Formula 1 Singapore Airlines Singapore Grand Prix 2019 announces some of the artists that will headline the entertainment section of the forthcoming race and it’s delivered a surprise or two. There’s good news for those that love their live music on a lively tip as both Muse and Red Hot Chilli Peppers are confirmed. From an electronic perspective, Fatboy Slim and the about to reform Swedish House Mafia have captured the attention and omnipresent Cardi B promises a headline grabbing performance!
While the night race itself is still the big news, there’s no doubt that the entertainment part of Singapore’s F1 has grown in stature over the years. 2019 promises to be one of the biggest yet, with a line-up that competes with any major global festival. With over 100 hours of non-stop entertainment from some of the most accomplished of global artists, as well as a selection of hot up and coming talent from around the world, there really is something for everyone. Red Hot Chilli Peppers, Muse and Texas are no strangers to working a festival main stage and Hans Simmer, Toots and the Maytails and Wolfgang Flür all have strong global followings.
From the electronic dance perspective, the Swedish House Mafia, or Swede’s Steve Angello, Axwell and Sebastian Ingrosso, getting back together is pretty big news. Their addition to the line-up has not gone unnoticed and there’s never an excuse needed to be in the company of Fatboy Slim, a recording artist, DJ, producer who is more than capable of working a huge crowd, as his Rio beach gatherings proved. Cardi B is one of the hottest recording tarts on the planet right now, with multiple singles of her own, as well as an ever growing list of guest appearances for her peers. It’s a huge line-up and one that suggests the 2019 Formula 1 Singapore Airlines Singapore Grand Prix could be the biggest yet. For foodies, fear not, there’s also big news for you as celebrity chef Heston Blumenthal will feature at the Singapore Formula 1 Paddock Club, alongside NOBU at The Boardwalk, Rockpool by Neil Perry, COMO Cuisine in Partnership with Culina, Tarte by Cheryl Koh and Stockton Bar by Maximal Concepts.


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Sam walked into Ops with Mike, Nell looked up expectantly. "How is he?" she asked gently biting her lower lip with worry.
"He's awake, but has some memory loss," He said. Nell bit her lip harder, some tears starting to form in her eyes, she turned away from them and back to her computer.
"What do you need?" She asked her voice betraying a slight waver, but again she was no nonsense and back to work.
"Eric caught Callen on camera at the corner of beach drive and Manhattan, I need to know where else he's been." Mike asked.
"He's been using the name Alec Boysyuk; See what you can dig up on that." Sam Said
"On it," Nell said secretly please she had something to occupy her mind.
Hetty was worried.
Nate was due to land in a few hours and having talked to the doctors no one could tell her how long this amnesia would last, nor how come he seemed to have a completely fabricated back history. Hetty knew all of Callen's past legends she knew about Alec Boysyuk and that he had been a past alias, but for some reason, he had taken this on fully and even added creations she hadn't known about.
All she could think was that Boris Ivanovitch had added the back story to mess with Callen's head.
But finding out that Callen had thought Boris was his adoptive father and that Sam had killed his parents, had really thrown her. Although she knew she couldn't let on, she did care about Callen more than the others.
She walked back into his room and Kensi straightened up in the chair she had been resting in.
"How's he doing?" She asked quietly.
"They had to sedate him," Kensi said with a wry smile, "He kept trying to hit the doctors, and they think its withdrawal symptoms."
Every once in a while G would stir and say something in his sleep in Russian, Mostly it was the name Sveta but other times it was words that Kensi just didn't know.
"Who's Sveta?" Kensi asked Hetty, Hetty sat in the chair opposite from Kensi, "According to Mr. Renko, Sveta was the woman he shot when they found Mr. Callen." She explained softly.
"Any idea when Nate'll get here?" Kensi asked.
"About an hour his plane just landed." Hetty told her.
Kensi sat back and closed her eyes just for a second before they had to start up again.
Then her phone rang, "Kensi." She said answering it before it woke Callen
"Hey Kensi, its Nell how is he?" She asked.
"Still sleeping, Nate'll be here soon and then we can find out where we stand." Kensi replied, She heard Nell sigh, "Don't worry I'll keep you updated"
"Thanks Kensi I...We appreciate it" Nell said
Kensi smiled to herself as she put the phone down. Poor Nell had been going out of her mind with worry since Callen had gone missing; she hadn't realized that she had taken his disappearance so personally until Kensi had caught her on the roof crying one day.
It had been her lunch break and she had made arrangements to meet Nell and try out the new Italian restaurant in town. She was nowhere to be seen, so Kensi had asked Eric, "I think she went to the roof for fresh air." Kensi nodded to Eric and hurried to the roof. She opened the door to the roof and found Nell sitting on a deckchair looking out over Los Angeles.
"Are you ok?" She had asked her.
"He's out there somewhere," She sniffed." Why can't we find him?"
"I'm sure when he wants to be found he will be or he will get in touch with us somehow"
Nell looked up at Kensi, her eyes were red like she had been crying for a long time. "I just wish I could find him." She said
Kensi looked at her she was amazed that Nell had taken it all to heart. "It's not your fault you know."
Nell gave a sad smile, and they had left for lunch together.
Nate met Hetty outside in the corridor; he still had his travelling clothes on and looked dusty and tanned. He had just met with the doctor who had given him an appraisal of Callen's situation.
"Ok Hetty, The doctors have agreed for me to go in and talk to him." Nate looked at her seriously worried, "The usual thing is to rebuild the subject's memories from what we know about their pasts. In the case of Callen it may be harder as we don't know a lot about his past."
"I have a file of what we know about his past, I hope it helps." Hetty said.
Nate took the file and scanned it. "Right I'll see if he's awake and get started."
Nate ushered Kensi out of the room and shut the door behind him.
Callen was awake and sitting up, as Nate walked in Callen gave him a hard look distrust rolling off him in waves.
"Hi," Nate smiled "My name is Nate Getz, I work with you sometimes as an Operational Physiologist,"
"I'm sorry, I don't..." Callen said Nate was surprised that Callen was speaking with a Russian accent, and he looked broken, as if all the fight had been taken out of him.
Nate smiled kindly at him, "That's ok, let's start by you telling me your name."
"Alec, but everyone here keeps calling me other names." He said sounding confused and tired.
"That's because you lost your memory, I'm here to help you get it back. We all know you as G. Callen, we have worked with you for 7 years"
"But I remember my parents and...Sveta?" he was confused and it hurt to say her name so he stopped and focused on the blanket that was covering him picking at it with his fingers.
Nate could see the pain behind his eyes but knew he needed to push, "This is what we know about you." Nate said and gave Callen his file.
Callen took it and read it.
"That's it?" he asked incredulously, "You expect me to believe this you haven't even put my first name on here, just an initial!"
Nate sighed he knew this was going to be hard. "And you expect me to believe I don't know who my parents are, I mean I know they are dead, but Boris and Olga took me in. I KNOW this!"
"Callen...I know..." Nate started.
"MY NAME IS ALEC!" Callen shouted.
"Fine Alec, for now we'll use that. I need you to meet the rest of your team one by one I'll introduce them to you"
"NO!" Callen realized that meant seeing him again. "Not Sam, I know him he killed my parents I WON'T see him"
"You remember Sam?" Nate asked confused.
"My Papa, told me about him." Callen snapped.
"Ok, "Nate said calming him down, "We will start with Hetty all you need to do is to listen to their memories of you."
Nate walked out as Hetty turned to him, "He won't see Sam," He said "Just tell him what you know of him, personal memories see if it jogs anything."
Nate sat down outside as Nell turned up, "Nell!" Nate exclaimed, he perked up as the red headed analyst walked over and hugged him.
"Welcome back." Nell smiled and hugged him. "Have you seen him yet?" she asked fearfully.
"Yes, It's not good, He really believes he is Alec, and we have to shake his foundations and remind him of who he is," Nate stated simply.
"Is that safe?" Nell's concern for Callen was overwhelming.
Nate went to reply but stopped as he was interrupted by Hetty walking out of the room.
"He's asleep again." She said, "He seemed to be responding though." she remarked hopefully
"Can I pop in?" Nell asked,
"Sure, don't wake him up though" Nate warned smiling in encouragement.
Nell walked in the room, Hetty had pulled the blinds so it was dimly lit in there, and she walked up to Callen's sleeping form and stroked his face.
"Nell?" He said in his sleep.
Nell ran out to Nate, "He said my name in his sleep!"
Nate nodded "The memories are there, we just need to get them. As you're the first one he has remembered would you stay until he wakes up?"
Nell glanced at Hetty her heart jumping up into her throat; she wanted nothing more than to be there.
"I think, Miss Jones that, that would be a good idea." Hetty stated simply.
Callen awoke as more memories started flooding through his brain, mostly of a petite, red-headed girl, with beautiful eyes and a smile to match. He smiled to himself as the memory of her warmth came back to him.
Suddenly there were lots of memories of Sam the fun times they had, had together and how much he had thought of him as family. Then it hit him, HE HAD SHOT HIS BEST FRIEND!
His face dropped in horror, the shock washing over him.
This scared him more than anything else had, that and the fact that he now had two sets of memories competing for space within his brain.
He had to get out of here, what if Sam wanted revenge? And that Renko guy had killed Sveta ,he had loved her, that wasn't a lie.
He unplugged the I.V. and put on some sweats that were on the chair.
He then walked over to the door and heard people talking; his eyes swept the room like a trapped animal searching for a way out.
There was a sound of breaking glass and Nate, Hetty and Nell rushed into Callen's room, but it was too late he had gone.

domain: literature


text:
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domain: finance


text:
Archive for June, 2007
Maynard Keenan of Tool and A Perfect Circle is, in my mind, one of the best lyricists today. He always has a real point to make and, even though I don’t always square with him on those points, I respect that he seems to have thought through what he’s saying, and consistently aims at bettering the world through his music. These lyrics are from the song “Gravity” – the last song off of APC’s Thirteenth Step album. Enjoy.
Broken and weary
Unable to find my way
Tail in hand
Dizzy and clearly unable to
Just let this go
I am surrendering to gravity and the unknown
Lift me back up to the sun
I choose to live
I fell again
Like a baby, unable to stand on my own.
Tail in hand,
Dizzy and clearly unable to just let this go
High and surrendering to the gravity and the unknown
Lift me back up to the sun
I choose to live. I choose to live. I choose to live.
Lift me back up to the sun
Help me survive the bottom
Calm these hands
Before they snare another pill
And drive another nail
Down another needy hole
Please release me
I am surrendering to the gravity and the unknown
Lift me back up to the sun
I choose to live, I choose to live
So often I wonder to whom such songs are sung.
It is a great mistake to think of every trait that a child has as a childish trait, and to then take the opposite of that trait and consider it an adult trait, and to then strive for it. This is because many of the traits children possess aren’t just specific to children, but are traits natural in all humans. Often times we adopt this mentality and think of the emotional honesty, strong curiosity, love of play, and simplicity of children as “childish” traits that will be easily extinguished by the passage of time, and replaced by the more “grown up” traits of emotional guardedness, aversion to inquisitiveness, disdain for play/devotion to labor, and complexity of life. When we find those “childish” traits peskily persisting in ourselves or others we react with embarassment, annoyance, or anger and move to stomp them out, opting for their “adult” opposites. This leaves us constantly grasping – striving to conform to an unrealistic, unattainable, and inhuman picture of the mature person. We should see the move toward maturity and adulthood as the process of becoming more human, not more austere, complex, boring, etc. This is exactly the nature of maturity in every other usage of the word – the movement toward being a more perfect instance of whatever you are. A caterpillar matures into what it is meant to be all along, and this requires change, but not one so drastic as we see it, where we become the exact opposite of all that we were. In many ways children are more human than adults. Jesus hit on this, remember?
Spend time thinking on the way children behave. Which traits, if adopted, would bring us closer to being human, Christlike, real?
There’s a distinction in philosophy between two types of seeing. The two types are properly called “seeing that” and “seeing as”. It’s a tricky one for me to understand sometimes, but I think I have it right here, and if not then this is a new distinction that I’m making and I should be made famous for it. “Seeing that” is seeing the bare, uninterpreted elements of a situation – for instance, a woman noticing that there happens to be a red smeared stain on the collar of her husband’s shirt. “Seeing as” is moving from the bare, material elements of a situation to an interpretation of those elements – in this situation the woman interprets that red stain as a living symbol of the infidelity of her husband, confirmation that her thighs are too fat (as she had suspected) rendering her unattractive, the sign of the impending doom of her marriage, family, and whole life, etc.
Now we see the world in these two ways all the time. Our eyes report the world to us in a series of dry, vacuous shapes and colors, and our minds are left to fill those images with meaning. This process somehow instantly transforms the image of a person’s body into “jim” (which could trigger fear and anxiety if jim is our abusive stepfather, or joy if jim is a long lost friend, though either way, jim is the same visual image).
The practical consideration I want to bring up here is that this process of “seeing as” has a pretty drastic impact on the way we live. Seeing as is our mind impregnating every image with some value (or de-valuing), and often times we get it wrong. Seeing as is the bridge between our worldview and our world.
Martin Luther said that the man knocking on the brothel door is searching for God. Ecclesiastes says that God has set eternity in our heart. Such statements correct a common misconception that the Christian makes about the world – the mistake of thinking that unspiritual people aren’t concerned with God. They are. Every person has a natural desire to find, and continually enjoy The Great Thing. Everyone feels that desire, no matter what, and our value systems play a role here. [A value system, here, means a sort of list in your mind of everything, and how valuable it is to you; everyone has one]. The world tries to guide us in developing this system. It constantly sells us things as “the big thing you need”, The Great Thing that you’ve been looking for. Most often, that’s sex or food or something.
Buying into a false value system ultimately will construe our view and EXPERIENCE of reality, since our value system determines how we see things. The normal UAB frat-boy value system will likely see sex as The Great Thing that sits at the top, and will thus cause him to see women as (“see as”) mere opportunities for getting that great thing he needs. The glutton’s value system seats food at the top (seeing it as the great thing he needs), and so he constantly thinks he craves it, but it never satisfies. We always feel this need for some great thing, and we can see how this need, coupled with a false, worldly idea of what that great, all-satidfying thing is, can lead to the total devastation of a life; a life consumed by constant chasing after something that will never satisfy, fueled by the false notion that that thing is truly great, that that thing really corresponds to the Great Need we all have.
Value System —“seeing as” implants meaning into the images—–> Populated Images / Interpreted World
So we are left, when we adopt a false value sytem, seeing the world in a very (literally) insane way. The frat boy sees every passing girl as a lost chance at the truly blessed life, and every approaching girl as an opportunity to be had, porn becomes a near approximation of blessedness, and women are emptied of their persons to be filled with a value that is only god’s.
Many girls seem to fall as equal victims. Being beautiful is often seen as the blessed life, The Great Thing. Every glance in the mirror is somewhere between devestating or exulting (probably the former). Magazines, to the women in our culture, aren’t seen as giving mere advice on how to reduce the physical mass and surface are of the tissue surrounding the femur; they peddle promises of being beautiful, lovable, worthwhile.
Thank God that he has built in these categories of terrible things, bad things, neutral things, good things, great things, and The Great Thing that make us squirm at encountering true evil and constantly thirst for true greaness in our lives, otherwise we would be hopeless, for we would never search, and even if we were shown God himself, we would walk away without a care. So, armed with knowledge of the world, ourselves, and God, let us ask “I am seeing this, but what am I seeing it as? And, what should I see it as?” So much pain, frustration, false hope, and fear are generated there when instead we should often times see light, life, joy, Christlike sorrow, or hope.
“Consider it all joy then whenever you face trials of any kind” – James “saw as” a bit differently than most. God bless.
I’ve talked this thought through with a few friends probably a dozen times, but this is the place where it all congeals, so here is a (hopefully) brief overview of a psycho-cultural phenomenon that I have not-so-lovingly dubbed the Mary Poppins Syndrome. The Mary Poppins Syndrome is probably one of the most ubiquitous psychoses in history, and is certainly the predominant insanities in the west. To understand just what goes on in the mind of a victim of MPS, it will help to understand its name.
In 1964, Warner Brothers dished out the film, which was initially a total flop, but eventually gained massive popularity with young crowds because of its fantastic and congenial tone. Under a literary analysis, the movie, to me, turns out to be pretty unique. One uniqueness is that, unlike most movies (even most children’s movies), as far as I remember, the children face no real conflict, save for the excessive frugality and emotional unavailability of their father, there is no interesting tragedy or antagony going on in the film. The children are, at worst, bored and feeling a little distanced from their father, and certainly a bit confused by their asymmetrical family unit (though it’s not all that asymmetrical since Mary functions as a mother figure). Either way, the plight of the protagonists is certainly not the element of the film that grips the viewer. What endears the viewer to the story seems to be the totally unexplained, vertigo-inducing surrealism of the film that pops up when Mary, using whatever mysterious, reality-warping powers she has, pulls off the incredible, or transports the characters to a (to me, hellish) world of cartoonery where the characters react with euphoric delight instead of the mind-fracturing horror that any normal person would react to.
Needless to say, I don’t at all find the film endearing, or interesting as anything other than an instance of egregous art, and a paradigm for understanding the effect modern film has on us. It’s this second point that is important to me so, before I spell out just what I think is going on with MPS, I will foreshadow it with a simple consideration: following the release of the film, there was a significant increace in hospital visits involving children attempting to fly off their rooftops using umbrellas, a’ la Mary Poppins.
It occurred to me tonight that I (and I assume other people as well, lest I be a total anomaly) am often plagued with despair that centers on my not having something that I want or feel that I need very badly. That despair will be exacerbated in the event that I encounter someone who has that thing that I do not have. I say I despair over this, instead of saying I sorrow over this, because I think the difference between those two is that someone sorrows and can still hope for better or work toward alleviating the problem, but, when a person sees no hope of ever getting out of where they are, that is not merely sorrow, but despair.
Again, I imagine that I am not alone in ocassionally feeling this, so if you and I find common ground in this experience, you might well find this thought helpful. It occurred to me about four and a half minutes ago, and I’m almost ashamed to be proud of it because it’s one of those things that you think of and then go “how did I MISS that?!”, one of those things that isn’t really a revelation, because you’ve known it all along, but is an epiphany because you may have never made the connection between it and some other important thing. Here it is:
Not every desire you have is a good desire.
Most every self-conscious person would readily admit that. Actually this realization is absolutely essential for self-betterment. Our desires are the singluar causes for all of our choices, so apart from admitting that our desires aren’t always good, we have no reason to think our choices will ever be bad, or that we should be better people (or even can be better people).
But think about the fact that at least some of our desires are not legitimate, sensible, or morally good. Think about it in relation to jealousy or despair. Every negative emotion is rooted in a percieved sense of loss. Every negative emotion is a loss-emotion in some respect, either based on some actual loss (say of money or a loved one), or a loss of something that was anticipated with gladness (like when a child is told they are going to take a trip to a theme park, but their parents back out at the last minute), or some other (possibly illusory) loss.
Sorrow occurs in almost every case when there is loss. Sometimes the sorrow makes room for hope as we build toward healing, or some actual solution to the problem, and other times the sorrow turns into despair – when we fail to see a way out of the bad. Despair then either eats us alive and kills our souls, is repressed and covered over with smiles and turns us into mannequines, or is simply accepted and makes us apathetic since we feel like we can’t do anything.
What if, though, there is another solution hidden in the above realization? Our way of life is historically rooted in the satanic concept called the American Dream, which says we should be assertive, and self-made – taking life by the horns and making the world conform to our desires. This sort of mindset makes ample room for despair when we encounter a situation that we have little control over and is unpleasant to us.
But what if we foisted the idea that we should always get our way? We have a great reason to do that – if we believe that what we want isn’t always what is good, then we SHOULDN’T always get what we want. It would actually be best if we got what we hate, fear, or find unpleasant in those situations where what we want is evil, unwise, or illegitimate. In these situations it is useless, – or worse – evil for us to try to seek after what we want. In significant situations where we find ourselves displesed we should then ask what thwarted desire lies behind our displeasure, and whether that desire is legit, wise, and good. It has been a REAL surprise to find the dark, twisted, stunningly evil desires that lurk around in the shadows of my soul.


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As stated in our extensive report; the Global Cosmetic Preservatives Market accounted forUSD 394.6 Millionin 2021.
The improvement in consumer propensity toward self-care, cosmetic product quality, and growing consumer knowledge of beauty products are projected to drive the global market for Cosmetic Preservatives. Another significant factor driving the expansion of the Cosmetic Preservatives Market is the increased customer preference for natural goods over synthetic ones. Due to the rising use of natural ingredients in cosmetic formulations and the availability of natural alternatives to synthetic Cosmetic Preservatives, as well as growing consumer awareness of the dangers of chemical ingredients over the forecast period, the "natural Cosmetic Preservatives" raw material segment is the one that is growing the fastest. Additionally, the market for Cosmetic Preservatives has a lot of room to grow thanks to the key market players' increased investments in R&D initiatives to deliver the newest beauty care products to consumers.
The Global Cosmetic Preservatives Market is segmented based on Type, Raw Material, and Application. On the basis of type, the market is segmented into Paraben Esters, Formaldehyde Donors, Phenol Derivatives, Alcohols, Inorganics, Quaternary Compounds, OrganicAcids & their Salts, and Other Types. On the basis of Raw Materials, the market is segmented into Synthetic and Natural. Based on Application, the market is segmented into Lotions, Facemasks, Sunscreens & Scrubs, Shampoo & Conditioners, Soaps, Shower Cleansers & Shaving Gels, Face Powder & Powder Compacts, Mouthwash & Toothpaste, and Other Applications.
A growing understanding of the advantages of utilizing skin care products and growth in e-commerce. Additionally, the market is growing as a result of the increased product demand for the production of skincare products. Demand for skin care applications is also driven by consumers' growing preference for cosmetics made with natural ingredients.
The market demand over the forecast period is driven by consumer need for cosmetics with practical uses, such as anti-aging and sun care products. In addition, antioxidants such as ascorbic acid, vitamin E, and essential oils are crucial in preventing the oxidation of oil base formulations and active components, which is what drives the demand for the product.
The usage of dangerous chemicals constrains the market growth as preservatives in cosmetic items. The market expansion is anticipated to be constrained by health problems related to these compounds, such as endocrine disruption, cancer, and 10;Stringent government regulations on the production of these dangerous compounds further constrain the development of this sector.
The key drivers of the market's continued growth for Cosmetic Preservatives include urbanization in developing economies and an increase in the number of working women in nations like China, India, and Korea. The variables that contribute to the betterment of society and urbanites' pursuit of an affluent lifestyle are crucial to the market's expansion.
Region Dominates the market
Regionally, the Region is anticipated to rule the market.Growing consumer demand for cosmetics and rising public awareness of personal hygiene and cleanliness are anticipated to drive market expansion in this area. According to projections, China and India will grow rapidly, followed by other South East Asian nations. Europe is anticipated to hold the second-largest market share. Nations like Germany, the UK, France, Italy, and Spain fuel Europe's market. Due to the rising production of high-end cosmetic items, Germany is predicted to expand at the greatest CAGR (Compound Annual Growth Rate) during the projection period.
Around 34.51% of the market was made up of North America, Central & South America, and others. Multinational corporations like Ashland Inc. and Dow Chemical Company dominate the American cosmetic preservative market. These businesses make significant investments in Research and Development (R&D)and have a robust distribution network, which gives them a competitive advantage over the market.
Increased investments in Research and Development (R&D) initiativeswill create the opportunity for market growth.
Some of the key players in the Global Cosmetic Preservatives Market include- Lonza Group AG (Switzerland), Ashland Global (US), Arkema Chemicals (France), BASF Chemicals Company (Germany), DuPont de Nemours (US), Sharon Laboratories (Israel), Symrise AG (Germany), Thor Group Ltd (UK), Chemipol (Spain), Salicylate & Chemical Pvt Ltd. (India), Dadia Chemical Industries (India) and others.

domain: geography


text:
Traditional dosage forms require multiple daily dosing to achieve the desired blood concentration to produce therapeutic activity. The development of modified release coatings has meant both a decrease in the number of required daily doses and a significant reduction in side effects. This is enhancing the experience for the consumer and also reduces the risk of insufficient treatments.
The advantages of modified release coatings in short means:
- fewer doses
- fewer pills to take daily
- a reduction in side effects
- innovation recognition
- an understanding and willingness to improve products for their consumers
- a premium market offering with quicker consumer repurchase rate
Whether your goal is to increase patient compliance, improve clinical outcomes, or to extend a product’s life cycle, modified-release dosage forms present a solution to myriad challenges. The trick is to understand the influence of both drug property and delivery technology on drug design, and to give you enough time to select and introduce the ideal release form for both therapeutic and economic advantage.
Unlike immediate-release forms, which act quickly, modified-release forms are intended to act over a longer time or delay action until they have reached a specific area – the stomach, small intestine, or colon, for example.
Modified-release dosage forms have been developed to deliver drugs to the part of the body where it will be absorbed, to simplify dosing schedules, and to assure that concentration of the drug is maintained over an appropriate time interval.
The pattern of drug release from modified-release dosage forms is deliberately changed from that of a conventional immediate-release dosage formulation to achieve a desired therapeutic objective or better patient compliance. Types of modified release drug products include sustained release, extended release and controlled release.
A modified-release dosage form is a formulation in which the drug release characteristics of time course and/or location are chosen to accomplish therapeutic or convenience objectives not offered by conventional dosage forms such as solutions, ointments, or promptly dissolving dosage forms.

domain: medical


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text:
Polity: Traditional monarchy
Life Expectancy: 74
Religious Groups: N/A
Ethnic Groups: Malay (67 percent), Chinese (15 percent), other (18 percent)
Capital: Bandar Seri Begawan
Political Rights Score: 7
Civil Liberties Score: 5
Status: Not Free
Throughout 2001, Brunei continued to deal with the repercussions of a scandal involving the misappropriation of funds by Prince Jefri Bolkiah, the ruling sultan's brother. Although the case against the prince was resolved through an out-of-court settlement in May 2000, his misuse of almost $15 billion in state funds has had a widespread effect throughout Brunei, exacerbating the downturn in the economy, fueling resentment of the royal family's secretive and absolutist style of rule, and leading to an increase in social tensions. Following the prince's downfall, conservatives in economic and religious posts have been consolidating their position, and the government, mindful of deflecting criticism, has focused on reaffirming its Islamic credentials while tightening its control over the media.
Brunei, a hereditary sultanate, consists of two noncontiguous enclaves on the northern coast of the island of Borneo. It became a British protectorate in 1888. The country's first written constitution was adopted in 1959 and provided for five advisory councils: the Privy Council, the Religious Council, the Council of Succession, the Council of Ministers, and the Legislative Council. In 1962, the leftist Brunei People's Party (PRB), which sought to remove the sultan from power, won all 10 elected seats in the 21-member Legislative Council. The results were annulled and a PRB-backed rebellion ensued, which was crushed by occupying British troops. The sultan then assumed constitutionally authorized emergency powers for a stipulated two-year period. These powers have since been renewed every two years, and elections have not been held since 1965. Sultan Haji Hassanal Bolkiah Mu'izzaddin Waddaulah ascended the throne in October 1967.
Brunei achieved full independence from Great Britain in 1984. In 1985, the government recognized the moderate Brunei National Democratic Party (PKDB) and, a year later, the offshoot Brunei National Solidarity Party (PPKB). In 1988, the sultan dissolved the PKDB and detained two of its leaders for two years, reportedly after the party called for elections. In 1995, the authorities permitted a PPKB general assembly. Abdul Latif Chuchu, one of the two former PKDB leaders detained from 1988 to 1990, was elected party president. Chuchu later resigned under government pressure, and since then, the PPKB has been subjected to harassment. Now, it is largely inactive. In August 1998, the sultan announced that his son, Prince Billah, was heir to the sultanate.
For years, the kingdom's population refrained from criticizing the sultan's lifestyle, as they themselves benefited from oil sales revenues. However, quiet public dissatisfaction against corruption and abuse of power has been fuelled by the exposure of gross mismanagement at Brunei's largest private firm, Amedeo Development Corporation, which collapsed in 1998. The firm, managed by the sultan's brother, Prince Jefri, lost an estimated $15 billion. The prince's extravagant lifestyle in the midst of an economic downturn further scarred the image of the royal family. The sultan subsequently appointed Prince Mohamed to replace Prince Jefri as chief of the Brunei Investment Agency, the investment arm of the government that manages the nation's oil wealth. The sultan also allowed the government to file a $15 billion lawsuit against the prince for financial misconduct. The lawsuit was eventually settled out of court in May 2000 and Prince Jefri was granted a $300,000 per month allowance.
Oil and gas accounts for more than half of Brunei's economic activity and almost 90 percent of its exports, but this natural wealth is rapidly being depleted. With a chronic budget deficit, rising unemployment, and a weak private sector, the government recognizes that it has to find new ways to support the economy in the long run. In July 2000, the sultan announced plans to turn his kingdom into an international financial center, with the Islamic banking sector being the prime target market. New laws covering international banking, business companies, trusts and limited partnerships, and registered agents and trustee licensing were introduced. There are also plans to build business and industrial centers in border areas Brunei shares with Malaysia and Indonesia.
Although the government now supports a more diversified economy, political control has tightened in some areas. For example, an Islamic scholar was appointed vice chancellor of the University of Brunei Darussalam in 1999 and conservatives have sidelined more liberal members within the civil service.
Political Rights and Civil Liberties
Citizens of Brunei lack the democratic means to change their government. The sultan serves as prime minister (as well as finance and defense minister), rules by decree, and, along with an inner circle of relatives, holds absolute power. The Legislative Council has been fully appointed and the constitution partially suspended since 1962. Currently, only the Council of Ministers, composed largely of the sultan's relatives, and the Legislative Council convene. Since 1992, village chiefs have been chosen for life terms through local elections in which all candidates must have knowledge of Islam (although they may be non-Muslims), and cannot have past or current links with a political party. The chiefs communicate with the government through a village consultative council, and the sultan appoints the council's advisors. Citizens may petition the sultan. No public political party activity has occurred since 1995. Some members of non-Malay ethnic groups, including ethnic Chinese and others born in Brunei, are not automatically accorded citizenship, and Brunei's colonial-era nationalization laws are generally considered to be in need of reform.
There are privately owned newspapers, but they are either owned or controlled by the sultan's family, and they practice self-censorship on political and religious issues. The government-controlled Radio Television Brunei operates the only local broadcast outlet. International programming can be accessed through a cable network, but foreign journals with articles critical of the royal family or government are not allowed into the kingdom. In October 2001, the government adopted a series of restrictive amendments to existing press laws, including requiring newspapers to apply for annual publishing permits, threatening journalists with jail terms for publishing "false news," and requiring noncitizens to obtain government approval before working in the press.
Islam is the official religion. Non-Muslims face bans or restrictions on building or repairing places of worship and importing religious books and educational materials. Religious education in non-Muslim schools is also prohibited. Since 1991, the sultan has promoted local culture and the primacy of the monarchy as the defender of Islam through a conservative Malay Muslim Monarchy (Malayu Islam Beraja, or MIB, in Malay) ideology, apparently to ward off any incipient calls for democratization. Islamic studies and the study of MIB are required in all schools. Activities deemed offensive to Islam are actively curtailed. For example, police confiscate Christian and Buddhist icons as well as alcohol and foodstuffs that do not conform to Islamic dietary laws. In early 2001, seven Christians were arrested for alleged "cult" activities; several of them had participated in a well-organized prayer program. They were detained for several months under the Internal Security Act, and one of the accused was eventually charged with smuggling Indonesian Bibles into the country and given a two-year prison sentence. Following the trial of Prince Jefri in mid-2000, the authorities have increased their attempts to police people's behavior, and in February 2001 the Ministry of Home Affairs announced a ban on all musical performances, pronouncing them un-Islamic.
There are three independent trade unions. All are in the oil sector, but they are largely inactive and their membership constitutes less than five percent of the oil industry's workforce. Legislation does not explicitly recognize or deny the right to strike, but in practice, strikes do not occur.
The judiciary is independent. A 1996 appellate-level decision formally established the courts' power to discharge a defendant even if not requested to do so by the prosecution. Defendants enjoy adequate procedural safeguards, and in civil cases, there is a right of appeal to the Privy Council in London. Although Sharia (Islamic law) supercedes civil law in some areas, it is applied only to Muslims. Earlier this year, the judiciary's website was updated; it aims to provide information on the legal system in Brunei as well as to collect feedback on the public's concerns.
The police force is under civilian control. Police have broad powers to arrest without warrants, but in practice they generally obtain a warrant from a magistrate. The Internal Security Act allows the government to detain suspects without a trial for renewable two-year periods. The act has occasionally been used to detain political dissidents; for example, in 1998, several citizens were arrested for distributing letters that defamed the royal family.
Although the law permits government intrusion into the privacy of individuals, families, or homes, this rarely happens. Citizens can travel freely within the country and abroad. Under Sharia, Muslim women face some discrimination in divorce, inheritance, and child custody matters. There are occasional reports of physical abuse and ill-treatment of female domestic servants and foreign workers.
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domain: politics


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domain: entertainment


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Lithuania is due to start building barbed wire fencing on the border with Belarus, Defence Minister Arvydas Anušauskas confirmed on Thursday (8 July).
“It will be launched most probably today or tomorrow, at the latest, but, of course, this would only be the beginning,” he told BNS. “The manufacturers have already been ordered to start [preparing] the wire in coils.”
“If we are instructed to cover the entire border [with Belarus], then it will certainly take some time […] as each of the manufacturers produces five kilometres per day,” Anušauskas added.
Military representatives confirmed to BNS that the so-called concertina wire would be used for fencing.
This barrier would be marked accordingly and would act as a “stopping buffer”, preventing people from crossing until the arrival of border guards, according to Anušauskas.
Lithuania has been facing a spike in irregular migration in recent months, with Lithuanian officials calling it a hybrid attack organised by the Belarusian regime against Lithuania.
A total of 1,509 people have been detained in Lithuania after crossing the border from Belarus, marking a sharp increase from some 100 people detained annually over the past several years.


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A Persianate society is a society that is based on or strongly influenced by the Persian language, culture, literature, art and/or identity.: 6
The term "Persianate" is a neologism credited to Marshall Hodgson. In his 1974 book, The Venture of Islam: The expansion of Islam in the Middle Periods, he defined it thus: "The rise of Persian had more than purely literary consequences: it served to carry a new overall cultural orientation within Islamdom.... Most of the more local languages of high culture that later emerged among Muslims... depended upon Persian wholly or in part for their prime literary inspiration. We may call all these cultural traditions, carried in Persian or reflecting Persian inspiration, 'Persianate' by extension.": 293–94 [notes 1]
The term designates ethnic Persians but also societies that may not have been predominantly ethnically Persian but whose linguistic, material or artistic cultural activities were influenced by or based on Persianate culture. Examples of pre-19th-century Persianate societies were the Seljuq, Timurid, Mughal, and Ottoman dynasties.
Persianate culture flourished for nearly fourteen centuries. It was a mixture of Persian and Islamic cultures that eventually underwent Persification and became the dominant culture of the ruling and elite classes of Greater Iran, Asia Minor, and South Asia.
When the peoples of Greater Iran were conquered by Islamic forces in the 7th and 8th centuries, they became part of an empire much larger than any previous one under Persian rule. While the Islamic conquest led to the Arabization of language and culture in the former Byzantine territories, this did not happen in Persia. Rather, the new Islamic culture evolving there was largely based on pre-Islamic Persian traditions of the area, as well as on the Islamic customs that were introduced to the region by the Arab conquerors.
Persianate culture, especially among the elite classes, spread across the Muslim territories in western, central, and south Asia, although populations across this vast region had conflicting allegiances (sectarian, local, tribal, and ethnic) and spoke many different languages. It was spread by poets, artists, architects, artisans, jurists, and scholars, who maintained relations among their peers in the far-flung cities of the Persianate world, from Anatolia to India.
Persianate culture involved modes of consciousness, ethos, and religious practices that have persisted in the Iranian world against hegemonic Arab Muslim (Sunni) cultural constructs. This formed a calcified Persianate structure of thought and experience of the sacred, entrenched for generations, which later informed history, historical memory, and identity among Alid loyalists and heterodox groups labeled by sharia-minded authorities as ghulāt. In a way, along with investing the notion of heteroglossia, Persianate culture embodies the Iranian past and ways in which this past blended with the Islamic present or became transmuted. The historical change was largely on the basis of a binary model: a struggle between the religious landscapes of late Iranian antiquity and a monotheist paradigm provided by the new religion, Islam.
This duality is symbolically expressed in the Shiite tradition that Husayn ibn Ali, the third Shi'ite Imam, had married Shahrbanu, daughter of Yazdegerd III, the last Sassanid king of Iran. This genealogy makes the later imams, descended from Husayn and Shahrbanu, the inheritors of both the Islamic Prophet Muhammad and of the pre-Islamic Sassanid kings.
After the Arab Muslim conquest of Iran, Pahlavi, the language of Pre-Islamic Iran, continued to be widely used well into the second Islamic century (8th century) as a medium of administration in the eastern lands of the Caliphate. Despite the Islamization of public affairs, the Iranians retained much of their pre-Islamic outlook and way of life, adjusted to fit the demands of Islam. Towards the end of the 7th century, the population began resenting the cost of sustaining the Arab caliphs, the Umayyads, and in the 8th century, a general Iranian uprising—led by Abu Muslim Khorrasani—brought another Arab family, the Abbasids, to the Caliph's throne.
Under the Abbasids, the capital shifted from Syria to Iraq, which had once been part of the Sassanid Empire and was still considered to be part of the Iranian cultural domain. Persian culture, and the customs of the Persian Barmakid viziers, became the style of the ruling elite. Politically, the Abbasids soon started losing their control over Iranians. The governors of Khurasan, the Tahirids, though appointed by the caliph, were effectively independent. When the Persian Saffarids from Sistan freed the eastern lands, the Buyyids, the Ziyarids and the Samanids in Western Iran, Mazandaran and the north-east respectively, declared their independence.
The separation of the eastern territories from Baghdad was expressed in a distinctive Persianate culture that became dominant in west, central, and south Asia, and was the source of innovations elsewhere in the Islamic world. The Persianate culture was marked by the use of the New Persian language as a medium of administration and intellectual discourse, by the rise of Persianised-Turks to military control, by the new political importance of non-Arab ulama and by the development of an ethnically composite Islamic society.
Pahlavi was the lingua franca of the Sassanian Empire before the Arab invasion, but towards the end of the 7th and the beginning of the 8th century Arabic became a medium of literary expression. In the 9th century, a New Persian language emerged as the idiom of administration and literature. The Tahirid and Saffarid dynasties continued using Persian as an informal language, although for them Arabic was the "language for recording anything worthwhile, from poetry to science", but the Samanids made Persian a language of learning and formal discourse. The language that appeared in the 9th and 10th centuries was a new form of Persian, derivative of[clarification needed] the Middle-Persian of pre-Islamic times, but enriched amply by Arabic vocabulary and written in the Arabic script.
The Persian language, according to Marshall Hodgson in his The Venture of Islam, was to form the chief model for the rise of still other languages to the literary level. Like Turkish, most of the more local languages of high culture that later emerged among Muslims were heavily influenced by Persian (Urdu being a prime example). One may call these traditions, carried in Persian or reflecting Persian inspiration, ‘Persianate’ by extension. This seems to be the origin of the term Persianate.
The Iranian dynasty of the Samanids began recording its court affairs in Persian as well as Arabic, and the earliest great poetry in New Persian was written for the Samanid court. The Samanids encouraged translation of religious works from Arabic into Persian. In addition, the learned authorities of Islam, the ulama, began using the Persian lingua franca in public. The crowning literary achievement in the early New Persian language was the Shahnameh (Book of Kings), presented by its author Ferdowsi to the court of Mahmud of Ghazni (998–1030). This was a kind of Iranian nationalistic resurrection: Ferdowsi galvanized Persian nationalistic sentiment by invoking pre-Islamic Persian heroic imagery and enshrined in literary form the most treasured folk stories.
Ferdowsi's Shahnameh enjoyed a special status in Iranian courtly culture as a historical narrative as well as a mythical one. The powerful effect that this text came to have on the poets of this period is partly due to the value that was attached to it as a legitimizing force, especially for new rulers in the Eastern Islamic world:
In the Persianate tradition the Shahnameh was viewed as more than literature. It was also a political treatise, as it addressed deeply rooted conceptions of honor, morality, and legitimacy. Illustrated versions of it were considered desirable as expressions of the aspirations and politics of ruling elites in the Iranian world.
The Persianate culture that emerged under the Samanids in Greater Khorasan, in northeast Persia and the borderlands of Turkistan exposed the Turks to Persianate culture; The incorporation of the Turks into the main body of the Middle Eastern Islamic civilization, which was followed by the Ghaznavids, thus began in Khorasan; "not only did the inhabitants of Khurasan not succumb to the language of the nomadic invaders, but they imposed their own tongue on them. The region could even assimilate the Turkic Ghaznavids and Seljuks (11th and 12th centuries), the Timurids (14th and 15th centuries), and the Qajars (19th and 20th centuries).
The Ghaznavids, the rivals and future successors of the Samanids,[clarification needed] ruled over the southeastern extremities of Samanid territories from the city of Ghazni. Persian scholars and artists flocked to their court, and the Ghaznavids became patrons of Persianate culture. The Ghaznavids took with them Persianate culture as they subjugated Western and Southern Asia . Apart from Ferdowsi, Rumi, Abu Ali Sina, Al-Biruni, Unsuri Balkhi, Farrukhi Sistani, Sanayi Ghaznawi and Abu Sahl Testari were among the great Iranian scientists and poets of the period under Ghaznavid patronage.
Persianate culture was carried by successive dynasties into Western and Southern Asia, particularly by the Persianized Seljuqs (1040–1118) and their successor states, who presided over Iran, Syria, and Anatolia until the 13th century, and by the Ghaznavids, who in the same period dominated Greater Khorasan and parts of India. These two dynasties together drew the centers of the Islamic world eastward. The institutions stabilized Islamic society into a form that would persist, at least in Western Asia, until the 20th century.
The Ghaznavids moved their capital from Ghazni to Lahore in modern Pakistan, which they turned into another center of Islamic culture. Under their patronage, poets and scholars from Kashgar, Bukhara, Samarkand, Baghdad, Nishapur, Amol and Ghazni congregated in Lahore. Thus, the Persian language and Persianate culture was brought deep into India and carried further in the 13th century. The Seljuqs won a decisive victory over the Ghaznavids and swept into Khorasan; they brought Persianate culture westward into western Persia, Iraq, Anatolia, and Syria. Iran proper along with Central Asia became the heartland of Persian language and culture.
As the Seljuqs came to dominate western Asia, their courts were Persianized as far west as the Mediterranean Sea. Under their rule, many pre-Islamic Iranian traditional arts like Sassanid architecture were resurrected, and great Iranian scholars were patronized.[clarification needed] At the same time, the Islamic religious institutions became more organized and Sunni orthodoxy became more codified.
The Persian jurist and theologian Al-Ghazali was among the scholars at the Seljuq court who proposed a synthesis of Sufism and Sharia, which became the basis for a richer Islamic theology. Formulating the Sunni concept of division between temporal and religious authorities, he provided a theological basis for the existence of the Sultanate, a temporal office alongside the Caliphate, which at that time was merely a religious office. The main institutional means of establishing a consensus of the ulama on these dogmatic issues was the Nezamiyeh, better known as the madrasas, named after its founder Nizam al-Mulk, a Persian vizier of the Seljuqs. These schools became the means of uniting Sunni ulama, who legitimized the rule of the Sultans. The bureaucracies were staffed by graduates of the madrasas, so both the ulama and the bureaucracies were under the influence of esteemed professors at the madrasas.: 14 : 224–30
As the result of the impacts of Persian literature as well as to further political ambitions, it became a custom for rulers in the Persianate lands to not only commission a copy of the Shahnameh, but also to have his own epic, allowing court poets to attempt to reach the level of Ferdowsi:
Thus, as with any piece of historical writing, the Shahnameh can be evaluated as a historical source on two levels: firstly, for its contribution to the store of basic factual knowledge of a period, and secondly, for the light it sheds, intentionally or otherwise, on contemporary thought and politics.—
Iranian and Persianate poets received the Shahnameh and modeled themselves after it. Murtazavi formulates three categories of such works too: poets who took up material not covered in the epic, poets who eulogized their patrons and their ancestors in masnavi form for monetary reward, and poets who wrote poems for rulers who saw themselves as heroes in the Shahnameh, echoing the earlier Samanid trend of patronizing the Shahnameh for legitimizing texts.
First, Persian poets attempted to continue the chronology to a later period, such as the Zafarnamah of the Ilkhanid historian Hamdollah Mostowfi (d. 1334 or 1335), which deals with Iranian history from the Arab conquest to the Mongols and is longer than Ferdowsi's work. The literary value of these works must be considered on an individual basis as Jan Rypka cautions: "all these numerous epics cannot be assessed very highly, to say nothing of those works that were substantially (or literally) copies of Ferdowsi. There are however exceptions, such as the Zafar-Nameh of Hamdu'llah Mustaufi a historically valuable continuation of the Shah-nama" and the Shahanshahnamah (or Changiznamah) of Ahmad Tabrizi in 1337–38, which is a history of the Mongols written for Abu Sa'id.
Second, poets versified the history of a contemporary ruler for reward, such as the Ghazannameh written in 1361–62 by Nur al-Din ibn Shams al-Din. Third, heroes not treated in the Shahnameh and those having minor roles in it became the subjects of their own epics, such as the 11th-century Garshāspnāmeh by Asadi Tusi. This tradition, chiefly a Timurid one, resulted in the creation of Islamic epics of conquests as discussed by Marjan Molé. Also see the classification employed by Z. Safa for epics: milli (national, those inspired by Ferdowsi's epic), tarikhi (historical, those written in imitation of Nizami's Iskandarnamah) and dini for religious works. The other source of inspiration for Persianate culture was another Persian poet, Nizami, a most admired, illustrated and imitated writer of romantic masnavis.
Along with Ferdowsi's and Nizami's works, Amir Khusraw Dehlavi's khamseh came to enjoy tremendous prestige, and multiple copies of it were produced at Persianized courts. Seyller has a useful catalog of all known copies of this text.
In the 16th century, Persianate culture became sharply distinct from the Arab world to the west, the dividing zone falling along the Euphrates. Socially the Persianate world was marked by a system of ethnologically defined elite statuses: the rulers and their soldiery were non-Iranians in origin, but the administrative cadres and literati were Iranians. Cultural affairs were marked by a characteristic pattern of language use: New Persian was the language of state affairs, scholarship and literature and Arabic the language of religion.
The Safavid dynasty ascended to predominance in Iran in the 16th century—the first native Iranian dynasty since the Buyyids. The Safavids, who were of mixed Kurdish, Turkic, Georgian, Circassian and Pontic Greek ancestry, moved to the Ardabil region in the 11th century. They re-asserted the Persian identity over many parts of West Asia and Central Asia, establishing an independent Persian state, and patronizing Persian culture  They made Iran the spiritual bastion of Shi’ism against the onslaughts of orthodox Sunni Islam, and a repository of Persian cultural traditions and self-awareness of Persian identity.: 228
The founder of the dynasty, Shah Isma'il, adopted the title of Persian Emperor Pādišah-ī Īrān, with its implicit notion of an Iranian state stretching from Afghanistan as far as the Euphrates and the North Caucasus, and from the Oxus to the southern territories of the Persian Gulf.: 228 Shah Isma'il's successors went further and adopted the title of Shāhanshāh (king of kings). The Safavid kings considered themselves, like their predecessors the Sassanid Emperors, the khudāygān (the shadow of God on earth).: 226 They revived Sassanid architecture,: 226 build grand mosques and elegant charbagh gardens, collected books (one Safavid ruler had a library of 3,000 volumes), and patronized "Men of the Pen": 105 The Safavids introduced Shiism into Persia to distinguish Persian society from the Ottomans, their Sunni archrivals to the west.
At the beginning of the 14th century, the Ottomans rose to predominance in Asia Minor. The Ottomans patronized Persian literature for five and a half centuries and attracted great numbers of writers and artists, especially in the 16th century. One of the most renowned Persian poets in the Ottoman court was Fethullah Arifi Çelebi, also a painter and historian, and the author of the Süleymanname (or Suleyman-nama), a biography of Süleyman the Magnificent. At the end of the 17th century, they gave up Persian as the court and administrative language, using Turkish instead; a decision that shocked the highly Persianized Mughals in India.: 159 The Ottoman Sultan Suleyman wrote an entire divan in Persian language. According to Hodgson:
The rise of Persian (the language) had more than purely literary consequence: it served to carry a new overall cultural orientation within Islamdom. Henceforth while Arabic held its own as the primary language of the religious disciplines and even, largely, of natural science and philosophy, Persian became, in an increasingly part of Islamdom, the language of polite culture; it even invaded the realm of scholarship with increasing effects. It was to form the chief model of the rise of still other languages. Gradually a third "classical" tongue emerged, Turkish, whose literature was based on Persian tradition.—
Toynbee's assessment of the role of the Persian language is worth quoting in more detail, from A Study of History:
In the Iranian world, before it began to succumb to the process of Westernization, the New Persian language, which had been fashioned into literary form in mighty works of art...gained a currency as a lingua franca; and at its widest, about the turn of the sixteenth and seventeenth centuries of the Christian Era, its range in this role extended, without a break, across the face of South-Eastern Europe and South-Western Asia from the Ottoman pashalyq of Buda, which had been erected out of the wreckage of the Western Christian Kingdom of Hungary after the Ottoman victory at Mohacz in A.D. 1526, to the Muslim "successor-states" which had been carved, after the victory of the Deccanese Muslim princes at Talikota in A.D. 1565, out of the carcass of the slaughtered Hindu Empire of Vijayanagar. For this vast cultural empire the New Persian language was indebted to the arms of Turkish-speaking empire-builders, reared in the Iranian tradition and therefore captivated by the spell of the New Persian literature, whose military and political destiny it had been to provide one universal state for Orthodox Christendom in the shape of the Ottoman Empire and another for the Hindu World in the shape of the Timurid Mughal Raj. These two universal states of Iranian construction on Orthodox Christian and on Hindu ground were duly annexed, in accordance with their builders' own cultural affinities, to the original domain of the New Persian language in the homelands of the Iranian Civilization on the Iranian plateau and in the Basin of the Oxus and the Jaxartes; and in the heyday of the Mughal, Safawi, and Ottoman regimes New Persian was being patronized as the language of literae humaniores by the ruling element over the whole of this huge realm, while it was also being employed as the official language of administration in those two-thirds of its realm that lay within the Safawi and the Mughal frontiers.—
E. J. W. Gibb is the author of the standard A Literary History of Ottoman Poetry in six volumes, whose name has lived on in an important series of publications of Arabic, Persian, and Turkish texts, the Gibb Memorial Series. Gibb classifies Ottoman poetry between the "Old School", from the 14th century to about the middle of the 19th century, during which time Persian influence was dominant; and the "Modern School", which came into being as a result of the Western impact. According to Gibb in the introduction (Volume I):
the Turks very early appropriated the entire Persian literary system down to its minute detail, and that in the same unquestioning and wholehearted fashion in which they had already accepted Islam.
The Saljuqs had, in the words of the same author:
attained a very considerable degree of culture, thanks entirely to Persian tutorage. About the middle of the eleventh century they [that is, the Saljuqs] had overrun Persia, when, as so often happened, the Barbarian conquerors adopted the culture of their civilized subjects. Rapidly the Seljuq Turks pushed their conquest westward, ever carrying with them Persian culture...[s]o, when some hundred and fifty years later Sulayman's son [the leader of the Ottomans]... penetrated into Asia Minor, they [the Ottomans] found that although Seljuq Turkish was the everyday speech of the people, Persian was the language of the court, while Persian literature and Persian culture reigned supreme. It is to the Seljuqs with whom they were thus fused, that the Ottomans, strictly so called, owe their literary education; this therefore was of necessity Persian as the Seljuqs knew no other. The Turks were not content with learning from the Persians how to express thought; they went to them to learn what to think and in what way to think. In practical matters, in the affairs of everyday life and in the business of government, they preferred their own ideas; but in the sphere of science and literature they went to school with the Persian, intent not merely on acquiring his method, but on entering into his spirit, thinking his thought and feeling his feelings. And in this school they continued so long as there was a master to teach them; for the step thus taken at the outset developed into a practice; it became the rule with the Turkish poets to look ever Persia-ward for guidance and to follow whatever fashion might prevail there. Thus it comes about that for centuries Ottoman poetry continued to reflect as in a glass the several phases through which that of Persia passed...[s]o the first Ottoman poets, and their successors through many a generation, strove with all their strength to write what is little else than Persian poetry in Turkish words. But such was not consciously their aim; of national feeling in poetry they dreamed not; poetry was to them one and indivisible, the language in which it was written merely an unimportant accident.
Main article: Indo-Persian culture
In general, from its earliest days, Persian culture was brought into the Subcontinent (or South Asia) by various Persianised Turkic and Afghan dynasties. South Asian society was enriched by the influx of Persian-speaking and Islamic scholars, historians, architects, musicians, and other specialists of high Persianate culture who fled the Mongol devastation. The sultans of Delhi, who were of Turko-Afghan origin, modeled their lifestyles after the Persian upper classes. They patronized Persian literature and music, but became especially notable for their architecture, because their builders drew from Irano-Islamic architecture, combining it with Indian traditions to produce a profusion of mosques, palaces, and tombs unmatched in any other Islamic country. The speculative thought of the times at the Mughal court, as in other Persianate courts, leaned towards the eclectic gnostic dimension of Sufi Islam, having similarities with Hindu Vedantism, indigenous Bhakti and popular theosophy.
The Mughals, who were of Turco-Mongol descent, strengthened the Indo-Persian culture, in South Asia. For centuries, Iranian scholar-officials had immigrated to the region where their expertise in Persianate culture and administration secured them honored service within the Mughal Empire.: 24–32 Networks of learned masters and madrasas taught generations of young South Asian men Persian language and literature in addition to Islamic values and sciences. Furthermore, educational institutions such as Farangi Mahall and Delhi College developed innovative and integrated curricula for modernizing Persian-speaking South Asians.: 33 They cultivated Persian art, enticing to their courts artists and architects from Bukhara, Tabriz, Herat, Shiraz, and other cities of Greater Iran. The Taj Mahal and its Charbagh were commissioned by the Mughal emperor Shah Jahan for his Iranian bride.
Iranian poets, such as Sa’di, Hafez, Rumi and Nizami, who were great masters of Sufi mysticism from the Persianate world, were the favorite poets of the Mughals. Their works were present in Mughal libraries and counted among the emperors’ prized possessions, which they gave to each other; Akbar and Jahangir often quoted from them, signifying that they had imbibed them to a great extent. An autographed note of both Jahangir and Shah Jahan on a copy of Sa’di's Gulestān states that it was their most precious possession.: 101, cat. no. 36 a.c A gift of a Gulestān was made by Shah Jahan to Jahanara Begum, an incident which is recorded by her with her signature.: 332.38, Cat. no. 136a.f Shah Jahan also considered the same work worthy enough to be sent as a gift to the king of England in 1628, which is presently in the Chester Beatty Library, Dublin. The emperor often took out auguries from a copy of the diwan of Hafez belonging to his grandfather, Humayun. One such incident is recorded in his own handwriting in the margins of a copy of the diwan, presently in the Khuda Bakhsh Oriental Library, Patna. The court poets Naziri, ‘Urfi, Faizi, Khan-i Khanan, Zuhuri, Sanai, Qodsi, Talib-i Amuli and Abu Talib Kalim were all masters imbued with a similar Sufi spirit, thus following the norms of any Persianate court.[notes 2]
The tendency towards Sufi mysticism through Persianate culture in Mughal court circles is also testified by the inventory of books that were kept in Akbar's library, and are especially mentioned by his historian, Abu'l Fazl, in the Ā’in-ī Akbarī. Some of the books that were read out continually to the emperor include the masnavis of Nizami, the works of Amir Khusrow, Sharaf Manayri and Jami, the Masnavi i-manavi of Rumi, the Jām-i Jam of Awhadi Maraghai, the Hakika o Sanā’i, the Qabusnameh of Keikavus, Sa’di's Gulestān and Būstān, and the diwans of Khaqani and Anvari.
This intellectual symmetry continued until the end of the 19th century, when a Persian newspaper, Miftah al-Zafar (1897), campaigned for the formation of Anjuman-i Ma’arif, an academy devoted to the strengthening of Persian language as a scientific language.
Main article: Persian poetry
From about the 12th century, Persian lyric poetry was enriched with a spirituality and devotional depth not to be found in earlier works. This development was due to the pervasive spread of mystical experience within Islam. Sufism developed in all Muslim lands, including the sphere of Persian cultural influence. As a counterpoise to the rigidity of formal Islamic theology and law, Islamic mysticism sought to approach the divine through acts of devotion and love rather than through mere rituals and observance. Love of God being the focus of the Sufis' religious sentiments, it was only natural for them to express it in lyrical terms, and Persian Sufis, often of exceptional sensibility and endowed with poetic verve, did not hesitate to do so. The famous 11th-century Sufi, Abu Sa'id of Mehna frequently used his own love quatrains (as well as others) to express his spiritual yearnings, and with mystic poets such as Attar and Iraqi, mysticism became a legitimate, even fashionable subject of lyric poems among the Persianate societies. Furthermore, as Sufi orders and centers (Khaneghah) spread throughout Persian societies, Persian mystic poetic thought gradually became so much a part of common culture that even poets who did not share Sufi experiences ventured to express mystical ideas and imagery in their work.
Main article: Shia Islam
As the broad cultural region remained politically divided, the sharp antagonisms between empires stimulated the appearance of variations of Persianate culture. After 1500, the Iranian culture developed distinct features of its own, with interposition of strong pre-Islamic and Shiite Islamic culture. Iran's ancient cultural relationship with Southern Iraq (Sumer/Babylonia) remained strong and endured in spite of the loss of Mesopotamia to the Ottomans. Its ancient cultural and historical relationship with the Caucasus endured until the loss of Azerbaijan, Armenia, eastern Georgia and parts of the North Caucasus to Imperial Russia following the Russo-Persian Wars in the course of the 19th century. The culture of peoples of the eastern Mediterranean in Anatolia, Syria, and Egypt developed somewhat independently; India developed a vibrant and completely distinct South Asian style with little to no remnants of the once patronized Indo-Persian culture by the Mughals.
Persianate is a new term, first coined by Marshall Hodgson to offer a different explanation of Islam in the world system than that extrapolated from Wallerstein. While Persianate depicts a cultural force that is linked to Persian language and to self-identifying Persians, Persianate is more than either a language or a people; it highlights elements that Persians share with Indo-Aryan rulers who preceded Muslims to the subcontinent. Two elements are paramount: hierarchy ... (and) deference
Saljuq activity must always be viewed both in terms of the wishes of the sultan and his Khorasanian, Sunni advisors, especially Nezām-al-molk ...
Because the Turkish Seljuqs had no Islamic tradition or strong literary heritage of their own, they adopted the cultural language of their Persian instructors in Islam. Literary Persian thus spread to the whole of Iran, and the Arabic language disappeared in that country except in works of religious scholarship
His origin, milieu, training, and culture were steeped in Persian culture and so Babor was largely responsible for the fostering of this culture by his descendants, the Mughals of India, and for the expansion of Persian cultural influence in the Indian subcontinent, with brilliant literary, artistic, and historiographical results
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domain: artistic


The Ford Government has pushed pause on the Roadmap to Reopen so high-risk sectors can get vaccine policies in place.
Ontario’s Chief Medical Officer of Health, Dr. Kieran Moore, announced Tuesday he has issued a directive mandating hospitals and community care service providers to have COVID-19 policies in place for employees, staff, contractors, students, and volunteers. The directive also requires ambulance services to have a COVID-19 vaccination policy for paramedics. These policies must be in place no later than September 7 and will require proof of one of three things: full vaccination against COVID-19, a documented medical reason for not being vaccinated, or completion of a COVID-19 vaccination educational session.
Those who do not provide proof of full vaccination will be required to undergo daily COVID-19 testing.
While Dr. Moore’s directive does not cover education settings, he did say on Tuesday the provincial government is planning on requiring vaccination policies for other sectors, including publicly-funded school boards and staff in licensed childcare settings. The province indicated it will soon require vaccine policies to be implemented in other sectors like post-secondary institutions, licensed retirement homes, women’s shelters, and other congregate care settings.
Moore said the province will pause the Roadmap to Reopen as these policies get drawn up. “We need to get the vaccination policies in place and our vaccination rates up,” he said during a Tuesday afternoon media briefing. “We need to be proactive to avoid the reactive closures that result in significant impacts in our on our mental, physical, social, and economic well-being. Every shot in arms is our best shot out of this.”


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Bonded By Blood Comments On Upcoming Tour Dates, "Barge To Hell" Cruise
Bonded Blood, which recently released new album "The Aftermath," has been confirmed for this year's Barge to Hell cruise, which sets sail from Miami to the Bahamas on December 3rd and returns on December 7th.
The band will be joining the likes of At The Gates, Behemoth, Sodom, Napalm Death, and more on one of the most extreme cruises in the world. Bonded By Blood has also confirmed a European tour with Vader and Aborted, which is set to take place through January and February, 2013. Dates are due to be announced soon.
Bonded By Blood drummer Carlos Regalado comments:
"We are ecstatic to be one of the lucky bands this year to be included in the Barge to Hell cruise! We can't wait to share the stage with all these legendary bands, and being able to play on such a huge ship while it sails to the Bahamas is just unreal. See you all on deck!
"We are also excited to announce that in January we are heading overseas to Europe to tour with the legendary Vader! It's been a while since we have done a proper European tour and we just can't wait to get back out there and support The Aftermath live. We look forward to meeting some new fans and seeing some familiar faces; see you on the road!"
For more information about Barge to Hell, go to this location.
Dec. 03-07 - Miami,FL/Nassau, Bahamas - Barge to Hell Cruise
Dec. 22 - Hollywood, CA - Key Club
Apr. 20 - Santa Ana, CA - Carn-Evil at Malone's
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H-Ras antibody | H-Ras-03
H-Ras, N-Ras and K-Ras are highly related RAS genes which regulate pathways involved in cell differentiation, proliferation, adhesion, migration and apoptosis and are known proto-oncogenes. H-Ras is located within the peripheral plasma membrane and within endomembrane compartments including the ER and Golgi apparatus. In the ER H-Ras can be activated by the RasGRF family exchange factors RasGRF1 and RasGRF2, this process does not appear to happen withing the Golgi (Arozarena et al. 2004). Mutations in the H-Ras gene are responsible for the rare condition known as Costello syndrome characterized by facial, cardiovascular and musculoskeletal abnormalities and mental retardation (Gripp et al. 2006).
Mouse anti Human H-Ras, clone H-Ras-03 has been used for the detection of H-Ras in the MCF10A human epitheliod breast cancer cell line by Western blotting (Vuoriluoto et al. 2011).
- Target Species
- Species Cross-Reactivity
Target Species Cross Reactivity Mouse Rat
- N.B. Antibody reactivity and working conditions may vary between species.
- Product Form
- Purified IgG - liquid
- Purified IgG prepared by affinity chromatography on Protein A
- Buffer Solution
- Phosphate buffered saline
- Preservative Stabilisers
- <0.1% Sodium Azide (NaN3)
- Synthetic peptide corresponding to amino acids DIHQYREQIKRVKDSDDC of human H-Ras.
- Approx. Protein Concentrations
- IgG concentration 1.0mg/ml
- This product is shipped at ambient temperature. It is recommended to aliquot and store at -20°C on receipt. When thawed, aliquot the sample as needed. Keep aliquots at 2-8°C for short term use (up to 4 weeks) and store the remaining aliquots at -20°C.
Avoid repeated freezing and thawing as this may denature the antibody. Storage in frost-free freezers is not recommended.
- 12 months from date of despatch
- Entrez Gene
- GO Terms
- GO:0005886 plasma membrane
- GO:0000139 Golgi membrane
- GO:0000186 activation of MAPKK activity
- GO:0003924 GTPase activity
- GO:0007596 blood coagulation
- GO:0005829 cytosol
- GO:0005525 GTP binding
- GO:0007050 cell cycle arrest
- GO:0007173 epidermal growth factor receptor signaling pathway
- GO:0007265 Ras protein signal transduction
- GO:0007268 synaptic transmission
- GO:0009887 organ morphogenesis
- GO:0007411 axon guidance
- GO:0008022 protein C-terminus binding
- GO:0008285 negative regulation of cell proliferation
- GO:0008286 insulin receptor signaling pathway
- GO:0031575 mitotic cell cycle G1/S transition checkpoint
- GO:0045740 positive regulation of DNA replication
- GO:0048011 nerve growth factor receptor signaling pathway
- GO:0050679 positive regulation of epithelial cell proliferation
- GO:0050900 leukocyte migration
- GO:0090398 cellular senescence
- For research purposes only
Applications of H-Ras antibody
|Application Name||Verified||Min Dilution||Max Dilution|
- Western Blotting
- MCA2884 detects a band of approximately 24kDa in HeLa, K567 and RAJI whole cell lysates under reducing conditions.
Secondary Antibodies Available
Product Specific References
References for H-Ras antibody
Vuoriluoto, K. et al. (2011) Vimentin regulates EMT induction by Slug and oncogenic H-Ras and migration by governing Axl expression in breast cancer.
Oncogene. 30: 1436-48.
Zheng, Y. & Quilliam, L.A. (2003) Activation of the Ras superfamily of small GTPases. Workshop on exchange factors.
EMBO Rep. 4 (5): 463-8.
Fluorescent SpectraviewerWatch the Tool Tutorial Video ▸
How to Use the SpectraviewerWatch the Tool Tutorial Video ▸
- Start by selecting the application you are interested in, with the option to select an instrument from the drop down menu or create a customized instrument
- Select the fluorophores or fluorescent proteins you want to include in your panel to check compatibility
- Select the lasers and filters you wish to include
- Select combined or multi-laser view to visualize the spectra

domain: health


The newest addition to the Porsche Boxster range, the Boxster Spyder, is the star of a new video which has been released by the German based automaker recently.
After being officially introduced just earlier this year and shown to the public at the 2015 New York Auto Show, the brand new Porsche Boxster Spyder is being placed into the spotlights once again, this time with the help of a new video. The clip posted below is the typical presentation of a sports car and happily Porsche has left aside the voice telling us how good this vehicle is, so all you have to do is plug in your headphones and click the play button.
The new Porsche Boxster Spyder is coming with high performance brakes taken from the larger 911 Carrera, with a bespoke lightweight soft top which is partially manually operated, front and rear ends sourced from the Cayman GT4 and a 20 mm lowered sports suspension system. The model has a new 360mm in diameter steering wheel and it is lacking the radio and air conditioning control units, eliminated in order to cut down on the weight. The 3.8 liter six-cylinder unit is found under its hood, rated at 375 HP (276 kW), enough for a 0 to 100 km/h (62 mph) sprint made in 4.5 seconds and a top speed of 290 km/h (180 mph). On its local market, the model will start from 79,945 euros, in July, and in the United States it will come from $82,100, in October.


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Rates Move Higher for the First Time in Three Weeks
Mortgage rates reversed course this week, moving upwards for the first time in three weeks amid more positive economic data, Freddie Mac reports in its weekly mortgage market survey. Production in the manufacturing industry and non-manufacturing sector alike showed signs of expanding.
Freddie Mac reports the following national averages with mortgage rates for the week ending Nov. 7:
- 30-year fixed-rate mortgages: averaged 4.16 percent, with an average 0.8 point, rising from last week’s 4.10 percent average. Last year at this time, 30-year rates averaged 3.40 percent.
- 15-year fixed-rate mortgages: averaged 3.27 percent, with an average 0.7 point, rising from last week’s 3.20 percent average. A year ago, 15-year rates averaged 2.69 percent.
- 5-year hybrid adjustable-rate mortgages: averaged 2.96 percent, with an average 0.5 point, holding the same average as last week. Last year at this time, 5 year ARMs averaged 2.73 percent.
- 1-year ARMs: averaged 2.61 percent, with an average 0.5 point, dropping from last week’s 2.64 percent average. A year ago, 1-year ARMs averaged 2.59 percent.
Source: Freddie Mac

domain: news


Elon Musk, the chief executive of Tesla, reportedly suggested that his firm had taken in 250,000 pre-orders for its “Blade Runner”-inspired electric Cybertruck pickup truck. Musk tweeted “250k,” which seemed to suggest, based on his Twitter report in that past, that the figure was the number of orders the company had received from prospective clients, CNBC reported.
Musk’s meaning of orders, however, might differ from what most people think. The automaker is currently only accepting pre-orders at the cost of $100. The pre-orders aren’t actually seen as deposits for the truck, which has a $39,900 starting price.
The Tesla executive has run into trouble in the past when it comes to his use of Twitter. In 2018, the U.S. Securities and Exchange Commission (SEC) fined Musk and his company $20 million each for Musk’s tweet that claimed he was mulling taking Tesla private for $420 per share – “Funding secured.”
Tesla’s all-electric Cybertruck comes in a tri-motor edition with a range of 500 miles, a dual-motor model with a range of 300 miles, and a single-motor variant with a range of 250 miles. The models range from $69,900 at the top end down to $39,900 at the low end.
News surfaced that “pre-orders” were rolling in – per Musk’s Twitter feed – days after a shattered glass incident embarrassed Tesla at the launch of its Cybertruck. The Cybertruck’s supposedly bulletproof glass was shattered by a metal ball thrown by Franz von Holzhausen, the design lead, to show off the material’s strength. Although the product launch was anything but smooth, it gained viral attention via YouTube.
Tesla is hardly alone when it comes to failed or less-than-stellar product launches and marketing stunts, but few such failures have led to so much interest in the product at hand.