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Examining the impact of emotional intelligence and goal setting on basketball performance
Authors: Gobinder Singh Gill*(1)
Corresponding Author*: Gobinder Singh Gill
(1) Lecturer, Department of Sport, Travel & Uniformed Services, Birmingham Metropolitan College, UK (Email: psychologicaledge@outlook.com) Gobinder is a Lecturer in Sport Psychology and Research Methods. He is also a Teaching and Learning Coach who utilises emotional intelligence to improve performance levels in education and sport.
The purpose of this investigation was to examine the impact of emotional intelligence and goal setting in basketball. Having acknowledged the importance of emotional regulation in performance a suitable intervention to facilitate this process was tested. Using quantitative analysis to measure performance, participants completed a goal setting and emotional intelligence questionnaire during three periods of the regular season. Results revealed that participants who displayed high emotional intelligence levels set frequent goals. Participants also found that barriers to goals were overcome through specific action planning and related to individual requirements. Data for emotional intelligence demonstrated that participants also became self-aware of their own performance levels. In sum, this investigation advocates the use of goal setting to enhance emotional intelligence levels for performance outcomes in basketball. Future research should engage the use of emotional intelligence with packaged mental skills (e.g. imagery, self-talk and relaxation) to enhance performance levels. Further, using regression analysis would be useful in examining relationships more closely with the inclusion of more qualitative methodology.
KEYWORDS: Emotional Intelligence, Goal Setting, Strategy, Self-awareness, Intervention
Performance levels in basketball can be dictated by fine margins to impact the emotional experience of performers. A continuum from positive to negative can influence the emotional output experienced by these performers. To manage this emotional output, practitioners (e.g. sport psychologists and coaches) employ an array of available strategies and techniques (Birrer, Rothlin & Morgan, 2012; Murphy, 2005; Orlick, 2002). The use of goal setting is one common and popular strategy that can be implemented as it facilitates direction and focus to raise performance levels (Locke & Latham, 2013) in basketball. Early research of Locke and Latham (1990) demonstrated that 91% of studies supported the hypothesis of specific goals leading to better performance than setting no goals. Later research from Locke and Latham (2006) also demonstrated the efficacy of goal setting through high internal and external validity. Additionally, meta-analysis results have demonstrated moderate to strong effects for goal setting (Kleingeld, Mierlo & Arends, 2011; Kyllo & Landers, 1995; Yperen, Blaga & Postmes, 2014) leading to performance improvements (Carron & Hausenblas, 2005; Locke & Latham, 1990; Shaw, Gorely & Corban, 2005; Sullivan & Strode, 2010; Tod & McGuigan, 2001; Vidic & Burton, 2010; Weinberg & Gould, 2007; Weinberg, Burton, Yukelson., & Weigand, 1993).
In consideration of the evidence outlined it is plausible to suggest that a relationship between goal setting performance and emotive behaviour exists. For example, if a performer is succeeding with set goals they will experience a positive emotive experience. Conversely, if the performer is not succeeding with set goals they are likely to suffer from negative emotive states. Regardless of the outcome, performers still have to manage and regulate their emotions to enable direction of attention and concentration on specified tasks. It is contented that the construct of emotional intelligence aligns closely with the management and regulation of emotion. Emotional intelligence is defined as,
"a type of social intelligence that involves the ability to monitor one's own and other's emotions, to discriminate among them, and to use this information to guide one's own thinking and actions" (Salovey and Mayer, 1990).
A popular model of emotional intelligence is proposed through the work of Goleman (2004) and therefore it will be prudent to unpack the outline of this model. The core aspect of the Goleman (2004) measure aligns to self-awareness, which alludes to "the ability to recognize and understand your moods, emotions, and drives, as well as their effect on others" (Goleman, 2004, p. 88). Self-awareness is important because awareness of own emotions regulates thought processes. Thought processes within basketball performance are important because the nature of quick changeovers should engineer and facilitate faster thought processes. Self-awareness and goal setting are aligned closely because performers who set goals need to manage goals through appreciating impact (strengths and limitations) on performance levels. A second aspect of the Goleman (2004) model associates to the management and regulation of emotion, which is defined as, "the ability to control or redirect disruptive impulses and moods; the tendency to suspend judgment to think before acting" (Goleman, 2004, p. 88). Basketball offers opportunities for performers to assess their ability to regulate emotions. Theoretically, high levels of emotional intelligence enhance the ability to self-regulate emotions than low emotional intelligence (Salovey & Mayer, 1990). The use of goal setting should provide performers with opportunities to direct their own attention and levels of concentration in managing and regulating emotions. The third aspect of the Goleman (2004) model is motivation and aligns closely with goal setting as it emanates to inner and external desires to achieve. To facilitate motivation levels Locke and Latham (2013) propose the utility of process and performance goals (Locke & Latham, 2013). The fourth aspect of the Goleman (2004) model aligns to empathy, which relates to the ability to understand other people. In consideration that increased empathy leads to effective working relationships it would be integral for basketball performance as it is a team sport. Performers should be encouraged and trained in understanding and appreciating teammates emotive states. A final area of the Goleman (2004) model relates to relationship management and relates to developing skills and strategies in managing others. Relationship management within basketball is important as it associates to future success and fulfillment of set objectives and performance plans. In sum, the use of goal setting and development of emotional intelligence can support performers in managing emotions. Goal setting is a process that pertains to ownership between performers, the team and coaches to be successful.
Given the consideration that goal setting and emotional intelligence have emotional properties, the present investigation assessed impact on basketball performance over the course of a season. It is considered that a season long approach enables a robust investigation of goal setting and emotional intelligence. Second, the investigation can assess the influence of emotion in basketball through the use of goal setting and emotional intelligence. As this investigation is in an ecological valid setting it allows for an exploration of human behaviour in natural environments.
Basketball players (N=16) participated for a local college in the United Kingdom. Participants were between 16-20 years old (M = 16.69 years, SD = .73 years) and competed in Basketball for (M = 4.64 years, SD = 1.34 years) participants' practised goal setting for (M = 2.53 years, SD = 2.28 years).
Goal setting questionnaire
The goal-setting questionnaire (Weinberg et al. 1993, 2000) was compromises of six sections: (a) demographic and background information; (b) frequency of goal setting strategy use from 1 (never) to 7 (always); (c) effectiveness of goal setting strategies from 1 (very ineffective) to 7 (very effective); (d) effort expanded to achieve goals from 1 (no effort) to 7 (max effort); (e) barriers to achieving goals from 1 (not at all) to 7 (a great deal); (f) goal preference (ranking the importance of eight different competitive basketball goals).
Emotional intelligence questionnaire
The Practical EQ Emotional Intelligence self-report measure (2008) was utilised for the purpose of this study. The Practical EQ is a self-report measure (2008) that offers opportunities for assessing participants' emotional intelligence and self-perceptions. The Emotional Intelligence Self-Assessment Questionnaire (2008) is based on the five-competency model proposed by Daniel Goleman (2004) that identifies 5 core domains of self-awareness, self-management, motivation, empathy, and relationship management. Each section has 5 questions with score ranges from 0 (Almost never) – 5 (Almost always). In total there are 25 questions of which 9 are reversed scores. Examples of questions included, "I can explain my actions," (self-awareness), "I am prone to outbursts of anger,"(self-management), "I feel excited when I think of my goals," (motivation), "I find it easy to read others peoples emotions,"(empathy) and "I encounter difficult people," (relationship management). In consideration of utilizing the self-report measure of emotional intelligence it was identified that the questionnaire would allow opportunities for participants to report the effects of emotions on everyday life as self-perception allows for change and influences behavior (Petrides, Furnham & Frederickson, 2004; Petrides, Sangareau, Furnham & Frederickson, 2006).
Once participants were informed of the purpose of this investigation ethical clearance forms were completed. Participants who were under 18 were also provided with letters to gain parental consent. All participants were also informed of their voluntary participation and subsequent withdrawal if they wished. Goal setting and emotional intelligence measures were completed during three intervals of autumn, spring and summer. Completion of both measures was in a classroom setting and prior to training sessions.
Table 1 – Goal setting correlation data over testing period
Correlation data (see, table 1) illustrates that performers frequently set goals and found these to be effective (.861, p < .01). Performers were also eager to participate and put in effort (.715**) to both training and game situations. Further, results demonstrated that between frequency and effort (.559**) performers were consistently setting goals and regulated their effort towards this process. Results demonstrate that barriers and obstacles to performance were not so influential.
Chart 1 – Emotional intelligence data demonstrating an increase of all scores for each domain over the testing period.
Table 2 – Emotional intelligence data scores over testing period
Data in table 2 demonstrates that increases of emotional intelligence occurred on all 5 domains. In particular, between the first and third interval scores of emotional intelligence performers demonstrated bigger increases in self-regulation, empathy and relationship management. Average scores also demonstrate that performers scored moderately high on all 5 emotional intelligence domains.
This present study investigated the impact of emotional intelligence and goal setting on basketball performance over a competitive season. This investigation demonstrates that emotional intelligence and goal setting in basketball benefited performers in training and competition. Carrying out research in an ecological valid setting enabled the researcher to assess impact on enhancing performance levels. Assessing impact of a competitive season facilitates research opportunities for a number of reasons. Firstly, research identifies a clear purpose of performance over a sustained period. Secondly, it demonstrates how emotions fluctuate and what interventions can be implemented to support performance levels. Thirdly, practitioners (e.g. coaches) can gain more information about performers emotions and ability to set goals. Therefore, the purpose of this discussion is to outline key messages derived from the data and to provide strategies for future research directions.
The results identify that emotional intelligence was enhanced for all performers over the course this investigation. This arguably demonstrates that performers engaged in the process to facilitate their performance levels. It also encourages further research on season long processes as it enabled opportunities to assess performer enhancement and provide feedback. Arguably, performers became intrinsically motivated as they engaged within the process by understanding the impact on performance levels. Further, there was evidence from the present investigation to indicate that performers with higher levels of emotional intelligence also set frequent goals. It could be suggested that performers who found goal setting to be effective as a result of higher levels of emotional intelligence (Salovey & Mayer, 1990) were inclined to be intrinsically motivated to achieve. In conclusion, performers who controlled their emotions and scored high in emotional intelligence levels managed their goals effectively to improve performance. Arguably, it could be suggested that performers were motivated both intrinsically and extrinsically to achieve success through continuous goal setting.
Goal effectiveness was aligned by the frequency of set goals. Performers set specific plans, worked on skills and improved performance by displaying a positive acceptance towards goal setting. If these goals were successful, which in turn enhanced motivation (Bandura, 1997) and aided direction (Locke & Latham, 1990) vague goals would have the opposite effect. It was evident that with continued effort goals became more effective for performers. Locke and Latham (2013) suggest that effort must be expended to reach goals. Performers displayed eagerness to target goals and results suggested effort was expended for very difficult and moderately difficult goals. In addition, participants set frequent goals and found these to be effective. Goal setting therefore became a natural skill that was important to performers. To overcome barriers and obstacles performers were expending extra effort during basketball training and competitive games. The setting of specific goals could be a valid reason as why barriers were overcome by participants.
The emotional intelligence data outlines that the impact of goal setting influenced the management and regulation of emotions during the basketball season. There was an increase of percentage difference between each interval test and averages for all domains scored high. The data outlined clearly presents opportunities for practitioners to outline further strategies to help performers with increasing emotional intelligence scores. Self-awareness and motivation identified with small increases between intervals. However, this is because self-awareness and motivation demonstrates that performers were continuously setting goals and therefore motivation levels were already high. Further, self-awareness aligns to receiving feedback and within basketball this is a constant in both training and game play. Improvements in self-regulation, empathy and relationship management demonstrated biggest influence within this investigation. This demonstrates that performers were keen on developing how they managed and regulated their emotions. This is important as performers were acknowledging the influence of emotion on their performance levels. Further, empathy levels also improved which demonstrates that performers took opportunities to support teammates both in training and game situations. Arguably, appreciating empathy levels may have dictated relationship management and improvements with group dynamics as performers appreciated the set agenda of goal setting and its influence on performance levels.
This investigation has clearly outlined the importance of goal setting and emotional intelligence in basketball performance. However, as with all research there are some limitations that need to be explained. The research focused on basketball performance, following a squad of (N=16) and there is an acknowledgement that a larger sample would have provided an exploration for deeper analysis. Caution to these results must be made, as it would be unwise to generalise them to other basketball teams and even wider sporting populations. However, these reported results provide a platform from which future research avenues can be explored. For example, assessing emotional intelligence with a package of psychological skills would measure the impact of emotional experiences and use of interventions as a package. One final recommendation would be to seek opportunities to develop research that is linked to qualitative mechanisms and regression analysis to provide a rich source of information and help us better understand the process of goal setting through an exploration of coaches and performer thoughts.
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U.S. Sports Academy2016-02-19T15:15:00-06:00February 19th, 2016|Sports Studies and Sports Psychology|Comments Off on Examining the impact of emotional intelligence and goal setting on basketball performance


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Name: 1227745 -- Ball Family
Updated: 07-04-2019 00:07:39. Owner: linda mack
Ahnentafel, Generation No. 1
Person Not Viewable . He/She was the son/daughter of Person Not Viewable and Person Not Viewable .
Person Not Viewable .
Person Not Viewable . He/She was the son/daughter of Charles Wesley Ball and Julia Ann Wilcox.
Children of Person Not Viewable and Person Not Viewable are:
Person Not Viewable . He/She married Person Not Viewable .
Charles Wesley Ball was born 28 May 1890 in St. Clair Co Missouri, and died 23 Sep 1966 in Humansville (Polk Co) Missouri. He was the son of John Wesley Ball and Sarah Elizabeth Hughes.
Julia Ann Wilcox was born 21 Nov 1889 in Savannah (Buchannon Co) MO, and died 28 Nov 1952 in Humansville (Polk Co) Missouri. She was the daughter of Charlton W. Wilcox and Julia Ann Jump.
Children of Julia Ann /Wilcox/ and Charles Wesley /Ball/ are:
Estelle Laverd Ball was born 1910 in St Clair County Mo, and died 1910 in St Clair County Mo.
Nova Martha Ball was born 13 Mar 1913 in St. Clair Co Mo, and died 28 Jul 1967 in Yellville, Ark.. She married Frank Billups on Abt 1929 in Eureka, Ks. He was born 10 Dec 1904 in Woodward Okla, and died 6 Mar 1972 in Yellville, Ark..
Marian Paralee Ball was born 1 Apr 1914 in St. Clair Co. Mo., and died 24 Mar 1993 in Springfield (Greene Co.) Mo.. She married Howard Elmo Brown on Abt 1935 in Eureka (Greenwood Co) Kansas. He was born 25 May 1916 in Eureka Ks, and died 1991 in Springfield (Greene Co.) Mo..
William Joseph Ball was born 1 Mar 1916 in St Clair County Mo, and died 1 Mar 1916 in St Clair County Mo.
Person Not Viewable . He/She married Ralph Glen Larcom on Abt 1935 in Eureka (Greenwood Co) Kansas. He was born 9 Jun 1910, and died 17 Sep 1986 in Humansville (Polk Co) Mo.
Charles Elmer Ball was born 8 Jan 1920 in St. Clair Co. Mo, and died 28 Aug 1996 in Bolivar, Polk County, Missouri. He married Lois Maxine Ludwick on Abt 1942 in Eureka, Ks. She was born 12 Apr 1921 in Kansas, and died 15 Jul 1983 in Bolivar (Polk Co) Mo.
Leo Glenn Ball was born 15 Mar 1922 in St. Clair Co. Mo., and died 19 Feb 1992 in Danville, Ind.. He married Person Not Viewable .
John Wilcox Ball was born 29 Feb 1924 in Eureka (Greenwood Co) Kansas, and died 18 Sep 1948 in Humansville (Polk Co) Missouri. He married Person Not Viewable .
Verba Lu Ball was born 9 Apr 1937 in Eureka (Greenwood Co) Kansas, and died 9 Apr 1937 in Eureka (Greenwood Co) Kansas.
John Wesley Ball was born 23 Jun 1865 in St. Clair Co Missouri, and died 5 Oct 1937 in Toronto KS. He was the son of Daniel Jesse Ball and Martha Washington Laney.
Sarah Elizabeth Hughes was born 7 Oct 1869 in St Clair Co (OSCEOLA), and died 2 Sep 1951 in Toronto KS. She was the daughter of William W. Hughes and Rufina Adeline Rose.
Children of Sarah Elizabeth /Hughes/ and John Wesley /Ball/ are:
Manerva Martha Ball was born 13 Apr 1889.
Charles Wesley Ball was born 28 May 1890 in St. Clair Co Missouri, and died 23 Sep 1966 in Humansville (Polk Co) Missouri. He married Person Not Viewable .
Frank Levard Ball was born 1893.
Myrtle Parilee Ball was born 1895.
William Washington Ball was born 26 Mar 1898, and died 11 Jan 1937 in Toronto Woodson Co Ks.
Charlton W. Wilcox was born 6 Feb 1848 in Greenup County Kentucky, and died 24 Jan 1937 in Springfield (Green Co) Mo. He was the son of Gains N. Wilcox and Martha W. Unknown.
Julia Ann Jump was born 25 Mar 1850 in Keokuk Iowa, and died 26 Apr 1930 in Lansing (Leavenworth County) Kansas.
Children of Julia Ann /Jump/ and Charlton W. /Wilcox/ are:
Lola A. Wilcox was born Mar 1886.
Charles A. Wilcox was born Mar 1887 in Missouri. He married Grace D. Unknown. She was born 1892.
Mary J. Wilcox was born Aug 1888. She married Samuel Jesse Hughes. He was born 14 Aug 1887, and died 1 Aug 1952.
Julia Ann Wilcox was born 21 Nov 1889 in Savannah (Buchannon Co) MO, and died 28 Nov 1952 in Humansville (Polk Co) Missouri. She married Charles Wesley Ball on 26 Nov 1909 in St. Clair Co Missouri. He was born 28 May 1890 in St. Clair Co Missouri, and died 23 Sep 1966 in Humansville (Polk Co) Missouri.
Daniel Jesse Ball was born 4 Oct 1845 in Missouri, and died 2 Feb 1920 in St. Clair County Mo.
Martha Washington Laney was born 11 Jan 1842 in Kentucky, and died 5 Jul 1929 in St. Clair County Mo.
Children of Martha Washington /Laney/ and Daniel Jesse /Ball/ are:
John Wesley Ball was born 23 Jun 1865 in St. Clair Co Missouri, and died 5 Oct 1937 in Toronto KS. He married Sarah Elizabeth Hughes on 14 Aug 1887 in St. Clair Co Missouri. She was born 7 Oct 1869 in St Clair Co (OSCEOLA), and died 2 Sep 1951 in Toronto KS.
James M. Ball was born 8 Feb 1867.
Jesse E. Ball was born 15 Mar 1871, and died 27 Mar 1953 in Humansville Mo. He married Minnie E. Unknown. She was born 6 Nov 1874, and died 17 Aug 1960 in Humansville Mo.
Charles F. Ball was born 7 Sep 1872.
Sarah Elizabeth Ball was born 30 Aug 1874.
Susan A. Ball was born 16 May 1876.
William Fred Ball was born 12 Sep 1877, and died 1957 in Humansville Mo. He married Nancy Unknown. She was born 1883, and died 1969.
Henry Logan Ball was born 15 Apr 1884.
William W. Hughes was born 2 Feb 1845 in Maries Co Mo, and died 15 Jan 1908 in St. Clair Co. Mo.
Rufina Adeline Rose was born 16 Apr 1852 in Tn or NC, and died 17 Oct 1938 in St. Clair Co. Mo.
Children of Rufina Adeline /Rose/ and William W. /Hughes/ are:
Sarah Elizabeth Hughes was born 7 Oct 1869 in St Clair Co (OSCEOLA), and died 2 Sep 1951 in Toronto KS. She married John Wesley Ball on 14 Aug 1887 in St. Clair Co Missouri. He was born 23 Jun 1865 in St. Clair Co Missouri, and died 5 Oct 1937 in Toronto KS.
Nancy Jane Hughes was born 30 May 1872, and died 4 Sep 1954. She married Person Not Viewable .
Amanda Paraleea Hughes was born 1874, and died 11 Feb 1894. She married Person Not Viewable .
John Wesley Hughes was born May 1880, and died 1942. He married Person Not Viewable .
William Marion Hughes was born Feb 1885, and died 1965. He married Person Not Viewable .
Mary "Mollie" Mae Hughes was born 18 Sep 1885, and died 22 Jun 1923. She married Person Not Viewable .
Samuel Jesse Hughes was born 14 Aug 1887, and died 1 Aug 1952. He married Mary J. Wilcox. She was born Aug 1888.
Gains N. Wilcox was born 1823 in Ohio.
Martha W. Unknown was born 1827 in Ohio.
Children of Martha W. /Unknown/ and Gains N. /Wilcox/ are:
Charlton W. Wilcox was born 6 Feb 1848 in Greenup County Kentucky, and died 24 Jan 1937 in Springfield (Green Co) Mo. He married Emily J. Carmichael on 29 Sep 1874 in Salem Center (Meigs County) Ohio. She was born in Ohio, and died 28 Jan 1883 in Valley Ford (Meigs County) Ohio.
Stephen Wilcox was born 1849.
Gains N., Jr. Wilcox was born 1852.
William Thomas Wilcox was born 1854.
Mary A. Wilcox was born 1856.
Sophia Wilcox was born 1858.
Rebecca Wilcox was born 1860.
Martha Wilcox was born 1864.
John M. Wilcox was born 1868.

redpajama_set_name: RedPajamaCommonCrawl


Ben Qualifies for Eukanuba National Invitational Championship!!
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Q: quickfix MDEntryTime No Milliseconds I'm trying to generate an MDEntryTime with a value that contains milliseconds. The milliseconds are getting dropped once they get entered into the Message. Upon further inspection, I find this little gem inside Field.h
explicit UtcTimeOnlyField( int field, const UtcTimeOnly& data, bool showMilliseconds = false )
The constructor for MDEntryTime doesn't allow for the coder to set showMilliseconds=true. How do people get around this?

A:
The constructor for MDEntryTime doesn't allow for the coder to set showMilliseconds=true.

In fact, it does. The following should work for you:
msg.set(FIX::MDEntryTime(FIX::UtcTimeOnly(time(NULL), true)));

A: This one works for me. I did a method that ensure milliseconds are present in the UtcTimeOnly:
FIX::UtcTimeOnly getTimeMillis()
{
    timeval tv;
    gettimeofday(&tv, NULL);
    return FIX::UtcTimeOnly(tv.tv_sec, tv.tv_usec / 1000);
}

And then, I set the field this way:
msg.setField(FIX::UtcTimeOnlyField(FIX::FIELD::MDEntryTime, getTimeMillis(), true));

redpajama_set_name: RedPajamaStackExchange


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text:
export * from "./baNavborTop";
export * from "./baMsgCenter";
export * from "./baSidebar";
export * from "./baMenu";
export * from "./baMenu/component/baMenuItem";
export * from "./baBackTop";
export * from "./baContentTop";
export * from "./baCard";
export * from "./baMarkdownEditor";
export * from "./baCheckbox";
export * from "./baEChart";
export * from "./baPictureUpload";

redpajama_set_name: RedPajamaGithub


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Home / Business / The Morning After: Tesla's Electric & # 39; Cyber Truck & # 39; will soon be unveiled
The Morning After: Tesla's Electric & # 39; Cyber Truck & # 39; will soon be unveiled
Business 15 Views
It's probably not an El Camino style mod used for Model 3. Tesla will unveil its electric Cybertruck on November 21
According to Elon Musk, Tesla has made Cybertruck to "meet or exceed an F If the F-150 can do it, a Tesla truck should be able to do it. "The pickup will probably look like it came out of a sci-fi movie like Blade Runner . And the CEO has revealed that we will meet Tesla's first electric truck on November 21.
Refined design, better sound, more features. AirPods Pro Review: Apple's latest earbuds can hang with the best
spent over a week testing Apple's new headphones, and you know what? They are good. The company's AirPods have been the most popular real wireless earbuds for a while now, despite their polarizing design. AirPods Pro is Apple's best true wireless earbuds to date, but they are also the most expensive. New features such as active noise cancellation, transparency mode, on-board controls and silicone tip are all upgrades compared to the previous two models.
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The system had several serious software errors, NTSB said. Uber self-driving car involved in fatal crash failed to detect jaywalkers
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Uber's system design "did not include a consideration for pedestrian walking," which is also particularly damning. While the NTSB will meet to determine the cause of the accident, prosecutors have already acquitted Uber of criminal liability, but are still weighing criminal charges against the driver.
Whether it is yoga or a tougher mud race, it is a portable thing to help.
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There are many wearables out there, even if you drill down to the ones that are geared for fitness and wellness. Dan Cooper has picked out the devices that are worth your time and cash, and has provided recommendations for training for tougher mud, getting a quick yoga session or anyone who wants a smart watch with finesse. Check out the full guide here.
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Дива́ли (известный также под названием Дипавали;  ,  ,  ,  ,  ,  ,  , конкани धाकली दिवाळी ,  ,  ,  , , , , , , , джайнск. Deva Devali) — главный индийский и индуистский праздник. Фестиваль Дивали является наиболее значительным в индуизме, и близких ему по духовному содержанию сикхизме и джайнизме.

Дивали отмечается как «Фестиваль Огней» и символизирует победу добра над злом, и в знак этой победы повсеместно зажигаются свечи и фонарики. Главная тематика декораций фестиваля — светящиеся фонарики (традиционные Дипа (букв. - "светильник", санскр.), огни, фейерверки и зажжённые свечи, украшающие статуи животных и богов.

Кроме собственно Индии, Дивали широко празднуется везде, где есть крупные индуистские общины: Бангладеш, Шри-Ланка, Кения, Непал, Малайзия, ЮАР, Тринидад и Тобаго, Гайана, Маврикий, Фиджи, в последнее время также в местах концентрации индийских иммигрантов: Калифорния и Сиэтл в США, Лондон в Великобритании и др. западные мегаполисы. Широко отмечается и в Сингапуре (где выходцы из Индии составляют 7 % населения), в том числе и неиндийцами.

Значение

Дивали обычно приходится на конец октября — начало ноября, в этом он отчасти напоминает древние языческие праздники осеннего урожая, отмечаемые у индоевропейских народов осенью.

В современной Индии Дивали принято считать праздником нового года, хоть он и имеет разные толкования в различных регионах страны.

Дивали — это также один из главных фестивалей, объединяющих зарубежные индийские диаспоры разных стран мира.

Во время Дивали зажигают обрядовые светильники, дарят друг другу подарки, произносят мантры Лакшми, являющейся богиней богатства и благоденствия, принято получить благословение от родителей, очень популярны запуск фейерверков и подрыв петард вечером

Праздник длится с 27-го числа месяца ашвина до 2-го дня месяца картика. Индуисты во время Дивали отмечают многие события:
 Возвращение Рамы согласно "Рамаяне" из изгнания в лесу. В честь его возвращения зажигаются дия (лампады с гхи) рядами по 20 светильников.
  (29 ашвина) — убийство сеявшего хаос демона Наракасуры Кришной и Сатьябхамой.
 Лакшми-пуджа (30 ашвина) — появление Лакшми согласно "Махабхарате" во время пахтанья Молочного океана. В честь Лакшми и Ганеши зажигаются огни на улицах и в домах.
  и  (1 картика) — день, когда Кришна усмирил гордыню Индры. В этот же день празднуется победа аватары Вишну Ваманы над асурой Бали.
  (2 картика) — в этот день Яма встречается со своей сестрой Ями.

Джайны отмечают  — день, когда тиртханкара Махавира ушёл в нирвану.

Неварские буддисты отмечают Ашок Виджаядашами — день, когда индийский император Ашока стал буддистом.

Восточноазиатские буддисты (махаянисты) отмечают День рождения Будды медицины  Бхайшаджьягуру.

Одним из традиционных элементов декора праздника является ранголи — красочный рисунок-молитва, для создания которого используются цветной песок, подкрашенная рисовая вода и другие компоненты. Он представляет собой отражение природных мотивов и различных геометрических форм.

См. также
 Праздники Индии

Примечание

Литература

Ссылки

 Как отмечают праздник Дивали
 Праздничная кухня Дивали
 У мудрых — Каждый день и каждый момент это Дивали

Праздники Индии
Индуистские праздники
Буддийские праздники

redpajama_set_name: RedPajamaWikipedia


Rated 5 out of 5 by Jera from Very good fit and nice snug design I bought it a while ago and the fit and the old fashioned but also sophisticated design is very good and attractive and the size is perfect and if the wind is blowing then one has to simply tighten one or two sides of the adjustable straps each side to ensure that it isn't taken away by a gust.
Rated 5 out of 5 by bryn from Quality Bought this because I have another, so knew the quality and fit.
Alan Paine Surrey Unisex Cap - Lawn is rated 5.0 out of 5 by 2.


It's the holiday season, and that means Disney is giving us another early holiday present. We are less than a month away from the worldwide debut of "Rogue One:A Star Wars Story", and this installment of the Star Wars movie franchise should be a mega hit. This new Star Wars movie has me puzzled because there has never really been a movie quite like 'Rogue One' on this scale, so putting betting numbers for this was actually a challenge.
I not saying that this new Disney installment of Star Wars movie is going to be a flop, but the characters are different and some of the new Star Wars fans might not know the story of 'Rogue One'. The trailers are great, the fans (including myself) are psyched, and there is little reason to presume it won't make buckets of money this December. However, will it beat the numbers of the last Sat Wars movie 'The Force Awakens?
Last December "Star Wars: The Force Awakens" blew up the box office, grossing $963.7 million in North America and $2.068 billion worldwide. The Force Awakens closing betting odds for a worldwide gross was set for 'Over' $1 Billion dollars -360 and 'Under' $1 Billion dollars +240. I see the same results in this new Star Wars movie, but again with a new story line and new characters we could see some upsets in the gambling world when it comes to Star Wars betting.
Our friends over at MyBookie have listed four Rogue One: A Star Wars Story betting propositions, and some of these props have a great betting value. Some interesting movies are going head-to-head with 'Rogue One'. And normally I would say any Star Wars movie would sweep the odds when it comes to entrainment/movie betting, but this upcoming Star Wars movie has unforeseen variables.
Raphael Esparza is one of the top handicappers in all sports. This week Esparza will have College Football, NFL Football, NBA, NHL, Canadian Football, and of course some boxing action. This weekend Esparza has his NFL 8-Unit AFC Conference Game of the Year going Sunday and he looks to dominate the NFL this weekend. Get his top NFL pick this week for only $30, or new clients can take advantage of Doc's no-hassle $60 free picks offer and get Esparza's weekend picks and still have a $30 credit to use for any picks from any handicapper on the site.


An important part of any Australian backyard is the lawn, but for many Perth home owners, it is a rushed after-thought that they often have not budgeted for. The busy, expensive and stressful time of building a new home, moving in and scheduling all the connections of electricity, phone line and internet often mean that very little time, consideration and budget is given to the lawn choice and care. At this stage of the whole "new home" process, some parents just want something cheap and fast to "keep the sand out of the house".
Correct soil preparation is very important in Perth, because the soil (If I can call it soil), is almost entirely made up of sand in most places. So visit your local garden nursery and find out what treatments are recommended in in your area. It is wise to get truck-load of top soil before planting or installing lawn. Also, soil wetting agents are beneficial for keeping the water from draining instantly away before it has had the chance to soak the grass roots.
For many landscapes, the lawn is the foundation of the entire design, so it stands to reason that some special care and consideration should be taken in selecting the ideal grass for you and your yard's needs.
The grass enthusiast is admittedly a niche market, so sadly, most people do not know a whole lot about grass and the different options of grass that one has to choose from when designing their lawn. There are tons of varieties of grass out there, each with their own unique qualities, advantages, and drawbacks.
For most people who don't care about having some exotic, boutique strain of grass occupying their lawn, the wide range of grass choices is helpfully narrowed down based on what region of the world you live and what types of grass grow and thrive there. In Australia, the common selections of grass for people's lawns are generally one of five different strains. Those strains are Buffalo grass, Zoysia grass, Couch grass, Queensland blue couch grass and Kikuyu grass. There are some rough price guides below, but you can also check gumtree to see what specials are available for the different types of grasses here in Perth. You can also find people who will prepare the ground and install or plant the grass for you.
Buffalo is probably the most widely used grass for lawns in Australia. It is favored for its ease of growth and maintenance. You can recognize buffalo grass by its unique blades which are wider than most other types of grass which grow in the region.
While thought to be a bit too coarse and scratchy for many people's tastes, modern times have ushered in evolutions of Buffalo grass which maintain its strengths and benefits while being softer and gentler than earlier versions. As for its price, this is ideal if you are on a budget.
You could buy this grass for only $10 per square metre. But you have to know that this is before installation and other services that you could get from a company.
This strain of grass found its way to Australia from regions of Asia. While it has not been widely embraced by Australians, it is gaining popularity in recent times for its low cost, low maintenance, durability, and water consumption efficiency.
The little amounts of water that it can survive on making it a good option for people interested in alternative gardening and eco-friendly landscaping. This costs more than the Buffallo grass.
Couch is another widely used grass for lawns across Australia. Many favor it for its soft yet durable and easy to grow properties. The drawback to this is that it can easily grow beyond a uniform cut during the warmer seasons, requiring some additional maintenance to keep it looking tidy. This costs about the same as the Zoysia grass.
Oddly enough, this strain (despite its name) does not originate from Queensland, nor is it even a member of the Couch family of grasses. This grass draws people for its unique shade of green, which has a bluish tint.
On one hand, it is easy to keep from growing wild while also thriving in hot and humid climates. The disadvantage of this strain is that it requires some delicate means of keeping it weed-free, as it is a bit more fragile in the presence of common weed killers and chemicals than other forms of grass.
This is usually really expensive, which is why a lot of people choose to buy the seeds. It would only cost you $19 per 100g of seeds. Prepare to pay more than a thousand if you'll have it installed.
This strain is a good option for people who live in arid areas with poor soil, as it is a thriver and a survivor. It may, however, not be the best choice in all cases, as it's ability to grow means that it can become invasive to other parts of the landscape, requiring additional maintenance.
The best way to do it is to plant it using seeds. It is more cost-efficient because you could get $5.99 for 20 pieces of Kikuyu seeds. However, if you're in a hurry to cover up your lawn, you could always resort to company services, which is more expensive that it could cost at least $1000 depending on the size of your lawn.
Painting your house is something that you can do on your own if you want to save some money. Having the right paint will help you save more and maximize the use of your paint to its full potential. You also must keep in mind that just because you want an affordable paint, it doesn't mean that you have to sacrifice its quality.
If you are looking for ways to make your living space cleaner and more conducive to focus and relaxation, you need to declutter your home. Soon you'll be enjoying your minimalistic, clean and organized house while never missing any of that old stuff that once had you crammed into your tiny living space.
What's New In The World Of Landscaping?
View our sample building inspection report.


Use our Digital Marketing Ad Network to take your niche marketing campaign to the next level! Whether your niche market is sports fans, vacationers, luxury car buyers, our ad network has proven to be able to reach and impact targeted demographics. With our niche marketing tactics you'll increase your brand awareness, while increasing sales and ROI. We'll help you find undiscovered opportunities that lead to profitability!


Next year will mark 100 years since the liberation of French town, Le Quesnoy, by New Zealand troops on 4 November 1918. We invite you to join us on Thursday, 9 February at Regent's University for a discussion and screening of a film about the historical moment in 1918 and New Zealand's ongoing relationship with the French town.
Screening: Chantal Perrin's documentary They Came from the Uttermost Ends of the Earth(or Ils sont venus du bout du monde, in French) documents the significance of New Zealand soldiers' contribution. The version which will be shown is primarily in English (although some parts are in French with English subtitles) and is 52 minutes long. More information about Le Quesnoy is available on MFAT's website and on NZ History online.
Discussion: The screening will be introduced by Dr d'Reen Struthers, and following the screening she will lead a conversation about Le Quesnoy and how its population honours New Zealand soldiers. Having personally visited the town, Dr Struthers is keen to share her discoveries and to work with others to build supportive relationships with the local community. She will talk about her trip and invite interest to build awareness and momentum among the London-NZ community for the 100th centenary of the liberation (including the possibility of a group trip and supporting fundraising efforts in connection with a proposed museum).
Location: Cinema, Regent's University of London, Inner Cir, London NW1 4NS (closest tube: Baker Street). Attendees are asked to sign-in at the main reception.
Map: Regent's University on Google Maps.
This is a free event, and booking is compulsory.
Please RSVP to this email to let us know if you intend to join us.
Inner Cir, London NW1 4NS (closest tube: Baker Street). Attendees are asked to sign-in at the main reception.
This is a free event, and booking is compulsory. Please RSVP to this email to let us know if you intend to join us.


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Dan Kelly - Editor
Fastidious editor. Husband. Father. Golfer. Sports nut. Cat fancier. Harvard grad. Most interested in Fact, but comfortable with Fiction.
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I am an editor with 35 years of experience — as Editor of Twin Cities and Minnesota Monthly magazines, and for 27 years as an editor and columnist for the St. Paul Pioneer Press newspaper. I have edited numerous books (biographies, essays, histories, poetry, novels) for my colleagues and writer friends, who would be happy to recommend me. I collect — and treasure — their heartfelt Acknowledgments, which have appeared in volumes from, among others, Crown Publishing, the University of Minnesota Press, Headline Books, and Poisoned Pen Press.
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St. Paul Pioneer Press
January, 1989 – October, 2016 (over 27 years)
When I was a general-interest features editor at the newspaper, I created and edited an every-day-of-the-year column called Bulletin Board — in which readers offered stories and commentary on everything under the sun (except politics). It became a much-loved daily conversation that continues to this day, on my blog (BBonward.com) and in the Sunday Pioneer Press.
I also edited four books of Bulletin Board stories, all published by Andrews & McMeel: "The Best of Bulletin Board: Of Simple Pleasures, Cute Kids, Dumb Customers, Kind Strangers, and Other Scenes From the Human Comedy"; "The Simple Pleasures: A Bulletin Board Collection"; "WARNING! Cute Kid Stories Ahead!"; and "Life As We Know It: Extraordinary Stories From Ordinary People (The Best of Bulletin Board Vol. 2)."
Minnesota Monthly magazine
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Editor-in-chief of a general-interest regional magazine with a literary bent (published by Minnesota Public Radio).
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April, 1983 – January, 1986 (almost 3 years)
Co-editor and then Editor of a controlled-circulation general-interest magazine sent to high-income Twin Citians.
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On a Farther Shore: The Life and Legacy of Rachel Carson, Author of Silent Spring
William Souder
Published on the fiftieth anniversary of her seminal book, Silent Spring, here is an indelible new portrait of Rachel Carson, founder of the environmental movementShe loved the ocean and wrote three books about its mysteries, including the international bestseller The Sea Around Us. But it was with her fourth book, Silent Spring, that this unassuming biologist transformed our relationship with... read more
Songs of Crocus Hill
Michael E. Murphy
Most of us wish that our parents and grandparents had left more about themselves and what moved them for us to read and talk about today.In Songs of Crocus Hill, author Michael E. Murphy presents a poetry collection that focuses on memory poemscandle-lit vignettes related to the memoir genre. The people, places, and experiences he imagines are drawn from his years growing up in the Crocus Hill... read more
The Necessity of Empty Places
Paul Gruchow
An evocative personal narrative that takes us to some of America's least traveled corners in Minnesota, Nebraska, South Dakota, Wyoming, and Montana.
From Fields to Fairways: Classic Golf Clubs of Minnesota
From retreats for the middle class to playgrounds for the rich, golf clubs have been sources of recreation, fellowship, and business for Minnesotans for more than a century. Minnesota's courses have hosted some of the sport's most dramatic tournaments and legendary players—including Bobby Jones, Arnold Palmer, Jack Nicklaus, and Tiger Woods—and its clubs have been deeply involved in the develo... read more
Amen Corner: A Sam Skarda Mystery
The body of the Masters rules committee chairman is found floating in the pond in front of the 12th green on the morning that Sam Skarda arrives at Augusta National Golf Club to play in his first Masters. Skarda, a 37-year-old police detective on medical leave from the Minneapolis police department, is an accomplished amateur golfer who won the U.S. Publinx and an invitation to play in the Mas... read more
Green Monster: A Sam Skarda Mystery #2 (Sam Skarda Mysteries)
After winning a second World Championship in four years, the Boston Red Sox have finally buried the Curse of the Bambino—maybe. Sox owner Louis Kenwood is shattered to receive an extortion demand—signed by "Babe Ruth"—claiming the 2004 World Series was fixed. If it all goes public, the franchise will suffer irreparable damage and Kenwood will lose his legacy as "Lucky Louie." Fifty million dol... read more
Eric Kinkopf
Up against a ruthless and corrupt police chief, police officer Stan Kochinski discovers a conspiracy that extends beyond the chief and throughout Detroit's entire government. 12,500 first printing.
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text:
A língua sentinelesa (ISO 639-3: STD) é a língua presumida do povo indígena dos Sentineleses, que habitam a Ilha Sentinela do Norte, nas Ilhas Andamão, da Índia, no Golfo de Bengala. Por conta da quase absoluta falta de contato entre os membros da tribo dos sentineleses e o mundo exterior, há pouca informação disponível à respeito da língua. Os contatos realizados até os dias atuais foram extremamente raros e de curta duração, e, somado ao fato de que a tribo é considerada hostil, nenhum exemplo e nem uma listagem de palavras sequer da língua foram obtidos.

Categorização
O idioma é considerado criticamente ameaçado, com um número estimado de falantes sendo geralmente colocado entre 100 e 250 pessoas; o Governo da Índia estima esse número em apenas 100 falantes, e outras fontes dão números até menores, entre 10 e 50. No padrão internacional de línguas ISO 639-3, a língua sentinelesa foi classificada pela primeira vez, sob o código std.

Língua
É presumido que os habitantes da ilha falem uma única língua, e que essa seja parte das línguas da família Andamanesa, por conta da proximidade geográfica e pela similaridade da cultura e da economia com as de outros povos que habitam as ilhas Andamão e Nicobar, especialmente Onge e Jarawa. Em algumas ocasiões, habitantes de regiões próximas à ilha foram levados até Sentinela do Norte, em uma tentativa de estabelecer comunicação com os sentineleses. Falantes da língua Onge, do povo Onge da ilha de Pequena Andamão, foram levados em 1980; e em 1991 e em 2001, nas ocasiões dos censos realizados pelo governo da Índia, membros da tribo Jarawa, que vivem em uma ilha mais próxima aos sentineleses do que qualquer outro povo da região. Estipulava-se que a língua sentinelesa fosse próxima às línguas Onge/Jarawa, mas, no entanto, a comunicação verbal entre eles não foi bem-sucedida.

Acredita-se que a língua não tem forma escrita; no entanto, pela falta de contato com os sentineleses, isso ainda não pôde ser provado.

Línguas não classificadas
Línguas da Índia


text:
Michael Abrahams | Trap of binary thinking
Published:Tuesday | January 24, 2023 | 12:23 AM
AP/ File
In this July 2021 photo, people stage a protest against the 'green pass' in Milan, Italy. Protesters in Italy and France have been wearing yellow Stars of David, like the ones Nazis required Jews to wear to identify themselves during the Holocaust. Some carry signs likening vaccine passes to dictatorships.
Now and then, I hear someone say, "I only see things in black and white," usually with a smug expression on their face, indicating satisfaction with the declaration of their mindset. They wear that way of thinking like a badge of honour. However, it is not necessarily something to be proud of, and indicates a flawed way of processing information.
Binary thinking, also known as dichotomous thinking, refers to the phenomenon described above, where only two sides to an issue are acknowledged. Perspectives are either right or wrong, good or bad, for or against. With this thinking, there are two options regarding a given matter, and you can only choose one. You pick a side, and the other is the bad or wrong one.
But here's the thing. Life is not like that. Many issues are multifaceted and nuanced, containing grey areas of varying shades which can be rationally viewed from different perspectives.
Writing a column in this newspaper for the past nine years has exposed me to this faulty way of thinking and helped me to understand just how inaccurate it is. Politics is an excellent example of an issue that exposes this. Our country has two major political parties: the Jamaica Labour Party and the People's National Party. When I write articles critical of one party, many people assume I am a supporter of the other. So, I have been branded as a Labourite and as a Comrade. The truth is, I am neither. In fact, I have not only voted for both parties, but also for each of our last four prime ministers: P.J. Patterson, Portia Simpson Miller, Bruce Golding and Andrew Holness. It does not occur to some people that when someone harshly criticises a government, it may not be because they are a supporter of the opposing party, but rather because they believed in and trusted the present party in power and they let them down. For some people, if you are not for something, then you MUST be against it.
The binary approach to thinking is obviously unsound. So why is this type of mentation so prevalent? Why do we do it? We do it because binary thinking gives us a sense of certainty. Uncertainty makes us uncomfortable. It can be anxiety-inducing and sometimes even downright scary. It is, therefore, not surprising that we see much binary thinking on display during the present pandemic. Uncertainty is one of the main hallmarks of this crisis. We do not know how long this pandemic will last, how it will end, or if it will ever end. And many aspects of it are scary. Not everyone experiences fear, but different people fear different things. Some fear COVID-19. Some fear the vaccines. And some fear both. The complexity of the pandemic makes some people feel tormented. So, it is easier for many to pick a side and stick with it. Therefore, some people who support COVID-19 vaccination see those who resist it as 'anti-vaxxers', and those who oppose it see those who support the jab as enforcers, supporters or victims of an ominous conspiracy.
But the situation is way more complex than that. In this pandemic, we see people exhibiting varying degrees of vaccine hesitancy and acceptance. At one extreme are genuine anti-vaxxers, people who reject all forms of vaccination. Then you have people who have no issue with vaccination, but are wary of COVID-19 vaccines for different reasons. Then, some people have no issue with COVID-19 vaccination, but are wary of mRNA vaccines. Some have no problem with being vaccinated and getting a booster, but have issues with multiple boosters. We have those who support vaccination for people with specific comorbidities and vulnerabilities, but not for everyone. We also see people who support widespread vaccination but believe people should be free to decide whether to be vaccinated. And at the other extreme, some people support mandatory vaccination for everyone and are strident and vociferous about it.
What you see above is a spectrum, and most of us will fall somewhere on that. But for some, it is easier to place people in pro- or anti-vaccination categories. This classification may help individuals to feel more confident, and that they are better than the guys on the 'other side'. However, on a societal level, this approach is not only unhelpful, but also damaging. It sets up an 'us versus them' situation, which leads to acrimony, resentment, discrimination, and a host of other negative emotions and unfair scenarios.
What is more honest and beneficial is to accept the existence of grey areas and think spectrally. Acknowledging a spectrum of perspectives allows us to see things as they are, not confined to our own or societal boxes and boundaries that restrict and lead us to make simplistic binary choices and draw faulty conclusions. It is in the planet's best interest that we humble ourselves and open our eyes to the shades of grey that exist.
Michael Abrahams is an obstetrician and gynaecologist, social commentator and human-rights advocate. Send feedback to columns@gleanerjm.com and michabe_1999@hotmail.com, or follow him on Twitter @mikeyabrahams.
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Chevrolet is downsizing the Silverado for 2019. No, not in size or in capability, but in the number of cylinders under the hood. The bowtie brand also seems to be making some Suburban suspension tweaks as well for the 2020 Suburban.
For 2019, the Silverado 1500 is getting a four-cylinder engine, but this is no tiny engine four-pot. It's a massive 2.7L four that gets a turbocharger bolted on to deliver 310 hp and 348 lb-ft of torque. Even more impressively, that peak torque shows up at a diesel-like 1,500 rpm and stays flat all the way to 4,000.
For big truck fans, the idea of a four-cylinder engine might verge on blasphemy. But not only does the engine make close to the 325 hp and 400 lb-ft of torque (over a much smaller range) that Ford's 2.7L twin-turbo V6 produces, but it actually makes as much power as some very recent V8 trucks. It will be standard on LT and RST trims, and a likely option on the rest of the lineup.
That's right, GM can now do with four what used to take eight. Look at the Silverado of just two generations ago. The 2007-2013 truck made 315 hp and just 335 lb-ft from its 5.3L V8. A generation before that and the 6.0L made just 300 hp, and even the big block 8.1 made as little as 210 hp.
This engine makes big power from small displacement, and the benefit is less fuel use when you're not using all that power. It has a special two-chamber turbo that can spool faster, and can even run on just two cylinders. How much fuel it can save will have to wait, as EPA numbers will show up closer to the engine's launch this fall.
Rumours have circulated that new turbo four could replace the V6 and 2.0 four in the Camaro, too. But this engine was designed as a truck engine, which means a low-rpm long stroke which isn't exactly sports car friendly. Chevy also states that the engine was "developed specifically for truck applications." A big, beefy, and torquey motor is perfect for pickups, but doesn't really suit a quick and nimble sports car. That means that you probably shouldn't expect to find it in the Camaro anytime soon.
The Silverado isn't the only big rig from Chevrolet that is moving away from tradition. The 2020 Suburban will likely get a 4-cylinder option too. Even more interesting are recent spy photos of the upcoming 2020 Chevrolet Suburban undergoing road testing, which show something different underneath. More accurately, they don't show something important underneath. Instead of a traditional truck live axle, the Suburban test mule appears to be hiding an independent suspension.
Changing the Suburban to an independent rear would help improve ride and handling of the big beast. Ram made a similar change a few years ago, trading a little bit of ultimate payload capacity for a softer and more compliant ride. It's something Ford has already done with the latest Ford Expedition, and a feature that the upcoming (and Suburban platform sharing) Cadillac Escalade could use to help keep up with the new Lincoln Navigator. If the Suburban goes the independent rear route, expect its shorter sibling, the Chevy Tahoe, to follow suit.


text:
My journey to the heart of Islam
What is life like in a madrasa and why are young western women drawn to a life of strict religious discipline?
Rachel Aspden
Fri 23 Oct 2009 19.11 EDT First published on Fri 23 Oct 2009 19.11 EDT
Rachel Aspden was asked politely but firmly to cover up. Photograph: Ralph Gobits
In the ancient cemetery of the desert town of Tarim, in south Yemen, a crowd of young women shrouded in black nylon are kneeling around a red clay gravestone.
"Bismillahi r-rahmani r-rahim," they mutter, hands cupped in supplication, shuffling under the midday sun. "Al hamdu lillahi rabbi l-alamin." They are reciting Qur'anic prayers for the soul of a saint and scholar who, 600 years ago, used to conduct miraculous conversations with the dead from the minaret of the mud-built town mosque.
The chanting is led by a birdlike old lady lost in her black robes: a "hababa", holy woman, who traces her ancestry back to the Prophet Muhammad. Behind the hababa, the girls stumble over the unfamiliar Arabic and begin to fidget. They surreptitiously check mobiles for a rare bar of reception or pull Polo mints from Warehouse bags hidden under their robes. Most have never been to Yemen before, understand little Arabic and have never worn a veil. Some have been Muslim for only a few months. But they have come to learn "pure" Islam, and are eager to do it properly.
Yemen is one of the poorest countries in the world, and one of the most conservative. Beyond the centres of the largest cities, life is still governed by tribal loyalties and an austere Saudi-influenced interpretation of Islam. But Islamic schools in Tarim are attracting increasing numbers of young western Muslims in search of an answer to the question: how do I live as a real Muslim in the west? I have followed them to find out what could draw young British women of my own age to a remote valley in the Yemeni desert – and what ideas they will bring back to the UK.
"Men! Watch out, girls – men!" An urgent whisper runs through the group and they hurriedly pull down an extra veil to conceal the only visible part of their bodies, their eyes. Through a grey gauze mist, they watch as, 25 metres away, an old man in a heavy green turban limps past to pray at another grave. At the cemetery gates, a bus waits to take the girls back to the madrasa, the traditional Islamic school for women, where they are studying. As they climb aboard, hurrying past the male driver with averted eyes, I fall behind. The cemetery paths, baked in the midday sun, have burned the soles of my bare feet.
"That's nothing compared with what hellfire's going to be like," a heavy-set girl from Luton says flatly, and hauls herself on to the bus.
I first hear about Tarim on a cold December night in west London, where one of its three highest-ranking scholars is addressing a hall packed on one side with young men in tracksuits, jeans and prayer caps, and, on the other, with young women in colourful headscarves. When the robed and turbaned scholar steps out on to the stage, both sides unite in a jostling sea of camera-phones. It looks less like a religious gathering than a music festival.
"It is my right to say," Habib Ali begins in Arabic, his voice rising then falling to a persuasive whisper, "while I am here in Britain, that the role the government played in the Iraq war was a crime. But does that justify the killing of innocent people here?"
Since 2001, Habib Ali, with his fellow Tarimi scholars Habib Umar and Habib Kadhem, has travelled increasingly widely through Muslim communities in Europe and the US. To western governments, they offer an Islamically credible argument against violence and militancy; to their audiences, they represent an unbroken line of charismatic Yemeni scholars that stretches back over a thousand years. After the talk I hear Muslim friends describing Tarim as a "place of miracles", where the faith and manners of the time of the Prophet are preserved. I am intrigued and, with their help, manage to persuade Dar al-Zahra, the Habibs' madrasa for women, to admit a non-Muslim visitor.
On my flight from Dubai to the Yemeni capital, Sanaa, every other woman is wearing a black face veil. After the glitz and hustle of Dubai, Sanaa's mud-brick old city feels dark, quiet and ancient. It is the summer monsoon and in the late afternoon the sunken street past the old city is suddenly waist-deep with rushing grey water, submerging a taxi. Four men with curved daggers thrust into their wide, gold-embroidered belts hitch up their white robes and wade in to heave it out. A crowd gathers, but the few women hurrying past, draped in black, do not stop. In Yemen the streets overwhelmingly belong to men.
Tarim is remoter still, 300 miles south-east across the desert in a vast canyon, the Wadi Hadhramaut – the tribal home from which the father of Osama bin Laden migrated to Saudi Arabia, where Osama was born. Descending towards the canyon's little airport, the plane plunges into a landscape of tiny emerald-green fields set with date palms and crumbling mud-brick towers. Where the irrigation stops, the valley sides are dotted with the whitewashed tombs of local saints. The Hadhramaut converted to Islam around the time of the Prophet's death and it has been famous for its scholars and holy men ever since. The Habibs are their newest incarnation.
The "place of miracles" turns out to be a nondescript grid of square concrete buildings under the high canyon walls. One of them conceals a tall, galleried white courtyard, where a dark-eyed Briton in black robes, Asma, is waiting for me.
"Assalaam aleikum, welcome to Dar al-Zahra," she says, taking my hands. Little girls in coloured gowns bring metal cups of iced water and wave palm leaf fans while the older students, all in black, press round to wish me peace. They have been sent from Indonesia, East Africa and the Arab world to complete their years of Islamic study. But I have come to meet the "Dowra girls", western Muslims on a 40-day programme introducing them to a beginner's version of life in the madrasa. In the windowless hallway of their separate home, a dozen twentysomething women in bright ankle-length house-gowns and headscarves are sitting on thin mattresses with their textbooks. They look tired and hot.
"This is Rachel, our guest," says Asma.
The warmth of the girls' welcome surprises me. They jump up, smiling, to wish me peace, hurry to bring tea and carry my bags – earnestly striving to live up to the Islamic virtue of hospitality. Aziza, a lively girl from Manchester with heavy kohl rings around her dark eyes, introduces me.
Many of my new housemates are, like Aziza, from Urdu-speaking British-Pakistani families, but there are also a handful of converts, including a South African lawyer called Samira, a Canadian student, Sara, and a blue-eyed English girl who has taken the Muslim name Nur, "Light". When they head off, chattering, to the afternoon prayer, I explore the Dowra house. It is less like an austere Islamic retreat than an English boarding school: it smells of shampoo, perfume and sweaty nylon, and the shared bathroom is a cheerful girly clutter of pink razors and make-up. But on the door someone has stuck a note in felt-tip pen: the duas – or special prayers – to be repeated before and after using the shower or toilet.
It is not unusual for British Muslim men to travel abroad for religious education, particularly to the Deobandi madrasas of Pakistan. But, partly because of the restrictions on female travel prescribed by many scholars, it is far less common for women to do so. Dar al-Zahra, a traditional Islamic school that actively encourages western women students, is a rare thing. The Habibs are Sufis, followers of Islam's mystical tradition, and many of their western students are drawn to Tarim by their charisma and emphasis on personal, rather than political, spiritual goals. Their philosophy and practices – reverence for the graves of holy people, devotional singing, the great respect paid to the Habibs – are anathema to more conservative scholars. Most Yemeni madrasas are influenced by hardline clerics from neighbouring Saudi Arabia and the government is so nervous that they will harbour or indoctrinate al-Qaida sympathisers that – spurred on by the US – it has closed many of them down.
Despite the Habibs' liberal reputation, life in Dar al-Zahra turns out to be one of strict discipline. The day begins at 3am with individual pre-dawn prayers, then continues through the set dawn prayer; classes in Islamic jurisprudence, hadith; the Sufi disciplines of adab, spiritual etiquette, and "sciences of the heart"; and Qur'anic recitation, punctuated by more prayers, lectures and homework. The girls sleep only a few hours a night. On Fridays there might be a trip to a saint's shrine or to the ancient graveyard.
We have been sitting cross-legged and barefoot on the floor for two hours and my knees and back are burning. Even the other girls are wincing.
"Is it too strict?" I ask.
"No, no," says Aziza. "And the more you suffer, the more it proves your himma." Himma is the Islamic virtue of spiritual aspiration, and the girls are keen to encourage each other in its feats.
"When we're really tired, I say, 'Come on, girls'," explains Aziza. "'Remember that the darkness on the way to the mosque in the morning will be repaid with light on Judgment Day, when everyone else is in the dark.'"
As we trail slowly back along the dust road, the girls describe the rules for students. They are based on the strict codes of behaviour that apply to Yemeni women, who are among the least educated and most cloistered in the world. Away from the concrete boxes of its outskirts, Tarim is an exotically beautiful town of merchants' palaces and mud-brick mosques. But, unlike the male students, the girls are not allowed to visit the fruit and vegetable souq, drink Fanta in the couple of grill cafes or visit the tumbledown outdoor teahouse in the shade of the date palms. They leave the house only for short walks along the dust roads to prayer halls or lecture rooms, rarely after dark, and never alone. Outside, they wear the abeyya, a voluminous black robe, and the niqab, a double-layered black face-veil. The unmarried women have no contact with men.
Late that night, as the girls prepare for bed or sit softly reciting the Qur'an, Iman, an American convert, takes me aside.
"You should wear niqab like we do. Then you won't draw so much attention to yourself. None of us wear it at home, but when we're here…"
My loose cotton tunic, trousers and headscarf leave only my hands, feet and face exposed, but they clearly mark me out from the other students in their black robes.
"You should wear it," insists Iman.
Her tone is polite, but firm. The next morning I find a bag containing an abeyya, a black headscarf and a niqab hanging on my door handle. Caught between irritation and amusement, I clumsily put them on. In the 40-degree heat, the swathes of heavy nylon are an unbearable addition to my clothes. The headscarf coils tightly under my chin and across my forehead, and the tight headband of the veil, even folded back, leaves only a narrow space to see through. When I blink, my eyelashes catch against it, and the heavy fabric presses damply against my nose and mouth. But when we step out on to the street, my companions' eyes look me over approvingly.
"Mashallah, you look lovely!" a girl whispers to me in friendly delight.
The dress that allows western girls to blend in with the women of south Yemen has temporarily made me part of the same community, closed to men and to outsiders.
That afternoon, we sit – cross-legged again – in a large square classroom listening to a lecture on the attributes of God. Although the scholar who is teaching us is in the same room, we are watching him on a TV screen because the room is divided by a long green curtain. Behind it, the scholar is sitting with his male students, one of whom is filming him for us, while another translates the lecture into elaborate English.
"Someone who allows his wife or daughter to go out of the house uncovered," repeats the translator carefully, "he has judged other than according to what Allah has revealed."
The next morning, the crowds of similarly dressed girls barely glance at me as I cross the sunlit courtyard of Dar al-Zahra on my way to my first Islamic class. In a small square room, 12 young women sit on the floor, poring over The Beginning Of Guidance, a guide to moral etiquette by an 11th-century theologian. Their teacher, Aisha, reads passages aloud, expanding complex points into diagrams on a whiteboard.
"One who has pride in his heart will never come close enough even to smell paradise," she reads, and explains the traps set for believers by their cunning, devilish egos. Her students listen, occasionally asking the meaning of a difficult term.
"Do you ever question your teacher's interpretation or argue in the class?" I ask a student afterwards. She looks surprised.
"No, that would be terribly arrogant," she says. "She is the one with the knowledge."
In this Sufi madrasa, debate and criticism take second place to the flow of baraka, the spiritual blessing or grace that comes from Allah and is channelled through his chosen intermediaries. Only by paying humble, loving attention to a teacher – in person, through books, or praying beside their grave – can a student receive the baraka that emanates from them. In Tarim, the greatest living source is the three Habibs, whom the female students adore from a distance.
"You can see a different aspect of the Prophet in each of the Habibs," Nafeesa, a senior student, tells me as we sit outside the dormitories drinking sugary black tea. "Habib Ali has his cheerfulness and his skill in communication, Habib Kadhem has his wildness and his freedom of spirit, and Habib Umar..." She breaks off, sighs and smiles ecstatically. "He just has light shining from him."
"Mashallah," whisper the girls, nodding. I am intrigued by the intensity of their devotion – especially for Habib Kadhem who has, they say, a wild prophetic beard, dancing eyes, chiselled features and a battered motorbike.
"One of the windows in Dar al-Zahra overlooks the road Habib Kadhem takes to Friday prayers, and when he drives past on his motorbike, all the girls fight each other to see," Nafeesa says. My housemates laugh wistfully.
I feel a little guilty. In my bag is a dented green Twinings tea tin, half-full of dark Yemeni coffee, which Nur had given me the night before.
"This is from Habib Kadhem's house," she said. "It's full of baraka. I want you to have it." Through their ancestry and spiritual dedication, the Habibs' baraka has become so strong, their students believe, that it radiates from objects they own or have touched.
The Dowra girls have come to Dar al-Zahra looking for an essence of Islam's past. Tarim's obvious differences from the west – the niqab, the authority of the scholars, the harsh desert surroundings – are, to them, precious marks of its authenticity. They speak of escaping the consumerism of home for complete simplicity. "This is the opposite of Oxford Street," Asma says as we walk between the old mud houses. They are so dedicated to the idea of Tarim that they would not dream of criticising it. To me, Tarim seems full of contradictions. The Habibs' male followers drive gleaming SUVs through the dusty streets. In the cemetery, the hababa hides her face in distress when the girls snap the tombs with slimline digital cameras. The local women endure poverty, segregation and a lack of healthcare, even vaccination for their children. But while the women's hardships move them, my housemates see something beautiful in their lives.
"Their deen" – religion – "is so pure and strong," they say.
The girls even welcome the ban on seeing or talking to men. "In Islam we understand that men are men and women are women," Nur says. "If you're praying or studying together, it's natural that you'll distract each other, and we want to avoid distractions." The Dowra girls accept this as a simple truth that the secular west, in its pursuit of equality, has forgotten. In an environment so preoccupied by the quest for purity, the tiniest contact between the sexes, even the glimpse of a hand or a brief meeting of the eyes, becomes charged. After a few days in the madrasa, I catch myself instinctively flinching at the sight of a male taxi driver. I understand why Samira says segregation feels "cosy and safe".
"We've lost this kind of sisterhood in the west," says Nur. "There, we just encourage women to compete with each other."
Before class, we sit in a circle as the converts explain why they gave up the freedoms of secular life – which believers see as the temptations extended by the dunya (material world) to the nafs (ego).
"There's nothing more free than a white Protestant female," says Nur, who was studying Arabic at university in Scotland when a Sufi teacher introduced her to Islam. For the past 18 months, she has struggled to cover her hair, pray and avoid alcohol, parties and men. "My nafs was strong. But no matter how many times I slipped into my old habits," she says, "something kept drawing me back to Islam like a fish on a hook."
Beside her sits Sara, a clever, acerbic engineering student who spent her teenage years smoking, drinking and hanging out with bikers and musicians.
"Do you girls know what the Maliki position on tattoos is?" she demands, asking if one of the schools of Islamic jurisprudence has ruled that laser removal is halal (permitted). "I have them all across my back." Looking at her demure house-dress and brown hair neatly smoothed back under her headscarf, it seems impossible. Like Nur, she says her old freedoms were empty and unsatisfying in comparison with the discipline she discovered when she began to read about Islam, and finally converted a few months before coming to Tarim.
"Before, my attention was scattered," she says. "When you follow Islam's rules, you finally feel clean."
On my last evening in Tarim, Asma hurries into my room, breathless. "Come with me, quickly – you've been asked to meet Habib Kadhem."
I am amazed. Students who have been in Tarim for years long to sit in the Habibs' presence. A private interview with them is considered the rarest of privileges.
In a bare meeting room, Asma and her friend Farida kneel silently, fully veiled, behind me. Asma's two small daughters solemnly carry in trays of iced water and peach juice. The translator, a white-robed westerner with a thin blond beard and the stocky build of a rugby player, sits cross-legged, piously avoiding my eyes. At the head of the room sits Habib Kadhem. A heavy pale blue turban frames his high-cheekboned face, and his robes fall in elegant folds around him. I can see the power of his presence over the other people in the room. The Habib raises his eyes to meet mine, smiles and greets me.
"Habib Kadhem wishes you peace and places himself at your service," repeats the translator, in a faintly but definitely Australian monotone.
"First, I have to thank you for your coffee tin," I say, and tell the Habib how it had come into my possession. He laughs. I had expected a scholar to be sober and grave, but his face, voice and gestures are full of energy.
"But that gift made me think that your women students are at a disadvantage. Do they have to be so strictly segregated?"
"Islam treats everyone equally," says Habib Kadhem firmly. "Education is everyone's right, man or woman. To disagree with this is completely contrary to our beliefs."
He is sincere. But living in a separate, freer world, I wonder how much he knows about the female students' lives. I remember the girls jostling to glimpse him drive by their classroom.
The Habib tells me that the scholars do everything they can to support their female students in the search for Islamic knowledge – which they will then pass on to their husbands, children and friends. "We must encourage women in the most important thing: the real jihad, the search for understanding in order to share it with others."
As soon as the door closes behind the Habib and his translator, Farida and Asma throw their veils back from their faces and rush forwards to where he has left his cups of juice and water.
"It's always the men who get to do this," Farida says happily, picking them up. "Mashallah, now it's our turn!" She sees my confusion. "Have some – it's full of the Habib's baraka." She hands me the cup and I take a small sip.
"Have more, and some juice," Asma urges me, passing the water to her daughters. "Don't waste any – drink right down to the bottom of the cup."
At dawn the next day, as I step out through the heavy front door of the Dowra house, the air is cool and fresh. At the airport, I finally take off my veil and black robe, and stuff them into my bag. Without them, I feel light, but frighteningly unprotected. I wrap a scarf over my hair and sit waiting, my eyes lowered against the stares of my fellow passengers. When I change planes at Dubai, the sight of loud, bare-headed women in shorts and vests eating Burger King meals shocks me. I try to imagine how they will look to my housemates on their journey home.
Four months later, in the short days of early winter, I meet Samira and Nur in London. We laugh when we see each other dressed in city clothes and bundled against the cold. Nur has even abandoned her headscarf.
"The Habibs said we should practise Islam in our home culture," she explains. "And anyway, I was angry about having been locked up for so long." Unlike the other girls, she admits that she struggled with the confinement, the segregation and the suspicion that women students were getting a second-class education.
"But was it hard to leave, even so?" I ask, remembering my shock at the airport in Dubai.
"When I came back, I felt like half of me was still there," says Samira. "It's difficult to find yourself back in a way of life that suddenly looks very alien."
Back in the UK, they find themselves facing the complications of living as an observant Muslim in the west without the certainties offered by life in Dar al-Zahra, with all its hardships and restrictions. The Habibs do not encourage them aggressively to separate themselves from secular society – by wearing Yemeni-style niqab or refusing to work outside the home, for instance – but to maintain their spiritual purity through prayer and study. But this is hard, and most of the girls long to leave the struggles and temptations of life in London and return to Tarim.
"Before, I was living for guys, for my university, for work," one writes to me. "Now all I want is to put my niqab back on and live as simply as a Yemeni woman. That's where real Islam is."
• This article was amended on 26 October 2009 to make clearer that while the bin Laden clan hailed from the Hadhramaut in Yemen, this was not the birthplace of Osama bin Laden.


I have submitted CEA application along with necessary attachment in the month of May 2018 to the medical cadre bill unit Vijayawada . In the month of June the concerned clerk told that few attachment not received, I sent ever what he said to me. Again I the month of July he said few attachments are not there.! Again I sent ... Like that next month also repeated !!! I have not received the CEA last month also.When I called him he told this month it will be added to the salary. Today I got the salary but not the CEA. I fed up with this. Please suggest me what should I do? Where shall I complaint regarding this.? Please help me.Thank You.


text:
Labonne, Jonathan [1], Shore, Joel [2].
High-resolution mapping of the S-locus in distylous Turnera.
As a prelude to discovery of genes involved in floral dimorphism and incompatibility, a genetic map of distylous Turnera was constructed coupled with a high-resolution map of the S-locus region. The genetic map consists of 79 PCR-based molecular markers (48 AFLP, 18 RAPD, 9 ISSR, 4 RAMP), 5 isozyme loci, one additional gene and the S-locus spanning a total distance of 683.3 cM. The 86 markers were distributed in five linkage groups corresponding to the haploid chromosome number. Five molecular markers (1 RAPD, 1 ISSR, 3 RAMP) showing tight linkage with the S-locus in an initial mapping population of 94 individuals were cloned and sequenced to determine whether they correspond to genes. The RAPD marker OPK14c has similarity to a steroid/flavonol sulfotransferase while the ISSR marker IS864a and RAMP marker RP81E18 showed similarity to an N-acetlytransferase and a retrotransposon, respectively. To determine the degree of linkage of the three genes with the S-locus, further crosses were made and an additional 1919 progeny was produced. Assaying of the additional progeny for the three genes and two molecular markers allowed the construction of a high-resolution map of the S-locus region. The map consists of two markers (N-acetyltransferase and RP45E9) flanking the S-locus at distances 0.35 and 0.84 cM, respectively, and three additional markers (sulfotransferase, retrotransposon and RP45G18) co-segregating with the S-locus in a total mapping population of 2013 individuals. A Bacterial Artificial Chromosome (BAC) library of T. subulata has been constructed and markers of the high-resolution map are being used initiate chromosome walking in order to find the genes residing at the S-locus.
1 - York University, Department of Biology, 4700 Keele street, Toronto, Ontario, M3J1P3, Canada
2 - York University, Department of Biology, 4700 Keele St, Toronto, Ontario, M3J 1P3, Canada
Distyly
S-locus
High-resolution map.


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