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Southeast Region, Brazil

The Southeast Region of Brazil (Região Sudeste do Brasil ) is composed of the states of Espírito Santo, Minas Gerais, Rio de Janeiro and São Paulo. It is the richest region of the country, responsible for approximately 60% of the Brazilian GDP, as São Paulo, Rio de Janeiro, and Minas Gerais are the three richest states of Brazil, the top three Brazilian states in terms of GDP. The Southeast of Brazil also has the highest GDP per capita among all Brazilian regions.

The Southeast region accounts for about 44% of Brazil's total population, leading the country in population, urban population, population density, vehicles, industries, universities, airports, ports, highways, hospitals, schools, houses and many other areas.

São Paulo
Heart of the largest continued remnant of the Brazilian Atlantic Forest, the Ribeira Valley is a Natural Heritage of Humanity, granted heritage as a Biosphere Reserve by UNESCO. One of the biggest attractions is the biologic and ecosystems diversity, where approximately 400 species of birds, amphibians, reptiles and mammals live. The Alto Ribeira Tourist State Park (PETAR) is paradise for ecotourists, for its enormous diversity in geologic formations, among grottos and caves, rivers and waterfalls. There are currently 454 caves registered by the Brazilian Society of Speleology (SBE) in the State of São Paulo, all at the Ribeira Valley. The 280 caves located at PETAR represent the biggest concentration of caves in Brazil.

Minas Gerais

The landscape of the State is marked by mountains, valleys and caverns. In the Serra do Cipó, Sete Lagoas, Cordisburgo and Lagoa Santa, the caves and waterfalls. Minas Gerais is the source of some of the biggest rivers in Brazil, most notably the São Francisco, the Paraná and to a lesser extent, the Rio Doce. The state also holds many hydroelectric power plants, including Furnas dam. Some of the highest peaks in Brazil are in the mountain ranges in the southern part of the state, such as Serra da Mantiqueira and Serra do Cervo, which mark the border between Minas and its neighbors São Paulo and Rio de Janeiro. The most notable one is the Pico da Bandeira, the third highest mountain in Brazil at 2890 m, standing on the border with Espírito Santo state. The state also has huge reserves of iron and sizeable reserves of gold and gemstones, including emerald, topaz and aquamarine mines.

Rio de Janeiro
The state is part of the Mata Atlântica biome, and its topography comprises both mountains and plains, located between the Mantiqueira Mountains and the Atlantic Ocean. Its coast is carved by the bays of Guanabara, Sepetiba and Ilha Grande. There are prominent slopes near the ocean, also featuring diverse environments, such as restinga vegetation, bays, lagoons and tropical forests. Rio de Janeiro is the smallest state in the Southeast macroregion and one of the smallest in Brazil. It has, however, the third longest coastline in the country (second only to Bahia's and Maranhão's), extending 635 kilometers.

Espírito Santo
With a 46.180 square kilometers, it is about the size of Estonia, or half the size of Portugal, and has a variety of habitats including coastal plains, lakes, mountain forest, mangroves and many others. The main river in the state is the Doce. Other important river basins include the Santa Maria River Basin which is the northern branch of rivers which join the sea at Vitoria, and Jucu River Basin which flows into the sea at roughly the same place, but corresponds to the southern branch (which seems to come out of Vitoria). Espírito Santo's climate is tropical along the coast, with dry winters and rainy summers. North of Doce River it's generally drier and also hot. In the mountainous regions in the south and south west of the state, the tropical climate is strongly influenced by altitude, and the average temperatures are colder. The state can be divided into two areas: the low lying coastline and the highland area known as Serra (where one can find the 2.890 m Pico da Bandeira mountain), which is part of the larger Serra do Caparaó, the Caparaó Mountain Range. In the map to the right it is in the gray area in the extreme southwest of the state, and is shared with Minas Gerais.

Agriculture

The main agricultural products grown are: The region still produces considerable amounts of:
 * coffee (85% of the country's production, which is the world's largest producer);
 * sugarcane (65% of the country's production, which is the world's largest producer);
 * orange (85% of the country's production, which is the world's largest producer);
 * lemon (80% of the country's production, which is the fifth largest producer in the world);
 * peanut (90% of the country's production, which is the 14th largest producer in the world);
 * banana (35% of the country's production, which is the seventh largest producer in the world);
 * sorghum (30% of national production, the country being the seventh largest producer);
 * persimmon (70% of national production, the country being the 6th largest producer in the world);
 * tomato (44% of national production, the country being the 10th largest producer);
 * tangerine (60% of national production, the country being the 6th largest producer in the world);
 * papaya (40% of national production, the country being the 2nd largest producer in the world);
 * pineapple (27% of national production, the country being the 3rd world producer);
 * cassava (13% of national production, the country being the 5th world producer).
 * bean (more than 20% of national production, the country being the 3rd world producer);
 * soy (7% of the country's production, which is the largest producer in the world);
 * potato, carrot and strawberry (more than 50% of the country's production).

Livestock

The livestock also has great prominence in the region.

The Southeast is the second national producer of milk, with 34.2%, slightly losing compared to the South Region, which produces 35.7%. The southeast has the largest herd of cows milked: 30.4% of the total of 17.1 million existing in Brazil. The highest productivity, however, is that of the Southern Region, with an average of 3,284 liters per cow per year, which is why it has led the milk production ranking since 2015. Minas Gerais is the main milk-producing state in Brazil with the largest it is also effective for milked cows, responsible for 26.6% of production and 20.0% of all animals in milk. The municipality of Patos de Minas was the second largest producer in 2017, with 191.3 million liters of milk.

Poultry farming and egg production are the most important in the country. Flocks of poultry, according to IBGE, include chickens, roosters, hens and chicks. In 2018, the South region, with an emphasis on the creation of chickens for slaughter, was responsible for almost half of the Brazilian total (46.9%). Paraná only represented 26.2%. However, the situation is reversed when it comes to chickens. The first region in the ranking was the Southeast, with 38.9% of the country's total capital. A total of 246.9 million hens was estimated for 2018. The state of São Paulo was responsible for 21.9%. The national production of chicken eggs was 4.4 billion dozen in 2018. The Southeast region was responsible for 43.8% of the total produced. The state of São Paulo was the largest national producer (25.6%), with a total of 16.8 million birds. The Southeast is responsible for 64%, highlighting São Paulo (24.6%) and Espírito Santo (21.0%).

Mining

In mineral production, in 2017, Minas Gerais was the country's largest producer of iron (277 million tons worth R $37.2 billion), gold (29.3 tons for a value of R $3.6 billion), zinc (400 thousand tons for a value of R $351 million) and niobium (in the form of hydrochloride) (131 thousand tons for a value of R $254 million). In addition, Minas was the second largest producer of aluminum (bauxite) (1.47 million tons at a value of R $105 million), third of manganese (296 thousand tons to a value of R $32 million) and 5th of tin (206 tons worth R $4.7 million). Minas Gerais had 47.19% of the value of the production of minerals marketed in Brazil (first place), with R $41.7 billion. The state has the largest production of various gemstones in the country. In aquamarine, Minas Gerais produces the most valuable stones in the world. In diamond, Brazil was the world's largest producer of diamonds from 1730 to 1870, mining occurred for the first time in the Serra da Canastra, region of Diamantina, even lowering the price of stone in everyone due to excess production. Minas Gerais continues to extract diamonds, in addition to having larger or smaller scale productions of agate, emerald, garnet, jasper, amethyst, and sapphire. Topaz and tourmaline stand out. Imperial Topaz, a valued variety of topaz, is only found in Ouro Preto. Brazil is the world's leading producer of topaz. It is also one of the world's largest tourmaline producers.

Industry

In the Southeast region, the industrialization of the country began, making the transformation industry the main source of income and work in its states. The state of São Paulo became the largest industrial park in South America.

The Southeast Region has 53% of the industrial GDP of Brazil.

The main industrial activities in the region are:

 * Iron and steel industry and metallurgy: It's in this region that the first industry of this type is located, the Companhia Siderúrgica Nacional, in the city of Volta Redonda, due to its proximity to a large area of iron mining, the so-called "iron quadrilateral", in the state of Minas Gerais. The Usiminas, in Ipatinga, which today is the largest crude steel producer in the country, and the Companhia Siderúrgica de Tubarão, in Vitória, Espírito Santo, are also installed in the region. The Southeast Region produces around 90% of the country's steel.

In Brazil, the automobile sector represents around 22% of industrial GDP. The Greater ABC Region, in São Paulo, is the first center and the largest automobile center in Brazil. When the country's manufacturing was practically restricted to ABC, the State represented 74.8% of Brazilian production in 1990. In 2017, this index decreased to 46.6%, and in 2019, to 40.1%, due to a phenomenon of internalization of the production of vehicles in Brazil, driven by factors such as unions, which made excessive labor and payroll charges, discouraged investment and favored the search for new cities. The development of the ABC cities helped curb appeal, due to rising real estate costs and higher density of residential areas. Sul Fluminense (Rio de Janeiro) was already the second largest pole in 2017, but in 2019 it fell to fourth place, behind Paraná (15%) and Minas Gerais (10.7%). In the Southeast there are factories of GM, Volkswagen, Fiat, Ford, Honda, Toyota, Mitsubishi, Nissan, Hyundai, Mercedes-Benz, Land Rover, Citroen / Peugeot, Scania and Iveco.

In the production of tractors, in 2017, the main manufacturers in Brazil were John Deere, New Holland, Massey Ferguson, Valtra, Case IH and the Brazilian Agrale. They all have factories in the southeast, basically in São Paulo.

 * Petroleum: Almost all of Brazil's oil and natural gas is extracted in the Southeast, mainly in Rio de Janeiro, but also in Espírito Santo and São Paulo. Most of the oil refining is also carried out in the region. Rio de Janeiro presents great importance in oil prospecting, which São Paulo has a great importance in the refining activity, being located in that state the main refineries of the country, among them, the REPLAN, the main of the country. In addition to oil, there is the extraction of natural gas from the Santos maritime basin and, until a few years ago, there was the extraction of bitumen in the Paraíba river valley.
 * High technology: The so-called "Brazilian silicon valley" is located in that region, made up of the cities of São Paulo, São José dos Campos, São Carlos and Campinas. These four cities concentrate industries of computing, telecommunications, electronics and other activities involving high technology; in addition to having important research centers and important universities, such as the "Technological Institute of Aeronautics" - ITA, in São José dos Campos. Brazil has two large production centers for electronic products, located in the Metropolitan Region of Campinas, in the State of São Paulo, and in the Manaus Free Trade Zone, in the State of Amazonas. There are large internationally renowned technology companies, as well as part of the industries that participate in their supply chain. The country also has other smaller centers, such as the municipalities of São José dos Campos and São Carlos, in the state of São Paulo. In Campinas there are industrial units of groups such as General Electric, Samsung, HP and Foxconn, a manufacturer of Apple and Dell. São José dos Campos, focuses on the aviation industry. This is where the headquarters of Embraer, a Brazilian company that is the third largest aircraft manufacturer in the world, after Boeing and Airbus, is located. In the production of cell phones and other electronic products, Samsung produces in Campinas; LG produces in Taubaté; Flextronics, which produces Motorola cell phones, produces in Jaguariúna; and Semp-TCL produces in Cajamar. In Santa Rita do Sapucaí, Minas Gerais, 8 thousand jobs are linked to the sector, with more than 120 companies. Most produce equipment for the telecommunications industry, such as decoders, including those used in the transmission of the digital television system.

In 2011, Brazil had the sixth largest chemical industry in the world, with net sales of $157 billion, or 3.1% of world sales. At that time, there were 973 factories of chemical products for industrial use. They are concentrated in the Southeast Region, mainly in São Paulo. In 2018, the Brazilian chemical sector was the eighth largest in the world, representing 10% of the national industrial GDP and 2.5% of the total GDP. In 2020, imports will occupy 43% of domestic demand for chemical products. Since 2008, the average use of capacity in the Brazilian chemical industry has been at a level considered low, ranging between 70 and 83%.

In pharmaceutical Industry, most of the companies in Brazil have been established in São Paulo and Rio de Janeiro for a long time. In 2019, the situation was that, due to the tax advantages offered in states such as Pernambuco, Goiás and Minas Gerais, companies were leaving RJ and SP and going to these states. In 2017, Brazil was considered the sixth largest pharmaceutical market in the world. Drug sales in pharmacies reached around R $57 billion (US$17.79 billion) in the country. The pharmaceutical market in Brazil had 241 regulated and authorized laboratories for the sale of medicines. Of these, the majority (60%) have national capital. Multinational companies had approximately 52.44% of the market, with 34.75% in commercialized packaging. Brazilian laboratories represent 47.56% of the market in sales and 65.25% in cases sold. In the distribution of drug sales by state, São Paulo ranked first: São Paulo's pharmaceutical industry had a turnover of R $53.3 billion, 76.8% of total sales throughout the country. The companies that benefited the most from the sale of drugs in the country in 2015 were EMS, Hypermarcas (NeoQuímica), Sanofi (Medley), Novartis, Aché, Eurofarma, Takeda, Bayer, Pfizer and GSK.

In food industry, in 2019, Brazil was the second largest exporter of processed foods in the world, with a value of US$34.1 billion in exports. The revenue of the Brazilian food and beverage industry in 2019 was R $699.9 billion, 9.7% of the country's gross domestic product. In 2015, the food and beverage industrial sector in Brazil comprised 34,800 companies (not counting bakeries), the vast majority of which were small. These companies employed more than 1,600,000 workers, making the food and beverage industry the largest employer in manufacturing. There are around 570 large companies in Brazil, which account for a good part of the industry's total income. São Paulo created companies such as: Yoki (company), Vigor, Minerva Foods, Bauducco, Santa Helena, Marilan, Ceratti, Fugini, Chocolates Pan, Embaré, among others. Minas Gerais created food companies of national importance such as Itambé and Pif Paf Alimentos. Espírito Santo created Chocolates Garoto and Rio de Janeiro created Piraquê and Granfino.

In the Footwear industry, in 2019 Brazil produced 972 million pairs. Exports were around 10%, reaching almost 125 million pairs. Brazil ranks fourth among world producers, behind China, India and Vietnam, and 11th among the largest exporters. Of the pairs produced, 49% were made of plastic or rubber, 28.8% were made of synthetic laminate, and only 17.7% were made of leather. The largest pole in Brazil is in Rio Grande do Sul, but São Paulo has important shoe centers, such as the one in the city of Franca, specialized in men's footwear, in the city of Jaú, specialized in women's footwear and in the city of Birigui, specialized in footwear. children. Jaú, Franca and Birigui represent 92% of footwear production in the state of São Paulo. Birigui has 350 companies, which generate around 13 thousand jobs, producing 45.9 million pairs per year. 52% of children's shoes in the country are produced in this city. From Birigui came most of the most famous children's shoe factories in the country. Jaú has 150 factories that produce around 130 thousand pairs of cheap women's shoes per day. The footwear sector in Franca has around 550 companies and employs about 20,000 employees. Most of the most famous men's shoe factories in the country come from São Paulo. Minas Gerais has a pole specialized in cheap shoes and shoes in Nova Serrana. The city has around 830 industries, which in 2017 produced around 110 million pairs. However, overall, the Brazilian industry has been struggling to compete with Chinese footwear, which is priced unbeatable due to the difference in tax collection from one country to another, in addition to the absence of heavy Brazilian labor taxes in China, and the Brazilian businessman has had to invest in value-added products, combining quality and design, in order to survive.

In textile industry, Brazil, despite being among the 5 largest producers in the world in 2013, and being representative in the consumption of textiles and clothing, has very little insertion in world trade. In 2015, Brazilian imports ranked 25th (US$5.5 billion). And in exports, it was only 40th in the world ranking. Brazil's participation in the world trade of textiles and clothing is only 0.3%, due to the difficulty of competing in price with producers in India and mainly in China. The gross value of production, which includes the consumption of intermediate goods and services, of the Brazilian textile industry corresponded to almost R $40 billion in 2015, 1.6% of the gross value of industrial production in Brazil. São Paulo (37.4%) is the largest producer. The main productive areas of São Paulo are the Metropolitan Region of São Paulo and Campinas. Minas Gerais has 8.51% (third largest production in the country).

In home appliance industry, sales were 12.9 million units in 2017. The sector had its sales peak in 2012, with 18.9 million units. The brands that sold the most were Brastemp, Electrolux, Consul and Philips. Brastemp is originally from São Bernardo do Campo. São Paulo was also the place where Metalfrio was founded.

Statistics
Vehicles: 36,030,943 (Jan/2012); Telephones: 23,878,000 (April/2007); Cities: 1,668 (2007).

Education

Portuguese is the official national language, and thus the primary language taught in schools. English and Spanish are also part of the official high school curriculum. French is also widely studied.

Educational institutions

 * Universidade de São Paulo (USP);
 * Universidade Federal do Rio de Janeiro (UFRJ);
 * Universidade Federal de Minas Gerais (UFMG);
 * Universidade Federal do Espírito Santo (Ufes);
 * Universidade Estadual de Campinas (Unicamp);
 * Universidade Federal Fluminense (UFF);
 * Universidade Estadual Paulista (Unesp);
 * Universidade Federal de Viçosa (UFV);
 * Universidade Federal de São Paulo (Unifesp);
 * Universidade Federal de Ouro Preto (Ufop);
 * Universidade Federal de Juiz de Fora (UFJF);
 * Universidade Federal de Uberlândia (Ufu);
 * Universidade do Estado do Rio de Janeiro (UERJ);
 * Universidade Federal de São Carlos (UFSCar);
 * Universidade Federal de Lavras (UFLA);
 * and many others.

International Airports
São Paulo-Guarulhos International Airport connects Brazil to 28 countries with nearly 100,000 daily visitors. With capacity to serve 15 million passengers a year, in two terminals, the airport currently handles 12 million users. Construction of a third passenger terminal is pending, to raise yearly capacity to 29 million passengers. The project, in the tendering phase, is part of the airport's master plan and will get under way shortly. São Paulo International Airport is also one of the main air cargo hubs in Brazil. The roughly 100 flights a day carry everything from fruits grown in the São Francisco Valley to the most sophisticated medications created by science. The airport's cargo terminal is South America's largest and stands behind only Mexico City's in all of Latin America. In 2003, over 75,000 metric tons of freight passed through the terminal.
 * São Paulo

Since August 2004, with the transfer of many flights from Santos-Dumont Airport, Rio de Janeiro International Airport has returned to being the main doorway to Brazil. According to data from the official Brazilian travel bureau, Embratur, nearly 40% of foreign tourists who visit Brazil choose Rio as their gateway, meaning Galeão Airport. Besides linking Rio to the rest of Brazil with domestic flights, Galeão has connections to more than 18 countries. It can handle up to 15 million users a year in two passenger terminals. Located only 20 kilometers from downtown Rio, the international airport is served by several quick access routes, such as the Linha Vermelha and Linha Amarela freeways and Avenida Brasil, thus conveniently serving residents of the city's southern, northern and western zones. There are special shuttle buses linking Galeão to Santos-Dumont, and bus and taxi service to the rest of the city. The airport complex also has Brazil's longest runway at 4.240 meters, and one of South America's largest and best equipped cargo logistics terminals.
 * Rio de Janeiro

 * Belo Horizonte

Tancredo Neves/Confins International Airport is located in the municipalities of Lagoa Santa and Confins, 38 km from Belo Horizonte, and was opened in January 1984. It was planned from the start for future expansion in steps to meet growing demand. The first step was undertaken with careful concern for the environment, including monitoring by specialized consultants, since the region has a rich archeological heritage. The airport's location is attested to by the fact it has one of the lowest rates of shutdown for bad weather in the country. Confins is certified by the ISO 9001 standard, covering ten processes in the administrative, operational, safety/security and maintenance areas. Starting in March 2005, Confins Airport will receive flights that currently use Pampulha Airport.

National Airport
Vitoria Airport is located on a land plot of just over 5.2 million square meters. Since construction of its first step, finished in 1946, Vitória Airport has undergone several expansions and modernizations, but current demand has surpassed its capacity of 560 thousand passengers a year. The recent construction of new aircraft parking boxes on the aprons has improved the airport's operational efficiency. In 2003 more than 1.2 million passengers used the airport, and in 2004 this rose to some 1.25 million. Vitória is one of the 32 airports in the Infraero network that has a cargo terminal. In May 1999 the first direct international freight connection to the United States (Miami) began operating to Vitória, facilitating imports to the state of Espírito Santo. Today there are five of such flights a week.
 * Vitória

Highways
The Southeast Brazilian region is highly covered by Paved roads – due to the policy in the Brazil's economy in the 1960s (automobilization of the country) – which led to the car's manufacturing to be a major industry not only in the region but in Brazil as well.

The Southeast's highways are generally in good or very good conditions – some exceptions are made to the southern parts of the BR-101.

Railways are present as well (and also, the region is more covered than any other region), but mainly for freight transport – soy beans and iron ore, mainly, from the farms and mines to the seaports.

Also, a very complicated hydrocanal system is present in the region, with ten major dams.

Health care and education are of major concern in the larger cities, but in smaller ones, the population are generally well-looked after.

title: Southeast Region, Brazil


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'Scuse Me While I Miss the Sky

"Scuse Me While I Miss the Sky" is the sixteenth episode of the fourteenth season of the American animated television series The Simpsons. It originally aired on the Fox network in the United States on March 30, 2003.

Plot
Declan Desmond, an opinionated British documentary film producer, films a documentary at Springfield Elementary School on the students' lives. He interviews Bart as he gets hit by a ball of dirt thrown by Nelson and breaks down in tears. Later, Declan belittles Lisa as she talks about the multiplicity of her interests, insinuating that she could neither be happy nor successful juggling too many hobbies or passions. Hurt by his criticism, Lisa resolves to find a single passion to which she can devote herself; astronomy. She convinces Homer to buy her a telescope, but discovers that light pollution from the city is blocking her view of the sky. After a discussion with Professor Frink, Lisa starts a petition to reduce the city's light pollution. After gaining enough signatures, Mayor Quimby agrees to turn off the streetlights, leading to a clear view of the stars, at which many people from Springfield marvel.

Meanwhile, Bart is looking for a way to regain his popularity after being humiliated. After seeing Nelson parading around with stolen car hood ornaments, he decides to steal one off Fat Tony's car. Milhouse and Bart are foiled on their first attempt because Quimby is pressured to switch the lights back on due to rising crime. Yet the light level is set too high which means that no one can sleep so Lisa, still wanting to see the light pollution reduced, and Bart, still wanting to steal Fat Tony's hood ornament, take a now sleep-deprived Homer to the power plant and overload the generators causing a power outage, which ends the light pollution, but before the angry citizens can attack, Lisa points out a meteor shower and the town looks on in wonderment while Bart sneaks off and steals Fat Tony's hood ornament, with Don McLean's song "Vincent" playing in the background.

The show ends with a montage of clips from Declan's documentary.

Production
By this time in the show's history, there had been an "ever-present fear that as the show ages it risks 'jumping the shark. The Simpsons writers satirized the term's namesake (an episode of Happy Days in which Fonzie jumps over a shark on water skis) in the episode, which has a couch gag where the Simpson family jump over a tank full of sharks in a similar fashion (the gag had previously been used in the episode "How I Spent My Strummer Vacation"). Executive producer Al Jean said, "We figured that if we said it first, then they couldn't say it".

The writers included a line where Carl Carlson mentions his Icelandic heritage, as well as the fact that Homer, Moe and Lenny show absolutely no interest in what he's saying. This would later become both the basis and an explicit reference point in the episode "The Saga of Carl", where Carl steals the winnings from a lottery ticket he jointly purchased with the gang before returning to Iceland; them when they track him down, he says that he is not sorry for what he did because they are not friends, as "friends care that their friends are from Iceland!"

Cultural references
The episode's title references the lyric "scuse me while I kiss the sky" from Jimi Hendrix's song "Purple Haze".

Critical reception
Director Steven Dean Moore won an Annie Award in the category of Best Directing in an Animated Television Production for this episode. The episode was also nominated for an Environmental Media Award for Best Television Episodic Comedy.

English musician Jake Bugg credits hearing Don McLean's "Vincent" in this episode as his formative musical moment.

title: 'Scuse Me While I Miss the Sky


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Islam in Iran

Islam began entering Iran a few years after it was founded by Muhammad in the 7th century. The Arab conquest of Iran, which culminated in the fall of the Sasanian Empire to the nascent Rashidun Caliphate, brought about a monumental change in Iranian society by purging Zoroastrianism, which had been the Iranian nation's official and majority religion since the time of the Achaemenid Empire. Since the Rashidun invasion, Islam (in any form) has consistently held the status of Iran's official religion except for during a short period in the 13th century, when the Mongol invasions and conquests destroyed the Abbasid Caliphate and smaller Islamic realms before resulting in the establishment of the Ilkhanate. The process by which Iranian society became integrated into the Muslim world took place over many centuries, with nobility and city-dwellers being among the first to convert, in spite of notable periods of resistance, while the peasantry and the dehqans (land-owning magnates) took longer to do so. Around the 10th century, most Persians had become Muslims.

Between the 7th century and the 15th century, Sunni Islam was the dominant sect in Iran, and Iranian academics of this period contributed greatly to the Islamic Golden Age. In the 16th century, the newly enthroned Safavid dynasty initiated a massive campaign to install Shia Islam as Iran's official sect,   aggressively proselytizing the faith and forcibly converting the Iranian populace. The Safavids' actions triggered tensions with the neighbouring Sunni-majority Ottoman Empire, in part due to the flight of non-Shia refugees from Iran. It is estimated that by the mid-17th century, Iran had become a Shia-majority nation. Over the following centuries, with the state-fostered rise of an Iran-based Shia clergy, a synthesis was formed between Iranian culture and Shia Islam that marked each indelibly with the tincture of the other. Later, under the Pahlavi dynasty, Islamic influence on Iranian society was rolled back in order to assert a new Iranian national identity—one that focused on pre-Islamic Iran by shedding more light on Zoroastrian tradition and other aspects of ancient Iranian society, particularly during the Achaemenid era. However, in 1979, the Islamic Revolution brought about yet another monumental change by ending the historic Iranian monarchy and replacing it with an Islamic republic.

According to the Iranian government's 2016 census, 99% of the Iranian population is Muslim, and 88% of this figure is composed of Twelver Shias. Approximately 12% of Iranians are Sunnis, with most of this figure comprising the country's ethnic minorities, such as Arabs, Kurds, Achomi Persians, Turkmens, and Baloch.

According to the 2020 Wave 7 World Values Survey, 96% of Iranians identify as Muslims. However, a report by the Group for Analyzing and Measuring Attitudes in Iran (GAMAAN) in the same year showed a sharp decline in religiosity in the country, as only 40% of Iranian respondents identified as Muslims. Subsequent GAMAAN surveys in 2022 showed that, depending on how the question was asked, 38% to 56% identified as Shia Muslims, 5% identified as Sunni Muslims, and roughly a quarter of were susceptible to a form of deism—that is, belief in God without identifying as religious. In all GAMAAN surveys, 7% to 10% of Iranian respondents identified as atheists. Moreover, the online surveys offered respondents a unique opportunity to express themselves, leading to fluctuating numbers of self-identified Zoroastrians.

Arab conquest of Iran

Muslims conquered Iran in the time of Umar (637) and conquered it after several great battles. Yazdegerd III fled from one district to another Merv in 651. By 674, Muslims had conquered Greater Khorasan (which included modern Iranian Khorasan province and modern Afghanistan, Transoxania).

As Bernard Lewis has quoted "'These events have been variously seen in Iran: by some as a blessing, the advent of the true faith, the end of the age of ignorance and heathenism; by others as a humiliating national defeat, the conquest and subjugation of the country by foreign invaders. Both perceptions are of course valid, depending on one's angle of vision.'"

Under Umar and his immediate successors, the Arab conquerors attempted to maintain their political and cultural cohesion despite the attractions of the civilizations they had conquered. The Arabs were to settle in the garrison towns rather than on scattered estates. The new non-Muslim subjects, or dhimmi, were to pay a special tax, the jizya or poll tax, which was calculated per individual at varying rates for able bodied men of military age.

Iranians were among the very earliest converts to Islam, and their conversion in significant numbers began as soon as the Arab armies reached and overran the Persian plateau. Despite some resistance from elements of the Zoroastrian clergy and other ancient religions, the anti-Islamic policies of later conquerors like the Il-khanids, the impact of the Christian and secular West in modern times, and the attraction of new religious movements like Babism and the Baháʼí Faith (qq.v.), the vast majority of Iranians became and have remained Muslims. Today perhaps 98 percent of ethnic Iranians, including the population of Persia, are at least nominal Muslims. For such a fundamental, pervasive, and enduring cultural transformation, the phenomenon of Iranian conversions to Islam has received remarkably little scholarly attention.

Recent research has established a general chronological framework for the process of conversion of Iranians to Islam. From a study of the probable dates of individual conversions based on genealogies in biographical dictionaries, Richard Bulliet has suggested that there was gradual and limited conversion of Persians down to the end of the Umayyad period (132/750), followed by a rapid increase in the number of conversions after the ʿAbbasid revolution, so that by the time when regional dynasties had been established in the east (ca. 338/950) 80 percent or more of Iranians had become Muslims. The data on which Bulliet's study was based limited the validity of this paradigm to generalizations about full, formal conversions in an urban environment. The situation in rural areas and individual regions may have been quite different, but the overall pattern is consistent with what can be deduced from traditional historical sources. Although in some areas, for example, Shiraz at the time of Moqaddasi's visit in about 375/985 (p. 429), there may still have been strong non-Muslim elements, it is reasonable to suppose that the Persian milieu as a whole became predominantly Islamic within the period of time suggested by Bulliet's research.

Islamization of Iran
Following the Abbasid revolution of 749–51, in which Iranian converts played a major role, the Caliphate's center of gravity moved to Mesopotamia and underwent significant Iranian influences. Accordingly, the Muslim population of Iran rose from approx. 40% in the mid 9th century to close to 100% by the end of 11th century. Islam was readily accepted by Zoroastrians who were employed in industrial and artisan positions because, according to Zoroastrian dogma, such occupations that involved defiling fire made them impure. Moreover, Muslim missionaries did not encounter difficulty in explaining Islamic tenets to Zoroastrians, as there were many similarities between the faiths. According to Thomas Walker Arnold, for the Persian, he would meet Ahura Mazda and Ahriman under the names of Allah and Iblis. Muslim leaders in their effort to win converts encouraged attendance at Muslim prayer, and allowed the Quran to be recited in Persian instead of Arabic so that it would be intelligible to all. The first complete translation of the Qur'an into Persian occurred during the reign of Samanids in the 9th century. Seyyed Hossein Nasr suggests that the rapid increase in conversion was aided by the Persian nationality of the rulers.

According to Bernard Lewis: "'Iran was indeed Islamized, but it was not Arabized. Persians remained Persians. And after an interval of silence, Iran reemerged as a separate, different and distinctive element within Islam, eventually adding a new element even to Islam itself. Culturally, politically, and most remarkable of all even religiously, the Iranian contribution to this new Islamic civilization is of immense importance. The work of Iranians can be seen in every field of cultural endeavor, including Arabic poetry, to which poets of Iranian origin composing their poems in Arabic made a very significant contribution. In a sense, Iranian Islam is a second advent of Islam itself, a new Islam sometimes referred to as Islam-i Ajam. It was this Persian Islam, rather than the original Arab Islam, that was brought to new areas and new peoples: to the Turks, first in Central Asia and then in the Middle East in the country which came to be called Turkey, and India. The Ottoman Turks brought a form of Iranian civilization to the walls of Vienna...'"

Iranian influence on Muslim civilization

The Islamization of Iran was to yield deep transformations within the cultural, scientific, and political structure of Iran's society: The blossoming of Persian literature, philosophy, medicine and art became major elements of the newly forming Muslim civilization. Inheriting a heritage of thousands of years of civilization, and being at the "crossroads of the major cultural highways", contributed to Persia emerging as what culminated into the "Islamic Golden Age". During this period, hundreds of scholars and scientists vastly contributed to technology, science and medicine, later influencing the rise of European science during the Renaissance.

The most important scholars of almost all of the Islamic sects and schools of thought were Persian or live in Iran including most notable and reliable Hadith collectors of Shia and Sunni like Shaikh Saduq, Shaikh Kulainy, Imam Bukhari, Imam Muslim and Hakim al-Nishaburi, the greatest theologians of Shia and Sunni like Shaykh Tusi, Imam Ghazali, Imam Fakhr al-Razi and Al-Zamakhshari, the greatest physicians, astronomers, logicians, mathematicians, metaphysicians, philosophers and scientists like Al-Farabi, Avicenna, and Nasīr al-Dīn al-Tūsī, the greatest Shaykh of Sufism like Rumi, Abdul-Qadir Gilani.

Ibn Khaldun narrates in his Muqaddimah:

"It is a remarkable fact that, with few exceptions, most Muslim scholars… in the intellectual sciences have been non-Arabs, thus the founders of grammar were Sibawaih and after him, al-Farsi and Az-Zajjaj. All of them were of Persian descent... they invented rules of (Arabic) grammar. Great jurists were Persians. Only the Persians engaged in the task of preserving knowledge and writing systematic scholarly works. Thus the truth of the statement of the prophet (Muhammad) becomes apparent, 'If learning were suspended in the highest parts of heaven the Persians would attain it'… The intellectual sciences were also the preserve of the Persians, left alone by the Arabs, who did not cultivate them… as was the case with all crafts… This situation continued in the cities as long as the Persians and Persian countries, Iraq, Khorasan and Transoxiana (modern Central Asia), retained their sedentary culture."

Persian vs. Arabic
In the 9th and 10th centuries, non-Arab subjects of the Ummah, especially Persians created a movement called Shu'ubiyya in response to the privileged status of Arabs. This movement led to resurgence of Persian national identity. Although Persians adopted Islam, over the centuries they worked to protect and revive their distinctive language and culture, a process known as Persianization. Arabs and Turks also participated in this attempt.

As the power of the Abbasid caliphs diminished, a series of dynasties rose in various parts of Iran, some with considerable influence and power. Among the most important of these overlapping dynasties were the Tahirids in Khorasan (820–72); the Saffarids in Sistan (867–903); and the Samanids (875–1005), originally at Bokhara. The Samanids eventually ruled an area from central Iran to Pakistan. By the early 10th century, the Abbasids almost lost control to the growing Persian faction known as the Buwayhid dynasty (934–1055). Since much of the Abbasid administration had been Persian anyway, the Buwayhid, who were Zaidi Shia, were quietly able to assume real power in Baghdad.

The Samanid dynasty was the first fully native dynasty to rule Iran since the Muslim conquest, and led the revival of Persian culture. The first important Persian poet after the arrival of Islam, Rudaki, was born during this era and was praised by Samanid kings. The Samanids also revived many ancient Persian festivals. Their successor, the Ghaznawids, who were of non-Iranian Turkic origin, also became instrumental in the revival of Persian.

Sunni dynasties in Iran
In 962 a Turkish governor of the Samanids, Alptigin, conquered Ghazna (in present-day Afghanistan) and established a dynasty, the Ghaznavids, that lasted to 1186. Later, the Seljuks, who like the Ghaznavids were Turks, slowly conquered Iran over the course of the 11th century. Their leader, Tughril Beg, turned his warriors against the Ghaznavids in Khorasan. He moved south and then west, conquering but not wasting the cities in his path. In 1055 the caliph in Baghdad gave Tughril Beg robes, gifts, and the title King of the East. Under Tughril Beg's successor, Malik Shah (1072–1092), Iran enjoyed a cultural and scientific renaissance, largely attributed to his brilliant Iranian vizier, Nizam al Mulk. These leaders established the Isfahan Observatory where Omar Khayyám did much of his experimentation for a new calendar, and they built religious schools in all the major towns. They brought Abu Hamid Ghazali, one of the greatest Islamic theologians, and other eminent scholars to the Seljuk capital at Baghdad and encouraged and supported their work.

A serious internal threat to the Seljuks during their reign came from the Hashshashin- Ismailis of the Nizari sect, with headquarters at Alamut between Rasht and Tehran. They controlled the immediate area for more than 150 years and sporadically sent out adherents to strengthen their rule by murdering important officials. Several of the various theories on the etymology of the word assassin derive from this group.

Another notable Sunni dynasty were the Timurids. Timur was a Turco-Mongol leader from the Eurasian Steppe, who conquered and ruled in the tradition of Genghis Khan. Under the Timurid Empire, the Turco-Persian tradition which began during the Abbasid period would continue. Ulugh Beg, grandson of Timur, built an observatory of his own, and a grand madrassah at Samarkand.

Shia dynasties in Iran
Although Shi'as have lived in Iran since the earliest days of Islam, the writers of the Four Books of Shi'a ahadith were Iranians of the pre-Safavid era and there was one Shi'a dynasty in part of Iran during the tenth and eleventh centuries, according to Mortaza Motahhari the majority of Iranian scholars and masses remained Sunni till the time of the Safavids.

The domination of the Sunni creed during the first nine Islamic centuries characterizes the religious history of Iran during this period. There were however some exceptions to this general domination which emerged in the form of the Zaydīs of Tabaristan, the Buwayhid, the rule of Sultan Muhammad Khudabandah (r. Shawwal 703-Shawwal 716/1304-1316) and the Sarbedaran. Nevertheless, apart from this domination there existed, firstly, throughout these nine centuries, Shia inclinations among many Sunnis of this land and, secondly, original Imami Shiism as well as Zaydī Shiism had prevalence in some parts of Iran. During this period, Shia in Iran were nourished from Kufah, Baghdad and later from Najaf and Hillah.

However, during the first nine centuries there are four high points in the history of this linkage:
 * First, the migration of a number of persons belonging to the tribe of the Ash'ari from Iraq to the city of Qum towards the end of the first/seventh century, which is the period of establishment of Imamī Shī‘ism in Iran.
 * Second, the influence of the Shī‘ī tradition of Baghdad and Najaf on Iran during the fifth/eleventh and sixth/twelfth centuries.
 * Third, the influence of the school of Hillah on Iran during the eighth/fourteenth century.
 * Fourth, the influence of the Shī‘ism of Jabal Amel and Bahrain on Iran during the period of establishment of the Safavid rule.

Safavid conversion of Iran to Shia Islam
Due to their history being almost fully intertwined, Iran as well as Azerbaijan are both discussed here. Iran and Azerbaijan were predominantly Sunni until the 16th century. Changes in the religious make-up of nowadays both nations changed drastically from that time and on. In 1500 the Safavid Shah Ismail I undertook the conquering of Iran and Azerbaijan and commenced a policy of forced conversion of Sunni Muslims to Shia Islam. Many Sunnis were murdered. When Shah Ismail I conquered Iraq, Dagestan, Eastern Anatolia, and Armenia he similarly forcefully converted or murdered Sunni Muslims. The oppression and forced conversion of Sunnis would continue, mostly unabated, for the greater part of next two centuries until Iran as well as what is now Azerbaijan became predominantly Shi’ite countries.

As in the case of the early caliphate, Safavid rule had been based originally on both political and religious legitimacy, with the shah being both king and divine representative. With the later erosion of Safavid central political authority in the mid-17th century, the power of the Shia scholars in civil affairs such as judges, administrators, and court functionaries, began to grow, in a way unprecedented in Shi'ite history. Likewise, the ulama began to take a more active role in agitating against Sufism and other forms of popular religion, which remained strong in Iran, and in enforcing a more scholarly type of Shi'a Islam among the masses. The development of the ta'ziah—a passion play commemorating the martyrdom of Imam Husayn and his family — and Ziarat of the shrines and tombs of local Shi'ite leaders began during this period, largely at the prompting of the Shi'ite clergy. According to Mortaza Motahhari, the majority of Iranians turned to Shi'a Islam from the Safavid period onwards. Of course, it cannot be denied that Iran's environment was more favorable to the flourishing of the Shi'a Islam as compared to all other parts of the Muslim world. Shi'a Islam did not penetrate any land to the extent that it gradually could in Iran. With the passage of time, Iranians' readiness to practise Shi'a Islam grew day by day. It was the Safavids who made Iran the spiritual bastion of Shi’ism against the onslaughts of shi'as' by orthodox Sunni Islam, and the repository of Persian cultural traditions and self-awareness of Iranianhood, acting as a bridge to modern Iran. According to Professor Roger Savory: In Number of ways the Safavids affected the development of the modern Iranian state: first, they ensured the continuance of various ancient and traditional Persian institutions, and transmitted these in a strengthened, or more 'national', form; second, by imposing Ithna 'Ashari Shi'a Islam on Iran as the official religion of the Safavid state, they enhanced the power of mujtahids. The Safavids thus set in train a struggle for power between the urban and the crown that is to say, between the proponents of secular government and the proponents of a theocratic government; third, they laid the foundation of alliance between the religious classes ('Ulama') and the bazaar which played an important role both in the Persian Constitutional Revolution of 1905–1906, and again in the Islamic Revolution of 1979; fourth the policies introduced by Shah Abbas I conduced to a more centralized administrative system.

Contemporary era: challenges of modernity and rise of Islamism
During the 20th century Iran underwent significant changes such as the 1906 Constitutional Revolution and the secularism of the Pahlavi dynasty.

According to scholar Roy Mottahedeh, one significant change to Islam in Iran during the first half of the 20th century was that the class of ulema lost its informality that allowed it to include everyone from the highly trained jurist to the "shopkeeper who spent one afternoon a week memorizing and transmitting a few traditions." Laws by Reza Shah that requiring military service and dress in European-style clothes for Iranians, gave talebeh and mullahs exemptions, but only if they passed specific examinations proving their learnedness, thus excluding less educated clerics.

In addition Islamic Madrasah schools became more like 'professional' schools, leaving broader education to secular government schools and sticking to Islamic learning. "Ptolemaic astronomy, Aveicennian medicines, and the algebra of Omar Kahayyam" was dispensed with.

Deobandi movement
Darul Uloom Deoband was established in 1866 in the Saharanpur district of Uttar Pradesh, India, as part of the anti-British movement. It gave rise to a traditional conservative Sunni movement known as the Deobandi movement. Students from various regions, including Sistan and Baluchestan in Iran, attended Deoband, which led to the spread of its founders ideas. This movement had a significant impact on some of the new generation of Iranian intellectuals in the late 19th and early 20th centuries. After entering Iran, the students of this school continued to expand this thinking and with the formation of missionary groups. These thoughts have been strengthened on one hand due to the cultural relationships between the Baloch tribes and on the other hand due to the connection of Sistan and Baluchestan's Iran and India's Hanafi religious leaders in Iran. Today, Deobandi thinking is one of the intellectual currents in Sistan and Baluchestan and preaching groups are active in different cities and villages. Its playing a crucial role in Iran's political landscape. The Deobandis aimed to homogenize religious schools and were opposed to certain popular practices. The Naqshbandi order played an important role in the Deobandi school of thought in the Persian-speaking world.

Islamic Revolution
The Iranian Revolution (also known as the Islamic Revolution,  Persian: انقلاب اسلامی, Enghelābe Eslāmi) was the revolution that transformed Iran from a secular, westernizing monarchy under Shah Mohammad Reza Pahlavi, to an Islamic republic based on the doctrine of Velayat-e faqih (rule by an Islamic jurist), under Ayatollah Ruhollah Khomeini, the leader of the revolution and founder of the Islamic Republic. It has been called "the third great revolution in history", following the French and Russian Revolutions, and an event that "made Islamic fundamentalism a political force ... from Morocco to Malaysia."

Demography
According to official Islamic Republic figures, 99% of Iranians are Muslims, with the remainder being Christians, Jews, and Zoroastrians. A 2020 survey by the World Values Survey found that 96.6% of Iranians believe in Islam. However, according to another 2020 online survey by GAMAAN, there has been a sharp decline in religiosity in Iran (mostly among Islam), and only 40% of Iranians who took part of the online survey identified as Muslims.

Figures in the census taken by the Islamic Republic do not include Baháʼís (who are not recognized as a religious group in the Iranian Constitution) or whether a Muslim is Sunni or Shia, but estimates are that there are 300,000 Baháʼís, and approximately 15 million Sunnis, making the former group the largest non-Muslim minority in Iran.

The Islamic Republic
Iran's government was, until recently, unique in having Shi'i Islam as the state religion. It still is unique in following the theocratic principle of velayat-e faqih or "Guardianship of the Islamic jurist", according to which government must be run in accordance with traditional Islamic sharia, and for this to happen a leading Islamic jurist (faqih) must provide political "guardianship" (wilayat or velayat) over the people. Following the Iranian Revolution, the 1979 Constitution of Islamic Republic of Iran called for a "guardian" to be the Supreme Leader of Iran, and Ayatollah Ruhollah Khomeini, the leader of the revolution and author of the doctrine of  Velayat-e faqih,  became the first Supreme Leader of the Islamic Republic.

The Constitution of the Islamic Republic of Iran mandates that the official religion of Iran is Shia Islam and the Twelver Ja'fari school, though it also mandates that other Islamic schools are to be "accorded full respect", and their followers are free to act in accordance with their own jurisprudence in performing their religious rites. According to the constitution, high level officials such as the Supreme Leader, president, and members of the powerful Assembly of Experts that chooses the leader must be Twelver Shia.

It lists Zoroastrian, Jewish, and Christian Iranians as "the only recognized religious minorities, who, within the limits of the law, are free to perform their religious rites and ceremonies, and to act according to their own canon in matters of personal affairs and religious education." Consequently, to avail oneself of many of the rights of citizenship in the Islamic Republic of Iran, on must declare oneself as a member of one of the four recognized faiths—Muslims, Zoroastrians, Jews and Christians. This official division ignores other religious minorities in Iran, notably those of the Baháʼí Faith. State sanctioned persecution of Bahá’ís follows from them being a "non-recognized" religious minority without any legal existence, classified as "unprotected infidels" by the authorities, and are subject to systematic discrimination on the basis of their beliefs. Similarly, atheism is officially disallowed.

Perception in Iranian society
One unanticipated effect of theocratic rule in Iran is that in the last couple of decades up to at least 2018, not only have secular people become alienated from the regime, but "the state has lost much of its religious credibility among the ultra-religious communities because of widespread corruption, discrimination and its secularisation. Thus, many ultra-religious people deny the Islamic legitimacy of the government in toto and embrace this or that alternative religiosity ..." An example of one kind of religious alternative are figures (such as Ahmad al-Hassan), claiming to be deputies of the Hidden Imam.

In July 2018, following the protests, University of Maryland's School of Public Policy released a report, Iranian Public Opinion after the Protests, and when the respondents were asked if "Iran’s political system needs to undergo fundamental change" the researchers noted that "over three in four disagreed (77%) with a majority doing so strongly (54%)" with only 5% "agreeing strongly". They further found out that "a substantial, if lesser, majority (67%) did not agree that “the government interferes too much in people’s personal lives” (30%, strongly), and 59% did not accept the idea that “the government should not be strict in enforcing Islamic laws” (33%, strongly)", with only 22% agreeing strongly and 15% somewhat agreeing with the idea that the government should not be strict in enforcing Islamic laws.

In 2023, Raz Zimmt, an expert on Iran attached to Israel's Institute for National Security Studies (INSS), quoting Iranian sociologist Hamidreza Jalaeipour, argued that 70% of Iranians fall into the category of "silent pragmatist traditionalist majority", which is defined as those who "might approve of religion and aspects of the regime, while rejecting enforced religion and other aspects of the regime."

The Shia majority and the Sunni minority
According to The World Factbook of the CIA, between 90-95% of Iran's Muslim are Shia, and another 5-10% are Sunni, the American Iranian Council, citing the Islamic Republic estimates, gives the Sunni percentage at between 7% and 10%. (Almost all of Iran's Shia follow the Twelver branch). The Atlantic Council gives a higher percentage of Sunni, saying "Sunni leaders and observers" put the Sunni population of Iran "between 12 and 25 percent".

Most of the Sunni in Iran are Kurds, Achomi Persians, Turkmens, Arabs, and Baloch, living in the northwest, northeast, south and southeast, respectively,  the provinces of West Azerbaijan, Kurdistan and Kermanshah (known collectively as Iranian Kurdistan), Golestan and North Khorasan (known collectively as Turkmen Sahra), and Sistan and Baluchestan. A majority of Lari people (Persians), a part of Kurds, virtually all Baluchis and Turkomans, and a minority of Arabs and Lurs are Sunnis, as are small communities of Persians in southern Iran and Khorasan.

The mountainous region of Larestan is mostly inhabited by indigenous Sunni Persians who did not convert to Shia Islam during the Safavids because the mountainous region of Larestan was too isolated. The majority of Lari people are Sunni Muslims,  35% of Lari people are Shia Muslims.

Shia clergy tend to view missionary work among Sunnis to convert them to Shi'a Islam as a worthwhile religious endeavor. In those towns with mixed populations in the Persian Gulf region, and Sistan and Baluchistan, tensions between Shi'as and Sunnis existed both before and after the Revolution. Religious tensions have been highest during major Shi'a observances, especially Muharram.

Sunnis have complained that hard-liners in the IRI regime oppose equal rights for Sunnis. (When a Sunni was being considered for a position on the Iranian parliament's presiding board, one "influential" Ayatollah Vahid Khorasani threatened to write a fatwa delegitimizing the assembly “if a Sunni was installed above Shias.” Among specific Sunni political complaints are that
 * Article 12 of the constitution, which grants them "certain rights, such as full freedom of worship", have been "consistently ignored"; and
 * Article 115, which forbids anyone but a Shia Muslim from becoming president, has not been repealed; *directives made by the Supreme Leader Ali Khamenei on behalf of the Sunni (such as making it illegal to insult Muhammad's wife Aisha or a September 2017 call to end discrimination against Sunnis and minority groups in general) have not been enforced.
 * They have not been allowed to construct mosques for Sunni worship in larger cities, such as the capital Tehran, where there are an estimated one million Sunnis. ("The government claimed in 2015 that Tehran had nine Sunni mosques, but prominent Sunnis say these are merely prayer rooms.")
 * No Sunni has yet served as a minister in Iran's government, with the highest level Sunnis as of April 2018 being a deputy oil minister, and an ambassador to Vietnam.
 * Regulations that are discriminatory and ideologically based and which filters applicants' eligibility to work in the state sector or to attend university, (these are known as ''gozinesh').
 * examination by herast, a branch of the Intelligence Ministry "tasked with ensuring that applicants are loyal to the regime". An example of the result is that 90% of high school teachers and 70% of elementary teachers are Shia in areas heavily populated by ethnic Baluchi Sunnis.

Mosques
Historically, the most important religious institution in Iran has been the mosque. In towns and cities, congregational prayers, as well as prayers and rites associated with religious observances and important phases in Muslim life, took place in mosques. Primarily an urban phenomenon, mosques did not exist in most Iranian villages. In the years preceding the Revolution, Iranian Shias generally attached diminishing significance to institutional religion, and by the 1970s there was little emphasis on mosque attendance, even for the Friday congregational prayers. During the Revolution, however, mosques in large cities played a prominent social role in organizing people for large demonstrations. Since that time, the mosques have continued to play important political and social roles, in addition to their traditional religious functions. At the same time, weekly mosque attendance rate in Iran has been very low compared to other Muslim countries. In particular, politicization of Friday prayers under the Islamic Republic has had the paradoxical consequence of discouraging religious people from attending Friday prayers. People who attend prayers tend to have more positive evaluation of the political system than people who do not attend.

Hosseiniyeh
Another religious institution of major significance has been the hoseiniyeh, or Islamic center. Wealthy patrons financed construction of hoseiniyehs in urban areas to serve as sites for recitals and performances commemorating the martyrdom of Hussein, especially during the month of Moharram. In the 1970s, hoseiniyehs such as the Hoseiniyeh Irshad in Tehran became politicized as prominent clerical and lay preachers helped to lay the groundwork for the Revolution by referring to the symbolic deaths as martyrs of Hussein and the other imams in veiled but obvious criticism of Mohammad Reza Shah's regime.

Islamic schools
Institutions providing religious education include madrassas, or seminaries, and maktabs, or primary schools run by the clergy. The madrassas historically were important settings for advanced training in Shia theology and jurisprudence. Each madrassa generally was associated with a noted Shia scholar who had attained the rank of ayatollah. Some older madrassas functioned like religious universities at which several scholars taught diverse religious and secular subjects. Students, or talabehs, lived on the grounds of the madrassas and received stipends for the duration of their studies, usually a minimum of seven years, during which they prepared for the examinations that qualify a seminary student to be a low-level preacher, or mullah. At the time of the Revolution, there were slightly more than 11,000 talabehs in Iran, approximately 60 percent of them at the madrassas in Qom. From 1979 to 1982, the number of talabehs in Qom more than tripled from 6,500 to over 20,000. As of the early 2000s, there were just under 25,000 talabehs at all levels of study in Qom seminaries, as well as about 12,000 talabehs at seminaries in other Iranian cities.

Maktabs started to decline in number and importance in the first decades of the twentieth century, once the government began developing a national public school system. Nevertheless, maktabs continued to exist as private religious schools until the Revolution. Because the overall emphasis of public schools has remained secular subjects, since 1979 maktabs have continued to serve children whose parents want them to have a more religious education.

Clergy
In 2003, Abbas William Samii estimated that there are 90,000 (the estimate of media observers) to 300,000 (estimate of European sources) clerics in Iran, with, at the time, 40,000 students at the religious seminaries. To this he add 60,000 "people with no formal training or qualifications who acted as urban preachers, rural prayer leaders, and procession organizers." As for the numbers of seminaries, Qom alone had 60. Abbas Djavadi estimates that after the 1979 revolution, "more than 200,000 mullahs" became "receivers of government salaries and benefits".

Shrines
Another major religious institution in Iran is the shrine. Pilgrimage to the shrines of imams is a specific Shia custom, undertaken because Shia pilgrims believe that the imams and their relatives have the power to intercede with God on behalf of petitioners. Of the more than 1,100 shrines in Iran, the most important are those for the Eighth Imam, Ali al-Ridha, in Mashhad and for his sister Fatimah bint Musa in Qom, and for Seyyed Rouhollah Khomeini in Tehran. Each of these is a huge complex that includes the mausoleum of the venerated one, tombs of various notables, mosques, madrassas, and libraries. Imam Reza's shrine is considered the holiest. In addition to the usual shrine accoutrements, it comprises hospitals, dispensaries, a museum, and several mosques located in a series of courtyards surrounding the imam's tomb. The shrine's endowments and gifts are the largest of all religious institutions in the country. Although there are no special times for visiting this or other shrines, it is customary for pilgrimage traffic to be heaviest during Shia holy periods. Visitors represent all socioeconomic levels. Whereas piety is a motivation for many, others come to seek the spiritual grace or general good fortune that a visit to the shrine is believed to ensure. Since the nineteenth century, it has been customary among the bazaar class and members of the lower classes to recognize those who have made a pilgrimage to Mashhad by prefixing their names with the title mashti. Shrine authorities have estimated that at least 4 million pilgrims visit the shrine annually in the early 2000s. There are also important secondary shrines for other relatives of the Eighth Imam in Tehran and Shiraz. In virtually all towns and in many villages, there are numerous lesser shrines, known as imamzadehs, that commemorate descendants of the imams who are reputed to have led saintly lives. In Iraq the shrines at Karbala and An Najaf also are revered by Iranian Shias. Pilgrimages to these shrines and the hundreds of local mamzadehs are undertaken to petition the saints to grant special favors or to help one through a period of troubles. The constant movement of pilgrims from all over Iran has helped bind together a linguistically heterogeneous population. Pilgrims serve as major sources of information about conditions in different parts of the country and thus help to mitigate the parochialism of the regions.

Waqf
The vaqf is a traditional source of financial support for all religious institutions. It is a religious endowment by which land and other income-producing property is given in perpetuity for the maintenance of a shrine, mosque, madrassa, or charitable institution such as a hospital, library, or orphanage. A mutavalli administers a vaqf in accordance with the stipulations in the donor's bequest. In many vaqfs, the position of mutavalli is hereditary. Under the Pahlavis, the government attempted to exercise control over administration of the vaqfs, especially those of the larger shrines. This practice caused conflict with the clergy, who perceived the government's efforts as inimical to their influence and authority in traditional religious matters. The government's interference with the administration of vaqfs during the Pahlavi era led to a sharp decline in the number of vaqf bequests. Instead, wealthy and pious Shias chose to give financial contributions directly to the leading ayatollahs in the form of zakat, or obligatory alms. The clergy, in turn, used the funds to administer their madrassas and to institute various educational and charitable programs, which indirectly provided them with more influence in society. The access of the clergy to a steady and independent source of funding was an important factor in their ability to resist state controls, and ultimately helped them direct the opposition to the shah.

Statistics of religious buildings according to آمارنامه اماکن مذهبی (Statistics of Religious Places) which has been gathered in 2003.

title: Islam in Iran


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Wikipedia:School and university projects/Open Source Culture/Chilling

The Chilling Effects Clearinghouse has a wealth of information about First Amendment and intellectual property law. The site also houses a large searchable cease and desist letter database in order to document the extent to which legitimate activity is being stifled online. The database is perhaps the most comprehensive public one that can be found is is invaluable for those interested in intellectual property.


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User talk:Open source kg

Welcome!

Hello,, and welcome to Wikipedia! Thank you for your contributions. I hope you like the place and decide to stay. Here are a few good links for newcomers: I hope you enjoy editing here and being a Wikipedian! Please sign your name on talk pages using four tildes (~~); this will automatically produce your name and the date. If you need help, check out Where to ask a question, ask me on my talk page, or place  on your talk page and someone will show up shortly to answer your questions. Again, welcome! --Flockmeal 05:03, Dec 14, 2004 (UTC)
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Req. for your work on Sony v Universal
I think Sony Corp. v. Universal City Studios could make a great featured article. It doesn't quite meet the requirements yet, but it could with a little work. In light of the debates and cases about digital piracy and the obligations of hardware/software creators, the affirmation/modification/elimination of the Sony precedent is a key issue for the future of information technology.

Since you've worked on the article in the past, feel free to take another look to bring it "up to code" for a nomination. Feco 21:04, 12 Apr 2005 (UTC)

title: User talk:Open source kg


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Talk:Sargasso Sea

Lost Continent movie
The Lost Continent movie (1968) is set in the Sargasso Sea - https://www.amazon.co.uk/The-Lost-Continent-Blu-ray/dp/B083MZ4H23#

(The more famous Lost Continent movie from 1961 is set in Atlantis). — Preceding unsigned comment added by 82.16.72.221 (talk) 17:14, 4 February 2024 (UTC)

Preserving
A matter worth discussing is how to go about preserving the Sargasso Sea by some kind of international marine or maritime agreement. Having worked in the international context of protection of the marine environment for many years, it appears evident that protection of marine areas, in particular on the high seas need strong advocacy from someone before the discussion even starts. Since no state claims sovreignity over these waste parts of the Atlantic Ocean, it will probabely not get it.

Is protection necesary? The area is within reach of the maritime trafic, including oil tankers en route from the Gulfs area tc. If, for some reason or the other the Sargasso Sea rea is used for changing ballast there are 2 threats, pollution and boinvasion.

I might be allone thinking of protection the Sargasso Area, bu it is stil my sincere opinion. — Preceding unsigned comment added by 82.32.130.242 (talk • contribs)
 * That's all well and good, but Wikipedia isn't the proper forum. Please review WP:NOR, WP:NPOV and WP:NOT.  Cheers, Tom e rTALK 04:13, 28 November 2005 (UTC)

Well, I would have thought that a mention of any threats to it, or attempts to preserve it might be in order, if such things go beyond banter on this site and some organization or other has taken up the cause. — Preceding unsigned comment added by 216.99.218.28 (talk • contribs)

I'm no expert on this page, but 207.255.33.57's comments seemed like vandalism to me so I reverted them. If the section about the SSOO was deleted for a reason then feel free to revert, but it'd be best to state why on this page. RossMM 19:58, 18 January 2007 (UTC)

Media reference
The Sargasso Sea is also a prominent element in the 1995 Dark Horse comic Indiana Jones and the Sargasso Pirates. It might be neat to add it to the list of media references, I remember reading that book as a teenager. http://www.darkhorse.com/Comics/92-156/Indiana-Jones-and-the-Sargasso-Pirates-1-of-4 199.1.137.105 (talk)

The Sargasso Sea is mentioned during the first season of SeaQuest DSV (1993), Episode 9, "Bad Water". Commander Ford, Lucas and Dr. Westphalen end up trapped in the Sargasso Sea after their launch is destroyed by a fresh water sink hole. The episode has them in "the eye of a hurricane" as well because of all of the currents that surround the Sargasso Sea swirl around the Sea "but in the middle nothing moves, everything remains extremely calm". Quotes are script lines from the show. — Preceding unsigned comment added by 24.74.80.242 (talk) 06:09, 18 December 2014 (UTC)

Another film series set in the Sargasso Sea is the three-part 2005 sci-fi effort The Triangle, which starts with Columbus and the crew of his three ships on 11th October 1492 witnessing a timeslip involving a modern-day cargo ship and the deadly effects the timeslip has on the ships' crew members.VapourGhost (talk) 17:39, 14 June 2018 (UTC)

Axed Himilco
I've removed Himilco. How would a a guy known as a European coastal trader end up in the western Atlantic? 129.16.97.227 15:27, 14 May 2007 (UTC)

lifeless?
i suggest we remove the term "lifeless". There are few lifeless biotopes on earth and this is not one of them, there's floating seaweed and at least 2 species of large animals migrate there to have offspring, so it's more likely the sea there is quite rich in life. Also, why no image of the Sargasso surface? Shoombooly 07:42, 12 June 2007 (UTC)

 * While it is indeed not lifeless, the article does not claim it to be so. Only that people often think that.
 * 129.16.97.227 12:46, 13 June 2007 (UTC)

Modest Mouse Music Video
Why was the modest mouse music video reference deleted? It is the setting for an important cultural media event. (Lhenslee (talk) 06:28, 6 December 2007 (UTC))

I think it should be added again, perhaps under a category called Cultural References with other relevant references. Though not sure how proper that would be for wikipedia. -Enviropearson (talk) 19:40, 30 March 2008 (UTC)

Map request
This article needs a better map, showing surrounding currents. I'll post some sources at Talk:Gyre. -- Beland (talk) 23:20, 27 March 2008 (UTC)

I found a good map, but am not sure how to credit it. Looks like it is from National Geographic, but several webpages use it. One, Richard Corfield (who uses it as part of an online book it appears) said he found it on the web. You can see the image here(scroll down):

http://shs.westport.k12.ct.us/chia/caribbean/sargasso_sea.htm

I think it works better than current image used. --Enviropearson (talk) 19:29, 30 March 2008 (UTC)

Organization of Page
As a start to updating this page, I reorganized it into the following subtopics:

-First two paragraphs are the intro, no subtitle -Third paragraph is Ecology, also including bit about Craig Venter and plastics -Fourth paragraph History -Fifth paragraph Connection to the Bermuda Triangle

I think the North Sea article has a good layout that should be followed as it is a B rated article. Will be updating more later... -Enviropearson (talk) 19:40, 30 March 2008 (UTC)

Reference Material
Good article to go through and find info on the Sargasso is here, from US NOAA:

http://www.aoml.noaa.gov/general/lib/seagrass.html

One of the only books I could find on the Sargasso is this one: Teal, J. and M. Teal. 1975. The Sargasso Sea. Little, Brown, Boston, MA, 216 p. Enviropearson (talk) 02:07, 11 April 2008 (UTC)

This page is terrible. Sorry if I am not writing in the proper form but just speaking as a user, this page is one of the worst Wikipedia articles I have encountered. Even the vandalized pages usually have more information. It is poorly organized, poorly written, woefully incomplete, and loaded down with silly outdated cultural references that only very old white people could dream would interest a general audience. [Johnny Quest? If Johnny Quest visited the White House in episode 10, does that mean that Johnny Quest should be mentioned on the Wikipedia page for the White House? Just because you found a complete DVD set in a bin at Walmart doesn't mean anybody else cares.] Somebody should just delete the whole article and start over. —Preceding unsigned comment added by 151.203.218.206 (talk) 23:44, 26 August 2010 (UTC)
 * The Sargasso Sea isn't really featured in media often and its appearance in Johnny Quest was one of the more notable episodes. In fact, it was parodied by The Venture Brothers in "Ghosts of the Sargasso". So while it clearly means nothing to you, that obviously isn't true for everyone. Also, your comment isn't particularly constructive. If the article is incomplete, add material. If it is poorly written, rewrite it. At the very least, you could make helpful suggestions, rather than just say "This page is terrible"...Sheriffjt (talk) 21:53, 27 December 2013 (UTC)

Reference Material II
reference foot note #1 does not work —Preceding unsigned comment added by 95.17.207.221 (talk) 06:47, 1 April 2010 (UTC)

How True is Most of this Page?
The only link that shows proof of a garbage patch is #5 to a Greenpeace page. This link is then completely refuted in the Skeptoid episode that is linked to in the External Links. Is there even a garbage patch there? For real? I can't see it on Google Earth, and the Skeptoid guy makes a good point. —Preceding unsigned comment added by 99.246.72.180 (talk) 21:35, 27 September 2010 (UTC)
 * I'm pretty sure that Google doesn't accurately show the surface of the ocean, as usually there's nothing to see but water....Sheriffjt (talk) 21:41, 27 December 2013 (UTC)

Pictures?
I think this article would be vastly improved by the addition of one or more pictures of the sea itself. 69.106.225.50 (talk) 06:54, 19 October 2010 (UTC)

Portuguese Discovery?
A link to a news website with the claim that "the Portuguese" found and named the Sargasso in the 15th century is not good enough. I've added the Portuguese exploration of the Azores as a possibility to when this happened and hope somebody can come up with a good citation and information but the sources I've looked up say that it was Columbus who discovered it.

Super-Sargasso Sea
This page should have a reference or a link to the Super-Sargasso Sea.184.147.242.92 (talk) 18:25, 14 January 2014 (UTC)

Sea?
One thing I don't get from this page is in what sense this is a sea. I'm not saying the page or name is wrong, but it does conflict with what most people, myself included, would consider to be a sea.

Are there any knowledgable editors who could address that issue? Izuko (talk) 17:19, 13 July 2014 (UTC)

The Sargasso is a sea in the systems sense. Consider an island, an area of land surrounded by sea. In systems terms the sea and the land it surrounds are varying forms of energy with a clear boundary, a rapid change in density - the coastline. Here, the four currents surrounding the Sargasso are the clear identifiable boundary. The sea has some unique flora and fauna and some species, historically, recognize this location and its characteristics. These characteristics set it apart from the Atlantic Ocean surrounding it, so it is not too fanciful to think of the Sea as an island. I believe this allegory or figure is what gives the sense of mystery and may lead to its use in popular culture as stated. I think connecting with the popular culture has some validity but might be better employed by links - Jean Rhys's book, etc., rather than reducing the impact of what is an amazing ecosystem by direct inclusion. (81.107.145.86 (talk) 08:39, 27 November 2016 (UTC))

Fictitious reference
The Depictions in popular culture section, subsection Stories set within the Sea, cites "Victor Appleton's Don Sturdy novel, Don Sturdy in the Port of Lost Ships".

There is no such person as "Victor Appleton" -- as following the link to the Victor Appleton article will confirm. It was a pen name used by an entire stable of pulp writers. I submit that either the actual writer who was using the name for the cited novel should be identified as the proper author, or some mention should be made that Appleton is a faux person. — Preceding unsigned comment added by 74.95.43.249 (talk) 01:56, 9 June 2015 (UTC)

Team-B-Vital Improvement Drive
Hello all!

This article has been chosen as this week's effort for WP:Discord's #team-b-vital channel, a collaborate effort to bring Vital articles up to a B class if possible, similar to WP:Articles for Improvement. This effort will run for up to seven days, ending early if the article is felt to be at B-class or impossible to further improve. Articles are chosen by a quick vote among interested chatters, with the goal of working together on interesting Vital articles that need improving.

Thank you! -- ferret (talk) 00:04, 30 September 2021 (UTC)

Etymology
Could someone clever include the origin of the word 'Sargasso' please? It is clear that the seaweed is named after the sea, but where does the word 'Sargasso' originate? Nick Michael (talk) 16:57, 15 October 2022 (UTC)

title: Talk:Sargasso Sea


text:
Magdalena, Laguna

Magdalena, officially the Municipality of Magdalena, is a 4th class municipality in the province of Laguna, Philippines. According to the 2020 census, it has a population of 27,816 people.

History
Magdalena was formerly a barrio of Majayjay. A petition from the residents of the barrio for the creation of a new town was presented on September 15, 1819. It was proclaimed a new town by Governor General Don Mariano Fernández de Folgueras on January 18, 1820, and was originally named "Magdalena de Ambling". The name was derived from its patron saint Maria Magdalena and the barrio of Ambling where it was established. The first Teniente Alcalde or Capitan (the highest political authority in a town) was Don Mauricio San Mateo.

They first established a makeshift school in 1820, which was the very first requirement for it to be a town. The municipal hall was also constructed. A small chapel was also constructed and it gave way to the construction of a church in 1829. The church was made of stones and bricks and donations were solicited from the residents. The construction was finished in 1861. The construction of the concrete town hall and the church convent started in 1871 and was finished in 1884.

The revolt against the Spaniards in this area started on November 13, 1896, when the male residents joined the revolutionaries from the province to form a bigger force. It was during one of the encounters that Emilio Jacinto was wounded and sought refuge at the Catholic Church.

Emilio Aguinaldo, then, proclaimed the first Philippine Republic and the Spaniards finally surrendered on September 1, 1898, and celebrations followed.

The arrival of the Americans, at the turn of the century, witnessed the evacuation of the townsfolk to the mountains for fear of being killed, later returned to the Poblacion seeing that the foreigners were well-intentioned.

The Americans enforced a new system of government. Election of government officials was conducted regularly. The first elected President Municipal was Don Victor Crisostomo. It was during this time that rebels, called tulisan, formed a force to oppose the foreign rule. They robbed the house of the residents. This made the Americans very strict on the social life of the people, prohibiting them from leaving the Poblacion and talking to each other publicly. It was on June 15, 1929, that electricity was introduced in the municipality. Life continued under the American regime and to an extent, introduced their own culture to the Filipinos until the Second World War broke out in 1941.

In 1945, Filipino troops of the 4th, 42nd, 43rd, 45th and 46th Infantry Division of the Philippine Commonwealth Army and 4th Constabulary Regiment of the Philippine Constabulary liberated the towns in Magdalena, Laguna. The Japanese surrendered to the Filipino soldiers and guerrillas on May 25, 1945, thus, Magdalena, as well as the Philippines, was liberated from the Japanese army. After the war, they returned to the Poblacion and started their lives from what was left of the war.

Post-World War II, Magdalena became a preferred shooting location for numerous films, including The Ravagers (also known as Only the Brave Know Hell).

Barangays
Magdalena is politically subdivided into 24 barangays. Each barangay consists of puroks and some have sitios.

 * Alipit
 * Malaking Ambling
 * Munting Ambling
 * Baanan
 * Balanac
 * Bucal
 * Buenavista
 * Bungkol
 * Buo
 * Burlungan
 * Cigaras
 * Ibabang Atingay
 * Ibabang Butnong
 * Ilayang Atingay
 * Ilayang Butnong
 * Ilog
 * Malinao
 * Maravilla
 * Poblacion
 * Sabang
 * Salasad
 * Tanawan
 * Tipunan
 * Halayhayin

Demographics
In the 2020 census, the population of Magdalena, Laguna, was 27,816 people, with a density of undefined PD/km2.

Municipal council, 2019-2022

 * Representatives : Hon. Benjamin Agarao, Jr.
 * Mayor : David Aventurado
 * Vice-Mayor : Pedro Bucal
 * Councilors :
 * 1) Leovio Porcioncula
 * 2) Larry Ibañez
 * 3) Mj Palomique
 * 4) Romel Lerum
 * 5) Ariel Ungco
 * 6) Ron Zaguirre
 * 7) Mary Grace Reodica
 * 8) Max Sotomayor

Tourism
Some notable tourist attractions include:
 * St. Mary Magdalene Parish Church
 * Mali-Mali Bridge
 * Emilio Jacinto Shrine
 * The Rizal Park
 * The Bahay Laguna
 * The Pintong Kabag
 * The Pintong Pilak
 * Magdalena White Water River Rafting Adventure
 * Vonwelt Nature Farm

The Kawayan Festival
Magdalena recently held its first Kawayan Festival to mark the town's 185th Foundation Day. The colorful festival celebrates the native bamboo and its role in the culture and livelihood of the town and to promote bamboo-based industries.

Liga ng mga Barangay national president James Marty Lim was special guest at the festival, and together with Magdalena town officials led by Mayor David Aventurado Jr., congratulated the Magdaleños for their initiatives to promote the local bamboo industry.

However, no such bamboo enterprise visibly exists in the town.

St. Mary Magdalene Parish
St. Mary Magdalene Church was constructed in 1851–1871, and made of stones and bricks with a sandstone facade. The church is located at the town center or plaza, just across the municipal town hall of Magdalena. In February 1898, after being wounded in a battle with the Spaniards at the Maimpis River, Philippine revolutionary hero Emilio Jacinto sought refuge in this church. His bloodstains were found on the floor of the church. Magdalena is Also called "Little Hollywood Of Laguna" because it is the home of approximately 100 films.

The Bahay Laguna
Bahay Laguna is a museum in Barangay Bungkol, Magdalena, that houses the memorabilia of Governor Felicisimo T. San Luis, who served as Governor of Laguna province for 33 years. During his time, he was known as the "Living Legend of Laguna." Aside from the memorabilia of then governor, Bahay Laguna showcases the specialty crafts and signature products of Laguna towns such as woodcarving of Paete and bottled preserved fruits of Alaminos.

The construction of Bahay Laguna was finished in December 1995. The Dr. Floro Brosas Foundation donated a piece of its land for this repository.

Education
Public:
 * Elementary
 * Ananias Laico Memorial Elementary School- ALMES(formerly Magdalena Elementary School)
 * Ricardo A. Pronove Elementary School- RPES
 * Buenavista-Cigaras Elementary School-BCES
 * Maravilla Elementary School-MES(Formerly Maravilla Primary School)
 * Bungkol Elementary School-BuES
 * Balanac Elementary School-BaES

 * Secondary

Public:
 * Buenavista Integrated National High School-(BINHS)
 * Magdalena National High School - (MNHS)Formerly BNHS- Annex

Private:
 * Banahaw Institute-BI

 * College and Vocational
 * AMG Skilled Hands Technological College
 * Alternative Learning System-Magdalena
 * Laguna State Polytechnic University- MAGDALENA Satellite Campus

Magdalena Water System
Potable water should be accessible to all. Working under this belief, the Municipality of Magdalena successfully implemented the LGU Urban Water Supply and Sanitation Project (LGU-UWSSP) in their locality.

In years past, the municipality operated the Magdalena Waterworks, a water supply system which covered ten barangays. The main water source was the Oples Spring in the nearby town of Liliw, Laguna, supplying a volume of four liters/second to 1,097 service connections. Tariff was Php 8.00 for the first 10 cubic meters and an additional Php 1.00 in excess of 10 cubic meters.

However, the people were not keen on increasing the tariff, as the service was extremely poor. Believing that water is one of the basic services that the government should be able to provide to the people, the LGU consequently searched for a more permanent solution. Through the DILG and World Bank, the Local Government Unit Urban Water Supply and Sanitation Project (LGUUWSSP) was introduced to Magdalena officials. Through barangay meetings and consultations, the LGU water project and how it will help address their problems were explained to the people.

With the creation of the Municipal Water Board in August 2004, the water system was also constructed and became fully operational within a period of one year and six months. The Water Board is at present focused in the expansion of the service area to provide quality water service to the nearby barangays. Moreover, the board is continuously producing policies to help the project be a self-sufficient and profitable economic enterprise for the LGU.

With the successful implementation of the LGU-UWSSP, there have been marked improvements in the water supply and living conditions of the people in the community. All stakeholders in the municipality benefitted from the improved water system. From the previous practice of rationing water, a 24/7 supply has been established, contributing to the improved health of the citizenry.

title: Magdalena, Laguna