for bankruptcy, the COVID-19 pandemic or relocation to the nearby SoNo Collection mall. These include Gap, LOFT, Godiva, Go!, GameStop, American Eagle Outfitters, Abercrombie & Fitch, GNC, The Cheesecake Factory, Justice, Brooks Brothers, Apple, Clarks, H&M, UNIQLO, Boost Mobile, Papyrus, Chico's, Pandora, Pottery Barn, Williams-Sonoma, Gymboree, Ann Taylor, J.Crew, and Armani Exchange.

On October 23, 2020, Taubman sold the mall to furniture chain Safevieh.

On December 9, 2021, it was announced that Saks OFF 5TH would be closing by December 18, 2021. This once again left Macy’s as the only anchor left. However, Saks Off 5th later returned to Stamford in the former Lord & Taylor spot in October 2022, almost a year after closing their Stamford Town Center store.

With all of these closings, multiple businesses that were apart from retail opened in many of these old spaces, in an effort to transform the mall. Some of these new tenants include a dance center in the former Ann Taylor, a fitness gym in the former Apple Store, a Fun Palace play center in the former Foot Locker, and a 30,000 square foot multi-purpose hub called The Living Room in the former UNIQLO and Gap spaces, which is set to have a lounge, cafe, gaming spaces, and a theater.

On January 9, 2022, it was confirmed that an 80000 ft2 Todd English Food Hall would be coming to the mall, and is scheduled to open in the former Saks OFF 5TH space by 2024.

On September 8, 2022, Plan B Burger Bar was confirmed permanently closed after being closed since 2020. New York Comedy Club later opened in the space in early 2023.

On October 22, 2022, Terra Gaucha Brazilian Steakhouse opened in the former Cheesecake Factory space.

On April 5, 2023, Pickleball America announced that they would be opening a 28-court indoor pickleball court in the old Saks Off 5th space. This would make it the largest indoor pickleball court in America, and is set to open by the end of July 2023.

On April 24, 2023, Puerto Vallarta Mexican Restaurant opened in the former Kona Grill space, which made The Plaza’s restaurant area fully occupied for the first time since 2014.

On June 25, 2023, Forever 21 closed its store at the mall, but owners of the mall are currently finding a tenant to replace the space.

Layout and design
The mall's design has been criticized for not being pedestrian-friendly, something that its developers sought to address in a redevelopment during the mid-2000s.

Anchors

 * Macy's (250000 sqft) – opened in 1982
 * Barnes and Noble – opened in 2008
 * Pickleball America - opening in July 2023

Former anchors

 * JCPenney (160000 sqft) – opened in 1982, closed in 1994
 * Filene's (160000 sqft) – opened in 1994, closed in 2005, demolished in 2006
 * Saks Fifth Avenue (78000 sqft) – opened in 1983, closed in 2014, reopened as Saks Fifth Avenue OFF 5TH in 2015
 * Saks Fifth Avenue OFF 5TH (78000 sqft) – opened in 2015, closed in 2021, relocated to the old Lord & Taylor store at High Ridge Road in 2022

title: Stamford Town Center


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Baron Tedder

Baron Tedder, of Glenguin in the County of Stirling, is a title in the Peerage of the United Kingdom. It was created in 1946 for Marshal of the Royal Air Force, Sir Arthur Tedder. His second son, the second Baron, was Purdie Professor of Chemistry at the University of St Andrews. the title is held by the latter's son, the third Baron, who succeeded in 1994.

Sir Arthur John Tedder, father of the first Baron, was Commissioner of the Board of Customs and devised the old age pension scheme.

Barons Tedder (1946)

 * Arthur William Tedder, 1st Baron Tedder (1890–1967)
 * John Michael Tedder, 2nd Baron Tedder (1926–1994)
 * Robin John Tedder, 3rd Baron Tedder (b. 1955)

The heir apparent is the present holder's son Hon. Benjamin John Tedder (b. 1985).

title: Baron Tedder