The term community has two distinct meanings:

a group of interacting people, possibly living in close proximity, and often refers to a group that shares some common values, and is attributed with social cohesion within a shared geographical location, generally in social units larger than a household. The word can also refer to the national community or international community, and

in biology, a community is a group of interacting living organisms sharing a populated environment.

In human communities, intent, belief, resources, preferences, needs, risks, and a number of other conditions may be present and common, affecting the identity of the participants and their degree of cohesiveness.

In sociology, the concept of community has led to significant debate, and sociologists are yet to reach agreement on a definition of the term. There were ninety-four discrete definitions of the term by the mid-1950s.

The word "community" is derived from the Old French ''communité'' which is derived from the Latin ''communitas'' (''cum'', "with/together" + ''munus'', "gift"), a broad term for fellowship or organized society.

Since the advent of the Internet, the concept of community no longer has geographical limitations, as people can now virtually gather in an online community and share common interests regardless of physical location.

Perspectives from various disciplines

Sociology

Gemeinschaft and Gesellschaft

German sociologist Ferdinand Tönnies distinguished between two types of human association: ''Gemeinschaft'' (usually translated as "community") and ''Gesellschaft'' ("society" or "association"). In his 1887 work, ''Gemeinschaft und Gesellschaft'', Tönnies argued that ''Gemeinschaft'' is perceived to be a tighter and more cohesive social entity, due to the presence of a "unity of will." He added that family and kinship were the perfect expressions of ''Gemeinschaft'', but that other shared characteristics, such as place or belief, could also result in ''Gemeinschaft''. This paradigm of communal networks and shared social understanding has been applied to multiple cultures in many places throughout history. ''Gesellschaft'', on the other hand, is a group in which the individuals who make up that group are motivated to take part in the group purely by self-interest. He also proposed that in the real world, no group was either pure ''Gemeinschaft'' or pure ''Gesellschaft,'' but, rather, a mixture of the two.

Social capital

If community exists, both freedom and security may exist as well. The community then takes on a life of its own, as people become free enough to share and secure enough to get along. The sense of connectedness and formation of social networks comprise what has become known as social capital.

Social capital is defined by Robert D. Putnam as "the collective value of all social networks and species (who people know) and the inclinations that arise from these works to do things for each other (norms of reciprocity)." Social capital in action can be seen in all sorts of groups, including neighbors keeping an eye on each others' homes. However, as Putnam notes in ''Bowling Alone: The Collapse and Revival of American Community'' (2000), social capital has been falling in the United States. Putnam found that over the past 25 years, attendance at club meetings has fallen 58 percent, family dinners are down 33 percent, and having friends visit has fallen 45 percent.

The same patterns are also evident in many other western countries. Western cultures are thus said to be losing the spirit of community that once were found in institutions including churches and community centers. Sociologist Ray Oldenburg states in ''The Great Good Place'' that people need three places: 1) the home, 2) the office, and, 3) the community hangout or gathering place. With this philosophy in mind, many grassroots efforts such as The Project for Public Spaces are being started to create this "Third Place" in communities. They are taking form in independent bookstores, coffeehouses, local pubs, and through new and innovative means to create the social capital needed to foster the sense and spirit of community.

Psychology

Community

In a seminal 1986 study, McMillan and Chavis identify four elements of "sense of community": 1) membership, 2) influence, 3) integration and fulfillment of needs, and 4) shared emotional connection. They give the following example of the interplay between these factors:

Someone puts an announcement on the dormitory bulletin board about the formation of an intramural dormitory basketball team. People attend the organizational meeting as strangers out of their individual needs (integration and fulfillment of needs). The team is bound by place of residence (membership boundaries are set) and spends time together in practice (the contact hypothesis). They play a game and win (successful shared valent event). While playing, members exert energy on behalf of the team (personal investment in the group). As the team continues to win, team members become recognized and congratulated (gaining honor and status for being members), Influencing new members to join and continue to do the same. Someone suggests that they all buy matching shirts and shoes (common symbols) and they do so (influence).

A ''Sense of Community Index'' (SCI) has been developed by Chavis and colleagues and revised and adapted by others. Although originally designed to assess sense of community in neighborhoods, the index has been adapted for use in schools, the workplace, and a variety of types of communities.

Studies conducted by the APPA show substantial evidence that young adults who feel a sense of belonging in a community, particularly small communities, develop fewer psychiatric and depressive disorders than those who do not have the feeling of love and belonging.

Anthropology

Cultural (or social) anthropology has traditionally looked at community through the lens of ethnographic fieldwork and ethnography continues to be an important methodology for study of modern communities. Other anthropological approaches that deal with various aspects of community include cross-cultural studies and the anthropology of religion. Cultures in modern society are also studied in the fields of urban anthropology, ethnic studies, ecological anthropology, and psychological anthropology. Since the 1990s, internet communities have increasingly been the subject of research in the emerging field of cyber anthropology.

Archaeology

Archaeological studies of social communities. The term “community” is used in two ways in archaeology, paralleling usage in other areas. The first is an informal definition of community as a place where people used to live. In this sense it is synonymous with the concept of an ancient settlement, whether a hamlet, village, town, or city. The second meaning is similar to the usage of the term in other social sciences: a community is a group of people living near one another who interact socially. Social interaction on a small scale can be difficult to identify with archaeological data. Most reconstructions of social communities by archaeologists rely on the principle that social interaction is conditioned by physical distance. Therefore a small village settlement likely constituted a social community, and spatial subdivisions of cities and other large settlements may have formed communities. Archaeologists typically use similarities in material culture—from house types to styles of pottery—to reconstruct communities in the past. This is based on the assumption that people or households will share more similarities in the types and styles of their material goods with other members of a social community than they will with outsiders.

Social philosophy

Communitarianism

Communitarianism as a group of related but distinct philosophies (or ideologies) began in the late 20th century, opposing classical liberalism and capitalism while advocating phenomena such as civil society. Not necessarily hostile to social liberalism, communitarianism rather has a different emphasis, shifting the focus of interest toward communities and societies and away from the individual. The question of priority, whether for the individual or community, must be determined in dealing with pressing ethical questions about a variety of social issues, such as health care, abortion, multiculturalism, and hate speech. Gad Barzilai has critically examined both liberalism and communitarianism and has developed the theory of critical communitarianism. Barzilai has explicated how non-ruling communities are constructing legal cultures while interacting with various facets of political power. Being venues of identity construction justifies collective protections of communities in law, while the boundaries with other communities, states, and global forces should be sensitive to preservation of various cultures. Gad Barzilai has accordingly offered how to protect human rights, individual rights, and multiculturalism in inter-communal context that allows to generating cultural relativism.

Business and communications

Organizational communication

Effective communication practices in group and organizational settings are very important to the formation and maintenance of communities. The ways that ideas and values are communicated within communities are important to the induction of new members, the formulation of agendas, the selection of leaders and many other aspects. Organizational communication is the study of how people communicate within an organizational context and the influences and interactions within organizational structures. Group members depend on the flow of communication to establish their own identity within these structures and learn to function in the group setting. Although organizational communication, as a field of study, is usually geared toward companies and business groups, these may also be seen as communities. The principles of organizational communication can also be applied to other types of communities.

Ecology

In ecology, a community is an assemblage of populations of different species, interacting with one another. Community ecology is the branch of ecology that studies interactions between and among species. It considers how such interactions, along with interactions between species and the abiotic environment, affect community structure and species richness, diversity and patterns of abundance. Species interact in three ways: competition, predation and mutualism. Competition typically results in a double negative—that is both species lose in the interaction. Predation is a win/lose situation with one species winning. Mutualism, on the other hand, involves both species cooperating in some way, with both winning.

Interdisciplinary perspectives

Socialization

The process of learning to adopt the behavior patterns of the community is called socialization. The most fertile time of socialization is usually the early stages of life, during which individuals develop the skills and knowledge and learn the roles necessary to function within their culture and social environment. For some psychologists, especially those in the psychodynamic tradition, the most important period of socialization is between the ages of one and ten. But socialization also includes adults moving into a significantly different environment, where they must learn a new set of behaviors.

Socialization is influenced primarily by the family, through which children first learn community norms. Other important influences include school, peer groups, people, schools, mass media, the workplace, and government. The degree to which the norms of a particular society or community are adopted determines one's willingness to engage with others. The norms of tolerance, reciprocity, and trust are important "habits of the heart," as de Tocqueville put it, in an individual's involvement in community. By :- Balram kumar jha MBA

Community development

Community development, often linked with Community Work or Community Planning, is often formally conducted by non-government organisations (NGOs), universities or government agencies to progress the social well-being of local, regional and, sometimes, national communities. Less formal efforts, called community building or community organizing, seek to empower individuals and groups of people by providing them with the skills they need to effect change in their own communities. These skills often assist in building political power through the formation of large social groups working for a common agenda. Community development practitioners must understand both how to work with individuals and how to affect communities' positions within the context of larger social institutions.

Formal programs conducted by universities are often used to build a knowledge base to drive curricula in sociology and community studies. The General Social Survey from the National Opinion Research Center at the University of Chicago and the Saguaro Seminar at the John F. Kennedy School of Government at Harvard University are examples of national community development in the United States. In The United Kingdom, Oxford University has led in providing extensive research in the field through its '' Community Development Journal,'' used worldwide by sociologists and community development practitioners.

At the intersection between community ''development'' and community ''building'' are a number of programs and organizations with community development tools. One example of this is the program of the Asset Based Community Development Institute of Northwestern University. The institute makes available downloadable tools to assess community assets and make connections between non-profit groups and other organizations that can help in community building. The Institute focuses on helping communities develop by "mobilizing neighborhood assets" — building from the inside out rather than the outside in.

Community building and organizing

In ''The Different Drum: Community-Making and Peace,'' Scott Peck argues that the almost accidental sense of community that exists at times of crisis can be consciously built. Peck believes that conscious community building is a process of deliberate design based on the knowledge and application of certain rules. He states that this process goes through four stages:

# # Chaos: When people move beyond the inauthenticity of pseudo-community and feel safe enough to present their "shadow" selves. This stage places great demands upon the facilitator for greater leadership and organization, but Peck believes that "organizations are not communities", and this pressure should be resisted. # Emptiness: This stage moves beyond the attempts to fix, heal and convert of the chaos stage, when all people become capable of acknowledging their own woundedness and brokenness, common to us all as human beings. Out of this emptiness comes # True community: the process of deep respect and true listening for the needs of the other people in this community. This stage Peck believes can only be described as "glory" and reflects a deep yearning in every human soul for compassionate understanding from one's fellows. More recently Peck remarked that building a sense of community is easy but maintaining this sense of community is difficult in the modern world. Community building can use a wide variety of practices, ranging from simple events such as potlucks and small book clubs to larger–scale efforts such as mass festivals and construction projects that involve local participants rather than outside contractors.

Community building that is geared toward citizen action is usually termed "community organizing." In these cases, organized community groups seek accountability from elected officials and increased direct representation within decision-making bodies. Where good-faith negotiations fail, these constituency-led organizations seek to pressure the decision-makers through a variety of means, including picketing, boycotting, sit-ins, petitioning, and electoral politics. The ARISE Detroit! coalition and the Toronto Public Space Committee are examples of activist networks committed to shielding local communities from government and corporate domination and inordinate influence.

Community organizing is sometimes focused on more than just resolving specific issues. Organizing often means building a widely accessible power structure, often with the end goal of distributing power equally throughout the community. Community organizers generally seek to build groups that are open and democratic in governance. Such groups facilitate and encourage consensus decision-making with a focus on the general health of the community rather than a specific interest group. The three basic types of community organizing are grassroots organizing, coalition building, and "institution-based community organizing," (also called "broad-based community organizing," an example of which is faith-based community organizing, or "congregation-based community organizing").

If communities are developed based on something they share in common, whether that be location or values, then one challenge for developing communities is how to incorporate individuality and differences. Indeed, as Rebekah Nathan suggests in her book, My Freshman Year, we are actually drawn to developing communities totally based on sameness, despite stated commitments to diversity, such as those found on university websites. Nathan states that certain commonalities allow college students to cohere: “What holds students together, really, is age, pop culture, a handful of (recent) historical events, and getting a degree” (qtd. In Barrios 229). Universities may try to create community through all freshman reads, freshman seminars, and school pride; however, Nathan argues students will only form communities based on the attributes, such as age and pop culture, that they bring with them to college. Nathan’s point, then, is that people come to college and don't expand their social horizons and cultural tolerance, which can prevent the development of your social community. (Barrios, Barclay. ''Emerging: Conetmporary Readings for Writers''. New York: Bedford St. Martins, 2010.)

Community currencies

Some communities have developed their own "Local Exchange Trading Systems" (LETS) and local currencies, such as the Ithaca Hours system, to encourage economic growth and an enhanced sense of community. Community Currencies have recently proven valuable in meeting the needs of people living in various South American nations, particularly Argentina, that recently suffered as a result of the collapse of the Argentinian national currency.

Community service

Community service is usually performed in connection with a nonprofit organization, but it may also be undertaken under the auspices of government, one or more businesses, or by individuals. It is typically unpaid and voluntary. However, it can be part of alternative sentencing approaches in a justice system and it can be required by educational institutions.

Types of community

A number of ways to categorize types of community have been proposed; one such breakdown is: # Geographic communities: range from the local neighbourhood, suburb, village, town or city, region, nation or even the planet as a whole. These refer to communities of ''location''. # Communities of culture: range from the local clique, sub-culture, ethnic group, religious, multicultural or pluralistic civilisation, or the global community cultures of today. They may be included as ''communities of need'' or ''identity'', such as disabled persons, or frail aged people. # Community organizations: range from informal family or kinship networks, to more formal incorporated associations, political decision making structures, economic enterprises, or professional associations at a small, national or international scale.

Communities are nested; one community can contain another—for example a geographic community may contain a number of ethnic communities.

Location

Possibly the most common usage of the word ''"community"'' indicates a large group living in close proximity. Examples of local community include:

A municipality is an administrative local area generally composed of a clearly defined territory and commonly referring to a town or village.

Although large cities are also municipalities, they are often thought of as a collection of communities, due to their diversity.

A neighborhood is a geographically localized community, often within a larger city or suburb.

A planned community is one that was designed from scratch and grew up more or less following the plan. Several of the world's capital cities are planned cities, notably Washington, D.C., in the United States, Canberra in Australia, and Brasília in Brazil. It was also common during the European colonization of the Americas to build according to a plan either on fresh ground or on the ruins of earlier Amerindian cities.

Identity

In some contexts, ''"community"'' indicates a group of people with a common identity other than location. Members often interact regularly. Common examples in everyday usage include:

A "professional community" is a group of people with the same or related occupations. Some of those members may join a professional society, making a more defined and formalized group. These are also sometimes known as communities of practice.

A virtual community is a group of people primarily or initially communicating or interacting with each other by means of information technologies, typically over the Internet, rather than in person. These may be either communities of interest, practice or communion. Research interest is evolving in the motivations for contributing to online communities.

Overlaps

Some communities share both location and other attributes. Members choose to live near each other because of one or more common interests.

A retirement community is designated and at least usually designed for retirees and seniors—often restricted to those over a certain age, such as 56. It differs from a retirement home, which is a single building or small complex, by having a number of autonomous households.

An intentional community is a deliberate residential community with a much higher degree of social communication than other communities. The members of an intentional community typically hold a common social, political or spiritual vision and share responsibilities and resources. Intentional communities include Amish villages, ashrams, cohousing, communes, ecovillages, housing cooperatives, kibbutzim, and land trusts.

Internet communities

To a growing part of people the meaning of the word ''"community"'' indicates a smaller or larger group of internet users signing up to become members of a community page/system on internet. Examples of internet communities include:

A business community is often an administrative community with possibilities to add CV's and other business-related information.

An interest community is a based on specialized areas such as art, golf or bird watching.

A general community is wider in its range - opening for its users to create areas, pages and groups.

Special nature of human community

Definitions of community as "organisms inhabiting a common environment and interacting with one another," while scientifically accurate, do not convey the richness, diversity and complexity of human communities. Their classification, likewise is almost never precise. Untidy as it may be, community is vital for humans. M. Scott Peck expresses this in the following way: "There can be no vulnerability without risk; there can be no community without vulnerability; there can be no peace, and ultimately no life, without community."

See also

Outline of community

Community theatre

Notes

References

Barzilai, Gad. 2003. ''Communities and Law: Politics and Cultures of Legal Identities.'' Ann Arbor: University of Michigan Press.

Beck, U. 1992. ''Risk Society: Towards a New Modernity.'' London: Sage

:— 2000. ''What is globalization?'' Cambridge: Polity Press.

Canuto, Marcello A. and Jason Yaeger, eds. (2000) ''The Archaeology of Communities.'' Routledge, New York.

Chavis, D.M., Hogge, J.H., McMillan, D.W., & Wandersman, A. 1986. "Sense of community through Brunswick's lens: A first look." Journal of Community Psychology, 14(1), 24-40.

Chipuer, H. M., & Pretty, G. M. H. (1999). A review of the Sense of Community Index: Current uses, factor structure, reliability, and further development. ''Journal of Community Psychology, 27''(6), 643-658.

Christensen, K., et al. (2003). ''Encyclopedia of Community.'' 4 volumes. Thousand Oaks, CA: Sage.

Cohen, A. P. 1985. ''The Symbolic Construction of Community.'' Routledge: New York.

Durkheim, Émile. 1950 [1895] The Rules of Sociological Method. Translated by S. A. Solovay and J. H. Mueller. New York: The Free Press.

Cox, F., J. Erlich, J. Rothman, and J. Tropman. 1970. ''Strategies of Community Organization: A Book of Readings.'' Itasca, IL: F. E. Peacock Publishers.

Effland, R. 1998. The Cultural Evolution of Civilizations Mesa Community College.

Giddens, A. 1999. “Risk and Responsibility” ''Modern Law Review'' 62(1): 1-10.

Lenski, G. 1974. ''Human Societies: An Introduction to Macrosociology.'' New York: McGraw- Hill, Inc.

Long, D.A., & Perkins, D.D. (2003). Confirmatory Factor Analysis of the Sense of Community Index and Development of a Brief SCI. ''Journal of Community Psychology, 31'', 279-296.

McMillan, D.W., & Chavis, D.M. 1986. "Sense of community: A definition and theory." American Journal of Community Psychology, 14(1), 6-23.

Nancy, Jean-Luc. ''La Communauté désœuvrée'' - philosophical questioning of the concept of community and the possibility of encountering a non-subjective concept of it

Newman, D. 2005. ''Sociology: Exploring the Architecture of Everyday Life,'' Chapter 5. "Building Identity: Socialization" Pine Forge Press. Retrieved: 2006-08-05.

Peck, M.S. 1987. ''The Different Drum: Community-Making and Peace.'' New York: Simon and Schuster. ISBN 0-684-84858-9

Perkins, D.D., Florin, P., Rich, R.C., Wandersman, A. & Chavis, D.M. (1990). Participation and the social and physical environment of residential blocks: Crime and community context. ''American Journal of Community Psychology, 18'', 83-115.

Putnam, R. D. 2000. ''Bowling Alone: The collapse and revival of American community.'' New York: Simon and Schuster

Sarason, S.B. 1974. ''The psychological sense of community: Prospects for a community psychology.'' San Francisco: Jossey-Bass.

:— 1986. "Commentary: The emergence of a conceptual center." ''Journal of Community Psychology'', 14, 405-407.

Smith, M. K. 2001. Community. Encyclopedia of informal education. Last updated: January 28, 2005. Retrieved: 2006-07-15.

Tönnies, F. 1887. ''Gemeinschaft und Gesellschaft,'' Leipzig: Fues's Verlag, 2nd ed. 1912, 8th edition, Leipzig: Buske, 1935; translated in 1957 as ''Community and Society.'' ISBN 0-88738-750-0

External links

Category:Types of organization

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Phillip Dennis "Phil" Ivey Jr. (born February 1, 1976) is an American professional poker player who has won eight World Series of Poker bracelets, one World Poker Tour title and appeared at nine World Poker Tour final tables. Ivey is regarded by numerous poker observers and contemporaries as the best all-around player in the world today.

Poker

Ivey first began to develop his poker skills by playing against co-workers at a New Brunswick, New Jersey telemarketing firm in the late 1990s. One of his nicknames, "No Home Jerome", stems from the ID card he secured to practice in Atlantic City, New Jersey in his teenage years. His other nickname is 'the Tiger Woods of Poker'.

Live poker

Tournaments

As of 2011, his total live tournament winnings exceed $13,800,000. $5,294,840 of his total winnings have come from cashes at the WSOP.

World Series of Poker

Ivey's tournament accomplishments include winning three bracelets at the 2002 World Series of Poker, tying Phil Hellmuth Jr, Ted Forrest, and Puggy Pearson for most tournament wins in a single year (Jeff Lisandro has also since tied the record). Ivey also has bracelets in Pot Limit Omaha from 2000 and 2005. In 2000, he was the first person to defeat Amarillo Slim heads-up at a WSOP final table. In addition to his eight World Series bracelets, Ivey has had great success in the WSOP Main Event. He placed in the top 25 four times between the 2002 and the 2009. Ivey finished 23rd in 2002, 10th in 2003, 20th in 2005 and 7th in 2009.

In 2009, Ivey won his 6th bracelet in the $2,500 No-Limit 2-7 Draw Lowball Event of the 2009 WSOP. He defeated a field of 147 players to catch his bracelet. He won a very long heads-up battle against John Monette. He then proceeded to win another bracelet in the $2,500 1/2 Seven Card Stud Hi/Lo 1/2 Omaha Hi/Lo event besting a field of 376 people. He defeated Ming Lee heads-up. While winning the $2,500 1/2 Seven Card Stud Hi/Lo - 1/2 Omaha Hi/Lo event he also managed to place 22nd in the $5000 Pot-Limit Omaha Eight-or-better despite only playing during the breaks in the Stud/Omaha event.

In the 2010 World Series of Poker, Ivey received the most votes for the Tournament of Champions.

At the 2010 WSOP Ivey won his eighth bracelet in the $3,000 H.O.R.S.E. event in a final table made up of other notable players, which included Bill Chen (2nd), John Juanda (3rd), Jeff Lisandro (5th) and Chad Brown (8th).

Between 2002 and 2009, Ivey finished among the top 25 players in the Main Event four times, in fields ranging in size from 600 entrants to just under 7000. Ivey finished 10th in the 2003 WSOP Main Event (one place short of the final table), and 7th in 2009. In 2009 his lost to Darvin Moon's when a queen paired Moon on the flop; he ended with winnings of $1,404,002.

With eight World Series of Poker bracelets, Ivey is currently tied with Erik Seidel for the fifth most of all-time. Also, at age 33, he was the youngest player to ever win eight (Phil Hellmuth was 39). In addition, no other player has accumulated eight bracelets more quickly; it took Ivey only ten years from the time of his first bracelet to his eighth (Johnny Moss took 11 years). He is also the all-time record holder for most bracelets won in non-Holdem events, with all 8 of his victories coming in non-Holdem events.

On May 31, 2011, Ivey announced he will not be playing in the 2011 WSOP: "I do not believe it is fair that I compete when others cannot... until a solution is reached that cements the security of all players, both US and International, I will, as I have for the last six weeks, dedicate the entirety of my time and efforts to finding a solution for those who have been wronged by the painfully slow process of repayment."

+ World Series of Poker bracelets
!Year	!Tournament	!Prize (US$)
	$2,500 Pot Limit Omaha	$195,000
		$118,440
2002		$107,540
2002	$1,500 7 Card Stud	$132,000
	$5,000 Pot Limit Omaha	$635,603
	$2,500 No-Limit 2-7 Draw Lowball	$96,367
2009	$2,500 Omaha Hi/Lo / 7 Card Stud Hi/Lo	$220,538
	$3,000 H.O.R.S.E.	$329,840

World Poker Tour

Ivey has also reached nine final tables on the World Poker Tour. He has lost several of these WPT events by being eliminated while holding the same starting hand each time, an ace and a queen. Nine out of the twelve times Phil Ivey has cashed in a WPT event, he has also made the television final table. During the sixth season of the WPT in February 2008, Ivey made the final table at the LA Poker Classic at Commerce Casino that included Phil Hellmuth and Nam Le, eventually capturing the $1,596,100 first prize and putting an end to his streak of seven WPT final tables without a victory. Ivey has earned close to three million dollars in WPT cashes. Ivey made his debut on the European Poker Tour in Barcelona, September 2006. He came to the final table of nine as the chipleader, but he eventually came in second to Bjørn-Erik Glenne from Norway.

+ World Poker Tour Titles
!Year	!Tournament	!Prize (US$)
	$10,000 L.A. Poker Classic	$1,596,100

Other notable tournaments

In 2006, Ivey was enticed to London to participate in The London All Star Challenge of the inaugural European Poker Masters. Not only Europe's first-ever independent poker tour, the EPM boasted the best lineup of players ever seen in Europe. As one of the favorites, Ivey made it to the final table to finish seventh, and collected £6,700 ($12,534). In November 2005, Ivey won the $1,000,000 first prize at the Monte Carlo Millions tournament. Just one day after, Ivey took home another $600,000 for finishing first at "The FullTiltPoker.Net Invitational Live from Monte Carlo". His six opponents were (in reverse finishing order) Mike Matusow, Phil Hellmuth, Gus Hansen, Chris Ferguson, Dave Ulliott, and John Juanda.

On the January 22, 2007 airing of NBC's ''Poker After Dark'', Ivey won the $120,000 winner-take-all "Earphones Please" tournament by eliminating Mike Matusow, Tony G, Andy Bloch, Phil Hellmuth and Sam Farha. On the April 15, 2007 airing of NBC's "National Heads-Up Poker Championship", Ivey was defeated by actor Don Cheadle. The loss marked the third consecutive year Ivey had been eliminated in the first round from this tournament. His streak ended in 2008, when he advanced to the semifinals, losing to eventual champion Chris Ferguson. Phil Ivey took part in seasons three and six of GSN's High Stakes Poker.

Cash games

Ivey is a regular participant in the $4,000-$8,000 mixed cash game at the Bellagio hotel in Las Vegas (often referred to as the Big Game). In February 2006, he played heads-up Limit Texas Hold'em versus Texas billionaire Andy Beal. With stakes at $25,000/$50,000 and $50,000/$100,000, Ivey won over $16,000,000 over the course of three days. Ivey was playing for "The Corporation", a group of poker professionals who pooled their money and took turns playing against Beal. Earlier in the month, Beal had beaten the Corporation out of over $13,000,000.

Online poker

Ivey was part of the original design team for Full Tilt Poker. In May 2011, Ivey filed a lawsuit in Clark County, Nevada claiming Full Tilt had breached his contract. The suit asked for damages in excess $150,000,000, as well as for him to be released from his contract with the company. Ivey voluntarily withdrew the suit on June 30.

According to HighStakesDB.com, Phil Ivey earned $1.99 million on FullTilt in 2007, $7.34 million in 2008, $6.33 million in 2009 and $3 million in 2010.

Personal life

Ivey was born in Riverside, California and moved to Roselle, New Jersey when he was three months old.

Ivey resides in Las Vegas. In December 2009, Ivey and his wife, Luciaetta, filed a joint petition for divorce after seven years of marriage. The divorce was granted on December 29, 2009.

Ivey is a Los Angeles Lakers, Houston Rockets, and a Buffalo Bills fan and can often be seen wearing basketball jerseys. Ivey's hobbies include video games, prop betting and golf. He participated in the inaugural World Series of Golf, where he finished in third place.

Philanthropy

Ivey has given money to a number of charitable causes. In March 2008, Ivey donated $50,000 to Empowered 2 Excel, a Las Vegas charity for underprivileged children, and later that week created the Budding Ivey Foundation, a non-profit organization to continue the work of his grandfather, Leonard "Bud" Simmons. The foundation raised $260,000 (mostly for Empowered 2 Excel) at a July 3, 2008 charity poker tournament,and is also involved in children's literacy projects and programs to feed the homeless.

Notes

External links

Official site

Full Tilt Poker profile

Category:1976 births Category:African-American sportspeople Category:American poker players Category:Living people Category:People from Atlantic County, New Jersey Category:People from Riverside, California Category:People from Roselle, New Jersey Category:World Poker Tour winners Category:World Series of Poker bracelet winners

af:Phil Ivey bg:Фил Айви cs:Phil Ivey da:Phil Ivey de:Phil Ivey et:Phil Ivey fr:Phil Ivey is:Phil Ivey it:Phil Ivey he:פיל אייבי nl:Phil Ivey no:Phil Ivey oc:Phil Ivey pl:Phil Ivey pt:Phil Ivey ru:Айви, Фил sk:Phil Ivey fi:Phil Ivey sv:Phil Ivey