text:
Dialect/South-West Yoruba (SWY)/Awori

The Awori is a subgroup of the Yoruba people speaking a dialect of the Yoruba language. The Awori people are the original inhabitants of Lagos State and some parts of Ogun State, namely Ado-Odo/Ota Local Government Area of Ogun State. The Awori people are landowners, farmers and fishermen.

title: Dialect/South-West Yoruba (SWY)/Awori


text:
Dialect/South-West Yoruba (SWY)/Sakété

Sakété is a city of the Plateau Department of Benin. The commune covers an area of 432 square kilometres and as of 2013 had a population of 114,207 people. It is the birthplace of politician Rafiatou Karimou.

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

title: Dialect/South-West Yoruba (SWY)/Sakété


text:
Dialect/South-West Yoruba (SWY)/Ifè (Togo)

Ifè (or Ifɛ) is a Niger–Congo language spoken by some 180,000 people in Togo, Benin and Ghana. It is also known as Ana, Ana-Ifé, Anago, Baate and Ede Ife. It has a lexical similarity of 87%–91% with Ede Nago. Written works began to be produced in the language in the 1980s, published by the Comité Provisoire de Langue Ifɛ̀ and SIL. An Ifè–French dictionary (Oŋù-afɔ ŋa nfɛ̀ òŋu òkpi-ŋà ŋa nfãrãsé), edited by Mary Gardner and Elizabeth Graveling, was produced in 2000.


text:
Dialect/South-West Yoruba (SWY)/Idasha

Dassa-Zoumé, also known as Igbó Ìdàáshà or simply Dassa, is a city in central Benin, on the Cotonou-to-Parakou railway and the main north-south highway. It is the capital of Collines Department. The commune covers an area of 1,711 square kilometres (661 sq mi), and as of 2013 had a population of 112,118.

title: Dialect/South-West Yoruba (SWY)/Idasha


text:
Dialect/South-West Yoruba (SWY)/Anago

Ipokia is the metropolitan headquarters of Anago kingdom. It is an ancient kingdom in old Oyo empire. Unlike the other kingdoms, which had at one time or the other engaged in the internecine wars that ravaged Yorubaland in the nineteenth century, Ipokia stood out as an unconquered sanctuary city-state throughout the period.

title: Dialect/South-West Yoruba (SWY)/Anago


text:
Dialect/South-East Yoruba (SEY)/Ondo

Ondo Town is the second largest town in Ondo State, Nigeria. Ondo Town is the trade center for the surrounding region; commercial crops such as yams, cassava, grain, tobacco and cotton are grown, the latter of which is often used to weave a culturally significant cloth known as Aso Oke fabric, which is commonly used to make clothing amongst the local population. Ondo Town is the largest producer of cocoa products in the region.

title: Dialect/South-East Yoruba (SEY)/Ondo


text:
Dialect/South-East Yoruba (SEY)/Ọwọ

Owo is a local government area in Ondo state, Nigeria. Between 1400 and 1600 CE, it was the capital of a Yoruba city-state. The local government area has a population of 222,262 based on 2006 population census.

title: Dialect/South-East Yoruba (SEY)/Ọwọ


text:
Dialect/South-East Yoruba (SEY)/Remo

Sagamu or Ishagamu is an agglomeration of thirteen towns in southwestern Nigeria. It is located in Ogun State along the Ibu River and Eruwuru Stream between Lagos and Ibadan. It was founded in the mid 19th century by members of the Remo branch of the Yoruba people. The 13 towns are: Makun, Offin, Sonyindo, Epe, Ibido, Igbepa, Ado, Oko, Ipoji, Batoro, Ijoku, Ijagba and Latawa. It is the capital of Remo Kingdom, and the paramount ruler of the kingdom, the Akarigbo of Remo, has his palace is in the town of Offin.

title: Dialect/South-East Yoruba (SEY)/Remo


text:
Dialect/South-East Yoruba (SEY)/Ijẹbu

Ijebu (also known as Jebu, Geebu, or Xabu ) is a Yoruba kingdom in South West Nigeria. It was formed around the fifteenth century. According to legend, its ruling dynasty was founded by Obanta whose personal name was Ogborogan of Ile-Ife. Its contemporary successor is one of the country's traditional states.

title: Dialect/South-East Yoruba (SEY)/Ijẹbu


text:
Dialect/South-East Yoruba (SEY)/Ikale

Okitipupa is in Nigeria and part of the Ikale-speaking nation in Ondo State. Okitipupa Government headquarter is located in Okitipupa Major town with a university, Olusegun Agagu University of Science and Technology (OAUSTECH) which commenced academic sessions in 2010–11. Ìkálè or Old Ìkálè is part of the Yoruba tribe of Ondo state in Nigeria which was originally Ikaleland and combination of the present Okitipupa Local Government and Irele Local Government before the two local governments were split into two namely: Ìrèlè local government and Okitipupa local government.

title: Dialect/South-East Yoruba (SEY)/Ikale


text:
Dialect/South-East Yoruba (SEY)/Akoko (Akoko, Ào)

The Akoko are a large Yoruba cultural sub-group in the Northeastern part of Yorubaland. The area spans from Ondo State to Edo State in southwest Nigeria. The Akokos as a subgroup make up 20.3% of the population of Ondo State, and 5.7% of the population of Edo State. Out of the present 18 Local Government Councils it constitutes four; Akoko North-East, Akoko North-West, Akoko South-East and Akoko South-West, as well as the Akoko Edo LGA of Edo State. The Adekunle Ajasin University, a state owned university with a capacity for about 20,000 tertiary education students and more than 50 departments in seven faculties is located in Akungba-Akoko. A state specialist hospital is situated at Ikare Akoko, while community general hospitals are located in Oka-Akoko and Ipe-Akoko.


text:
Dialect/South-East Yoruba (SEY)/Ilaje

Ìlàje is a Local Government Area in Ondo State, South-West Nigeria. Its headquarters are in the town of Igbokoda. The Ilajes are a distinct migratory coastal linguistic group of Yoruba peoples spread along the coastal belts of Ondo, Ogun, Lagos and Delta states and originally made up of four geo-political entities, namely: Ode Ugbo, Ode Mahin, Ode Etikan and Aheri. While most towns and villages in the Mahin kingdom (Ode Mahin) are distributed on arable lands, the towns and villages in the other three geo-politics of Ugbo, Aheri and Etikan kingdoms are spread out along the beaches and swampy terrain of the Atlantic Ocean coast.

title: Dialect/South-East Yoruba (SEY)/Ilaje


text:
Dialect/South-East Yoruba (SEY)/Usẹn

Ode Usen, also known as Ufe kekere and Ode Awure is the name of a small town in Edo state, Nigeria. It also doubles as the name of a Yoruba subgroup consisting of culturally related villages situated between Ofosu in the west and Ogbese in the east. Usen is surrounded on all sides by smaller villages and farmsteads known in the local Yoruba dialect as Egunre. some of the villages under the authority of Usen include; Arere, Oladaro, Arekpa, Ogunweyin, Ogidigbo, Ilorin (Ulorin), Ukankan, Ajegunle, Obome, Aghakpo, Leleji, Ofaran, Okeodo, Adeyanba. These villages were all founded by people from Usen and speak the same dialect of the Yoruba language. There are also other communities that speak the same dialect of the Yoruba language as Usen, such as; Egbeta, Utese and Igue Ogho between Ekiadọlọ and Usen.

title: Dialect/South-East Yoruba (SEY)/Usẹn


text:
Bodybuilding and Weight Training/Deadlift

- Deadlift - Main Muscles Used:

Lower back, Hamstrings

- Description: - The deadlift is a fundamental compound exercise that targets multiple muscle groups, primarily focusing on the lower back, glutes, hamstrings, and core. It is highly regarded for its ability to build strength, improve posture, and enhance overall athletic performance. It is performed by lifting a loaded barbell from the ground to hip level while maintaining a neutral spine throughout the movement. The deadlift is highly effective for building overall strength and muscle mass due to its multi-joint nature and ability to handle heavy loads. It enhances functional strength, improving performance in everyday activities and athletic endeavors.

- Safety Tips -

 * Weight Selection: Start with lighter weights to master the form and gradually increase the weight.
 * Control: Perform the exercise slowly and with control to maximize muscle engagement and reduce injury risk.
 * Elbow Position: Keep a slight bend in your elbows throughout the exercise to protect your joints.
 * Range of Motion: Avoid lowering the weights too far below your chest level to prevent shoulder strain.
 * Spotter: Consider having a spotter, especially when using heavier weights, to assist and ensure safety.

- Mistakes to Avoid -

 * Straight Arms: Keeping arms completely straight can put undue stress on the elbow joints.
 * Overstretching: Lowering the weights too far can lead to shoulder injuries.
 * Rapid Movements: Fast, uncontrolled movements can reduce the effectiveness of the exercise and increase injury risk.
 * Using Momentum: Swinging the weights or using momentum rather than controlled muscle movement can diminish results.


text:
User:DutchTreat/sandbox

Engineering

 * /practical engineering

title: User:DutchTreat/sandbox


text:
User:DutchTreat/sandbox/practical engineering

Practical Engineering

 * /science-principles
 * /vocabulary


text:
User:DutchTreat/sandbox/practical engineering/vocabulary

A

 * assumption - starting point for critical analysis and scientific inquiry. See Tacit assumption.
 * atom - basic building block of all things in the known universe
 * autopsy - A way of examining a system that is no longer working. Normally done on organiams like humans, but the same technique may be applied to machines. Academic autopsies are performed by students of anatomy for the purpose of study. The procedure gives students firsthand experience to view anatomy and pathology.

B

 * balloon, water - a balloon, often made of latex rubber, filled with water.

C

 * centrifugal force
 * clock - measuring device for time
 * clock, sun dial - clock using the angle of the sun to measure time. Has no mechanical parts.
 * clock, water
 * clockwork mechanism
 * cutting edge

D

 * diagram - visual tool for understanding the relationship between parts of a system
 * diagram, bug - Graph drawing or Spoke–hub distribution paradigm and Ishikawa diagram (Check this)
 * diagram, flow
 * diagram, pictorial
 * diagram, schematic
 * draw, engineering (drafting)
 * draw, sketch
 * drum - examples Drum Brake and container (Check this)

E

 * energy
 * engineering
 * engineering process: design, build, test
 * escapement

F

 * flow
 * force
 * force concentration
 * frame
 * friction
 * fulcrum

G

 * gear
 * gear, spur
 * governor

I

 * interval
 * lever

M

 * measurement
 * micron
 * motor, air pressure
 * motor, clockwork
 * motor, electric

P

 * packing a sealing material, known as an O-ring
 * pendulum
 * pressure
 * pressure, lb.. per square inch - Pressure measurement using PSI in English units
 * pump
 * pump, bucket
 * pump, centrifugal
 * pump, jet
 * pump, pressure
 * pump, prime - see Pump on priming a pump
 * pump, suction

R

 * ratchet (device)
 * rod, connecting

S

 * schematic
 * schematic diagram
 * science
 * w:scientific method: make assumptions, experiment, draw conclusions
 * skill
 * spring, coil
 * spring, compression
 * spring, hair
 * spring, leaf
 * spring, tension
 * spring, torsional
 * springs

T

 * time
 * tool

V

 * valve
 * venturi effect and type of tube
 * venturi injector
 * vocabulary

W

 * well, deep
 * well, shallow
 * wheels


text:
Bodybuilding and Weight Training/Squats

-

Squats

-

Main Muscles Used:

Quadriceps, Hamstrings, Glutes, and Calves

-

Description:

-

Squats are a foundational exercise in strength training, highly regarded for their ability to build lower body strength, enhance muscle hypertrophy, and improve overall functional fitness. They primarily target the quadriceps, hamstrings, glutes, and calves while also engaging the core, lower back, and even the upper body to a certain extent, depending on the variation performed.

-

Safety Tips

 * Warm-Up: Always perform a proper warm-up to prepare your muscles and joints for the movement.
 * Proper Form: Focus on maintaining a neutral spine and keeping the chest up throughout the movement.
 * Depth: Aim to squat to a depth where your thighs are at least parallel to the ground. Depth may vary based on individual flexibility and mobility.
 * Weight Distribution: Keep the weight evenly distributed across your feet, particularly pressing through the heels.
 * Controlled Movement: Perform the squat with controlled movements, avoiding rapid or jerky motions to reduce the risk of injury.
 * Breathing: Inhale as you lower into the squat and exhale as you drive back up.

-

Mistakes to Avoid

-

 * Knee Valgus: Allowing the knees to collapse inward can strain the joints. Focus on pushing your knees outward.
 * Lifting Heels: Keep your heels flat on the ground to maintain stability and proper weight distribution.
 * Forward Leaning: Excessive forward lean can strain the lower back. Keep the chest up and core engaged.
 * Overarching Back: Avoid hyperextending your back at the top of the movement. Maintain a neutral spine throughout.

title: Bodybuilding and Weight Training/Squats


text:
User:DutchTreat/sandbox/practical engineering/science-principles

Science Principles

 * energy
 * potential
 * kinetic
 * matter
 * volume
 * mass
 * weight
 * inertia
 * work
 * friction
 * lenses
 * friction
 * heat
 * units
 * transfer
 * temperature
 * atom/electrons
 * hydraulics
 * solids, liquids, gases


text:
User talk:2409:40C1:103E:EEE6:8000:0:0:0

June 2024
MathXplore (discuss • contribs) 14:27, 22 June 2024 (UTC)


text:
User talk:Jessephu

Copyvios
Hi @Jessephu. I have had to delete multiple pages you have created due to copyright violations. Please do not copy content going forward. Failure to abide by Wikibooks policy may result in a block. Let me know if you have any questions. —Kittycataclysm (discuss • contribs) 15:19, 22 June 2024 (UTC)

title: User talk:Jessephu


text:
User talk:152.26.89.235

June 2024
MathXplore (discuss • contribs) 05:38, 23 June 2024 (UTC)

title: User talk:152.26.89.235


text:
User talk:2405:204:2224:C2CF:0:0:1DCF:C8B0

June 2024
MathXplore (discuss • contribs) 05:40, 23 June 2024 (UTC)


text:
Character Encodings/Code Tables/EBCDIC/EBCDIC 340

IBM code page 340 (CCSID 340) is an EBCDIC code page used in IBM mainframes for optical character recognition. It has been superseded by EBCDIC 892 and EBCDIC 893.

Codepage layout
Characters are shown with their equivalent Unicode codes. Note that the grave, acute, circumflex (at 0xDF), tilde, diaeresis, and cedilla con be added over (in the case of the cedilla, under) letters to form accented letters.

Characters not in Unicode:
 * Group erase (0x77)
 * Character erase (0xBF)


text:
Chess Opening Theory/1. e4/1...e5/2. Nf3/2...Nc6/3. Nxe5

3. Nxe5??
The Irish Gambit is an unsound opening. It trades a knight for a pawn, since Black can just recapture with 3...Nxe5. While this move does let White have a stronger center, the cost of a knight is too much to pay. Like other dubious openings, it can be used to surprise or unsettle the opponent.


text: User talk:64.237.181.78

title: User talk:64.237.181.78


text:
User:Pearl sweetly

I find all Wikipedia's sister projects very interested and useful especially Wikibooks.

I'm still a high school student so I might make some mistakes while editing. I started watching Bluey two years after it begins and even since it becomes MY FAVOURITE TV SHOW. Pokémon was one of the first anime I watched and I enjoy it.

Pearl sweetly was randomly made, but I find it a nice name.

Have a gfreat day

Bluey(2018 TV show)

title: User:Pearl sweetly


text:
User:JustTheFacts33/sandbox

This is a chronicle of General Motors factories that are being or have been used to produce cars, vans, SUVs, trucks, buses, and automobile components. The factories are sometimes idled for re-tooling.

title: User:JustTheFacts33/sandbox


text: Category:Recipes using cornbread

title: Category:Recipes using cornbread


text: Category:Recipes for cornbread

title: Category:Recipes for cornbread


text:
User talk:81.248.177.61

Your edits are considered vandalism.
Cremastra (discuss • contribs) 01:16, 24 June 2024 (UTC)

title: User talk:81.248.177.61


text: User talk:37.28.63.76

title: User talk:37.28.63.76


text: Category:Sponge pudding recipes

title: Category:Sponge pudding recipes


text:
Chess/Bowdler Attack

This is a mistake that allows clear equality. Black's best answer is 2. ...e6 followed by d5 at some point which easily removes White's bishop and gives Black a tempo and clear centre.

For example: 1. e4 c5 2.Bc4 e6 3. Nc3 Nc6 4. Nf3 Nf6 5. O-O d5 6. exd5 exd5 7.Bb3

Black needs to play Nc6 before d5, otherwise the king will be exposed on the a4-e8 diagonal, and therefore inviting a check from White's light square bishop.

It is analogous to some lines in the Italian Game but Black has played the move c5 which helps prevent d4 and makes b3 a less attractive place for the White Bishop (because of c4).

Interestingly, 1. e4 c5 2. Nf3 d6 3. Bc4 (as opposed to the usual 1. e4 c5 2. Nf3 d6 3. d4 cxd4 4. Nxd4 Nf6 5. Nc3 XXX 6. Bc4 where XXX is e6, Nc6, g6 or a6), does not allow for such shenanigans by Black who has no better option but to transpose to a main line open Sicilian where White plays Bc4. In contrast to 2. Bc4 where Black obtains immediate equality, the only real advantage of 3. Bc4 for Black is that he gets to choose his defence (Dragon, Najdorf, Scheveningen, Classical) with the knowledge that White has committed his bishop to c4. However it may confuse some unwary Black players who feel they should "prove" that White has made an "inaccurate" move.

title: Chess/Bowdler Attack


text: Category:Dryfish recipes

title: Category:Dryfish recipes


text:
Saluto, Jonathan! (Ido)/Chapitro 14

Iniciala pagino – Chapitro 13 – Chapitro 14 – Chapitro 15

Dek-e-quaresma chapitro
Jonathan eniras sua chambro, sideskas sur la lito, e pensas. Esas nokto, e lu vidas la luno. La luno hodie esas tre bela, e lu vidas exter la fenestro. Lu vidas la monti, e la vali. La kozi esas bela, e lia beleso (beleso es esar bela) felicigas lu. Lu pensas: “Me esas en karcero, yes, me es karcerano, ma kande me vidas la monti e la vali me esas felica.” Pose lu vidas stranja kozo, e dicas: “Oh! Quo es to?”

Jonathan vidas infre, e lu vidas Dracula. “Haha! Anke Dracula vidas exter la fenestro, quale me! Ka lu volas vidar la luno tra la fenestro?” lu pensas. “Ma… mea Deo! Quon lu facas?”

Jonathan vidas Dracula e lua manui. La manui di Dracula prenas la muro, e lu komencas decensar. Yes, forta viri povas klimar muro, ma Dracula klimas lo kun sua kapo infre! Dracula vidas adinfre, decensas la muro, ed iras plu e plu fore. Nun Jonathan ne povas vidar la Komto Dracula.

“Mea Deo! Ta Dracula ne es viro! Quo lu es, takaze?” lu pensas.

Sequantadie, Jonathan vidas Dracula ankorfoye, e lu vidas ke Dracula decensas la muro. Jonathan savas ke lu ekiris la kastelo, e savas ke lu es sola: do lu komencas serchar kozi.

Jonathan serchas tra la kastelo. Lu vidas omna pordi: klozita e klefagita, klozita e klefagita, klozita e klefagita. Omni klozita e klefagita! Jonathan pensas ke Dracula devas havar klefo, nam onu klefagas e apertas pordi per klefo. Jonathan trovis kelka mikra pordi klozita ma ne klefagita, e tin lu povis apertar sen klefo: lu uzis sua manui por apertar li. Ma dop la mikra pordi esis nulo. Pos to lu vidis pordo qua esis klozita, e semblis klefagita, ma ne esis klefagita – ol esis nure anciena! Lu apertis ol per la forteso di sua manui, ne per klefo. Nova loko por vidar!

Quo es dop la pordo? Dop la pordo esas multa chambri, kun multa granda fenestri. Jonathan pensas ke ca chambri esas plu granda e plu bela, e ke dum antiqua tempi, mulieri certe vivis en li. Hike, Jonathan povas bonege vidar la luno. Lu pensas pri la antiqua tempi en ca kastelo, kande mulieri vidis la suno e la luno tra la granda fenestri.

Dum kelka tempo, Jonathan es felica, nam lu trovis altra chambri e sentas su kelke plu libera.

Jonathan rimemoras to quo Dracula dicis, ke Jonathan devas ne dormar en altra chambro. Jonathan memoras lo; lu ne oblivias lo (obliviar = ne memorar). Ma… Jonathan es felica en ca chambri e felica vidante la luno, e lu pensas ke forsan to quo Dracula dicis ne es importanta. Lu pensas pri esar libera, e pensas pri dormar en ca chambri ube la kozi esas plu bela, ube lu povas pensar pri bona kozi: mulieri, beleso, monti e vali… Jonathan klozas sua okuli e dormeskas.

ci, ti
Ci, ti = plu kam un ‘co’ o ‘to’

 * Ca kozi = ci
 * Ta kozi = ti

-es-

 * Bela kozi havas beleso. Desbela kozi ne havas beleso.
 * Ti qui havas forteso esas forta. Ti qui ne havas forteso ne esas forta.

infre, adinfre
infre, adinfre = ⬇, ma on uzas ‘adinfre’ se esas movo. p.ex:

 * Dracula movas infre = Dracula ja esas infre, e movas ibe
 * Dracula movas adinfre = Dracula komencis en loko plu alta, e movis a loko plu basa

Vortaro

 * apertar ↔ klozar
 * beleso
 * certa
 * decensar
 * deo
 * do
 * forteso
 * infre ⬇
 * kapo
 * klimar
 * libera
 * memorar
 * muro
 * obliviar
 * okulo 👁
 * rimemorar
 * sequantadie = dum la sequanta dio
 * uzar
 * valo

Iniciala pagino – Chapitro 13 – Chapitro 14 – Chapitro 15

title: Saluto, Jonathan! (Ido)/Chapitro 14


text:
Saluto, Jonathan! (Ido)/Chapitro 15

Iniciala pagino – Chapitro 14 – Chapitro 15 – Chapitro 16

Dek-e-kinesma chapitro
Dormante, Jonathan apertas sua okuli. Ka lu ankore dormas? Lu ne savas. Ma lu savas ke lu ne esas sola. En la chambro esas tri altra personi: tri mulieri. La tri mulieri en la chambro vidas Jonathan, e parolas inter su. Du mulieri havas nigra hararo, e un muliero havas orea hararo. Eli es tre granda, e belega. Jonathan vidas la triesma muliero e pensas: “Ka me konocas ta muliero?” (konocar es savar qua es persono) Eli es bela, ma Jonathan ne esas felica; lu timas. Ma lu volas ke eli kisez lu. Lu pensas pri su amorato Mina e ne es felica, nam lu pensas ke lu volas kisar altra muliero. Ma lo esas vera…

La tri mulieri parolas pluse inter su. Pose eli ridas. Elia ridado es tre bela; ol es belega. Ma ol es anke ridado tre mala, ridado tro forta por persono. Ka eli es vere personi?

La unesma muliero dicas al triesma muliero: “Irez! Irez! Tu esos la unesma. Ni sequos tu.”

La duesma muliero dicas al triesma muliero: “Il es yuna, e forta. Tu povas kisar il, ma anke ni povas kisar il, pro ke il es yuna e forta. Forta viro povas kisar omna ni.”

La triesma muliero venas adproxim Jonathan, e Jonathan apertas sua okuli kelke. Lu volas ke la muliero kisez lu… “No! Pensez pri Mina!” Ma lu volas lo. Ma samatempe lu timas el. Lu volas kisar el, e ne volas kisar el, e lu ne savas quon facar. Ka lu konocas el? Ka lu vidis el, ulatempe dormante?

La muliero venas plu e plu adproxim, e nun elua boko es tre proxim al kolo di Jonathan. Lu sentas la denti dil muliero an sua kolo.

Ma ye la sequanta instanto lu sentas altra kozo: Dracula venis! La manuo di Dracula prenas la kolo dil muliero e jetas el. Jonathan vidas Dracula e timas: lu nulatempe vidis Dracula tante forta. La okuli di Dracula es quale flami, e lua vizajo es mem plu blanka. Nun il jetas la altra mulieri kontre la muro. Jonathan nun rimemoras la duktisto kontre la volfi, e la gesto quan lu facis per sua manui. La forteso di lua manui! Lo esas grandega.

Dracula dicas: “Mulieri, me dicis ke vi ne povas prenar il per via manui! Ta viro es mea!”

La triesma muliero ridas e dicas: “Vu savas nulo pri amoro! Vu nulatempe amorabas!” E la tri mulieri ridas e ridas. La ridado dil tri mulieri es, segun Jonathan, quale la ridado di demoni.

Dracula vidas Jonathan, e vidas la mulieri, e dicas: “Yes, me povas amorar. Anke me havas historio. Ka vi ne savas lo? Bone, pos ke me facabas to quo me volas kun ca viro, vi povas kisar il. Ma ne hodie! Il dormas, e me devas vekigar il. Ni havas kozi por facar.”

Un ek la mulieri dicas: “Takaze, canokte? Quon ni manjas canokte? Me vidas sako ibe; takaze, ka ni darfas havar ol?”

Dracula dicas nulo, ma facas gesto per sua kapo. La tri mulieri, felice, prenas la sako e apertas ol. Jonathan kredas ke lu audas voco ekiranta la sako. Mea Deo, ka esas vivanta persono interne di la sako? pensas Jonathan. Ma nun la mulieri e la sako esas fore, e Jonathan savas nulo plusa. Omno es nigra e lu ne savas pluse.

an
an = tre proxima; tante proxima ke la du kozi tushas. p.ex: On sidas an tablo.

darfar

 * darfar = havar permiso facar ulo
 * komparez: povar = es posibla ke on facas ulo

eli, ili, oli

 * Eli = plu kam un ‘elu’
 * Ili = plu kam un ‘ilu’
 * Oli = plu kam un ‘olu’

On povas sempre dicar ‘li’ vice eli/ili/oli, exakte quale on povas dicar ‘lu’ vice el/il/ol (o elu/ilu/olu).

plu, pluse, plusa

 * ‘plu’ uzesas kun adjektivo o adverbo. p.ex: plu bela, plu yuna, plu ofte. O por dicar, plu kam...
 * ‘pluse’ uzesas kun verbi, p.ex: Pos ke me manjis kun vu, me manjis pluse sole.
 * ‘plusa’ uzesas kun substantivi, p.ex: Me vidas un muliero; ka esas plusa mulieri?

-ar-
-ar- = kolektajo de kozi qui es la radiko. p.ex: haro es un haro, ma hararo es omna hari del kapo.

-e-
-e- = havanta la koloro di. p.ex:

 * orea = havanta la koloro di oro
 * rozea = havanta la koloro di rozo

-ez
Quale vu ja vidis, -ez uzesas por donar instrucioni (p.ex. Vartez!). -ez anke uzesas en frazi quale Me volas ke vu kisez me.

Vortaro

 * an
 * boko 👄
 * canokte = la nokto di hodie
 * darfar
 * demono
 * dento 🦷
 * eli
 * hararo
 * interne di = en
 * kisar
 * konocar
 * orea
 * pluse
 * sako 👜
 * segun
 * timar
 * yuna ↔ olda

Iniciala pagino – Chapitro 14 – Chapitro 15 – Chapitro 16

title: Saluto, Jonathan! (Ido)/Chapitro 15


text:
User:SnappyDragonPennyroyal/sandbox

Adverbs

 * wehkun = twice/two times

Colors

 * yuváttaat = black
 * malómlush = blue
 * toxótxush = brown
 * qwayáqwyish = dark red or gold
 * piwípwish = gray
 * xwayáxwyish = gray or faded
 * konóknish = green (same as the word for bruised)
 * pixépxish = light blue or steel blue
 * 'a$ó'$ush yuváttaat = orange
 * 'av'aat = red
 * 'avá'vash = pink
 * ngaxlul = purple (same word for graphite)
 * xwayyaat = white
 * 'a$ó'$ush = yellow

General Adjectives

 * wehmal = a few, a little bit
 * konóknish = bruised
 * yuváttaat = dark colored (added to modify other color words)
 * toomawutal = electric/electronic
 * $uwó$wush = frightening, scary, or dangerous
 * momngawish = marine, from the sea
 * 'engmawish = salty

Food

 * $aawokish = acorn bread
 * wiiwish = acorn porridge
 * ko$$aat = candy or cookie
 * kutápish = corn
 * 'engmawish = cracker (saltine)
 * naachaxanish = food or meal
 * waa'ish = meat
 * ko$aat = sugar
 * paala = water
 * $aaxish = wheat

Modern Objects and Concepts

 * 'a$lash = bathtub, shower, or bathroom with one of these two fixtures
 * toomawumal = battery
 * waakilash = broom or brush
 * sinnaval chooraat = coin
 * sisínnaval qwayáqwyish = copper or gold
 * sisínnaval = metal, silver, or money
 * sinnaval = money or cash
 * ko'chilash = oven
 * naawilash = pen, marker, or keyboard
 * piwípwilash = pencil
 * heyyilash = shovel
 * muváaylash = sink, washbasin, or bathroom with sink (but not a toilet or bathtub)
 * 'aa'alvish = story or book

Traditional Objects and Concepts

 * tukmal = basket
 * taanat = blanket, buckskin, or rug
 * yumpish = hat
 * piwíish = headband (same word for Milky Way)
 * toopal = mortar
 * tungla = name or title
 * toopawut = pestle
 * teelat = spoken word or language
 * $uyvish = trash

Constructed world

 * kiicha = house
 * kut = fire
 * 'axíllax = rain (noun)

Natural world

 * tuvíicha = cloud
 * xwaayamal = dawn
 * ngiinish = earthquake
 * ngaxlul = graphite (same word for purple)
 * $aamut = grass, weeds, or hay
 * 'exla = land, ground, or soil
 * piwíish = Milky Way (same word for headband)
 * qawíicha = mountain
 * tukva = night or evening
 * moomat = ocean, sea, large body of water, or beach
 * pisát = outdoors or outside world
 * 'a$óonax = rainbow
 * 'engla = salt
 * tuupash = sky
 * temét = Sun, day, time, or weather
 * naanat = sunshine or warmth of the Sun
 * toota = stone
 * toomawut = thunder/thundercloud
 * 'alóomax = wave (on the ocean)
 * paala = water
 * hungla = wind or air

Animals

 * lamáqata = ant
 * 'aanat = ant
 * 'ánmal = ant (small and black variety that often enters houses)
 * tonla = antelope
 * huunal = badger
 * taválalakmal = bat
 * tavállalakmay = bat
 * hunwut = bear
 * 'ehéngmay = bird
 * kuyxingish = black widow spider
 * tuukut = bobcat/lynx
 * tuukut kingawish = cat
 * gaato = cat (synonym borrowed from Spanish)
 * qaxaavaywut = chicken
 * chilíkmay = cricket
 * $uukat = deer
 * 'awáal = dog
 * paa$ukat = elk/horse
 * 'anámat = fish
 * ku'aal = fly
 * waxáwkila = frog
 * qewéewish = fox
 * qeengish = ground squirrel
 * muu$ikat = goat (same as the word for bearded person)
 * moota = gopher
 * $ithí' = gopher snake
 * kaváayu = horse
 * tishmal = hummingbird
 * tishla = hummingbird
 * keekila = Jerusalem cricket (potato bug)
 * qiqéngla = king snake
 * 'ixí'wumal = lamb
 * qa$ílla = lizard
 * tu'kwut = mountain lion/cougar
 * tapáshmal = mouse
 * 'ashla = pet, domesticated animal, or livestock
 * 'inú'nish = pig
 * piiqwala = snake
 * qaxáal = quail
 * pa'yamal = racoon
 * $oowut = rattlesnake
 * kwa'la = red-tailed hawk
 * puypuy = roadrunner
 * $uyla = scorpion
 * paa'ila momngawish = sea turtle
 * tukval = sea otter
 * 'ixí'wut = sheep
 * paalukut = skunk
 * muvíllaqa = snail
 * $isqila = stink bug
 * paalaxwish = toxic mushroom
 * $ukáawut = tree squirrel or flying squirrel
 * waxolóoti = turkey
 * paa'ila = turtle
 * yungáavish = vulture
 * 'aláawaka = vulture
 * tuukut = wildcat
 * la'la = wild goose

Plants and Fungi

 * wuláqla = California buckwheat
 * 'atóo$anat = California poppy
 * $aqáapish = oyster mushroom
 * $akíshla = stinging nettle
 * choochavish = thistle
 * chaamish = wild cherry
 * 'enwish = wild cucumber
 * 'urúush = wild oats (or wild rice; this meaning came later with the introduction of the plant into Southern California)
 * panáa'al = yucca whipplei

Numerals

 * supúl = one (but can also be used as an optional indefinite article with the meaning of a/an)
 * weh = two
 * paahey = three
 * wasá' = four
 * maháar = five

Body Parts

 * muu$il = beard
 * $ulát = fingernail or claw
 * piwíila = gray hair
 * yuula = hair or fur
 * muuvil = nose or nasal passages
 * yuutush = scalp or wig
 * $uypish = sting or bugbite
 * $uyvish = stinger (same word as trash)

Types of People

 * muu$ikat = bearded person (same as the word for goat)
 * hengeemal = boy
 * 'ashkat = cowboy or rancher
 * nawítmal = girl
 * ya'ásh = man
 * 'atáax = person
 * momngawish = sailor (same word as marine)
 * heelikat = singer
 * $ungáal = woman

Suffixes

 * -mal = little/dear (diminutive)
 * -kat = one who has or does
 * -ma = should have, would have, or every day
 * -kun = times/instances
 * -lash = tool or instrument used to perform the function

Common Verbs

 * ko'chi = to cook or barbecue (with a direct object, transitive)
 * ko'cha = to be cooked or barbecued (without a direct object, intransitive)
 * samsa = to buy or sell (the sentence needs to designate "from" and "to" because this word is used for two verbal actions)
 * heeyi = to dig (with a direct object, transitive)
 * heeya = to dig (without a direct object, intransitive)
 * paa'i = to drink
 * kwa' = to eat
 * naachaxan = to eat dinner (or less commonly several other meals)
 * naachaxanlo = to eat lunch
 * noonomi = to follow
 * paaw = to get water
 * toow = to see or watch
 * kup = to sleep or take a nap

Uncommon Verbs

 * piwwi = to make or paint gray (with a direct object, transitive)
 * piwwa = to be or turn gray, to be nervous before a speech, or to dust with flour (without a direct object, intransitive)
 * 'av'i = to make or paint red (with a direct object, transitive)
 * 'av'a = to blush or be red (without a direct object, intransitive)
 * xwayyi = to brighten, turn white, or bleach (with a direct object, transitive)
 * xwayya = to brighten, turn white, or bleach (without a direct object, intransitive)
 * 'a$ni = to give a bath to someone (transitive)
 * 'aa$ = to bathe or for there to be a ring around the Sun or Moon
 * $uwóo' = to fear or be afraid of
 * moyóoni = to feed
 * $ukki = to frighten or startle a person (with a direct object, transitive)
 * $ukka = to be frightened or startled (without a direct object, intransitive)
 * wiiru = to play a flute
 * xilla = to rain
 * meewi = to roast vegetables (with a direct object, transitive)
 * meewa = to roast vegetables (without a direct object, intransitive)
 * heela = to sing
 * waaki = to sweep (with a direct object, transitive)
 * waaka = to sweep (without a direct object, intransitive)
 * chaqálaqi = to tickle
 * muváay = to wash the face
 * naawi = to write, record, paint, draw, or inscribe (with a direct object, transitive)
 * naawa = to be written, recorded, painted, drawn, or inscribed (without a direct object, intransitive)

title: User:SnappyDragonPennyroyal/sandbox


text:
User talk:12.216.111.80

--SHB2000 (discuss • contribs) 08:13, 24 June 2024 (UTC)

title: User talk:12.216.111.80


text:
User:Pearl sweetly/sandbox

NEW DAY!

BIG ADVENTURE!

WHAT'S NEXT!

My words to start a day

A website where you can 👇:

•Read stories, poems, blogs

•Do courses

•Write your own

Fundza

Newbie

title: User:Pearl sweetly/sandbox


text:
User talk:148.252.128.37

IPA
Hi! I undid one of your edits to Welsh/Pronunciation because I don't think "bug" is the best way to transliterate /ʊ/. "Book" is, as you point out, not optimal, but most commonly "bug" would be pronounced /bʌg/ rather than /bʊg/, so that transliteration would, I think, be even more likely to confuse readers. Cheers, Cremastra (discuss • contribs) 20:27, 24 June 2024 (UTC)

 * Actually, I think the best way of teaching users is just providing audio samples of the sounds. We have sound files for all of these, so we could have something like
 * /ʊ/ (as in book).
 * That uses File:Near-close near-back rounded vowel.ogg and Audio. Cremastra (discuss • contribs) 20:31, 24 June 2024 (UTC)

title: User talk:148.252.128.37


text: Talk:Hacking/Print version

title: Talk:Hacking/Print version


text:
User talk:41.115.75.150

June 2024
MathXplore (discuss • contribs) 10:13, 25 June 2024 (UTC)

Blocked
You cannot edit for 1 week due to disruptive editing. You are welcome to contribute constructively when editing privileges are restored. You may appeal this action with a reasonable argument by adding the text below. --SHB2000 (discuss • contribs) 10:34, 25 June 2024 (UTC)

title: User talk:41.115.75.150


text:
User:Immanuelle/sandbox/History of Shinto Shrines in Okinawa

This article, "The History of Shrines in Okinawa Prefecture ,", provides an overview of Shinto shrine, Shinto, and shrine administration in Okinawa Prefecture, primarily from a historical perspective. Although there is a view that Shinto and Ryukyuan religion are considered identical because they share the same origins (Shinto shrines and Utaki are seen as the same), this article describes them as indigenous beliefs that developed in their respective regions.

Like the History of Shinto shrines in Hokkaido it is relatively short compared to the History of Shinto in mainland Japan. So the establishment of shrines is much more recent than in other areas, yet it is firmly established making it a useful case study for the future Overseas Shinto, unlike the more colonial shrines of the Empire of Japan.

According to the Okinawa Prefectural Government, as of 2022, there are 16 religious corporations classified as Shinto in Okinawa, of which 10 are affiliated with the Association of Shinto Shrines. However, the total number is unclear when including those called "shrines" or "omiya" that are not registered. Okinawa's shrines can be broadly categorized into three types: those established during the Ryukyu Kingdom era, those established from the Taishō period to early Shōwa period, and those that became known as "shrines" or "omiya" with torii gates erected at utaki during wartime.

There are no clear records of when the imported religion of Japan, Shinto, was introduced to the Ryukyu Islands, but it is believed that its doctrine was introduced along with Buddhism in Japan in the form of Shinbutsu-shūgō. During Ryukyu Kingdom period from the mid-14th century to the late 16th century, Eight Ryukyu Shrines were established, which later came under the protection of the royal court as official shrines. After the Invasion of Ryukyu in the early 17th century, under the influence of the Satsuma Domain, samurai-class Shake (social class) were established, and priests trained at shrines in Satsuma.

Due to the Policy to Preserve Old Customs after the Ryukyu Disposition, the religious policies of the Meiji government, such as the Shinbutsu bunri, were delayed in Okinawa. When Naminoue Shrine was designated as a Kanpei Shosha in 1890, the influence of State Shinto extended to Okinawa. However, when the Okinawa Prefecture Various Entitlements Disposal Law was enacted in 1910, the seven shrines excluding Naminoue Shrine became unranked and fell into disrepair. On the other hand, during the Taisho to early Showa periods, shrines such as Okinawa Shrine, Miyako Shrine, Okinawa Gokoku Shrine were established as prefectural shrines.

Around 1940, as the war intensified, the concept of "one shrine per village" was developed to pray for the long-lasting military fortune of departing soldiers. Local utaki were converted to shrine styles, and courses were held to train Noro (priestess) (female priests) as shrine priests due to the shortage of priests. However, many shrines in central and southern Okinawa fell into disrepair due to the impact of the Battle of Okinawa.

During the United States occupation of the Ryukyu Islands, the Religious Corporation Law enacted on the mainland did not apply, and the shrine's restoration was carried out through private donations. As a result, Naminoue Shrine and Futenma Shrine were restored, but some shrines, such as Okinawa Shrine and Yomochi Shrine, remained as temporary shrines, some were not rebuilt at all, and some, such as Oki Shrine and Amaku Shrine, were rebuilt in a form different from the pre-war form. These shrines were run as Corporate personhood, but there was a risk that they would be liquidated during the transfer of sovereignty over Okinawa. As a result, the Association of Shinto Shrines restored the "Okinawa Prefecture Shrine Details Book," which had been lost in the war, and used this book as a basis for certifying religious corporations when the islands were returned to the mainland.

The introduction of Buddhism and Shinto
Various aspects of Chinese culture were brought to Okinawa through exchanges with Chinese dynasties, but religious influences were limited to Confucianism and Taoism, and Chinese Buddhism did not impact Okinawa. Consequently, Buddhism was introduced to Okinawa from mainland Japan, along with Shinto doctrines in the form of Shinbutsu-shūgō.

According to sources like the "Chūzan Seifu," the first Buddhist temple in Okinawa was Gokurakuji, established in 1265. The monk Zenkan, who arrived during the reign of King Eiso, built Gokurakuji as his bodhi temple at Urasoe Castle. Zenkan is noted as of unknown nationality but is speculated to have drifted to Ryukyu attempting the to Crossing the sea to Mount Potalaka, a kind of ritual suicide where someone sails into the ocean. Hiroyuki Arakaki suggests that Zenkan introduced Shinto to Ryukyu.

Shrines as places of worship were built later than this. During the time of Satto (around 1368), Raijū (monk), who came from Japan, founded Gokoku-ji (Okinawa) as a temple for the king and made it the head temple of Shingon Buddhism. Furthermore, during the reign of Shō Kinpuku, in 1452, Rinzai school priest Mansō founded Choju Zen Temple (later known as Choju Temple) on Mt. Kobosan. In this way, two sects, Shingon Buddhism (Shōka) and Rinzai Buddhism (Zenka), were introduced to Ryūkyū, and many temples were built there by the end of the First Shō dynasty. Shrines were eventually added to these temples, but there are no records of when they were founded. The deities worshipped in each shrine were often Kumano Gongen ( Izanami, Hayatama-o-Mikoto, and Kotobuki-o-Mikoto) in the sacred schools, while in the Zen schools they were often Amaterasu. At that time, shrines did not have priests, and it is believed that Buddhist monks served as priests.

Shrines as places of worship were built later. During the era of Satto (around 1368), Yorishige, who came from Japan, founded Gokokuji at Naminoue Mountain as the king's prayer temple, establishing it as a Shingon temple. Furthermore, during the reign of Sho Kinpuku in 1452, Manzo, who founded Tsubozan Chojuzan Zenji (later Chojuzan), established it as a Rinzai Zen temple. Thus, both the Shingon (sacred house) and Rinzai (Zen house) schools of Buddhism were introduced to Ryukyu, and many temples were built during the late First Sho Dynasty. Eventually, shrines were attached to these temples, although the exact time of their establishment is not recorded. The deities worshipped were primarily Kumano Gongen (Izanagi, Hayatama, and Kotoshironushi) in the sacred house and Amaterasu Omikami in the Zen house. It is believed that there were no Shinto priests at these shrines, and Buddhist monks served concurrently.

The introduction of Shinto to the general public
The above are shrines and temples protected by the royal court and are recorded in historical documents, but it is believed that Shinto was introduced through other routes as well. Regarding the fact that many Kumano Gongen are enshrined at shrines in Okinawa, Hitoshi Miyake (1972) points out that there are similarities between the Kumano faith in Mount Potalaka and the Nirai Kanai in Ryukyu Shinto, and that there was an environment in which this faith could be readily accepted. He suggests that it may have been merchants trading with the Ryukyus who introduced the Kumano faith to the general public after the 15th century.

Also, Yoshihito Kaji noted the location of the shrine and speculated that it was built at a site that was once a sacred place in Ryukyuan religion. Furthermore, based on the records of Sumiyoshi Myojin (Sumiyoshi Shrine) and Tenjin (Tenmangu Shrine)  in the " Ryūkyū-koku yurai-ki ," it is speculated that some officials and common people gave them functions different from those of the original gods and accepted them.

The Rise of Sacred Family Shrines and the Establishment of the Eight Ryukyu Shrines
It is believed that there was no difference in the status of shrines protected by the royal court between the Holy Family and the Zen Family from the 15th to 16th centuries. The opening of Volume 5 of the " Ryūkyū Shintō-ki " compiled in 1608, lists the Holy Family's Naminoue Shrine ( Gokoku-ji (Okinawa) ), Oki Shrine ( Rinkai-ji Temple ), Futenma Shrine ( Jinguji Temple ), and Asato Hachiman Shrine (Shintoku-ji Temple), as well as the Zen Family's Shikina Shrine (Jinno-ji Temple), Amaku Shrine ( Shogen-ji Temple ), Sueyoshi-gū (Manju-ji Temple), and Choju Shrine (Choju-ji Temple), and Tenmangu Shrine (Choraku-ji Temple). Of these, three of the seven shrines designated as taisha (large shrines) are from the Holy Family and three are from the Zen Family.

However, after the Invasion of Ryukyu in 1609, shrines of the sacred lineage began to receive more favorable treatment. For example, until the 16th century, prayers at the royal court were performed by Noro organizations led by Kikoe-ōgimi and Zen temples, but after the invasion of the Satsuma domain, prayers for bountiful harvests were carried out by Noro organizations, prayers for the good health of the royal family and the peace of the nation were carried out by sacred family shrines such as Naminoue-gu and Futenma-gu, and royal funerals and ancestral memorial services were carried out by Zen temples. In addition, in 1625, it became customary to visit the sacred family shrines in addition to the Zen temples and Chinese shrines as a New Year's event, and in 1644, the king's visit to Futenma-gu Shrine (Hutinma-mee) became a regular event, attracting the reverence of ordinary people as well. In 1671, the head priest of Gokoku-ji Temple, Yorimichi, requested Shō Shōken to convert the Rinzai sect temples Manju-ji Temple (Sueyoshi-gu Shrine), Jin'o-ji Temple (Shikina-gu Shrine), and Seigen-ji Temple (Ameku-gu Shrine) to Shingon Buddhism. It is believed that through these events, the sacred family shrines became official shrines, and the Eight Ryukyu Shrines were established.

Establishment of the Shinto priesthood system
Until now, Shinto rituals were also performed by monks, but in the 17th century the priesthood system was created. The first recorded priest was Tengan Chikudō no Shinunō of Naminoue Shrine. In 1684, the “Jishaza” (temple and shrine za) was established to manage the priests, and a hierarchy was established for the priests, including Taifu (chief priest), Hafuribe (celebration officer), Naishi (courtesy officer), and Gonhafuri (provisional priest). In particular, the Daifu, who was stationed only at Naminoue Shrine, was a senior priest who could advise the royal court on the appointment and dismissal of priests from other shrines, making Naminoue Shrine the highest-ranking of the Eight Ryukyu Shrines. Furthermore, when the Keizuza (Primitive Family Office) was established in 1689 to manage the lineages of the samurai, samurai status became necessary for those who served the Shinto priesthood, and so the system of Shake (social class) (hoi-san) was established. Furthermore, the highest rank of the Ryukyu Kingdom of a Shinto priest is only Junior Fourth Rank, which is considered lowly compared to the highest rank of a Zen monk, Senior Second Rank.

Influence of the Satsuma Domain
Although there are no clear records, there is a theory that the above-mentioned change in religious policy was influenced by the Satsuma domain. Shō Nei was arrested during the Satsuma invasion of the Ryukyu Islands, but was allowed to return to his home country in 1611 after accepting the Fifteen Articles of the Law and submitting Kishomon. From then on, as part of the Satsuma Domain's rule over the Ryukyu Islands, when a king succeeded to the throne or a regent or Sanshikan took office, a "Certificate of Oath" was held at Naminoue Shrine and a petition was submitted to the Satsuma Domain.

In 1635, Amagane Chikuto no Chikunjo was sent to Suwa Shrine in Satsuma to conduct Shinto training and is said to have brought Shinto rituals, 33 types of Kagura and dance, and clothing such as eboshi hats and jōi robe to the Ryūkyū Islands. From then on, it became customary for Ryukyu priests to complete their training at Suwa Shrine in Satsuma. Furthermore, in 1688, at the request of Satsuma, the Hijiri family changed its affiliation from the Negoro-ji school of Shingon Buddhism to the Daigoji school of Shingon Buddhism and was incorporated as a branch temple of Daijo-in Temple in Satsuma.

Although the Hijiri family was strongly influenced by the Satsuma domain, there are no records to show the connection between the change in religious policy and the domain's influence. On the other hand, there are theories that see initiative on the part of the Ryukyu Kingdom, such as Hirashiki's theory that Haneji, who wanted to suppress the Noro organizations, allied with the Hijiri family in an attempt to spiritually purify the royal court, and Arakaki's theory that because the royal court managed shrines and temples as a state religion, Satsuma perceived Ryukyu as following them, and that there was also an aspect of this being a policy toward Satsuma to link Shinto and Ryukyu Shinto and to preserve Ryukyu Shinto.

Maintenance and Operation of Private Shrines
There are no public records of private shrines such as Ukishima Shrine (Chojumiy), Sumiyoshi Shrine, Goisedo, Misumiy, Ten Shrine, Kogami Shrine, and Ebisu Shrine, which were not part of the Eight Ryukyu Shrines. However, according to shrine traditions, these were maintained and operated by descendants of their founders or local residents..

Policy to preserve old customs
In the Meiji era, the Ryukyu Kingdom was abolished with the Ryukyu Disposition in 1879 (Meiji 12), and Okinawa Prefecture was newly established. However, there were samurai classes who were opposed to the Meiji government's Okinawa policy, as Qing dynasty was Suzerainty, and for a while Policy to Preserve Old Customs was adopted. As a result, cultural and religious reforms proceeded slowly. For example, in early modern Okinawa, shrines did not have a system of parishioners. The operation of the eight official Ryukyu shrines was funded by royal stipends. Even after the Ryukyu Dynasty was abolished, the Meiji government maintained this system, and it continued to exist until 1910 (Meiji 43). In addition, private shrines that do not have records from the Ryukyu Kingdom era were incorporated into the subordinate shrines of the Eight Ryukyu Shrines after the Ryukyu Disposition.

Establishment of the Imperially-sponsored Naminoue Shrine
The influence of State Shinto in Okinawa began when Naminoue Shrine was designated a minor shrine by the government in 1888 (Meiji 21). When Maruoka Kanji became governor of Okinawa Prefecture in 1888 (Meiji 21), he began campaigning for the establishment of a minor shrine by the government, citing the need to "promote a general spirit of reverence for the Emperor and patriotism and to ensure the administration of Modern system of ranked Shinto shrines ." A Kanpeisha is a high-ranking shrine that receives offerings at Niiname-no-Matsuri and other Reisai, but there were no Kanpeisha in Okinawa at the time, so Naminoue Shrine, the most revered of the Eight Ryukyu Shrines and with a good location, was selected following the example of Hokkaidō Shrine in Hokkaidō. The petition submitted in July 1889 was immediately approved, and just six months later, on January 20, 1890 (Meiji 23), Naminoue Shrine was listed as a Kanpeisha minor shrine. This was thought to have been intended to promote the cultural and religious status of Okinawa Prefecture as a region of Japan.

At the same time, Shinbutsu bunri took place for the first time in Okinawa. The Gautama Buddha statue at Naminoue Shrine was ordered by the prefecture to be moved to Gokokuji Temple, and a new Shintai was sent from Tokyo. The enshrinement ceremony, held on May 13, was reported to have been "unprecedented in its grandeur." Surveys conducted in the early Meiji period also revealed that Okinawan shrines featured incense burners and functioned as places of worship for Ryukyu Shinto, but these too are thought to have been lost during the same period. In addition, the priesthood system changed the title of "daifu" to "gūji," the hereditary system of shrines was abolished, and services were conducted according to new Shinto ritual practices; Okinawan shrines were becoming more Japanized.

At the same time as it was designated as a government-sponsored shrine, a regular festival (Nanminsai) was established. The holiday was originally held on December 29th, but in 1893 (Meiji 26), it was moved to May 17th because not many people gathered at the end of the year. The Naminoue Festival was the first Japanese-style festival to be held in Okinawa, and a newspaper article from 1898 (Meiji 31) noted that "a portable shrine procession paraded through town, national flags were hoisted from homes throughout the city, and there was a constant stream of worshippers in the shrine grounds from morning to night." On the day of the holiday, town halls and schools were closed, and horse racing, Okinawan sumo, and Dragon Boat Festival events were held, and the event grew in scale every year, becoming established as a form of entertainment for the local citizens.

The influence of State Shinto in Okinawa became apparent when Naminoue Shrine was ranked as a government shrine. In 1888, Ganji Maruoka became the governor of Okinawa and began promoting the establishment of government shrines to foster a spirit of loyalty and patriotism. Naminoue Shrine was chosen as the most respected shrine in the best location, following the example of Hokkaido's Sapporo Shrine. In January 1890, Naminoue Shrine was ranked as a government shrine, symbolizing Okinawa's cultural and religious integration with Japan.

This ranking also marked the first separation of Shinto and Buddhism in Okinawa. Statues of Buddha at Naminoue Shrine were relocated to Gokokuji by the government, and new spirit tablets were brought from Tokyo. The ceremony held on May 13 was reported as an unprecedented grand event. Additionally, an investigation in the early Meiji period revealed that Okinawan shrines had incense burners and other features typical of Ryukyu Shinto worship sites, which were gradually lost around this time. Furthermore, the Taifu (chief priest) system was replaced by the Guji (head priest) system, hereditary shrine families were abolished, and new Shinto ceremonies began, marking the Japanization of Okinawan shrines.

When ranked as a government shrine, the annual festival (Naminoue Festival) was established. Initially held on December 29, it was moved to May 17 in 1893 to attract more visitors. The Naminoue Festival, Okinawa's first Japanese-style festival, grew in popularity, with activities like mikoshi (portable shrine) parades, horse racing, sumo, and dragon boat races, becoming a major entertainment event for the citizens.

The decline of the former government offices
The influence of mainland Japan, which began with Naminoue Shrine, extended to other shrines with the issuance of the "Okinawa Prefecture Various Stipends Disposal Act" in 1910. The Eight Ryukyu Shrines, which had no parishioners and relied on government stipends, were privatized and lost their shrine ranks. While hereditary shrine families were abolished, in practice, the same individuals continued their roles. Women known as Norokumoi or Oamo continued to serve, though not officially recognized as Shinto priests. However, privatization led to the decline of these shrines, with many falling into disrepair until restoration projects during the Second Sino-Japanese War.

The decline of the seven shrines, excluding Naminoue Shrine, has been attributed to the lack of popular faith in State Shinto, as suggested by scholars like Torigoe and Arakaki. However, Kaji Jun argued that State Shinto beliefs had permeated the populace since the Ryukyu Kingdom era through events like Futenmamai and the existence of private shrines.

Newly established shrines
On the other hand, new shrines were built from the Taisho period to the early Showa period. First, the prefecture planned to build a prefectural shrine to enshrine Shunten, Minamoto no Tametomo, and Shō Tai, and in 1910 (Meiji 43), submitted a document entitled "Reasons for the Construction of Prefectural and Village Shrines." This event was intended to mark the 50th anniversary of Emperor Meiji 's accession to the throne, but was canceled following the Emperor's death. Discussions on the prefectural shrine were resumed in 1914 (Taisho 3), and the prefectural shrine Okinawa Shrine was established in 1925 (Taisho 14). Okinawa Shrine was built using the main hall Shurijo, which had fallen into disrepair after the abolition of the feudal domains and establishment of prefectures, as its worship hall, and constructed the main hall behind it. The main hall, which was on the verge of collapse due to deterioration and insect damage, was designated a former national treasure in 1925, and after the Diet approved dismantling and restoration work at national expense in 1928, restoration work was carried out by Itō Chūta. The restored worship hall is made of plain wood. The enshrined deities went through many twists and turns, but in the end, five deities were enshrined, including Shō En and Shō Kei, in addition to the original three.

Other shrines that were built include Miyako Shrine (1925), Nagoshiro Shrine (1928), and Yomochi Shrine (1937). These newly established shrines had large grounds and facilities similar to those of mainland shrines, including a main hall, worship hall, and shrine office.

In addition, shrines were built during the Meiji period on Minamidaitōjima and Kitadaito, which were incorporated into Okinawa Prefecture in the late 19th century and settled in the early 20th century.

Shrines during the war and the one village, one shrine concept
During the same period, shrines closely related to war were also built. After the outbreak of Russo-Japanese War in 1904, prayers for victory began to be held repeatedly at Naminoue Shrine, and a ceremony to declare war on Japan in World War I was held there in 1914, and a ceremony to declare entry into the military was held there in 1917. In this situation, there was a demand for a shrine to commemorate those killed in action, but the area surrounding Naminoue Shrine was already a bustling shopping district, and it was recognized that it was not suitable as a place to worship the war dead. A new shrine was built in 1936 (Showa 11), and the shrine was renamed Okinawa Gokoku Shrine in 1940 (Showa 15). At the time of the name change, the shrine enshrined 310 deities in total, including one from the Sino-Japanese War and 195 from the Russo-Japanese War, making it a small shrine compared to Gokoku Shrines of other prefectures.

Okinawa is characterized by the fact that Gokoku Shrines dedicated to war dead were built by private citizens, and as of 2018, some still exist within the U.S. Kadena Air Base and on Miyako Island. These are thought to have been enshrined at the Utaki shrine, and the rituals there are performed in the style of Ryukyu Shinto.

Also, since there were no infantry regiments in Okinawa Prefecture, being conscripted was the same as being sent to war outside the prefecture. It was known in Okinawa that on the mainland prayers for the military success of soldiers were offered at shrines, but in Okinawa in the early Showa period, there were only four functioning shrines with priests: Naminoue Shrine, Futenma Shrine, Okinawa Shrine, and Gokoku Shrine. This raised the question of what to do in areas without shrines. As a result, six of the eight Ryukyu shrines, which had fallen into disrepair, were quickly upgraded to prefectural or local shrines, and a plan was proposed to develop the local utaki shrines into shrines. This idea was first proposed around 1939, and was featured in a newspaper article on August 27, 1940 (Showa 15) as "One Village, One Company".

The one village, one shrine concept was initially shelved due to lack of funds, but in 1943 the prefecture applied to the national government for grants to restore the eight Ryukyu shrines. In addition, five new shrines were designated as prefectural shrines, and a plan was drawn up to consolidate the more than 900 Utaki shrines into 60 village shrines and 150 subordinate shrines. Among the utaki that have been converted into shrines are Shirogane-do in Itoman, Tsukishiro-gu Shrine in Sashiki, Nanjō, Sōkei-gu Shrine and Awase Shrine in Ginoza village, Shinzato-gu Shrine in Motobu town, Toyama- jinja Shrine in Yonaguni town, and Shirahama-jinja Shrine on Iriomote Island. In addition, training seminars for Noro (priestess) recommended by local government leaders were held at Gokoku Shrines and other locations in an attempt to fill the shortage of priests by switching them from Noro to other priests. However, the four-year plan, one village, one company, was thwarted by the worsening war situation. Furthermore, the Ministry of Home Affairs documents state that there were ten shrines in Okinawa as of 1938 (Showa 13), but Sueyasu Daiko (1992) claims that by the end of the war the number of shrines was as high as 227.

Many shrines were destroyed and fell into disrepair following Battle of Okinawa. However, it is not clear whether all of these were the result of U.S. military attacks. For example, in photographs taken by the U.S. military immediately after the Battle of Okinawa, Gokoku Shrine was still standing, although there was a large hole in the roof of the worship hall. However, Nagamine Ushio (1953) testified that "when I saw it in 1946, the torii gate was still there, but a few years later it was gone without a trace," suggesting that it may have been dismantled and used as building materials during the postwar reconstruction period.

Reconstruction of war-damaged areas under American rule
After the war, Okinawa was separated from the mainland and came United States occupation of the Ryukyu Islands. Although Christianity and Buddhism were able to continue operating as religious corporations under the prewar Religious Organizations Law, due to Secular Shrine Theory shinto was not considered a religion, and so Okinawan shrines were forced to resume their activities as Corporate personhood.

Furthermore, the shrine had to rely on support from the private sector to rebuild after the war damage. Donations came not only from Okinawan residents, but also from Okinawan immigrants in Hawaii, Peru, Brazil, and other places, as well as business leaders who responded to calls from philanthropists. Restoration began early at Naminoue Shrine and Futenma Shrine, with temporary shrine buildings completed in 1953. From the mid-1950s, shrines were restored one after another, and Kaji states, "The restoration of these shrines is not simply a matter of faith, but can be seen as a symbol of the movement to return to the homeland."

However, even large shrines that existed before the war were sometimes not rebuilt. For example, the University of the Ryukyus was established at Shuri Castle, where the Okinawa Shrine, a former prefectural shrine, was located, under the orders of the United States. In 1960, a movement to rebuild the Okinawa Shrine arose, but the land was not returned, and instead a small shrine was rebuilt on Bengatake, just east of Shuri Castle.

On the other hand, some shrines have been reborn. In 1953 (Showa 28), Higa Masatada, who claimed to have received divine revelation, founded the Okimiya Shrine Restoration Association and restored Okimiya Shrine in a different location than before the war, at Tentozan Ontake ( Okuyama Park ). In addition, Amakusa Shrine and Yomochi Shrine were also rebuilt by the oracle of Higa.

In addition, Gokoku Shrine held its first annual spring festival in 1959 (Showa 34) to enshrine all war dead, at which point 93,446 deceased, including civilians, were enshrined, and in the first annual autumn festival in the same year, 65,717 deceased from the mainland who died in the Battle of Okinawa were also enshrined. It is rare for civilians or people from other places to be enshrined at Gokoku Shrines, and this can be seen as a unique move by Okinawa.

Okinawa Return
When the decision was made to return Okinawa to Japan, the issue of how to redress the differences between Okinawa and the mainland in every field arose, and this was no exception in the world of shrines. The government's initial proposal for the transition to the Religious Corporation Law was to convert religious organizations under American rule directly into religious corporations, but as mentioned above, Okinawa's shrines, which were incorporated associations, were not included in this. In response to this policy, Association of Shinto Shrines persistently petitioned the Agency for Cultural Affairs and the Okinawa and Northern Territories Affairs Agency, and as a result, shrines listed in the "Shrine Details Book" kept by the Government of the Ryukyu Islands were able to receive certification as religious corporations. Although the Shrine Details Book was destroyed during the war, the Association of Shinto Shrines restored it and successfully incorporated the shrine.

In addition, at that time there were only five priests, including survivors of the Battle of Okinawa and those transferred from the mainland, and the shortage needed to be filled. Before Okinawa's return to Japan, the Association of Shinto Shrines held two training seminars for Shinto priests, and all who completed the courses became official Shinto priests. However, it seems that many of the people who became priests at this time were yuta. Michio Ono (1992), who served as a lecturer, recalled that there were women who appeared to be possessed by a god during the course or during the exam. Kaji commented that "the emergency measures taken to Japanize the Okinawan shrine system actually helped Okinawan shrine culture gain legitimacy". 沖縄県の神社の歴史

The current shrine and Mt. Ontake
After the transfer of sovereignty over Okinawa, the relationship between Okinawan and mainland shrines, which had been estranged, was strengthened, and the same festivals and events as on the mainland were established. For example, in Okinawa, the customs of celebrating the Chinese New Year remain deeply rooted, but after return to Japan, the custom of visiting shrines for Hatsumoude in the New Year also took root. Other customs of praying for the growth of children, such as the Day of the Dog visit, Miyamairi of the year, and Shichi-Go-San, as well as prayers for warding off evil spirits, Jichinsai, and prayers for victory in Election and Sport, are also practiced just like on the mainland.

In Okinawa, just like on the mainland, a shrine is one that has within its precincts Shinto architecture, Shinto architecture Sandō, an approach to Chōzuya, a temizuya (purification Torii ), a shrine office, Tamagaki, and a torii gate. It is understood to be different from an Utaki, which only has Censer and a small Hokora. On the other hand, the shrine also plays the role of a sacred place, and it is not uncommon for Noro and Yuta to worship there carrying binshi. For example, Futenma Shrine is also a sacred place where cave rituals have been held since ancient times, and its deities include the Kumano Sanjin and Amaterasu, as well as the Ryukyu Shinto deities Nirai Kanai and Hinukan. At Ryukyu Shinto rituals (umachi) held several times a year, the Noro oversee the rites, with the shrine priests only attending later. At other shrines, it is not uncommon for people to be asked to perform warding off bad luck during the Okinawan zodiac year of misfortune (tushibi) or to make prayers for the home (yashichinuguan). Furthermore, many people go to shrines for advice, such as asking for exorcisms of evil spirits or for introductions to spiritualists, without making any distinction between yuta and priests, or between utaki and shrines, and this tendency is strongest in areas far from Naha. A distinctive feature of Okinawan shrines is that they are also supported by faith in Mt. Ontake and a sense of awe towards folk spiritualists.

Also, for the reasons mentioned above, many of the Ontake that were turned into shrines during the war are still shrines today, but some have been reverted to being Ontake. For example, the torii gate of Kitayama Shrine in Nakijin Castle was removed in preparation for the 1975 Expo '75 because it was deemed "un-Okinawan-like". The conversion of Ontake into a shrine during the war is often seen as a remnant of the imperialization education program.

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