American Robin Turdus migratorius
Differences are so slight and variable that no subspecies are reliably identifiable outside of their normal range. Bold indicates groups mentioned or illustrated in the Sibley Guide
Eastern T. m. migratorius group
T. m. migratorius – Alaska, Canada, northeast states
T. m. achrusterus – southeast
Atlantic Canada T. m. nigrideus
Western T. m. propinquus group
T. m. propinquus – Pacific Northwest
T. m. caurinus – Interior West
Variation is slight and clinal, involving overall plumage saturation, prominence of tail spots, and very small differences in size. Birds of Interior west average palest, birds of Atlantic Canada (and Appalachians) average darkest, with Pacific Northwest also quite dark. Western birds in general lack obvious white tail corners (especially closer to the Pacific coast), but many eastern birds have very small tail spots.
So-called “Black-backed” Robins T. m. nigrideus (males have black neck and back, reduced white on head, and are more richly colored overall) are most numerous among the breeding populations of far eastern Canada, but birds just as dark can be found commonly in the Appalachian region (Mengel, 1965; pers. obs.), and less often in other adjacent regions. I have identified scattered individuals in the northeast and up to three together among the large winter robin flocks at Cape May, NJ.
While some are strikingly colored and at first I was excited about searching for this “subspecies”, over time I realized that the black back is simply one indication of an overall darkness. The birds with black backs also have reduced white on the throat streaking and facial markings, unusually dark rufous underparts, and darker gray upperside in general.
There is a complete range of variation from pale to dark, so one is forced to make subjective decisions about which birds are dark enough to be “black-backed”. Then I noticed considerable variation among the local breeding population in the northeast states, and began to wonder if the apparent “winter visitor” status of black-backed birds was simply because that was the season when I was able to study hundreds of robins.
Mengel (1965) has published some actual research. He writes about the Labrador-Newfoundland population: “it is my present opinion that these birds represent the extreme expression of a general tendency to rich coloration in the extreme north; one found also, incidentally, in an appreciable percentage of Appalachian birds”. Then lists three specimens from Kentucky, including one taken on Sep 24, before migrants would be expected, and continues “Even if nigrideus proves valid, I have seen so many dark-backed specimens taken in the eastern United States in the breeding season that I think it best not to include the race in this [Kentucky] list on the basis of three specimens”.
I concur, and think that the “Black-backed” robin is best considered a variant that predominates in the northeast, not a subspecies.
Western birds average paler, and most have smaller white spots (or none) at the tail corners, but both of these features are variable and can be found anywhere in the east as well. Similarly, relatively dark birds with obvious white tail spots can be seen in the west. So there is simply no way to be sure whether an odd-looking robin is from another region, or just a variant of the local population.
Mengel, R. M. 1965. The Birds of Kentucky. AOU Monograph 3

Robin Turdus migratorius Mheiriceá
Tá na difríochtaí chomh beag agus chomh athromaitheach sin nach féidir aon fho-chineál a shainaithint go hiontaofa lasmuigh dá gnáthréim. Léiríonn an gréasán mórchrutha grúpaí a luaitear nó a léirítear sa Treoir Sibley
Grúpa T. m. migratorius an Oirthir
T. m. migratorius  Alaska, Ceanada, Stáit an Oirthuaiscirt
T. m. achrusterus  oirdheisceart
T. m. nigrideus
Grúpa T. m. propinquus an Iarthair
T. m. propinquus  Pacific Northwest
T. m. caurinus  Interior West
Tá athrú beag agus clinal, lena n-áirítear sáithíocht iomlán na pluma, suntasacht spots eireaball, agus difríochtaí an-bheaga i méid. Is é an t-eitleán an t-eitleán is mó a bhíonn ag éanlaith na hInmheánacha san iarthar, is é é éanlaith na n-eitleán san Atlantaigh Cheanada (agus na hAppalach) an t-eitleán is dorcha, agus an t-eitleán an Tiomna Thuaidh an Aigéin Chiúin an-dorcha freisin. Go ginearálta, níl cúigiúirí bán soiléir ag na héin san iarthar (go háirithe níos gaire don chósta an Aigéin Chiúin), ach tá spotaí an-bheaga ag go leor éin san oirthear.
Tá an chuid is mó de na daonra atá ag breeding i gCeanada iarthuaisceart, ach is féidir éan chomh dorcha a fháil go coitianta i réigiún na hAppalach (Mengel, 1965; pers. an t-easnamh. ), agus níos lú go minic i réigiúin eile in aice láimhe. Tá mé a aithint aonair scaipthe sa oirdheisceart agus suas le trí le chéile i measc na róbíní gheimhridh mór sluaite ag Cape May, NJ.
Cé go bhfuil roinnt acu datha go suntasach agus ar dtús bhí mé ag súil go mór leis an "fho-chineál" seo a chuardach, le himeacht ama thuig mé nach bhfuil sa chúl dubh ach aon léiriú ar an dorchadas foriomlán. Tá na héin le cúl dubh laghdaithe freisin ar an streachailt bán ar an throat agus ar na marcanna aghaidh, fo-pháirteanna rufous dorcha neamhghnácha, agus uaslódáil liath dorcha i gcoitinne.
Tá raon iomlán éagsúlachta ann ó bhláth go dorcha, mar sin bíonn sé de dhualgas ar dhuine cinntí suibiachtúla a dhéanamh faoi na héin atá dorcha go leor le bheith ina black-backed. Ansin thug mé faoi deara go raibh éagsúlacht shuntasach i measc an daonra dúchais áitiúil sna stáit oirthear-thuaidh, agus thosaigh mé ag smaoineamh an raibh stádas "cuairteoir gheimhridh" na n-éan dubh-chúl ach toisc gurbh é sin an séasúr nuair a bhí mé in ann na céadta robins a staidéar.
D'fhoilsigh Mengel (1965) roinnt taighde iarbhír. Scríobhann sé faoin daonra Labrador-Newfoundland: "Is é mo thuairim faoi láthair go léiríonn na héin seo an léiriú is mó ar threocht ghinearálta chun dathanna saibhre sa tuaisceart is faide; ceann a fhaightear freisin, ar an láimh eile, i céatadán suntasach d'éin Appalachian". Ansin liostaíonn sé trí speiceas ó Kentucky, lena n-áirítear ceann a tógadh ar 24 Meán Fómhair, sula mbeifear ag súil le hinimircigh, agus leanann sé ar aghaidh "Fiú má chruthaíonn nigrideus go bhfuil sé bailí, chonaic mé an oiread sin speiceas dorcha-chúl a tógadh in oirthear na Stát Aontaithe i séasúr na breithe go gceapaim go bhfuil sé is fearr gan an rás a áireamh sa liosta [Kentucky] ar bhonn trí speiceas".
Aontaím, agus sílim gur fearr an robín Black-backed a mheas mar athrú a bhíonn i réim san oirthear, ní fo-chineál.
Tá an meán-eolaí san Iarthar níos páire, agus tá spotaí beaga bán (nó gan aon cheann) ag an chuid is mó de na héin, ach tá an dá ghné seo inathraitheach agus is féidir iad a fháil in áit ar bith san oirthear freisin. Ar an gcaoi chéanna, is féidir éin réasúnta dorcha le spotaí eireaball bán soiléir a fheiceáil san iarthar. Mar sin níl aon bhealach ann a bheith cinnte an bhfuil robín aisteach ó réigiún eile, nó ach athrú ar an bpobal áitiúil.
Mengel, R. M. 1965. Éin Kentucky. Monagraf 3 AOU


Lecture 10, The Scottish Reformation:
As the teachings of the Protestant Reformation spread throughout Europe, Protestant movements appeared in many different countries. In some areas, the political authorities quickly established Protestantism as the official religion. In nations like France and Spain, the Reformation was eventually suppressed by relentless persecution. However, persecution was not always able to extinguish the Protestant cause. In the case of Scotland, the Reformation took root in spite of government opposition, largely through the diligent and persistent ministry of John Knox.

Léacht 10, An Reifreamh Albainc:
De réir mar a scaipeadh teagasc an Athchóirithe Phrotastúnach ar fud na hEorpa, tháinig gluaiseachtaí Phrotastúnacha chun cinn i go leor tíortha éagsúla. I roinnt ceantair, bhunaigh na húdaráis pholaitiúla an Phrotastúnachtas go tapa mar reiligiún oifigiúil. I náisiúin mar an Fhrainc agus an Spáinn, chuir an Teasgairt deireadh leis an Athchóiriú trí éagóir gan mhoill. Mar sin féin, ní raibh ionsaí in ann an cúis Phrotastúnach a dhíothú i gcónaí. I gcás na hAlban, d'éirigh leis an Athchóiriú fréamhacha a chur in ainneoin na freasúra ón rialtas, go mór trí sheirbhís díograiseach agus leanúnach John Knox.


Bu kitabı e-kitap olarak okumak isterseniz, yayıncıya talebinizi iletebilmemiz için tıklayınız.
“The Enchanted Castle” is a story book which contains the simplified edition of the novel with the same title by Edith Nesbit. The mysterious adventures of the four children with a magical ring will remind the reader of the times when there were still miracles on earth and make them think about the childhood and its very magical nature… Sis Readers (Stage 4)Sis Readers is a series of retold and simplified stories which are classifed into 5 stages, each stage consists of 10 story books, in accordance with their degrees of difficulty. The selected stories are chosen among the world-wide known fairy tales, mythological narratives and short stories of famous authors. This series provides students and english learners of all ages with reading materials which help them improve their reading comprehension and vocabulary skills. Each book has its own extensive exercises and dictionary.

Bu kitabı e-kitap olarak okumak isterseniz, yayıncıya talebinizi iletebilmemiz için tıklayınız
Is leabhar scéal é The Enchanted Castle ina bhfuil eagrán simplithe den úrscéal leis an teideal céanna le Edith Nesbit. Beidh eachtraí mistéireach na gceithre leanbh le fáinne draíochta ag cur i gcuimhne an léitheora ar na hamanna nuair a bhí míorúiltí fós ar an talamh agus cuirfidh siad i gcuimhne dóibh faoin óige agus a nádúr draíochta féin... Sis Readers (Céim 4) Is sraith scéalta athscéalaithe agus simplithe iad Sis Readers atá aicmithe i 5 chéim, tá 10 leabhar scéil i ngach céim, de réir a gcéimeanna deacrachta. Roghnaítear na scéalta roghnaithe i measc na scéalta féile ar fud an domhain, scéalta miotaseolaíochta agus scéalta gearr d'údar cáiliúla. Soláthraíonn an tsraith seo ábhair léitheoireachta do mhic léinn agus do dhaoine atá ag foghlaim Béarla de gach aois a chabhraíonn leo feabhas a chur ar a gcumas léitheoireachta agus a scileanna foclóireachta. Tá cleachtaí fairsinge agus foclóir féin ag gach leabhar.


1. OUR DUTY TOWARDS OUR PARENTS
1. Our parents are to be honored, because they are God’s representatives and our greatest benefactors.
We are all children of Our Father in heaven, and He causes us to be fed and brought up by our earthly parents. Thus parents take the place of God in regard to the education of their children; they are His representatives, and as such, the honor due to Him must be paid to them, for the viceroy can claim the same respect as the monarch who has delegated his authority to him. Those who despise their parents, despise God Himself. St. Augustine, after his conversion, bitterly regretted the disrespect he had shown the mother God had given to him, knowing that thereby he had shown disrespect to God. Our parents are moreover our greatest benefactors. “How much,” exclaims St. Ambrose, “has not thy mother suffered on thy account! How many sleepless nights, how many privations, how much anxiety has she not borne for thee! How hard thy father has worked, to provide thee with food and raiment! And canst thou be ungrateful to those who have done and suffered so much for thee?” The Son of God Himself honored His Mother and His foster-father; it is said of Him that He was subject to them. Learn of Him to obey your parents; He honored them, though they were His servants; He loved and respected His Mother, whose Creator He was; He never forgot that as an infant He had lain on Mary’s bosom, and had been carried in Joseph’s arms.
2. We ought to honor our parents by respectful behavior, love, and obedience.
When God bids us honor our parents. He commands us to love and obey them, for this is included in the reverence we owe them. Love is due to them as our greatest benefactors. It is the first duty of a Christian to compensate his parents for the trouble and the sacrifices his education has entailed on them. The obligation to obey them ceases when there is no longer occasion for it; the duty of loving and respecting them only ends with their life.
Respect towards our parents consists in esteeming them from our heart as God’s representatives, and manifesting this esteem outwardly by word and deed.
Esteem for our parents must be heartfelt, otherwise outward manifestations of esteem would be mere dissembling. Christ showed great respect for His Mother at the marriage feast of Cana; for although He told her His hour for working miracles was not yet come, He complied with her request. We must honor our parents even if they are poor and in a humble class of life. Joseph, when Governor of Egypt showed great respect for his aged father. Al though he was only a shepherd, he brought him to the king and presented him before him (Gen. xlvii. 7). King Solomon rose from his throne to meet his mother, although she was not of royal lineage; he bowed to her, and made her sit on his right hand (3 Kings ii. 19). Pope Benedict XI. received his mother, who was a poor washer woman, in the kindest manner when she went to him in the mean apparel of her class. Even if parents do not lead a virtuous life, they still have a claim upon the respect of their children, because of the position they hold in regard to them as God’s representatives. The Wise Man says: “Honor thy father in word and work and in all patience” (Ecclus. iii. 9).
Love of our parents consists in kind feelings and kind actions towards them.
We are bound to love our parents, as we are bound to love all men, because they are our neighbor, made in God’s image. But this is not enough: They have a right to a special affection on our part, because we are their children, because they love us so tenderly, and confer so many benefits upon us. Are not his parents a child’s best friends? Love consists in kind sentiments and kind actions. Joseph showed his affection for his old father; he fell on his neck and embracing him, wept (Gen. xlvi. 29). But kind feelings are not enough. Let us not love in word nor in tongue, but in deed and in truth (1 John iii. 18). Therefore we ought to help our parents in destitution or sickness, and pray for them. The Prussian General Ziethen when a page, was once on guard at night in the king’s antechamber. The king, Frederick I., finding he did not answer his summons, went out and found him asleep over a letter which he was writing to his mother, to send her his first earnings (thirty shillings) in the royal service. The king read the letter and was so touched that he put a roll of money in each of the young man’s pockets, and the next morn ing appointed him to the army. When Blessed Thomas More had been put to death for the faith by order of Henry VIII., no one ventured to bury his remains; his daughter Margaret alone braved the tyrant’s wrath, and he, respecting her filial devotion, allowed no one to interfere with her. Even among the lower animals we find examples of affection towards parents. The young lions share their prey with the old, and the storks warm those who have lost their plumage through age; they bring them food and assist them to fly. The Wise Man says: “Son, support the old age of thy father” (Ecclus. iii. 18). Remember how Our Lord on the cross provided for His Mother by commending her to the care of St. John (John xix. 26).
Obedience towards our parents consists in fulfilling all their lawful commands, as long as we are under their authority.
“Children, obey your parents in all things” (Col. iii. 20). Just as parents are bound to provide for the education of their children, so it is the duty of children to obey their parents. As in the State some rule and others obey, so it must be in the family; otherwise there can be no domestic order and concord. Virtue is expected of the old; submission of the young. Yet children are only bound to obey when the command is just; if their parents order them to do what is contrary to God’s law, and consequently unjust, they must act on the Apostle’s words: “We ought to obey God rather than men” (Acts v. 29). St. Hermengild, son of Leovigild, King of the Goths, was imprisoned by his father in a tower in Sevilla, because he would not embrace the Arian heresy. The king promised to restore him to his favor if only he complied with his desire. But the saint replied that he would renounce the crown, his father’s affection, life itself, rather than deny his faith. He was accordingly martyred. Several other saints chose rather to disobey the command of their earthly than of their heavenly Father, and thus lost their lives. Parents who require their children to do what is forbidden by the law of God, undermine their own authority; they saw off the bough on which they are sitting. A man ordered his son to work in the fields on Sunday; the lad refused, saying it was forbidden by the law of God. The father rejoined angrily: “You are not a child now, and the commandments are only for children.” “In that case,” the son replied, “I need not keep the Fourth Commandment which bids me obey you.” Children are only bound to obey their parents as long as they are under their control, and they are only bound to obey in matters which come within the sphere of the parental authority, such as their manners and behavior at home and abroad, their companions, etc. Parents have no right to dictate to their children in regard to the calling they shall embrace, for a vocation comes from God. Parents cannot dispose of their children’s future, when they are no longer subject to them. St. Francis of Assisi would not let his father make a merchant of him; St. Rose of Lima refused to marry. Yet the advice of parents should always be asked; age gives them greater discernment and experience of life, and they are the best and wisest counsellors a man can have. Holy Scripture exhorts us thus: “My son, hear the instruction of thy father” (Prov. i. 8).
3. Our duty is the same in regard to those who are in authority over us, as it is to our parents; our teachers and governors, masters and employers, and our elders in general.
The old are to be respected by the young. “Honor the person of the aged man, and rise up before the hoary head” (Lev. xix. 32). It becomes the elder to speak first (Ecclus. xxxii. 4). The Spartans entertained great respect for the aged; when an old man could not find a place at the Olympian games, they all rose up to give him a seat. Alexander the Great was one day sitting by a warm fire, when he saw an aged soldier shivering in the cold; he called him in and gave him a place on his own regal couch. Young people ought to heed the counsels of the old, “for of them they shall learn wisdom and instruction” (Ecclus. viii. 9). The old act less on impulse, and consequently more prudently. God appointed a council of seventy ancients for the guidance of the Jews (Exod. iv. 29), and the Roman Senate was composed of old men. Above all, the aged should never be despised, for we too shall become old in our turn (Ecclus. viii. 9). Their infirmities must be borne with: “An ancient man rebuke not, but entreat him as a father” (1 Tim. v. 1).
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1. an t-am a bhí ann. AN DÚINTEAR A NÓS I NÁ MÁIRNEAN
1. an t-am a bhí ann. Is mór an onóir atá le tabhairt dár dtuismitheoirí, mar is ionadaithe Dé iad agus is iad ár dtairbhithe is mó.
Is clann dár nAthair ar neamh muid go léir, agus déanann sé ár dtuismitheoirí talún a chothú agus a thógáil. Dá bhrí sin, glacann tuismitheoirí áit Dé maidir le hoideachas a leanaí; is ionadaithe Dé iad, agus mar sin, ní mór an onóir is cuí dó a íoc leo, mar is féidir leis an leas-rí a éileamh an meas céanna leis an monarca a thug a údarás dó. Iad siúd a scriosann a dtuismitheoirí, scriosann siad Dia féin. Bhí brón mór ar Naomh Augustine, tar éis dó a thiontú, as an mí-urraim a bhí léirithe aige don mháthair a thug Dia dó, agus a fhios aige gur léirigh sé mí-urraim don Dia leis sin. Tá ár dtuismitheoirí ina gcuid de na daoine is mó a dhéanann maitheas dúinn. "Cad é an méid", exclaims Naomh Ambrose, "ní raibh do mháthair ag fulaingt mar gheall ort! Cé mhéad oíche neamhchlaon, cé mhéad privations, cé mhéad imní nach bhfuil sí a iompar ar do shon! Cé chomh crua a d'oibrigh do athair, a chur ar fáil duit bia agus éadaí! Agus an féidir leat a bheith ungrateful dóibh siúd a rinne agus a d'fhulaing an oiread sin ar do shon?  An Mac Dé féin onóir a mháthair agus a athair cothaitheach, tá sé ráite dó go raibh sé a bheith faoi réir dóibh. Foghlaim as é a bheith ag éisteacht le do thuismitheoirí. Chuir sé onóir orthu, cé go raibh siad ina sheirbhísigh. Bhí grá aige agus urram aige dá mháthair, a chruthaigh sé.
2. Seachadadh. Ba cheart dúinn onóir a thabhairt dár dtuismitheoirí trí iompar measúil, grá, agus obedience.
Nuair a ordóidh Dia dúinn onóir a thabhairt dár dtuismitheoirí. Ordaíonn sé dúinn grá a bheith againn dóibh agus a bheith ag cloí leo, mar go gcuimsítear é seo san urraim atá dlite dúinn dóibh. Is é an grá atá againn mar ár benefactors is mó. Is é an chéad dhualgas atá ar Chríostaí cúiteamh a thabhairt dá thuismitheoirí as an trioblóid agus na híobairtí a thug a oideachas orthu. Ní bhíonn an oibleagáid a bheith ag éisteacht leo ann nuair nach bhfuil aon chúis ann; ní bhíonn an dualgas a bheith ag grá agus ag meas orthu ann ach amháin nuair a bhíonn siad beo.
Is éard atá i meas i leith ár dtuismitheoirí ná iad a mheas óna gcroí mar ionadaithe Dé, agus an meas seo a léiriú go seachtrach le focal agus le gníomh.
Ní mór go mbeadh meas ar ár dtuismitheoirí ó chroí, ar shlí eile ní bheadh léiriú seachtrach meas ach bréag. Léirigh Críost meas mór ar a Mháthair ag an bhféile phósta i Caina; mar cé gur dúirt sé léi nár tháinig a uair chun míorúiltí a dhéanamh go fóill, chomhlíon sé a iarraidh. Ní mór dúinn onóir a thabhairt dár dtuismitheoirí fiú má tá siad bochta agus i rang maor sa saol. Joseph, nuair a bhí an Gobharnóir na hÉigipte léirigh meas mór ar a athair a bhí in aois. Cé nach raibh sé ach pearsan, thug sé leis go dtí an rí agus chuir sé os a chomhair é (Gen. xlvii. 7) a chur i bhfeidhm. D'éirigh an Rí Solomon as a ríchathaoir chun freastal ar a mháthair, cé nach raibh sí de shliocht ríoga; bowed sé di, agus rinne sí suí ar a lámh dheis (3 Rí 2 . 19) a chur i bhfeidhm. An Pápa Benedikt XI. fuair a mháthair, a bhí ina bhean washer bocht, ar an modh kindest nuair a chuaigh sí dó sa éadaí mean dá rang. Fiú mura bhfuil saol virtuous ag tuismitheoirí, tá siad fós ag éileamh ar urraim a gcuid leanaí, mar gheall ar an seasamh a shealbhú acu i leith iad mar ionadaithe Dé. Deir an Fear Fhiú: Ómraigh do athair i bhriathar agus i ngníomh agus i ngach foighne (Eccl. iii. 9).
Is éard atá i ngrá ár dtuismitheoirí ná mothúcháin mhaith agus gníomhartha maithe i leith.
Tá sé dlite dúinn ár dtuismitheoirí a ghrá, mar atá sé dlite dúinn grá a thabhairt do gach duine, toisc go bhfuil siad ár gcomharsana, a rinneadh i íomhá Dé. Ach ní leor é seo: Tá sé de cheart acu cairdeas speisialta a fháil ónár gcuid, toisc gur a leanaí muid, toisc go bhfuil grá chomh teann acu dúinn, agus go dtugann siad an oiread sin tairbhí dúinn. Nach iad a thuismitheoirí na cairde is fearr le leanbh? Is éard atá i ngrá ná mothúcháin agus gníomhartha cairdiúla. Léirigh Iósaef a ghaol do a athair a bhí in aois; thit sé ar a mhuineál agus chuir sé a chroí air, ag caoineadh (Gen. xlvi. 29) a chur i bhfeidhm. Ach ní leor mothúcháin maithe. Ná bíodh grá againn i bhfocal ná i dteanga, ach i ngníomh agus i bhfírinne (1 Eoin iii. 18) a chur i bhfeidhm. Dá bhrí sin ba cheart dúinn cabhrú lenár dtuismitheoirí i ndea-chás nó i breoiteacht, agus guí ar a son. Bhí an Ginearálta Prúisis Ziethen, nuair a bhí sé ina phaige, ag faire oíche amháin i réamhramh an rí. An rí, Frederick I., ag fáil nach raibh sé ag freagairt a ghairm, chuaigh sé amach agus fuair sé air codlata thar litir a bhí á scríobh aige chuig a mháthair, chun a chéad thuilleamh (trí fiche sicín) a sheoladh chuig an tseirbhís ríoga. Léigh an rí an litir agus bhí sé chomh bog go ndearna sé rolla airgid a chur i ngach póca den óige, agus an mhaidin dár gcionn ceapadh é san arm. Nuair a cuireadh an Beannaithe Thomas More chun báis as a chreideamh de réir ordú Henry VIII., níor éirigh le duine ar bith a chuid iarsmaí a adhlacadh; d'fhulaing a iníon Margaret ina n-aonar fearg an tíoráin, agus, ag meas ar a díograis mhic, níor lig sé do dhuine ar bith cur isteach uirthi. Fiú i measc na n-ainmhithe níos ísle a fhaighimid samplaí de ghrá i leith tuismitheoirí. Roinneann na lionsaí óga a n-airgead leis na seanóirí, agus téann na storkáin ar na daoine a chaill a n-uimhreacha de bharr aois; tugann siad bia dóibh agus cuireann siad ar a gcumas eitilt. Deir an Fear Fhiú: "A mhic, taca le sean-aois d'athair" (Eccl. iii. 18) a chur i bhfeidhm. Cuimhnigh conas ár dTiarna ar an chros ar fáil do a Mháthar ag moladh í chun cúram na Naomh Eoin (Eoin xix. 26).
Is é an t-éileamh i leith ár dtuismitheoirí ná a n-orduithe dleathacha go léir a chomhlíonadh, chomh fada agus a bhíonn muid faoina n-údarás.
A chlann, bígí ag éisteacht le bhur dtuismitheoirí i ngach rud (Col. iii. 20) a chur i bhfeidhm. Díreach mar a bhíonn dualgas ar thuismitheoirí oideachas a thabhairt dá leanaí, mar sin tá sé de dhualgas ar leanaí a dtuismitheoirí a chomhlíonadh. Mar atá sa Stát, bíonn cuid acu ag rialú agus cuid eile ag cloí, mar sin ní mór go mbeadh sé sa teaghlach; ar shlí eile ní féidir ord agus comhoiriúnacht a bheith sa bhaile. Táthar ag súil le dea-ghníomh ó na sean; submission ó na daoine óga. Ach ní bhíonn dualgas ar leanaí ach a n-éileamh nuair a bhíonn an t-ordú ceart; má ordaíonn a dtuismitheoirí dóibh rud a dhéanamh a bhfuil contrártha le dlí Dé, agus dá bhrí sin mícheart, ní mór dóibh gníomhú ar bhriathra an Apostola: "Ní mór dúinn a bheith ag éisteacht le Dia ná le fir" (Achtanna v. 29). Chuir a athair Naomh Hermengild, mac Leovigild, Rí na Goths, i bpríosún i dtóir i Sevilla, toisc nach nglacfadh sé leis an heresy Arian. Geall an rí go gcuirfeadh sé a thócaire ar ais air mura gcomhlíonfadh sé a mhianta. Ach d'fhreagair an naofa go mbeadh sé ag diúltú an choróin, a athair's affection, an saol féin, seachas a dhiúltú a chreideamh. Mar sin, fuair sé bás mar marthár. Roghnaigh roinnt naoimh eile gan a n-ordú a n-earthly ná a nAthair neamh, agus mar sin chaill siad a saol. Má éilíonn tuismitheoirí ar a gcuid leanaí rud a dhéanamh a bhfuil toirmeasc ar dhlí Dé air, tá siad ag cur faoina n-údarás féin faoi mhíbhuntáiste; tá siad ag gearradh an brainse ar a bhfuil siad ina suí. D'ordaigh fear a mhac a bheith ag obair sna páirceanna ar an Domhnach; dhiúltaigh an buachaill, ag rá go raibh sé toirmiscthe ag dlí Dé. D'fhreagair an t-athair go feargach: Ní leanbh tú anois, agus níl na commandments ach do leanaí.   Sa chás sin,  d'fhreagair an mac,  Ní gá dom an Ceathrú Commandment a choinneáil a thugann ordú dom tú a chomhlíonadh.  Níl leanaí faoi cheangal ach a dtuismitheoirí a chomhlíonadh chomh fada agus a bhfuil siad faoi rialú, agus níl siad faoi cheangal ach a chomhlíonadh i gcúrsaí a thagann faoi réimse an údaráis thuismitheora, mar shampla a n-iompar agus a n-iompar sa bhaile agus thar lear, a gcomhghleacaithe, srl. Níl aon cheart ag tuismitheoirí a gcuid leanaí a fhorordú maidir leis an glaoch a ghlacfaidh siad, mar go dtagann glaoch ó Dhia. Ní féidir le tuismitheoirí a gcuid leanaí a thodhchaí a dhiúscairt, nuair nach bhfuil siad faoi réir dóibh a thuilleadh. Níor lig Naomh Francis d'Assisi dá athair ceannaí a dhéanamh de; dhiúltaigh Naomh Rose de Lima pósadh. Ach ba cheart comhairle na dtuismitheoirí a iarraidh i gcónaí; tugann an aois níos mó de ghnéitheacht agus taithí saoil dóibh, agus is iad na comhairleoirí is fearr agus is ciallmhar is féidir le fear a bheith acu. Cuireann an Bíobla Naofa an t-aighneacht seo orainn: "A mhic, éisteacht le teagasc do athar" (Prov. Tá mé. 8) a chur i bhfeidhm.
3. Tá an t-am ann. Tá an dualgas céanna againn i leith na ndaoine atá i gceannas orainn, mar atá sé i leith ár dtuismitheoirí; ár múinteoirí agus rialóirí, ár máistrí agus ár bhfostóirí, agus ár seanóirí go ginearálta.
Ba chóir go mbeadh meas ag na daoine óga ar na daoine scothaosta. Tag urram do dhuine scothaosta, agus éirigh suas os comhair na gruaige liath (Leiv. XIX. 32). Is é an seanóir a labhair ar dtús (Eccl. xxxii. 4). Bhí meas mór ag na Spartans ar na daoine scothaosta; nuair nach raibh áit ag seanfhear ag na cluichí Oilimpeacha, d'éirigh siad go léir chun suíochán a thabhairt dó. Bhí Alexander an Mór ina suí lá amháin ag tine te, nuair a chonaic sé saighdiúir sean ag crith sa fuar; d'iarr sé air agus thug sé áit dó ar a chonair ríoga féin. Ba cheart do dhaoine óga aird a thabhairt ar chomhairle na seanóirí, mar óna bhfaighidh siad eagna agus treoir (Eccl. viii. 9). Gníomh an sean níos lú ar impulse, agus dá bhrí sin níos mó go cúramach. D'fhostaigh Dia comhairle de sheacht seanóirí chun treoir na nGiúdach a thabhairt (Ecs. iv. 29), agus bhí Seanad na Róimhe comhdhéanta d'aithreacha. Ar an gcéad dul síos, níor cheart go mbreathnófaí ar na daoine scothaosta riamh, mar go mbeidh seanchas againn freisin ar ár láimh (Eccl. viii. 9). Ní mór a n-aonghortú a iompar: Ná smaoinigh ar dhuine sean, ach é a impí mar athair (1 Tim. v. 1).
An t-alt seo, 1. Is post ó Fóram Bellarmine é OUR DUTY TOWARDS OUR PARENTS.
Ná ath-phost an t-alt iomlán gan cead i scríbhinn. Féadfar earraigh réasúnta a athphostáil chomh fada agus a bhíonn nasc leis an leathanach seo.


COVID-19 has been one of the biggest pandemics of our lifetimes. There are now over 25 million confirmed cases globally.
The disease is highly infectious and is transmitted from person-to-person through respiratory droplets in the air that are produced by coughing, sneezing or saliva. COVID-19 can also be contracted through contact with contaminated surfaces.
Personal Protective Equipment (PPE) - like the disposable face masks and gloves that are made of polyamide fabric - are being used throughout global healthcare and by the public as a precautionary measure to slow down the transmission rate of the disease.
However, PPE isn’t perfect. Multiple reports suggest that face masks can be a source of viral transmission themselves, when touched or disposed of improperly.
Antimicrobial polymers (also known as polymeric biocides) are putting a stop to this. These polymers are used as an additive to prevent the spread of the bacteria in plastic materials, like polyamide fabric.
It’s through these antimicrobial additives that reusable face masks are created.
Reusable face masks reduce the chances of viral transmission person-to-person, while also protecting the end-users from contamination during lengthy mask wearing. This helps limit shortages in PPE thanks to prolonged use and reduces the spread of the virus.
Antimicrobial polymers reduce the presence of microbes, such as bacteria and mould, on the surface and within plastics.
This is helpful when combating COVID-19, preventing the virus from spreading on plastic surfaces. According to reports, modified plastics have limited COVID-19 viability to four hours, opposed to the three days that it can survive on standard plastics.
There are four mains types of Antimicrobial Additives that are based on silver ion, copper, zinc and organic technologies:
There are many applications for antimicrobial technology due to the world’s reliance on plastic. This means antimicrobial modified plastics can combat COVID-19 and other viruses in many ways. They’re not just limited to just face masks or PPE.
Antimicrobial technology make the plastic products we handle in our day-to-day lives safer: phone cases, water bottles, you name it.
Let’s look at public transport specifically. Applying antimicrobials to the interior touch points of public transport such as bars, handles, seating textiles, buttons, switches and panels will instantly make public transport safer.
All these areas are in constant contact with passengers, making them prime spots for the spread of diseases like COVID-19 and influenza. Applying antimicrobials here, minimalizes the spread from happening.
UK-based antimicrobial company, BioCote, are directly combating the pandemic in partnership with Contour Heating Products by providing a new health check station for monitoring temperatures.
As the public return to work and schools as part of the ‘new normal’, the station will be used to support voluntary temperature checks for health and safety procedures. BioCote’s technology will help minimise the risk in the procedures, reducing the spread of bacteria via the plastic surfaces.
Other exciting companies applying their antimicrobial technology in ways to specifically combat COVID-19 include Steritouch, Add Master and Sanitized AG. Microban, PolyOne Corporation and Plastics Color Corporation are also providing antimicrobial solutions in the wider markets.
The benefits of antimicrobials are clear, with their importance elevated by the global pandemic and the scope to apply these advantages to multiple industries.
However, environmental concerns have restricted growth of this exciting technology in the past. Research initiatives by environmental institutions like Environmental Protection Agency (EPA) suggest that anti-bacterial chemicals constitute a significant portion of soil and water contaminants.
Many antimicrobial additives manufacturers have responded via innovation, launching new compositions to meet the safe disposal and anti-bacterial properties criterion. For example, Microban, have developed an anti-microbial additive that has undergone extensive testing and now has a long history of safe use complying with the EPA.
Microban aren’t alone, with more companies now producing greener solutions. As a recruiter specialising in the plastics and polymers market, I’m excited to see this market grow and more companies enter the space with innovative technology to help make the world a safer place.
If you’d like to talk about this article, what your company are doing in the plastics and polymers space or about your hiring needs, please contact me at email@example.com.
Transport is becoming more sustainable and economical. Plastics and polymers are playing a vital role in offering cheaper, greener and safer solutions for the hybrid and electric vehicles market.
For this episode of CM Conversations, Associate Director and specialist recruiter in the plastics and chemicals space Oliver Davies spoke to Niall Dunne, CEO of Polymateria, a business who have developed a new standard in plastics, biotransformation.

Tá COVID-19 ar cheann de na paindéimí is mó inár saol. Tá os cionn 25 milliún cás dearbhaithe ar fud an domhain anois.
Tá an galar an-ionfhabhtaitheach agus tarchuirtear é ó dhuine go duine trí thriománna anailíse san aer a tháirgtear trí cháil, sneachta nó saill. Is féidir COVID-19 a ghabháil trí theagmháil le dromchlaí truaillithe freisin.
Tá Trealamh Cosanta Pearsanta (TEP) - cosúil leis na maisc aghaidhe agus na lámhainní a dhéantar as fabraic polyamide - á n-úsáid ar fud na cúraim sláinte domhanda agus ag an bpobal mar bheart réamhchúraim chun ráta tarchuir na galair a mhoilliú.
Mar sin féin, níl PPE foirfe. Tugann roinnt tuairiscí le fios gur féidir le mascanna aghaidh a bheith ina bhfoinse tarchuir víreasach iad féin, nuair a bhíonn siad i dteagmháil nó a dhéantar iad a dhiúscairt go míchuí.
Tá polaiméir frithmhiocróbacha (ar a dtugtar biocides polaiméaracha freisin) ag cur deireadh leis seo. Úsáidtear na polaiméir seo mar bhreiseán chun cosc a chur ar scaipeadh na baictéir i hábhair phlaisteach, cosúil le fabraic polyamide.
Is trí na breiseáin frithmhiocróbacha seo a cruthaítear maisc aghaidhe athúsáidte.
Laghdaíonn masc aghaidhe athúsáidte na seansanna go dtarraingítear víreas ó dhuine go duine, agus iad ag cosaint na n-úsáideoirí deiridh ó thruailliú le linn masc a chaitheamh ar feadh i bhfad. Cabhraíonn sé seo le heasnaimh i gClÁ a theorannú a bhuí le húsáid fhada agus laghdaíonn sé scaipeadh an víris.
Laghdaíonn polaiméir frithmhiocróbacha láithreacht mhiocróbacha, mar shampla baictéir agus múnla, ar dhromchla agus laistigh de phlaisteach.
Tá sé seo cabhrach nuair a bhíonn COVID-19 á chomhrac, ag cosc a chur ar an víreas scaipeadh ar dhromchlaí plaisteacha. De réir na dtuarascálacha, tá plaisteach mhodhnaithe tar éis maireachtáil COVID-19 a theorannú go ceithre uair an chloig, i gcoinne na dtrí lá is féidir leis maireachtáil ar plaisteach chaighdeánach.
Tá ceithre phríomhchineál de bhreiseáin frithmhiocróbacha ann atá bunaithe ar theicneolaíochtaí iain airgid, copar, sinc agus orgánach:
Tá go leor feidhmchláir ann don teicneolaíocht frithmhiocróbach mar gheall ar an gcreideamh atá ag an domhan i bplástic. Ciallaíonn sé seo gur féidir le plaisteach modhnaithe frithmhiocróbach dul i ngleic le COVID-19 agus vírisí eile ar go leor bealaí. Ní bhaineann siad ach le masc aghaidh nó le PPE.
Déanann teicneolaíocht frithmhiocróbach na táirgí plaisteacha a láimhseálann muid inár saol ó lá go lá níos sábháilte: cásanna fóin, buidéil uisce, ainmníonn tú é.
Déanaimis féachaint go sonrach ar iompar poiblí. Déantar an t-airgead a chur i bhfeidhm ar phointí teagmhála inmheánacha iompair phoiblí amhail barraí, láimhseálacha, teicstílí suíocháin, cnaipí, lascainí agus painéil chun go mbeidh iompar poiblí níos sábháilte láithreach.
Tá na ceantair seo go léir i dteagmháil le paisinéirí i gcónaí, rud a fhágann go bhfuil siad ina bpríomh-spots le haghaidh galar a scaipeadh cosúil le COVID-19 agus an t-ionsaí. Ag cur frithmhiocróbach i bhfeidhm anseo, laghdaíonn sé an scaipeadh ó tharla.
Tá cuideachta frithmhiocróbach atá lonnaithe sa Ríocht Aontaithe, BioCote, ag dul i ngleic go díreach leis an bpaindéim i gcomhpháirtíocht le Contour Heating Products trí stáisiún seiceála sláinte nua a sholáthar chun teochtaí a mhonatóireacht.
De réir mar a fhillfidh an pobal ar a gcuid oibre agus ar scoileanna mar chuid den "nádúr nua", úsáidfear an stáisiún chun tacú le seiceálacha teochta deonacha le haghaidh nósanna imeachta sláinte agus sábháilteachta. Cabhróidh teicneolaíocht BioCote le rioscaí na nósanna imeachta a íoslaghdú, ag laghdú scaipeadh baictéir trí na dromchlaí plaisteacha.
I measc na gcuideachtaí spreagúla eile a bhfuil a dteicneolaíocht frithmhiocróbach á chur i bhfeidhm acu ar bhealaí chun COVID-19 a chomhrac go sonrach tá Steritouch, Add Master agus Sanitized AG. Tá Microban, PolyOne Corporation agus Plastics Color Corporation ag soláthar réitigh frithmhiocróbacha sna margaí níos leithne freisin.
Tá buntáistí na n-ionfhabhtaithe frithmhiocróbach soiléir, agus tá a n-tábhacht ardú ag an bpaindéim dhomhanda agus an raon feidhme chun na buntáistí seo a chur i bhfeidhm ar thionscail iolracha.
Mar sin féin, chuir imní faoin gcomhshaol srian ar fhás na teicneolaíochta spreagúil seo san am atá thart. Tugann tionscnaimh taighde ag institiúidí comhshaoil mar an Gníomhaireacht um Chosaint Comhshaoil (EPA) le fios go bhfuil ceimiceáin frith-bacteriacha mar chuid shuntasach de thruailliúcháin ithreach agus uisce.
D'fhreagair go leor déantúsóirí breiseáin frithmhiocróbacha trí nuálaíocht, ag seoladh comhdhéanamh nua chun an critéar maidir le diúscairt shábháilte agus airíonna frith-bacteriacha a chomhlíonadh. Mar shampla, d'fhorbair Microban breiseán frithmhiocróbach a ndearnadh tástáil chuimsitheach air agus a bhfuil stair fhada úsáide sábháilte aige anois ag comhlíonadh an EPA.
Ní Microban amháin atá ann, agus tá níos mó cuideachtaí ag táirgeadh réitigh níos glaine anois. Mar earcaitheoir atá speisialaithe i margadh plaisteach agus polaiméirí, táim ag súil go mór leis an margadh seo a fhás agus go mbeidh níos mó cuideachtaí ag dul isteach sa spás le teicneolaíocht nuálaíoch chun cabhrú leis an domhan a dhéanamh ina áit níos sábháilte.
Más mian leat labhairt faoin alt seo, faoi na rudaí atá á ndéanamh ag do chuideachta sa spás plaisteach agus polaiméirí nó faoi do chuid riachtanas fostaíochta, déan teagmháil liom ar email@example.com.
Tá iompar ag éirí níos inbhuanaithe agus níos eacnamaí. Tá ról ríthábhachtach ag plaisteach agus polaiméir maidir le réitigh níos saoire, níos glaine agus níos sábháilte a thairiscint do mhargadh na bhfeithiclí hibrideacha agus leictreacha.
Maidir leis an eipeasóid seo de CM Conversations, labhair Stiúrthóir Comhlach agus earcaitheoir speisialtóir sa spás plaisteach agus ceimiceán Oliver Davies le Niall Dunne, PO Polymateria, gnó a d'fhorbair caighdeán nua i plaisteach, bithathrú.


Bot traffic is non-human traffic to a website. While some bot traffic is beneficial, abusive bot traffic can be very disruptive.
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Bot traffic describes any non-human traffic to a website or an app. The term bot traffic often carries a negative connotation, but in reality bot traffic isn’t necessarily good or bad; it all depends on the purpose of the bots.
Some bots are essential for useful services such as search engines and digital assistants (e.g. Siri, Alexa). Most companies welcome these sorts of bots on their sites.
Other bots can be malicious, for example those used for the purposes of credential stuffing, data scraping, and launching DDoS attacks. Even some of the more benign ‘bad’ bots, such as unauthorized web crawlers, can be a nuisance because they can disrupt site analytics and generate click fraud.
It is believed that over 40% of all Internet traffic is comprised of bot traffic, and a significant portion of that is malicious bots. This is why so many organizations are looking for ways to manage the bot traffic coming to their sites.
Web engineers can look directly at network requests to their sites and identify likely bot traffic. An integrated web analytics tool, such as Google Analytics or Heap, can also help to detect bot traffic.
The following analytics anomalies are the hallmarks of bot traffic:
As mentioned above, unauthorized bot traffic can impact analytics metrics such as page views, bounce rate, session duration, geolocation of users, and conversions. These deviations in metrics can create a lot of frustration for the site owner; it is very hard to measure the performance of a site that’s being flooded with bot activity. Attempts to improve the site, such as A/B testing and conversion rate optimization, are also crippled by the statistical noise created by bots.
Google Analytics does provide an option to “exclude all hits from known bots and spiders” (spiders are search engine bots that crawl webpages). If the source of the bot traffic can be identified, users can also provide a specific list of IPs to be ignored by Google Analytics.
While these measures will stop some bots from disrupting analytics, they won’t stop all bots. Furthermore, most malicious bots pursue an objective besides disrupting traffic analytics, and these measures do nothing to mitigate harmful bot activity outside of preserving analytics data.
Sending massive amounts of bot traffic is a very common way for attackers to launch a DDoS attack. During some types of DDoS attacks, so much attack traffic is directed at a website that the origin server becomes overloaded, and the site becomes slow or altogether unavailable for legitimate users.
Some websites can be financially crippled by malicious bot traffic, even if their performance is unaffected. Sites that rely on advertising and sites that sell merchandise with limited inventory are particularly vulnerable.
For sites that serve ads, bots that land on the site and click on various elements of the page can trigger fake ad clicks; this is known as click fraud. While this may initially result in a boost in ad revenue, online advertising networks are very good at detecting bot clicks. If they suspect a website is committing click fraud, they will take action, usually in the form of banning that site and its owner from their network. For this reason, owners of sites that host ads need to be ever-wary of bot click fraud.
Sites with limited inventory can be targeted by inventory hoarding bots. As the name suggests, these bots go to e-commerce sites and dump tons of merchandise into their shopping carts, making that merchandise unavailable for purchase by legitimate shoppers. In some cases this can also trigger unnecessary restocking of inventory from a supplier or manufacturer. The inventory hoarding bots never make a purchase; they are simply designed to disrupt the availability of inventory.
The first step to stopping or managing bot traffic to a website is to include a robots.txt file. This is a file that provides instructions for bots crawling the page, and it can be configured to prevent bots from visiting or interacting with a webpage altogether. But it should be noted that only good bots will abide by the rules in robots.txt; it will not prevent malicious bots from crawling a website.
A number of tools can help mitigate abusive bot traffic. A rate limiting solution can detect and prevent bot traffic originating from a single IP address, although this will still overlook a lot of malicious bot traffic. On top of rate limiting, a network engineer can look at a site’s traffic and identify suspicious network requests, providing a list of IP addresses to be blocked by a filtering tool such as a WAF. This is a very labor-intensive process and still only stops a portion of the malicious bot traffic.
Separate from rate limiting and direct engineer intervention, the easiest and most effective way to stop bad bot traffic is with a bot management solution. A bot management solution can leverage intelligence and use behavioral analysis to stop malicious bots before they ever reach a website. For example, Cloudflare Bot Management uses intelligence from millions of Internet properties and applies machine learning to proactively identify and stop bot abuse. Super Bot Fight Mode, available on Pro and Business plans, offers smaller organizations similar visibility and control over their bot traffic.
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Is é trácht bot trácht neamh-dhaonna ar shuíomh Gréasáin. Cé go bhfuil roinnt trácht bot tairbheach, is féidir le trácht bot mí-úsáidte a bheith an-chroch.
Tar éis duit an t-alt seo a léamh, beidh tú in ann:
Ceangail Airteagal a Chló
Déanann trácht bot cur síos ar aon trácht neamh-dhaonna chuig suíomh Gréasáin nó feidhmchlár. Is minic a bhíonn comhartha diúltach ag an téarma trácht bot, ach i ndáiríre ní gá go mbeadh trácht bot maith nó olc; braitheann sé ar fad ar chuspóir na mbotanna.
Tá roinnt botanna ríthábhachtach do sheirbhísí úsáideacha amhail innill chuardaigh agus cúntóirí digiteacha (m.sh. Siri, Alexa). Fáiltíonn formhór na gcuideachtaí roimh na cineálacha botanna seo ar a suíomhanna.
Is féidir le bots eile a bheith díobhálach, mar shampla iad siúd a úsáidtear chun críocha líonadh creidiúnais, scrapáil sonraí, agus ionsaithe DDoS a sheoladh. Is féidir fiú cuid de na bots 'dona' níos neamhdhíobhálacha, mar shampla crawlers gréasáin neamhúdaraithe, a bheith ina n-uafás toisc gur féidir leo anailísíocht shuíomh a chur isteach agus calaois cliceáil a ghiniúint.
Creidtear go bhfuil níos mó ná 40% den trácht Idirlín ar fad comhdhéanta de thrácht bot, agus is botanna malus é cuid shuntasach de sin. Sin é an fáth go bhfuil an oiread sin eagraíochtaí ag lorg bealaí chun bainistíocht a dhéanamh ar thrácht bot a thagann chuig a suíomhanna.
Is féidir le innealtóirí gréasáin breathnú go díreach ar iarratais líonra ar a suíomhanna agus trácht bot a d'fhéadfadh a bheith ann a aithint. Is féidir le huirlis anailíse gréasáin comhtháite, mar shampla Google Analytics nó Heap, cabhrú freisin le trácht bot a bhrath.
Is iad na neamhghnáchtaí anailíseacha seo a leanas na saintréithe trácht bot:
Mar a luadh thuas, is féidir le trácht bot neamhúdaraithe tionchar a imirt ar mheátríthe anailíseacha mar amharc ar leathanaigh, ráta bounce, fad seisiúin, geo-áit úsáideora, agus tiontaithe. Is féidir leis na héagsúlachtaí seo i méadrachtaí a lán frustrachas a chruthú d'úinéir an láithreáin; tá sé an-deacair feidhmíocht láithreán a thomhas a bhfuil sé á shárú le gníomhaíocht bot. Tá iarrachtaí chun an suíomh a fheabhsú, mar shampla tástáil A / B agus uasmhéadú ráta tiontaithe, criptithe freisin ag an torann staidrimh a chruthaíonn bots.
Soláthraíonn Google Analytics rogha chun  na hítithe go léir ó bhotanna agus spiders ar a dtugtar a eisiamh (is botanna innill chuardaigh iad spiders a dhéanann crawl ar leathanaigh ghréasáin). Má tá sé indéanta foinse na tráchta bot a aithint, is féidir le húsáideoirí liosta sonrach IPanna a sholáthar le neamhaird a dhéanamh orthu ag Google Analytics.
Cé go stopfaidh na bearta seo roinnt botanna ó anailísíocht a chur isteach, ní stopfaidh siad gach bot. Ina theannta sin, tá cuspóir ag an gcuid is mó de na botai díobhálacha seachas anailísíocht tráchta a chur ar ceal, agus ní dhéanann na bearta seo aon rud chun gníomhaíocht bot díobhálach a mhaolú seachas sonraí anailísíochta a chaomhnú.
Is bealach an-choitianta é líon mór tráchta bot a sheoladh do ionsaitheoirí chun ionsaí DDoS a sheoladh. Le linn roinnt cineálacha ionsaithe DDoS, déantar an oiread sin tráchta ionsaithe a dhíriú ar shuíomh Gréasáin go mbíonn an freastalaí tionscnaimh ró-ualaithe, agus bíonn an suíomh mall nó gan a bheith ar fáil go hiomlán d'úsáideoirí dlisteanacha.
Is féidir le roinnt suíomhanna Gréasáin a bheith criptithe go airgeadais ag trácht bot olc, fiú mura mbíonn tionchar acu ar a gcuid feidhmíochta. Tá suíomhanna a bhíonn ag brath ar fhógraíocht agus suíomhanna a dhíolann earraí le stoc teoranta leochaileach go háirithe.
I gcás suíomhanna a sheirbheálann fógraí, is féidir le bots a thagann ar an suíomh agus a chliceálann ar eilimintí éagsúla den leathanach cliceáil fhaltóireachta fógraí a spreagadh; is é seo a dtugtar calaois cliceáil. Cé go bhféadfadh sé seo a bheith ina thoradh ar mhéadú ar ioncam fógraíochta ar dtús, tá líonraí fógraíochta ar líne an-mhaith ag brabhsáil botanna. Má tá amhras orthu go bhfuil suíomh Gréasáin ag déanamh calaois cliceáil, glacfaidh siad gníomh, de ghnáth i bhfoirm an suíomh sin agus a úinéir a thoirmeasc óna líonra. Ar an gcúis seo, ní mór do úinéirí suíomhanna a bhfuil fógraí á óstáil a bheith cúramach i gcónaí faoi bhréagán bot click.
Is féidir le bots stocála stoc a bheith dírithe ar shuíomhanna a bhfuil stoc teoranta acu. Mar a thugann an t-ainm le tuiscint, téann na bots seo chuig suíomhanna ríomhthráchtála agus cuireann siad tonna earraí ina gcártaí siopadóireachta, rud a fhágann nach bhfuil an earraí sin ar fáil le ceannach ag siopadóirí dlisteanacha. I gcásanna áirithe, d'fhéadfadh sé seo a bheith ina chúis le hathshuiteáil neamhriachtanach stoc ó sholáthraí nó monaróir. Ní dhéanann na bots stocála stocála ceannach riamh; tá siad deartha go simplí chun cur isteach ar infhaighteacht stoc.
Is é an chéad chéim chun trácht bot a stopadh nó a bhainistiú chuig suíomh Gréasáin comhad robots.txt a chur leis. Is comhad é seo a sholáthraíonn treoracha do bhotanna a bhíonn ag crawling an leathanaigh, agus is féidir é a chumrú chun bac a chur ar bhotanna cuairt a thabhairt ar leathanach gréasáin nó idirghníomhú leis go hiomlán. Ach ba chóir a thabhairt faoi deara nach gcloífidh ach bots maith leis na rialacha i robots.txt; ní chuirfidh sé cosc ar bots ilbhliantúla suíomh Gréasáin a scrawláil.
Is féidir le roinnt uirlisí cabhrú le trácht bot mí-úsáidte a mhaolú. Is féidir le réiteach teoranta ráta trácht bot a thagann ó sheoladh IP amháin a bhrath agus a chosc, cé go ndéanfaidh sé seo dearmad ar a lán trácht bot malartach fós. Chomh maith le teorainn ráta a chur leis, is féidir le innealtóir líonra trácht láithreán a fheiceáil agus iarratais líonra amhrasacha a aithint, ag soláthar liosta seoltaí IP le bac a chur orthu le huirlis scagaire mar WAF. Is próiseas an-dhlúth saothair é seo agus ní stopann sé ach cuid den trácht bot malartach.
Seachas teorainn ráta agus idirghabháil dhíreach innealtóra, is é an bealach is éasca agus is éifeachtaí chun stop a chur le droch-thrácht bot le réiteach bainistíochta bot. Is féidir le réiteach bainistíochta bot faisnéis a ghiaráil agus anailís iompair a úsáid chun botanna ilbhruiteacha a stopadh sula sroicheann siad suíomh Gréasáin. Mar shampla, úsáideann Bainistíocht Bot Cloudflare faisnéis ó na milliúin réadmhaoin Idirlín agus cuireann sé foghlaim meaisín i bhfeidhm chun mí-úsáid bot a aithint agus a stopadh go réamhghníomhach. Cuireann Super Bot Fight Mode, atá ar fáil ar phleananna Pro agus Gnó, infheictheacht agus rialú den chineál céanna ar a gcuid tráchta bot do eagraíochtaí níos lú.
Ionad Foghlama Naib


By Ilan Nass Fueled
It’s been a long time coming, but touchscreen technology is now in something of a golden age. This isn’t to say that it won’t continue to rise from here, of course. Even though touchscreens seem delicate to us now, they actually aren’t. We can only do so many things with touchscreens at the moment but that will soon change.
Currently touchscreens can really only let you do simple actions, including moving from one screen to the next, zooming in or zooming out, and other similar actions. The touchscreen can tell how long you press down on a particular item, but it can’t really tell exactly how hard you press down, or what you’re pressing down with.
But soon, this will all change and new technologies will come out that are more sensitive than ever before. One example includes companies like Qeexo. This company and other companies like it are creating a touchscreen that will be able to tell exactly what kind of pressure is being exerted on it.
Traditional touchscreens don’t measure anything besides the X, Y axis and length of time of contact. So essentially, they simply tell where your finger is on the screen, when it landed there, how long it’s staying there, and when it leaves. Of course, this may not even be your finger; it’s binary, either something is touching the screen or it’s not. Current companies will be adding a new characteristic to the equation, namely the type of contact that is happening in addition to the X and Y coordinates.
One of the effects of this is that you can use a knuckle tap instead of a long press. This makes it much easier to navigate the touchscreen, since long presses obviously take more time. Another consequence of this is that you can use your hand to get additional dimensions beyond just the regular flat plain.
Other technologies that have a more traditional approach to touchscreens require you to use a stylus or some special piece of equipment to add another dimension such as representing a three dimensional object in two dimensions. But this isn’t necessary with the technology that Qeexo offers. It can tell the difference between a nail and a knuckle just through quality contact. Another advantage is the fact that it can actually tell how much pressure you’re exerting on the screen. It has gradation in its contact and not just a simple binary “on or off” like current touchscreen technology.
This will have a number of implications to a wide variety of industries. For example, you will be able to develop new games that can tell how hard you want to hit an object on the screen based on how hard you press as opposed to how long your finger touches the screen. The result is a more realistic experience with how users perform actions. This also has implications for tools like visual programs, since it will make it easier for you to work in Photoshop with more intuitive controls without a lot of added hassle.
It seems that the touchscreens of the future are sure to become more sensitive and even more user friendly than the current versions.

By Ilan Nass Fueled
Tá sé le teacht le fada, ach tá teicneolaíocht scáileáin tadhaill anois i rud éigin de aois órga. Ní chiallaíonn sé seo, ar ndóigh, nach leanfaidh sé ag ardú ó seo amach. Cé go bhfuil scáileáin tadhaill cosúil go bhfuil siad íogair dúinn anois, níl siad i ndáiríre. Ní féidir linn ach go leor rudaí a dhéanamh le scáileáin tadhaill faoi láthair ach beidh athrú go luath.
Faoi láthair ní féidir le scáileáin tadhaill ach gníomhartha simplí a dhéanamh, lena n-áirítear bogadh ó scáileán amháin go ceann eile, zoomáil isteach nó amach, agus gníomhartha eile dá samhail. Is féidir leis an scáileán tadhaill a insint cé chomh fada a bhrúíonn tú síos ar earra áirithe, ach ní féidir leis a insint i ndáiríre cé chomh láidir a bhrúíonn tú síos, nó cad atá á bhrú agat síos leis.
Ach go luath, beidh sé seo go léir a athrú agus teicneolaíochtaí nua a bheidh amach go bhfuil níos íogaire ná riamh roimhe. I measc na samplaí seo tá cuideachtaí mar Qeexo. Tá an chuideachta seo agus cuideachtaí eile mar sin ag cruthú scáileán tadhaill a bheidh in ann a insint go díreach cén cineál brú atá á chur air.
Ní dhéanann scáileáin theipthe traidisiúnta aon rud a thomhas seachas an t-aise X, Y agus fad ama an teagmhála. Go bunúsach, ní thugann siad ach a fhios cén áit a bhfuil do mhéar ar an scáileán, cathain a tháinig sé isteach ann, cé chomh fada a fhanann sé ann, agus cathain a fhágann sé. Ar ndóigh, ní fhéadfaidh sé seo a bheith fiú do mhéar; tá sé déag, nó tá rud éigin ag teagmháil an scáileáin nó nach bhfuil sé. Cuirfidh cuideachtaí reatha tréith nua leis an ecuaint, is é sin an cineál teagmhála atá ag tarlú i dteannta na gcomhordanáidí X agus Y.
Ceann de na héifeachtaí atá leis seo ná gur féidir leat clúdach a úsáid in ionad brú fada. Déanann sé seo an-éasca dul ar aghaidh tríd an scáileán tadhaill, ós rud é go bhfuil sé soiléir go dtógann brú fada níos mó ama. Is é an toradh eile ar seo gur féidir leat do lámh a úsáid chun méideanna breise a fháil thar an gnáth-chríoch réadúil.
Teicneolaíochtaí eile a bhfuil cur chuige níos traidisiúnta acu le scáileáin tadhaill teastaíonn uait stylus nó píosa trealaimh speisialta a úsáid chun gné eile a chur leis mar shampla réad tríthoiseach a léiriú i dhá thomhais. Ach ní gá é seo leis an teicneolaíocht a thairgeann Qeexo. Is féidir leis an difríocht idir ingne agus cnoic a insint ach trí thost ardchaighdeáin. Buntáiste eile is ea gur féidir leis a rá go díreach cé mhéad brú atá á chur ort ar an scáileán. Tá céimnithe aige ina thostáil agus ní hamháin 'ag nó as' déthaobhach simplí cosúil le teicneolaíocht scáileáin tadhaill reatha.
Beidh impleachtaí éagsúla ag seo ar réimse leathan tionscal. Mar shampla, beidh tú in ann cluichí nua a fhorbairt a d'fhéadfadh a insint cé chomh láidir is mian leat a bhuail ar rud ar an scáileán bunaithe ar cé chomh láidir a bhrú tú i gcomparáid le cé chomh fada do mhéar teagmháil an scáileán. Is é an toradh taithí níos réalaíocha ar an gcaoi a ndéanann úsáideoirí gníomhartha. Tá impleachtaí ag seo freisin le haghaidh uirlisí cosúil le cláir amhairc, ós rud é go mbeidh sé níos éasca duit oibriú i Photoshop le rialuithe níos intuitive gan mórán hassle breise.
Is cosúil go mbeidh scáileáin theipthe an todhchaí níos íogaire agus níos éasca le húsáid ná na leaganacha reatha.


C++ const and Immutability: An Empirical Study of Writes-Through-const
The ability to specify immutability in a programming language is a powerful tool for developers, enabling them to better understand and more safely transform the code without fearing side effects. Some mainstream languages, such as C and C++, allow developers to specify a form of immutability using the
const keyword. In this work, we characterize the meaning of the C/C++
const qualifier and present the ConstSanitizer tool, which dynamically identifies
const uses in practice that are either not consistent with transitive immutability, write to mutable fields, or write to formerly-
const objects whose
const-ness has been casted away. Based on a set of 8 benchmark programs, we classify such uses of
const according to a set of attributes (namely: synchronized, not visible, buffer/cache, delayed initialization, and incorrect). Our work contributes to the understanding of a widely-used C/C++ language feature.

C ++ const agus Immutability: Staidéar Eimpiriúil ar Scríobh-Through-const
Is uirlis chumhachtach é an cumas neamh-athraitheacht a shonrú i dteanga cláir do fhorbróirí, rud a chuireann ar a gcumas an cód a thuiscint níos fearr agus a athrú níos sábháilte gan eagla ar iarmhairtí. Ligeann roinnt teangacha príomhshrutha, mar shampla C agus C++, d'fhorbróirí cineál neamh-athraitheachta a shonrú ag baint úsáide as an
focal-lárnach const. Sa obair seo, déanaimid saintréith ar an bhrí atá ag an C/C++
Const Sanitizer, a aithníonn go dinimiciúil
Úsáidtear const i gcleachtas nach bhfuil ag teacht le hin-athraitheacht thrasthógtha, a scríobh chuig réimsí in-athraitheacha, nó a scríobh chuig réimsí a bhí in úsáid roimhe sin.
réadaí const a bhfuil
Tá an t-athrú ar an gcustaiméir. Bunaithe ar shraith de 8 gclár tagarmharc, aicmíomar úsáidí den sórt sin de
const de réir tacar tréithe (mar a n-ainmnítear: sioncronaithe, nach bhfuil le feiceáil, buffer/cache, túsghrádú moille, agus mícheart). Cuidíonn ár gcuid oibre le tuiscint a fháil ar ghné teanga C/C++ a úsáidtear go forleathan.


Up to 50% of individuals 65 years and older report a fear of falling. Within this group, 65% report that they restrict their physical activity as a result. This fear, however, is linked to a higher incidence of falls. Individuals report slowing their gait to feel more in control, but research shows that this cautious gait results in overthinking and stride variation, making individuals less balanced and more likely to fall.
Our study focuses on individuals who have low physical risk — individuals who may not have normally required a walking aid but due to their fear require a cane. Our research question asks, "How might we reduce the fear of falling for cane users?" Based on existing research on fear reduction, we discovered two primary ways to reduce fear. Physically, where we build trust in a person's body and physical abilities, and cognitively, where we inspire confidence in a person's environment, gait, and assistive support. We hypothesized that redesigning the cane to encourage confident gait and exercise can help reduce an individual's fear of falling.
Thus, we designed CADY, a personalized coach in the form of a handle for a walking aid. Employing calm technology principles, CADY passes rhythmic vibrations to subconsciously guide a person's gait. A person can maintain their stride by matching their "comfortable walking speed" with CADY's haptic feedback.
Since medical professionals gather information about a person's gait through laboratory settings, they often don't have access to a patient's true indoor or outdoor behaviors. This information will better equip professionals in determining goals with their patients and ensuring their patients are using the correct walking aid. Our product is part of a larger service that encourages virtual physical therapy sessions and for individuals to find a professional nearby. Since two-thirds of individuals self-prescribe a cane, most do not receive education on how to use it and almost half are misfitted for their cane.
Part of our work in developing CADY is to begin destigmatizing the cane. During our interviews and our research, we learned about people's hesitancy around using a cane and how they viewed the object as a symbol of aging and their demise. While most canes are stigmatized through either hyper-medicalization or focus on function over form, CADY considers both. Unfortunately, many designer concepts that have prioritized aesthetics sacrificed function — a NO for medical devices that make it to market. We made CADY an object that could be transformed into a lamp before you go to bed, and as something that can be seen in a beautiful way when you wake up.
Our aspiration is to put CADY into the hands of users not only needing a cane but a diversity of populations who need her rhythmic touch to guide them in whatever activity it is that they do — athletes keeping pace, musicians keeping beat, dancers keeping rhythm. This broader acceptance, we hope, could normalize the usage of a walking aid.
The dimensions are 196.12 mm for X, 32.79 mm for Y, and 111.40 mm for Z. The outer part is made of silicon that through its grip shape prevents the hand from slipping, but remain soft to the touch. The inside shells the electronics with a durable and lightweight plastic. The electronics are consisted of the following: Arduino Micro Unit, 9V Battery, 3-Axis Accelerometer, Bluetooth Module, 3 LEDs, 3 Mini Vibrating Disk Motors
Upon pinpointing the problem of fear of falling, the biggest challenge in this project was how to design a product for users who have relatively low physical risk in falling, but have heightened risk due to overcautious gait. After numerous iterations, we decided to use calm technology principles, which utilizes subtle vibrational cues through the handle of its walking aid to help guide gait. Moreover, we took on the challenge to design a cane that integrates as a service with medical experts.
We interviewed users & medical/gait experts to understand their needs and get continuous feedback for our design. We prototyped iteratively using sketches, PVC pipes, foam models, 3D prints, and electronics. Once refined, we built a physical and functional cane, handle and hub prototype for final user testing. We also designed a UI to communicate the service of the product. CADY sends calm & rhythmic vibrational cues through the handle of the walking aid to help subconsciously guide gait.

Deir suas le 50% de dhaoine 65 bliana d'aois agus níos sine go bhfuil eagla orthu titim. Sa ghrúpa seo, tuairiscíonn 65% go gcuireann siad srian ar a gcuid gníomhaíochta fisiceach mar thoradh air sin. Tá an eagla seo, áfach, nasctha le hiontráil níos airde titim. Deir daoine aonair go mbraitheann siad níos mó smachta ar a gcuma a dhéanamh, ach léiríonn taighde go mbíonn an cuma cúramach seo mar thoradh ar ró-smaoineamh agus athruithe ar an gcuma, rud a fhágann go mbíonn daoine níos lú cothromaithe agus níos mó seans ann go dtiocfaidh titim orthu.
Díríonn ár staidéar ar dhaoine aonair a bhfuil riosca fisiceach íseal acu  daoine aonair nach bhféadfadh cúnamh coise a bheith ag teastáil uathu ach a dteastaíonn cnámh uathu mar gheall ar a n-eagla. Ceist ár dtaighde: "Conas a laghdaímid an eagla a bheith ag titim i ngrá le húsáideoirí canna?" Bunaithe ar thaighde atá ann cheana féin ar laghdú eagla, d'aimsigh muid dhá bhealach príomha chun eagla a laghdú. Go fisiciúil, áit a mbunaímid muinín i gcorp agus i gcumas fisiceach duine, agus go cognaíoch, áit a spreagann muid muinín i dtimpeallacht, i mbóthar agus i dtacaíocht chúnamh duine. D'fhiafraíomar gur féidir le hathchruthú an channa chun gait agus cleachtadh muiníneach a spreagadh cabhair a thabhairt chun eagla an duine a laghdú.
Dá bhrí sin, rinneamar CADY, cóiste pearsantaithe i bhfoirm greim le haghaidh cabhair siúil. Ag baint úsáide as prionsabail theicneolaíochta suaimhneach, cuireann CADY dromchlaí rithimiceacha ar aghaidh chun treoir a thabhairt do ghluaiseacht duine go fo-mhothaitheach. Is féidir le duine a chuid stride a choinneáil trína "luath coibhneasta siúl" a mheaitseáil le haischomhairle haptic CADY.
Ós rud é go mbailíonn gairmithe leighis faisnéis faoi choimeád duine trí shuíomhanna saotharlainne, ní bhíonn rochtain acu go minic ar iompar fíor d'othar laistigh nó lasmuigh. Beidh an fhaisnéis seo níos fearr ag trealamh gairmithe chun spriocanna a chinneadh lena n-othair agus a chinntiú go bhfuil a gcuid othair ag baint úsáide as an gcabhair siúl ceart. Tá ár dtáirge mar chuid de sheirbhís níos mó a spreagann seisiúin fisiceolaíocha fíorúla agus do dhaoine aonair gairmiúil a aimsiú in aice láimhe. Ós rud é go ndéanann dhá thrian de dhaoine iad féin a fhorordú ar channa, ní fhaigheann an chuid is mó oideachas ar conas é a úsáid agus tá beagnach leath mí-oiriúnach dá gcanna.
Cuid dár gcuid oibre i bhforbairt CADY is é tosú ag destigmatizing an canasta. Le linn ár n-agallamh agus ár dtaighde, d'fhoghlaim muid faoi amhras daoine faoi úsáid a bhaint as canna agus conas a d'fhéach siad ar an réad mar shiombail na seanlaithe agus a n-imirt. Cé go bhfuil an chuid is mó de na canes stigmatized trí hyper-medicalisation nó díriú ar fheidhm thar fhoirm, meastar CADY an dá rud. Ar an drochuair, tá go leor coincheapa dearthóirí a thug tosaíocht don áilleacht a rinne feidhm a íobairt  NÍL le haghaidh feistí leighis a dhéanann sé ar an margadh. Rinneamar CADY ina réad a d'fhéadfaí a athrú go lampa sula dtéann tú a chodladh, agus mar rud a d'fhéadfaí a fheiceáil ar bhealach álainn nuair a dhúisíonn tú.
Is é ár ndúil CADY a chur i lámha úsáideoirí nach gá ach canasta ach éagsúlacht na ndaoine a bhfuil gá a touch ritimiciúil a threorú dóibh i cibé gníomhaíocht is é go bhfuil siad a dhéanamh  lúthchleasaithe ag coinneáil luas, ceoltóirí ag coinneáil buille, damhsaigh ag coinneáil rithim. Tá súil againn go bhféadfaí an glacadh níos leithne seo le húsáid cabhair siúil a ghnáthú.
Is iad na méideanna 196,12 mm do X, 32,79 mm do Y, agus 111,40 mm do Z. Tá an chuid seachtrach déanta as síleacóin a chuireann cosc ar an lámh a bheith ag sleamhnú trína chruth greim, ach a bhíonn bog ar an teagmháil. Tá an plaisteach malartach agus éadrom ar an gciseán leictreonach. Tá na leictreonaic comhdhéanta den méid seo a leanas: Aonad Micre Arduino, Battery 9V, 3-Axis Accelerometer, Modúl Bluetooth, 3 LED, 3 Mini Vibrating Disk Motors
Nuair a bhí an fhadhb a bhaineann le eagla a bheith ag titim le feiceáil, ba é an dúshlán is mó sa tionscadal seo conas táirge a dhearadh d'úsáideoirí a bhfuil riosca fisiceach réasúnta íseal acu i titim, ach a bhfuil riosca ard acu mar gheall ar imeacht ró-chúramach. Tar éis go leor athruithe, shocraíomar prionsabail theicneolaíochta socair a úsáid, a úsáideann leideanna vibrational subtle trí láimhseáil a chabhair siúl chun cabhrú le gait a threorú. Ina theannta sin, ghlacamar leis an dúshlán chun canna a dhearadh a chomhtháthaíonn mar sheirbhís le saineolaithe leighis.
Rinneamar agallamh le húsáideoirí agus le saineolaithe leighis/gait chun a gcuid riachtanas a thuiscint agus aiseolas leanúnach a fháil ar ár ndearadh. Rinneamar fréamhshamhlaíocht i rith na tréimhse ag baint úsáide as sceitseanna, píopaí PVC, samhlacha scamh, priontáil 3D, agus leictreonaic. Nuair a bhí sé scagtha, d'fhásamar próta-amhrán fisiciúil agus feidhmiúil de channa, láimhseáil agus cearnóg le haghaidh tástála úsáideora deiridh. Dearbhaíomar UI freisin chun seirbhís an táirge a chur in iúl. Seolann CADY leideanna vibrational socair & ritmiúil trí láimhseáil an chabhair choiseachta chun cabhrú le gait a threorú go neamhfhiosach.


We all are designers!
Each of us is a natural designer. Like Victor Papanek said:
“All men are designers. All that we do, almost all the time, is design, for design is basic to all human activity. The planning and patterning of any act towards a desired, foreseeable end constitutes the design process. Any attempt to separate design, to make it a thing-by-itself, works counter to the inherent value of design as the primary underlying matrix of life... Design is the conscious effort to impose meaningful order.”
Image credit: unknown author
Permaculture is a design discipline. Prmaculture design is the practice of designing sustainable human systems, designing a “permanent culture”.
Designing a permanent culture includes rethinking and redesigning several human systems and therefore permaculture design is a whole systems design discipline. It includes: land and nature, buildings, tools & technology, education, culture, health, well being, finances & economics, community...
Permaculture design is a creative process, based on observation and good science and therefore it can never be prescriptive!
General diagram ilustratiing whole systems design
credit: unknown author
Permaculture Flower, "Principles and Pathways Beyond Suatainability"
Design ethics and principles!
Besides its wholistic application permaculture design is innovative in applying ethics and principles to design.
The ethics (care for people, care for the earth and fair share) are the foundation of permaculture design and underpin every design decision in the creation of a sustainable system. They make us feel good and align us with reality.
The design principles are guidelines for sustainable design. They are principles found in nature and for that reason are ingrained in us. Ecosystems are the best examples of energy efficiency and resilience that we can observe and using their principles as guidelines to design our "human systems" is the best way to ensure sustainability and resilience.
At the end, there is something very satisfying and meaningful about applying ethics and principles to design. It makes sense, it feels good and the results are impressive!
"PERMACULTURE DESIGN = ECOLOGICAL DESIGN WITH ETHICS"
Design thinking is the capacity of inter-relating elements in space and time in a functional and cooperative way. It is a method for practical, creative resolution of problems and creation of solutions, with the intent of an improved future result.
When designing systems (land systems, financial systems, social systems) there are many elements and factors to take in consideration, some variable, some unvariable. So following a process is the best approach to deal with systems complexity and make sure we take the right steps and keep track from the beggining till the end.
Image credit: unknown author
Imagine you have the task of designing your farm. Independently of its size, a farm is a complex system because it includes various elements and even systems inside the main system. To come up with a design you will also have to consider many factors (biotic and abiotic, natural and human, etc). In general you will be working with a complex diversity of variables and unvariables and that's why following a design process can be very helpful in guiding your design work and ensure its success.
Basically, at this moment in time, if we want to accelerate regeneration and create sustainable systems we can't afford to act randomly. We better follow a process (a series of actions or steps taken in order to achieve a particular end) to get quickly, accurately and efficiently to the solutions we need and the goals we want to achieve.
Design is complex and to go through a design process leads you to think (consciously or unconsciously) in terms of design. The design process informs the pattern of thinking that enables design. Going through the process makes us designers and being designers we start to think design and we start applying it in many things we do.
There are many ways of designing. Some people design through thinking, some design through doing, some design through collating experiences and references. You can design through your hands, you can design through your mind... All is fine, as long as we don't skip steps.

Is dearthóirí muid go léir!
Tá gach duine againn ina dhearthóir nádúrtha. Mar a dúirt Victor Papanek:
Is dearthóirí iad gach fear. Is é an rud amháin a dhéanaimid, beagnach an t-am ar fad, dearadh, mar is bunús do gach gníomhaíocht dhaonna é dearadh. Is éard atá sa phróiseas dearadh ná pleanáil agus patrúináil aon ghnímh i dtreo deireadh inmhianaithe, intuartha. Aon iarracht chun dearadh a scaradh, chun é a dhéanamh ina rud féin, oibríonn sé i gcoinne luach bunúsach an dearadh mar mhótarmhíre bhunúsach na beatha... Is é dearadh an iarracht choisithe ord bríomhar a fhorchur.
Creidmheas íomhá: údar anaithnid
Is disciplín dearaidh é an permaculture. Is é dearadh Prmaculture an cleachtas chun córais inbhuanaithe daonna a dhearadh, ag dearadh  cultúr buan .
Áirítear ar chultúr buan a dhearadh athsmaoineamh agus athdhearadh a dhéanamh ar roinnt córais daonna agus dá bhrí sin is disciplín iomlán de dhearadh córais é dearadh permaculture. Áirítear leis: talamh agus nádúr, foirgnimh, uirlisí agus teicneolaíocht, oideachas, cultúr, sláinte, folláine, airgeadas agus eacnamaíocht, pobal...
Is próiseas cruthaitheach é dearadh na bpermaculture, bunaithe ar bhreathnú agus ar eolaíocht mhaith agus dá bhrí sin ní féidir é a bheith ionsonraitheach riamh!
Léaráid ghinearálta a léiríonn dearadh córais iomlána
creidmheas: údar anaithnid
Flóir na Permaculture, "Principles and Pathways Beyond Suatainability"
Eitic agus prionsabail dearaidh!
Chomh maith lena fheidhmíocht iomlánach, tá dearadh permaculture nuálach maidir le heitice agus prionsabail a chur i bhfeidhm ar dhearadh.
Is iad na heitice (cúrsa ar dhaoine, cúram ar an talamh agus scair chothrom) bunús dearaidh permaculture agus tá siad mar bhonn le gach cinneadh dearaidh i gcruthú córais inbhuanaithe. Cuireann siad go mbraitheann muid go maith agus go gcuireann siad i gcomhréir linn leis an réaltacht.
Is treoirlínte iad na prionsabail dearaidh le haghaidh dearadh inbhuanaithe. Is prionsabail iad a fhaightear san dúlra agus dá bhrí sin tá siad craiceáilte inár gcroí. Is iad éiceachórais na samplaí is fearr de éifeachtúlacht fuinnimh agus athléimneacht is féidir linn a bhreathnú agus is é a prionsabail a úsáid mar threoirlínte chun ár "chórais dhaonna" a dhearadh an bealach is fearr chun inbhuanaitheacht agus athléimneacht a chinntiú.
Sa deireadh, tá rud éigin an-sásúil agus bríomhar faoi eitice agus prionsabail a chur i bhfeidhm ar dhearadh. Tá sé ciallmhar, tá sé go maith agus tá na torthaí suntasach!
"DÍAMHÁN PERMACULTURE = DIAMHÁN ÉACOLÓGÁIL LE EITICÍ"
Is é smaointeoireacht dearaidh an cumas atá ag eilimintí a idir-aibhneáil sa spás agus sa am ar bhealach feidhmiúil agus comhoibritheach. Is modh é chun fadhbanna a réiteach go praiticiúil agus go cruthaitheach agus chun réitigh a chruthú, agus an t-aon intinn aige toradh níos fearr a bhaint amach amach anseo.
Agus córais á ndearadh (córais talún, córais airgeadais, córais shóisialta) tá go leor eilimintí agus fachtóirí le cur san áireamh, cuid díobh inathraitheach, cuid eile neamh-inathraitheach. Mar sin, is é an bealach is fearr chun déileáil le castacht na gcóras ná próiseas a leanúint agus a chinntiú go nglacann muid na céimeanna cearta agus go gcoinnímid rian ó thús go deireadh.
Creidmheas íomhá: údar anaithnid
Samhlaigh go bhfuil sé de chúram ort do fheirm a dhearadh. Is córas casta é feirm, is cuma cé chomh mór is atá sí, toisc go bhfuil eilimintí éagsúla ann agus go bhfuil córais ann fiú laistigh den phríomhchóras. Chun dearadh a fháil, beidh ort freisin go leor fachtóirí a mheas (bitheolaíoch agus neamhbheolaíoch, nádúrtha agus daonna, srl.). Go ginearálta, beidh tú ag obair le éagsúlacht chasta athróg agus neamhathraithe agus is é sin an fáth gur féidir le leanúint próiseas dearaidh a bheith an-chabhrach chun treoir a thabhairt do do chuid oibre dearaidh agus a rath a chinntiú.
Go bunúsach, ag an nóiméad seo, más mian linn athghiniúint a luathaithe agus córais inbhuanaithe a chruthú ní féidir linn gníomhú go randamach. Is fearr linn leanúint próiseas (sreath gníomhartha nó céimeanna a dhéantar chun deireadh áirithe a bhaint amach) chun teacht go tapa, go cruinn agus go héifeachtach ar na réitigh a theastaíonn uainn agus ar na spriocanna a theastaíonn uainn a bhaint amach.
Tá dearadh casta agus mar thoradh ar phróiseas dearadh a bheith agat smaoiníonn tú (go comhfhiosach nó go neamhfhiosach) i dtéarmaí dearadh. Cuireann an próiseas dearadh eolais ar an bpatrún smaointeoireachta a chuireann dearadh ar fáil. Agus muid ag dul tríd an bpróiseas, déanann sé sinn a bheith ina dearthóirí agus mar dearthóirí tosaímid ag smaoineamh ar dhearadh agus tosaímid ag cur i bhfeidhm é i go leor rudaí a dhéanaimid.
Tá go leor bealaí ann chun dearadh a dhéanamh. Déanann daoine áirithe dearadh trí smaoineamh, dearadh daoine eile trí dhéanamh, dearadh daoine eile trí thaithí agus tagairtí a chur le chéile. Is féidir leat a dhearadh trí do lámha, is féidir leat a dhearadh trí do intinn... Tá gach rud go maith, chomh fada agus nach skip muid céimeanna.


With the James Webb Space Telescope's 9th of 18 mirror segments installed as of last week, we're that much closer to hunting for signs of life on alien worlds and making our universe a little less lonely.
A third of the mirrors were installed by 17 December, 2015, but now we're up to a full half! Image credit: NASA/Chris Gunn
Now we're pleased to celebrate that as of 22 December, fully nine of the eighteen primary mirror segments are polished to perfection and nestled snugly in place.
Technicians began installing the mirror segments on 22 November, 2015. Image credit: NASA/Chris Gunn
The hexagonal mirror segments are 1m, 8cm in diameter, and fit together to form a single 6m, 10cm primary mirror for the telescope. The unique construction allows the telescope to tuck into a smaller volume for launch then unfold in mechanical origami once in space. It also allow for a much larger primary mirror: when completed, the James Webb Space Telescope will dwarf Hubble with its capacity to gather light.
Hubble is but a wee speck of glass compared to the enormous James Webb. Image credit: NASA
You can watch construction from home by peeking in on the cleanroom webcam. The team is currently on break, but mirror assembly will continue in the new year. The telescope is currently scheduled to launch in 2018.
Top image: 9 of 18 mirror segments! Credit: NASA/Chris Gunn

Leis an 9ú de 18 chuid scáthán de Theileascóp Spáis James Webb suiteáilte an tseachtain seo caite, tá muid i bhfad níos gaire do lorg comharthaí saoil ar shaoránaigh eachtracha agus ár n-universe a dhéanamh beagán níos lú uaigneach.
Cuireadh an tríú cuid de na scátháin i bhfeidhm faoin 17 Nollaig, 2015, ach anois tá leath acu againn! Creidmheas íomhá: NASA/Chris Gunn
Anois tá áthas orainn a cheiliúradh go mar 22 Nollaig, iomlán naoi de na ocht gcéadta píosaí scáthán príomhúil a póraithe go foirfe agus nestled go snugly in áit.
Thosaigh teicneoirí ag suiteáil na rannáin scátháin an 22 Samhain, 2015. Creidmheas íomhá: NASA/Chris Gunn
Tá na codanna scáthán heisceagónach 1m, 8cm ar trastomhas, agus oireann siad le chéile chun scáthán bunscoile 6m, 10cm amháin a chruthú don teileascóp. Ligeann an tógáil uathúil don teilioscóp a chur isteach i méid níos lú le haghaidh seoladh ansin é a leathnú i origami meicniúil aon uair amháin sa spás. Ligeann sé freisin do mhíréadra príomha i bhfad níos mó: nuair a bheidh sé críochnaithe, déanfaidh an Téileascóp Spáis James Webb Hubble a dhiagnóisiú lena chumas solas a bhailiú.
Níl Hubble ach speck beag gloine i gcomparáid leis an James Webb ollmhór. Creidmheas íomhá: NASA
Is féidir leat féachaint ar an tógáil ó bhaile trí peeking isteach ar an seomra glan ceamara gréasáin. Tá an fhoireann ar scor faoi láthair, ach leanfaidh an comhdhéanamh scátháin ar aghaidh sa bhliain nua. Tá sé beartaithe an teileascóp a sheoladh faoi láthair in 2018.
Íomhá arda: 9 de 18 rannán scáthán! Creidmheas: NASA/Chris Gunn


Foucault’s Madness and Civilization, as Read by a Crazy Person
December 25, 2013 § Leave a comment
This is a synopsis–what did they call them in grad school? A precis?–of Michel Foucault’s Madness and Civilization, which I read as part of my disability studies grad class. It struck me as profoundly weird, like seeing yourself in the mirror for the first time.
Michel Foucault’s classic Madness and Civilization: A History of Insanity in the Age of Reason might be just as aptly subtitled The Extermination of Madness at the End of the 19th Century. For Foucault’s main argument–which does not come until the tail end of the book, a la Henri-Jacques Stiker–is that “what we call psychiatric practice is a certain moral tactic contemporary with the end of the 18th century, preserved in the rites of asylum life, and overlaid by the myths of positivism” (276). Foucault argues that this modern-day sleight-of-hand is the result of a centuries-long process of “scission” (x) between the language of Reason and the language of madness; his task in Madness and Civilization is then to trace the development of this gradual split through an analysis of European history during the Middle Ages, Renaissance, and Enlightenment Age. Through numerous case studies and extensive quotes from prominent figures of the era, Foucault examines how shifts in the role of institutional structures such as the leprosarium, the house of confinement, the hopital, and the asylum paralleled shifts in European society’s understanding of madness. From the 15th century’s conception of madness as indistinguishable from indigence and criminality to the 18th and 19th centuries’ liberation of a differentiated madness unto a normative and condemning bourgeois moral order, Foucault documents the process by which institutional structures and practices have inscribed themselves upon the bodies and minds of those considered mad: excommunication, physical abuse, regulation, and judgment have given way, in more recent times, to the creation of that “serene world of mental illness” in which “modern man no longer communicates with the madman” (x).
Curiously, Foucault leaves off his historical analysis here, at the doorstep of the 20th century. Unlike Stiker–who makes similar claims and uses similar methodology to support them–Foucault refers to contemporary society only obliquely. We can only surmise that his silence regarding his own century echoes the great silence of an Unreason stilled by the totalizing discourse of medicine; after all, he warns us in the preface that “I have not tried to write the history of [psychiatric] language, but rather the archaeology of that silence [which results from such a language]” (xi).
Confronting this strategic silence, I cannot help but wonder what a more cultural criticism-focused scholar like Rosemarie Garland Thomson would make of this obstinate absence of the present. Would she not say that in critically addressing the history of madness–that is, in addressing the history of madness with an eye to power, to the domination of certain bodies and minds–we must also discuss this contemporary psychiatric language, given that it continues and has real force in the lives of modern subjects (especially those defined or who self-define as disabled)? The language of unreason may indeed be the unreachable abyss beyond which no Western discourse can venture–but what of the ways, immediate and concrete, in which contemporary society treats and represents those considered mad, insane, crazy, mentally ill? Certainly, for me one of the most surprising aspects of Foucault’s text was this subjective disjunct between his history and my experience–two things which, objectively speaking, should be seamless. As a teenager, I was hospitalized for a time in a psychiatric institution, the primary effect of which was to scare me straight, basically: an experience that echoes Foucault’s description of the asylum as “an instrument of moral uniformity and of social denunciation” (259) which merely masquerades as modern medicine. Yet reading Foucault, I am left with the sensation that the history he details so painstakingly in no way bears upon the now: it seems a disembodied account of madness, a history discontinuous with present times and present practices–an impression strangely belied by the realization that what I am reading is somehow “our” history, “our” legacy. Not until I have finished the book does it hit me, and then only oddly, in the space of his silence: these things continue, and I have lived them.

Foucault's Madness and Civilization, mar a léann duine dÚsachtach
Dé Céadaoin, 2013 § Fág trácht
Seo a bhfuil a achoimre  cad a bhí siad ag glaoch orthu sa scoil iarchéime? Precise de Michel Foucault's Madness and Civilization, a léigh mé mar chuid de mo chuid staidéir faoi mhíchumas rang céim. Bhraith sé dom mar go domhain aisteach, cosúil le tú féin a fheiceáil sa scáthán don chéad uair.
D'fhéadfadh Michel Foucault clasaiceach Madness agus an tSaoirsí: A Stair na Insane sa Aois na Réasún a bheith díreach chomh oiriúnach fo-thiotal an Extermination of Madness ag deireadh an 19ú haois. Maidir le príomh-argument Foucault, nach dtagann go dtí deireadh an leabhair, a la Henri-Jacques Stiker, is é sin go bhfuil "an rud a ghlaoimid ar chleachtas síciatrach ina tactic morálta áirithe coimhthíocha le deireadh an 18ú haois, a chaomhnaíodh i rith na beatha tearmainn, agus a chlúdaíodh le miotais positivism" (276). Éilíonn Foucault go bhfuil an sleight-of-hand nua-aimseartha seo mar thoradh ar phróiseas scission (x) céadta bliain idir teanga na Réasún agus teanga na madness; is é a chúram i Madness and Civilization ansin forbairt an scoilte céimnithe seo a rianú trí anailís a dhéanamh ar stair na hEorpa le linn na Meánaoise, an Renaissance, agus an t-Aois Scalar. Trí chás-staidéir iomadúla agus luacha fairsing ó fhigiúirí suntasacha na ré, scrúdaíonn Foucault conas a athraíonn ról struchtúir institiúideacha mar an leprosarium, an teach coinneála, an ospidéal, agus an t-aisteoir athruithe comhthreomhar i dtuiscint an tsochaí Eorpaigh ar mheabhair. Ón gcoincheap an 15ú haois ar an amadán mar rud nach féidir a idirdhealú ó indibhéalacht agus ó choireachtáil go dtí an 18ú agus an 19ú haois, saoradh ó amadán idirdhealaithe go ord boirdheanach moral normatach agus ciontaitheach, déanann Foucault an próiseas a dhoiciméadaíonn struchtúir agus cleachtais institiúideacha iad féin ar chorp agus ar intinn na ndaoine a mheastar a bheith amadán: tá excommunication, mí-úsáid fhisiciúil, rialachán agus breithiúnas tar éis dul ar aghaidh, le tamall níos déanaí, chun an "domhan síoraí sin de ghalair mheabhrach" a chruthú ina bhfuil "an duine nua-aimseartha nach mbíonn cumarsáid aige leis an madman" (x).
Go hiontach, tá Foucault ag fágáil a anailíse stairiúil anseo, ag an doras an 20ú haois. Murab ionann agus Stikera dhéanann éilimh den chineál céanna agus a úsáideann modheolaíocht den chineál céanna chun tacú leoníonn Foucault leis an tsochaí choimhthíoch ach go neamhrialta. Ní féidir linn ach a thuar go bhfuil a ghuth i leith a céad bliain féin ag athdhéanamh an ghuth mór a bhaineann le h-Uirgiod a chuir an díospóireacht iomlán na míochaine ar siúl; tar éis an tsaoil, tugann sé rabhadh dúinn sa réamhrá nach ndearna mé iarracht stair na teanga [siceatrálaí] a scríobh, ach go leor seandálaíocht na ciúin sin [a thagann as teanga den sórt sin] (xi).
Ag tabhairt aghaidh ar an tsíocháin straitéiseach seo, ní féidir liom cabhrú ach a bheith ag smaoineamh cad a dhéanfadh scoláirí a bhfuil díriú orthu ar chríitíocht chultúrtha cosúil le Rosemarie Garland Thomson ar an easpa stuama seo den lá atá inniu ann. Ní bheadh sí ag rá go bhfuil sé riachtanach, i dtreo a bheith ag tabhairt aghaidh ar stair na meabhairshláinte go criticiúil - is é sin, i dtreo a bheith ag tabhairt aghaidh ar stair na meabhairshláinte le súil ar chumhacht, ar cheannas comhlachtaí agus intinn áirithe - go mbreathnófaí ar an teanga síceatrach comhaimseartha seo freisin, ós rud é go leanann sí ar aghaidh agus go bhfuil fórsa fíor aici i saol na n-ábhar nua-aimseartha (go háirithe iad siúd a shainmhínítear nó a shainmhíníonn iad féin mar dhaoine faoi mhíchumas)? B'fhéidir go bhfuil teanga an neamh-réasúnaithe an abyss neamh-in-rochtana nach féidir le haon óráid an Iarthair dul thar a bheith ach cad faoi na bealaí, láithreach agus nithiúil, a gcaitheann an tsochaí choimeádach agus a léiríonn na daoine a mheastar a bheith buartha, míchruinn, crazy, tinn go meabhrach? Is cinnte gurb é ceann de na gnéithe is iontas domsa i dtéacs Foucault an dícheangal suibiachtúil seo idir a stair agus mo thaithí - dhá rud a d'fhéadfadh a bheith gan aon chúnamh, go hoibiachtúil. Mar dhéagóir, bhí mé ospidéilithe ar feadh tréimhse in institiúid síciatrach, a raibh an príomhéifeacht air sin ná eagla a chur orm go díreach, go bunúsach: eispéireas a athdhéanann cur síos Foucault ar an asylum mar "ionstraim aonfhoirmeachta mhorálta agus denú sóisialta" (259) nach bhfuil ach mascáilte mar leigheas nua-aimseartha. Ach ag léamh Foucault, fágtar an tuiscint dom nach bhfuil an stair a dhéanann sé a mhionsonraí go cúramach in aon chor ag baint leis an am atá inniu ann: is cosúil gur cuntas neamhchomhtháthaithe é ar an amadán, stair nach bhfuil ag leanúint leis na hamanna reatha agus na cleachtais reatha - tuiscint a dhiúltaíonn go hiontach leis an bhfíric go bhfuil an méid atá á léamh agam ar bhealach éigin 'ár stair', 'ár oidhreacht'. Ní go dtí go bhfuil mé críochnaithe an leabhar a dhéanann sé bhuail mé, agus ansin ach go hiontach, sa spás a ghuthán: leanann na rudaí seo, agus tá mé beo iad.