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Talk:List of rivers of Australia

earlier items
Why not into state divisions?User:SatuSuro 12:35, 25 August 2005 (UTC) And again why not?User:SatuSuro 15:07, 13 November 2005 (UTC) Thanks for your responses! In the light of the two responses, maybe we should insist on state identifiers in the title/name, otherwise there will be rivers that the average punter would not know which state they are in on initial search? a bit like we have localities with the state name as a qualifier, as in Perth, Western Australia etc. But as Chuq points out, there is the rather common use of a river as a boundary, then, well umUser:SatuSuro 01:16, 15 November 2005 (UTC)

 * Maybe the only reason is because dividing this way is a fair amount of work and because many links are red and therefore knowing which state for each river would require a bit of googling or research. The other reason might be because we have the categories like Rivers of Tasmania and Rivers of Queensland, etc. - Shiftchange 18:47, 14 November 2005 (UTC)

 * Not to mention many rivers cross state borders (or ARE the state borders!) -- Chuq 22:13, 14 November 2005 (UTC)

I propose the list be organised as follows:
 * River - State, Additional State
 * Tributary One - State, Additional State
 * Tributary Two - State, Additional State

This is how the list of rivers of the Americas  is organised, and I think it works well. Rivers, including tributaries, can then listed alphabetically on the individual states pages. -- KSHuntley 01:10, 14 April 2006 (UTC)

Red Links
Anyone agree with removing red links - on a list like this? SatuSuro 02:02, 28 March 2008 (UTC)

I think red links are valid. There is no threshhold for notability for a river so they all may get articles one day :-) --Matilda talk 02:28, 28 March 2008 (UTC)

Hmm how many active eds on the oz project at the moment - so youre gonna tell me there is not a single hoax among that lot? SatuSuro 02:30, 28 March 2008 (UTC)

I keep quite a close watch on this page and revert what I see as obvious vandalism. In general I trust additions by established editors. Perhaps one solution would be to require a reference to suport redlinks but not other links - there aren't so many and the referencing should be easy from www.ga.gov.au--Matilda talk 02:45, 28 March 2008 (UTC)

Hmm - different thought as it is really too tedious to work out which of the several possible Alice Rivers anyone might mean. Let us comment out redlinks. If someone wants to add a redlink (or decomment it) then they need to provide a reference. --Matilda talk 02:54, 28 March 2008 (UTC)
 * Commenting out in progress - can always be reverted if someone disagrees--Matilda talk 03:52, 28 March 2008 (UTC)

 * I don't have strong views either way but why do you, and others see the need to remove red links from lists? I see the need to write a few stubs for uncreated entries but no need to remove them. Am I unaware of some policy or guideline? I thought the page was aiming to present a list of rivers of Australia and feel that decommenting or unlisting them is counter-productive. - Shiftchange (talk) 21:53, 28 March 2008 (UTC)

 * The issue is verifiability. Please feel free to uncomment and cite a reliable source - eg from www.ga.gov.au .  There were just too many for me to tackle to reference.  I may do so slowly; I know I was commenting out many legitimate redlinks.  The trouble is I cannot guarantee that all of the links are valid.  It is also unlikely that the list will ever be complete - the topic is huge.  If you add a redlink, please add a citation.  the article has now been set up to manage in line cites.  Blue links of course link to articles that should include references which verify.  The issue has arisen because of hoaxes elsewhere.  I have from time to time reverted hoaxes / vandalism from this list. The policy being applied is of course WP:V. --Matilda talk 00:15, 31 March 2008 (UTC)

Creeks?
Isn't this a list of rivers? Why does the NSW section list so many creeks, especially given that most of them are redlinks. I think these should be removed, and will probably do so myself unless I hear a convincing argument otherwise. --jjron (talk) 04:46, 12 April 2011 (UTC)
 * I know that some creeks are in river categories and have a river infobox. I think the reason creeks are included is because in many cases rivers could easily be creeks and some creeks be considered rivers. Also I believe official lists (naming registers) of rivers include creeks but I haven't looked into it myself. - Shiftchange (talk) 05:56, 12 April 2011 (UTC)
 * Geographically, there is absolutely no difference between a creek and river. If you disagree, then define the term "river" so that it excludes so-called "creeks". Both are simply watercourses and a big creek is commonly larger than a small river. Dividing this list (and related categories) based on what was an arbitrary naming choice 150+ years ago is unencyclopedic in my opinion and I strongly oppose it. -- Mattinbgn (talk) 07:59, 12 April 2011 (UTC)

Different lengths
List_of_rivers_of_Australia, and Murray River articles state different lengths for the river? Carlwev (talk) 11:23, 2 July 2012 (UTC)

External links modified
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Same list repeated thrice
First off, let me say I don't normally edit Australian articles. I play around mostly in Canada. I came across this list List of rivers of Tasmania while working on Arm River (Saskatchewan) (it was Arm River (Tasmania) that brought me here). Then I noticed the same list here Rivers of Tasmania. And of course, the exact same list is located here at this article. Repeating the same list three times seems like a lot of extra work. I know Wikipedia isn't paper but it just doesn't seem right. Am I wrong to suggest all three articles should have one central list? Just some food for thought. Masterhatch (talk) 20:20, 21 September 2021 (UTC)

title: Talk:List of rivers of Australia


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Rolle District

Rolle District was a district of the canton of Vaud in Switzerland. The seat of the district was the city of Rolle until January 1, 2008. It is now part of Nyon District, except the town of Allaman which is now part of the Morges District.

Mergers and name changes

 * On 1 September 2006 the municipality of Allaman joined the Morges District.
 * On 1 September 2006 the municipalities of Bursinel, Bursins, Burtigny, Dully, Essertines-sur-Rolle, Gilly, Luins, Mont-sur-Rolle, Perroy, Rolle, Tartegnin and Vinzel came from the District de Rolle to join the Nyon District.

Places in Rolle district

 * Allaman
 * Bursinel
 * Bursins
 * Burtigny
 * Dully
 * Essertines-sur-Rolle
 * Gilly
 * Luins
 * Mont-sur-Rolle
 * Perroy
 * Rolle
 * Tartegnin
 * Vinzel

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

title: Rolle District


text:
User:Jukeboksi/Studies/Business plan

Here be the not so secret lair for making notes collaboratively --Juxo 12:35, 25 August 2005 (UTC)

Roles
 * President: Ruth
 * CMO: Mario
 * CFO: Juxo
 * VP of sales: Tuulia

title: User:Jukeboksi/Studies/Business plan


text:
Anomostachys

Anomostachys is a plant genus of the family Euphorbiaceae first described as a genus in 1951. It contains one known species, Anomostachys lastellei, endemic to Madagascar.

Description
Anomostachys lastellei is a tree which grows up to 20 meters high.

Range and habitat
Anomostachys lastellei is native to Antananarivo, Antsiranana, Fianarantsoa, Toamasina, Toliara and Mahajanga provinces of eastern Madagascar.

It inhabits the humid lowland forests and mid-elevation montane forests from 80 to 1,150 meters elevation. It is found in primary forests and degraded vegetation, on humus, sandy, rocky, or quartzitic soils.

title: Anomostachys


text: File:Generation X - Valley Of The Dolls album cover.jpg


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Jimmy Winkfield

James Winkfield (April 12, c. 1880–1882 – March 23, 1974) was a Thoroughbred jockey and horse trainer from Kentucky, best remembered as the last African American to ride a winner in the Kentucky Derby (1902).

Winkfield was born in Chilesburg, Kentucky (now part of Lexington, Kentucky) and began his career as a jockey in 1898 at age sixteen. He was suspended for one year after one race for his involvement in a four-horse accident at the starting gate. However, he returned in 1900 to ride Thrive in the Kentucky Derby, finishing third. He rode in the race again in 1901 and 1902, winning on His Eminence and Alan-a-Dale respectively. In 1901, he won 220 races. He competed in his final Derby in 1903, finishing second on Early.

Winkfield was blackballed in the US after dishonoring a contract to ride for an owner by agreeing to ride for a different owner, but he was offered a chance to race in Russia, where he quickly rose to fame. He won the Russian Oaks five times, the Russian Derby four times, the Czar's Prize on three occasions, and the Warsaw Derby twice. The Russian Revolution caused him to leave the country in 1917, and he moved to France where he resumed racing, scoring numerous wins including the Prix du Président de la République, Grand Prix de Deauville, and Prix Eugène Adam. He retired as a jockey at age fifty having won more than 2,500 races, then began a second successful career as a horse trainer.

Winkfield lived on a farm near the Hippodrome de Maisons-Laffitte (racetrack) in Maisons-Laffitte on the outskirts of Paris. He remained there until fleeing the German occupation of France during World War II. After the war, he eventually returned to the farm at Maisons-Laffitte where he lived until his death in 1974.

While he was treated with respect in Europe, segregation still ruled American society. When Sports Illustrated invited Winkfield to a reception at the Brown Hotel in Louisville in 1961, he was told he could not enter by the front door. He was admitted after the magazine explained that he was an invited guest. Winkfield made an appearance at the Kentucky Derby that year to celebrate 60 years since his historic victories. In 2004, he was inducted posthumously into the National Museum of Racing and Hall of Fame. The Jimmy Winkfield Stakes at Aqueduct Racetrack is run in his honor.

In 2005, the United States House of Representatives passed a resolution honoring Winkfield. The full details can be read at the National Museum of Racing and Hall of Fame.

title: Jimmy Winkfield


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Wratislavia Cantans

The Andrzej Markowski International Festival Wratislavia Cantans is a music festival held every September in Wrocław and Lower Silesia, Poland, organized by the Witold Lutosławski National Forum of Music in Wrocław.

The name Wratislavia Cantans is Latin for "Singing Wrocław", and the festival from the beginning has focused primarily on presenting the beauty of the human voice. Each year, concerts attract thousands of music lovers to the concert halls of the National Forum of Music, the historic interiors of Wrocław and a dozen or so cities of Lower Silesia. In recent years, the festival has hosted, among others Philippe Herreweghe, Sir John Eliot Gardiner, Zubin Mehta, Cecilia Bartoli, Julia Lezhneva, Philippe Jaroussky, Mariusz Kwiecień, Jordi Savall, Marcel Pérès and such ensembles as: Israel Philharmonic Orchestra, Collegium Vocale Gent, Akademie für Alte Musik Berlin, Monteverdi Choir, Gabrieli Consort & Players, Il Giardino Armonico, The Swingle Singers, and English Baroque Soloists. Since 2008, Andrzej Kosendiak has been the festival's general director, and since 2013, the Italian conductor and instrumentalist Giovanni Antonini has been the artistic director.

Festival venues
From the beginning, the festival's events take place in the historic interiors of Wrocław, such as the churches: Basilica of St Elizabeth, Cathedral of St Mary Magdalene, Cathedral of St John the Baptist, University Church of the Holy Name of Jesus, Evangelical Augsburg Church of Divine Providence, Collegiate Church of the Holy Cross and Saint Bartholomew, and the White Stork Synagogue, as well as the Town Hall and university rooms (Aula Leopoldina, Oratorium Marianum). In the past, concert venues also included the Radio Wrocław Concert Hall and the hall of the former Wrocław Philharmonic.

Apart from Wrocław, Wratislavia Cantans concerts take place in the towns of Lower Silesia and Wielkopolska province, so far these have been: Bardo, Bielawa, Bolesławiec, Brzeg, Dzierżoniów, Głogów, Jelcz-Laskowice, Jelenia Góra, Kalisz, Kamieniec Ząbkowicki, Kłodzko, Krotoszyn, Krzeszów, Legnica, Lubiąż, Lubomierz, Milicz, Oleśnica, Oława, Polkowice, Prochowice, Strzegom, Szczawno-Zdrój, Syców, Środa Śląska, Świdnica, Trzebnica, Wałbrzych, Zgorzelec, and Żmigród.

Festival posters
The authors of festival posters have been well-known Polish artists, such as Rafał Olbiński, Eugeniusz Get-Stankiewicz, Lech Majewski, and Michał Batory.

Membership in international organizations
In 1978, the Wratislavia Cantans festival became a member of the European Festivals Association (EFA), which officially gave the event an international rank (although it has hosted foreign artists almost from the beginning). In 1998, the festival joined the International Society for the Performing Arts (ISPA). The festival also belongs to Music Masters on Air (MusMA) network. From 2015–2019 Wratislavia Cantans was awarded the Europe for Festivals, Festivals for Europe Label (EFFE Label).

History
Wratislavia Cantans was established by Andrzej Markowski, a composer and conductor, in 1966 as an oratorio and cantata festival. Markowski was director of the Wrocław Philharmonic from 1965, and the Philharmonic was the host of this event. He served as festival director for eleven years. From 1978 to 1996, Tadeusz Strugała was the head of the festival, and added new elements to its programme: ethnic music and music of various religions, art exhibitions accompanying concerts, musical screenings, countertenor tournaments at the Silesian Piasts Castle in Brzeg, festival academies run by scholars, as well as academic sessions and a course on interpreting oratorio music.

From 1991, the main organizer of the festival was the Culture and Art Centre in Wrocław. From 1995–1998 the festival had a subtitle “Music and Fine Arts”. In 1996, the festival was organized by the “Wratislavia Cantans” State Institution of Culture, the International Music and Fine Arts Festival, and the management was divided between two persons: the general director and the artistic director. Lidia Geringer de Oedenberg became the general director, and artistic directors during her tenure were: from 1997 Ewa Michnik, from 2002 Mariusz Smolij, and from 2004 Jan Latham Koenig. Lidia Geringer de Oedenberg initiated cooperation with many Lower Silesian towns to organize festival concerts outside Wrocław.

In 2005, Andrzej Kosendiak became the festival’s general director and Paul McCreesh the artistic director. In 2014, the institutions of the International Festival Wratislavia Cantans and the Witold Lutosławski Philharmonic in Wrocław were merged into one cultural institution, Witold Lutosławski National Forum of Music, who has since been the festival’s host.

Since 2013, the artistic director of Wratislavia has been Giovanni Antonini, an Italian virtuoso and conductor, founder and director of the Baroque orchestra Il Giardino Armonico. Under his leadership, the following editions of the festival have been held so far: “Journey to Italy” (2013), “From Darkness to Light” (2014), “Long Live Wratislavia!” (2015; 50th anniversary edition), “Recitar Cantando” (2017) and “Liberation” (2018). In 2019, the festival took place under the motto “South”.

title: Wratislavia Cantans


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Échallens District

Échallens District was a district of the Canton of Vaud, Switzerland. The seat of the district was the town of Échallens.

The district was dissolved on 31 August 2006 and all the municipalities transferred to the new Gros-de-Vaud District on the following day.

The following municipalities were located within the district:

 * Assens
 * Bercher
 * Bioley-Orjulaz
 * Bottens
 * Bretigny-sur-Morrens
 * Cugy
 * Dommartin
 * Échallens
 * Éclagnens
 * Essertines-sur-Yverdon
 * Étagnières
 * Fey
 * Froideville
 * Goumoens-la-Ville
 * Goumoens-le-Jux
 * Malapalud
 * Morrens
 * Naz
 * Oulens-sous-Échallens
 * Pailly
 * Penthéréaz
 * Poliez-le-Grand
 * Poliez-Pittet
 * Rueyres
 * Saint-Barthélemy
 * Sugnens
 * Villars-le-Terroir
 * Villars-Tiercelin
 * Vuarrens

title: Échallens District


text:
Viedma Lake

Viedma Lake (Lago Viedma, ) is a Patagonian lake in the province of Santa Cruz, Argentina, situated near its border with Chile. Measuring approximately 50 miles (80 kilometers) in length, it is a major elongated trough lake formed from melting glacial ice. Viedma Lake is the second largest perennial lake located entirely within Argentina. The name of the lake comes from the Spanish explorer Antonio de Viedma, who in 1783 reached its shores, being the first European to do so.

The town of El Chaltén and the Andes peaks Cerro Torre and Fitz-Roy lie in the proximity of Lake Viedma.

Lake Viedma is fed primarily by the Viedma Glacier at its western end. The Viedma Glacier measures 3 miles (5 kilometers) wide at its terminus at Lake Viedma. The brown landscape is a result of ice scouring, which left virtually no vegetation on the steep-walled valleys.

Water from lake Viedma flows into Lake Argentino through the La Leona River, and eventually from there into the Atlantic Ocean through the Santa Cruz River.

Although the lake lies in Argentine territory, the western shores of the lake reach the Southern Patagonian Ice Field in an area where the border remains undefined.

title: Viedma Lake


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Wrath of the Demon

Wrath of the Demon is a 1991 hack and slash video game developed by Quebec-based developer Abstrax, and published by ReadySoft. Versions for Atari ST, Amiga, Commodore CDTV, and MS-DOS were released in early 1991. A Commodore 64 version was released later.

Plot
The player controls a hero on a quest to defeat a demon.

Development
The nine musical tracks are by David Whittaker. The programmers for the Amiga version were David Foster, Pierre Proulx and Martin Ross. The programmer for the PC version was Nicolas Chapados. The game was designed and illustrated by Claude Pelletier and Stephane Ross. Also Michel Cadorette provided support during the production of the Amiga version in different areas.

Reception
ACE gave the Amiga version of Wrath of the Demon an overall score of 884 out of 1000, calling it better than Shadow of the Beast II, stating that Wrath of the Demon is "technically ... the most accomplished and polished game yet written for the Amiga". ACE praised Wrath of the Demon's 'smooth' scrolling during horseback sequences.

British gaming magazine The One gave the Amiga version of Wrath of the Demon an overall score of 79%, and expressed that while it suffers from "repetitive" gameplay, Demon has "excellent presentation". Further praising its "superlative" graphics, The One praised Wrath of the Demon's parallax scrolling, "classy" animation, and "atmospheric" sound. The One compared Demon's emphasis on graphics and action gameplay to Shadow of the Beast, and expressed that while its gameplay is linear and 'unoriginal', it's 'substantial' and appealing.

title: Wrath of the Demon


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Ifrane

Ifrane (إفران) is a city in the Middle Atlas region of northern Morocco (population 14,659 as of November 2014). The capital of Ifrane Province in the region of Fès-Meknès, Ifrane is located at an elevation of 1665 m. In the regional Tamazight language, "ifran" means caves.

The modern town of Ifrane was established by the French administration in 1928 during the protectorate era for their administration due to its Alpine climate. Ifrane was conceived as a "hill station" or colonial type of settlement. It is a resort town set high up in the mountains so that Europeans could find relief from the summer heat of the interior plains of Morocco. Ifrane is also a popular altitude training destination.

The first permanent settlement of the area dates to the 16th century, when the Sharif Sîdî 'Abd al-Salâm established his community in the Tizguit Valley, seven km downstream from the present town. Ifrane is a colonial "hill station", and a "garden city". It is also an "imperial city", a mountain resort, a provincial administrative center, and a college town.

History
The first permanent settlement of the area dates to the 16th century, when a sharîf by the name of Sîdî ‘Abd al-Salâm established his community in the Tizguit Valley, seven km downstream from the present town. In the Local Amazigh language, Ifran means "caves". Sîdî ‘Abd al-Salâm’s village, called Zaouiat Sidi Abdeslam (or simply the zâwiyah), consisted at first of cave dwellings hollowed out of the limestone valley wall. Only in the last fifty years or so have its inhabitants built houses aboveground. The caves which now lie under these houses are still used as mangers for animals and for storage.

By the mid-17th century Sîdî ‘Abd al-Salâm’s zâwiyah was well enough established to receive an extensive iqtâ’, or land grant, from the ‘Alâwî sultan Mûlây Rashîd b. Muhammad. The iqtâ’ extended from upstream of present Ifrane down the Tizguit valley all the way to El Hajeb escarpment. Late in the 19th century agro-pastoral groups of the Amazigh Senhadja Beni M’guild and Zenata the Ait Seghrouchen, crossing the Middle Atlas from the upper Moulouya Plain, started grazing their herds of sheep and goats on the surrounding plateau. The livelihood of the zâwiyah was based on irrigated agriculture on the valley floor, livestock grazing and forest resources.

The agricultural plots were held as private property (mulk) but the grazing land was under collective tribal jurisdiction (j’maa). The tribally organized populations of the Ifrane-Azrou area submitted to colonial rule after a period of resistance (1913–1917). Resistance continued higher in the mountains (Timahdit, Jebel Fazzaz) until 1922.

Modern history
The modern town of Ifrane was established by the French administration in 1929 on land expropriated from the inhabitants of the zâwiya. The town was to be a "hill station", a cool place for colonial families to spend the hot summer months, and it was initially planned according to the "garden city" model of urban design then in vogue. The plan called for chalet-type summer homes in the Alpine style, laid out among gardens and curving tree-lined streets. A royal palace was also built for Sultan Muhammad b. Yûsuf. The town's first public buildings consisted of a post office and a church. Moreover, a penitentiary was built which served as a POW camp during World War II.

As elsewhere in Morocco, a shanty town called Timdiqîn soon grew up next to the colonial establishment. It housed the Moroccan population (maids, gardeners, etc.) that serviced the French vacationers. Timdiqîn was separated from the colonial garden city by a deep ravine. After independence, the French properties in the original garden city were slowly bought up by Moroccans. The town was enlarged and endowed with a mosque, a municipal market and public housing estates. Furthermore, the shanty neighborhood of Timdiqîn was rebuilt with proper civic amenities.

In 1979 Ifrane became the seat of the administrative province of the same name and some government services were established. In 1995 Al Akhawayn University, an English-language, American-curriculum public university opened and this has helped re-launch Ifrane as a desirable destination for domestic tourism. Consequently, Ifrane continues to develop as both a summer and winter resort. Old chalets in the center of town are being demolished and replaced with condominium complexes, while vacation centers and gated housing estates are springing up on the outskirts.

The Middle Atlas Mountains consist mostly of a series of limestone plateaux. Not far from Ifrane in the Middle Atlas is Cèdre Gouraud Forest. These plateaux receive considerable precipitation—averaging about 1,100/1,200 ml/year in Ifrane—and are naturally wooded, with scrub oak forests alternating with cedar. The Middle Atlas lies in the center of Morocco and constitutes its natural water tower, as many of the country's most important river systems: the Moulouya, the Sebou, the Bou Regreg, and the Oum Rabia originate in it. Historically, however, despite its centrality, the Middle Atlas has been an "empty quarter". Though the area was regularly crossed by traders, and though the alpine summer pasture was used by herders, the harsh climate and relatively poor soils long impeded permanent human settlement. Today the Middle Atlas is still one of the least densely populated parts of Morocco, even when compared to other mountainous regions such as the High Atlas and the Rif.

A small fort overlooking Oued Tizguit (now part of the palace precinct) had already been built during the period of military conquest in order to secure the Fez to Khenifra road across the mountains. The gently rolling landscape, with fresh springs and wildflowers, was judged to have potential as a summer resort for colon families from the Saïss Plain, Meknes and Fez. Fifty hectares of agricultural land upstream from the zâwiyah, in an area originally designated as Tourthit, or "garden", was expropriated for the project.

Ifrane was conceived as a "hill station" or colonial type of settlement. It is a resort town set high up in the mountains so that Europeans can find relief from the summer heat of tropical colonies. The British were the first to develop this type of resort in India, the best known of which is Simla in the Himalayas which served as their "summer capital". The French built similar hill stations in Indochina, such as Da Lat, established in 1921. Ifrane was not the only hill station to be built in Morocco. The French also built one in neighboring Imouzzer Marmoucha, as well as at Oukaïmeden in the High Atlas. Hill stations share some common characteristics. As they are intended for expatriate European families, and they are often designed in such a way as to remind their foreign inhabitants of their distant homelands. The architectural style adopted is imported from the mother country in order that the place look like "Little England" or "douce France". This is the case in Ifrane where various mountain styles such as "maison basque" "Jura" and "Savoy" were used. Moreover, trees and flowering plants were also imported from the European home country. This too was intended to heighten the appearance and feeling of home. In Ifrane, lilac trees, plane-trees (platanes), chestnut and horse-chestnut trees (marronniers and châtaigniers) and lime trees (tilleuls) were all imported for this purpose.

"Garden City"
Ifrane was planned according to the "garden city" model of urban design, fashionable in Western Europe between the two world wars. The concept of the garden city was developed in Britain as a model of social reform to solve the problems of 19th century industrial cities. By the 1920s however it had lost its social purpose to become an urban design type. Garden cities required low density housing consisting of fully detached or semi-detached single family homes surrounded by gardens.

In order to break with industrial-era grid plans, garden cities were always laid out with curving tree-lined streets. In fact, most garden cities were affluent suburbs, not true cities in their own right. They catered to the tastes of the upper middle classes who could afford to own a private automobile and property in the suburbs. They gave the illusion of county life, with village-type architecture, curvy streets and many trees, to people who in reality worked in big cities. Ifrane's initial garden city plan was designed in 1928 in Rabat by the Services Techniques of the Bureau de Contrôle des Municipalités, a division of the Direction des Affairs Politiques.

The 1928 plan – for the neighborhood known as Hay Riad today – had typical garden city features: curvy streets named for flora (Rue des lilas, Rue des tilleuls, etc.), and chalet-style houses. Houses could occupy only 40% of plots; the rest had to be planted as a garden. Moreover, large parts of the center of the town consisted of public gardens. Some of the original architecture can still be seen, especially in the neighborhood around the town hall and the Perce Neige Hotel. The summer homes built by the colons were designed by many of the same architects who built the European parts of Casablanca and Rabat. Whereas the European architecture in these big cities was innovative and intentionally modern, Ifrane's houses were built in traditional European styles and resembled those in the suburbs of contemporaneous French cities.

Ifrane's first public buildings were a post office and a Roman Catholic church. The church, consecrated in 1939, was designed by Paul Tournon (1881–1964), a recipient of the prestigious Prix de Rome who had also designed the Sacré Cœur Church in Casablanca. The resort function of the new town was consolidated with the building of a number of hotels. Ifrane's first flagship hotel was the Balima, which was demolished in the 1980s. The other main hotel was the Grand Hôtel, which has recently been refurbished. A royal palace was also built for Sultan Muhammad b.Yûsuf.

Ifrane is thus an "imperial" city in that it houses a palace and benefits from royal patronage. One final institution of Ifrane's early years worthy of mention is the penitentiary which no longer exists, and the site, across from the Police Academy and the new police Commissariat, has been redeveloped as a summer camp for the Ministry of Justice. The penitentiary served as a Prisoner of War camp during World War II. The popular story of the origin of Ifrane's lion sculpture involves an Italian inmate of this prison sculpting the lion out of an outcrop of limestone; however, this is not true as the lion dates from at least 1936 thus predating World War II.

The garden city hill station high in the Middle Atlas was always going to be an illusion of suburban middle-class France. Provisions were made for the housing and infrastructure of colonial home-owners, but not for the Moroccan maids, gardeners or guards who worked for them. Finding no housing in the official allotments, these people had to build their own houses some distance away, across a ravine north of the town. As elsewhere in Morocco at the time, a shantytown thus grew up next to the colonial town. This is the origin of Timdiqin (officially called Hay Atlas).

Climate
Located in the Atlas Mountains, and affected by the cold Canary current, Ifrane has a continental-influenced hot-summer Mediterranean climate (Csa) with short, somewhat dry, warm summers and long, cool, damp winters. The nights can be severely cold in winter.

Because of its elevation, the town experiences snow during the winter months and a cooler climate during the summer (not as hot as in the nearby regions which lie at a lower altitude).

Owing to the city's elevation and proximity to the north Atlantic Ocean, rainfall is very heavy whenever frontal systems affect the region. Precipitation patterns follow the classic Mediterranean range, from October to April. The city also receives high snowfall starting as early as October and lasting well into spring season. The annual average temperature does not exceed 11 C.

Ifrane holds the record for the lowest temperature ever observed in Africa: -23.9 C on February 11, 1935.

Flora and fauna
Ifrane's biodiversity is unique. Its fauna and flora contain rare yet mostly endangered species. Animals to be found in the vicinity include the threatened Barbary macaque. Among the local tree species are the native Atlas cedar, scrub oak and the introduced London plane.

Mammalian species

 * The Barbary macaque (Macaca sylvanus), an endangered monkey species that lives in its wild state in the forests of the Middle Atlas, including the forests surrounding Ifrane. Barbary macaques can be seen in the outskirts or the farther areas of the town of Ifrane when there is no more food in the woods, or simply because they have become familiar with humans.
 * The golden jackal (Canis aureus), referred to as ‘ich’ab’ in Tamazight, the same term used for ‘wolf’
 * The caracal (Caracal caracal), which is hard to spot, and survives thanks to its extreme discretion.
 * The common genet (Genetta genetta)

Bird species
Ifrane is also well known for its pisciculture (fish farming) stations. Ras el Ma forest has a trout-breeding station in which trout can be seen in their breeding basins. Moreover, Ifrane has a varied range of insects and amphibians.
 * The Atlas Coal Tit (Parus ater Atlas), an endemic passerine bird native to the Atlas mountains range.
 * The African crimson-winged finch (Rhodopechys alienus)
 * The white scavenger vulture (Neophron percnopterus)

Flora
Ifrane's plant and tree species include the following:
 * The Atlas cedar (Cedrus Atlantica)
 * The holm oak (Quercus rotundifolia)
 * The Portuguese oak (Quercus faginea)
 * The maritime pine (Pinus pinaster ssp. Hamiltoni var. maghrebiana)
 * The Spanish juniper (Juniperus thurifera)
 * The laurel-leaf cistus (Cistus laurifolius)
 * Genista quadrifolia
 * Artemisia mesatlantica

Notable people

 * Mostafa Smaili, middle-distance runner.
 * Adil Jelloul, road bicycle racer.

title: Ifrane


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WIPX-TV

WIPX-TV (channel 63) is a television station licensed to Bloomington, Indiana, United States, serving the Indianapolis area as an affiliate of Ion Television. It is owned by Inyo Broadcast Holdings alongside Scripps News affiliate WCLJ-TV (channel 42, also licensed to Bloomington). WIPX-TV and WCLJ-TV share offices on Production Drive (near I-465) in southwestern Indianapolis; through a channel sharing agreement, the two stations transmit using WIPX-TV's spectrum from an antenna on SR 252 in Trafalgar, Indiana.

Channel 63 went on air at the end of 1988 as WIIB, owned by Sinclair Broadcast Group and broadcasting Home Shopping Network programming. It dropped HSN for Infomall TV (inTV) at the start of 1996. Sinclair sold controlling interest to a related entity in 1996; the station was then sold to an affiliate of Paxson Communications Corporation in 1998, coinciding with the launch of the Pax network, forerunner to Ion. Inyo Broadcast Holdings acquired WIPX-TV and WCLJ-TV in 2020 as part of the acquisition of Ion by the E. W. Scripps Company.

History
In 1983, the Federal Communications Commission (FCC) designated three applications seeking channel 63 for hearing, from Channel 63, Inc. (what is now Sinclair Broadcast Group); Hoosier Tele-Media; and Channel 63 Limited, later Bloomington 63 Limited. Hoosier Tele-Media, whose owners included the manager of Bloomington radio station WBWB, withdrew when it became clear that the connection to the radio station would hurt it in the comparative hearing process. An administrative law judge's initial decision, released in September 1984, found in favor of Bloomington 63 because it did not own other broadcast properties. Sinclair appealed the decision to the FCC review board, which then overturned a settlement agreement and granted it the construction permit because of what one board member called "the watermarks of a visible pattern" in obtaining settlements in TV license cases on behalf of one of the company's principals.

Little progress was made on the station in the next three years; it was not until June 1988 that a permit to build the tower came before Johnson County zoning board members. By that time, Sinclair opted to affiliate WIIB with the Home Shopping Network (HSN) instead of assembling a general-entertainment independent lineup. It did so because of two events affecting the Indianapolis independents: the 1987 bankruptcy of Bloomington's WTTV and the sale at a low price of WXIN in Indianapolis. The station went on the air December 27, 1988, with HSN programming. Its non-home shopping programming was extremely limited, including public affairs shows produced by Indiana University.

On January 1, 1996, WIIB changed to the Infomall TV (inTV) infomercial service; the general manager had come away from an HSN affiliates conference believing that Barry Diller was about to convert HSN to a cable-only service. That same year, it acquired River City Broadcasting, owner of WTTV. As Federal Communications Commission (FCC) regulations at that time forbade the common ownership of two full-power commercial television stations in the same market, and after originally announcing their plans to sell channel 63, the Smith brothers changed their ownership interests in WIIB to non-attributable status and sold controlling interest to David C. McCarus.

WIIB joined the Pax network, forerunner of Ion, upon its launch on August 31, 1998. Channel 63, Inc., then sold the station for $35 million to RDP Communications (also known as DP Media), a company controlled by other members of the Paxson family. DP Media's six stations were absorbed by Paxson Communications Corporation in 2000, though Paxson had already been brokering their airtime to run Pax programming.

In January 2001, in conjunction with a joint sales agreement that Paxson had signed with NBC affiliate WTHR (channel 13), WIPX-TV began airing rebroadcasts of that station's 6 and 11 p.m. newscasts on an hour tape delay on weeknights. WTHR's sales department also began selling WIPX-TV's advertising inventory. By this time, a translator, WIPX-LP (channel 51), had been established in Indianapolis to improve the station's signal; the station remained associated with WIPX-TV until it was donated to Word of God Fellowship, parent company of the Daystar Television Network, in 2014.

WIPX and WCLJ were included among Ion Media stations spun off to Inyo Broadcast Holdings in 2020, as the E. W. Scripps Company could not own those stations and WRTV.

Subchannels
The station's signal is multiplexed:

Analog-to-digital conversion
WIPX-TV shut down its analog signal, over UHF channel 63, on June 12, 2009, the official date on which full-power television stations in the United States transitioned from analog to digital broadcasts under federal mandate. The station's digital signal continued to broadcast on its pre-transition UHF channel 27, using virtual channel 63. WIPX–WCLJ relocated its signal from channel 27 to channel 28 on October 18, 2019, as a result of the 2016 United States wireless spectrum auction.

title: WIPX-TV


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Irving R. Levine

Irving Raskin Levine (August 26, 1922 – March 27, 2009) was an American journalist and longtime correspondent for NBC News. During his 45-year career, Levine reported from more than two dozen countries. He was the first American television correspondent to be accredited in the Soviet Union. He wrote three non-fiction books on life in the USSR, each of which became a bestseller.

Early life and education
Born in Pawtucket, Rhode Island, Levine graduated from Brown University.

Career
In 1940 Levine went into journalism, starting at the Providence Journal as an obituary writer. During World War II, he served with the Army Signal Corps.

After completing graduate school at the Columbia University School of Journalism, Levine started working for the International News Service. He covered the outbreak of war in Korea in 1950 and began freelancing for NBC News. He joined them in 1950 as a correspondent. During his career, he reported from more than two dozen countries. These included the USSR, where in 1955, he became the first American television correspondent to receive accreditation. He had accompanied some American farming experts there, and stayed for four years to report on the country. He later recounted that during 1955, he was approached to be a Soviet spy but he refused and, despite threats and being followed, managed to continue reporting.

He was named bureau chief of Rome, where he served for nearly 12 years, also being stationed in Vienna and Tokyo. His reporting on Europe included accounts of the 1961 construction of the Berlin Wall by East Germany; the Vatican II Ecumenical Council, which opened in 1962; and the 1968 invasion of Czechoslovakia by the USSR. While Rome correspondent, he also reported on the reaction in Italy to the assassination of John F. Kennedy on 22 November 1963.

Upon returning to the U.S. in 1981, Levine became the chief economics correspondent for NBC and reported from Washington, DC. He was the first full-time economics reporter for the network. TIME magazine described him as a "pioneer" in economics reporting on television.

As a national correspondent, Levine became known for his distinctive sign-off, slightly stressing his middle initial. He wore bow ties when reporting on screen. Famed for his impeccable grammar and diction, Levine made a crossover to entertainment, with a self-mocking appearance on Saturday Night Live. He also played on his national reputation by appearing on the series Murphy Brown. Levine was interviewed by David Letterman and Jay Leno on their respective shows. When asked what he would miss most moving from NBC to CBS late night, Letterman answered, "backrubs from Irving R. Levine." His final interview prior to retirement was with Tom Brokaw.

After retiring in 1995 from NBC, Levine became dean of Lynn University's School of International Communication in Boca Raton, Florida. He retired from there in 2004.

Marriage, family and death
In 1957 Levine married Nancy Cartmell Jones, who had been working on the Dave Garroway Show. They had three children: Daniel, Jeffrey C. B. and Jennifer J. Levine.

Levine died in Washington, DC on March 27, 2009. He was 86. The cause was complications of prostate cancer, said his son Daniel Rome Levine.

Works

 * Main Street, U.S.S.R. (1959), named one of the New York Times "Top 100 Books of the Year"

title: Irving R. Levine


text:
WS-Reliability

WS-Reliability was a SOAP-based OASIS specification that fulfills reliable messaging requirements critical to some applications of Web Services. WS-Reliability was superseded by WS-ReliableMessaging.

SOAP over HTTP is not sufficient when an application-level messaging protocol must also guarantee some level of reliability and security. This specification defines reliability in the context of current Web Services standards. This specification has been designed for use in combination with other complementary protocols and builds on previous experiences (e.g., ebXML Message Service).

title: WS-Reliability


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Igala people

The Igala people are a Yoruboid ethnolinguistic group native to the region immediately south of the confluence of the Niger and Benue Rivers in central Nigeria. The area inhabited primarily by the Igala is referred to as Igalaland. Situated in an especially ecologically diverse region of Nigeria, the Igala have traditionally engaged in crop cultivation, and have been influenced culturally by many surrounding cultures over the centuries. Today, people of Igala descent are estimated to be at a population of 1.68 million people.

The Igala kingdom is ruled ceremonially and culturally by the Attah and has a long history of political warfare and campaigns with neighbouring groups along the Benue.  Igala people traditionally worship the supreme being Ojo, as well as their divine ancestral spirits. Masquerades are an important aspect of Igala art and a prime example of the kingdom's cultural exchange with its neighbouring groups. Igala art, dating centuries back, also feature in Nigerian body decoration and cultural architecture.

Today, the Igala predominantly inhabit southern and eastern Kogi State where they are the majority ethnicity and a major regional bloc in Kogi state politics. In times past, the Igala have held key state government positions.

While the present kingdom has diminished in size, Igala people and their culture have been an integral part of the formation of the communities along the Niger River, with many communities claiming an ethnogenesis from Idah, the ancestral home of the Igala. Minorities of the group exist in and are native to Edo, Delta, Anambra and Enugu states.

Location
The Igala Kingdom expanded vastly beyond the present-day boundary. Their homeland, the former Igala Kingdom, is a triangular area of about 14,000 km2 in the angle formed by the Benue and Niger rivers. The area was formerly known as the Igala Division of Kabba province and is now part of Kogi State. Its capital was Idah, in Kogi state. The bulk of the Igala people reside in Kogi where they can be found in Idah, Igalamela/Odolu, Ajaka, Ofu, Olamaboro, Dekina, Bassa, Ankpa, Omala, Edo, Lokoja, Ibaji, and Ajaokuta Local Government. Smaller communities and enclaves exist in the surrounding regions and states along the Niger basin.

Geography
The geographical location played an important role in the development of the Igala Kingdom. Igala is situated between the apex of the Niger River and Benue River, with the capital, Idah, on the Niger River. Being located by the two main bodies of water in Nigeria brought an abundance of cultural influence from various communities such as Igbo, Yoruba, Edo, and Jukun. The Igala economy grew from trading, but traditionally, the Igala people valued farming and hunting for their goods. Igala is located across the undulating, forested coastal region, and the dry savannah; the Guinea forest-savannah mosaic. This diverse ecological setting accommodates rainfed crops (Yam, Cocoyam, Maize, Pumpkin, Cassava), as well as dry soil crops (Millet, Guinea corn, Beniseed, and Beans). Igala farmers, must be strategic with crop locations and the location of cultivar in various ecological locations. The Igala landscape is also conducive to hunting. These animals include the Buffalo, Antelope, and Wild pig.

Igala Kingdom
The Igala kingdom is ruled by an "Attah", of all of whom Atta Ayegba Oma Idoko and Atta Ameh Oboni are the two most revered. In Igala lore, Oma Idoko is said to have offered his beloved daughter by burying her alive to ensure that Igala won a war of liberation from Jukun dominance. Atta Ameh Oboni is known to have been very brave and resolute because of his stiff resistance against the British and struggle to uphold the ancient traditions of Igala land. He died by suicide in order to forestall the plans of the British, who wanted him deposed and exiled.

Idakwo Micheal Ameh II became the twenty-seventh Attah following the death of his predecessor Attah Alhaji Aliyu Obaje in 2012.

By Igala native law and custom, an Attah newly nominated by the four ruling royal houses (Aj’Ameacho, Aj’Aku, Aj’Akogu and Aj’Ocholi) is verified by the Igalamela Kingmakers, traditional chiefs of the Igala kingdom. The Igalamela kingmakers are made up of nine chiefs (Etemahi Igalamela, Agbenyo, Onubiogbo, Onede, Aleji, Okweje, Achadu Kekele Ukwaja, Ananya Ata, Achanya Ata) with Etemahi Igalamela as the head of the Kingmakers. The Kingmakers forward the nominated name to the prime minister of the Igala kingdom, known as the Achadu oko-ata, for onward approval by the Kogi State Government.

Igalaland
The word anẹ̀ Igala means Igalaland is regarded to be the territory where the people are speaking the Igala language. The early settlement in the Igala kingdom were founded by the ancestors of the people now known as the Igala-Mela with traditions that means "the nine Igala". The efunyi or ofigbeli was a large unit of settlement consisting of two or more clans under their am'onofe -unyi, the family heads. In these primary settlements, membership was strictly based on agnatic kinship ties such as Am'om'onobule, the am'ana, the in-laws, the am'adu, the domestic slaves were absorbed into the settlement on the understanding that they accepted their social and political limitations in certain issues.

Igala Political Crisis
The Igala Central Government became weak leading up to the mid-nineteenth century, and up to the point of being taken over by the British. The Igalaland saw a rise in rebellion from Idah; this meant a rise in independent colonies by subjects of the Attah. Prior to the rebellions, around 1826, political turmoil in Idah led to the exile of their leader at the time. This was followed by discourse in the election for the new Attah. Differing clans in the area were in dispute over who should take the throne because each clan supported a different lineage of kingship. The dispute over who would take on the role of the Attah lead to economic and political rivalry among the various clans.

Origin
It is an Igala legend that the Igalaland was discovered and founded by a hunter who found the area to be ideal for hunting. The legend says that the hunter's camp became the original grounds for the Igala settlement and his family carried on the lineage of the area. While this legend is not considered a concrete historical account, the story represents important aspects of Igala culture, especially in the importance of hunting. In fact, several of the villages take on names that represent the type of game that would be found there. This naming convention includes a village called Oju-Ocha, meaning, 'the place where guinea-fowl come to wash'. Hunting is so important to the Igala people that there are several hunting ceremonies that take place throughout the year. For example, the earth festival begins the start of the farming year. This ritual features a communal hunt where animal remains are offered to the earth shrine, grass being burnt, and the first yam being planted. In another ritual, the king camps in the bush the night before the festival. The king then spears an animal to offer to the national earth shrine.

Religion
The Igala people believe in a supreme creator referred to as Ojo Ojo. While Ojo Ojo is the highest ruler, he is considered to be so divine that he does not work among the human realm. Instead, Ojo Ojo bestows powers upon other gods to interact with everyday human life. Igala divine beings are organised into a three part hierarchy; gods, ancestors, and diviners. Igala ancestors are called Ibegwu. Ibegwu have a direct connection with Ojo, serving as his representatives and messengers. Ibegwu have the power to protect the well being of humans in their fertility, agriculture, and society. If the ancestors are not properly honored, they also have the ability to punish humans. Every year, before the yam harvest, ancestors are honored at the Ibegwu festival. This is to praise them for their protection in the past year, in hopes for more blessings in the year to follow.

Cosmology
The Igala people believe that there are three different realms the human spirit will occupy in their existence; life after birth, adult life, and life after death. The ancestral spirits are very important to the people of the mortal world. It is the goal of the Igala people to maintain a balanced relationship with their ancestors by honouring them through rituals and offerings. If properly honoured, the ancestors will offer blessings and protection to the living. Ancestral spirits interact with the living in various ways. The spirits can be reincarnated as babies, or be called upon through masquerades.

In Igala cosmology, a human is not left to decide their destiny. It is believed that before a person is born, their destiny is decided by a choice they make before the creator, Ojo in the spirit world. When a person dies, it is very important that their body is treated with the proper ritual practices to ensure that they will make it to the spirit world; this is accomplished through a burial ceremony that has three stages. The first stage of the burial ceremony is called Egwu omi omi eji -When the body is placed into the grave. The second stage is the ceremony that takes place after the deceased is buried, called ubi eche. The third stage is Akwu eche, meaning the last shedding of tears. The third stage is where the Oloja masquerade is performed to say goodbye to the deceased.

Masquerades
Masks are an important aspect of Igala art. Masquerades are rituals that aim to create a balanced relationship between the world of the living, and the ancestors of the spiritual realm. Igala masks feature symbolic markings that are meaningful in identifying political status and the culture's fashion. Because these markings are not strict for each culture, and fashion changes over time, it is difficult for historians to rely on them to identify their place of origin. Igala masks have influences from several bordering regions including Igbo, Edo, and Idoma.

While these masks very across regions, they share some similarities, such as the first Atta appearing as a leopard. Igala masquerade culture would not have been able to flourish without the economic support from trade controlled by the Igbo in the lower Niger River. Igala brass masks, worn by the Atta, show evidence of Benin influence on Igala masks. It is presumed that this influence came from Igala being under suzerainty of Benin during the reign of Esigie.

Researchers have found that some Igala masks were actually from the Jukun region. This could mean that the masks were taken, or left behind by Jukun warriors on the Igala-Jukun battlefield.

Oloja masquerade
One masquerade in particular is the Oloja masquerade. Oloja is a five day burial ceremony specifically for older, deceased men. Led by elders, this ceremony takes place once a year and can honor one, or several deceased members of the community in the third and final part of the burial ceremony, Akwu eche. The body of the deceased is adorned with what is known as achi. Achi is woven materials including strips of raffia palm leaves (Iko), and strips of cloth. The Oloja dancer wears a wooden headdress made to look somewhat like a crocodile with fierce teeth and a protruding jaw. Music is an important part of the Oloja ceremony. The instrumentalists are elders. They use instruments such as wooden gongs, metal gongs, rattles, flute, and seven drums of various sizes. The start of the ceremony is signaled by the lead instrumentalist blasting seven notes on the flute, each note louder than the one before it, eventually being joined by the other musicians. At this point, the elders take turns performing a dance until another seven notes are signalled by the flute, summoning the Oloja dancer. The dancer performs movements that mimic different aspects of the deceased's occupation, personality, or habits. The dancer will then go to the house of deceased and throw part of the thatched roof into the bush or river. Next, the masquerader collects the tools of the deceased and destroys them in the performance arena. In the final part of the dance, the dancer collects the Okega, or personal god of the deceased, takes snuff into his nostril three times, hits the back of his head three time, and performs the three final dance moves. By the end of the ceremony, community members are left to cry while the dancer is taken back to his abode.

Body decoration
Body decoration is the act of altering one's skin or body through piercing, scarification, tattooing, skin dyes, or painting for the purpose of aesthetic or social identification. In Igala culture, the practice of decorating the body is known as Ina Ole. One form of permanent skin alterations is scarification. This is done by cutting the surface of the skin to leave raised marking. In Igala culture, most parts of the kingdom, like Ankpa, recurved three deep horizontal cuts on each side of their face beside the mouth as a way of identifying each other. This practice, which was prevalent during inter - tribal wars in the 17th century and 18th century has now become very uncommon among the Igala people. The practice of scaring the skin can also be seen as medicinal and spiritually healing.

There are also several non permanent forms of Ina Ole, such as creating designs with paint or dyes. These designs take on different meanings depending on the person, occasion, or placement on the body. For example, some tribal markings are identified by their placement on the face, or the chest of men. Women often decorate their wrists and arms as a statement of beauty. Some designs are designated for specific ceremonies or public events while others are spontaneous. These impromptu designs often speak to socio-cultural messages or are the result of young members scribbling their names in patterns on the body. There are also many different symbols used in the decorations including combs, rings, or the alphabet.

Film
The Nigerian film industry has grown tremendously in the last three decades. This progress in acceptance and recognition for Nigerian film is do to the successful 1992 production, Living in Bondage. The objective for many Nigerian and Igala filmmakers is to bring African film into the same light as industries in Western countries. The Nigerian and Igala film industries are often referred to as Nollywood, or Igawood. These titles are sometimes viewed as controversial as they imply a sense of otherness, further alienating Nigeran film industries. On the other hand, many Igala filmmakers accept the title as the essence of movie making in their country, and being included in part of the global filmmaking experience.

Many Igala filmmakers strive to preserve traditional Igala culture in their films. For example, many characters will be named in Igala language after what their character represents. This teaches viewers the Igala language by forming associations with character names and their characteristics. The purpose of this is to preserve the Igala language so it does not go extinct due to the globalization of Igala culture.

The Igala film industry has faced many challenges that have caused it to be less successful than other Nigerian and Western film industries. On challenge, is that Igala film has had a lack of presence on satellite television networks. Having a strong tv presence is important for gaining exposure and global interest. Another issue faced in Igala film is the lack of profit. Many of these films are low budget, and therefore not sought after as much as films that bring in a higher revenue. This makes it difficult for Igala film makers working toward cultural preservation, as well as global exposure. Finance has also proven to be an issue in this industry because there is little access to technical training for workers in this industry.

Notable Igala people

 * Abubakar Audu
 * Aliyu Obaje
 * Edward David Onoja
 * Emmanuel Dangana Ocheja
 * Ibrahim Idris
 * Idris Wada
 * Jeremiah Attaochu
 * Joseph Benjamin
 * Lucy Jumeyi Ogbadu
 * Murtala Yakubu Ajaka
 * Ogwu James Onoja
 * Praiz
 * Stephen Makoji Achema
 * Aminu Umar
 * Ilebaye

title: Igala people


text:
Valley of the Dolls (album)

Valley of the Dolls is the second studio album by the English punk rock band Generation X. It was produced by Ian Hunter.

Production
Valley of the Dolls was recorded at Wessex Sound Studios in Islington in October 1978. The record's working title was 'Intercourse (Old Meets New)', which was superseded by a name taken from a 1966 novel. Ian Hunter was commissioned as the record's producer at Tony James's request, from having been a fan of his work with Mott the Hoople in the early 1970s.

The record was Generation X's second long-player release, and displayed the band transitioning from its origins in the London punk rock scene of the late-1970s into a more mainstream rock music sound, with the incorporation of musical influences ranging from glam rock, progressive rock, and Bruce Springsteen's mid-1970s work, and was in part aimed at providing the band with a means of entry into the United States market, and gearing up the scale of the band's sound to move from playing in club venues to theatres and arenas.

In pre-release music press interviews for the record Billy Idol presented it as a departure from the punk movement by the band:"'I think with this album we've exorcised the ghost of punk rock, people always saw punk as unmusical, and we aim to show that we've got ideas, and that we're individuals and not just following what everyone else does. Generation X is its own band. This LP is a lot different from our last, which didn't have enough staying power, this new one doesn't wear off so easily and we think it will last longer.'"

On release in January 1979 the record performed disappointingly in the UK Albums Chart, and contributed substantially to Generation X's demise as a band at the year's end. In a later interview with the New Musical Express, Tony James, the band's bass-player and song-writing lyricist attributed the record's failure commercially and artistically to:"'I was in love with the rock and roll myth. I'd read (Mick Farren's novel) The Tale of Willy's Rats, and thought it was wonderful. I certainly had a romantic vision of rock and roll groups, and I think with the Valley of the Dolls album we reached an all time bottom in that rock and roll romanticism. After the album came out I realised that I'd been talking about things that I didn't really understand, or which even were just not true. Afterwards we realised we had to sing about what we knew about, not what we wished we were.'"

Concerns from the record's producer Ian Hunter about the technical competence of Generation X's drummer led to the employment for the recording sessions of Clive Bunker as a session musician. Bunker and Laff played together on the tracks, achieving a distinctive double-drum sound.

Singles releases
The album contained the UK singles: "King Rocker", which reached #11 in the UK Singles Chart in January 1979; "Valley of the Dolls", which reached #23 in April, and "Fridays Angels" in June 1979, which failed to enter the top 40.

Chart performance
On release the Valley of the Dolls long-player reached #51 in the UK Albums Chart.

Personnel

 * Generation X
 * Billy Idol − vocals
 * Tony James − bass, vocals
 * Bob "Derwood" Andrews − guitar, vocals
 * Mark Laff − drums, vocals
 * Additional musician
 * Clive Bunker - drums
 * Technical
 * Gary Edwards - engineer
 * Peter Wagg - art direction
 * Janusz Guttner - design
 * Rod Delroy, Paddy Eckersley - photography

title: Valley of the Dolls (album)


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Tokharistan

Tokharistan (formed from "Tokhara" and the suffix -stan meaning "place of" in Persian) is an ancient Early Middle Ages name given to the area which was known as Bactria in Ancient Greek sources.

By the 6th century CE Tokharistan came under rule of the First Turkic Khaganate, and in the 7th and 8th centuries it was incorporated into the Tang dynasty, administered by the Protectorate General to Pacify the West. Today, Tokharistan is fragmented between Uzbekistan, Tajikistan and Afghanistan.

Names of Tokharistan
Several languages have used variations of the word "Tokhara" to designate the region:

 * Tokharistan may appear in ancient Indian sources as the Kingdom of Tushara, to the northwest of the Indian subcontinent. "Tushara" is the Sanskrit word for "snowy" "frigid", and is known to have been used to designate the country of Tukhara. In Sanskrit, it became तुखार (Tukhāra).
 * To means 'great' and khara means gara / nara of khan(country of khan)
 * In ancient Greek, the name was Tokharoi (Τόχαροι ) or Thaguroi.
 * Tochari for Latin historians.
 * The name "Tokhara" appeared in the 4th century CE, in Buddhist texts, such as the Vibhasa-sastra.
 * In Tibetan, the name for the region was Thod-kar or Tho-gar.
 * The name appears in Chinese as Tukhara (覩货罗 Duhuoluo or 吐火罗 Tuhuoluo). "Tokhara" was known in Chinese sources as Tuhuluo (吐呼羅), which is first mentioned during the Northern Wei era (386-534 CE). In the Tang dynasty, the name is transcribed as Tuhuoluo (土豁羅). Other Chinese names are Doushaluo 兜沙羅, Douquluo 兜佉羅 or Duhuoluo 覩貨羅.
 * In Khotanese, Ttaugara; in Uigurian, Twghry; in Armenian, T'ukri-k'.

Ethnicities
Several portraits of ambassadors from the region of Tokharistan are known from the Portraits of Periodical Offering of Liang, originally painted in 526–539 CE. They were at that time under the overlordship of the Hephthalites, who led the embassies to the Southern Liang court in the early 6th century CE.

"Tocharians" in the Tarim Basin
The name of "Tocharians" was mistakenly applied by early 20th century authors to the Indo-European people of the Tarim Basin, from the areas of Kucha and Agni. These scholars erroneously believed that these Indo-Europeans had originated in Tokharistan (Bactria), and hence applied the term "Tocharians" to them. This appellation remains in common usage although the Indo-European people of the Tarim Basin probably referred to themselves as Agni, Kuči and Krorän.

Chinese sources
In the Xi'an Stele, erected in 781 CE, the Church of the East monk Adam, author of the stele, mentioned in Syriac that his grandfather was a missionary-priest from Balkh in Tokharistan (ܬܚܘܪܝܣܬܢ Taḥuristan).

Geography
Geographically, Tokharistan corresponds to the upper Oxus valley, between the mountain ranges of the Hindu-Kush to the south and the Pamir-Alay to the north. The area reaches west as far as the Badakshan mountains, south as far as Bamiyan. Arab sources considered Kabul as part of the southern border of Tokharistan, and Shaganiyan as part of its northern border. In a narrow sense, Tokharistan may only refer to the region south of the Oxus. The region used the East Iranian Bactrian language, which was current from the 2nd to the 9th century CE.

The most important city of Tokharistan was Balkh, which was at the center of the trade between Iran (the Sasanian Empire) and India.

The region of Tokharistan had been outside of Sasanian control for the three centuries preceding the Muslim conquest of Persia in 633–651 CE. During that time, Tokharistan was under the rule of dynasties of Hunnish or Turkic origin, such as the Kidarites, the Alchon Huns and the Hephthalites. At the time of the Arab conquest, Tokharistan was under the control of the Western Turks, through the Tokhara Yabghus.

Art of early medieval Tokharistan
Numerous artefacts exist from the art of early medieval Tokharistan, which shows influence from the Buddhist art of Gandhara.

5th–6th century CE
Many authors have suggested that the figures in the Dilberjin Tepe or Balalyk Tepe paintings are characteristic of the Hephthalites (450–570 CE). In this context, parallels have been drawn with the figures from Kizil Caves in Chinese Turkestan, which seem to wear broadly similar clothing. The paintings of Balalyk Tepe would be characteristic of the court life of the Hephthalites in the first half of the 6th century CE, before the arrival of the Turks.

7th century CE
In painting, there is "Tokharistan school of art" with examples from Kalai Kafirnigan, Kafyr Kala or Ajina Tepe, as Buddhism and Buddhist art enjoyed a renaissance, possibly owing to the sponsorships and religious tolerance of the Western Turks (Tokhara Yabghus).

Samanids and Ghaznavids 10–11th century
Islamic art developed with the Samanid Empire and the Ghaznavids from the 10th to 12th century CE.

title: Tokharistan


text: User:CIrate

title: User:CIrate


text:
Ikare

Ikare is a town in the northern senatorial part of Ondo State, Nigeria.

Ìkàré-Àkókó (Ikare for short), town in southwestern Nigeria, is located in the Northern Senatorial District of Ondo State. Ikare is about 100 km from Akure, the Ondo State capital. The city was the divisional headquarters of the old Akoko Division, comprising Oka-Akoko, Isua-Akoko, Okeagbe-Akoko, Ugbe Akoko etc. Based on the Local Government System now practised in Nigeria, the city is currently the headquarters of Akoko North-East Local Government. The city is a trading area for farmers of Kolanut,Cocoa, and coffee.

Ikare shares boundaries with Arigidi, Ugbe Akoko, Ogbagi, Oka, Akungba and Supare Akoko.

Osele market is the Ikare's biggest communal market where the city's ancient traditions are displayed, Ikare-Akoko. Oja Oba is situated in opposite old first Bank, garage Ikare akoko. The city is located in the Yoruba cultural region and has a substantial Christian, Jehovah Witness and Muslim population with several Churches, worshiping halls and Mosques. The architectural style of the city incorporates both Portuguese and Arabic styles. The Portuguese style was introduced in the 16th century when Portugal began to export slaves from the region. Arabic influences were incorporated in the 19th century with the diffusion of Islamic culture Southward across the Sahara.Population as of 2006 was over 700,000.

Ikare has been using electricity since the year 1956.

Education
Ikare is home to several educational institutions in Ondo State. Notable among which are; Agolo High School, Odo, Ikare, Mount Carmel Secondary School, Ondo State College of Art and Science {now Federal Science and Technical College, Okegbe quarters, Ikare}; Ansar Ud-Deen Grammar School (AUD) Ikare Akoko, Agbaode Orimolade Grammar school Ikare; Osele High School Ikare Akoko, Victory College Ikare; Lennon Jubilee High School Ikare; Ikare Grammar School Ikare Akoko, Everlasting Premier College Ikare Akoko, Citadel International College, Ikare; Comprehensive high School, Ikare; Greater Tomorrow Primary School and so many government and private-owned Primary and Secondary Schools. Ikare sons and daughters are well educated and are presently holding national and international positions.

Markets
Ikare is a chief commercial city in Ondo state with several industrial base and markets which include; Osele Market, Okore Market, Oja Owa, Oja Oba, Jubilee Market, Oja Kajola Oja Kowode and several other markets in adjoining Villages. It is a super city for successful transportation business especially by private individuals.

Inter ethnic relationships
Ikare though basically a Yoruba ethnic city, is also a place of convergence in Ondo State for many ethnic groups in Nigeria including the Igbo, Hausa, Fulani, and Ijaw. The friendly disposition of its natives to visitors and holiday makers, from time immemorial, is perhaps responsible for the growing number of settlers in the city.

title: Ikare


text:
Ikenobō

Ikenobō (池坊) is the oldest and largest school of ikebana, the Japanese art of floral design.

It was founded in the 15th century by the Buddhist monk Senno. The school is based at the Rokkaku-dō temple in Kyoto. The name is derived from a pond (ike) where Prince Shōtoku (聖徳太子) was bathing.

History

The custom of placing flowers on the altar began when Buddhism was introduced to Japan by way of emissaries to China in about 538. In Japan people tried to give deeper meaning to the thoughts accompanying flower arranging. In other words, they wished to arrange flowers (tateru, to arrange stems in an upright or standing manner), rather than casually placing them in a vase. An earlier attitude of passive appreciation developed into a more deeply considered approach. Early forms of Ikebana referred to as tatehana were arranged.

The Rokkaku-dō in Kyoto is the site of the birth and earliest development of ikebana. The name Rokkaku refers to the hexagonal shape of the temple. Rokkaku-dō temple was founded by Prince Shōtoku in the 6th century to enshrine a Nyoirin Kannon Bosatsu, the Goddess of Mercy.

Near a pond (ike) where Prince Shōtoku bathed, a small hut (bō; priest's lodge, monk's living house attached to a Buddhist temple ) was built and became the home of succeeding generations of Buddhist priests. This gave rise to the name ikenobō. In the temple grounds, one stone is called Heso-ishi. It means "bellybutton stone". It is said that it was the foundation stone of the original temple. Because this temple existed before the transfer of the national capital to Kyoto in 794, it has been claimed to be the center of the city.

In the Heian period (794-1192), apart from altar offerings, the practice of enjoying flowers displayed beautifully in a vase became popular. Poems, novels and essays from that time contain many passages that describe the appreciation of flowers used in this way. In the early 7th century Ono no Imoko, a former Japanese envoy to China, became a Buddhist priest and started setting up flowers.

According to a 15th-century manuscript, the two of the most popular flower arrangers of the time were ikenobō master Senkei and Ryu-ami, a tea master. Unzen Taigyoku, a monk belonging to a Zen Monastery, first recorded the name Senkei in his journal called Hekizan Nichiroku. In an entry dated February 25 of the third year of the Kanshō era (1462), Unzen Taigyoku wrote, “at the invitation of Shunko, Senkei made a floral arrangement in a golden vase and denizens of Kyoto with refined tastes vied to see his work”. This written record marks the starting point for 550 years of recorded ikebana history. Additional historical documentation of Senkei’s work includes only one entry, on October 2, in the Nekizan Nichiroku journal describing how moved he was by the extraordinary beauty of chrysanthemums.

Rikka style

From the late Kamakura period to the Muromachi period (late 13th -16th century), flower arranging contests were held at the imperial court on the day of Tanabata (the festival of the star Vega, the seventh day of the seventh lunar month). These contests were called Tanabata-e. Aristocrats and monks vied with each other in demonstrating their skills, offering flowers in honor of the festival.

Use of the family name Ikenobō was granted by the Emperor of the time. Succeeding generations of head priests of the temple used this name.

Toward the end of the Muromachi period the earlier simple way of setting flowers in a vase developed into tatehana (tateru, standing; hana, flowers), a more complex style of ikebana. During this period the oldest extant manuscript of ikebana (Kao irai no Kadensho, 1486) and the famous manuscript about ikebana by Ikenobō Senno (Senno Kuden, 1542) were written. Senno, the founder of Ikenobō kadō, originated ikebana that was imbued with meaning (kadō or way of flowers). Previously, tatehana had more of a connection to the spiritual practice of Yorishiro.

The Azuchi-Momoyama period (late 16th century) brought a renaissance in ikebana as part of a cultural renaissance. Two Ikenobō masters named Senkō I and II, completed the rikka (立花) style (also meaning standing flowers, but with more complexity than tatehana) and Ikenobō reached a high point of its early history. Paintings depicting the rikka of Senkō II, a famous master of ikenobō, are preserved at the Manshuin Temple in Kyoto) the Yomei-bunko library of the Ninnaji Temple in Kyoto, the Tokyo National Museum and the library of ikenobō headquarters. The arranging of rikka as a style with severn main parts later developed into the modern standard nine part rikka (shin, soe, uke, mikoshi, nagashi, doe, hikai, maeoki, and shoe-shin) was established at this time.

After Senkō II died, rikka gradually became more complex and mannered. The birth of the shōka style of ikebana brought new interest into the world of ikebana. After his death, an at times violent feud broke out between his two main disciples Daijuin Ishin and Anryūbō Shūgyoku about the direction of the school.

From Nageirebana to Shōka style
Nageirebana (投入花), a more informal style of arrangement, had been practiced even during the earlier period when rikka was developing. Nageirebana was a style of decoration for the zashiki, while rikka, the most formal style, was used for rites and ceremonies. The townspeople favored nageirebana, which presented the natural beauty of flowers without complicated rules.

In 1684, Toichiya Taemon, a merchant, wrote the Nageire Kadensho (How to arrange flowers in Nageire style), and in 1697, Kodai Shōka Zukan (Collected Paintings of Historic Shōka Works) by Ikenobō Sen'yō was published. Nageire influenced the development of early work in the shōka (生花) style. Shōka at this time was very simple. Only two main branches (or flowers), one of which was called in (negative) and the other yo (positive), were used in arranging the work. These would later develop into three main parts, called shin, soe and tai.

The shōka style developed over a long period, with many schools of ikebana other than Ikenobō appeared. Shōka was firmly established in Ikenobō Senjo's work Soka Hyakki (One Hundred Examples of Ikebana, 1820). He also edited Heika Yodo-shu, in which the traditional methods of rikka were described in detail.

In the Meiji era (1868–1912), Ikenobō Senshō set down the regulations of shofutai shōka, shofutai meaning orthodox or traditional style. Mannerism again began to appear. Efforts to break away from mannerism were not successful until the Taishō era (1912–1926). The styles of modern nageire and moribana and modern styles of shōka were the result. These styles were influenced by the importation of European culture, beginning during the Meiji Restoration (1868).

Shimputai style
Shimputai, a new style of shōka, developed in 1977 by 45th generation Headmaster Ikenobō Sen'ei, presents a bright, modern feeling. Two main parts, shu and yo, respond to each other with contrasting yet harmonious qualities. A third part of the arrangement, ashirai, is often added as a finishing touch. Following a period of development of shimputai the new principals were also applied to Rikka and Rikka Shimputai has become popular in the twenty-first century.

Jiyūka
Jiyūka is the free style. Although any kind of material and vessel may be used, certain guidelines should still be observed to give the arrangement a sense of balance and effect.

Styles
There are three main recognised styles (様式):

 * Rikka (立花)
 * Rikka Shōfūtai (立花正風体), traditional style
 * Rikka Shinpūtai (立花新風体), new style
 * Shōka (生花)
 * Shōka Shōfūtai (生花正風体), traditional style
 * Shōka Shinpūtai (生花新風体), new style
 * Jiyūka (自由花), free style

Headmasters
The position of iemoto, or headmaster, has been hereditary in the male line in the Ikenobō family for centuries.
 * 31st Ikenobō Senkō I (初代 池坊専好), 1536?-1621
 * 32nd Ikenobō Senkō II (二代 池坊専好), 1575?-1658
 * 33rd Ikenobō Senzon (池坊専存), ?-?
 * 34th Ikenobō Senyō (池坊専養), ?-?
 * 35th Ikenobō Senkō III (三代 池坊専好), 1680-1734
 * 36th Ikenobō Senjun (池坊専純), ?-?
 * 37th Ikenobō Sen'i (池坊専意), ?-?
 * 38th Ikenobō Senjun (池坊専純)〔reappointed〕
 * 39th Ikenobō Senkō (池坊専弘), ?-?
 * 40th Ikenobō Senjō (池坊専定), ?-?
 * 41st Ikenobō Senmyō (池坊専明), ?-?
 * 42nd Ikenobō Senshō (池坊専正), 1840-1908
 * 43rd Ikenobō Senkei (池坊専啓), ?-?
 * 44th Ikenobō Sen'i (池坊専威), ?-1944
 * 45th Ikenobō Sen'ei (池坊専永), b. 1933

Sen'ei Ikenobō is married to Yasuko Ikenobō. While they have several sons, their daughter Yuki (池坊保子, b. 1965)) currently officially the Headmaster designate, will become the next headmaster under the name Ikenobō Senkō IV (四代目 池坊 専好), breaking with the previous tradition that only a son can be named as successor to be head priest at the temple.

Headquarters
The dōjō is located next to the temple and is a two-storey structure built in the traditional style. It holds mainly exhibition space laid out with tatami mats and shoji sliding doors. Around it is a small water pond and garden. It has a large auditorium on the main floor and the museum is located there as well. It also contains exhibition space and classrooms and serves as a centre for communication, studies, and workshops for teachers and students, and a coordination point for local chapters or those wishing to found a new one. Chapters exist throughout the world.

title: Ikenobō


text: User talk:86.133.238.229

title: User talk:86.133.238.229


text: User talk:Michael879

title: User talk:Michael879


text: User:Bang Bang

title: User:Bang Bang


text: User talk:81.62.253.188

title: User talk:81.62.253.188


text:
Wikipedia:Articles for deletion/Classroom greeting

 This page is an archive of the proposed deletion of the article below. Further comments should be made on the appropriate discussion page (such as the article's talk page or on a Votes for Undeletion nomination). No further edits should be made to this page.

The result of the debate was delete. Sjakkalle (Check!)  12:34, 31 August 2005 (UTC)

Classroom greeting
I'd cite it as a dictionary definition if it wasn't so patently useless. Al 12:57, August 25, 2005 (UTC)
 * Delete, in my books, this is a self-referential dic def. - Mgm|(talk) 13:31, August 25, 2005 (UTC)
 * Delete -- Ryan Norton T 13:32, 25 August 2005 (UTC)
 * Delete as per Mgm. Alf 13:46, 25 August 2005 (UTC)
 * Delete per nominator. Note also that the author has wikified the term on Happy Birthday to You, so this will become a redlink if this is deleted. Tonywalton | Talk 13:48, 25 August 2005 (UTC)
 * Delete, unless somebody can show some sort of of important cultural role, tradition, or history behind classroom greetings that's worthy of an expanded article; as it now stands, it would fit better in Wiktionary if it had any reason to exist at all. *Dan* 12:05, August 26, 2005 (UTC)
 * Delete -  Tεx  τ  urε  21:02, 29 August 2005 (UTC)
 * The above discussion is preserved as an archive of the debate. Please do not modify it. Subsequent comments should be made on the appropriate discussion page (such as the article's talk page or in an undeletion request). No further edits should be made to this page.


text:
Talk:Multitasking (disambiguation)

what is the differnce between multitasking and timesharing —The preceding unsigned comment was added by 210.211.242.137 (talk • contribs).
 * Time-sharing involves multiple users connected to a machine, while multitasking applies as well to single-user operating systems such as Windows 9x. --Damian Yerrick (☎) 04:37, 17 February 2006 (UTC)

multitasking
what is this?

 * It's doing many tasks at the same time, such as holding a conversation while you're doing work on the computer and eating a bagel. I'm surprised there isn't a separate article devoted to it. 66.189.116.168 23:00, 28 October 2006 (UTC) John S.

"MultiTasking Screwing up multiple things at once."; It is - admittedly - a very amusing statement, but hardly in the right place, and more of a candidate to the "Devil's Dictionary". I guess it should be removed. (Jan 29 2007 AR)

'Multitask' must acknowledge its bastard antonym 'semitask', defined (by me) as the ability to appear to be completing a worthwhile task, but to really be wasting the lion's share of your time on e.g. napping, browsing favoured desktop photos, brooding on old grudges etc. 78.16.104.250 (talk) 00:51, 8 December 2007 (UTC) Will Andrews (Dublin Dec 8th 2007)

Multitasking and time sharing are the same things.In multitasking the cpu is shared by more than one user at the same time. Cpu bound is divided into different time slots .There is switching between two user .The switching is done so fastly that it gives impression to the users that seperate cpu is there for both of them. — Preceding unsigned comment added by Nitinkdb (talk • contribs) 18:19, 6 March 2011 (UTC)

title: Talk:Multitasking (disambiguation)


text:
User talk:Canadian Bulldog

Welcome
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! By the way, please be sure to sign your name on talk pages using four tildes (~~~~) to produce your name and the current date, or three tildes (~~~) for just your name. If you have any questions, you can post to the help desk or ask me on my talk page. Again, welcome! -- ZeWrestler  Talk 12:58, 25 August 2005 (UTC)
 * The five pillars of Wikipedia
 * How to edit a page
 * Help pages
 * Tutorial
 * How to write a great article
 * Manual of Style

From an OO Reader
I'd ask you very nicely to stop vandalizing these pages. They've all been watchlisted for the moment if not semi-protected, so it would just be silly. (And we'd appreciate it if Rick didn't encourage vandalism of his Wikipedia page either. That would be nice.) Thanks! -Umdunn o 22:37, 19 September 2006 (UTC)

title: User talk:Canadian Bulldog


text:
Ikhtilaf

Ikhtilāf (اختلاف) is an Islamic scholarly religious disagreement, and is hence the opposite of ijma.

Direction in Quran
After Muhammad's death, the Verse of Obedience stipulates that disagreements or Ikhtilaf are to be arbitrated by referring to the Quran and Sunnah. While those in authority are absent from arbitration here, they are mentioned elsewhere in verse 4:83, which includes the passage, "And whenever tidings come unto them, whether of security or fear, they spread it about, whereas had they referred it to the Messenger and to those in authority among them, those of them whose task it is to investigate would have known it." Lalani attributes to the Twelver Imam al-Baqir this argument, which also appears in al-Jami' li-ahkam al-Quran by the Sunni al-Qurtubi.

According to Verse of Obedience, if there is any debate or ikhtilaf about any religious matter or rule, then Quran orders to retern to Quran and Sunnah to dismiss ikhtilaf and to avoid taqlid.

Hadith
The hadith of Muhammad which states that "Allah will ensure my ummah will never collude en-masse upon error" have been mentioned in the books of Tirmidhi, Ibn Majah, Musnah Ahmad, and Darimi. This is often quoted as the primary proof of Ijma as well as rejection of ikhtilaf from the Hadith from the Sunni View.

Some Islamic scholars teach that when there is a scholarly disagreement on a certain issue, it is impermissible to condemn a person who follows a position that is different from one's own. The requirement to command the right and forbid the wrong does not apply when there is ikhtilaf upon a position.

However there is doubt as to the authenticity of this statement as to whether it truly came from Muhammad or not. People often quote this statement as a hadith, but it is not mentioned in the six authentic collections of hadith and its chain of narrators is also not known. There are various versions of this statement. In some versions it is rendered: "The difference of opinions among my Companions is a mercy for you"; alternately, it is rendered as: "The difference of opinions of my Companions is a mercy for my Ummah". Many scholars of hadith consider both of these versions as weak or da'if as far as their narration is concerned.

Jurisprudence
The term ikhtilāf al-fuqahā or ikhtilāf al-fiqh, meaning "disagreement of the jurists", refers to the differences of opinions among early Islamic jurists and especially to the genre of works compiling and comparing conflicting opinions. Such compilations were usually organized topically and might contrast different schools of fiqh or differences within a given school. Ikhtilāf al-fuqahā is the title of a work by al-Ṭabarī.

title: Ikhtilaf


text: Category:User az

title: Category:User az


text:
User talk:Willywonka~enwiki

This account has been blocked as a possible sockpuppet of Willy on Wheels (see Long term abuse/Willy on Wheels for further information.)

If you are not this long term vandal, please register a new account to avoid being mistaken for this person. Thank you.

Your account will be renamed
Hello,

The developer team at Wikimedia is making some changes to how accounts work, as part of our on-going efforts to provide new and better tools for our users like cross-wiki notifications. These changes will mean you have the same account name everywhere. This will let us give you new features that will help you edit and discuss better, and allow more flexible user permissions for tools. One of the side-effects of this is that user accounts will now have to be unique across all 900 Wikimedia wikis. See the announcement for more information.

Unfortunately, your account clashes with another account also called Willywonka. To make sure that both of you can use all Wikimedia projects in future, we have reserved the name Willywonka~enwiki that only you will have. If you like it, you don't have to do anything. If you do not like it, you can pick out a different name. If you think you might own all of the accounts with this name and this message is in error, please visit Special:MergeAccount to check and attach all of your accounts to prevent them from being renamed.

Your account will still work as before, and you will be credited for all your edits made so far, but you will have to use the new account name when you log in.

Sorry for the inconvenience.

Yours, Keegan Peterzell Community Liaison, Wikimedia Foundation 03:25, 20 March 2015 (UTC)

Renamed
 This account has been renamed as part of single-user login finalisation. If you own this account you can |log in using your previous username and password for more information. If you do not like this account's new name, you can choose your own using this form after logging in: . -- Keegan (WMF) (talk) 20:33, 22 April 2015 (UTC)

title: User talk:Willywonka~enwiki