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Bill Oakley (comics)

William Douglas Oakley (April 1, 1964 – February 16, 2004) was a letterer for numerous comic books from Marvel, DC, and other companies. His most prominent works include the first two volumes of Alan Moore and Kevin O'Neill's The League of Extraordinary Gentlemen and Batman: Gotham Knights #1-11, #15-37.

Biography
Oakley attended The Kubert School in Dover, New Jersey for a year, intending to be a comics artist. However, his experience at the school convinced him that he couldn't handle the workload of a comic book artist and, still desiring to work in the comics field, decided to do lettering instead. In July 1986 he started on staff at Marvel, working under Jim Novak. For Marvel, Oakley lettered Avengers for a long time, Avengers West Coast, the X-Men, the Fantastic Four during Walt Simonson’s run, Rampaging Hulk, and Amazing Spider-Man.

Oakley concluded a late 1987 interview by remarking "I would hope, by this time next year, that I would have enough work that I could go freelance. I wouldn't mind the idea of working at home. That kind of appeals to me, not having to get up at 6:00 every morning to commute here. That I definitely would look forward to." Oakley indeed went freelance by the end of 1988. For DC, he worked on a number of the Superman titles, Batman, Lobo, DC vs. Marvel Comics, Batman: Gotham Knights, Justice Society, and Hawkman.

Death
Due to the fact that he did not possess medical insurance ("because he had a previous medical condition and the insurance companies refused to cover him"), he was forced to letter comics from his hospital bed to pay bills before he died of cancer in Utica, New York. His hometown was Oneonta, New York. Oakley was survived by his wife Leslie and son Stephen.

He was halfway through designing The League of Extraordinary Gentlemen: Black Dossier at the time of his death. The final volume (finished by Todd Klein) was dedicated to his memory, with Moore noting in the introduction to the book that he felt the cancer made Oakley's lettering style much better than a non-cancer-addled letterer.

Lettering style
Oakley had a distinctive but understated lettering style. One of his trademarks as a letterer was to often erase or omit panel borders when they touched the top, side, or bottom of a word balloon or caption, thus opening up the balloon/caption to the gutter. In this regard, Oakley's lettering style was similar to John Workman's. Also like Workman, even in the age of computer lettering, Oakley did all this lettering by hand, using a Hunt 107 pen. Before the age of computer lettering, unlike Jim Novak and others, Oakley was one of the few letterers to continue to create word balloons entirely freehand instead of using templates.

Awards

 * 2000: Nominated for "Favorite Letterer" Wizard Fan Award, for The League of Extraordinary Gentlemen, Volume I
 * 2002: Nominated for "Favorite Letterer" Wizard Fan Award, for The League of Extraordinary Gentlemen, Volume II
 * 2004: Nominated for "Best Lettering" Eisner Award, for Hawkman, JSA, The League of Extraordinary Gentlemen, Volume II and Sleeper

title: Bill Oakley (comics)


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Talk:Luis Donaldo Colosio Murrieta

--

Death date
I just wanted to say the confusion about his death date was caused by a local news channel that just passed a Luis Donaldo Colosio: ten years after special where they stated this week it was his tenth year death anniversary. Sorry for the mishap!

Antonio Mr. Mishap Martin

 * Dude! Change news channels!! Were they the source for the very odd "flown to Houston in an air ambulance" claim, too? (Houston from Tijuana? With half his brain hanging out à la JFK?) In any case, it inspired you to start the article, which is what it's all about. Cheers! –Hajor 13:51, 24 Feb 2004 (UTC)

Song lyrics and legal issues
These song lyrics, con la cola entre las patas, is it reproduced here with permission? I'm going to say probably not, so I'll comment it out. –Andyluciano 04:54, 23 May 2006 (UTC)

Reversing possible censorship
I restored the aftermath section, because it talked about the strange circunstances of the pick up of Ernesto Zedillo as the substitute of Colosio after his death. The erasing seems as a probable censorship, since the article is full of commercial propaganda (films, songs, etc)but lacks "controversial" subjects.

posmodern2000

press coverage of Colosio assassination
To say there was no foreign press coverage is incorrect. A reporter and photographer from the San Diego Union-Tribune were there and witnessed the events in Lomas Taurinas.

I know because I was the reporter.

Galan98 (talk) 03:21, 6 February 2008 (UTC)

The "Spanish "pronunciation is wrong. That sounds very american.

something more accurate would be [luis ðoˈnaldo koˈlosio]

187.133.102.102 (talk) 03:28, 18 February 2015 (UTC)

Translating From Spanish Wikipedia
I will be translating part of a section from the Spanish Wikipedia that I think gives readers a bit more context into why this candidate was important in the history of Mexico and remains a huge figure in the popular imagination. For my generation, he was a JFK/Nelson Mandela/Obama type figure, while his predecessor was more akin to a Nixon. The English article currently doesn't really get past a cursory explanation of the politics at hand. There are streets and monuments all over Mexico named after the guy, so I want the reader to have a better idea of why. — Preceding unsigned comment added by Aozeba (talk • contribs) 10:06, 9 February 2018 (UTC)

A Commons file used on this page or its Wikidata item has been nominated for deletion
The following Wikimedia Commons file used on this page or its Wikidata item has been nominated for deletion: Participate in the deletion discussion at the. —Community Tech bot (talk) 03:50, 16 April 2021 (UTC)
 * Luis Donaldo Colosio Murrieta.png

A Commons file used on this page or its Wikidata item has been nominated for deletion
The following Wikimedia Commons file used on this page or its Wikidata item has been nominated for deletion: Participate in the deletion discussion at the. —Community Tech bot (talk) 12:37, 28 September 2022 (UTC)
 * Colosiobutton.JPG

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

title: Talk:Luis Donaldo Colosio Murrieta


text:
User:Chamalulu

Slow start: Name: Henrik Lundberg Born: early spring 1977 in Stockholm Lives: since 2003 in Farsta Uses: (mainly) Debian sarge i386

title: User:Chamalulu


text:
Konrad von Marburg

Konrad von Marburg (sometimes anglicised as Conrad of Marburg) (1180 – 30 July 1233) was a medieval German Catholic priest, inquisitor and nobleman. He is perhaps best known as the spiritual director of Elizabeth of Hungary.

Life
Konrad's early life is not well known, he may be of aristocratic descent, most likely the son of Konrad I. a Ministerial family of Marburg, And corroberates with contemporary church sources describing him as well-educated and highly knowledgeable.

He was called magister, a proof that he had finished the course of studies at a university, maybe Paris or Bologna. He was noted for his strong asceticism and his oppressive zeal in defending the church.

Much of his early work within the church was related to the suppression of heresy, and he took an active part in the Albigensian Crusade in southern France. Pope Innocent III, who championed the Medieval Inquisition, was one of Konrad's early supporters. Eventually, however, Konrad returned to Germany, the land of his birth. In particular, Konrad was employed by Louis' wife, Elizabeth of Hungary, to whom Konrad acted as spiritual director.

After receiving a commission from the Archbishop of Mainz, Siegfried II, Konrad set to work seeking out heresy in both Thuringia and Hesse, and quickly gained a reputation for being unreasonable and unjust. According to most accounts, Konrad accepted almost any accusation as true, and regarded suspects as guilty until proven innocent. Those accused of being heretics were quickly sought out by Konrad's mobs, and told to repent or else be burnt at the stake. Those accused of heresy were also encouraged to denounce others, with the implication that their own lives might be spared if they did so. Konrad included commoners, nobles and priests in his inquisition: Heinrich Minnike, Provost of Goslar, was one of Konrad's first targets, and was burnt at the stake. In one instance, he treated his penitent with extreme harshness, tricking a widow into some unwitting disobedience and then had her and her maids flogged.

In 1231, Pope Gregory IX granted him permission to ignore standard church procedure for the investigation of heresy. The pope also issued the papal bull Vox in Rama in response to Konrad's allegations, condemning Luciferian. Konrad teamed up with Conrad Dorso and John the One-Eyed in the Upper Rhineland, burning many heretics with barely the semblance of a trial.

In 1233, Konrad accused Henry II, Count of Sayn, of taking part in "Satanic orgies". Henry, however, appealed to an assembly of bishops in Mainz where they decided to postpone a verdict to the discontent of both parties.

Death
Konrad refused to accept the decision and demanded that a verdict be reached, but eventually gave up and left Mainz to return to Marburg. On the road, he was attacked by several knights, who killed both Konrad and his assistant, a Franciscan friar named Gerhard Lutzelkolb.

After Konrad's death, Pope Gregory declared Konrad to have been an upholder of the Christian faith and ordered his killers punished. Perceptions in the German Empire however, were markedly less favorable, and the memory of Konrad was enough to turn opinion against the Italian Inquisition for many years. The reputation he amassed in the course of his years as an inquisitor, gradually spread throughout Europe, overcoming the local boundaries of his original area of activity; and was that of an overly harsh judge. He left an Epistola ad papam de miraculis Sanctae Elisabethae, which was first published at Cologne in 1653.

The place where Konrad was killed, Hof Kapelle near Marburg, is marked with a stone (within the premises of a private farm); it was locally long believed to be haunted and is allegedly today, on certain days, the site of black rites.

Popular culture

 * Konrad appears in a work by the English novelist Charles Kingsley, who wrote his Saint's Tragedy about Elisabeth.
 * Konrad von Marburg is pictured as the main character in the French comic strip "The Third Testament" by Xavier Dorison and Alex Alice. After hiding for 20 years after being sentenced to death by an Inquisition Tribunal framed by Henry of Sayn, a mellowed and weary Konrad again faces the mysterious Count of Sayn in a race to find a legendary document, the “Third Testament”.  The story is a 4-part suite published by Glénat.
 * Konrad von Marburg appears as an antagonist in the anime series Radiant.

title: Konrad von Marburg


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Farsta

Farsta is a district in the borough with the same name in southern Stockholm. Farsta is located about eight kilometers south of Stockholm city. The district neighbours to Hökarängen, Sköndal, Larsboda, Farsta Strand and Fagersjö. It is also a metro station on the Green line. The distance between the Stockholm City Centre and Farsta is 8 kilometres.

Sports
The following sports clubs are located in Farsta:
 * FOC Farsta

title: Farsta


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User:Hemanshu/Sandbox

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In news from India

 * BJP withdraws membership of DP Yadav
 * Explosion at SriHarikota space centre, 6 killed
 * Trade unions strike in Kerala

Recent deaths: Sikander Bakht, 85, Governor of Kerala

 * colspan=2 bgcolor="#fefefe" style="border-width:1px;border-style:solid;padding:1em;padding-top:0.5em;"|
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test

Google! News 10/10 Microsoft.com 10/10 altavista 10/10 Google Canada 9/10 Google Japan 9/10 Yahoo! 9/10 msn.com 9/10 Encyclopedia Brittanica 9/10 Go.com 9/10 BBC 9/10 lycos.com 9/10 New York Times 9/10 Alexa 8/10 ebay 8/10 Yahoo! Japan 8/10 Wikipedia 8/10 daum.net (Japanese) 7/10 MSN Japan 7/10 Amazon.com not ranked

July 29

ZYS

ऎ

ऴ -> à¤´  ok and ॡ -> à¥¡  yeah

अः

title: User:Hemanshu/Sandbox


text:
Talk:Hugh Grant

External links modified
Hello fellow Wikipedians,

I have just added archive links to 7 one external links on Hugh Grant. Please take a moment to review my edit. If necessary, add after the link to keep me from modifying it. Alternatively, you can add to keep me off the page altogether. I made the following changes:
 * Added archive https://web.archive.org/20131102045858/http://www.ancestry24.co.za/Content/Website/Profiles/HughGrant.aspx to http://www.ancestry24.co.za/Content/Website/Profiles/HughGrant.aspx
 * Added archive https://web.archive.org/20150814073046/http://www.bravotv.com/Inside_the_Actors_Studio/ to http://www.bravotv.com/Inside_the_Actors_Studio
 * Added archive https://web.archive.org/20070714203658/http://www.jmlondon.com:80/pages/artistexhibitions/26311.html to http://www.jmlondon.com/pages/artistexhibitions/26311.html
 * Added archive https://web.archive.org/20150814073046/http://www.bravotv.com/Inside_the_Actors_Studio/ to http://www.bravotv.com/Inside_the_Actors_Studio
 * Added archive https://web.archive.org/20070824153427/http://www.costabookawards.com:80/awards/previous_judges.aspx to http://www.costabookawards.com/awards/previous_judges.aspx
 * Added archive https://web.archive.org/20071230120034/http://www.accessmylibrary.com:80/coms2/summary_0286-7194114_ITM to http://www.accessmylibrary.com/coms2/summary_0286-7194114_ITM
 * Added archive https://web.archive.org/20071231181347/http://www.sfgate.com:80/cgi-bin/article.cgi?f=/n/a/2007/02/12/entertainment/e143605S25.DTL to http://www.sfgate.com/cgi-bin/article.cgi?f=/n/a/2007/02/12/entertainment/e143605S25.DTL

When you have finished reviewing my changes, please set the checked parameter below to true to let others know.

Cheers. —cyberbot II  Talk to my owner :Online 08:50, 30 August 2015 (UTC)

External links modified
Hello fellow Wikipedians,

I have just added archive links to 1 one external link on Hugh Grant. Please take a moment to review my edit. If necessary, add after the link to keep me from modifying it. Alternatively, you can add to keep me off the page altogether. I made the following changes:
 * Added archive https://web.archive.org/20071231181347/http://www.sfgate.com:80/cgi-bin/article.cgi?f=/n/a/2007/02/12/entertainment/e143605S25.DTL to http://www.sfgate.com/cgi-bin/article.cgi?f=/n/a/2007/02/12/entertainment/e143605S25.DTL

When you have finished reviewing my changes, please set the checked parameter below to true or failed to let others know (documentation at ).

Cheers.—cyberbot II  Talk to my owner :Online 21:08, 18 March 2016 (UTC)

"Accent from his mother"?
It's mentioned elsewhere in the talk pages ( https://en.wikipedia.org/wiki/Talk:Hugh_Grant/Archive_1#He_got_his_%22accent%22_from_his_mother? ) but has yet to fixed in the article: this business about getting his accent “from his mother” is a just off. It may sound odd to a non-Brit, but in England one would say he “doesn’t have” an accent - i.e. he has what’s known as an RP accent.

 * Whilst you might say it, "one" certainly wouldn't.

It’s hard to escape the fact that received pronunciation was once regarded as a posh accent - Grant's school friends & university peers would've also largely had this accent - but it is now viewed as a mildly comical, historical quirk. Although some in the UK may have issues (politically, etc.) with the idea of a “ruling class” way of speaking, the RP accent is, in a sense, a non-accent in the UK.

 * It is utter nonsense to say that an accent is a 'non-accent'.

Even if his father had Scottish heritage, the ruling classes / upper middle classes / upper classes in the UK have a funny way of smoothing out regional accents. Grant just doesn’t have an “accent” that is very specific or individual to him. The idea he got his accent from his mother is partly true, but only in a small way: his cousins etc. will have had this accent, and at Latymer Upper School nearly everybody will have had this accent - even a schoolboy with an initial Liverpool accent would have it largely ironed out in a London public school like Grant's. ...So his accent is partly a symbol & unconscious badge of class and background - even if his mother had been from Glasgow, going to the particular school he did (...and then later Oxford), generally his accent would have just morphed into the one he has now, if he didn't have it already. Respectfully, his accent will only seem singular or unique to, say, an American that hasn't travelled a great deal. However, to say Grant doesn't have an accent that "stands out" is in no way to criticise him: it's just a fact. Once one knows his background, his accent is simply not noteworthy. — Preceding unsigned comment added by 5.64.244.190 (talk) 04:19, 13 November 2018 (UTC)
 * Well, you have removed that bit from the article, so it's fine now. Softlavender (talk) 03:13, 6 January 2019 (UTC)
 * Hugh also used an Edinburgh lady accent when pretending to be his fake agent "James Howe Ealy" for 4 years. TGCP (talk) 09:58, 29 September 2019 (UTC)
 * Sorry, don't see that in the source you've linked, which just mentions a fake email address. Martinevans123 (talk) 20:00, 11 January 2022 (UTC)

New infobox image proposal
The current image for the infobox is too saturated and too tight of a crop. That being said, I believe that the current image should be replaced with an image that has a looser crop and better saturation. MediaWiki can have issues with PNG files too. --Walk Like an Egyptian (talk) 06:34, 5 February 2019 (UTC)
 * Oppose. The existing image (top) is clearer and brighter. The bottom image is muddy, mud-coloured, and dark. Softlavender (talk) 13:01, 5 February 2019 (UTC)
 * The proposed image has been updated so that it's clearer and brighter. Unlike the current image, the lapel hole is visible. --Walk Like an Egyptian (talk) 01:01, 6 February 2019 (UTC)
 * OK,, I'm fine with the brightened-up JPEG. Softlavender (talk) 17:43, 6 February 2019 (UTC)

Child's name
I am reliably informed that Hugh Grant's second child is not named "John Mungo Grant". The correct name has not, as far as I have been able to determine, ever been published. The name "John Mungo Grant", which is a portion of Hugh Grant's full name "Hugh John Mungo Grant" is reported sometimes in the tabloid press, but I believe that this is the result of people misreading a possibly confusing paragraph in the first piece to appear about the boy's birth, in People Magazine

This story in the Daily Mail says "Grant’s son - who the Mail is not naming - was revealed when he suddenly added himself to the boy’s birth certificate, more than a year after he was born."

I believe this is sufficient evidence to show that the boy's name has not been made public, and I believe that we have good reason not to name the son at all, and certainly we should not use the wrong name.--Jimbo Wales (talk) 10:09, 12 April 2019 (UTC)

 * I wasn't sure about that either a while back, one user by changed the name to, Otto Gustaf Ace Grant but I changed it back asking where she got her facts from. Govvy (talk) 10:31, 12 April 2019 (UTC)
 * Yes, you did the right thing - I don't believe there is any source (reliable, tabloid, or otherwise) supporting that name. I think it likely, given what I have been told, that  was making a good faith edit, if you see what I mean.--Jimbo Wales (talk) 10:51, 12 April 2019 (UTC)

His birth certificate is a reliable source and a public record. I suggest you check it out. Either don’t name him at all or use the right name. Embarrassing for Wikipedia, non? Catinthenight (talk) 11:58, 7 April 2022 (UTC)

Felix date of birth
Although the news of Felix's birth only became apparent in early 2013, his date of birth actually fell just before the end of the year. In this edit I changed that and also changed the bit about "reunited with Hong" as the situation is not entirely clear and I think we should steer clear of specific speculation about his relationship status at a time of life (two babies with two women, spaced 3 months apart) that I believe must have been a bit "It's complicated" as they say on Facebook.--Jimbo Wales (talk) 10:57, 12 April 2019 (UTC)

Genealogy stuff -- of questionable relevance and cited mostly to WP:SELFPUB; WP:OR/WP:SYNTH
Currently in the wiki article: "Genealogist Antony Adolph has described Grant's family history as "a colourful Anglo-Scottish tapestry of warriors, empire-builders and aristocracy". His ancestors include William Drummond, 4th Viscount Strathallan, James Stewart, John Murray, 1st Marquess of Atholl, Heneage Finch, 1st Earl of Nottingham, Sir Evan Nepean, and a sister of former Prime Minister Spencer Perceval."

This genealogy material, of questionable relevance, is mostly cited to WP:SELFPUB. The only ancestor mentioned in an independent reliable news source is James Stewart, mentioned in source #1. All of the other putative ancestors mentioned are from sites that do not mention Grant, are self-published, or both. Source #4 does not even mention any Grant.

So, clearly, all but one of these names is WP:OR/WP:SYNTH, not to mention random cherrypicking of far-distant relatives.

I say we scrap the whole business. Since we only have one single "ancestor" from a reputable source, why mention any of them? The Family section of the article is already too talky and wordy.

Thoughts? Softlavender (talk) 10:03, 4 February 2020 (UTC)

Subjective whinging?

 * The entertainment media's coverage of his life off the big screen has often overshadowed his work as an actor.

While it's true that a celebrity-gossip industry exists, and that they've occasionally focused on Grant, it's entirely judgmental to make this sort of claim. I don't know that it even means anything, other than as a general complaint about tabloids, written by a star's fan (and which, I might add, seems to give tabloids more significance than they deserve). I've suggested omitting it, as it doesn't seem to belong in something as aspiringly objective as an encyclopedia. – AndyFielding (talk) 16:43, 10 May 2022 (UTC)

Froth-reduction suggestion

 * Actress Anna Chancellor, who met Grant while she was still at university, has recalled, "I first met Hugh at a party at Oxford. There was something magical about him. He was a star even then, without having done anything.

We all know Grant seems charming—but I've suggested omitting this as it seems like subjective froth, even though someone famous said it. (I suspect Grant himself would find it embarrassingly over-complimentary.) And while I don't mean to discredit the speaker's creditability, one must also consider that actors continually praise each other as a political function of obtaining work. (Having lived in L.A., I can personally verify this.) – AndyFielding (talk) 17:07, 10 May 2022 (UTC)

 * Sorry, I omitted the closing quote. The mobile version of WP's Talk editor doesn't let us edit, though, only write. Perhaps it should be called the "Talk writer". – AndyFielding (talk) 17:09, 10 May 2022 (UTC)

title: Talk:Hugh Grant


text:
Ibibio people

The Ibibio people (Pronunciation: /ɪbɪˈbiːəʊ/) are a coastal people in Southern Nigeria. They are mostly found in Akwa Ibom, Cross River State and the Eastern part of Abia State. They are related to the Efik people. During the colonial period in Nigeria, the Ibibio Union asked for recognition by the British as a sovereign nation.

The Annang, Efik, Ekid, Oron and Ibeno share personal names, culture, and traditions with the Ibibio, and speak closely related varieties (dialects) of Ibibio which are more or less mutually intelligible. The Ekpo and Ekpe societies are a significant part of the Ibibio political system. They use a variety of masks to execute social control. Body art plays a major role in Ibibio art.

Origin and history
The Ibibio people are reputed to be one of the earliest inhabitants of the south southern Nigeria. It is estimated that they arrived at their present home around 7000 B.C. In spite of the historical account, it is not clear when the Ibibio arrived at the state.

According to some scholars, they might have come from the central Benue valley, particularly, the Jukun influence in the old Calabar at some historical time period. Another pointer is the widespread use of the manila, a popular currency used by the Jukuns. Coupled with this, is the Jukun southern drive to the coast which appears to have been recently compared with the formation of Akwa Ibom settlements in their present location.

The most accepted version of Ibibio history described that the Cameroon will offer a more concise explanation of their origin. This was corroborated by oral testimonies by field workers who say that the core Ibibio people were of the Afaha lineage whose original home was Usak Edet in the Cameroons. The Usak Ede t (Isanguele) are a subgroup of the Ekoi people (the Ejagham). This was premised on the fact that among the Ibibio people, Usak Edet is popularly known as Edit Afaha (Afaha's Creek) which reflects the fact that Ibibio people originated from Usak Edet.

After the first bulk of the people arrived in what later became Nigeria, they settled first at Ibom. It is believed that the Ibibio were the aboriginal people of Ibom settlement, founded by their forefathers, Ibom, after whom they named the village, Ibom. Now in Arochukwu, where they settled for a very long time and worshiped the God of the Sky called Abasi Ibom enyon. They also worshiped Ibini Ukpabi (Ibritam). As a result of clashes with the Igbo people who were moving southward, culminating in the Ibibio War which took place about 1630 and 1720 A.D., they left Ibom Kingdom and moved to the present day Ibibioland. Some village settlement had already been established in their current location alongside the Ibom.

Following the Aro-Igbo-Ibibio war of 1550 A.D, the Ibibio's moved southward and found a virgin and empty land, their present place. The Ibibio first settled in Ikono from where they migrated or dispersed to further places becoming the aboriginal people of the present Ibibio lands. It is at this juncture that Ikono Ibom moved to Ikot Oku Ikono village now in the Uyo Local Government Area, which is referred to as Ikono Ibom Uyo, a clan carved out of the main Ikono Ibom. Iman Ibom moved to Ekom Iman, now in Etinan Local Government Area and Nsit Ibom moved to Afia Nsit now in Nsit Ibom. The three regards themselves as blood brothers and children of Ibom.

The three children of Ibom upon their final settlement, Etefia who is the principal actor in Ikono Ibom Uyo clan, settled in Ikot Oku Ikono and founded the Ikono Anyaan and Ikot Ekpeyak Ikono are stock and children of Ikono Ibom, they have shared and similar social, traditional and cultural Milieu. By

Ekom Iman is a place which Iman Ibom settled and planted the Ekom tree (coula edulis) from which the name of the settlement is derived, Ekom (coula edulis) planted by Iman one of the sons of Ibom. Iman had children and some of them migrated to expand the Iman Ibom clan such villages like Ikot Obioinyang, Afagha Effiate and the entire Iman Ibom clan.

Upon the death of Iman Ibom, his spirit metamorphose into the Iman Ibom clan deity “The Itina Iman deity” and oyot is the clan deity – totem hence it is a taboo to kill or eat such mythical beast and Ebre is the totem of Ikono Ibom clan, they forbid the killing or maiming of this mythical animal. Nsit Ibom moved to Afia Nsit where there was water and settled there, and his children spread to Mbak Nsit and other places of that clan.

The Nsit Ibom totem is Iyak Anyan – the Anyan Nsit deity. They all have shared a similar characteristics of social, traditional as well as cultural Milieu and formed the center of this study. The brothers settled close to each other and formed pact and ally or an affinity with each other and had children and devised a thoroughgoing mechanism for self-rule, maintenance of law and order, and effective political organization: Using some elements of culture and socio-religious organizations such as Ekpo, Ekpe, Ebre, Ibaan Isong, Akata, Nnabo, Ekong, Ikpa—udoh and many others to enforce law and order and to put the masses of the population under control.

Ibibio Groups
The Efik of Cross River State shares ancestors, language and culture with the Ibibio people.
 * Enyong: Northern Ibibio
 * Eket: Southern Ibibio
 * Annang: Western Ibibio
 * Ibiono: Eastern Ibibio
 * Uruan: Riverine Ibibio

Geography
The Ibibio people are found predominantly in Akwa Ibom State and are related to the Annang community, the Ibibio community and the Eket, although other groups usually understand the Ibibio language.

Because of the larger population of the Ibibio people, they hold political control over Akwa Ibom State, but the government is shared with the Annangs, Eket and Oron. The political system follows the traditional method of consensus. Even though elections are held, practically, the political leaders are pre-discussed in a manner that is benefiting to all.

Location of Ibibioland
The Ibibio people are located in eastern part of South-South Nigeria. Prior to the existence of Nigeria as a nation, the Ibibio people were self-governed.

Ibibio people and their brothers (the Efik, Annang, Oron and Eket) were part of the enclave called Bight of Biafra before the British creation of Eastern Nigeria. The Ibibio people became a part of the Eastern Nigeria of Nigeria under British colonial rule.

During the Nigerian Civil War, the Eastern region was split into three states. The then-Southeastern State of Nigeria was where the Ibibio were located, one of the original twelve states of Nigeria after Nigerian independence. The Efik, Annang, Oron, Eket, and their brothers and sisters of the Ogoja District, were also in the Southeastern State.

The "Southeastern State" was later renamed Cross River State. On 23 September 1987, by Military Decree No.24, Akwa Ibom State was carved out of the then Cross Rivers State as a separate state. Cross Rivers State remains as a neighboring and sister state of Akwa Ibom State.

Southwestern Cameroon was a part of the present Cross River State and Akwa Ibom State of Nigeria. During the then Eastern Region of Nigeria, parts were partitioned united with Cameroon in a 1961 plebiscite. This resulted in the Ibibio, Efik, and Annang being divided between Nigeria and Cameroon.

However, the leadership of the Northern Region of Nigeria was able to keep the "Northwestern section" during the plebiscite that is now today's Nigerian Adamawa and Taraba States.

Demographics
Ibibio people are found in all Nigerian states and is the third Nigerian ethnic group living outside of Nigeria after Yoruba and Igbo. Hence, significant number of Ibibio people reside in Europe and North America as well as other countries. In addition to their states of origin, namely Cross River State and Akwa Ibom State, significant number of Ibibio are found in:

 * Lagos State, Nigeria
 * Rivers State, Nigeria
 * Abia state, Nigeria
 * Bayelsa state, Nigeria
 * Benue state, Nigeria
 * Bioko, Equatorial Guinea
 * Western Cameroon
 * Ghana
 * Brazil
 * Cuba
 * Jamaica
 * United Kingdom
 * Canada
 * United States of America

Political system
Traditionally Ibibio society consists of communities that are made up of large families with blood affinity each ruled by their constitutional and religious head, known as the Ikpaisong. The Obong Ikpaisong ruled with the Mbong Ekpuk ('head of the families'), which together with the heads of the cults and societies constitute the Afe, Asan, or Esop Ikpaisong ('traditional council, shrine, or court'). The decisions of the Obong Ikpaisong were enforced by members of the Ekpo or Obon society who act as messengers of the spirits and the military and police of the community. The chief will send masked individuals to confront a rule-breaker if the need arises.

Ekpo members Ekpo Masquerades are always masked when performing their policing duties. Although their identities are almost always known, fear of retribution from the ancestors prevents most people from accusing those members who overstep their social boundaries, effectively committing police brutality. Membership is open to all Ibibio males, but one must have access to wealth to move into the politically influential grades. The main purpose of Ekpo is to protect its people and act as a defense against potential attackers. They are concerned with issues and emergencies that pertain to the safety of the town as a whole. In addition, it serves as an outlet for men to productively use energy to benefit everyone.

In the months of June through December, the Ekpo society plays a large role in the community's life. Many activities such as farming, shopping, and obtaining food and water are prohibited on days in which the masks are out and being performed. Crimes also carry heavier consequences during this time period. While the punishments are lighter today, a person caught stealing during the days of the Ekpo season in the 1940s would be killed by members of the Ekpo. It is known as a secret society despite the fact that the purpose and activities are widely known by the village. This is due to the fact that everyone must abide by certain laws during Ekpo season. The most important secrets are a series of code words and dance steps taught to initiates and used by members. Knowing these secrets allows members to travel freely during the season, and being caught traveling without knowing the secret terms and dance will result in being arrested.

The Obon society, with its strong enticing traditional musical prowess and popular acceptability, openly executes its mandates with musical procession and popular participation by members which comprises children, youth, adults and brave elderly women.

Prior to the gradual abolition of slavery in Nigeria by British colonial authorities beginning in the mid-1880s, Ibibio society ranked people, in descending order, as freeborn (amanisong), strangers or later immigrants (ududung), and slaves (ifn). Slaves were purchased in slave markets or captured through intergroup wars. Often people gave themselves or their children up as slaves when they could no longer provide for themselves or their families. Slaves were used as offerings in regular ritual human sacrifice, and through the mid-19th century, slaves were also slaughtered by the hundreds upon the death of important chiefs, with the belief that they would serve the deceased chief in the afterlife.

Pre-colonial era
Ibibio religion (Inam) was of two dimensions, which centered on the pouring of libation, sacrifice, worship, consultation, communication and invocation of the God of Heaven (Abasi Enyong), God of the Earth (Abasi Isong) and the Supreme Being (Abasi Ibom)  by the Constitutional and Religious King/Head of a particular Ibibio Community who was known from the ancient times as the Obong-Ikpaisong (the word 'Obong Ikpaisong' directly interpreted means King of the Principalities of the Earth' or 'King of the Earth and the Principalities' or Traditional Ruler).

The second dimension of Ibibio Religion centered on the worship, consultation, invocation, sacrifice, appeasement, etc. of the God of the Heaven (Abasi Enyong) and the God of the Earth (Abasi Isong) through various invisible or spiritual entities (me Ndem) of the various Ibibio Division such as Atakpo Ndem Uruan Inyang, Afia Anwan, Ekpo or Ekpe Onyong, Etefia Ikono, Awa Itam, etc. The Priests of these Deities (me Ndem) were the Temple Chief Priests/Priestesses of the various Ibibio Divisions. A particular Ibibio Division could consist of many interrelated autonomous communities or kingdoms ruled by an autonomous Priest-King called Obong-Ikpaisong, assisted by heads of the various large families (Mbong Ekpuk) which make up the Community.

These have been the ancient political and religious system of Ibibio people from time immemorial. Tradition, interpreted in Ibibio Language, is 'Ikpaisong'. Tradition (Ikpaisong) in Ibibio Custom embodies the Religious and Political System. The word 'Obong' in Ibibio language means 'Ruler, King, Lord, Chief, Head' and is applied depending on the Office concern. In reference to the Obong-Ikpaisong, the word 'Obong' means 'King'. The Nnabo masquerade usually is present during the swearing in of new kings. In reference to the Village Head, the word means 'Chief'. In reference to the Head of the Families (Obong Ekpuk), the word means 'Head' In reference to God, the word means 'Lord'. In reference to the Head of the various societies - e.g. 'Obong Obon', the word means 'Head or Leader'.

Sacred lands (Akai)
Scattered throughout each village were sacred lands, akai (forest). They were called akai because no one was permitted to clear them for cultivation. All burial grounds, shrines for the village deities and spots for secret societies such as Ekpo Onyoho, Ekpe, Ekoong, Idiong, Ekong, and Obon, were sacred. Everything in these places were equally sacred. Non-members of the secret societies were not permitted to enter the spots set aside for such secret societies, even for the collection of firewood, sticks, fruits (like mkpook), vegetables (like afang and odusa) or snails, or to hunt the animals which abounded in the forests. The explanation is simple. If non-members were allowed to enter any secret society akai they might in due course discover the secrets of their time-honoured society, and wicked people might even desecrate the graves of their ancestors hence the ban.

The Soul and life after death
Like many Ibibio words, Ukpong ('soul') has four meanings. First, ethereal body, secondly, soul, thirdly, spirit, and fourthly, over-soul; the last always lives in the house of Abasi Ibom and it is quite separate from the individuality which between incarnations stays in the country of the dead. Though over-soul and spirit are combined, much of the Spirit is contained in that portion of the ego which is incarnated.

According to Talbot, it is the soul proper that spends part of its time as a were-animal or in a bush-beast in the forest or water and is called Ukpong Ikot, or bush-soul. The shadow is not thought to be connected with the ethereal body but to be an emanation of the soul and therefore to be directly affected by any action on it. The majority of the Ibibio believe that a person's soul can be invoked into his shadow, which is made to appear in a basin of water. The shadow is then speared, his blood is seen in the water in the basin and the man dies.

The Ibibio believe that after death the same kind of existence is led as during life on earth; for example, farmers, blacksmiths, hunters, and fishermen will continue with their former occupations while social intercourse and amusements will also proceed as before. The scenery, houses, crops and animals of the next world have the same appearance as in this world but only those beasts, plants and foodstuffs which have been sacrificed in honour of the dead are transported there. The land of the dead, like that of the living, is believed to be divided into various countries, towns, villages and lineages where different communities of people live as on earth. At death every man goes to the particular part inhabited by his people.

Obot and essien emana
The Ibibio believe in obot, that is, the individual creation of persons by God. If someone is wild, they say he was created that way; if he is kind, again that is how he was created by God to be; if he is poor or rich, that was his lot, and so on; effectively, there was nothing anyone could do to alter his lot, for he was moulded that way.
 * Obot ('nature')

The Ibibio also believe in the same way in destiny, essien emana or  uwa. For instance, if a person died accidentally, this was how he had died in his previous incarnation and therefore he had to die that way. If he was rich, he was so in his previous incarnation and must be so now; if he was brilliant, that was how he was destined to be, etc. He could, however, reverse the situation if he consulted the Mbia Idiong, who alone could tell him what to do. The diviners could help him pin-point what it was he had done in his previous incarnation which was affecting his present life. They could then prescribe to him what to do to remedy the worsening situation. If the instructions were strictly followed, the position could be reversed, they believed. For instance, if a person had no issue a diviner might tell him that he had killed innocent children in his previous incarnation, and that the parents of the deceased and the general public had cursed him, saying that he would not have any issue and would continue to kill innocent children throughout his incarnations unless he gave certain things as sacrificial offerings. When the Mbia Idiong told him what the things were and he had offered them as sacrifices to Mother Earth, the Ibibio believed the situation would be reversed; otherwise, he would remain childless.
 * Essien emana ('destiny')

Colonial and post-colonial eras
The Ibibio were introduced to Christianity through the work of early missionaries in the nineteenth century. Samuel Bill started his work at Ibeno. He established the Qua Iboe Church which later spread places in the middle belt of Nigeria. Later, other churches were also introduced e.g. The Apostolic church. Independent churches such as Deeper Life Bible Church, came into the area in the second part of the twentieth century. Today Ibibio people are predominantly Christian.

The Bible in the Ibibio language
History was made on the 27th day of August 2020 that the first-ever Ibibio Bible translation was presented at Ibom Hall in Uyo, the capital of Akwa Ibom. Published by the 200-year-old, American based International Bible Society (Biblica), the publishers of the NIV Version. The Ibibio Bible was translated by Ibibio professors, including Professors Margaret Mary Okon, Bassey Okon, Eno-Abasi Urua, Inimbom Akpan, Udo Etuk, as well as Dr. Paulinus Noah, Dr. Effiong Ekpenyong and Rev. Fr. Dr. Donatus Udoette, a theologian who is well versed in Greek.

Masks
The masks and accoutrements of the Ekpo society make up the greatest works of art in Ibibio society. Ibibio often purposefully play with proportions in their masks to distort the face. A component that appears often in Ibibio masks is an articulated lower jaw. Ibibio people have an overarching theme of contrasting male and female masks by using dark and light colors respectively. These masks are not always performed together, but there is a general understanding of their opposing relationship. Feminine masks are decorated with light colors such as white. Their features are delicate to emphasize their femininity. On the other hand, masculine masks use dark colors to represent the mystic forces of the forest. These masks often have large features and are created to be intentionally ugly. They achieve this by distorting the features in unnatural manners such as having bulging eyes or misplaced mouths. Many deformities present in the masks come from naturally occurring human diseases and illnesses. One that is often depicted is gangosa, a part of yaws. Signs of baldness and walking sticks also show up often in order to portray symbols of karma and old age. Men's costumes incorporate natural materials from the wilderness such as raffia, and seed pod rattles. Women's costumes use materials such as light colored cloth to represent the order of living in the village.

Ekpo and Ekpe
The masks of the Ekpo and Ekpe societies were used to elicit fear and execute social control. The most common type of mask is one made for the face with waist-length raffia attached. The effect of the masks and their intimidating quality is part of what gives them their power, in addition to the long history of the Ekpo. To put on an Ekpo mask is to surrender earthly identity and assume an ancestral one. Masks used may be ones owned by deceased ancestors, ones made to look like ancestors, or ones made to resemble to village heroes. Many are carved from lightweight wood called ukot (palm wine tree). This makes them easier to wear and move around in. For additional support, the mask is secured to the wearer's head with a rope, and a horizontal piece of wood may be inserted into the mask in order to bite into. In addition to the raffia on the mask itself, performers also wear a knee-length raffia skirt. The lower legs, arms, and hands are painted with charcoal. New raffia is added to the mask each season, and is displayed in the off-season in a family or village shrine.

Ikot Ekpene
The Ibibio are known for their woodcarvings, raffia-weavings, and pottery making. Ikot Ekpene is a town in Nigeria known for its marketplace in which crafts are sold to both tourists and middle-class Nigerians. While the Ibibio are not known for metalworking, there is a significant number of craftspeople making this type of art to be sold.

Most metalwork objects produced have a practical purpose rather than a decorative one. Despite this, Ibibio coffins tend to be highly decorative. They feature ornamental painted metal motifs, colorful plastic sheets, and glass panels on the sides.

Many people who carve Ekpo masks live in Ikot Ekpene.

Body adornment
Both temporary and permanent body modifications are used. Rhythm and nature are both considerable motifs at play in the designs. Hairdressing, body painting, and body modification are the main focus of body art performed by the Ibibio. Intentional fattening of young women is another culturally important aspect of the Ibibio.

Body painting
In painting, the goal is to emphasize rather than obscure the wearer's face or other parts of the body. The symbol of the dot plays a key role in the understanding of beauty. Okon Umetuk in his article "Body Art in Ibibio Culture", states that;"A 'dot' is regarded as the only perfect mark to indicate and summarize beauty in Ibibio culture."Evidence of this is found in the abundance of dots that appear on the faces and bodies of decorated individuals. An 'X' symbol may be applied to the forehead, wrists, and ankles as a way to mark mediation. When worn by a diviner, it may mark a connection with himself and the gods as well as his people. Members of a ritual may wear it to symbolize peace, humility, as well as acceptance.

Odung is a type of body painting that is used for events such as marriage, childbirth, coming-of-age, and death. It may also be used to show a man's status in the Ekpo society. This process is commonly used among women. It is often done after the birth of a child. The stains that are left afterwards can stay on the skin for up to three months. Professionals are typically the ones who paint others, and the process may take from five to eight hours to complete.

Iduot is another form of body painting which symbolizes fertility. The pigment is taken from crushed camwood and then added to water which produces a red substance. People's palms, feet, legs, and faces are decorated with the pigment. The Ibibio use it partially for its bleaching effect. After continuous usage, it produces a smooth and light skin complexion.

Modern versions of face and body decoration such as eye shadow, lipstick, and eyeliner are used by contemporary Ibibio people. Body decoration has a long history in the Ibibio and these products help their cultural expression in a convenient way, but are not a new form of expression. Substances such as the atido were used for eyelid decoration long before modern eye shadow. As in many other cultures around the world, Ibibio women generally put heavy emphasis on the eye when it comes to make-up.

Mbopo
The fattening of young women in preparation for marriage is an old custom which is dying out. The purpose of this is to enhance the beauty of an unmarried woman and prepare her for married life. Once a girl has undergone this ritual, she is considered an Mbopo. This term refers to the process of fattening a girl as well as the girl herself. A key aspect of this is the teaching of future brides the details of childcare, motherhood, how to keep a home, and how she is expected to behave. The financial situation of a girl's parents determines how long she will stay in the fattening house. This can range anywhere from three months to seven years, but most stay for an average of three years. During their stay, the girls are fed well and not expected to do any labor. This is due to the fact that historically, being overweight was a sign of wealth and good health to the Ibibio.

Nursing mothers also undergo a fattening ritual which usually occurs for only their first child. Both the husband and the mother-in-law are expected to pay for the ritual. The Ibibio consider it natural for a mother to rest following the birth of a child, and therefore the mother performs no strenuous tasks.

Hairstyles
Hair styles are another way for the Ibibio to symbolically mark certain occasions. Styles of hair in Ibibioland include both elaborate braiding with and without the use of thread. Some styles are symbolic of stories or events that have occurred in the wearer's life. If a married woman has unkempt hair, this indicates that someone she is close to, typically her husband, a child, or another relative, has died. Other styles may be indicative of age, marital status, or social standing. There also exists hairstyles without any meaning that are simply worn for fashion purposes.

Ibibio tribes and ethnic groups
The Ibibio are divided into the following subcultural groups: Eastern Ibibio or Ibibio Proper; Western Ibibio or Annang; Northern Ibibio or Enyong; Southern Ibibio or Eket and Riverine Ibibio or Uruan.

Ibibio numbers
Numbers from zero to ten:

title: Ibibio people


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Japanese mobile phone culture

In Japan, mobile phones became ubiquitous years before the phenomenon spread worldwide. In Japanese, mobile phones are called keitai denwa (携帯電話), literally "portable telephones," and are often known simply as keitai (携帯).

A majority of the Japanese population own cellular phones, most of which are equipped with enhancements such as video and camera capabilities. As of 2018, 65% of the population owned such devices. This pervasiveness and the particularities of their usage has led to the development of a mobile phone culture, or "keitai culture," which especially in the early stages of mobile phone adoption was distinct from the rest of the world.

Features
Japan was a leader in mobile phone technology. The first commercial camera phone was the Kyocera Visual Phone VP-210, released in Japan in May 1999. The first mass-market camera phone was the J-SH04, a Sharp J-Phone model sold in Japan in November 2000. It could instantly transmit pictures via cell phone telecommunication. The J-Phone (Stylized as 写メール, which stands for Photo-Mail) model not only included a camera, but also the function to send photographs via messaging or e-mail, which made the phone extremely popular at the time. Technologies like 3G mobile broadband were common in Japan before any other country.

Some of the main features of a mobile in Japan are:

 * E-mail
 * Configurable databases
 * Phone and address books
 * Alarm clocks and stopwatches
 * Live video feed via Piconet
 * Mobile games (e.g. RPGs like Dragon Quest or Final Fantasy series)
 * Timers
 * Camera phone features (e.g. selfie, front-facing camera) with mandatory shutter sound. This is because taking upskirt shots of schoolgirls on subway is a problem in Japan.
 * Image enhancement capabilities, such as the option to add borders, create animations, and more.
 * Instant messengers
 * Emoji
 * Calculator, calendar, schedule notes and memo pad
 * Audio recording
 * Portable music player (MP3 player, etc.)
 * Portable video player (MP4 player, etc.)
 * Online video viewing (Flash, YouTube, Nico Nico Douga etc.)
 * Video calling
 * GPS navigation
 * Television (1seg) and radio (FM/AM) access
 * Video-on-demand (VOD) content
 * Theft prevention buzzer (with automatic reporting system to the police)
 * Pedometer
 * 'Read aloud' system
 * Touch-pad system
 * A fingerprint/face recognition system for the protection of personal data
 * Mobile centrex service with wireless LAN

In recent years, some cellular phones have been updated to be used as debit or credit cards and can be swiped through most cash registers to buy products as varied as mascara and jet planes, as more and more companies offer catalogs for cell phones. These functionalities include: Some newer models allow the user to watch movies and/or television. Most phones can be connected to the Internet through services such as i-mode. Japan was also the first to launch 3G services on a large scale. Users can browse text-only Internet sites, and many Japanese sites have sub-sites designed especially for cellular phone users. One of the most popular services allows users to check train schedules and plan trips on public transit.
 * E-money service and various certification functions through Untouched IC card (FeliCa etc.)
 * Various services with NTT DoCoMo's ‘Osaifu-Keitai (mobile phone with wallet function)’
 * E-money service e.g. ‘Edy’
 * ‘Mobile Suica,’ allows the phone to be used as a rail ticket
 * Cmode: vending machines which can be used with QR Codes 'Osaifu-Keitai'
 * NTT DoCoMo's service (information about traffic, food, shopping etc.) by GPS

The wide variety of features, many original to or limited to Japan, lead to the term "Galápagos syndrome", as these resulting phones were dominant in the island nation of Japan, but unsuccessful abroad. This has since led to the term Gala-phone (ガラケイ) to refer to Japanese feature phones, by contrast with newer smart phones.

Market
, the Japanese mobile phone market is broadly divided into a high-end, consisting of smartphones (スマートフォン (sumātofon), abbreviated as スマフォ (sumafo) or スマホ (sumaho)); mid-range, consisting of feature phones ; and a low-end, consisting of Personal Handy-phone System (PHS, handy phone (ハンディフォン) or pitchi (ピッチ), from PHS (ピーエッチエス)). There is some overlap of market segments between low-end smartphones and high-end feature phones, and many shared features. PHS, which was initially developed as a cheaper alternative to 2G networks such as CDMA and GSM, was initially deployed in 1995, but is now only offered by one carrier, Y!Mobile (part of SoftBank). As elsewhere in the world, smartphones have been growing rapidly.

In use
The use of mobile phones to make calls on public transport is frowned upon, and messages asking passengers not to make calls and to switch their phones to silent mode ("public mode" or "manner mode" in Japanese) are played frequently. This, combined with the low per-message price and ample allowed length per message (10,000 characters), has increased the use of text messaging as an alternative to calls. Abbreviations are also widespread. '\' may be attached at the end of a sentence to show that they are not happy about the event described. A sentence like "I have a test today\" (translated) could be used to imply that the student did not study enough, or that the test itself invites negative emotion. Some of these usages disappeared as suitable emoji were made, but these newly made icons also acquired a usage not originally intended. One example deals with the astrological symbol for Libra (♎). It resembles a cooked and puffed mochi, and is sometimes used in a Happy New Year's message as mochi are often eaten then. The symbol for Aquarius (♒) resembles waves, so this would be used to mean 'sea'. The number of icons gradually increased and they are now coloured on most cell phones, to make them more distinct. ASCII art is also used widely and many of them are faces with expressions. (see also Shift JIS art)

Emoji
Emoji, originating on Japanese mobile phones in 1997, became increasingly popular worldwide in the 2010s after being added to several mobile operating systems. They are now considered to be a large part of popular culture in the West.

The SkyWalker DP-211SW, a mobile telephone manufactured by J-Phone which supported a set of 90 emoji, was the first phone known to contain a set of emojis as part of its typeface, dating back to 1997. The J-Phone DP-211SW didn't sell well due to its high retail price, and therefore mass-market adoption of emoji didn't take place at the time. J-Phone later became Vodafone Japan and is now SoftBank Mobile; a later, expanded version of the SoftBank emoji set was the basis for the emoji selection available on early iPhones.

A highly influential early set of 176 cellular emoji was created by Shigetaka Kurita in 1999, and deployed on NTT DoCoMo's i-mode, a Mobile web platform. They were intended to help facilitate electronic communication, and to serve as a distinguishing feature from other services. According to interviews, he took inspiration from Japanese manga where characters are often drawn with symbolic representations called manpu (such as a water drop on a face representing nervousness or confusion), and weather pictograms used to depict the weather conditions at any given time. It included the Face with Tears of Joy emoji, which represents a Japanese visual style commonly found in manga and anime, combined with kaomoji and smiley elements. An additional 76 emoji, besides the 176 basic emoji, were added in phones supporting C-HTML 4.0.

Gyaru-moji
One very distinct form of writing is called 'gyaru-moji ('gal characters' named after the fashion style 'gyaru' or 'gal' because the people of this fashion style are the ones who often use this kind of lettering). For example, lt wouldn't correspond to the Latin characters 'L' and 't' but instead it would correspond to the hiragana, け ('ke'). Notice that it looks very similar when written. Many hiragana, katakana and kanji are taken apart and reassembled using different characters including alphabet characters. It is unclear why this usage is now seen. Some believe that this started as a way of making secret messages that a quick peek wouldn't reveal, while others claim that it was just for fun. This can be related to the way the English language hacking culture uses 1337 language to hide the meaning of the words typed. It is also possibly due to different character limits when different languages are used, e.g. 160 Latin characters and 70 Unicode (inc. kanji). By splitting the characters into alpha-numeric characters, it extends the possible over-all length of the message.

Cell phone novels
A cell phone novel, or mobile phone novel (携帯小説), is a literary work originally written on a cellular phone via text messaging. This type of literature originated in Japan, where it has become a popular literary genre. However, its popularity has also spread to other countries internationally, especially to China, the United States, Germany, and South Africa. Chapters usually consist of about 70–100 words each due to character limitations on cell phones.

Mobile gaming
In the early 2000s, mobile games gained mainstream popularity in Japan, years before the United States and Europe. By 2003, a wide variety of mobile games were available on Japanese phones, ranging from puzzle games and virtual pet titles that utilize camera phone technology to 3D games with PlayStation-quality graphics. Older arcade-style games became particularly popular on mobile phones, which were an ideal platform for arcade-style games designed for shorter play sessions.

Graphics improved as handsets became more powerful, as demonstrated by the mobile version of Ridge Racer in 2003, though such titles typically cost twice as much as other mobile games. Ridge Racer was published by Namco, one of the most successful mobile game publishers at the time. That same year, Namco also released a fighting game that uses camera phone technology to create a player character based on the player's profile, and interprets the image to determine the character's speed and power; the character can then be sent to a friend's mobile to battle. Namco began attempting to introduce mobile gaming to Europe in 2003.

Other mobile games released in 2003 included a Tamagotchi-like virtual pet game by Panasonic where the pet can be fed with photos of foods taken with a camera phone. Another virtual pet game utilized a fingerprint scanner built into a handset to interact with a pet. Another mobile game that year was an educational game that utilized a mobile's microphone to help children with their pronunciation skills.

Japan is the world's largest market for mobile games. The Japanese market today is becoming increasingly dominated by mobile games, which generated $5.1 billion in 2013, more than traditional console games in the country.

Decoration
Phone decorations are common, notably mobile phone charms and various stickers. The stickers are often in the maki-e style, and are advertised as such.

Teenagers and mobile phones
Paging devices used in the late 1980s to early 1990s predate mobile phones and paved the way for the popularity of the phones among teenagers. Pagers could only display numbers and were intended to alert the owner that they had received a call from a certain phone number, but teens quickly began using numeric messages to communicate many things, including greetings and everyday emotions. Most were based on various ways numbers could be read in Japanese. Examples are

 * 4-6-4-9 – yo-ro-shi-ku ("hello," "best regards")
 * 3-3-4-1 – sa-mi-shi-i ("I feel lonely")
 * 8-8-9-1-9 – ha-ya-ku-i-ku ("hurry up, let's go")

With the rapidly falling prices of cell phones in the mid-1990s, young people began experimenting with the short message service that the mobile phone companies started offering. When the i-mode service became available, the mobile phone culture began flourishing earnestly as this service offered an E-mail application. Magazines and television regularly make specials focusing on the current trend of how mobile phones are used by young people.

Forefront of consumer technology
There is a popular trend in Japan to use the mobile phone handset to read information from special barcodes. The current technology is based on 'QR codes' which are a form of 2D barcode that is written out in a square shape instead of a bar shape. The phone handset can scan the QR code using its camera or other input, decode the information, and then take actions based on the type of content. The most popular usage of these QR codes is in advertising. All over Japan there are posters with the codes on and they are found extensively in magazines and even on some people's business cards. The QR code usually has links to a web site address or email address that the phone can access, or it might contain address and telephone numbers.

Sony, working with NTT DoCoMo, has been spearheading the mobile phone wallet technology, commonly known as 'FeliCa'. This technology makes use of an RFID chip inside the handset that can communicate with reading devices when the phone is placed near them. Though the technology is relatively new, there are many locations such as convenience stores which allow users to pay for goods using their phones; some vending machines even accept phone payments. Users must 'charge up' their accounts with credits before they can pay using their phones.

The Ubiquitous Business Department of NTT DoCoMo is developing the technology for a mobile phone to be the purchase system for virtual shops and smart shops, an authentication system in the medical field, and the purchase point for street poster advertisements.

Gracenote and Media Socket have a service where the user can hold the phone up to a source of music (such as a speaker), and, by dialing a certain phone number, find the song in a database and have it identified. The user receives the song's title, artist, and album within seconds. This information can in turn be used to search the mobile Internet to find that song. Many of these technologies are now common place throughout the world thanks to the rise of smartphones, such as Android and iOS devices.

Selfie culture
The modern selfie has origins in Japanese kawaii (cute) culture, which involves an obsession with beautifying self-representation in photographic forms, particularly among females. By the 1990s, self-photography developed into a major preoccupation among Japanese schoolgirls, who took photos with friends and exchanged copies that could be pasted into kawaii albums. The digital selfie originates from purikura (Japanese shorthand for "print club"), which are Japanese photo sticker booths. Video game companies Sega and Atlus introduced the first purikura in February 1995, initially at game arcades, before expanding to other popular culture locations such as fast food shops, train stations, karaoke establishments and bowling alleys. Purikura became a popular form of entertainment among youths in Japan, and then across East Asia, in the 1990s.

To capitalize on the purikura phenomenon in East Asia, Japanese mobile phones began including a front-facing camera, which facilitated the creation of selfies. The first front-facing camera phone was the Kyocera Visual Phone VP-210, released in Japan in May 1999. It was called a "mobile videophone" at the time. It stored up to 20 JPEG images, which could be sent over e-mail, or the phone could send up to two images per second over Japan's Personal Handy-phone System (PHS) wireless cellular network. This led to a transition in Japanese selfie culture from purikura to mobile phones. Photographic features in Japanese purikura and smartphones were later adopted by apps such as Instagram and Snapchat, including scribbling graffiti or typing text over selfies, adding features that beautify the image, and photo editing options such as cat whiskers or bunny ears.

Negative aspects
It is considered a violation of good etiquette to answer a cell phone in certain public places. For example, on trains it is rude to answer or talk on cellphones. Many people keep their phone in 'manner mode' (silent mode) in order to not bother others and to avoid embarrassment on trains. On the other hand, writing emails or playing games with a cell phone while riding the train is completely acceptable.

Electromagnetic energy is theorized to cause interference with heart pacemakers and other medical devices. Most trains contain signs demanding that mobile phones be turned off when around seats reserved for the elderly and handicapped, but passengers rarely do so. In hospitals, it is expected that one should turn it off entirely.

Both talking on the phone or texting/messaging while operating a vehicle or riding a bicycle are prohibited, but nevertheless remain fairly common.

title: Japanese mobile phone culture


text:
Giovanni Dalmata

Giovanni Dalmata (Ivan Duknović; c. 1440 – c. 1514), born Ioannes Stephani Duknovich de Tragurio, also known as Giovanni Duknovich di Traù in Italy and Ivan Stjepanov Duknović in Croatia, was a sculptor from Trogir, Dalmatia, who was mainly active in Rome, Hungary and his native country during the European Renaissance. Dalmata was, with Mino da Fiesole and Andrea Bregno, one of the leading sculptors in Rome in the second half of the 15th century.

Biography
He was born in Vinišće, a Dalmatian village (now a part of Marina) in Venetian Dalmatia around 1440. His father was Stjepan Duknović, a stonemason in Trogir. He came to Rome between 1460 and 1465 to work for Pope Paul II on the Palazzo di Venezia. Other works in and around Rome include the Tempietto of S. Giacomo in Vicovaro (near Tivoli), the tomb monuments of Pope Paul II in St. Peter's (now dismantled), the tomb of Cardinal Bartolomeo della Rovere in San Clemente, the tomb of Cardinal Bernardo Eroli (now in the Grotte Vaticane).

Around 1488–1490, Giovanni went to the Court of King Matthias Corvinus in Buda, where he stayed for a few years, mastering a number of works which were unfortunately all either destroyed or badly damaged (e.g. the Fountain of Hercules in Visegrád).

After his stay in Hungary, Giovanni Dalmata returned to Trogir (Traù in Italian) where he left a number of works, most important among those is the statue of St. John the Evangelist in the Orsini Chapel in Trogir Cathedral. He is also the creator of the sculpture of St. Magdalene in the Franciscan monastery of St. Anthony on the nearby Čiovo island and worked with Nicolò Fiorentino and Andrea Alessi on the Renaissance Cippico Palace in Trogir.

Around 1503, he was in Rome again, working on the tomb of the papal protonotary Lomellino. In 1509 he executed the tomb of the Beato Giannelli for S. Ciriaco in Ancona. Some documents of 1513 and 1514 refer to one "Magistro Joanni lapicida" in Trogir where he presumably died soon afterwards.

A newly discovered work (The Virgin and Child, a marble relief) was offered on auction in London's Katz gallery and bought for £250,000 by Trogir City Museum. The authenticity of this work remains doubtful.

title: Giovanni Dalmata


text:
Hausa–Fulani

Hausa–Fulani are people of mixed Hausa and Fulani origin. They are primarily found in the Northern region of Nigeria, most of whom speak a variant of Hausa or Fula or both as their first language.

While some Fulani claim Semitic origins, Hausas are indigenous to West Africa. This suggests that the processes of "Hausaization" in the western Sudan region was probably both cultural and genetic. The Hausa–Fulani identity came into being as a direct result of the migration of Fulani people to Hausaland around the 14th century and their cultural assimilation into the Hausa society. At the beginning of the 19th century, Sheikh Usman dan Fodio led a successful jihad against the Hausa Kingdoms founding a centralized Fulani Empire (anglicized as the Sokoto Caliphate). After the jihad, Dan Fodio encouraged intermarriage between the immigrant Fulani and the conquered Hausa states and locals mainly other Hausa people; in addition, Jobawa, Dambazawa and Sullubawa Fulani clans originating in Futa Tooro migrated to the region and intermarried with the local urban mainly Hausa elite, and were a major factor in the linguistic, cultural and ethnic mixing of the Hausa–Fulani people. As result of this assimilation, Hausa–Fulani form the core and vast majority of the populations of Daura, Zamfara, Kano, Katsina, Zazzau, and Sokoto.

Hausa–Fulanis primarily speak variants of Hausa which form a dialect continuum of more-or-less mutually intelligible regional varieties. Hausa is spoken by over 100 to 150 million people across Africa, making it the most spoken Indigenous African language and the 11th most spoken language in the world. Since the Trans-Saharan trade, Hausa is used as a lingua franca spanning from Agadez deep in the Sahara Desert of Niger to Northern Nigeria, and has many loanwords from Arabic. For centuries, it utilized an Ajami script which served as the basis of the language scholarly tradition. The script was replaced with the Latin orthography of the Boko alphabets, after the British conquered the Sokoto Caliphate.

Historical perspective
Medieval Arabic sources refers to the area as Sudan or as Bilad Al Sudan (Land of the Blacks; بلاد السودان). This designation may have given rise to the term Negroland which was used by Europeans until the 19th century to refer to the inner poorly explored area north of the region of Guinea: consisting of the Slave Coast, Gold Coast, Grain Coast in West Africa.

Since the populations were partially affiliated with the Arab Muslim culture of North Africa, they started to trade and be referred to by the Arabic speakers as Al-Sudan (meaning "The Blacks") as they were considered an extended part of the Muslim world. There are early historical references by medieval Arab and Muslim historians and geographers which to refer to the Kanem-Bornu Empire as the region's major centre for Islamic civilization. It is likely that the medieval Hausa Kingdoms formed trading ties with the Bornu Empire, which became increasingly wealthy as the main African transshipment centre for the trans-Saharan slave trade. Hausa rulers also likely provided Sudanic peoples as a tributary to the Bornu Empire in order to avert war with the Empire.

The Sudan was gradually fulanised with the spread of Islam from the 7th century AD, when the liturgical language Arabic was first brought to the Sudan via Bornu. Until this point, the Fulani, a nomadic ethnic group primarily traversed the semi-desert Sahelian region, north of the Sudan, with cattle and avoided trade and intermingling with the Sudanic peoples. Fulanisation was at least partly strengthened in the rural areas in the early 16th century with the emigration of the settled Dambazawa wealthy trading clan from Bornu.

The Sokoto Caliphate emerged strong after the jihad under the leadership of Usman dan Fodio (1754–1817), whom a council proclaimed as the Amir al-Mu'minin or Commander of the Faithful. The empire with Arabic as its official language grew rapidly under his rule and that of his descendants, who sent out armies in every direction. The vast landlocked empire connected the East with the West Sudan region. As an Islamic state, authority is derived from piety and scholarship, thus the Sultan sent out emirs to establish suzerainty over the conquered territories and promote Islamic civilization, consolidating in order to establish administrative structures and a ruling elite. This settlement eventually gave rise to the gradual cultural assimilation of the Fulani culture by the Hausa people in major Hausa cities (or Hausa Bakwai) of: Daura, Hadeija, Kano, Katsina, Zazzau, Rano, and Gobir, leading to the mass education and promotion of Hausa language and culture through schools and later mass media, during the 20th century by the British.

title: Hausa–Fulani


text:
Butterfly Beach

Butterfly Beach may refer to;
 * Butterfly Beach, a beach near the city of Santa Barbara in Montecito, California, United States
 * Butterfly Beach, a beach in Tuen Mun District, the New Territories, Hong Kong (see Beaches of Hong Kong)
 * Butterfly Beach, a beach near Palolem Beach, Goa, India

title: Butterfly Beach


text:
Silverstrand Beach

The Silverstrand Beach is small narrow beach located in Clear Water Bay Peninsula, Sai Kung, Hong Kong.

Management
Like many other beaches in Hong Kong, it is managed by the Leisure and Cultural Services Department. A wide range of facilities are available, including car parking facilities, refreshment kiosks, barbecue pits, changing rooms and shower facilities. Life guard and first aid service hours are 9am-6pm April to October and 8am-7pm on weekends and on public holidays from June to August.

Water quality
The Silverstrand Beach, is currently graded as one of the Grade 2 water quality beaches in Hong Kong by the Environmental Protection Department.

Shark attack
There have been two fatal shark attacks on record at Silverstrand beach:
 * 11 June 1993, 60-year-old man Kwong Guang-Hing lost his right arm and left leg and succumbed to his injuries.
 * 8 June 1991, 65-year-old woman Leung Kam-Ho was bitten on her right leg and waist and died.

title: Silverstrand Beach


text:
II Corps (Winter War)

The II Corps (II Armeijakunta) was a unit of the Finnish Army during the Winter War.

The II Corps with the III Corps formed the Army of the Isthmus (Kannaksen armeija). The corps was commanded by Lieutenant General Harald Öhquist.

The corps fought in the fierce battles around Summa and in the defence of Viipuri.

II Corps

 * 1st Division
 * 4th Division
 * 5th Division
 * 6th Division - attached on 19 December
 * 11th Division
 * 23rd Division - arrived in February 1940

Delaying groups
Delaying groups operational only in the opening phase of the war:
 * Group Uusikirkko
 * Cavalry Brigade
 * Jaeger Battalion 1
 * Group Muolaa
 * Jaeger Battalion 3
 * Group Lipola
 * Jaeger Battalion 2

Commander

 * Lieutenant General Harald Öhquist (30.11.1939 - 13.03.1940).

title: II Corps (Winter War)


text:
Boulder Dash (video game)

Boulder Dash is a 2D maze-puzzle video game released in 1984 by First Star Software for Atari 8-bit computers. It was created by Canadian developers Peter Liepa and Chris Gray. The player controls Rockford, who collects treasures while evading hazards.

Boulder Dash was ported to many 8-bit and 16-bit systems and turned into a coin-operated arcade video game. It was followed by multiple sequels and re-releases and influenced games such as Repton and direct clones such as Emerald Mine.

As of September 2017, BBG Entertainment owns the intellectual property rights to Boulder Dash.

The game's name is a pun on balderdash.

Gameplay
Boulder Dash takes place in a series of caves, each of which is laid out as rectangular grid of blocks. The player guides the player character, Rockford, with a joystick or arrow keys. In each cave, Rockford has to collect a set number of diamonds within a time limit. Player has to avoid falling rocks and other obstacles, including amoeba, butterflies, and fireflies. When enough diamonds have been collected, the exit door opens, and going through this exit door completes the cave.

Development
As an aspiring game developer, Peter Liepa reached out to a local publisher called Inhome Software. They put him in touch with a young man—Chris Gray—who had submitted a game programmed in BASIC that was not commercial quality, but had potential. The project began with the intention of converting this game to machine language and releasing it through Inhome, but according to Liepa, the game was very primitive. He decided to expand the concept and add more interesting dynamics, and he wrote the new version in Forth in about six months. When it became clear that the game was worth releasing, Liepa rewrote Boulder Dash in 6502 assembly language.

Dissatisfied with the lack of a contact from Inhome Software, Liepa searched for a new publisher. He settled on First Star Software, which, according to him, was very happy to publish the game.

Ports
The game was licensed by Exidy for use with their Max-A-Flex arcade cabinet. Released in 1984, it allows buying 30 seconds of game time. This was the first home computer game to be converted to an arcade console.

Reception
II Computing said that "bright, colorful animation coupled with a breezy story line make this game more than just a momentary diversion". Computer Games magazine called it an "incredible addicting maze game" along the lines of Dig Dug, but faster and more exciting.

Mean Machines gave the Game Boy port of Boulder Dash a score of 90%, praising it as "one of the finest video games ever written", describing the game as "one to buy as soon as possible" and noting its faithfulness to the original Commodore 64 version. The same publication reviewed the NES version favourably, stating that it was "an extremely impressive title" and "one of the greatest games ever written". It was given a 92% rating.

The ZX Spectrum version of Boulder Dash received a positive review from Computer and Video Games magazine. The reviewer found the game's sounds and graphics to be adequate, though noted that slow screen scrolling was an issue. Despite this, the reviewer praised the game's "incredible playability" and addictive nature.

The ZX Spectrum version was placed ninth in the Your Sinclair Top 100 Speccy Games Of All Time (Ever) by journalist Stuart Campbell. In 1993, Commodore Force ranked the game at number 17 on its list of the top 100 Commodore 64 games.

IGN reviewed the Virtual Console release of the Commodore 64 version. Although the graphics and sound were both found to be dated they enjoyed the game stating that it "still feels as fresh as it did in 1984". They concluded by stating "though it doesn't look like much, Boulder Dash rocks".

Boulder Dash was included in the top 30 Commodore 64 games by C't Magazin in Germany.

The game sold more than 500,000 copies by August 1994.

Legacy
Boulder Dash was the first in a long series of games:
 * Boulder Dash (1985 – Arcade) – in 1985 another arcade version was released on Data East's "DECO Cassette System", with improved graphics but a reduced display grid on a vertical monitor.
 * Boulder Dash II (1985) – published under several different titles; Rockford's Riot on the MSX, Rockford's Revenge on the C64. The second release in Japan was titled Champion Boulder Dash, but it is not a port of the western game.
 * Boulder Dash 3 (1986 – Apple II, C64, Spectrum, PC) – monochrome space-themed graphics and poorly designed levels made this a critical failure.
 * Boulder Dash Construction Kit (1986 – Apple II, C64, Spectrum, Atari 8-bit computers, Atari ST) – this release included a small number of levels (12 caves and 3 intermission levels), but was titled Boulder Dash IV – The Game for the Spectrum re-release. The title allowed players access to tools which allowed them to design their own levels.
 * Super Boulder Dash (1986 – Apple II, C64, PC) – a compilation of Boulder Dash and Boulder Dash II published by Electronic Arts.
 * Rockford (1988 – Arcade, Amiga, Atari 8-bit, Atari ST, Arcade, Spectrum, Amstrad, C64) - Rockford was originally a licensed arcade game produced by Arcadia Systems, and later converted to various home computer formats.
 * Boulder Dash Part 2 (1990 – Arcade)
 * Boulder Dash (1990 - Game Boy)
 * Boulder Dash (1990 - NES)
 * Boulder Dash EX (2002 – Game Boy Advance) - this one has a new "EX mode" and "Classic mode" which is a direct port of the 1984 PC version.
 * Boulder Dash Xmas 2002 Edition (2002 – PC)
 * GemJam Gold (2003 – PC) – the game's credits claim this is based on Boulder Dash, and is licensed by First Star.
 * Boulder Dash – Treasure Pleasure (2003 – PC)
 * Boulder Dash: Rocks! (2007 – DS, iOS)
 * Boulder Dash Vol. 1 (2009 – iOS) - released by Chillingo and First Star Software. It includes all 80 levels of the original as well as 4 additional bonus levels.
 * Boulder Dash-XL (2011 - Xbox Live Arcade, PC, iOS, 3DS)
 * Boulder Dash - The Collection! (2011 – Android)
 * Boulder Dash (2011 – Atari 2600) - limited edition of 250 copies.
 * Boulder Dash 30th Anniversary (2014 – iOS, Android, Switch, PC, Mac) - co-published by TapStar Interactive and First Star Software, with a world designed by the original creator Peter Liepa as well as another world by TapStar CEO, Chris Gray. This sequel was developed in collaboration by TapStar Interactive, First Star Software, SoMa Play Inc. and Katsu Entertainment LLC (2014 - Android, iOS) as both a premium (paid) and a freemium game.
 * Boulder Dash (2015 – Intellivision) – co-published by First Star Software, Inc. and Classic Game Publishers, Inc./Elektronite
 * Boulder Dash Deluxe (2021 – Switch, Xbox, Atari VCS, Steam (PC and Mac), Windows Store and Mac Store) – developed and published by BBG Entertainment with a world designed by the original creator Peter Liepa and a Retro world with the 20 original levels from 1984.
 * Boulder Dash Ultimate Collection (2022 – Switch)

title: Boulder Dash (video game)


text:
Yiu Tung Public Library

Yiu Tung Public Library is a public library, located in Yiu Tung Estate, Shau Kei Wan, Hong Kong.

Facilities

 * Adult Lending Library
 * Junior Lending Library
 * Newspapers and Periodicals Section
 * Extension Activities Room

 * Services:
 * Lending Service
 * Reservation and Inter-library Loan
 * Newspapers and Periodicals Service
 * Outreach Programmes

title: Yiu Tung Public Library


text:
Talk:List of urban public parks and gardens in Hong Kong

Revert
Sorry, I just wanted to revert my edit, but you were faster. --Patrick 10:45, 24 Feb 2004 (UTC)

Inclusion criteria
According to the Full list (look under "Public pleasure grounds (other than bathing beaches)") given in the external links section, there are more than 1000 parks of varying size. Surely many of them are too small and insignificant, but is there any criteria for inclusion in this list? --Quest for Truth (talk) 16:45, 5 August 2015 (UTC)

External links modified
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text:
Aliquot sequence

In mathematics, an aliquot sequence is a sequence of positive integers in which each term is the sum of the proper divisors of the previous term. If the sequence reaches the number 1, it ends, since the sum of the proper divisors of 1 is 0.

Definition and overview
The aliquot sequence starting with a positive integer $k$ can be defined formally in terms of the sum-of-divisors function $σ_{1}$ or the aliquot sum function $s$ in the following way: $$\begin{align} s_0 &= k \\[4pt] s_n &= s(s_{n-1}) = \sigma_1(s_{n-1}) - s_{n-1} \quad \text{if} \quad s_{n-1} > 0 \\[4pt] s_n &= 0 \quad \text{if} \quad s_{n-1} = 0 \\[4pt] s(0) &= \text{undefined} \end{align}$$ If the $sn-1 = 0$ condition is added, then the terms after 0 are all 0, and all aliquot sequences would be infinite, and we can conjecture that all aliquot sequences are convergent, the limit of these sequences are usually 0 or 6.

For example, the aliquot sequence of 10 is 10, 8, 7, 1, 0 because:

$$\begin{align} \sigma_1(10) -10 &= 5 + 2 + 1 = 8, \\[4pt] \sigma_1(8) - 8 &= 4 + 2 + 1 = 7, \\[4pt] \sigma_1(7) - 7 &= 1, \\[4pt] \sigma_1(1) - 1 &= 0. \end{align}$$

Many aliquot sequences terminate at zero; all such sequences necessarily end with a prime number followed by 1 (since the only proper divisor of a prime is 1), followed by 0 (since 1 has no proper divisors). See for a list of such numbers up to 75. There are a variety of ways in which an aliquot sequence might not terminate:
 * A perfect number has a repeating aliquot sequence of period 1. The aliquot sequence of 6, for example, is 6, 6, 6, 6, ...
 * An amicable number has a repeating aliquot sequence of period 2. For instance, the aliquot sequence of 220 is 220, 284, 220, 284, ...
 * A sociable number has a repeating aliquot sequence of period 3 or greater. (Sometimes the term sociable number is used to encompass amicable numbers as well.) For instance, the aliquot sequence of 1264460 is 1264460, 1547860, 1727636, 1305184, 1264460, ...
 * Some numbers have an aliquot sequence which is eventually periodic, but the number itself is not perfect, amicable, or sociable. For instance, the aliquot sequence of 95 is 95, 25, 6, 6, 6, 6, ... Numbers like 95 that are not perfect, but have an eventually repeating aliquot sequence of period 1 are called aspiring numbers.

The lengths of the aliquot sequences that start at $n$ are
 * 1, 2, 2, 3, 2, 1, 2, 3, 4, 4, 2, 7, 2, 5, 5, 6, 2, 4, 2, 7, 3, 6, 2, 5, 1, 7, 3, 1, 2, 15, 2, 3, 6, 8, 3, 4, 2, 7, 3, 4, 2, 14, 2, 5, 7, 8, 2, 6, 4, 3, ...

The final terms (excluding 1) of the aliquot sequences that start at $n$ are
 * 1, 2, 3, 3, 5, 6, 7, 7, 3, 7, 11, 3, 13, 7, 3, 3, 17, 11, 19, 7, 11, 7, 23, 17, 6, 3, 13, 28, 29, 3, 31, 31, 3, 7, 13, 17, 37, 7, 17, 43, 41, 3, 43, 43, 3, 3, 47, 41, 7, 43, ...

Numbers whose aliquot sequence terminates in 1 are
 * 1, 2, 3, 4, 5, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 26, 27, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39, 40, 41, 42, 43, 44, 45, 46, 47, 48, 49, 50, ...

Numbers whose aliquot sequence known to terminate in a perfect number, other than perfect numbers themselves (6, 28, 496, ...), are
 * 25, 95, 119, 143, 417, 445, 565, 608, 650, 652, 675, 685, 783, 790, 909, 913, ...

Numbers whose aliquot sequence terminates in a cycle with length at least 2 are
 * 220, 284, 562, 1064, 1184, 1188, 1210, 1308, 1336, 1380, 1420, 1490, 1604, 1690, 1692, 1772, 1816, 1898, 2008, 2122, 2152, 2172, 2362, ...

Numbers whose aliquot sequence is not known to be finite or eventually periodic are
 * 276, 306, 396, 552, 564, 660, 696, 780, 828, 888, 966, 996, 1074, 1086, 1098, 1104, 1134, 1218, 1302, 1314, 1320, 1338, 1350, 1356, 1392, 1398, 1410, 1464, 1476, 1488, ...

A number that is never the successor in an aliquot sequence is called an untouchable number.
 * 2, 5, 52, 88, 96, 120, 124, 146, 162, 188, 206, 210, 216, 238, 246, 248, 262, 268, 276, 288, 290, 292, 304, 306, 322, 324, 326, 336, 342, 372, 406, 408, 426, 430, 448, 472, 474, 498, ...

Catalan–Dickson conjecture
An important conjecture due to Catalan, sometimes called the Catalan–Dickson conjecture, is that every aliquot sequence ends in one of the above ways: with a prime number, a perfect number, or a set of amicable or sociable numbers. The alternative would be that a number exists whose aliquot sequence is infinite yet never repeats. Any one of the many numbers whose aliquot sequences have not been fully determined might be such a number. The first five candidate numbers are often called the Lehmer five (named after D.H. Lehmer): 276, 552, 564, 660, and 966. However, it is worth noting that 276 may reach a high apex in its aliquot sequence and then descend; the number 138 reaches a peak of 179931895322 before returning to 1.

Guy and Selfridge believe the Catalan–Dickson conjecture is false (so they conjecture some aliquot sequences are unbounded above (i.e., diverge)).

Systematically searching for aliquot sequences
The aliquot sequence can be represented as a directed graph, $$G_{n,s}$$, for a given integer $$n$$, where $$s(k)$$ denotes the sum of the proper divisors of $$k$$. Cycles in $$G_{n,s}$$ represent sociable numbers within the interval $$[1,n]$$. Two special cases are loops that represent perfect numbers and cycles of length two that represent amicable pairs.

title: Aliquot sequence


text:
Talk:Black-eyed pea

New Year's
The custom at New Year's Day is not specifically hoppin' john, but black-eyed peas, in general, which may, as likely be cooked with just a bit of cured meat.--Aaron Walden 08:03, 19 October 2005 (UTC)
 * I agree here. 209.149.56.162 06:49, 29 December 2005 (UTC)

 * At least in southern Unites States, including Florida, eating Black-eyed peas is something considered to bring good luck. Not even prepared in anyway, just heated up and a spoon full each. Some more references of "lucky foods" --71.251.106.7 21:02, 1 January 2007 (UTC)

 * New Years is indeed celebrated in the South with a large helping of black-eyed peas representing coins accompanied by boiled greens (collards or turnip greens) representing dollar bills. While possibly considered "soul food" in different cultures, black-eyed peas are enjoyed throughout the South in all cultures. —Preceding unsigned comment added by 98.226.242.226 (talk) 21:24, 3 January 2011 (UTC)

Disambiguation
This needs a disambiguation page! Vegetables _and_ music. ;-)

 * And a restaurant. albrozdude 04:18, 9 September 2006 (UTC)

Photographs
Currently there are three photographs of the black-eyed peas themselves (the seeds), but no photographs of the entire plant. Could someone please add a photograph of the whole plant? JRSpriggs 06:48, 22 July 2006 (UTC)

nutritional content
The values per cup in calcium, folate and vitamin A quoted on this page are very different than the ones in Health Canada guide, available at http://www.hc-sc.gc.ca/fn-an/nutrition/fiche-nutri-data/nutrient_value-valeurs_nutritives_e.html (page 31).

There is no source at this time for these values ... where do they come from?

HC values are ... calcium : 51 mg, vitamin A : 33 IU, folate : 130 mcg. —The preceding unsigned comment was added by Scyrma (talk • contribs) 18:36, 31 December 2006 (UTC).

also called
Purple Hull are not, repeat not, the same as Black Eye. Purple Hull are much firmer, as Black Eye will cook up very mushy. The taste is different and the hulls are of course purple. Reference to it can be found here  I have grown, shelled, and eaten both. 65.129.206.159 (talk) 22:27, 7 April 2017 (UTC)TC Carr

I removed the reference to "field pea" as another name for black-eyed pea. Field pea is different. Reference to it can be found here http://www.ag.ndsu.edu/pubs/alt-ag/fieldpea.htm clickclack27 04:23, 29 May 2007 (UTC)

 * Based on my experience, I agree that purple hull is different. Bubba73 You talkin' to me? 00:14, 8 April 2017 (UTC)

Translation
What's the meaning of Black Eyed Pea in spanish? I Want to know what it is. Please, answer me. Thanks. --88.7.234.198 (talk) 14:38, 21 August 2008 (UTC)

Centre of domestication?
Just wondering what the source is for the cowpea being domesticated in India, as there's no reference for this statement, and most sources I've seen put the centre of domestication rather in sub-Saharan Africa (e.g. [], []. I'll be changing this if no-one objects. Thefamouseccles (talk) 12:49, 6 February 2010 (UTC)

peas
black eyed peas are not grown on a pod they are picked off a tree in a pod —Preceding unsigned comment added by 67.82.238.11 (talk) 23:55, 27 January 2011 (UTC)

i always wonder what types of peas are out there and know i am 4 years old and i just learned about black eyed peas. —Preceding unsigned comment added by 67.82.238.11 (talk) 23:58, 27 January 2011 (UTC)

How to cook them
Please would someone add the basic method of how to cook black eyed beans ? Adventurously, I bought some. Now I need to know how to prepare them. Not recipes, just the absolute basic method of cooking. Or a couple of links to where I can find out. Many thanks. Darkman101 (talk) 11:15, 20 June 2012 (UTC)

American use Bias
The whole section of New Year food should be removed or placed in relation to all the other countries who celebrate the legume.

Is there any reason this Wiki page should place such an emphasis on the United States experience ?

The fact that the Legume was introduced from Africa and spread across the world is proof enough that this aspect of the page needs review.

Incidently : I added the cultural reference : aka the Back Eyed Peas Group and the reference to Bobby Gentry. — Preceding unsigned comment added by 122.151.61.28 (talk) 10:46, 3 August 2014 (UTC)

Too Specific
This article seems too specific and is really about the subspecies of Vigna unguiculata subsp. unguiculata Unguiculata Group (GRIN) which includes crowder peas, southern peas, and others used as dried legumes or fresh dehulled legumes, and more rarely green 'beans' (the whole pod with the peas inside). This excludes the yard-long beans (though there is not much to differentiate some of these from each other, most are Asian and considerably longer, and mainly used as green beans).

Anyway - this article only really talks about cultivars with black spots or 'eyes' on a light background - yet shouldn't it be about all the others too? They are really not that different from each other in cultivation or taste (but people have their preferences). — Preceding unsigned comment added by 98.202.24.164 (talk) 23:36, 27 June 2015 (UTC)

External links modified
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 * Added archive http://web.archive.org/web/20090616132022/http://www.montgomeryadvertiser.com:80/article/20090102/NEWS01/901020311 to http://www.montgomeryadvertiser.com/article/20090102/NEWS01/901020311

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External links modified
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I have just modified 1 one external link on Black-eyed pea. Please take a moment to review my edit. If you have any questions, or need the bot to ignore the links, or the page altogether, please visit this simple FaQ for additional information. I made the following changes:
 * Added archive https://web.archive.org/web/20090919100626/http://www.slaveryinamerica.org/history/hs_es_cuisine.htm to http://www.slaveryinamerica.org/history/hs_es_cuisine.htm

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Subspecies
Vigna unguiculata subsp. unguiculata is just a synonym (an autonym) of Vigna unguiculata (cowpea), and common cowpeas are also considered Vigna unguiculata subsp. unguiculata. If we choose to keep this article about Vigna unguiculata subsp. unguiculata, the title shouldn't bee "Black-eyed pea". Or, we can keep the title simply by removing the taxobox and adding the cultivar infobox. Black eyed peas, along with common cowpeas, are in the Vigna unguiculata 'Unguiculata' group. --Gomuragi (talk) 05:24, 21 September 2018 (UTC)

New Year's food in the United States
According to The New York Times, the tradition stems from Africa. ☆ Bri (talk) 19:06, 13 December 2023 (UTC)

title: Talk:Black-eyed pea


text:
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