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Wikibooks:Reading room/Archives/2024/April

Roblox
I want to make Roblox games for people to enjoy. 2600:4808:110:A600:F1E3:B964:F236:2B12 (discuss) 05:29, 13 April 2024 (UTC)

Wikimedia Canada survey
Hi! Wikimedia Canada invites contributors living in Canada to take part in our 2024 Community Survey. The survey takes approximately five minutes to complete and closes on March 31, 2024. It is available in both French and English. To learn more, please visit the survey project page on Meta. --Chelsea Chiovelli (WMCA) (discuss • contribs) 00:10, 7 March 2024 (UTC)

 * @Chelsea Chiovelli (WMCA), Thanks for posting.
 * Can you tell us a little bit about this survey - what is the purpose of running it, for example. I folowed your link to META and it appears that one of the questions you ask there is whether one lives in Canada which seems to be a contradiction of what you say here. Ottawahitech (discuss • contribs) 14:56, 14 March 2024 (UTC)
 * Hi @Ottawahitech, thank you for your reply. Wikimedia Canada is running this survey to understand what contributors in Canada want/need to be able to contribute to Wiki projects so we can ensure our programs are helpful. Once the survey results are analyzed, we (WMCA staff) will be using the data to help us tailor our programming (existing programs or new ones) to suit the needs of contributors in Canada. For example, people may reply saying they want scholarships to attend WikiConferences. We do already offer scholarships but maybe people aren't hearing about it through our current communication channels so we can then plan alternative methods of communicating our scholarship announcements.
 * The survey does include a question about whether or not one lives in Canada. We are sharing the survey on public forums (like this one) where anyone can see it but the focus of this particular survey is contributors in Canada. So, we added this question to ensure the responses we collect are from contributors in Canada. Could you clarify for me where you find the contradiction? I want to make sure the way we've been communicating about the survey is as clear as possible. Chelsea Chiovelli (WMCA) (discuss • contribs) 17:48, 14 March 2024 (UTC)
 * @Chelsea Chiovelli (WMCA): Great hearing back from you! It is not every day I get an answer to posts announcing WMF initiatives.
 * I have always wondered how the wikimedia movement arrived at the decision to have wikis separated by language and not by country. I find that many Canadian topics are poorly covered in the ENWP, FRWP, Simple,and ENWQ (not sure about FRWQ), and are more likely to face deletion. I don't know enough about other wmf-projects to form an opinion. I agree that a common language is a good way to group topics and volunteers, but I find that small countries, such as Canada, New Zealand, etc,  do not get the same kind of coverage.
 * Take for example, Nortel and one of its CEOs, John Roth. Nortel had humble beginning in Montreal, Quebec in 1895 as a Canadian company but became an International corporation after many name changes and ups and downs. In the early 2000s, under John Roth it was so big that it "accounted for more than a third of the total valuation of all companies listed on the Toronto Stock Exchange". However, by 2009 "Nortel filed for bankruptcy protection in Canada and the United States", and a hundred thousand employees lost their coveted jobs. In a few years Nortel and John Roth went from being the darlings of Canada to a big void. A similar story unfolded at JDSU and its CEO does not even have a page on ENWP.
 * Unfortunately, the sum of all human knowledge (or is it the sum of all American and British knowledge:-) does not explain how this came about, even though the events took place after 2001 when enwp was already in existence. In the chaos a wikipedia project w:wp:wikiproject Nortel was deleted (wikiprojects are rarely deleted at enwp), and the article about  John Roth "the most successful businessman in modern Canadian history" is in shambles (not even a date or place of birth or education info) and is rated LOW importance on wikiproject Canada. The wikidata item about Roth. is not much better.
 * Just wondering if this sort of thing is of concern to Wikimedia Canada? Thanks in advance, Ottawahitech (discuss • contribs) 18:53, 16 March 2024 (UTC)
 * Hi Ottawahitech,
 * I may take a few days to reply but I'm always happy to answer questions! Also, just to clarify, the survey I announced here is from Wikimedia Canada, not WMF. Wikimedia Canada is an affiliate chapter but we are independent of the Foundation :)
 * Regarding the coverage of Canadian topics on Wikipedia, absolutely we want to see more Canadian topics on the sister projects. However, our mandate is more so to support editors, institutions, WikiProjects, events, etc that seek to increase the amount/quality of content on Canadian topics across the sister projects rather than determine what specific Canadian articles/content should be included or their priority. If you're interested in topics like the ones you mentioned in your example, I would encourage you to post on the Wikipedia WikiProject: Canada discussion board or the Wikipedia Village Pump to see if there are others who may share your interests. Alternatively, if you ever want to organize a wiki-related event to boost the coverage of Canadian topics, leave a message on my talk page and we can chat more.
 * P.S. Thanks for the ping about Wikimania scholarships. I'll take a look! Chelsea Chiovelli (WMCA) (discuss • contribs) 22:47, 18 March 2024 (UTC)
 * @Chelsea Chiovelli (WMCA)
 * Re: "I'm always happy to answer questions! Also, just to clarify, the survey I announced here is from Wikimedia Canada, not WMF. Wikimedia Canada is an affiliate chapter but we are independent of the Foundation :)"'
 * I wonder if you would take the time to explain to the ignorants around here (I am talking about me) what the difference is between WMF and WMDE and WMCA. I am asking because I saw a notice on Wikdata "online event Wikidata Leveling Up Days" advertised by someone who uses (WMDE) in their userID. I am assuming they are employees/contractors of Wikimedia Deutschland and not the WMF? Is the WMF the ultimate employer of employees of the different chapters?
 * Note: I hope you and others here do not mind my hijacking of this thread to ask some questions that are only indirectly related to wikibooks? As someone who views themselves as a member of The Wikimedia movement I can't think of a better place to discuss this (?): Ottawahitech (discuss • contribs) 19:38, 5 April 2024 (UTC)
 * Yes of course! The structure of the organizational side of the movement can be very confusing so it's a fair question. Wikimedia Canada (WMCA) and Wikimedia Deutschland (WMDE) are both affiliate chapters of the Wikimedia Foundation (WMF) meaning they are independent non-profit organizations that represent the Wikimedia movement on a regional scale, usually specific to a single country. As an an affiliate chapter we (WMCA) have a name that links us to the movement (Wikimedia Canada) and we are able to use Wikimedia trademarks for our work, to fundraise, or for publicity. Affiliate chapters are also able to apply for funding from WMF. However, we are independent of the WMF in the sense that we are not governed, owned or operated by the Wikimedia Foundation. ie) the Foundation doesn't really affect our day-to-day operations or hiring. So yes, any time you see a user with WMCA or WMDE or WMUK, etc in their user name, they are most likely an employee, contractor, or volunteer for that affiliate chapter (like me!). Employees of the Foundation will have WMF in their user name.
 * There are also other types of Wikimedia movement affiliates, including user-groups, thematic organizations, and hubs. To my knowledge, hubs are a newer addition (or will be a new addition if the new Movement Charter is ratified later this year) to the Wikimedia movement affiliates model and there are two types: Regional and thematic. Regional hubs support volunteer communities across multiple regions, like the Central and Eastern European hub (CEE hub) or the Eastern, Southeast and the Pacific regional cooperation (ESEAP Hub), while thematic hubs support volunteer communities that focus on specific themes, like language.
 * Does that help clarify things for you? There is an FAQ page for Wikimedia movement affiliates as well, in case there are things you're still curious about. Have a good weekend :) Chelsea Chiovelli (WMCA) (discuss • contribs) 22:22, 5 April 2024 (UTC)
 * @Just happened to see that the subject of wikimedia scholarships to attend WikiConferences is actively being discussed on w:User_talk:Jimbo_Wales. Ottawahitech (discuss • contribs) 16:46, 17 March 2024 (UTC)
 * @Chelsea Chiovelli (WMCA), thank you for promising a more elaborate response later. I, and I hope others, are keenly interested in hearing the perspective of someone who is involved in a Wikimedia-affiliate.
 * Re: "our mandate is more so to support editors, institutions, WikiProjects, events, etc that seek to increase the amount/quality of content"
 * Do you believe that in order to support "editors" (I call them users/contributors), the individuals running the affiliates have to have at least a basic understanding of the issues that such contributors face? Many / most(?) contributors do not participate in real life events (such a wikiMania), or even local events organized by their own wikimedia affiliate. Most participate online only in one wmf-project, such as the English Wikipedia (enwp).
 * In my experience, you are more likely to encounter multi-wiki-contributors on the smaller wikis, such as this one (the English Wikibooks). I have not been here Long enough (I just started participating here more actively in the last few weeks) to figure out if regular (non-admin) contributors also participate in other wmf-wikis. Maybe someone else can provide their perspective? I myself have been around wikiland since 2007, the first 10 years or so, almost exclusively on enwp where I was rather active until I was indefinitely blocked. I then moved on to Simple where I was indef blocked in 2020, and META where I was infinitely blocked also in 2020. Since then I have participated actively in some of the smaller wikis managing, barely, to stay out of trouble.
 * If you, or anyone else here, are interested in the experience of other members of the movement who have been shunned by this community check out this current Global Ban META-RFC. Ottawahitech (discuss • contribs) 19:57, 20 March 2024 (UTC) Updated: Ottawahitech (discuss • contribs) 00:30, 8 April 2024 (UTC)
 * Hi Ottawahitech,
 * Apologies for the delayed response. I see where you're coming from. The survey I announced in my initial post is a way for WMCA to ensure our basic understanding of the needs of contibutors in Canada is up to date. Every contributor will engage with local events differently, if at all, and that's okay. If you are based in Canada and you feel there is a way WMCA can support your activities as a contributor aside from local events, I invite you to take the survey if you haven't already. It is open until March 31, 2024. Chelsea Chiovelli (WMCA) (discuss • contribs) 22:41, 26 March 2024 (UTC)
 * Apologies for the delayed response. I see where you're coming from. The survey I announced in my initial post is a way for WMCA to ensure our basic understanding of the needs of contibutors in Canada is up to date. Every contributor will engage with local events differently, if at all, and that's okay. If you are based in Canada and you feel there is a way WMCA can support your activities as a contributor aside from local events, I invite you to take the survey if you haven't already. It is open until March 31, 2024. Chelsea Chiovelli (WMCA) (discuss • contribs) 22:41, 26 March 2024 (UTC)

Wiki Books New Subject
Hello everyone I am Nexovia I am a Plant Science student and as a student of Plant Science I officially want to create a new book in the WikiBooks so I would represent this idea to everyone here and involve everyone interested here and I have seen that there is no any relaible source for field of Plant Science so I could help contributing with help of experienced ones. Nexovia (discuss • contribs) 01:22, 17 April 2024 (UTC)

 * Hi @Nexovia! Have you seen Plant Sciences? You could work on fleshing out that existing book. —Kittycataclysm (discuss • contribs) 12:23, 18 April 2024 (UTC)
 * Ohh! There is much work to do in this field so I need someone for help in this field is there anyone you know can you give contact of someone. Nexovia (discuss • contribs) 13:55, 18 April 2024 (UTC)

Wiki Loves Cookbooks Project
Hello Community, Please we are preparing to launch a WikiBooks project and we did love to here your comments and advice on this project. As this will help us with the planning and execution of this project. Your suggestions and advice will be greatly need. Please find the document here.

Thank you. Joris Darlington Quarshie (discuss • contribs) 08:26, 13 April 2024 (UTC)

 * In addition, we would will like to use this project to create a communication channel on telegram in other to help grow the community since there are a lot of Wikimedians on telegram. If there is any admin on telegram that will like to join the telegram channel we create. However, if there is no admin on telegram and the admins will like to suggest another communication platform we are open to explore. Joris Darlington Quarshie (discuss • contribs) 08:35, 13 April 2024 (UTC)
 * Hi @Joris Darlington Quarshie. Thanks for the heads-up! I looked at the document you linked, but what exactly is this project and its origin? I have never heard of it before, and I have been active in the cookbook here for two years. Cheers —Kittycataclysm (discuss • contribs) 19:24, 13 April 2024 (UTC)
 * Hello @Kittycataclysm thank you very much for making the time and effort to review this project. First of all, this project seeks to train more Wikimedians especially in Africa and other underrepresented regions to contribute to Cookbooks on Wikibooks. Since we discovered that there is a huge gap of contributors from Africa and underrepresented regions contributing to Cookbooks on Wikibooks. So we are looking forward to run this project in other to bridge the gap.
 * Also, this project currently in the initiation stage, which we are looking forward to implementing it soon. So there hasn't been any activity or community outreach about this project before. That is why you haven't heard of it before.
 * In addition, we discovered that most Wikimedia contributors from underrepresented regions are mostly active in Wikimedia Telegram groups. So we are also looking in establishing a communication channel on Telegram to help grow a community of cookbooks and wikibooks contributors. But we did like to collaborate with at least one administrator to observe, advice and provide guidance to new contributors as we cannot do everything on our own. Joris Darlington Quarshie (discuss • contribs) 01:10, 14 April 2024 (UTC)
 * how would you make sure that the participants follow Wikibooks policies (such as making an effort to follow formatting guidelines, not plagiarising etc)? I recall a different project from this region (on Wikidata) having significant issues in that area which led to an admin there complaining on Meta. Leaderboard (discuss • contribs) 17:22, 14 April 2024 (UTC)
 * Fair point! That also reminds me that we've had these same issues here in the cookbook—for the last two summers, it seems like there has been a recipe-contributing contest of some kind. Unfortunately, this led to a lot of people contributing poor-quality recipes and copyrighted content, and I had to delete material and block users as a result. —Kittycataclysm (discuss • contribs) 20:07, 14 April 2024 (UTC)
 * Hello @Leaderboard and @Kittycataclysm we will make sure to train them on all wikibooks policies including formatting,guidelines, copyright attribution and etc. We will also refer the help page.
 * Also, while in the process of implementing this project we will come up with a growth-pilot program to train contributors on the above. Here is an example of the growth pilot program:
 * Africa Growth Pilot/Live Tutorials on Core Policies
 * We know the issue at hand that is why we are trying our best to eradicate such issues. If we can work together with some of the administrators i believe this issue will be minimized.
 * In all i believe that through training programs informing them that if they do not know make quality contributions this will not only be deleted but they will be blocked in addition. This will keep them on their toes.
 * Thank you very much for highlighting on these issues. Joris Darlington Quarshie (discuss • contribs) 08:48, 19 April 2024 (UTC)

Troubleshooting shelves template
Hello! I've noticed that Template:Shelves seems to interact negatively with the visual editor: the template "object" sort of "eats" the text immediately before the template is called. This makes it impossible to interact with the "eaten" text in the visual editor. See, for example, Introduction to Inorganic Chemistry. I'm wondering if it has to do with Module:TScope, but this is getting beyond my abilities to diagnose. Would love some help here. Thanks! —Kittycataclysm (discuss • contribs) 23:03, 5 April 2024 (UTC)

 * It seems like I can see that page properly - are you seeing missing text when using VisualEditor? Leaderboard (discuss • contribs) 16:21, 20 April 2024 (UTC)
 * Hi @Leaderboard! So, I can indeed see the text—it doesn't disappear. In this specific example, you can see the problem when trying to use the visual editor to edit the text under the Chapter 12 heading. If you try to click on any of the text below the heading, you'll notice that there's an overlay element that makes it impossible to interact with the text. Does that help clarify the issue? Thanks! —Kittycataclysm (discuss • contribs) 16:35, 20 April 2024 (UTC)
 * OK I see. Unfortunately it's one of Pi zero's creations, who hated VisualEditor. A further look will be required, because on the face I don't see why it should interfere. Leaderboard (discuss • contribs) 18:19, 20 April 2024 (UTC)

Visual editing project pages
Is there a reason visual editing is not enabled for project pages (e.g. Wikibooks namespace)? I 1) have a harder time using the source editor and 2) tend to make more, smaller edits when using it, which I know can be annoying. Thanks! —Kittycataclysm (discuss • contribs) 22:00, 9 March 2024 (UTC)

 * @Leaderboard @MarcGarver would either of you happen to know? Thanks! —Kittycataclysm (discuss • contribs) 16:14, 20 April 2024 (UTC)
 * It's not enabled across Wikimedia as far as I'll aware - I think you'll need to check on Phabricator to check if a configuration change is possible. Leaderboard (discuss • contribs) 16:18, 20 April 2024 (UTC)
 * I believe it is possible, with some limitations. There was a discussion here requesting it a year ago, which concluded "As long as there is community consensus (e.g., a discussion on that wiki) and no technical problems (e.g., the namespace does not contain huge pages like w:en:WP:ANI), then the team is happy to honor such requests". MarcGarver (discuss • contribs) 08:17, 22 April 2024 (UTC)

I need help
At first as a non-native speaker to find a place, where I can ask my questions. I miss a page like b:de:Wikibooks:Ich brauche Hilfe. I'm not able to scan an English homepage with an unknown structure and unknown vocabulary to find the needle in the haystack.

Anyhow I need help to insert a functioning navigation to guitar/Campfire Diploma.  and   don't work, and I have no idea how to prepare everything so, that it works. After a lot of try and error I have no idea which navigation is the best. I tried   but for mobile user this navi is hidden. (compare : Template_talk:Navbox/doc) For the lessons I use   but this is very cumbersome and error-prone for song examples that are constantly being expanded. I have a lack of advice, although my request for some support is not exactly inconspicuous.

a navbox should be visible here

Greetings from the German Wikibooks team --Mjchael (discuss • contribs) 01:21, 24 April 2024 (UTC)

 * Willkommen. Meine Deutsche ist nicht gut, so I will have to use English. :/ Do you need the navigation to appear on mobile browsers? —Justin ( koavf ) ❤T☮C☺M☯ 01:34, 24 April 2024 (UTC)
 * Hi @Justin! Thanks for trying. My English is for an everyday conversation quite good. Good enough to watch Dr. Who in original or following your answers. But the content and the vocabulary on your English help pages is a completely different matter. And yes, for now, it would help me if the  shown above would appear in the mobile view. These would help all readers a lot. Of course, I am also happy to accept any advice on how I could do things better. --Mjchael (discuss • contribs) 02:13, 24 April 2024 (UTC)
 * In that case, you may want to manually make a navbox that doesn't use navbox, as that is specifically marked up to not display on mobile browsers. Another option is to have little headers and footers that just navigate to the next/previous subpage. —Justin ( koavf ) ❤T☮C☺M☯ 02:21, 24 April 2024 (UTC)
 * I was almost afraid it would happen. At some point in the future let a programmer set a parameter to these template. Greetings --Mjchael (discuss • contribs) 02:31, 24 April 2024 (UTC)

Scientific writing guide (student thesis edition)
Dear Community,

I'm only slowly grasping the scope of Wikibooks, Wikiversity & Co., and have a question (quite a few actually, but keeping it to one for now):

Would Wikibooks be a good place to compile a "How To" guide for scientific writing, to be used and expanded by Bachelor and Master students and supervisors alike?

I have long thought about how to best construct such a project to have it accessible, and I now think Wikibooks might be the place. Does something similar exist already?

(If we extend the circle of questions a bit, I'd love to get in contact with an experienced user who has an overview about where to Wikiversity, Wikibooks and Co individually shine, since for me some lines are still blury, and I don't want to disrupt established workflows that I am unaware of.)

Thanks alot and best regards, TimBorgNetzWerk (discuss • contribs) 09:59, 17 April 2024 (UTC)

 * I think a guide to how to write properly would be a real asset and perfectly in line with the mission here and I do not know of any existing content like that. If you are having trouble structuring it like a book, but instead have some essays, some exercises, maybe some interactive material where someone could post writing and others could edit it, etc., that's more of a Wikiversity thing. Wikiversity spun out of Wikibooks as a place to host material that is general learning modules of some kind but not strictly like a book or guide that is a more-or-less static work (and can be printed or used otherwise used offline). —Justin ( koavf ) ❤T☮C☺M☯ 11:40, 17 April 2024 (UTC)
 * Thank you Koavf, greatly appreciated, also & especially the additional insights. I think for this case, a book would really be the best basis. How & where would I best start? a) in my User:TimBorgNetzWerk/sandbox, or b) follow Using_Wikibooks/Starting_A_New_Wikibook -> Help:Pages -> start writing there?
 * Best and thanks, TimBorgNetzWerk (discuss • contribs) 12:10, 17 April 2024 (UTC)
 * I would recommend using your sandbox to start some outlines, drafts, etc. Without having looked at your global edits, it seems like you're a new user and I'm overjoyed at that, but starting out diving into writing a textbook is the deep end. :/ Also, I will state that unlike, e.g. Wikipedia, where most everything is kinda/sorta edited by everyone, in reality (but not in theory or principle), books here tend to be personal passion projects and if Person A wants to write a book, it's likely that he will do 90%+ of the heavy lifting. There are just too few editors here and the topics end up being too niche. —Justin ( koavf ) ❤T☮C☺M☯ 12:15, 17 April 2024 (UTC)
 * Alright, Sandbox it is. I've already outlined a LaTeX template, so I'll be building on top of that. Since I'm currently a PhD student and aim to walk down the academia lane for the forseable future, being the "sole editor" is not much of a hurdle - I'll have to formulate each and every advice once already, and together with the students we should eventually have more and more structured knowledge about the do's and dont's. We've also founded an NPO for those kinds of projects, so we can coordinate the resources to what little topics we can cover and where to join if one might be interested.
 * Right now we're more at the mid-point of an ongoing 2-year project, worst case I'd have build it from the ground on an isolated MediaWiki instance, but now that I grasp Wikibooks & Wikiversity better and better, I think building this resource here will be much more productive.
 * All in all (I've noticed I started every sentence with "so", so... changed that.) thanks for the starting points, will read up and get working asap. Also, for a lack of a thumbs-up-feature, assume every message I don't reply to as "read with thumbs up" :D TimBorgNetzWerk (discuss • contribs) 12:28, 17 April 2024 (UTC)
 * Hey, if you can finish a thesis (congrats!), then you have the discipline and project management skills to write a book here. And if you can actually end up getting academics to write clearly, you'll be doing God's work. I'm not necessarily a bullesye on who is an ideal contributor, but please let me know if
 * Ican help you. —Justin ( koavf ) ❤T☮C☺M☯ 12:31, 17 April 2024 (UTC)
 * I agree that this is within scope as a guide and that it could be very helpful! I also second the suggestion that you start building and workshopping in your sandbox. Reach out if you need any help! Cheers —Kittycataclysm (discuss • contribs) 12:19, 18 April 2024 (UTC)

"recipes as out of scope [on ENWP], but there are some very good ones on Wikibooks"
I found this quote (and others about wikibooks) in the ENWP SignPost. It appears that at least a few wikipedians are aware of some of the good work done here.

Some other comments:
 * "I think cooking would in theory be covered by WikiBooks"
 * "why don't we encourage people to write how to on Wikibooks, and then link them from the Wikipedia page?"

What do others think? Do we want to have more eyes on us? Ottawahitech (discuss • contribs) 19:47, 11 April 2024 (UTC)

 * Certainly. In practice, the way that Wikibooks works is like our daughter project Wikiversity, which is that in principle, editors can collaborate together on things, but in practice, books and learning modules are passion projects (or platforms for crankery, depending) that are written by one person. Having actual collaboration here on more work would be a good thing. —Justin ( koavf ) ❤T☮C☺M☯ 23:19, 11 April 2024 (UTC)
 * re:"Having actual collaboration here on more work would be a good thing"
 * I agree. I just discovered Category:WikiProjects which was originally intended for the purpose of coordinating content building by topic, I think. Has anyone been here long enough to shed light on what went wrong and what went right with the idea of creating wikiprojects on wikibooks? Ottawahitech (discuss • contribs) 18:53, 21 April 2024 (UTC)
 * Very hi overhead to write a book versus an encyclopedia article. —Justin ( koavf ) ❤T☮C☺M☯ 23:24, 21 April 2024 (UTC)

Vote now to select members of the first U4C

 * You can find this message translated into additional languages on Meta-wiki.

Dear all,

I am writing to you to let you know the voting period for the Universal Code of Conduct Coordinating Committee (U4C) is open now through May 9, 2024. Read the information on the voting page on Meta-wiki to learn more about voting and voter eligibility.

The Universal Code of Conduct Coordinating Committee (U4C) is a global group dedicated to providing an equitable and consistent implementation of the UCoC. Community members were invited to submit their applications for the U4C. For more information and the responsibilities of the U4C, please review the U4C Charter.

Please share this message with members of your community so they can participate as well.

On behalf of the UCoC project team,

RamzyM (WMF) 20:19, 25 April 2024 (UTC)

WB Notability
I want to write a book named "Infraction of Vienna Convention: The Israeli bombing of the Iranian embassy". Does it fulfill notability criteria of Wikibooks? Doostdar (discuss • contribs) 21:11, 16 April 2024 (UTC)

 * I'm not sure it's in-scope. From the title alone, it sounds more like a thinkpiece or article rather than an educational/instructional book. What's your proposed outline and chapter breakdown? —Kittycataclysm (discuss • contribs) 23:02, 16 April 2024 (UTC)
 * I wouldn't even consider adding such a book here unless you also intend to discuss the other side of the argument. Wikibooks is not the place for one-sided politics.--Xania [[Image:Flag_of_Estonia.svg|15px]] [[Image:Flag_of_Ukraine.svg|15px]] talk 05:01, 18 April 2024 (UTC)
 * It would fall foul of original research rather than notability, plus the title indicates it is not intended to be a textbook. A book that was about various infractions of the Vienna Conventions over the last 50 years might be in scope, a one pager on one incident wouldn't be. MarcGarver (discuss • contribs) 12:29, 18 April 2024 (UTC)
 * In 2017, when I asked here about notability, a user said that notability policy is specific to Wikipedia and in Wikibooks we have our own Inclusion Criteria. In 2018, the answer to me was that different Wikibooks in different languages have different inclusion criteria adding that neutrality and original research parameters should be considered. Now you give me different opinions: you say that a thinkpievce or article doesn't fit WB but we have already a book here like Professionalism which surveys cases and ideas in professional ethics. The parameter of let's call it "instructionability" is hard to define when it comes to books like Computational Creativity. Doostdar (discuss • contribs) 18:33, 19 April 2024 (UTC)
 * Officially, our policy is that "non-fictional books that aren't instructional aren't allowed on Wikibooks", but you're right that the "instructibility" criterion can be somewhat of a grey area. For whatever it's worth, I'm honestly not convinced that Professionalism falls within our scope, and I'm not sure that Computational Creativity is great either, especially since it's poorly developed. One relevant aspect could be temporality—very recent global events alone strike me as more suitable for Wikinews, while an in-depth book about the topic over time seems more suitable here. Either way, I would love to know what your proposed book outline would be and how you believe it to be instructional—that will help us assess it properly. Cheers! —Kittycataclysm (discuss • contribs) 20:56, 19 April 2024 (UTC)
 * "Infraction of Vienna Convention: The Israeli bombing of the Iranian embassy" is not suitable for "Wikinews" because it aims to analyze deeply past and current diplomatic status of the world and Israel in the region. "Israeli–Palestinian conflict" started about a century ago and continues today as "Israeli invasion of the Gaza Strip (2023–present)". As you see it has a long history and fulfills "temporality" parameter. As well as, it is not a "fictional" book but evidently "real". It also fulfills "instructibility" on humanity area and diplomatic affairs. Doostdar (discuss • contribs) 07:38, 21 April 2024 (UTC)
 * Could you lay out your proposed book outline so we can assess it with more context? —Kittycataclysm (discuss • contribs) 12:25, 26 April 2024 (UTC)
 * No, the subject is not for me. I want to see how Wikibooks rules function when creating a new book. Doostdar (discuss • contribs) 19:54, 26 April 2024 (UTC)

Is Wikibooks multilingual?
Wikibooks is a project which its different versions share the least number of interwikis specially for subpages of the books. In this situation the qusetion is if Wikibooks is considered as multilingual website? Doostdar (discuss • contribs) 20:46, 23 April 2024 (UTC)

 * This is the case solely because Wikibooks is in general a very small and obscure project. There is no reason why in principle books and subpages shouldn't exist in multiple languages. Note also that there is no Wikibooks equivalent to the multilingual Wikisource which is the only Wikimedia Foundation wiki that has works that are themselves multilingual (or also, I guess Commons). —Justin ( koavf ) ❤T☮C☺M☯ 00:17, 24 April 2024 (UTC)
 * You mean Wikisource is multilingual but Wikipedia is not multilingual? Really? Doostdar (discuss • contribs) 07:57, 26 April 2024 (UTC)
 * Multilingual Wikisource is a rare exception. --SHB2000 (discuss • contribs) 13:39, 26 April 2024 (UTC)
 * Annotated texts says that Wikibooks is a multilingual project. Doostdar (discuss • contribs) 09:46, 26 April 2024 (UTC)
 * Hi @Doostdar! I have two questions. 1) what do you mean by multilingual, and 2) is there a reason you're asking? Is there something specific you're hoping to do? Cheers —Kittycataclysm (discuss • contribs) 12:28, 26 April 2024 (UTC)
 * User:MarcGarver explained the concept I tried to explain. Doostdar (discuss • contribs) 18:35, 26 April 2024 (UTC)

 * I think you are asking if collectively all the different language Wikibooks projects consider themselves as a single multilingual project given the relatively small number of interwikis - e.g., between the French, English and Norwegian language projects. If so, the answer is that we do not consider it to be a single project in multiple languages. This is the same as, for example, Wikipedia. Each project is independent and does not, for example, contain the same books translated into the relevant language. Within this project - the English Wikibooks - it is monolingual. We do not accept a French book, for example. MarcGarver (discuss • contribs) 13:02, 26 April 2024 (UTC)

Hello guys I just want to make my own design
lm talent and quick learner simple

41.116.66.181 (discuss) 12:37, 23 April 2024 (UTC)
 * Wikibooks is for creating educational textbooks. It is unclear what you want to do, but it doesn't seem likely to be in scope for Wikibooks. MarcGarver (discuss • contribs) 14:37, 23 April 2024 (UTC)


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Talk:GCSE Science/Environment

Geography essay
greenhouse effect of global warming

@ 41.116.96.134 (discuss) 09:45, 2 June 2024 (UTC)

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

title: Talk:GCSE Science/Environment


text:
User talk:41.116.96.134

My name is Lindiwe khoza l am not an celebrate but am a person like to know everything and when am older I want to be a soldier

title: User talk:41.116.96.134


text:
User:Immanuelle/sandbox/Tenjin Faith

Tenjin is one of the most worshipped Kami in all of Shinto.

Before discussing his own life lets link him a bit back into earlier discussion

Sugawara no Michizane was a member ofthe Sugawara clan. The Sugawara clan is descended from the Haji clan, who was founded by Nomi no Sukune, the first Sumo wrestler. He himself was descended from Ame no Hohi, so they are relatives of the famous and powerful Izumo clan

Overview
Sugawara no Michizane (菅原 道真/菅原 道眞) was a scholar, poet, and politician of the Heian period of Japan. He is regarded as an excellent poet, particularly in waka and kanshi poetry, and is today revered in Shinto as the god of learning, Tenman-Tenjin (天満天神). In the poem anthology Hyakunin Isshu, he is known as Kanke (菅家), and in kabuki drama he is known as Kan Shōjō (菅丞相).

Biography
He was born into a family of scholars, who bore the hereditary title of Ason (朝臣) which predated the Ritsuryō system and its ranking of members of the court. His grandfather, Sugawara no Kiyotomo, served the court, teaching history in the national school for future bureaucrats and even attained the third rank. His father, Sugawara no Koreyoshi, began a private school in his mansion and taught students who prepared for the entrance examination to the national school or who had ambitions to be officers of the court, including his own son Michizane. Michizane passed the entrance examination, and entered Daigaku, as the national academy was called at the time. After graduation he began his career in the court as a scholar as a relatively prestigious senior sixth rank upper in 870. His rank coincided with his role initially as a minor official in the court bureaucracy under the Ministry of Civil Affairs. By 874 Michizane had reached the fifth rank (his father the fourth rank), and served briefly under the Ministry of War before being transferred to a more desirable role in the Ministry of Popular Affairs. His training and skill with Classical Chinese language and literature afforded him many opportunities to draft edicts and correspondences for officials in the court in addition to his menial duties. Records show at this time he composed three petitions for Fujiwara no Yoshifusa as well as the Emperor. Michizane also took part in receiving delegations from the Kingdom of Parhae, where Michizane's skill with Chinese again proved useful in diplomatic exchanges and poetry exchange. In 877, he was assigned to the Ministry of the Ceremonial, which allowed him to manage educational and intellectual matters more than before.

In addition to his offices at the court he ran the school his father founded, the Kanke Rōka (菅家 廊下). In 877, he was also promoted to professor of literature at the academy, Later, he was also appointed Doctorate of Literature (文章博士) the highest professorial office at Daigaku. This office was considered to be the highest honor a historian could achieve.

Early career
In 886, Sugawara was appointed to be governor of Sanuki Province. Modern research shows that many bureaucrats in the court, if they lacked sufficient reputation, were assigned at least one term in a remote province, and Michizane was no exception. During his four-year tenure in the province, Michizane's informal poetry increased, and up to 26% of his poetry still extant was composed in this narrow time. Among his duties, based on limited records, was to tour the province, recommend outstanding individuals to the court, and to punish as needed. In 887, Michizane had to petition the Buddhas and the Shinto kami to help relieve a drought at the time. Records of the time imply that Michizane's time as governor had met with only middling success.

Conflict with Fujiwara clan
While serving as governor, a political conflict arose between Emperor Uda and Fujiwara no Mototsune called the Ako controversy or Akō Incident (阿衡事件) in 888 over Mototsune's unclear role in the court after Emperor Uda's ascension. Michizane, defending the court scholars sent a letter of censure to Mototsune, and gained the favor of Emperor Uda. With his term as governor completed in 890, Michizane returned to the court in Kyoto. In Emperor Uda's struggles to restore power to the imperial family, away from the Fujiwara, a number of officials from non-Fujiwara families were promoted to key positions, including Imperial offshoots in the Minamoto family and Sugawara no Michizane. In a rapid series of promotions beginning in 891, Michizane rose to the senior third rank in 897. According to one document signed by Michizane in 894, he already held the following posts in the court:

 * Ambassador to the Tang dynasty.
 * Consultant
 * Assistant Investigator of the Records of Outgoing Officials
 * Junior Fourth Rank Lower
 * Major Controller of the Left
 * Supernumerary Senior Assistant Minister of Ceremonial
 * Assistant Master of the Crown Prince's Household (later Emperor Daigo)

He was appointed ambassador to China in the 890s, but instead came out in support of abolition of the imperial embassies to China in 894, theoretically in consideration for the decline of the Tang dynasty. On the other hand, some historians point to a power struggle between Michizane and his political rivals, the influential Fujiwara no Tokihira and other Fujiwara clans, as another reason for Sugawara Michizane to advise the emperor to abolish the Japanese envoys to Tang. The theory is that if Michizane had been sent to Tang as an ambassador, he would have been removed from the center of power at the court, and he advised the emperor to abolish the envoys to avoid this.

Within the abdication of Emperor Uda, Michizane's position became increasingly vulnerable. In 901, through the political maneuverings of his rival, Fujiwara no Tokihira, who accused him of favouring Prince Tokiyo over the crown prince as the main successor to the emperor's throne, Michizane was demoted from his aristocratic rank of junior second to a minor official post at Dazaifu, in Kyūshū's Chikuzen Province where he and his entire family was banished. He died in exile in 903.

Pacification and deification
After Michizane's death, plague and drought spread and sons of Emperor Daigo died in succession. The Imperial Palace's Great Audience Hall (shishinden) was struck repeatedly by lightning, and the city experienced weeks of rainstorms and floods. Attributing this to the angry spirit of the exiled Sugawara, the imperial court built a Shinto shrine called Kitano Tenman-gū in Kyoto, and dedicated it to him. They posthumously restored his title and office, and struck from the record any mention of his exile. Even this was not enough, and 70 years later Sugawara was deified as Tenjin-sama, a god of sky and storms. Eventually Tenjin evolved into a benign kami of scholarship.

Today many Shinto shrines in Japan are dedicated to him. He became the most notable example of an interesting spiritual transformation: a vengeful Japanese spirit, onryō or goryō, often a former aristocrat who was wrongfully killed, and consequently seeking revenge, becomes a benign deity through ritual pacification and posthumous honors.

Poetry
Michizane had an exceptional talent in poetry both for waka (poetry in Japanese) and kanshi (poetry in Chinese).

Like his father, Michizane had a talent for poetry, and it is said that he began composing at the age of five. His appeared in various imperial waka anthologies compiled at the behest of successive emperors and the abdicated emperor. His appear in the, the , the , and the , among others. Michizane is traditionally credited with the Shinsen Man'yōshū, but the attribution has been challenged.

One of his was included in Fujiwara no Teika's Ogura Hyakunin Isshu:

The poem was originally the 420th of the Kokin Wakashū.

Another of his famous is a poem written in 901 just before he left Kyoto for Daizaifu by demotion. He felt deep sorrow that he would never see his precious plum tree in his residence in Kyoto again, so he talked endearingly to it:

Nioi okose yo can be interpreted as "spread your scent" rather than "flourish in full bloom", although such a usage of the word nioi as "scent" or "smell" is relatively modern and rare in the classical period. The above is from the 1006th poem of the Shūi Wakashū; although this is the original form of this poem, when re-collected later in Hōbutsushū, the last phrase was modified into haru na wasure so (meaning remains unchanged), which became its popular variation. A romantic legend says the plum tree was so fond of its master that it finally flew to Dazaifu, and that tree became known as tobi-ume (飛梅) at Dazaifu Tenman-gū (a shrine dedicated to its master). A more realistic legend says Michizane or his friend transplanted its seedling to Dazaifu.

He was also interested in kanshi, because in those days the immersion in the Chinese culture was regarded as a proof of refinement and scholarship. Since his excellence in kanshi was well known throughout the court, Emperor Daigo suggested he compile his Chinese poems, and therefore he published Kanke Bunsō (菅家文草) and dedicated it to the emperor in 900. After his exile he continued to work on kanshi and compiled them into the Kanke Kōshū (菅家後集). The work contained 46 kanshi, was completed sometime before his death in 903. He sent it to Ki no Haseo (紀長谷雄) right before his death.

Honours

 * Senior First Rank (June 12, 993; posthumous)

Descendants
The lineage of the Sugawara clan was divided into six families by the 18th century. Aside from these noble families, there are several (often self-proclaimed) branches in the samurai caste, including Maeda and Yagyū.

 * Sugawara no Takasue (972–?) – an aristocrat, Michizane's great-grandson
 * Takasue's daughter (c.1008 – after 1059) – a female writer known for Sarashina Nikki
 * Aristocratic families (Takatsuji, Gojō, Higashibōjō, Karahashi, Kiyooka, and Kuwabara)
 * Takako Irie (1911–1995) – an actress, a daughter of Viscount Yoshinaka Higashibōjō.
 * Maeda clan
 * Maeda Toshiie (1538–1599) – a daimyō lord. Toshiie self-proclaimed to be a descendant of Michizane and after decades the Tokugawa shogunate officially recognized his claim in Kan'ei Shoka Keizu Den (1643), but its historicity is highly dubious
 * Yagyū clan – self-proclaimed to be a descendant of an officer called Sugawara no Nagayoshi
 * Yagyū Munetoshi (1529–1606) – the founder of Yagyū Shinkage-ryū (a school of swordsmanship)
 * Yagyū Munenori (1571–1646) – the head sword instructor of Tokugawa shōguns, author of A Hereditary Book on the Art of War

title: User:Immanuelle/sandbox/Tenjin Faith


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User:Immanuelle/sandbox/Kifune Faith

The Kifune Faith is the Faith of Kifune Shrine

I am not sure if it is notable

title: User:Immanuelle/sandbox/Kifune Faith


text:
Ada Programming/Aspects/Aggregate

Description
Mechanism to define user-defined aggregates.

title: Ada Programming/Aspects/Aggregate


text:
Chess Opening Theory/1. e4/1...e6/2. Qe2/2...c5/3. Nf3/3...Nc6

Chigorin Variation
4. g3 allows development of the f-rank bishop to g2 after playing Qe2 (in this variation, the queen takes a position that gives attacking possibilities later in the game that can allow the player to think outside the box a bit. For example: 4 ... g6 5. Bg2 Bg7 6. o-o and black can't always play d5, equal game.


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Transwiki:Takeminakata

Takeminakata-no-Kami (建御名方神) or Takeminakata-no-Mikoto (建御名方命), also known as Minakatatomi-no-Kami (南方刀美神) or Takeminakatatomi-no-Mikoto (建御名方富命) is the name of one of the two principal deities of Suwa Grand Shrine in Nagano Prefecture (historical Shinano Province). Also known under the epithet Suwa Myōjin (諏訪明神) or Suwa Daimyōjin (諏訪大明神), he is considered to be a god of wind, water and agriculture, as well as a patron of hunting and warfare, in which capacity he enjoyed a particularly fervent cult from various samurai clans during the medieval period such as the Hōjō or the Takeda. The deity was also held to be the original ancestor of certain families who once served at the shrine as priests, foremost among them being the Suwa clan, the high priests of the Upper Shrine of Suwa who were also revered as the living incarnations of the god.

The Suwa deity is the subject of a number of different, often conflicting myths. For instance, in the Kojiki (712 CE) and later derivative accounts, Takeminakata appears as one of the sons of Ōkuninushi, god of Izumo and lord of Ashihara no Nakatsukuni (i.e. the land of Japan), who was forced into exile in the region of Suwa after being defeated by Takemikazuchi, an envoy sent by the gods of heaven, whereas other stories - mostly of medieval origin - portray the god as being among other things an interloper who conquered the Suwa region, an Indian king who achieved enlightenment and eventually manifested in Japan as a kami, a human warrior named Kōga Saburō, or a deity with the body of a snake (or dragon).

Parentage
The god of Suwa Shrine is named 'Takeminakata' (建御名方神 Takeminakata-no-Kami) in both the Kojiki and the 'Sendai Kuji Hongi' (compiled 807-936 CE). Variants of the name found in the imperially commissioned national histories and other literary sources include 'Minakatatomi' (南方刀美神 Minakatomi-no-Kami or 御名方富命神 Minakatatomi-no-Mikoto-no-Kami) or 'Takeminakatatomi' (建御名方富命神 Takeminakatatomi-no-Mikoto-no-Kami).

Takeminakata is portrayed in both the Kojiki and the Sendai Kuji Hongi as a son of earthly deity (kunitsukami) Ōkuninushi, although it does not include him in its genealogy of Ōkuninushi's children. The corresponding section in the Kuji Hongi reckons him as the son of one of the wives of Ōnamuchi (Ōkuninushi), Nunakawahime of Koshi.

Takeminakata and Takemikazuchi
Takeminakata appears in both the Kojiki and the Kuji Hongi in the context of Ōkuninushi's "transfer of the land" (kuni-yuzuri) to the amatsukami, the gods of heaven (Takamagahara).

When the gods of Takamagahara sent Takemikazuchi and another messenger to demand that Ōkuninushi relinquish his authority over the Central Land of Reed-Plains (Ashihara no Nakatsukuni) to the progeny of the sun goddess Amaterasu, he asked to confer with two sons of his first before giving his decision. While the first son, Kotoshironushi, immediately accepted their demands and advised his father to do likewise, the second, Takeminakata, carrying an enormous rock (千引之石 chibiki no iwa, i.e. a boulder so large it would take a thousand men to pull) on the fingertips of one hand, instead challenged Takemikazuchi to a test of strength, grabbing the messenger's arm.

When [Takemikazuchi-no-Kami] allowed [Takeminakata-no-Kami] to take his arm, he changed it into a column of ice, then again changed it into a sword blade. At this, he (Takeminakata) was afraid and drew back. Then [Takemikazuchi-no-Kami], in his turn, demanded [the right] to take hold of the arm of Takeminakata-no-Kami. When he took it, it was like taking hold of a young reed; he grasped it and crushed it, throwing it aside. Immediately, he (Takeminakata) ran away. They pursued him, and caught up with him by the lake of Suwa in the land of Shinano (科野国州羽海). As they were about to kill him, Takeminakata-no-Kami said: "Pray do not kill me. I will go to no other place. Also I will not disobey the commands of my father, Ōkuninushi-no-Kami, and will not disobey the words of the words of Yae-Kotoshironushi-no-Kami. I will yield this Central Land of the Reed Plains in accordance with the commands of the Heavenly Deities."

With Takeminakata's surrender, Ōkuninushi finally agreed to cede the land to the amatsukami.

Variants
The opening section of the Suwa Daimyōjin Ekotoba, a medieval compilation of legends and other information regarding Suwa Shrine, its deity and its festivals, retells the Kuji Hongi version of this story, albeit with Takeminakata's shameful defeat omitted.

Amaterasu-Ōmikami gave a decree and sent two gods, Futsunushi-no-Kami (of Katori Shrine in Sōshū) and Takeikatsuchi-no-Kami (of Kashima Shrine in Jōshū), down to the land of Izumo, where they declared to Ōanamuchi (of Kitsuki in Unshū [and] Miwa in Washū), "The Central Land of Reed-Plains is the land entrusted to our heir. Are you willing to give it up to the heavenly deities?" Ōanamuchi said, "Ask my son, Kotoshironushi-no-Kami (of Nagata Shrine in Sesshū; eighth [patron deity of] the Jingi-kan); he will give you an answer." Kotoshironushi-no-Kami said, "My father ought respectfully to withdraw, nor will I disobey." [The messengers said,] "Do you have any other sons who ought to speak?" "There is also my son, Takeminakata-no-Kami (of Suwa Shrine)." [He] came, bearing a boulder that would take a thousand men to pull (chibiki no ishi) on his fingertips, saying, "Who is this that has come to our land, talking so furtively? I wish to challenge you to a test of strength." When he took his hand, it turned into an icicle, and then it turned into a sword blade.

Upon arriving at the sea of Suwa in the land of Shinano, Takeminakata-no-Kami said, "I will go to no other place but this," etc. This is the origin story of this shrine's manifestation (当社垂迹の本縁 tōsha suijaku no hon'en).

Similar attempts to portray Takeminakata in a more honorable light are found in certain later versions of the story. In one version, for instance, Takeminakata is portrayed as going to Suwa not so much to flee from Takemikazuchi but to pacify it under the orders of his father Ōkuninushi.

A variant found in a commentary on the Nihon Shoki penned by a 15th century monk named Shun'yu (春瑜), the Nihon Shoki Shikenmon (日本書紀私見聞), claims 'Suwa Daimyōjin' (諏防大明神) to be the third son of the deity Sannō Gongen (the guardian deity of Mount Hiei identified with Ōkuninushi). After engaging in a failed rebellion against Amaterasu, the deity surrendered and vowed to settle down in the land of Shinano.

Local legends from within Nagano Prefecture claim Takeminakata to have passed or stayed in various places within the region during his escape. A local legend in Shimoina District (located south of Suwa) for instance claims that Takemikazuchi caught up with the fleeing Takeminakata in the modern village of Toyooka, where they agreed to an armistice and left imprints of their hands on a rock as a sign of their agreement. The rock, bearing the gods' supposed handprints (tegata), is found in Otegata Shrine (御手形神社) in Toyooka. After Takemikazuchi's departure, Takeminakata temporarily resided in the neighboring village of Ōshika, where he discovered hot springs of saltwater whilst hunting for deer.

The contest between Takemikazuchi and Takeminakata has also been sometimes interpreted as an origin myth for sumo wrestling and aiki. This interpretation apparently follows an alternative reading of the text which sees Takemikazuchi as not so much crushing and tearing Takeminakata's arm(s) off but seizing him by the arm and throwing him into the ground.

Entry into Suwa
A myth from the Suwa area portrays Suwa Myōjin as being opposed during his advent by the local god Moriya (Moreya).

A document supposedly submitted to the Kamakura shogunate in 1249 by Suwa Nobushige, then high priest or Ōhōri (大祝) of the Upper Shrine of Suwa, known as the Suwa Nobushige Gejō (諏訪信重解状 "The Petition of Suwa Nobushige"), relates a story from "the ancient customs" (舊貫) that the Suwa deity came down from heaven in order to take possession of the land of 'Moriya Daijin' (守屋大臣). The conflict between the two escalated into a battle, but as no winner could be declared, the two finally compete in a tug of war using hooks (kagi): Suwa Myōjin, using a hook made out of the wisteria plant (藤鎰), emerges victorious against Moriya, who used an iron hook (鐵鎰). After his victory, the god built his dwelling (what would become the Upper Shrine) in Moriya's land and planted the wisteria hook, which became a grove known as the 'Forest of Fujisuwa' (藤諏訪之森 Fujisuwa no mori). Whereas the Kojiki portrays Takeminakata as an earthly god defeated by a deity from heaven, this myth notably features the opposite scenario, in which the deity of Suwa descends from heaven and conquers the land below.

The Suwa Daimyōjin Ekotoba relates a variant of this myth as an origin story of Fujishima Shrine (藤島社) in Suwa City, one of the Upper Shrine's auxiliary shrines where its yearly rice-planting ceremony is traditionally held. In this version, the deity of Fujishima Shrine (藤島の明神 Fujishima no Myōjin) - usually equated with Suwa Myōjin - defeats "Moriya the evil outlaw" (洩矢の惡賊, Moriya no akuzoku) with a wisteria branch:

"As for this so-called 'Fujishima no Myōjin': long ago, when the revered deity (尊神 sonshin) manifested himself, Moriya the evil outlaw sought to hinder the god's stay and fought him with an iron ring (鐵輪), but the Myōjin, taking up a wisteria branch (藤の枝), defeated him, thus finally subduing heresy (邪輪 jarin, lit. 'wheel/circle/ring of evil') and establishing the true Dharma. When the Myōjin swore an oath and threw the wisteria branch away, immediately it took root [in the ground], its branches and leaves flourishing in abundance, and [sprouted] beautiful blossoms, leaving behind a marker of the battleground for posterity. 'Fujishima no Myōjin' is named thus for this reason." Two extant medieval genealogies of the Suwa (Miwa) clan also begin by recounting the legend of a battle between the Suwa deity, accompanied by the first high priest of the Upper Shrine, and 'Moriya' (守屋) during the reign of Emperor Yōmei (585-587).

In later versions of this story which combine it with the kuni-yuzuri myth, Moriya opposes Takeminakata after the latter had fled from Izumo. After being defeated, Moriya swears fealty to Takeminakata and becomes a faithful ally. Moriya is reckoned as the divine ancestor of the Moriya (守矢) clan, one of the former priestly lineages of the Upper Shrine.

While medieval sources such as Nobushige's petition and the Ekotoba situate the battle between the two gods in the slopes of Mount Moriya somewhere in the vicinity of the Upper Shrine (modern Suwa City), a variant legend first attested in Edo period texts instead place it on the banks of the Tenryū River (modern Okaya City).

Apart from Moriya, a few scattered local legends make reference to other deities who either submitted to the Suwa deity or refused to do so. One such god that is said to have opposed Suwa Myōjin and his new ally Moriya in local folklore was Yatsukao-no-Mikoto (矢塚男命), also known as Ganigawara (蟹河原長者 Ganigawara-chōja).

The story relates that Ganigawara, a horse breeder who wielded great authority in the region, held Moriya in contempt for surrendering to Takeminakata and had messengers publicly harass him by calling him a coward. When Ganigawara's servants began to resort to violence by shooting arrows in Takeminakata's newly built house, Takeminakata retaliated by invading Ganigawara's turf. Mortally wounded by an arrow in the ensuing battle, Ganigawara begs forgiveness from Moriya and entrusts his youngest daughter to Takeminakata, who gives her in marriage to the god Taokihooi-no-Mikoto (手置帆負命) a.k.a. Hikosachi-no-Kami (彦狭知神), who was injured by Ganigawara's messengers as he was keeping watch over Takeminakata's abode.

In another legend, a god named Takei-Ōtomonushi (武居大伴主神 or 武居大友主神) swore allegiance to Takeminakata and became the ancestor of a line of priests in the Lower Shrine known as the Takeihōri (武居祝). Yet another story relates that the Suwa deity forbade the goddess of Sakinomiya Shrine (先宮神社) in Owa, Suwa City from building a bridge over the creek before her shrine as punishment for her refusal to submit to him.

The Ōhōri
Before the abolition of the Suwa Grand Shrine's traditional priestly offices during the Meiji period, the Upper Shrine of Suwa's high priest or Ōhōri (大祝 'great priest'; also Ōhafuri) was a young boy chosen from the Suwa clan, who was, during his term of office, considered to be a living god, the visible incarnation or 'body' of the unseen god of the shrine.

The legend of how Suwa Myōjin chose his first priest is recounted in various sources, such as the Suwa Daimyōjin Ekotoba:

At the beginning of the god's manifestation, he took off his robe, put them on an eight year old boy, and dubbed him 'great priest' (Ōhōri). The god declared, "I do not have a body and so make this priest (hōri) my body."

This [boy] is Arikazu (有員), the priest of the sacred robe (御衣祝 Misogihōri), the founding ancestor of the Miwa/Jin (神, i.e. Suwa) clan.

Although most sources (such as the Ekotoba above) identify the boy with the semi-legendary priest Arikazu, who is said to have lived in the 9th century (early Heian period) during the reign of Emperor Kanmu (781-806) or his immediate successors Heizei (806-809) or Saga (809-823),  two genealogical lists - of disputed historical reliability  - instead identify the first priest with an individual named Otoei (乙頴) or Kumako (神子 or 熊古), a son of Mase-gimi (麻背君) or Iotari (五百足), head of the Kanasashi clan and kuni no miyatsuko of Shinano during the late 6th century.

One of these two texts is a genealogy of the Aso (阿蘇) clan of Aso Shrine in Kyushu known as the 異本阿蘇氏系図 (Ihon Asoshi Keizu). It reads in part:

Otoei (Ōhōri of the great god of Suwa): also known as Kumako (神子) or Kumako (熊古).

When he was eight years old, the great god Minakatatomi-no-Mikoto appeared, took off his robe and put them on Kumako, declaring, "I do not have a body and so make you my body." In the third month of the second year of Iware Ikebe no Ōmiya (587), a sanctuary (社壇) was built at the foot of the mountain at the southern side of the lake (i.e. Lake Suwa) to worship the great god of Suwa and various other gods ...

The other is the Ōhōri-ke Jinshi Keizu (大祝家神氏系図), a genealogy of the Suwa clan discovered in the Ōhōri 's residence in 1884 (Meiji 17). It portrays Arikazu as a descendant of Kumako, the priest chosen by Takeminakata:

When Kumako was eight years old, the revered deity appeared, took off his robe and put them on Kumako. After declaring, "I do not have a body and so make you my body," he disappeared. This [Kumako] is the ancestor of Arikazu of the Miwa/Jin (Suwa) clan, the Misogihōri. In the second year of Emperor Yōmei, Kumako built a sanctuary at the foot of the mountain at the southern side of the lake.

The King of Hadai
A medieval Buddhist legend portrays Suwa Myōjin as a king from India who later achieved enlightenment and went to Japan to become a native kami.

A short text attached to a late 15th century copy of an ordinance regulating the Upper Shrine's ritual purity taboos (物忌み monoimi) originally enforced in 1238 and revised in 1317, the Suwa Kamisha monoimi no rei no koto (諏訪上社物忌令之事), relates that 'Takeminakata Myōjin' (武御名方明神) was originally the ruler of a certain Indian kingdom called 'Hadai' (波堤国 Hadai-koku) who survived an insurrection instigated by a rebel named 'Moriya' (守屋 or 守洩) during the king's absence while the latter was out hunting deer. After going to Persia to rescue its inhabitants from an evil dragon, the king ruled over it for some time as 'Emperor Suwa' (陬波皇帝 Suwa Kōtei) before retiring to "cultivate the seedling of virtue and realize the Buddhist path." He eventually manifested in Japan, appearing in various places before finally choosing to dwell in Suwa.

The Suwa Daimyōjin Ekotoba relates a slightly different, fuller version of the first half of this story as an origin myth for the Upper Shrine's hunting ceremony held every seventh month of the year at Misayama (御射山) on the slopes of the Yatsugatake Mountains:

If one should inquire about the origins (因縁 in'en, lit. 'causes and conditions') of this hunt: long ago, the Daimyōjin was the king of the land of Hadai in India who went out to hunt at Deer Park from the twenty-seventh to the thirtieth day of the seventh month. At that time, a traitorous vassal named Bikyō (美教) suddenly organized an army and sought to kill the king. The king, ringing a golden bell, looked up to heaven and shouted eight times: "I am now about to be killed by this rebel. I have hunted animals, not for my own enjoyment, but in order to lead them to the Buddhist path. If this my action is in accordance with Heaven's will, may Brahmā save me."

Brahmā then saw this and commanded the four great deva-kings to wield vajra-poles and destroy the army. It is said that the Misayama (三齋山) of today reflects that event. ... One should know, therefore, that the deity's compassionate hunting is an expedient means for the salvation of creatures.

Regarding the Upper Shrine's hunting rituals, the Monoimi no rei asserts that

"[The shrine's] hunts began in the deer park of Hadai-no-kuni [in India]. [The use of] hawks began in Magada-no-kuni."

The second half of the legend (the slaying of the dragon in Persia and the king's migration to Japan) is used by the Ekotoba 's compiler, Suwa Enchū, in a liturgical text, the Suwa Daimyōjin Kōshiki (諏方大明神講式), where it is introduced as an alternative, if somewhat less credible, account of the Suwa deity's origins (in comparison to the myth of Takeminakata of Izumo as found in the Kuji Hongi, touted by the same text as the authoritative origin story of the god) that nevertheless should not be suppressed. In this text, the king of Hadai is claimed to be a great-great-grandson of King Siṃhahanu (獅子頬王 Shishikyō-ō), Gautama Buddha's grandfather. Bikyō, the rebel who raised up an army against the king in India - identified as an incarnation of the Demon King (魔王) - is also said to have eventually manifested in Japan, opposing the deity in Suwa as "Moriya the evil outlaw."

A similar account appears in a work known as the Suwa Jinja Engi (諏訪神社縁起) or Suwa Shintō Engi (諏訪神道縁起), wherein the Suwa deity is identified as the son of Kibonnō (貴飯王), the son of Amṛtodana (甘呂飯王 Kanrobonnō), one of Siṃhahanu's four sons. The Lower Shrine's goddess, meanwhile, is the daughter of Prasenajit (波斯匿王 Hashinoku-ō), claimed here to be the son of Dronodana (黒飯王 Kokubonnō), another son of Siṃhananu.

The Suwa Mishirushibumi
During the Misayama festival as performed during the medieval period, the Ōhōri recited a ritual declaration supposedly composed by the Suwa deity himself known as the Suwa Mishirushibumi (陬波御記文), which begins:

I, Great King Suwa (陬波大王), have hidden my person during [the year/month/day of] the Yang Wood Horse (甲午 kinoe-uma).

[The name] 'Suwa' (陬波) and [the sign] Yang Wood Horse [and] the seal (印文) - these three are all one and the same. Within the text, King Suwa (i.e. Suwa Myōjin) declares the Ōhōri to be his 'true body' (真神体 shin no shintai) and the Misayama (三斎山) hunting grounds below Yatsugatake (here likened to Vulture Peak in India) to be another manifestation of himself that cleanses (斎) the three (三) evils: evil thoughts, evil speech and evil actions. He promises that whoever sets foot at Misayama will not fall into the lower, evil realms of existence (悪趣 akushu); conversely, the god condemns and disowns whoever defiles the hunting grounds by cutting down its trees or digging out the soil.

A commentary on the Mishirushibumi, the Suwa Shichū (陬波私注 "Personal Notes on the Suwa Mishirusibumi," written 1313-1314), elaborates on the text by retelling the legend of Suwa Myōjin's consecration of his first priest:

The Daimyōjin was born during [the year/month/day of] the Yang Wood Horse and disappeared during [the year/month/day of] the Yang Wood Horse.

Sokutan Daijin (続旦大臣) was the Daimyōjin's uncle who accompanied him from India. When the Daimyōjin was to disappear, he took off his garments, put them on the Daijin, and dubbed him the Misogihōri (御衣木法理). He then pronounced a vow: "You shall consider this priest to be my body."

The same text identifies the god's uncle Sokutan Daijin with Arikazu.

Suwa Myōjin and the frog god
Two texts, the Monoimi no rei and the Suwa Shichū (陬波私注 "Personal Notes on the Suwa Mishirusibumi," written 1313-1314), mention an oral legend about Suwa Myōjin pacifying the waves of the four seas by subduing an unruly frog god.

"Suwa (陬波) should be read as 'the waves are calm.' When a frog god (蝦蟆神), being a harmful god (荒神 kōjin), caused suffering to the realm, the Daimyōjin quelled it and came to reside here; [because] the four seas were calm, it is called Suwa."

After defeating this frog, Suwa Myōjin then blocked the way to its dwelling - a hole leading to the underwater palace of the dragon god of the sea, the Ryūgū-jō - with a rock and sat on it.

This story functions as an etiological legend for the annual sacrifice of frogs held every New Year's Day in the Upper Shrine (see below) as well as yet another folk etymology for the toponym 'Suwa' (rendered here as 陬波), here explained as deriving either from a term for a wave lapping onto the sea's edge or a reference to the deity's pacification of the waters: "the waves are calm."

The portrayal of Suwa Myōjin's enemy as a frog also hints at the deity's character as a serpentine water god. (As a point of comparison, the obscure snake god Ugajin was also credited with defeating a malevolent frog deity. ) The frog god itself has been interpreted either as representing the native deities Mishaguji and/or Moriya, with its defeat symbolizing the victory of the cult of Suwa Myōjin over the indigenous belief system, or as a symbol of the Buddhist concept of the three poisons (ignorance, greed, and hatred), which Suwa Myōjin, as an incarnation of the bodhisattva Samantabhadra, his esoteric aspect Vajrasattva and the Wisdom King Trailokyavijaya (interpreted as a manifestation of Vajrasattva), is said to destroy.

The dragon (serpent) deity of Suwa
Folk belief has long held the god of Suwa Shrine to assume the form of a serpent or dragon. Consequently, the deity appears as such in a number of folktales and anecdotes.

In one such story, Suwa Myōjin once came to Izumo Province in the form of a dragon so gigantic that only his head can be seen; his tail was still at Suwa, caught in a tall pine tree by the shores of the lake. The other gods, upon seeing him, were so astounded and frightened at his enormous size that they exempted him from attending their yearly meetings. Thus, the deity of Suwa is claimed to be one of the very few kami in Japan who do not leave their shrines during the month of Kannazuki, when most gods are thought to gather at Izumo and thus are absent from most of the country. The supposed tree where the dragon's tail was caught (currently reduced to a stump) is locally known as Okakematsu (尾掛松).

A variant of this story transposes the setting from Izumo to the Imperial Palace in Kyoto; in this version, the various kami are said to travel to the ancient capital every New Year's Day to greet the emperor.

Another popular story promulgated by wandering preachers associated with the shrines of Suwa during the medieval period claimed the Suwa deity to have originally been Kōga Saburō, a warrior who temporarily became a dragon or a snake after a journey into the underworld.

Omiwatari
Cracks and ridges that form on a frozen Lake Suwa during cold winters have traditionally been interpreted as the trail left behind by Suwa Myōjin as he leaves the Upper Shrine and crosses the lake to meet his wife enshrined on the Lower Shrine on the opposite (northern) shore. Called Omiwatari (御神渡 'the god's crossing' or 'the god's pathway'), the cracks were considered to be a good omen for the coming year. The priests of the Grand Shrine of Suwa traditionally used the crack's appearance to divine the quality of the year's harvest. For the locals, the crack also served as a sign that the frozen lake was safe to walk upon. Conversely, the omiwatari 's failure to appear at all (明海 ake no umi) or the cracks forming in an unusual way were held to be a sign of bad luck for the year.

Since the late 20th century, the omiwatari has become a much rarer sight than it was in the past due to rising temperatures caused by global warming.

As god of war
Suwa Myōjin is also considered to be a god of war, one of a number of such deities in the Japanese pantheon. The Ryōjin Hishō compiled in 1179 (the late Heian period) also attest to the worship of the god of Suwa in the capacity of god of warfare at the time of its compilation, naming the shrine of Suwa among famous shrines to martial deities in the eastern half of the country."These gods of war live east of the barrier: Kashima, Katori, Suwa no Miya, and Hira Myōjin; also Su in Awa, Otaka Myōjin in Tai no Kuchi, Yatsurugi in Atsuta, and Tado no Miya in Ise."

During the medieval period, legends claiming Suwa Myōjin to have appeared and provided assistance to eminent figures such as Empress Jingū or the general Sakanoue no Tamuramaro during their respective military campaigns circulated.

The god of Suwa was also credited with the attempted Mongol invasions of Japan under Kublai Khan. The Taiheiki recounts a story where a five-colored cloud resembling a serpent (a manifestation of the god) rose up from Lake Suwa and spread away westward to assist the Japanese army against the Mongols.

"On the seventh day, when the Imperial devotions were completed, from Lake Suwa there arose a cloud of many colours, in shape like a great serpent, which spread away towards the west. The doors of the Temple-treasury of Hachiman flew open, and the skies were filled with a sound of galloping horses and of ringing bits. In the twenty-one shrines of Yoshino the brocade-curtained mirrors moved, the swords of the Temple-treasury put on a sharp edge, and all the shoes offered to the god turned towards the west. At Sumiyoshi sweat poured from below the saddles of the four horses sacred to the deities, and the iron shields turned of themselves and faced the enemy in a line."

Etymology

The etymology of the name "(Take)minakata(tomi)" is unclear. While most commentators seem to agree that take- (and probably -tomi) are honorifics, they differ in how to interpret the other components of the name. Some of the proposed solutions are as follows.

 * The Edo period kokugaku scholar Motoori Norinaga explained both take- (建) and mi- (御) as honorifics (称名 tatae-na), with kata (方) as yet another tatae-na meaning 'hard' or 'firm' (堅). Basil Chamberlain followed Motoori's lead and rendered the god's name as 'Brave-August-Name-Firm' in his translation of the Kojiki.
 * Historian Ōta Akira (1926) interpreted take-, mi- and -tomi as honorifics and took Nakata (名方) to be a place name: Nakata District (名方郡) in Awa Province (modern Ishii, Tokushima Prefecture), where Takeminatomi Shrine (多祁御奈刀弥神社) stands. Owa Iwao (1990) explains the similarity between 'Takeminakata(tomi)' and 'Takeminatomi' by proposing that the name may have been brought to Suwa by immigrants from Nakata in Awa.
 * Minakata has also been linked to the Munakata (宗像) of Kyushu. Imperial Navy colonel and amateur ethnographer Matsuoka Shizuo (1936) interpreted Minakatatomi as originally being a goddess – citing the fact that the deities of Munakata shrine were female – that was later conflated with the male god Takeminakata.
 * A number of more recent scholars have theorized that mina most likely means "water" (水), pointing to the god originally being a water deity and/or a connection to Lake Suwa.   The full name is thought to derive from a word denoting a body of water or a waterside region such as 水潟 (minakata, 'lagoon' or 'inlet')   or 水県 (mina 'water' + agata 'country(side)').
 * An alternative explanation for the word -tomi (as well as the -tome in 'Yasakatome', the name of this god's consort) is to link it with dialectal words for 'snake' (tomi, tobe, or tōbe), thereby seeing the name as hinting to the god being a kind of serpentine water deity (mizuchi).

Suwa Daimyōjin
A common epithet for the god enshrined in Suwa Grand Shrine – specifically, in the Upper Shrine (Kamisha) located southeast of Lake Suwa – since the Middle Ages is Suwa Myōjin (諏訪明神) or Suwa Daimyōjin (諏訪大明神), a name also applied via metonymy to the shrine itself. A variant associated with the syncretic Ryōbu Shintō sect, Suwa (Nangū) Hosshō (Kamishimo) Daimyōjin (諏訪(南宮)法性(上下)大明神), "Dharma-Nature Daimyōjin of (the Upper and Lower) Suwa (Nangū)," was most famously employed by Sengoku daimyō Takeda Shingen (a devotee of the god) on some of his war banners.

Takeminakata in the Kojiki

Takeminakata's abrupt appearance in the Kojiki 's version of the kuni-yuzuri myth has long puzzled scholars, as the god is mentioned nowhere else in the work, including the genealogy of Ōkuninushi's progeny that precedes the kuni-yuzuri narrative proper. Aside from the parallel account contained in the Kuji Hongi (which was itself based on the Kojiki ), he is altogether absent from the Nihon Shoki 's version of the myth. Early documents from Izumo such as the province's Fudoki also fail to mention any god named '(Take)minakata', nor is there apparently any sign of Takeminakata worship in Izumo in antiquity.

Pre-modern authors such as Motoori Norinaga tended to explain Takeminakata's absence outside of the Kojiki and the Kuji Hongi by conflating the god with certain obscure deities found in other sources thought to share certain similar characteristics (e.g. Isetsuhiko). While a few modern scholars still suppose some kind of indirect connection between the deity and Izumo by postulating that Takeminakata's origins lie either in peoples that migrated from Izumo northwards to Suwa and the Hokuriku region or in Hokuriku itself (the ancient province of Koshi, a region apparently once under Izumo's sphere of influence as can be inferred from the myth of Ōkuninushi's marriage to Nunakawahime), others instead propose that the connection between Takeminakata and Izumo is an artificial construct by the Kojiki 's compilers.

The contest between Takeminakata and Takemikazuchi - an element absent in other versions of the kuni-yuzuri myth cycle - is often explained as being either a new myth invented to serve the interests of the imperial court and the Fujiwara clan, descendants of the Nakatomi clan that had worshiped Takemikazuchi as a patron deity (indeed, in other versions it is the god Futsunushi that takes center stage rather than Takemikazuchi, who is believed to have taken on Futsunushi's roles and attributes after the Nakatomi rose to power ), or an adaptation/reversal of a myth concerning a battle between an interloping god and a local deity preserved in the Suwa region (see below), with Takeminakata (the invading conqueror in Suwa myth) being recast into the role of the subjugated earthly kami.

'Suwa Myōjin'
While imperial sources apply the name '(Take)minakata' to the god of Suwa Shrine, many medieval texts that speak of the god of the Upper Shrine simply refer to the deity in question with such generic terms as sonshin (尊神 'revered deity') or myōjin (明神 'manifest deity'). This however is hardly unusual, as before the early modern period use of titles such as myōjin or gongen for various gods and their shrines were so widespread that these deities were rarely referred to by their proper names.

Suwa Myōjin and Moriya
The myth of Takeminakata's (Suwa Myōjin's) arrival in Suwa and his defeat of the god Moriya has been interpreted as the mythicization of a historical event in which a local lineage of chieftains who ruled the Suwa area was subjugated by invading outsiders, who subsequently set themselves up as the new rulers of the region - all the while still retaining the subjugated clan in an important position as the wielder of spiritual and ritual authority. This theory explains the relation between the Suwa (Miwa/Jin) and Moriya priestly families of the Upper Shrine of Suwa as that of the Moriya clan being the regional power supplanted by the newly arrived Miwa (Suwa) clan.

While one theory places this event during the end of the Jōmon period, thus portraying the new arrivals as agrarian Yayoi tribes who came into conflict with indigenous Jōmon hunter-gatherers, others instead propose this conflict to have taken place during the late Kofun period (late 6th-early 7th century), when keyhole-shaped burial mounds containing equestrian gear as grave goods - up to this point found mainly in the Shimoina region southwest of Suwa - begin to appear in the Lake Suwa area, replacing the kind of burial that had been common in the region since the early 5th century. This theory thus supposes these migrants to have been a clan allied with the Yamato kingdom that specialized in horse breeding and horseback riding. Indeed, the Yamato polity showed strong interest to Shinano because of its suitability as a place for grazing and breeding horses and considered it a strategic base for conquering the eastern regions. This clan, the Miwa (Suwa), is thought to be related to either the Kanasashi clan (金刺氏), an offshoot of a local magnate clan (kuni no miyatsuko) that later became the high priestly family of the Lower Shrine of Suwa, or the Miwa (Ōmiwa) clan (三輪氏) originally based on the area around Mount Miwa in Yamato Province. The theory suggests based on archaeological evidence that the Miwa (Suwa) came to the Suwa Basin from Shimoina, making their way northwards along the Tenryū River. In conjunction with this hypothesis, it is pointed out that in the Nobushige Gejō (believed to be the earliest attestation of this myth), the Suwa deity is said to have descended from heaven bringing with him bells, a mirror, a saddle and a bridle.

This theory that the legend of the Suwa deity's victory over Moriya reflects historical fact has recently come into question. Due to similarities between certain variants of this myth and medieval legends surrounding Prince Shōtoku's defeat of Mononobe no Moriya (e.g. Shōtoku's and Suwa Myōjin's opponents both being named 'Moriya', the deity's manifestation and the foundation of the Upper Shrine being dated to the year 587 - the same year as the battle between the Soga and the Mononobe clans - in some texts), some see the myth as being highly influenced by such stories about Shōtoku (so Ihara, 2008), while others regard it as an outright invention modeled on these legends (Harada, 2018). Aoki (2012) theorizes that the myth developed somewhere during the late Heian and early Kamakura periods, when the deity of Suwa came to be venerated as a warrior god, and cautions against uncritical application of this story to known archaeological data.

Takeminakata in imperial sources
While the Kojiki does not yet explicitly mention the worship of Takeminakata in Suwa, by the following century, we see the name applied to the god worshipped in what is now the Grand Shrine of Suwa: aside from the Kuji Hongi 's (807-936 CE) reference to Takeminakata being enshrined in 'Suwa Shrine in Suwa District' the Shoku Nihon Kōki mentions the deity 'Minakatatomi-no-Kami of Suwa District, Shinano Province' (信濃国諏訪郡 ... 南方刀美神) being promoted from rankless (无位) to junior fifth rank, lower grade (従五位下) by the imperial court in the year 842 CE (Jōwa 9).

During the 850-60s, Takeminakata and his shrine rose very rapidly in rank (Montoku Jitsuroku, Nihon Sandai Jitsuroku), being promoted to the rank of junior fifth, upper grade (従五位上) in 850 (Kashō 3), to junior third (従三位) in 851 (Ninju 1), to junior (従二位) and then senior second (正二位) in 859 (Jōgan 1), and finally to junior first rank (従一位) in 867 (Jōgan 9). The influence of the Kanasashi-no-toneri clan is thought to be behind the deity's sudden progress in rank.

After a few decades, the 'Register of Deities' (神名帳 Jinmyōchō) section of the Engishiki (927) speaks of the 'Minakatatomi Shrine(s)' (南方刀美神社) as enshrining two deities and being the two major ('eminent') shrines of Suwa district. By 940 (Tengyō 3), the deity had been promoted to the highest rank of senior first (正一位).

Yasakatome
Suwa Myōjin's spouse is the goddess Yasakatome-no-Kami (八坂刀売神), most often considered to be the deity of the Lower Shrine of Suwa or the Shimosha. Unlike the relatively well-documented Suwa Kamisha, very little concrete information is available regarding the origins of the Shimosha and its goddess.

Yasakatome's first historical attestation is in the Shoku Nihon Kōki, where the goddess is given the rank of junior fifth, lower grade (従五位下) by the imperial court in the tenth month of Jōwa 9 (842 CE), five months after the same rank was conferred on Takeminakata. As Takeminakata rose up in rank, so did Yasakatome,  so that by 867 CE, Yasakatome had been promoted to senior second (正二位). The goddess was finally promoted to senior first rank (正一位) in 1074 (Jōhō 1).

Stories and claims about the goddess are diverse and contradictory. Regarding her parentage for instance, the lore of Kawaai Shrine (川会神社) in Kitaazumi District identifies Yasakatome as the daughter of Watatsumi, god of the sea, which has been seen as hinting to a connection between the goddess and the seafaring Azumi clan (安曇氏). Another claim originating from sources dating from the Edo period is that Yasakatome was the daughter of Ame-no-yasakahiko (天八坂彦命), a god recorded in the Kuji Hongi as one of the companions of Nigihayahi-no-Mikoto when the latter came down from heaven.

The ice cracks that appear on Lake Suwa during cold winters, the omiwatari (see above) are reputed in folklore to be caused by Suwa Myōjin's crossing the frozen lake to visit Yasakatome.

Princess Kasuga
The Kōga Saburō legend identifies the goddess of the Shimosha with Saburō's wife, whose name is given in some variants of the story as 'Princess Kasuga' (春日姫 Kasuga-hime).

Children
In Suwa, a number of local deities are popularly considered to be the children of Suwa Myōjin and his consort. Ōta (1926) lists the following gods:

 * Hikokamiwake-no-Mikoto (彦神別命)
 * Tatsuwakahime-no-Kami (多都若姫神)
 * Taruhime-no-Kami (多留姫神)
 * Izuhayao-no-Mikoto (伊豆早雄命)
 * Tateshina-no-Kami (建志名神)
 * Tsumashinahime-no-Kami (妻科姫神)
 * Ikeno'o-no-Kami (池生神)
 * Tsumayamizuhime-no-mMikoto (都麻屋美豆姫命)
 * Yakine-no-Mikoto (八杵命)
 * Suwa-wakahiko-no-Mikoto (洲羽若彦命)
 * Katakurabe-no-Mikoto (片倉辺命)
 * Okihagi-no-Mikoto (興波岐命)
 * Wakemizuhiko-no-Mikoto (別水彦命)
 * Moritatsu-no-Kami (守達神)
 * Takamori-no-kami (高杜神)
 * Enatakemimi-no-Mikoto (恵奈武耳命)
 * Okutsuiwatate-no-Kami (奥津石建神)
 * Ohotsuno-no-Kami (竟富角神)
 * Ōkunugi-no-Kami (大橡神)

Suwa clan
The Suwa clan who once occupied the position of head priest or ōhōri of the Suwa Kamisha traditionally considered themselves to be descendants of Suwa Myōjin/Takeminakata, although historically they are probably descended from the Kanasashi-no-toneri clan appointed by the Yamato court to govern the Suwa area in the 6th century (see above).

Other clans
The Suwa ōhōri was assisted by five priests, some of whom were also considered to be descendants of local deities related to Suwa Myōjin/Takeminakata. One clan, the Koide (小出氏), the original occupants of the offices of negi-dayū (禰宜大夫) and gi-no-hōri (擬祝), claimed descent from the god Yakine. A second clan, the Yajima (八島(嶋)氏 or 矢島氏), which served as gon-no-hōri (権祝), considered the god Ikeno'o to be their ancestor.

Shrines
As the gods of the Grand Shrine of Suwa, Suwa Myōjin/Takeminakata and Yasakatome also serve as the deities of shrines belonging to the Suwa shrine network (諏訪神社 Suwa-jinja) all over Japan.

As god of wind and water
The Nihon Shoki 's record of Yamato emissaries worshipping the god of Suwa alongside the gods of Tatsuta Shrine - worshipped for their power to control and ward off wind-related disasters such as droughts and typhoons  - implies that the Yamato imperial court recognized the deity as a god of wind and water during the late 7th century. One theory regarding the origin of the name '(Take)minakata' even supposes it to derive from a word denoting a body of water (水潟 minakata; see above).

Snake-shaped iron sickle blades called nagikama (薙鎌) were traditionally used in the Suwa region to ward off strong winds, typhoons and other natural disasters; it was once customary for nagikama to be attached to wooden staves and placed on one corner of the rooftop of the house during the autumn typhoon season. Nagikama are also traditionally hammered onto the trees chosen to become the onbashira of the Suwa Kamisha and Shimosha some time before these are actually felled. In addition to these and other uses, the blades are also distributed to function as shintai for branch shrines of the Suwa shrine network.

Association with snakes and dragons
Suwa Myōjin's association with the snake or the dragon in many stories featuring the god such as the Kōga Saburō legend (see 'Legends of Suwa Myōjin' above) might be related to his being considered as a deity presiding over wind and water, due to the association of dragons with winds and the rain in Japanese belief. (See also mizuchi.)

Under shinbutsu-shūgō
During the Middle Ages, under the then-prevalent synthesis of Buddhism and Shinto, Suwa Myōjin was identified with the bodhisattva Samantabhadra (Fugen), with the goddess of the Shimosha being associated with the thousand-armed form of the bodhisattva Avalokiteśvara (Senju Kannon). During the medieval period, Buddhist temples and other edifices were erected on the precincts of both shrines, including a stone pagoda called the Tettō (鉄塔 "iron tower") - symbolizing the legendary iron tower in India where, according to Shingon tradition, Nagarjuna was said to have received esoteric teachings from Vajrasattva (who is sometimes identified with Samantabhadra) - and a sanctuary to Samantabhadra (普賢堂 Fugendō), both of which served at the time as the Kamisha 's main objects of worship.

With the establishment of State Shinto after the Meiji Restoration in 1868 and the subsequent separation of Buddhism and Shinto, the shrine monks (shasō) attached to Buddhist temples in the Suwa shrine complex were laicized, with Buddhist symbols and structures being either removed or destroyed; Buddhist ceremonies performed in both the Kamisha and the Shimosha, such as the yearly offering of the Lotus Sutra to Suwa Myōjin (involving the placing of a copy of the sutra inside the Tettō), were discontinued.

As god of hunting
Suwa Myōjin is also worshipped as a god of hunting; not surprisingly, some of the Kamisha 's religious ceremonies traditionally involve(d) ritual hunting and/or animal sacrifice.

For instance, the Frog Hunting Ritual (蛙狩神事 kawazugari shinji) held every New Year's Day involves the shooting (or rather, piercing) of frogs captured from a sacred river or stream within the Kamisha 's precincts with miniature arrows. This ritual - which has come under harsh criticism from local activists and animal rights groups for its perceived cruelty to the frogs involved - was traditionally performed to secure peace and a bountiful harvest for the coming year.

Another festival, the Ontōsai (御頭祭) or the Tori no matsuri (酉の祭, so called because it was formerly held on the Day of the Rooster) currently held every April 15, feature the offering of seventy-five stuffed deer heads (a substitute for freshly cut heads of deer used in the past), as well as the consumption of venison and other game such as wild boar or rabbit, various kinds of seafood and other foodstuffs by the priests and other participants in a ritual banquet.

One of the Suwa Kamisha 's hunting festivals, the Misayama Festival (御射山祭), formerly held in a field - the kōya (神野 'the god's plain') - at the foot of the Yatsugatake Mountains for five days (from the 26th to the 30th of the seventh month), was one of the grandest festivals in Suwa during the Kamakura period, attracting many of the samurai class from all across Japan who engaged in displays of mounted archery, bouts of sumo wrestling and falconry as part of the festivities, as well as people from all walks of life. The Shimosha also held its own Misayama Festival at the same time as the Kamisha (albeit in a different location), in which various warrior clans also participated.

Suwa Myōjin's association with the mountains and hunting is also evident from the description of the ōhōri as sitting upon a deer hide (the deer being an animal thought to be sacred to Suwa Myōjin) during the Ontōsai ritual as practiced during medieval times.

Suwa Myōjin and meat eating
At a time when slaughter of animals and consumption of meat was frowned upon due to Mahayana Buddhism's strict views on vegetarianism and the general Buddhist opposition against the taking of life, the cult of Suwa Myōjin was a unique feature in the Japanese religious landscape for its celebration of hunting and meat eating.

A four-line verse attached to the Kōga Saburō legend popularly known as the Suwa no kanmon (諏訪の勘文) encapsulates the justification of meat eating within a Buddhist framework: by being eaten by humans and 'dwelling' inside their bodies, ignorant animals could achieve enlightenment together with their human consumers.

"業尽有情 Gōjin ujō 雖放不生 Suihō fushō 故宿人天 Koshuku ninten 同証仏果 Dōshō bukka

Sentient beings who have exhausted their karma: Even if one sets (them) free, (they) will not live (for long); Therefore (have them) dwell within humans and gods (That they may) as well achieve Buddhahood"

The Kamisha produced special talismans (鹿食免 kajiki-men "permit to eat venison") and chopsticks (鹿食箸 kajiki-bashi) that were held to allow the bearer to eat meat. Since it was the only one of its kind in Japan, the talisman was popular among hunters and meat eaters. These sacred licenses and chopsticks were distributed to the public both by the priests of the Kamisha as well as wandering preachers associated with the shrine known as oshi (御師), who preached the tale of Suwa Myōjin as Kōga Saburō as well as other stories concerning the god and his benefits.

As war god
Suwa Myōjin is also considered to be a god of war, one of a number of such deities in the Japanese pantheon. Besides the legend of the god's apparition to Sakanoue no Tamuramaro (see above), the Ryōjin Hishō compiled in 1179 (the late Heian period) also attest to the worship of the god of Suwa in the capacity of god of warfare at the time of its compilation, naming the shrine of Suwa among famous shrines to martial deities in the eastern half of the country.

"These gods of war live east of the barrier: Kashima, Katori, Suwa no Miya, and Hira Myōjin; also Su in Awa, Otaka Myōjin in Tai no Kuchi, Yatsurugi in Atsuta, and Tado no Miya in Ise."

During the Kamakura period, the Suwa clan's association with the shogunate and the Hōjō clan helped further cement Suwa Myōjin's reputation as a martial deity. The shrines of Suwa and the priestly clans thereof flourished under the patronage of the Hōjō, which promoted devotion to the god as a sign of loyalty to the shogunate. Suwa branch shrines became numerous all across Japan, especially in territories held by clans devoted to the god (for instance, the Kantō region, traditional stronghold of the Minamoto (Seiwa Genji) clan).

The Takeda clan of Kai Province (modern Yamanashi Prefecture) were devotees of Suwa Myōjin, its most famous member, the Sengoku daimyō Takeda Shingen being no exception. His devotion is visibly evident in some of his war banners, which bore the god's name and invocations such as Namu Suwa Nangū Hosshō Kamishimo Daimyōjin (南無諏方南宮法性上下大明神 'Namo Dharma-Nature Daimyōjin of the Suwa Upper and Lower Shrines'). The iconic horned helmet with the flowing white hair commonly associated with Shingen, popularly known as the Suwa-hosshō helmet (諏訪法性兜 Suwa-hosshō-(no)-kabuto), came to be reputed in some popular culture retellings to have been blessed by the god, guaranteeing success in battle to its wearer. Shingen also issued an order for the reinstitution of the religious rites of both the Kamisha and the Shimosha in 1565.

title: Transwiki:Takeminakata


text:
Talk:Ada Programming/Attributes/'Address

Change in headings
HI @Bentbracke,

Thanks for your contributions. I'm happy someone has the motivation and energy to update the Wikibook for Ada 2022.

In particular for this page, I'd like to discuss the rational of your changes in https://en.wikibooks.org/w/index.php?title=Ada_Programming/Attributes/%27Address&oldid=4402195&diff=cur What was your intention for this new headings? For me, the naming could be OK, but why using underscores for them? They should be in plain English. ManuelGR (discuss • contribs) 17:18, 2 June 2024 (UTC)

 * My intention was to keep it the same as in the list.
 * But I don't really care one way or another :-) Bentbracke (discuss • contribs) 16:34, 3 June 2024 (UTC)
 * I don't follow you. Which list? ManuelGR (discuss • contribs) 21:31, 28 June 2024 (UTC)
 * Ada Programming/Aspects Bentbracke (discuss • contribs) 08:20, 29 June 2024 (UTC)


text:
Talk:Ada Programming/Libraries/Container

Place for the children of Ada.Containers
Hi @Bentbracke,

What do you think of moving the list of children of Ada.Containers into Ada Programming/Containers or Ada_Programming/Libraries/Ada.Containers and leaving here just a definition of this standard container implementation? ManuelGR (discuss • contribs) 17:27, 2 June 2024 (UTC)

 * >and leaving here just a definition of this standard container implementation
 * What do you mean by that? The specification? Bentbracke (discuss • contribs) 17:05, 3 June 2024 (UTC)
 * No, I mean a definition of what kind of library is Ada.Containers, as it is done for the other libraries. Something like this:
 * Ada.Containers : the standard container implementation defined from Ada 2005 and complemented in later versions.
 * And the list of packages moved to Ada Programming/Containers or Ada_Programming/Libraries/Ada.Containers. ManuelGR (discuss • contribs) 21:36, 28 June 2024 (UTC)
 * Sure, if it becomes more consistent its a good thing. Bentbracke (discuss • contribs) 08:37, 29 June 2024 (UTC)


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Character Encodings/Code Tables/MS-DOS/Code page 30031

Code page 30031 is a code page intended to cover all the characters in ISO 8859-4.

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The following table shows code page 30031. Each character is shown with its equivalent Unicode code point. Only the second half of the table (128–255) is shown, the first half (0–127) being the same as code page 437.

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Character Encodings/Code Tables/MS-DOS/Code page 30032

Code page 30032 is a code page intended to cover all the characters in ISO 8859-10.

Character set
The following table shows code page 30032. Each character is shown with its equivalent Unicode code point. Only the second half of the table (128–255) is shown, the first half (0–127) being the same as code page 437.

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Character Encodings/Code Tables/MS-DOS/Code page 30033

Code page 30033 is a code page intended for Latin Tatar and all languages covered by Code page 857 which includes the Hryvnia Sign. The code page number was previously used for the MIK code page, until it was renumbered to code page 3021, and the current code page 30033 and new code pages 30039 and 30040 were created.

Character set
The following table shows code page 30033. Each character is shown with its equivalent Unicode code point. Only the second half of the table (128–255) is shown, the first half (0–127) being the same as code page 437.

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Character Encodings/Code Tables/MS-DOS/Code page 30034

Code page 30034 is a code page intended for Cherokee.

Character set
The following table shows code page 30034. Each character is shown with its equivalent Unicode code point. Only the second half of the table (128–255) is shown, the first half (0–127) being the same as code page 437.

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text: Category:Dal recipes

title: Category:Dal recipes