Re-defining the way in which care is delivered, to reflect Aboriginal and Torres Strait Islander peoples' needs and values, is essential for improving the accessibility of primary healthcare. This study focused on developing a Framework to support the quality of care and quality of life of, as well as treatment for, Aboriginal and Torres Strait Islander peoples living with chronic disease.
A team of researchers, including thirteen experienced Aboriginal healthcare professionals, came together to undertake this important work. Using a Participatory Action Approach, this study actively engaged people with local knowledge to ensure that the Framework was developed by and for Aboriginal people.
The final Wellbeing Framework consists of two core values and four elements, each supported by four principles. Importantly, the Framework also includes practical examples of how the principles could be applied. National Reference Group members, including community representatives, policy makers and healthcare providers, reviewed and approved the final Framework.
The outcome of this collaborative effort is a Framework to guide primary healthcare services to develop locally relevant, flexible approaches to care which can respond to communities' and individuals' varied understandings of wellbeing.
Although Australia is a developed country with a relatively well funded healthcare system, Aboriginal and Torres Strait Islander peoples experience a similar prevalence of chronic disease to people in developing countries . The burden this places on Aboriginal and Torres Strait Islander communities is well documented, with cardiovascular disease acknowledged as the single leading cause of death, type 2 diabetes currently at epidemic proportions, and rates of chronic kidney disease disproportionately higher in Aboriginal and Torres Strait Islander peoples compared to non-Indigenous Australians . Collectively, these conditions substantially contribute to the 10 to 14 year life expectancy gap between Indigenous and non-Indigenous Australians .
Access to appropriate, affordable and acceptable comprehensive primary healthcare is vital for preventing and managing chronic disease [4, 5]. Nonetheless, use of primary care services by Aboriginal and Torres Strait Islander peoples is lower than could be expected given the high burden of disease they face [6, 7]. The obstacles faced by Aboriginal and Torres Strait Islander peoples attempting to access primary healthcare services are many and varied. Appropriate infrastructure, sufficient funding and knowledgeable healthcare professionals are crucial, but these elements alone will not lead to accessible primary healthcare services.
Instead, a holistic approach to health, which is more consistent with many Aboriginal and Torres Strait Islander peoples' needs and values is needed . Incorporating not only physical and psychological dimensions, health for many Aboriginal and Torres Strait Islander peoples also requires links to culture, Country, community and family [9, 10]. An acknowledgement of the extent to which Aboriginal and Torres Strait Islander peoples continue to be affected by colonisation brought about by formal policies of segregation and exclusion, as well as forced removal from Country and family , is also important.
The Kanyini Vascular Collaboration (KVC), a partnership of Aboriginal, Torres Strait Islander and non-Indigenous clinicians and researchers, has been exploring the systemic barriers to primary healthcare for Aboriginal and Torres Strait Islander peoples. One of the more recent KVC studies [12–14] identified numerous opportunities for improving Aboriginal and Torres Strait Islander healthcare services including creating 'welcoming healthcare spaces' where community members could feel they belonged, were accepted and understood. Focusing on supporting people to live the life they want despite managing chronic disease and improving the cultural safety of healthcare services were also important. Cultural safety in this sense moved beyond cultural sensitivity (which implies an awareness of particular cultural differences) and cultural competency (which requires an understanding of specific cultural beliefs) to empower the Aboriginal client to define what a culturally safe services means for them . Building relationships which lead to sustained engagement whereby the patients and providers together are able to determine the ways in which care is provided appeared to be at the heart of the type of healthcare that Aboriginal and Torres Strait Islander peoples with chronic disease seek.
In order to consolidate these primary care developments, the KVC undertook a study focused on identifying ways in which primary healthcare services could better support the quality of care and quality of life for Aboriginal and Torres Strait Islander peoples living with chronic disease. This paper outlines the process and outcomes of this facilitated, multi-jurisdictional dialogue with Aboriginal people and their healthcare services which outlined a framework that can be utilised within primary care services to support the wellbeing of Aboriginal and Torres Strait Islander people living with chronic diseases. Additional information on the methods and results can be found on the KVC website .
The study consisted of three integrated stages (Fig. 1) undertaken between June 2013 and December 2014. Initially our team consisted of three Aboriginal and three non-Indigenous clinicians and researchers. By the end of the study an additional 13 Aboriginal and Torres Strait Islander Research Fellows (Research Fellows), all of whom were working in Aboriginal Health Services, had joined the team.
Our study was approved by nine ethics committees which represented the range of jurisdiction involved – Aboriginal Health Research Ethics Committee (04–13-533), Western Australian Aboriginal Health Ethics Committee (542), Aboriginal Health & Medical Research Council of New South Wales (980/13), Australian Institute of Aboriginal and Torres Strait Islander Studies (reference number not provided), Central Australian Human Research Ethics Committee (HREC-13-190), Human Research Ethics Committee Cairns and Hinterland, Cape York, Torres Strait and Northern Peninsula Hospital and Health Services (HREC/13/QCH/121–873), Human Research Ethics Committee of the Northern Territory Department of Health and Menzies School of Health Research (2013–2128), Metro South Human Research Ethics Committee (HREC/13/QPAH/526), and Ethics Review Committee Royal Prince Alfred Hospital (X13–0370 & HREC/13/RPAH/518).
A National Reference Group, which consisted of Aboriginal and Torres Strait Islander community members including a number of community Elders, as well as representatives from Commonwealth and State governments, non-government organisations such as the Heart Foundation and Aboriginal Community Controlled Health Organisations peak bodies, guided us throughout the study. Importantly, the National Reference Group also included representatives of ten Aboriginal Health Services from across Australia. Reference Group members attended three face-to-face meetings and also provided online feedback as the study proceeded.
One of the key outcomes of this National Reference Group was the identification of nationally and internationally recognised values and assumptions that underpin the work of the Wellbeing Study. These included the Declaration of Alma-Ata,  the United Nations Declaration on the Rights of Indigenous Peoples  and the Ottawa Charter for Health Promotion . In addition, the vision of the National Aboriginal Community Controlled Health Organisation , which seeks to "deliver holistic and culturally appropriate health and health related services to the Aboriginal community" (p.6) was a key guiding document for the study.
The overall approach we took was based on the principles of Participatory Action Research  in that we established equal partnerships whereby the researchers, Reference Group members and the primary healthcare service sites collaboratively developed the study objectives and methods. Local knowledge was valued and respected, and significant time was set aside to reflect on and contribute to study methods.
Acknowledging the importance of work that had already been completed, we first reviewed evidence from completed KVC studies [12, 13] to identify the findings that could inform this study. The National Reference Group then identified publications, reports and other grey literature that might inform the ways in which primary healthcare services have or could support the wellbeing of Aboriginal and Torres Strait Islander peoples. Altogether 97 publications were collected as part of this stage including research, program and annual reports as well as journal articles. We then undertook three systematic reviews. The first two aimed to identify the elements of existing chronic care models delivered in primary healthcare settings and to determine whether these elements were acceptable and effective . The third systematic review focused on facilitators and barriers to implementing chronic disease interventions for Indigenous peoples within Australian, New Zealand, Canadian and United States primary healthcare settings .
In Stage Two we used a framework analysis  technique to interrogate findings from Stage One. Two primary questions guided the analysis process – How do Aboriginal and Torres Strait Islander peoples understand wellbeing? and How can primary healthcare services support these understandings?
After importing all of the relevant literature into a qualitative analysis software package (QSR International's NVivo 10 software), the entire team coded to these framework questions. The content of each code was then inductively analysed to extract answers for each of the framework questions, which became a set of draft principles. National Reference Group members were asked to review these principles at a face-to-face meeting. While members did agree on 29 draft principles as a basis for further consultation, they also expressed concern about the number of principles included, suggesting that some principles did not specifically relate to wellbeing but instead spoke more generally to the delivery of comprehensive primary healthcare.
In Stage Three we aimed to organise draft principles into a Framework of essential components that could provide primary healthcare services with guidance on how to support the wellbeing of Aboriginal and Torres Strait Islander peoples living with chronic disease. Seven Aboriginal Health Services nominated at least one and in some cases two Aboriginal or Torres Strait Islander healthcare providers to participate as a Research Fellow in Stage Three. Each of the nominated Research Fellows (n = 13) in our team had significant experience, ranging from 5 – 14 years, in providing care to Aboriginal and Torres Strait Islander peoples with chronic diseases.
Stage Three began with a week-long workshop which allowed time for all of us to review and refine the principles, develop qualitative research skills and create semi-structured interview guides which would be used to illicit feedback from primary healthcare providers and community members on the draft principles. The week began with a presentation and explanation about why each of the original 29 draft principles identified in Stage Two had been included. Considerable debate then ensued, primarily driven by the new Research Fellows in our team, about which of the draft principles identified were relevant and applicable to their primary healthcare service. Similar to the views of the National Reference Group, we identified some principles that were less relevant or practical, while others could be either combined or deleted. This left 13 draft principles within the draft Framework for review by and feedback from primary healthcare providers and community members.
We then reviewed ethical approaches to conducting research with Aboriginal and Torres Strait Islander communities  with members new to research able to learn from those more experienced. Time for practice within a safe, supported space was also built into the week. Finally, we all participated in the development of two semi-structured interview guides – one for primary healthcare providers and one for community members. These guides were refined after piloting within the team and then again with non-team members.
During the subsequent eight weeks, the Research Fellows in our team led individual and group semi-structured interviews with a convenience sample of colleagues and clients (either currently living with or a carer of someone living with chronic disease) within their healthcare service who expressed an interest and provided informed consent to critique and provide feedback on the draft Framework. Core research staff members of the team travelled to the various sites to provide assistance when necessary and were also available by telephone and email during the data collection phase. After initial introductions and ensuring that voluntary informed consent had been obtained, community members and healthcare providers who agreed to participate were provided with a copy of the draft Framework and, drawing on their own experiences, were invited to think about how the Framework could be improved. Community participants were also encouraged to talk about what "kept them strong" which was agreed upon as an appropriate starting point to explore ideas of wellbeing.
All but two individual and three group interviews were audio recorded and transcribed by an external transcription service. Where audio recordings were not capture, we collected extensive field notes which were scribed for use in the analysis and interpretation process. Transcriptions and field notes were then de-identified prior to analysis and interpretation. A total of 72 community members and healthcare providers participated in 40 interviews across the seven participating Aboriginal Health Services (Table 1). In accordance with the Australian Standard Geographical Classification System , two sites were classified as RA1 Major City, one as RA2 – Inner Regional, three as RA3 – Outer Regional and one as RA4 - Remote (Table 1).
At the end of the eight week data collection phase we all came together once again with the aim of thematically analysing and interpreting the data. This second week began with a workshop on qualitative analysis and interpretation techniques. Each Research Fellow, with the assistance of core research staff, then manually coded the transcripts and field notes identifying the emerging themes which suggested how the draft Framework could be improved. In order to ensure that the context of the interviews was not lost in this process, Research Fellows participated in coding and then interpreting data from their own site.
Finally, National Reference Group members together with our whole team attended a two day Consensus Workshop to review and finalise the core values, elements and principles. While suggestions for improvement were identified, including the development of a one page introduction describing the nationally and internationally recognised values and principles, agreement on the structure and content was reached.
After receiving Reference Group endorsement, our core research staff often together with a Research Fellow provided feedback to participants as well as other community members and healthcare staff at each of the participating Aboriginal Health Service sites. The responses of participating sites to these feedback meetings confirmed the outcomes from the Consensus workshop. They also identified a number of ways in which the Wellbeing Framework could be of used within their facility.
As a result of this complex three-stage process, two core values – upholding peoples' identities in connection to culture, spirituality, families, communities and Country and culturally safe primary healthcare services – were identified as fundamental aspects of appropriate care for Aboriginal and Torres Strait Islander peoples. These values permeate all four key elements of the Framework – locally defined, culturally safe services; appropriately skilled and culturally competent staff; responsive, holistic care throughout the lifespan; and best practice care to address local needs. In turn, each of these four elements is supported by four principles, which further frame and provide guidance toward an approach to chronic disease care that can effectively support Aboriginal and Torres Strait Islander peoples' wellbeing (Fig. 2).
To assist with the adaption of the framework, each of the principles are underpinned with applications suggesting how the principle could (not should) be applied in a primary healthcare setting (not shown in Fig. 1). Each of the suggested applications is referenced to specific evidence from participants in this study and/or findings from the synthesis of previously published work identified in Stage Two.
Details of these core values, elements and principles which evolved from the literature synthesis and participant interviews, and which in turn were refined through rigorous discussions at the research team and Reference Group level, are presented below. Supporting quotes provide examples of the experiences, beliefs and perceptions of community members and healthcare providers that were relayed during the interview process. In order to contextualise and signify key participant characteristics, codes (Table 2) are used at the end of each quote.
Finally, one of the many identified applications suggesting how a particular principle could be applied in a primary healthcare setting is presented.
The first core value identified by participants related to the importance of upholding peoples' cultural connectedness and balance within their families, communities, Country, culture and spirituality. These beliefs were believed to shape people's lives, as well as their spirituality, values, attitudes, concepts, language and relationships to the physical and material world.
[T]he thing, too, is that when you're connected to land or country, ocean or water, you're connected spiritually, because they've got spirit in it. When you're happy inside you – that's where wellbeing comes from. [Aboriginal, Community Member, NSW RA1].
The second core value that emerged related to the need to ensure the cultural safety of people using service. According to participants, cultural safety included a deeper level of interaction and thoughtful practice that ensures safe services, as defined by those who received services.
Because I think the place itself needs to be a safe place, a place to just have something to say that. I think it needs to be something where our community feels safe within the organisation, whether it's AMS [Aboriginal Medical Service] or mainstream. [Aboriginal, Healthcare Provider, NT RA3].
The first of four elements included within the Wellbeing Framework focused on the facility. The importance of the primary healthcare space, encompassing the principles of culturally welcoming places; trusting relationships; support for cultural diversity; and flexible service provision were identified as essential to supporting the wellbeing of Aboriginal and Torres Strait Islander peoples living with chronic disease.
According to participants, primary healthcare spaces should be welcoming. This included not only the physical spaces but also the staff within the facility actively working towards ensuring that Aboriginal and Torres Strait Islander community members feel culturally safe and acceptable.
If people are going to be accessing services they need to be able to feel comfortable and welcomed into a place. And often the way to do that is to make sure that it is appropriate for them in a cultural way. So that's around, not just the physical locality in terms of, you know, making it look like a welcoming place, by using cultural artefacts and paintings and colours. But also by having Aboriginals on staff, working in the service to actually be there to support them and provide them with the service. [Aboriginal, Healthcare Provider, Qld RA3].
This could be achieved by engaging with Aboriginal and Torres Strait Islander communities to determine what constitutes safe and welcoming healthcare spaces within their local context .
Participants also identified the need for healthcare providers to develop trusting relationships with clients and communities. Communicating responsively and responsibly and ensuring that Aboriginal and Torres Strait Islander peoples feel respected, valued and cared was fundamental to the development of trusting relationships.
It takes time to build up the trust, so, workers that have been around for a long time contribute to that – that makes the patient more comfortable, more accessible and – I work in chronic disease out in the community, so a lot of mine is done at home in the person's yard or house, so, you quickly build a rapport and relationship with the patients. [Aboriginal, Healthcare Provider, NSW RA3].
This could be achieved through the allocation of appropriate case loads ensuring that staff have sufficient time to build and maintain relationships with clients .
The need to acknowledge and take account of the diversity between and within Aboriginal and Torres Strait Islander communities also featured as a key theme which, according to participants, was often overlooked. Different communities and groups within communities have distinct laws, governance arrangements, kinship structures and ways in which they view and maintain cultural identities and which, by extension, shape how health and wellbeing is framed, sustained and enabled.
What you've got to remember is that Aboriginal people are so diverse. It's not – it's not going to be one model that fits all and that's going to be the issues. Ah, in particular as far as language barriers, cultural barriers, everything else you need to take into consideration. [Aboriginal Healthcare Provider, SA RA1].
This could be achieved by involving local community members in the development of culturally safe practices .
In order to adequately meet the complex needs and competing demands experienced by some Aboriginal and Torres Strait Islander communities, participants believed the provision of services should extend beyond the geographical and time constraints which are often applied in conventional primary healthcare settings. The quote from a healthcare practitioner below encapsulated the views of other participants who cautioned against a rigid healthcare system which constrains services to one particular time or place.
[A] rigid application of the rules, so to speak, is actually damaging someone's healthcare […] we still have people who won't come, we still have people who won't access the service… So now we've got the mobile bus – we've got a healthcare bus so, it's almost like, we've done everything we can to get people in, now maybe we have to go out. So we've been doing that and I just don't mean like immunisations and stuff, we'll actually do healthcare clinics in the bus. [Non-Indigenous Healthcare Provider, NSW RA3].
This could be achieved by taking healthcare services out of the clinic into peoples' homes, schools, cultural venues and parklands .
The second element of the framework identified the importance of the primary healthcare team who are suitably skilled and regarded by the community as culturally competent. Participants also highlighted the importance of valuing and supporting Aboriginal and Torres Strait Islander staff; and the need for effective cultural leadership.
Ensuring all primary healthcare staff are culturally competent helped to protect the rights and safety of clients. While cultural competency was often mentioned in the interviews, the following non-Indigenous healthcare provider explained the importance of support from people who could act as a cultural mentor.
So, for me, it's about finding a mentor who can help me understand what people are going through because, you know, I have no concept of what – I don't live those – the same lives as some of our patients and, so, I have no concept about some of, you know, a lot of what people are going through. So, I think, having those senior respected people who can guide you. [Non-Indigenous, Healthcare Provider, WA RA4].
This could be achieved by involving Elders and other members of local Aboriginal and Torres Strait Islander communities in the development and provision of cultural training .
Enhancing the professional development of staff ensured the currency of clinical skills and encouraged retention of the primary healthcare workforce, thereby supporting continuity of care. Participants also acknowledged the need for staff to have the skills necessary to appropriately care for the complex needs of people living with chronic disease.
The qualifications and cultural competence have to go hand in hand. I guess one of the things that we sometimes have difficulty, in even as an Aboriginal and Islander organisation, yes, we want to get the cultural competence, and often the skills are lost. Or if you go with the skills you lose that [cultural competence]. We have difficulty trying to get a good balance between the two of them. One of the things that this organisation has done to improve, that is to help our staff get the skills and get the qualifications they need because it's a lot easier to get someone who has – is culturally competent and knows the community and do all the engagement with the community because that's what we do. [Aboriginal, Healthcare Provider, Qld RA3].
This could be achieved by developing recruitment policies that ensure that potential staff have sufficient skills, understanding and ability to contribute to the healthcare needs of communities .
As a result of their cultural understandings and community connections, participants agreed that Aboriginal and Torres Strait Islander staff bring important unique contributions and perspectives to the primary healthcare team. As many Aboriginal and Torres Strait Islander staff who live in the community don't "stop at 5 o'clock when the doors close" [Aboriginal, Healthcare Provider] there is often a need to extend support for these workers in particular. Participants were also quick to point out the need to see the role of Aboriginal and Torres Strait Islander staff as more than just a gateway to the community.
And normally what they [mainstream] do, as I said earlier, they would employ an Aboriginal person to be their community engagement officer. But they wouldn't see them as being someone that they could build the skills up on to take on one of those other roles because they see those things as their responsibility and – in relation to their role. […] So non-Indigenous organisations see that community development, engagement officer role as an Indigenous position but I don't think they recognise the importance of making sure that there's some sort of career pathways for people so they can move on. [Aboriginal, Healthcare Provider, Qld RA3].
This could be achieved by including Aboriginal and Torres Strait Islander staff in setting primary healthcare priorities and in decision making within the primary healthcare service .
Effective leadership qualities essential for guiding the primary healthcare service included the ability to understand and meet the diverse needs of communities. Ensuring people in management and governance positions have the capacity to envisage the way forward and provide a transparent system of governance was discussed at length by a number of participants.
Governance is a huge issue, and has been a huge issue, in a lot of different, community services. And it's one thing to – to have the training around governance, but how do you ensure that it's upheld? So, you know, that goes towards leadership as well, and making sure that you have – that you have strong leaders that can uphold, that governance, and be – not be swayed by outside forces or outside influences. […] I do feel that community, needs to sit alongside governance and leadership, because where are you going to get that leadership from? And it's, you can say to a community, "Here's your leader," but if they're not recognised by the community, then, you know, they're not really going to be that effective. So community needs to be at the forefront, of all these decision-making processes. [Aboriginal, Healthcare Provider, SA RA1].
This could be achieved by supporting local community members to actively guide and govern local primary healthcare services .
The third element of the Wellbeing Framework focuses on the breadth of care. In particular, the importance of responsive, holistic care throughout life, approaches relying on resourcing for local needs; and responding to complex responsibilities and obligations were all considered essential to support the wellbeing of Aboriginal and Torres Strait Islander peoples living with chronic disease.
Discussions pertaining to the holistic approaches highlighted a need to address the physical, spiritual, social, emotional, psychological and cultural aspects of Aboriginal and Torres Strait Islander peoples' health.
The way that we look at health and wellbeing it's around, not just being about you being physically unwell, it's about your social and emotional, mental health needs, your cultural health needs, your spiritual health needs, all of those things that support your wellbeing. So any model that's developed has to be thinking about that in the context of okay, it can't just be about because you've got a chronic disease, we need to manage your chronic disease. Because people who have – chronic disease is one part of a whole wellbeing, the whole part of a person. So that cycle of care needs to be thinking about how you actually support a person and all their needs. [Aboriginal, Healthcare Provider, NT RA3].
This could be achieved by encouraging people to become involved in their own healthcare and then responding to needs and priorities determined with clients .
The development of risk factors for chronic diseases was believed to be influenced by parents' health prior to conception as well as during pregnancy. Likewise, the ongoing responsibilities for Aboriginal and Torres Strait Islander peoples who have passed, together with higher rates of morbidity and mortality, may result in an increased burden of unresolved grief, loss and trauma. A cycle of care which acknowledges that Aboriginal and Torres Strait Islander peoples' needs differ according to where they are within their life-course was discussed.
Because when you get diagnosed of that particular disease or a chronic illness, your journey is not going to stop and start at that particular time, that you said you feel all right at that particular point. Because that's why you are given medication and the education, awareness, that you have to go through on that journey is all part and parcel of that rehab or therapy or whatever thing that you go through. That's a continuous journey. It shouldn't stop, but you should also have a starting point for it to happen, too, so that they know from the beginning that when they, at first point of contact, that that journey is going to be a long journey, it's not going to be a short journey any time soon, or it's not going to end any time soon. [Aboriginal, Community Member, Qld RA3].
This could be achieved by developing and implementing age specific disease management and prevention, and health promotion programs .
Ensuring the availability of appropriate resources to meet the often complex needs of Aboriginal and Torres Strait Islander clients was considered important. Participants spoke about developing and tailoring resources that met the specific needs of their local communities.
[I]n terms of looking at what resources, or what you might be looking to develop or get brought into your areas, consulting with the community and seeing what their needs are, and sort of that to some extent should be driven by them. But, trying to draw obviously on local resources and locally developed themes, rather than getting outsiders coming in and trying to deliver services when they may not understand the community, as well as people that live there. [Aboriginal, Healthcare Provider, NT RA3].
This could be achieved by developing a directory of local services appropriate for the needs of Aboriginal and Torres Strait Islander peoples.
Participants acknowledged that wellbeing for Aboriginal and Torres Strait Islander peoples is closely connected to cultural practices, as well as to the maintenance and application of traditional knowledge. Primary healthcare providers who understood and were willing to respond appropriately to the range of cultural responsibilities, including family and kinship obligations were required.
[T]here's some [communities] out there that still have cultural practices and an Aboriginal person might go and see a doctor and say, my uncle's passed away, I just saw him last night and I've cut myself. The doctor would automatically think this guy's psychotic or medicate him or put him in but they're not looking at cultural triggers, they're not looking at the environment that he's living in, is that tribe still practising those practises. So it might be sorry cuts, it might – we believe in seeing our spirits and them guiding us. [Aboriginal, Healthcare Provider, NSW RA1].
This could be achieved by actively seeking Aboriginal and Torres Strait Islander staff members' advice in order to give context to the circumstances of clients' families or their communities .
The final element of the Wellbeing Framework considered the type of care provided. Best practice care was considered to be one that values cultural as well as scientific evidence; ensures that care available, accessible and acceptable; empowers communities to be involved in determining local priorities; and develops multidisciplinary teams for chronic disease care.
While best practice care is usually based on the use of evidence from well-designed and conducted research based on a western paradigms, participants acknowledged that many community members also hold a the strong belief in Aboriginal and Torres Strait Islander healing practices. Considering the use of Aboriginal bush medicines, traditional healers (e.g. Ngangkari) and formal or informal ceremonies that reaffirmed people culturally or spiritually was also believed to be an important aspect of care.
Especially if it was someone that's got a chronic condition where they feel like all they're taking is medicine after like, a box of medicine a day like sometimes just having something where you go okay, let's do a support, why don't we do a day where we just get out and we'll go down to the land, go down to country and you can put your feet on your country again and you know, centre yourself and hopefully that will help them or going out and doing bush medicine or doing ceremonies like whatever's going to make them feel I guess connected spiritually and culturally again. Sometimes that can help as well. [Aboriginal, Healthcare Provider, SA RA1].
This could be achieved by the inclusion of traditional healers as part of the chronic disease team .
Participants suggested that by exploring with communities the factors that impede peoples' engagement with healthcare services, primary healthcare services can implement strategies to increase the availability, accessibility and acceptability of care in order to adequately meet local needs.
And it's like – like my dad's probably, fortunate, he's got 10 children, and each of us can take turns to try and get him in a taxi and bring him here. But for people that don't have that sort of support, and especially if they're by themselves, and they've got an appointment here, and they live in [name of town removed], they are not going to, you know, on their own, worry about getting a bus or sorting out those networks. [Aboriginal, Community Member, Qld RA3].
This could be achieved through the provision of transport to primary healthcare facilities including vehicles that can accommodate people with limited mobility .
Encouraging open and continuous dialogue between communities and primary healthcare providers, and ensuring that communities are able to make informed decisions about the type of care that is needed, was also a theme which emerged during data collection. Fostering a sense of empowerment was one strategy which participants believed would support the wellbeing of entire communities.
[I]t's a matter of listening, you know that thing of listening to your community, and really listening to your community, not – it – not, you know – it's, like, the wider community at the moment, obesity, and things like that is what the – the – the Australian Government and things like that are – are pushing, but our community, it's, you know, mental health. Drug and alcohol is a big thing, you know, these are things that need to be addressed, yet because of grants that are only specific – you know, you'll get a grant if you trap – tackling obesity, you know. Healthcare, right across the board, needs to be – you know, you need to let people use the – what's avail – what their community needs, to make them move forward, is how you're going to get stronger people. [Aboriginal, Community Member, ACT RA1].
Finally, the participants in this study acknowledged the complex interplays between physical, social, emotional, and spiritual aspects of health, expressing that multi-disciplinary teams were needed to adequately address the interplay between health and wellbeing.
You've got to have the best staff, adequate resources and you know, a comprehensive healthcare team that, you know, that, in terms of allied health support, dieticians, diabetes educators, exercise physiologists, you know, the dentists, there's all these different areas that, you know, that all of those different people that absolutely have a massive vital role. [Non-Indigenous, Healthcare Provider, NSW RA3].
This could be achieved by co-locating healthcare providers including traditional healers, complementary health practitioners, pharmacists, psychologists, social workers, drug and alcohol workers, allied health staff, and non-clinical support workers.
This study has led to the development of a framework to assist primary healthcare services to improve the wellbeing, as well as the health outcomes, for Aboriginal and Torres Strait Islander peoples living with chronic disease. The final Wellbeing Framework, consisting of two core values and four elements supported by a number of principles and applications, has several key strengths. First and foremost, the Wellbeing Framework was developed by and for Aboriginal and Torres Strait Islander peoples. A team of researchers including thirteen Research Fellows, who were also experienced healthcare professionals working in Aboriginal Health Services across Australia, came together to undertake this important work. The National Reference Group that guided the entire study included Community Elders, as well as Aboriginal and Torres Strait Islander and non-Indigenous policy makers, healthcare providers and administrators. Over 70 community members and healthcare practitioners who provide care to Aboriginal and Torres Strait Islander peoples contributed to the research findings by participating in semi-structured interviews during Stage Three of the study.
The connections that the Research Fellows have with their local communities as well as to other healthcare providers were crucial for ensuring the acceptability and utility of this Wellbeing Framework. As has previously been identified , researchers who are embedded within participants' communities are better able to understand the values and life experiences of people within particular groups. This has the added benefit of facilitating a greater acceptance of researchers and strengthening rapport with participants . It is important to note that the Aboriginal and Torres Strait Islander team members did not just collect the data but were involved in the study from developing the research questions, protocols and data collection tools, to co-facilitating interviews, and then analysing and interpreting the data. This ensured that a deeper understanding of the context within which the participants' stories were being told informed the final Wellbeing Framework .
Given the complex family and community relationships and the connections with Country that exist within many communities, it was important to apply a methodology that valued and privileged the knowledge of Aboriginal and Torres Strait Islander peoples in order to fully identify what is needed to understand and support the wellbeing of Aboriginal and Torres Strait Islander peoples [40, 41]. In addition to contextual and cultural knowledge, the Research Fellows also had the necessary experience in providing care and collegial relationships with other healthcare providers who were invited to participate in Stage Three of this study.
Rather than defining what wellbeing is, or rigidly determining how care should be provided, the outcome of this collaborative effort is a framework that encourages locally relevant, flexible approaches to healthcare. This flexibility is particularly important given that the concept of wellbeing is difficult to define and even harder to measure . Terms such as health, quality of life and 'wellness'  have all been used interchangeably. One reason for this is the number of different disciplines and perspectives, including psychology, social epidemiology, public health and medicine, which are grappling with the wellbeing concept. Another reason is that wellbeing is subjective, dependent to some extent on a person's lived experiences, the people they associate with and the context in which they reside .
Given the vast number of Aboriginal and Torres Strait Islander populations across Australia the differences between how people experience wellbeing are important to consider. For example, wellbeing for Nywaigi peoples who are traditional owners in northeast Queensland is closely associated with a relationship to their ancestral lands and their ability to participate in resource management activities . For the Yaegl tribe of northern New South Wales, spirituality and wellbeing were closely connected , while in Central Australia a study involving younger Aboriginal men found that wellbeing was closely tied to "the Law [Tjukurpa], family [Walytja], the land [Ngurra], and the sense and obligations to care for and remain connected to the social, physical and emotional world around them [Kanyini]" (, p. 5). Therefore, rather than defining wellbeing, this Framework seeks to encourage primary healthcare services to engage with communities and patients in order to develop a locally relevant model based on this Framework.
A key strength of this Wellbeing Framework is that it suggests practical ways to apply each of the principles. These applications are not only based on synthesis of previously published work, but also upon the contributions of community members and healthcare providers, who were actively engaged in evaluating whether they believed the applications identified within the existing literature would be effective and acceptable for use within Aboriginal Health Services. Participants also identified examples from their own experience of how these principles might be applied. Identifying applications which could support the implementation of principles will assist primary healthcare services to start to operationalise the Wellbeing Framework. Importantly,many of the applications require little or no funding, which is often a barrier to implementing new interventions .
In addition to assisting primary healthcare services to support the wellbeing of Aboriginal and Torres Strait Islander peoples, there are a number of other uses for the Framework. For example, some of the participating Aboriginal Health Service sites are already using it as a foundation for evaluation frameworks to monitor and learn from current programs and services. Given that the content of the Wellbeing Framework is extensively referenced, other sites have considered how it could be used to support funding applications and advocate for policy change.
Finally, there were mutually beneficial outcomes for all members of the research team and ample examples of both-way learning from the research process . The original core research staff learnt about the contextual complexities involved with providing care, while the Research Fellows had opportunities to strengthen their capacity to undertake qualitative research. For the latter, these research skills were also of direct benefit to their Aboriginal Health Service in so far as the Research Fellows now have the skills to be able to not only contribute to other research projects but also to assist with evaluation and continuous quality improvement programs. These 'learn-by-doing' components of the study went beyond merely data collection to developing research tools, obtaining informed consent as well as analysing and interpreting the data that had been collected.
While the Wellbeing Framework suggests a number of practical applications for each principle, additional work is needed to identify and, where necessary, develop resources to ensure that primary healthcare services can make full use of these applications. In the case of Principle 1a: Creating culturally welcome places an appropriate list of interpreting services for all available Aboriginal and Torres Strait Islander services could be developed and made available through a website. Health promotion materials which have been specifically designed for Aboriginal and Torres Strait Islander populations could also be identified and contact details for the developer made available. In addition, while designed to be flexible and adaptable for local community use, it is not yet known if the Wellbeing Framework is universally applicable.
This study has developed a Wellbeing Framework which will assist primary healthcare services to improve the quality of care, as well as the health outcomes, for Aboriginal and Torres Strait Islander peoples living with chronic disease. Our team of researchers including thirteen Research Fellows, who were also experienced healthcare professionals working in Aboriginal Health Services across Australia, came together to undertake this important work. Similar to other studies which have used a Participatory Action Research approach, this Wellbeing Study actively engaged people with local knowledge and experience.
One of the key strengths of this Wellbeing Framework is that rather than defining what wellbeing is, or rigidly determining how care should be provided, the outcome of this collaborative effort is a Framework that allows for more locally relevant, flexible approaches by identifying key principles necessary for supporting healthcare services to respond to a community's and individual members' understandings of wellbeing. Importantly, the Wellbeing Framework that we developed also includes practical examples of how the principles could be applied based on the work of other researchers as well as experiences of community members and healthcare providers that participated in this study.
We would firstly like to acknowledge the significant contribution of community members and healthcare providers as well as the following Aboriginal Health Services: Danila Dilba Health Service, Maari Ma Health Aboriginal Corporation, Nunkuwarrin Yunti of South Australia Inc., Tharawal Aboriginal Corporation, Winnunga Nimmityjah Aboriginal Health Service, Wirraka Maya Health Service Aboriginal Corporation and Wuchopperen Health Service. We would also like to acknowledge Ms. Bernadette Rickards who made a substantial contribution to the study throughout data collection, analysis and interpretation.
We acknowledge the Australian Primary Health Care Research Institute for funding this study as part of the Kanyini Vascular Collaboration Centre for Research Excellence in Intervention Research in Chronic Disease. AB is supported by a senior medical research fellowship from the Viertel Charitable Foundation. Support was also provided by National Health and Medical Research Council (NHMRC) Grant No 1061242. The published material is solely the responsibility of the individual authors and do not reflect the views of NHMRC.
The dataset generated during the current study cannot be provided to any third party due to the need to ensure the confidentiality of all participants.
AB designed the study and contributed to the final paper, CD assisted with the design of the study, collected analysed and interpreted the data and wrote the final paper. EK and LS collected, analysed and interpreted the data and contributed to the writing of the paper. All other authors collected, analysed and interpreted the data and reviewed the final paper. All authors read and approved the final manuscript.
We have received ethics approval from Aboriginal Health Research Ethics Committee (04–13-533), Western Australian Aboriginal Health Ethics Committee (542), Aboriginal Health & Medical Research Council of New South Wales (980/13), Australian Institute of Aboriginal and Torres Strait Islander Studies (reference number not provided), Central Australian Human Research Ethics Committee (HREC-13-190), Human Research Ethics Committee Cairns and Hinterland, Cape York, Torres Strait and Northern Peninsula Hospital and Health Services (HREC/13/QCH/121–873), Human Research Ethics Committee of the Northern Territory Department of Health and Menzies School of Health Research (2013–2128), Metro South Human Research Ethics Committee (HREC/13/QPAH/526), and Ethics Review Committee Royal Prince Alfred Hospital (X13–0370 & HREC/13/RPAH/518).
We have received consent to publish from all participants as well as all authors named on this paper.
Koolmatrie T. Finding my ground in public health research: Lessons from my Grandmother's kitchen. BMC Public Health 2011; 11:doi:10.1186/1471–2458-1111-SS-S1182.


> example of what we are seeing.
> $ dig @192.168.40.51 soa academy.com.
> ; <<>> DiG 8.3 <<>> @192.168.40.51 soa academy.com.
is the inside interface on my LAN Modem.
[artch at sparta artch]$ dig @192.168.1.1 palis.athena.inc.
; <<>> DiG 9.2.0rc7 <<>> @192.168.1.1 palis.athena.inc.


text:
Home > Future Now >
We Don't Want to Miss a Thing…Especially not Asteroids
Michele Chiappetta
1.2K 0 +1
Remember Armageddon? Regardless of whether you loved that movie for its cheesiness or hated it for the not-so-hard science, the film gets one thing right: Asteroids pass by Earth all the time. One such flying space rock made the news on October 31, another on November 6 for so-called near misses.
Not to worry, though. Most asteroids would never cause the level of catastrophic damage that Michael Bay and Roland Emmerich dream of, says Paul Chodas, manager of the Center for NEO Studies at NASA JPL. Recursor spoke with Chodas about NASA's new Scout software, which targets NEOs (near-Earth objects) for study.
Radebeul Modell Asteroid, Jbergner, 2010. CC Attribution-Share Alike 4.0 International license.
"The asteroid that passed by on October 31 was about 30 feet in size, not really 'large,'" says Chodas. "The media made a bigger deal out of it than was warranted. This asteroid was fairly routine and was called out as an example of how our Scout software identifies close approaches shortly after an object is discovered. In this case, the close approach was at about 500,000 km, well beyond the Moon's orbit, but which is a fairly close passage astronomically speaking. But not particularly unusual: asteroids of that size are numerous enough that we have a few such close approaches every week."
Just how many is "a few?" According to Chodas, "We are on track to find roughly 1,600 NEAs this year." That's a lot of rocks.
NEOs: Great for Advancing Astronomy
Though asteroids may not seem sexy compared to, say, a trip to Mars, astronomers care about NEAs for several reasons — including the sort of collision course that Bruce Willis and Ben Affleck launched into space to prevent.
Says Chodas, "This is a very unlikely scenario, but the consequences of an asteroid impact could be enormous. If we find that asteroid many orbits before the potential impact, we have a chance to avert the collision. For example, we have the technology to deflect it, given enough warning time." Ok, we'll give Michael Bay a pass.
Artist's concept of a near-Earth object. Image credit: NASA/JPL-Caltech
But there are other, better reasons to study near-Earth objects, including glimpses into how the universe works. Says Chodas, "Investigating NEAs can help scientists understand the origins of the Solar System, not only through understanding the composition of the primordial material, but also how the planets and asteroids formed in the first place."
If you're into searching for signs of extraterrestrial life, near-Earth asteroids provide great fodder for analysis. And they may also offer needed resources when astronauts perform longer-term space exploration.
"We would like to understand the prevalence of NEAs which contain volatiles (such as oxygen and water) and other organic compounds," says Chodas. "Someday we might be able to extract resources from asteroids, which could be used as consumables as explorers expand into the Solar System."
That makes the NASA Scout software invalauble. "The exciting thing about Scout," says Chodas, "is that it provides an early alert to an upcoming close approach. This allows astronomers to plan observations of the new object before it passes by and often becomes unobservable. Without that alert, astronomers often don't have enough time to schedule their observations, and we wouldn't have an opportunity to characterize the new object."
"Asteroid Impact" Dmytro Ivashchenko, 10 Feb 2010. CC Attribution-Share Alike 4.0 International license

redpajama_set_name: RedPajamaCommonCrawl


WASHINGTON, D. C.– During a press conference today, U.S. Senator Richard Shelby (R-AL) applauded an announcement by EADS North America that Mobile has been selected as the location for the EADS KC-330 advanced tanker production facility.
"There is no question that EADS North America made the right choice. Mobile is the ideal site for this project as it provides proximity to an airport and coastal waters, access to a deepwater seaport, and significant space to grow and expand," stated Senator Shelby.
"This new facility will bring good, high-paying jobs to the area, continue Mobile's expansion into the aerospace industry, and guarantee continued economic growth on the Gulf Coast. Alabama offers an outstanding, highly-qualified aerospace workforce, and I believe that the new Engineering building that we hope to begin this year at the University of South Alabama will be a strong supporter and supplier of the workforce at this facility over the long-term," Shelby added.
"Finally, I want to congratulate the City of Mobile for their hard work in demonstrating to EADS why they were the ideal choice for this project. The tremendous community support was vital during the selection process," Shelby concluded.
The selection of Mobile as the future site of EADS North America's tanker industrial facility ends a five-month search that commenced with more than 70 sites expressing interest.


Kiss is an American band from New York that was formed back in 1973. The founding members of the group were Gene Simmons, Paul Stanley, Peter Criss, and Ace Frehley. Every member of the band contributes vocals with Simmons playing bass, Stanley playing rhythm guitar, Frehley as the lead guitarist, and Criss on the drums.
The band is most known for its face paint and elaborate stage outfits that have spawned tons of merchandise as well as lookalike costumes. Their shows are highlighted by pyrotechnics, fire-breathing, blood spitting, smoking guitars, and much more. Kiss is one of the best-selling bands of all time as they sold over 75 million records worldwide. The band was inducted into the Rock and Roll Hall of Fame in 2014 and continues to sell out shows to this day.
Kiss is one of the more unique and memorable bands of their generation, as the makeup and crazy on-stage antics have garnered them a cult following. Fans of Kiss have been collecting memorabilia from the band for years as they had great commercial success selling merchandise. The difference in some of the items that we offer is that they are autographed by the band making them of extreme value to any fan or collector. Every Kiss autographed memorabilia comes with a certificate of authenticity and will look great wherever they are put on display.
Kiss Autographed Photos: Gene Simmons is one of the lead singers of Kiss and may just have the most popular tongue in showbusiness as his long tongue became one of the most iconic images in the band's persona. We offer amazing picture of Simmons from every stage of his career starting from the beginning of Kiss until now. These certified authentic autographed photos will look great on display in your home or office.
Kiss Autographed Instruments: There is nothing cooler than autographed instruments from a great musician. We have a great selection of different instruments from Ace Frehley, the lead guitarist for Kiss. These instruments include guitars and drum heads signed by Frehley and also some signed by all of Kiss. Every Frehley autographed instrument will look great showcased and comes guaranteed authentic.
Kiss Autographed Albums: Kiss is one of the best-selling bands of all time as they have countless records that have sold across their long career. We have a unique selection of autographed albums from the Kiss that are certified authentic and will look great on display in your home. These classic albums have been signed by the Kiss and will increase in value over time.


text:
<?php

declare(strict_types=1);

namespace ApiPlatform\Serializer;

use Symfony\Component\Serializer\Encoder\DecoderInterface;
use Symfony\Component\Serializer\Encoder\EncoderInterface;
use Symfony\Component\Serializer\Encoder\JsonDecode;
use Symfony\Component\Serializer\Encoder\JsonEncode;
use Symfony\Component\Serializer\Encoder\JsonEncoder as BaseJsonEncoder;
use Symfony\Component\Serializer\NameConverter\AdvancedNameConverterInterface;

/**
 * A JSON encoder with appropriate default options to embed the generated document into HTML.
 *
 * @author Kévin Dunglas <dunglas@gmail.com>
 */
final class JsonEncoder implements EncoderInterface, DecoderInterface
{
    private $format;
    private $jsonEncoder;

    public function __construct(string $format, BaseJsonEncoder $jsonEncoder = null)
    {
        $this->format = $format;
        $this->jsonEncoder = $jsonEncoder;

        if (null !== $this->jsonEncoder) {
            return;
        }

        // Encode <, >, ', &, and " characters in the JSON, making it also safe to be embedded into HTML.
        $jsonEncodeOptions = \JSON_HEX_TAG | \JSON_HEX_APOS | \JSON_HEX_AMP | \JSON_HEX_QUOT | \JSON_UNESCAPED_UNICODE;
        if (interface_exists(AdvancedNameConverterInterface::class)) {
            $jsonEncode = new JsonEncode(['json_encode_options' => $jsonEncodeOptions]);
            $jsonDecode = new JsonDecode(['json_decode_associative' => true]);
        } else {
            $jsonEncode = new JsonEncode($jsonEncodeOptions);
            $jsonDecode = new JsonDecode(true);
        }

        $this->jsonEncoder = new BaseJsonEncoder($jsonEncode, $jsonDecode);
    }

    /**
     * {@inheritdoc}
     */
    public function supportsEncoding($format, array $context = []): bool
    {
        return $this->format === $format;
    }

    /**
     * {@inheritdoc}
     */
    public function encode($data, $format, array $context = []): string
    {
        return $this->jsonEncoder->encode($data, $format, $context);
    }

    /**
     * {@inheritdoc}
     */
    public function supportsDecoding($format, array $context = []): bool
    {
        return $this->format === $format;
    }

    /**
     * {@inheritdoc}
     *
     * @return mixed
     */
    public function decode($data, $format, array $context = [])
    {
        return $this->jsonEncoder->decode($data, $format, $context);
    }
}

redpajama_set_name: RedPajamaGithub


text:
Bosch in Malaysia
Invented for life
Women of Bosch
The Women of Bosch
Diversity and equal opportunity is what Bosch is built upon. Innovation is driven through a working atmosphere that respects and values diverse ideas, perspective, experiences as well as skill sets and cannot prosper by ignoring 50% of the world's brainpower – women.
Today, 111,000 remarkable women work at Bosch. Today it is a given for us that they work in every aspect of the business, from making cars automated, to researching energy sources of the future and everything in between – yet is has not always been that way.
In 1970, Ursula Blaich became the first woman in Bosch to head a corporate department.
At Bosch we have come a long way – and humbly accept that there still is a long way to go. The first-ever lady at Bosch worked as a typist and stenographer in 1905, during a time where women workforce or equal opportunities were unheard of. By 1910, the number of female associates at Bosch grew tenfold. In 1950, the first six female apprentices began working at Feuerbach, one of whom was Ursula Blaich, who later became the first female department head at Bosch. Empowering these incredible women at workplaces can be attributed to one man in particular – our company founder, Mr. Robert Bosch himself.
Read more in our History Blog
Recognizing early on that diversity at the workplace is key to the company's success, Robert Bosch consciously cultivated this into Bosch's corporate culture, one that is based on respect and where every associates is valued and celebrated for their similarities as well as their differences.
Leading the way for women
Today, 16.1% of leaders at Bosch are female and we plan to increase this figure up to 20% by 2020 and then beyond. While numbers of women in leadership position have grown, we clearly understand for ourselves that even more needs to be done. One of Bosch's earlier activities to bolster women leaders is through the Women@Bosch initiative. Introduced in 1995, Women@Bosch serves as an internal support network to empower current and emerging women leaders at Bosch through professional development programs, workshops, conferences, and mentoring, to name just a few. It also serves as a forum to discuss on the push and pull factor to help women realize their personal and professional ambitions.
Flexibility working models for greater work-life balance satisfaction
Every associate at Bosch, both men and women have the same opportunities to excel and reach the full potential of their professional and personal lives. Hence it is important for Bosch to find the right balance between associates' and the company's needs – especially when it comes to family.
Approximately 43% of highly qualified women with children are leaving the workforce either temporarily or for good. This leaves a gap in the leadership development and succession plan. At Bosch we have accepted the challenge of finding ways to do both, having a successful career and an enriching personal life, without sacrificing one for the other.
Family spends time together playing at the park.
To help women re-enter the workforce and encourage shared parental responsibility, Bosch implemented several benefit and leave schemes for working parents. Flexible working arrangements such as flexi-time and working from home empower our associate to decide where, how, and when they work, thus alleviating parental burden. IT infrastructure and tools provided by the company enable our associates to work remotely without disruption. We have seen innovation, creativity, and productivity amongst our associates soared as a result of flexible working initiatives.
Today, Bosch possesses an assortment of working models ranging from part-time arrangements to job sharing, tailored to making it possible for associates to reconcile their individual career goals with their lifestyles and personal aims.
Keeping the conversation going
The workplace of the future will be a different. Bosch intends to continue creating an innovative and prosperous working culture - one that evolves throughout time. To achieve this, Bosch makes it a priority to keep the conversation going with associates to anticipate their future needs and be able to manage change. By keeping the conversation going, associates get to be included, valued and heard within the company, offering their thought, teach new discoveries while learning new things in return. We want our associates to build the career they deserve while honouring the lives that they want to live.
Get in touch with Bosch
Find out more about Bosch Group
© Robert Bosch Sdn Bhd 2020, all rights reserved


Welcome to the sacred domain of the Himalayas, the place where Yoga originated. Begin your yogic pilgrimage in the resplendent land of Nepal with 200 hour Yoga courses in Nepal organized by YogaTrainingNepal. Fulfill your desire to become a globally-recognized Yoga trainer in the traditional home of Yoga.
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● The training begins with a comprehensive description of Yoga's ancient theories.
● Learn about the basic exercises of Yoga and its spiritual form in detail.
● Introduction to Yoga philosophy according to the ancient texts such as Bhagavad Gita, Yoga Sutras of Patanjali, etc.
● Understanding the importance of each asana to include in your life.
● The art of practicing Yoga asanas in correct ways with Adjustment and Alignment.
● Practice and training of Pranayama, the breath-based yogic exercise.
● Bring peace and stability in the mind and soul while meditating on the Himalayan trails.
● Get acquainted with a Yoga teacher's major roles, responsibilities and characteristics during Teaching Methodology sessions.
● Ayurvedic education with its basic healing philosophies.
● Insight into the anatomical teachings of Yoga to understand the relation between Yoga and the body parts.
● Knowledge of various Yogic purification methods.
● Interact with your teachers regarding your practice and related issues.
● Peaceful and relaxing exercise of Yoga Nidra.
Fee Details: USD1700 for shared room, and USD1900 for a single room inclusive of food, accommodation, and excursion.
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text:
I Dont Mind - The Moody Blues - The Magnificent Moodies (CD, Album)
By Akinomuro
Label: Esoteric Recordings - ECLEC 22473 • Format: 2x, CD Album, Reissue, Stereo, Mono • Country: Europe • Genre: Rock, Pop • Style: Pop Rock
Good Brother Earl - Fiction (CD, Album), Rock The Boat - The Impossibles (3) - Stage Show (Vinyl, LP), Dont Know What Youre Doing - First Class (5) Vs The Continental 4 - Battle Of The Bands Round 2 (CD), Boogie Body Land - Bar-Kays - Boogie Body Land / Running In And Out Of My Life (Vinyl), Shoot Me With Your Love (Lovelands 12 Popd Up Mix) - D:Ream - Shoot Me With Your Love (Vinyl), A.B Baracus, Marco V - In Charge (Vinyl), Genghis Khan (ジンギスカン) - Genghis Khan* - Genghis Khan / Desert Land (Vinyl), Garbage - Pete Seeger - Circles & Seasons (CD, Album), Pár Prostých Řádků, Medeni Mesec - Medeni Mesec (CD, Album), The Best Of Me - Alexander Holland - The Best Of Me/City Full Of Lights (File, MP3), Oop-Bop-Sh-Bam - Various - The Beat: Be-Bop And Beyond (CD), 301 - Head Dress - Warren (Cassette, Album), Move Up Dub - Lion Inc - Lion Train Dub Volume 1 (CD, Album) The Process - Various - Concrete Corner March Sampler 2006 (CD)
8 Reply to " I Dont Mind - The Moody Blues - The Magnificent Moodies (CD, Album) "
Nasida says:
Sep 09, · A selection of beautiful songs from the Moody Blue's albums *. Complete songs with album track lists. Details. 1. Candle of lifeRated (To Our Children's Children, ).
Jan 08, · Album An Introduction to the Moody Blues; 50+ videos Play all Mix - The Moody Blues - I Don't Mind YouTube; JUSTIN HAYWARD/JOHN .
Gonos says:
The pre-psychedelic Moody Blues were represented in England by this album, which is steeped in American soul. The covers include songs by James Brown, Willie Dixon, and Chris Kenner, plus the chart-busting "Go Now" (originally recorded by Bessie Banks), interspersed with a brace of originals by lead singer/guitarist Denny Laine and keyboardist Mike Pinder, and one Jeff Barry/Ellie Greenwich 6/
JoJolrajas says:
I don't mind your love, I don't mind the one you're thinking of 'Cause I know, baby I know, You're going to miss me. I don't mind, he loves you so, I don't mind, it can't grow cold 'Cause I know, baby I know, You're going to miss me. Baby, tell me what you've got to say. I don't mind, this is all of my song. I don't mind, goodbye, so long.
Fauzragore says:
The Moody Blues - album ''The Magnificent Moodies'' (British version) Vicky Chatziioannidou; 12 videos; 10, views; Last updated on Aug 31,
Kazigis says:
Esoteric Recordings are pleased to announce the release of a 50th Anniversary Deluxe Edition of the debut album by The Moody Blues, "The Magnificent Moodies". Now associated as being pioneers of progressive orchestral rock, the Moody Blues had another life between – , as one of Britain's finest Rhythm and Blues influenced acts.
Kele says:
Dec 07, · 'The Magnificent Moodies' is the debut album by The Moody Blues first released in the UK and the first and only album featuring their R&B lineup of guitarist Denny Laine, bassist Clint Warwick, keyboardist Mike Pinder, flute player–percussionist Ray Thomas, and drummer Graeme Edge.4/5().
Ditaur says:
View credits, reviews, tracks and shop for the Vinyl release of The Magnificent Moodies on Discogs. Label: Decca - LK ,Decca - LK • Format: Vinyl LP, Album, Mono • /5(8).
Случай С Доктором Берри - Messer Für Frau Müller - Senors Crakovajk (Сеньоры Краковяки) (Vinyl, LP,
Te Quiero Porque Si - Raffaella Carrà - Raffaella Carra (Vinyl, LP, Album)
Macarrone - Coisas Loucas - Que Felicidade (Vinyl)
I Need You - The Beatles - Help! (8-Track Cartridge, Album)
Cosmic Dimension - In A Special Kind Of Space (CD, Album)
Mezinos on I Dont Mind - The Moody Blues - The Magnificent Moodies (CD, Album)
Nikoktilar on I Dont Mind - The Moody Blues - The Magnificent Moodies (CD, Album)
https://larentchesnibohavridocroupumaspe.co/nepeltopolhavi/the-old-music-master-jake-h-concepcion-j-vinyl-lp.php


text:
Andrew Duff
Press for 'Sikkim'
Sikkim Videos
← The marrying types
Not in Mumbai →
Bangalore Economics, Cyclonic cricket
Indian cities don't get a great press from the travellers' bibles (Rough Guide and the ubiquitous Lonely Planet). When they write "Most people stay just long enough in Bangalore to catch a train to their next stop", you know they really mean they think it's a dump.
I have a different view. I loved Mumbai, and am really enjoying walking through Bangalore which is exciting, stimulating and fascinating in the way that cities can be. The hawkers, the tuk-tuk drivers, the mainstream western brands pushing their version of happiness coexisting with tiny stalls selling what they can to make a buck, the sounds and the smells of millions of people going about their business – all of these make for a rich and rewarding view of a rapidly changing India.
For instance, getting a ticket for the England v India cricket game introduced me to the bizarre economics that can develop in any city.
The game was sold out by the time I arrived in Bangalore. A single taxi ride for all of 100 yards found a "cousin" who could provide me with a ticket on the "black". The usual bargaining commenced (I was asked 2000 rupees for a 200 rupee ticket and offered 500), this time with a lot of laughter and banter and a gathering crowd. Neither of us would budge.
Suddenly the man took me aside, and started drawing with his finger in the dirt. "OK. You offer 5-0-0 and I say 2-0-0-0. I have deal for you. I give you for 0". Nothing is ever for "0" in India, so i got him to explain the details of the deal:
In exchange for a ticket for "0", I had to go to 5 shops with his brother, a taxi-driver, staying in each for at least 5 minutes. I had to buy nothing, and he explained that I should tell the shop-keepers that my wife was in the hotel, and that she made all the decisions, so I couldn't buy any carpets.
Still uncomfortable that this made any economic sense for any of us, I probed further. It transpires that each shop owner would give the taxi-driver a 300-rupee gas coupon for every foreigner brought to his door. Ah. The beauty of a regulated system. So I was paying nothing, so that he could get gas coupons on one black market, so that I could get a ticket on another black market. Nice!
It was all working beautifully. After a fun Saturday night out with two Australian girls, I was all set for a cracking day-night game yesterday.
Cyclone Khaimuk (passing over neighbouring Andhra Pradesh and clearly not a cricket lover) had other ideas, bringing rain that reduced the game to 22 overs a side. The game was still a remarkable experience. The ear-splitting reception for Sachin Tendulkar opening the batting for India was rivalled only by the eerie quiet as he departed not long afterwards. I made friends with 10 or so Indians during the breaks in play, and was made to feel hugely welcome amidst the madness. At times the noise was indescribable. One of the most remarkable sights was the two industrious separate mopping up efforts after two heavy downpours. They know how to do full employment here. England lost despite some great cricket and one of the biggest sixes anyone at the ground had seen from Freddie Flintoff. He nearly cleared the ground.
The night ended, bizarrely, with a baying crowd asking for my "autograph". I went with the flow. God knows where they will end up.
Finally, just to confirm – I did get my money from the scooterman Shastri in the end. Wonders will never cease. Toodle pip!
Filed under 'mind the gap' journey 08-09, All posts, India '08-'09, South India
Sikkim: Requiem for a Himalayan Kingdom (click image to pre-order on Amazon)
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Asian Review of Books
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Giles Milton
John Keay
Mark Shand and his 'Elephant Family' charity
Monisha Rajesh – "Around India in 80 trains"
Patrick French's "The India Site"
Three book recommendations for 2019
Sikkim at JLF 2016
Sikkim at the Beyond Borders Festival 2015
Andrew Duff · Author of Sikkim: Requiem for a Himalayan Kingdom


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Home / World Economy / IMF/OECD News / IMF raises its forecast of Gulf economies contraction to 7.6% for 2020
IMF raises its forecast of Gulf economies contraction to 7.6% for 2020
in IMF/OECD News 01/07/2020
The economy of the six-member Gulf Cooperation Council will shrink 7.6% in 2020, worse than April projections, due to weak oil prices and the coronavirus outbreak, an International Monetary Fund official said on June 30.
The Gulf regions' GDP was initially forecast to contract 2.7%, according to the IMF's April projections. The GCC countries are Saudi Arabia, Kuwait, the UAE, Oman, Qatar and Bahrain. Growth is expected to return next year at a 2.5% pace, which will be among the highest economic recoveries the region will witness, Jihad Azour, the IMF's director for the Middle East and Central Asia department, told a webinar organized by the IMF and conference organizer al-Iktissad Wal-Aamal group.
"We expect a V-shaped recovery for the Gulf region," Azour said. "This is linked to the recovery in oil prices." Brent crude was down 1.9% in recent trading at $40.92/b.
Lower forecasts
The IMF in June lowered its projection for 2020 world growth to a 4.9% contraction, 1.9 percentage points below its April forecast because the coronavirus pandemic had a worse impact on the global economy in the first half.
In 2021, the global economy will recover and grow 5.4%, 0.4 percentage point lower than the April forecast, according to the IMF. The fund in June kept its average petroleum spot price estimates at $36.20 for 2020 and $37.50 for 2021.
Saudi Arabia, the world's biggest oil exporter and the Arab world's biggest economy, will see its economy shrink 6.8% in 2020, according to the IMF's June forecast, compared with 2.3% contraction in the April projection.
Saudi Arabia believes the IMF's forecasts for a deep recession are too pessimistic, Ahmed AlKholifey, governor of the Saudi Arabian Monetary Authority, told the webinar, without providing the authority's projection. The authority is the kingdom's central bank.
Saudi Arabia's economy shrank 1% in the first quarter and the second quarter will not be any better, although the agency expects a recession for the year, he said.
Source: Platts
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2020 KIA TELLURIDE EARNS TWO TOP HONORS IN KELLEY BLUE BOOK'S BEST BUY AWARDS
Benjamin Follow on Twitter Send an email November 21, 2019
IRVINE, Calif., November 20, 2019 – The Kia Telluride has been named a winner in two categories of Kelley Blue Book's 2020 Best Buy Awards. Kia's big and bold utility vehicle earned the top spot in both the Best New Model and 3-Row Midsize SUV segments after a yearlong process of head-to-head testing, evaluation and data analysis of hundreds of 2020 model-year vehicles.
"With more than 45,000 units sold since the Telluride's launch earlier this year, our largest SUV ever has been on a winning streak, impressing journalists and consumers alike with its quality and value," said Michael Cole, president, Kia Motors America. "We know that today's buyers put their trust in the Kelley Blue Book Best Buy Awards and are honored to be recognized for giving it everything to bring the Telluride to life."
Imagined, designed and assembled in the U.S., the Telluride delivers a confidence-inspiring driving experience that opens the door to exploration. With a boxy exterior that is complemented by luxurious interior accents such as available Nappa leather-trimmed upholstery and an available heated steering wheel, Kia's mid-size SUV offers comfort, utility and convenience that will excite both drivers and passengers. For the 2020 model year, the Telluride can be outfitted with an array of advanced technology and safety systems1 including standard Blind Spot Collision-Avoidance Assist Rear, Driver Attention Warning, Lane Keeping Assist, Forward Collision Avoidance Assist, Rear Occupant Alert2, Driver Talk, Quiet Mode and more.
"The Telluride impressed everyone on the editorial team with its eye-catching styling, notable driving dynamics, all-inclusive list of standard features, and well-integrated safety technology," said Michael Harley, executive editor for Kelley Blue Book. "Even more striking is the crossover's extremely attractive price, which alludes that 'value' is the Telluride's middle name."
To select the winners of the Best Buy Awards, Kelley Blue Book evaluated more than 300 new models available for 2020, with a specific emphasis on the best combination of quality, safety, comfort, driving dynamics, dependability, low ownership costs and affordability. As part of their decision-making process, Kelley Blue Book's experts also analyze a wide array of vehicle-related data, including vehicle pricing, 5-Year Cost to Own data, consumer reviews and ratings, and vehicle sales information. These prestigious awards provide a helpful service by allowing shoppers to narrow their new-car consideration list and purchase a new vehicle with confidence.
About Kia Motors America
Headquartered in Irvine, California, Kia Motors America has been the highest ranked mass market brand in initial quality for five consecutive years according to J.D. Power**, and is recognized as one of the 100 Best Global Brands by Interbrand. Kia serves as the "Official Automotive Partner" of the NBA and offers a complete range of vehicles sold through a network of nearly 800 dealers in the U.S., including cars and SUVs proudly assembled in West Point, Georgia.*
For media information, including photography, visit www.kiamedia.com. To receive custom email notifications for press releases the moment they are published, subscribe at www.kiamedia.com/us/en/newsalert.
*The Telluride, Sorento and Optima (excluding Hybrid and Plug-In Hybrid) are assembled in the United States from U.S. and globally sourced parts.
** Kia received the lowest rate of reported problems among mass market brands in the J.D. Power 2015-19 U.S. Initial Quality Studies of new vehicle owners' experiences with their own vehicle after 90 days of ownership. Visit jdpower.com/awards for more details.
1 These features are not substitutes for safe driving, and may not detect all objects surrounding vehicle. Always drive safely and use caution.
2 Rear Occupant Alert is not a substitute for one's attention and may not detect all movement within the vehicle. Always check the vehicle interior when exiting the vehicle.
Press Release Information Notice
Kia makes reasonable efforts to ensure that information contained in its press releases is accurate at the time of posting. However, Kia makes no guarantees or warranties, either expressed or implied, with respect to the accuracy of the content presented. Kia may, from time to time, update its press releases, issue new releases, or publish other information to reflect new information.
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OLD - PRESS
Phoenix cop probed over online video opposing Arizona's immigration law
Posted by Ranvir Rana on July 21, 2010
By Doug Stanglin at USA Today
Phoenix police officer Paul Dobson is the subject of an internal investigation for posting an online video in which he says he opposes Arizona's new immigration law because it "will make me feel like a Nazi out there."
The Arizona Republic says Dobson will likely receive a written reprimand or minor form of discipline for granting the interview without supervisor approval. The case is pending final review.
Help rate the media coverage of Arizona's immigration law. To join this two-week project, click here.
In the three-minute video, the 20-year veteran of the police department says he is speaking only for himself when he expresses his objections to the new law, which takes effect July 29.
"I have a great deal of contempt for it, I'm very emotional about it," he says in the clip.
The video is produced by the California-based Brave New Foundation and is posted on the its online community Facebook page CuĂŠntame.
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Salome ist ein US-amerikanischer Monumentalfilm von William Dieterle aus dem Jahr 1953 mit Rita Hayworth, Stewart Granger und Charles Laughton in den Hauptrollen. Als literarische Vorlage diente Oscar Wildes Drama Salomé (1891).

Handlung
In der römischen Provinz Galiläa herrscht 30 n. Chr. König Herodes Antipas zusammen mit Königin Herodias, die einst mit dessen Bruder verheiratet war, aber aus Machtgier zum Schwager übergewechselt ist. Zu dieser Zeit verkündet Johannes der Täufer im Heiligen Land dem Volk die Ankunft des Messias und wettert gleichzeitig gegen das schamlose und verschwendungssüchtige Herrscherpaar. Herodias befürchtet, der Prophet könne die Bevölkerung gegen sie aufwiegeln und sie vom Thron stürzen. Sie bittet daher Herodes, die Hinrichtung des Johannes zu veranlassen. Herodes will sich ihrem Wunsch jedoch nicht fügen, wurde ihm einst doch geweissagt, dass der Mörder des Propheten qualvoll sterben werde.

Weitab im kaiserlichen Rom lebt seit ihrer Kindheit Prinzessin Salome, die Tochter der Herodias aus erster Ehe. In der ewigen Stadt ist sie zu einer schönen Frau mit zahlreichen Verehrern herangereift. Sie selbst liebt den römischen Aristokraten Marcellus Fabius. Doch als Salome Kaiser Tiberius um Erlaubnis bittet, Marcellus heiraten zu dürfen, wird sie als Barbarin des Römers unwürdig befunden und nach Galiläa verbannt. Nun soll sie auf einem Schiff die Heimreise antreten, auf dem sich auch der römische Kommandant Claudius befindet, der als Prokonsul dem Präfekten Pontius Pilatus im Heiligen Land zur Seite stehen will. Die auffällige Schönheit Salomes fasziniert Claudius. Doch zu stolz einem Römer erneut ihr Herz zu schenken, verweigert sich Salome zunächst sämtlichen Annäherungsversuchen.

Als Salome und Claudius gemeinsam im Palast des Herodes eintreffen, ist dieser sofort vom Liebreiz seiner Stieftochter eingenommen. Sich der lüsternen Begierden ihres Gatten bewusst, versucht Herodias daraufhin, Salome in ihre Pläne gegen Johannes den Täufer einzuspannen. Da Salome den flehenden Worten ihrer Mutter besorgt Glauben schenkt, will sie Claudius überreden, den Täufer gefangen zu nehmen. Claudius weigert sich jedoch, ihr Ansinnen in die Tat umzusetzen. Er wurde einst von Johannes bekehrt und steht in dessen Schuld. Als Herodias einsieht, dass sie ihrem Ziel nicht näherkommt, befiehlt sie ihrem Diener Micha, Johannes hinterrücks zu ermorden. Doch der Plan missglückt. Herodes beschließt in der Folge, Johannes in Schutzhaft zu nehmen, woraufhin die Anhänger des Propheten rebellieren und beginnen, die Palasttore zu besetzen.

Da Herodias nun ihr eigenes Leben bedroht sieht, greift sie entschlossen zum letzten Mittel. Ihre Tochter soll vor dem König tanzen und damit den Kopf des Johannes fordern. Bestürzt über diesen Vorschlag – wird doch eine Frau, die vor dem König tanzt zwangsläufig dessen Geliebte – sucht Salome Trost bei Claudius. Dieser bringt sie zu Johannes in den Kerker, wo ihnen der Prophet von den Wundern des Messias berichtet. Aus Angst, Herodes könne Johannes nun tatsächlich hinrichten lassen, wenn er erfährt, dass nicht Johannes, sondern der Messias der eigentliche Retter der Gläubigen ist, entschließt sich Salome, den Tanz der Sieben Schleier bei den Feierlichkeiten zu Herodes' Geburtstag vorzuführen. Sie erhofft sich, damit die Freilassung des Johannes zu erwirken.

Wie gebannt schaut Herodes auf seine Stieftochter, als diese vor aller Augen beginnt, ihre Schleier im Takt der Trommeln abzustreifen. Herodias bemerkt die Begierde in seinen Augen und sieht ihre Chance gekommen. Als er erklärt, dass er sein halbes Königreich für eine Nacht mit Salome hergeben würde, fordert Herodias das Haupt des Täufers. Vor Verlangen übermannt, willigt Herodes schließlich ein. Als Salome sich anschickt, ihren letzten Schleier fallen zu lassen, entweicht ihr ein Schrei des Entsetzens beim Anblick von Johannes' Kopf auf einem Silbertablett. Während Herodias zufrieden ist, flieht Salome weinend in die Arme des Claudius. Gemeinsam verlassen sie den Palast und werden treue Anhänger von Jesus Christus.

Hintergrund
William Dieterles Salome war die erste Bibelverfilmung Hollywoods, für die die Außenaufnahmen, die von März bis April 1952 entstanden, an Originalschauplätzen in und um Jerusalem gedreht wurden. Die Innenaufnahmen wurden vom 20. Juni bis 29. August 1952 in den Columbia Studios in Los Angeles vorgenommen. Als literarische Vorlage diente neben der Bibel Oscar Wildes Drama Salomé (1891), das in England seinerzeit von der Zensur verboten und erst 1894 mit Sarah Bernhardt in der Titelrolle in Paris uraufgeführt worden war.

Um das Image seines größten Stars Rita Hayworth nicht zu gefährden, ließ Harry Cohn, der Studioboss von Columbia Pictures, die biblische Geschichte über die jüdische Prinzessin Salome und Johannes den Täufer umschreiben. Im Film führt Salome deshalb den legendären "Tanz der Sieben Schleier" nicht vor, um den Kopf des Johannes auf einem Silbertablett zu verlangen wie in Wildes Drama, sondern um dem Propheten das Leben zu retten. Historisch falsch ist zudem ein Detail der Kulisse. In einer Szene des Films ist der Felsendom zu sehen, der allerdings erst gut 600 Jahre nach der Herrschaft des Herodes erbaut wurde.

Bei Salomes "Tanz der Sieben Schleier" streift Hayworth sechs ihrer sieben Schleier ab. Als erstes einen schwarz-goldenen, danach einen blauen mit silbernen Verzierungen, gefolgt von Schleiern in Violett, Rot, Orange und Gelb. Der siebte Schleier ist hautfarben und suggeriert die Nacktheit Hayworths. Columbias Chef-Designer Jean Louis kreierte dieses Kostüm und erfand hierfür die Körperstrumpfhose aus hautfarbenem Nylon. Der Tanz selbst wurde choreografiert von Valerie Bettis, die eine der wenigen weiblichen Choreografen im Hollywood der 1950er Jahre war und bereits 1952 mit Hayworth für die Tänze in Affäre in Trinidad zusammengearbeitet hatte.

Salome wurde am 13. Februar 1953 in den Vereinigten Staaten uraufgeführt, wo das Bibeldrama in der Folge zu den zehn erfolgreichsten Filmen des Jahres gehörte. Die Kritiker zeigten sich jedoch nur wenig begeistert. Auch Hauptdarstellerin Rita Hayworth soll vom Film vor allem wegen des schlechten Drehbuchs wenig angetan gewesen sein. In Deutschland kam Salome erstmals am 20. August 1953 im Universum Stuttgart in die Kinos. Im Jahr 2009 erschien der Film auf DVD.

Kritiken
"Künstlerisch unterdurchschnittlicher Monumentalfilm, der biblische Motive und Figuren nach Belieben zu einer erfundenen, auf Dauer ermüdenden Geschichte zusammenwürfelt", urteilte das Lexikon des internationalen Films.
Für Gerald Peary war Salome in Rita Hayworth. Ihre Filme – ihr Leben "die Bibel à la Hollywood, Schmalz und fauler Zauber, mit Darstellern die ihre Gesichter unter Kontrolle halten müssen, während sie in dümmlichen Kostümen durch das Geschehen hüpfen". Cinema zufolge sei es "[f]ast schon witzig, wie die blutige Bibel-Legende zum sittlichen Hollywood-Kitsch umgebogen wird: Das grausame Luder, das sich Johannes' Kopf auf dem Silbertablett servieren lässt, wird hier zum Engel der Nächstenliebe". Das Urteil lautete daher: "Ohne Ritas flotte Tanzeinlage wäre der Film schon lange vergessen."

Bosley Crowther von der New York Times nannte den Film seinerzeit "eine üppige Anhäufung historischer Halbwahrheiten und Verfälschungen, pseudoreligiöser Prahlerei und von einfach nur platt angedeutetem Sex". Rita Hayworth stehe als "Objekt" im Zentrum der Aufmerksamkeit und "der Moment ihrer größten Herrlichkeit" sei ihr Tanz für den König, "einer Art diskreter Striptease-Version vom 'Tanz der Sieben Schleier'". Dabei zeige Hayworth "eine lebhafte Vorstellung – lebhafter zumindest als das, was sie zuvor im Film darbietet".

Craig Butler vom All Movie Guide befand rückblickend, dass Hayworth und Salome "füreinander bestimmt" gewesen seien und es "egal" sei, "wie viel albernen Dialog oder unfassbaren Hollywood-Kitsch man durchstehen muss, solange der 'Tanz der Sieben Schleier' dies wieder wettmacht". Für Hayworth lohne sich das Anschauen, zumal sie auch "den Rest ihrer Interpretation geschickt handhabt". Auch seien "der ölig-schmierige und köstliche Charles Laughton und die hinterhältig-boshafte und ebenso köstliche Judith Anderson […] gewinnbringend in ihrem übertriebenen Spiel". William Dieterles Regie sei jedoch "schwerfällig", was laut Butler "unter den Umständen verständlich" sei, doch hätte sie dennoch mehr Fantasie gebrauchen können. Dank "erfreulich greller Farbe" sei der Film am Ende "ein Fest, auch wenn er von hoher Kunst weit entfernt ist".

Deutsche Fassung
Die deutsche Synchronfassung entstand 1953 in Berlin.

Weblinks

  bei Turner Classic Movies (englisch)

Einzelnachweise

Filmtitel 1953
US-amerikanischer Film
Monumentalfilm
Bibelverfilmung
Oscar-Wilde-Verfilmung
Neues Testament im Film
William Dieterle
Salome (Tochter der Herodias)

redpajama_set_name: RedPajamaWikipedia


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USA: NBA Relaunches e-commerce Site With 'NBA.com Celebrity Fashion Show'
The NBA will celebrate the launch of its new e-commerce site, The NBA Store on NBA.com, with "The NBA.com Celebrity Fashion Show," featuring Hollywood stars, supermodels, athletes and musicians, live at the NBA Store in Manhattan on Thursday, April 27.The NBA.com Celebrity Fashion Show will be hosted by MTV's Ananda Lewis and will include runway appearances by actress Carmen Electra, singer/songwriter Ice Cube, rapper Eve, supermodels Kylie Bax and Marcus Schenkenberg, the Boston Celtics' Antoine Walker, the New York Liberty's Rebecca Lobo and other NBA and WNBA stars, with a special musical performance by Funkmaster Flex.
The NBA will celebrate the launch of its new e-commerce site, The NBA Store on NBA.com, with "The NBA.com Celebrity Fashion Show," featuring Hollywood stars, supermodels, athletes and musicians, live at the NBA Store in Manhattan on Thursday, April 27.The NBA.com Celebrity Fashion Show will be hosted by MTV's Ananda Lewis and will include runway appearances by actress Carmen Electra, singer/songwriter Ice Cube, rapper Eve, supermodels Kylie Bax and Marcus Schenkenberg, the Boston Celtics' Antoine Walker, the New York Liberty's Rebecca Lobo and other NBA and WNBA stars, with a special musical performance by Funkmaster Flex.
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