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Mechacon – New Orleans, LA – Caleb Hyles
July 28, 2017 @ 8:00 am - July 30, 2017 @ 5:00 pm$60
I am beyond honored to be invited back to Mechacon this year and cannot wait to see the brand new venue with some really different ideas for how this convention will go! Definitely come out!


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Oxygen CRM provides a cloud-based tool that places your customer and supplier information in a secure platform, with anytime access from any device, and the ability to quickly find notes, documents, emails and relationships. Oxygen CRM is built on Office 365, meaning it deploys fast and can be tailored to your terminology and processes – it adapts to you, not the other way around. All your information, processes and documents are integrated into a central hub, right there beside your primary customer and prospect records! This helps the business work together more fluidly to provide customers with better service, spot trends effectively and boost revenue.
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ISAAC Intelligence Limited
Parkshot House
5 Kew Road
+44 (0) 20 8100 6119
ISAAC Intelligence PTY Ltd
310 Edward Street
Brisbane City
+61 (0) 2 9053 9703

subset: commoncrawl


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Our company
Family-managed company and global technology leader: what makes us so different.Find out more
On 3 February 1928, the family's 25-year-old son Fritz Müller establishes the company "Fritz Müller Elektroisoliermaterial" in Wuppertal, where he begins by renting one room in the town centre as the initial premises of the start-up company. With a bank loan of 6,000 Reichsmarks, courage and conviction, he begins paving the way for what has become today's Coroplast Group. As the name of the company reveals, in these days the range of products comprises materials used for electrical insulation purposes. Müller is responsible for organising materials purchasing and has the textile insulation hoses made to order, which is standard procedure in the Wuppertal textile industry at the time. Fritz Müller also sells insulating materials such as laminated papers, oil flax and oiled silk. That same year he begins producing independently, treating oil hoses with impregnating varnishes in specially designed furnaces. He has been inspired by earlier attempts, as Fritz and his brother have already gained experience in processing varnishes in their father Carl's business. The two brothers just loved experimenting. As the story goes, they attempted to impregnate oil hoses and put them in their mother's oven to dry. One thing is sure, however, the systematic development of their own production company begins towards the end of 1928.
World economic crisis overcome
In 1929, the small business with five employees produces varnish-impregnated textile hoses and varnished cables for cars (braided copper wires). The company even buys itself its own car. Its clients include well-known engineering works such as AEG as well as automotive manufacturers. The stock market crash in New York and the ensuing world economic crisis have a serious impact – and Fritz Müller is no exception. The young company is faced with ruin. However, its creditors have faith in Fritz Müller and thus ensure its survival.
Upward with PVC, downward with the war
In the mid-1930s, a promising synthetic plastic polymer known as polyvinyl chloride, or PVC for short, comes onto the market. Fritz Müller recognises the potential of this newly developed material and begins processing it. Thanks to PVC, it becomes technically possible to produce insulated copper wires, such as those used in lighting and telephone systems.
Despite the danger of failure when processing the new material due to lack of experience, Fritz Müller buys the first extruder – a machine specially designed for processing thermoplastics. His courage pays off – and as one of the first processors of PVC, Coroplast acquires valuable know-how in this field, which lays the foundations for future success in the processing of plastics. The number of machines increases, as do the sales figures and the size of the company's workforce. During the war years, production continues in Saxony to a limited degree. In 1943, the Wuppertal factory is hit by bombs, destroying large amounts of raw materials.
Founder Fritz Müller dies during robbery
Fritz Müller risks a new start at the Wuppertal plant, even before the war has ended. With a workforce of almost 30, he re-establishes the production of insulated wires, insulated hoses and synthetic leather straps. However, the new start is overshadowed by the death of the founder, as on 5 June 1945 he dies in a robbery at the emergency accommodation that has been set up on the company premises, where he has lived with his family since their apartment has been destroyed by bombs. His wife Anna Müller dies only a year later.
The Coroplast brand name is invented
The chemist and graduate in business management Dr Richard Röhm joins the company as managing director. He enlarges the business, introduces new products and the company begins assembling cables and selling them in the form of complete harnesses and large-dimension cables. In 1948, the standard, catchy brand name Coroplast comes into being and soon becomes a synonym for the company name "Fritz Müller".
The miracle material
They start with "poly" and have a massive impact on the economic upswing: polyvinyl chloride, or PVC for short, and materials such as polyethylene and polypropylene. Coroplast invests a great deal of development work in its own laboratories and technical testing department. The company has the ambition to manufacture as much as possible in-house, including developing its own plastic compounds and making its own machinery. The employees combine adhesive with PVC and create numerous types of insulating tape, anti-corrosion bindings and multi-purpose adhesive tapes. The persistent research, experimentation and continual improvements soon make the company a success. Coroplast continues to grow, its products are on sale in 50 countries worldwide, the workforce increases to almost 500 people, and new buildings provide space for further production equipment.
Freed from solvents, caught in recession
The love of experimenting and entrepreneurial courage pays off and in the early 1960s Coroplast introduces a new type of acrylate adhesive to the market. This solvent-free and therefore environmentally friendly adhesive is still in use by Coroplast today. Innovation is accompanied by expansion – a new building and additional, more efficient machinery enhance the Wuppertal plant.
Oil crisis, car-free Sundays and recession: perhaps older readers remember the driving bans in the early 1970s. Growth in the industrialised countries appear to have reached its limits, and even Coroplast feels the pinch. Despite record sales in 1974, the following year proves to be the most difficult in the company's more recent history, with redundancies, the loss of customers and a fire on the company premises.
The era of Dr Kurt Müller shapes the next 30 years
During the 1950s, Dr Kurt Müller, nephew of the founder Fritz Müller, has worked from time to time in his uncle's company. In 1961, the economist and engineer Dr Kurt Müller becomes an authorised signatory for the company and is responsible for the technical division. In 1976 he becomes head of the company as solely responsible managing director. He then goes on to manage the company for the next 30 years, leaving his own special hallmark on it.
From wiring harnesses to high-tech cable assemblies
In the mid-1980s, Coroplast starts manufacturing and marketing cable assemblies. Using cables and adhesive tape manufactured in-house, the company produces entire cable harnesses for customers from the automobile, electrical and household appliances industries. The cable harnesses – also known as vehicle electrical systems in cars – supply engines, electromagnetic valves and lighting systems with electricity. Moreover, they transfer information from and between the various control units. The decision to expand the cable harness production is a real turning point in the company's history, as at the beginning of the 1990s, cable production and business with the automotive industry develop to become an important source of income for Coroplast.
Out into the big wide world – internationalisation begins in Poland
The crisis that hits the automotive industry in the early 1990s also has a telling impact on Coroplast. However, the company turns the crisis to its advantage and positions itself more and more as a developer of vehicle electrical systems for increasingly complex automotive cabling technologies. In 1994, Coroplast first ventures abroad and founds the subsidiary Coroplast sp. zo.o. Dylaki Poland. Coroplast begins by manufacturing cable assemblies on the former premises of a textiles factory close to the Upper Silesian town of Opole, later followed by two further sites in Poland. In 1999, the company crosses the Atlantic, and due to the proximity to the North American automotive market and the VW plant in Mexico, Coroplast opens a production plant in Central Mexico.
Natalie Mekelburger joins the management team
The company and therefore its headquarters in Wuppertal continue to grow steadily. Like her father Dr Kurt Müller before her, Natalie Mekelburger has not originally intended to work at Coroplast. However, after completing her studies and gathering her first professional experience, in 1994 she joins the family company as Sales and Marketing Manager. In 1999 she becomes one of three members of the board of management.
Service offensive in Germany – unknown territory in China
To offer customers a continuous presence, to research in collaboration with their experts, to closely coordinate new developments – these endeavours are best achieved in close proximity to customers. For this reason, at the turn of the millennium Coroplast opens two new subsidiaries in Germany. Since 2000, the Service Centre in Wolfsburg has been dedicated to designing and developing cable assemblies for the VW Group and since 2005, Coroplast has worked together with the VW Group company Audi in Ingolstadt.
In 2004, Coroplast takes its first step into the Asian market, establishing Coroplast Harness Technology Co., Ltd. in Taicang, China, a city located some 40 kilometres from Shanghai. The move marks the beginning of an impressive story of growth on the Asian market, which still continues today.
Top Employer for the first time
The claim "Coroplast - keeping you connected." also applies to the company's employees. Employees at Coroplast enjoy great job security, flexible working time models with a good work-life balance and fast promotion opportunities. Furthermore, employees profit from numerous benefits, including free access to a health studio. The CoroAcademy offers a wide range of further training opportunities. In 2008, Coroplast is first awarded the title of one of Germany's top employers. The positive corporate culture, the good working atmosphere, further training opportunities and the promotion of health are particularly pleasing aspects. In 2019, the highly desired title of "Top Employer" is awarded to Coroplast for the eleventh time.
On the right track towards an international production network
Wherever vehicles are built, Coroplast is not far away. In 2010, Coroplast enters a new continent and is producing cable harnesses in Tunisia ever since. One year later, Coroplast begins manufacturing cable assemblies in Acámbaro, Mexico. Around 250 kilometres from Mexico City, the location with its direct access to the North, Central and South American automotive markets has enormous potential. Its customers already include Audi, VW and Daimler. In 2013, Coroplast inaugurates no fewer than three new sites. Two of them are located in China, in Kunshan and Mianyang, and one is in Hammamet, Tunisia.
Centre of expertise for technical adhesive tapes
In 2014, Wuppertal celebrates the "Grand Opening" of its centre of expertise for technical adhesive tapes. The centrepiece of the new building is an internally developed adhesive tape coating system. With the construction of the new production building, Coroplast extends its spatial capacity by 50 per cent. The company also opens its first production site in North America. Coroplast manufactures technical adhesive tapes at its location in Rock Hill, South Carolina. The highlight of the year: Coroplast wins the Wuppertal Business Award. The company's investment in Wuppertal as an industrial location and its commitment to social issues and culture are the main points that convince the jury.
Dr Kurt Müller is mourned
Dr Kurt Müller, managing director of many years' standing, dies on 31 May 2015 at the age of 85. He headed the company for almost 40 years and was crucial to its success, particularly when times were tough. With his sure instinct for the market and the right products, he provided the decisive impulses that transformed a regional manufacturer with a relatively limited export volume into the globally operating technology leader we know today.
Business award for commitment to art
Art in the buildings, sculptures in the staff park, a company art award known as CoroArt – Coroplast has a history of supporting art and culture in Wuppertal and the surrounding region. In November 2016, the company is presented with the "Nadel der Medici" business award for its exceptional commitment to art.
Furthermore, Coroplast has been sponsoring Wuppertal's Von der Heydt Museum and the Von der Heydt Art Gallery for many years. With free guided tours for its employees and a "Cultural Evening" for guests from the worlds of culture, politics and industry, Coroplast regularly invites guests to be inspired by art at the museum. The art highlight of 2016 is the exhibition of the works of Britain's most eminent sculptor Tony Cragg at the Von der Heydt Museum.
Expansion – worldwide and in Wuppertal
The course of internationalisation continues. Numerous of the international production sites are expanded. For example, the plant in Strzelce Opolskie, Poland is extended by a new production hall, the size of the production space at Rock Hill, USA (see picture) is nearly doubled, and floor space at the plant in Acámbaro, Mexico is extended to almost three times the size – without interrupting production. At the Chinese business site Kunshan, Coroplast Tape Technology is founded as a new subsidiary and in Moldova, a completely new Coroplast business site is established. Besides international expansion, headquarters in Wuppertal grow, as well.
Highlight at the end of the year: Natalie Mekelburger, Chairwoman of the Board of Management, receives the "EY Entrepreneur Of The Year 2017" Award.
Coroplast celebrates 90th anniversary
An opening speech, a domino rally and plenty of good humour: that's how we began our anniversary year together on 19 February. However, we didn't want to leave it with an event merely organised for our employees at the headquarters in Wuppertal. We saw it as an ideal occasion to connect and strengthen our various Coroplast teams from each different country and business unit. That's why we connected with all our international locations live. The rest of the year was full of events, including sports fixtures and guided tours through the production and development buildings for our staff in Wuppertal – and with a crowning finale: our Christmas party, celebrated in the style and splendour of the "Golden Twenties". Natalie Mekelburger sums it up: "90 years – how wonderful that we had the opportunity to celebrate this long and successful tradition together with our employees. Personally, the kick-off event got right under my skin. With that point in mind, we look forward to celebrating the next anniversary together in ten years' time."


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Minimum down payment expected to increase
While there has been a lot of speculation that the Department of Finance would implement legislation to increase the minimum down payment from five to ten percent of a home's value, it did not happen. Instead, they announced on Tuesday, the following changes that will be implemented on April 19, 2010:
1. All borrowers must be able to qualify for a five-year fixed rate mortgage even if they choose a mortgage with a lower interest rate and shorter term.
2. The maximum amount that a homeowner can withdraw when refinancing their mortgage has been reduced from 95 percent to 90 percent.
3. Anyone purchasing a home as an investment (non-owner-occupied properties) is required to pay a minimum down payment of 20 percent.
One Response to "Minimum down payment expected to increase"
They might loss sale this year if they continue to increase their downpayment prices.
Leave a Reply


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Photo from: bruno leteurtre
L. Pyrenaica pyrenaica, Fr. chamois, Eng chamois, small goat-like antelope. It is not a beautiful animal but charming, sure footed and can reach startling speeds. It is surmised that the chamois is a native of East Asia and that during the Ice Ages and Pleistocene different sub-species developed.
The Pyrenean species lived in the mountains in northern Spain. Subspecies of the Rupicapra rupicapra or Alpine species are found in the Alps of Italy, Switzerland, France, Yugoslavia and Czechoslovakia. Their goat-like coats molt, being thick and dark during the winter and lighter and thinner during the summer. They weigh 30 kg more or less. Although they can live up to 20 years, their life expectancy is around 12 or 13 years.
Like goats, they are fussy herbivores eating herbs, shoots, leaves, buds, flowers and pine needles. They prefer leaves and flowers, which they gobble up first, leaving pine needles for last, to pick over during the winter when nothing else is available.
Photo from: Tim Kane
[ES: "Gastronomia." May 2, 03; Lord, Susan. La cocina. Corporación Cultural Calera de Tango. May 24, 2006. ES: Walker. Nov 1, 02; and Trapiello. 1994:138]
See the Medieval Spanish Chef's blog titled Corzo, published August 23, 2013 for Sent Sovi's excellent recipe LXXXX, Sauce for stag or boar or for bears or roe deer or all wild beasts, p 123.


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S: Family Time
BC: Memories for your family for all you do for my family. I love you guys
FC: Family | R
1: Strong Men Strong family
2: Such a fun girl. | You have this fun glowing personality. You make me laugh everyday.
4: So proud of everything you do. | Growing up so fast from a boy to a man.
6: Paint your fingers, paint your toes. Curl your hair and powder your nose. | Hurry, hurry can't be late. I am going with my Daddy on my very first date. | Father Daughter Dance 2010
7: You will always be Daddy's little girl.
8: Grace & I met Anita, Steve & the kids at the Fairfield Inn Richmond for a swim.
9: Anita, Grace, Jenna, and Jesse | Water Fun | Water Fun
10: Live, Laugh, Love | Live, Laugh, Love
11: Lisa and Darin Rader | Lisa & Darin's Wedding July 2009 | Darrell
12: Easter 2010
13: Jesse, Jenna, Grace, and Anita. | Its always so fun to see the kids all together.
14: Talk about your crazy characters
15: Just Hanging out being Silly
16: Happy 13th Birthday Jesse. We all had a great time with lots of food, fun, & family
18: Anita and Tasha | Everyone came to celebrate and had a great time | Drema & Anita | Buelah | Mose | Bonnie, Tiffany, and Jackie | Micki and Anita | Evan
19: Anita & Tasha | Josh | Judy & Grace | Anita & Tina | Gordon | Logan | Ryan | Chelsie & Anita
21: Wishing you everything happy for all of your birthdays.
22: Jesse's 8th Grade Dance 2011
23: Sharp dressed man.


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Most home interior painters, professional and ameteur alike, rely on painter's tape to get around edges without splattering paint everywhere. But painter's tape allows for little air bubbles to form, meaning paint can easily seep below and ruin your work.
Painting a clean line on a wall or other surface can be tricky with paint bleeding under the painter's tape. Use this quick trick for a clean look.


text: On Sat, Nov 1, 2008 at 1:10 PM, Frank Richter <frank.richter at gmail.com> wrote: > So winetheme would have plugins - that seems to make the whole thing an > additional complication over straight uxtheme plugins, since you have > the application as an extra layer in the middle. And as already said, an > application may complicate things such as reacting to theme changes on > the fly. I've been lurking on this thread for a while and it seems to me the problem with themes really is one Wine cannot solve. I don't know if the LSB or FDo specs have a human interface guideline system but it seems to me there needs to be some sort of theme engine bridge or some such at a lower level than WIne that the differing toolkits can use to come close to having a consistent interface even if its not 100% all of the time. I know there used to be back in the KDE2 days support to use GTK 1.x themes but this was before the days of FreeDesktop.org. The right solution it would seem, if we cannot get proper human interface guidelines for linux, at get a free desktop spec that lays out a generic theme engine any of these toolkits can plug in to or a common file format they can all read at least. Perhaps that theme engine spec should then have a case for output in a format that Wine can understand or Wine's uxtheme and whatever else could be extended to read this FDo theme spec. We already do such a similar thing in shell32 for XDG Folders and the Root unix namespace. Of course this would not address Aqua/OS case but such a spec if adopted by KDE/GNOME/Enlightenment/etc would do wonders for us on BSD/Linux/Solaris/etc. -- Steven Edwards "There is one thing stronger than all the armies in the world, and that is an idea whose time has come." - Victor Hugo


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Mount Sinai Emergency Action Committee - Syria Relief
Organized by: Shivani Kastuar
Please scroll down below to find the full description of the supplies being purchased with the proceeds from this fundraiser.
For the last nine months, news of the refugee crisis in Eastern Europe has been dominating major media outlets. Migrants are risking their lives to travel from war torn and impoverished countries to seek asylum in Europe. The world was captivated and finally called to action by Aylan Kurdi, a drowned three-year-old who washed ashore on a Turkish beach. Many organizations are now working in the Mediterranean including UNHCR, MSF, Save the Children, and dozens of other NGOs.
As the Emergency Action Committee (EAC), we have historically partnered with small organizations at the root of global health crises. Though an immense challenge in our time that certainly deserves attention and international aid, the refugee crisis in Europe is the product of people forced to flee from their homes. According to the UNHCR as of September 6th, 2015, there are over 6 million registered refugees from Syria, seeking asylum mostly in Turkey, Lebanon, Iraq and Jordan. 9 million Syrians are internally displaced. Fewer than 1,500 healthcare workers remain in Syria.
As such, we decided to focus our efforts in or as close to Syria as we could get.
We are partnering with the Syrian American Medical Society (SAMS) and Dr. Annie Sparrow to raise money to purchase supplies for the healthcare workers that are remaining in Syria. All of the supplies will be brought to Syria directly by Dr. Sparrow on her next trip to train the healthcare workers in the region.
We are specifically fundraising to buy:
-- 1500 "Drug Doses" Booklets: This is an invaluable tool for healthcare workers on the ground, including doctors, nurses, paramedics, and medical students. Many of them are largely untrained for the work that they are performing and are acting in a role beyond their knowledge-base. This book will aid them in their treatment of the civilians remaining in Syria.
-- Dermabond: An adhesive that can be used to close wounds. Many Syrians are forced to travel hundreds of miles to reach a healthcare facility and have their wounds treated. As a result, it is unlikely that they will be able to return to the healthcare facilities to have their wound stitches removed. Dermabond eliminates the need for a second trip to be made, and will likely improve the outcome for many of those seeking wound treatment.
-- Arrow Wires, by Teleflex: These are spring-wire guides to help doctors gain vascular access on the first attempt in severely dehydrated and malnourished patients.
Any amount of donation, small or large, is greatly appreciated.
Please help us in our efforts to #SupportSyria.
Learn more about the EAC here.
Donor Comments
sally salari
missing the EAC, supporting you from the midwest!! 4 years ago
Anu Anandaraja
Winning bids on knitted hat and computer backup - thanks and great job! 4 years ago
Report this page — Let Us Know if you think this page is breaking the law or the GoFundMe Charity Terms


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In the context of the EGAM initiative "Genocide against the Tutsis: the truth, right now!", the EGAM delegation took part, on April 7th, 2016, at Kigali, in the commemorations of the genocide against the Tutsis in Rwanda, that led to more than one million victims between April and July 1994.
The delegation formed by EGAM gathers together the young members of associations, political parties and unions from Europe, France and Rwanda as well as, for the first time, members of National and European Parliament.
This delegation of political representatives and civil society aims to pay tribute to the victims of the genocide, to ensure a certain representation of France and to pursue the work urging the recognition of the responsibility of some then high placed former officials within the French State, particularly in their collaboration with the genocidal regime in Rwanda, before, during and after the genocide.
EGAM' delegation at Kigali
In the context of the commemorations in France of the genocide against the Tutsis, the Paris City Hall has inaugurated this year a memorial in memory of the Tutsis murdered in Rwanda during the genocide, located in Paris' 13th district, Parc de Choisy.
In France, the creation of such a monument makes a strong symbolic statement against the discourses of denial that continue to occur. It symbolizes the culmination of several years of involvement for the recognition of the genocide and against genocide denial in order to properly honour the memory of the victims. A fight led since many years by the actors of French and Rwandan civil society, notably the Union of French Jews Students (UEJF), SOS Racisme, Ibuka-France, EGAM, and particularly Raphaël Haddad, president of the UEJF in the launching of the project.


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POMEGRANATES // may improve exercise performance
Pomegranates are rich in dietary nitrates, which have been shown to improve exercise performance. In a study of 19 athletes running on a treadmill, 1 gram of pomegranate extract 30 minutes before exercise significantly enhanced blood flow.
This led to a delay in the onset of fatigue and an increase in exercise efficiency. More studies are needed but it seems like pomegranates may be beneficial for physical performance, similar to beetroot juice.
For as long as I can remember, whenever I got a good workout routine going, a few weeks into it I would get sick or injured. This would repeat continuously…workout, get sick/injured, recoup and resume. This was just "my normal." At this point I had so many "normals" I did little research as to the "why".
Fast forward to age 27 when I finally learned that Celiac Disease had wrecked my immune system. No matter how slight the transition, my body always came down with something. As for the injuries, that is just something I now need to be more careful with due to my EDS (Ehlers Danlos Syndome).
When I signed up for the MS150 in November, I had been digesting my newest and very life altering diagnoses of EDS for only a few months. I was told I was no longer allowed to run anymore which eliminated me from doing a sport I enjoyed: Triathlons.
I do much better when I have something to work towards, so I obviously needed to sign up for a race post diagnosIs to prevent me for feeling sorry for myself…I hate restrictions and I was just given a big one from my Geneticist. Many friends of mine have done the MS150 in the past so I figured why not? The only zinger was, how was I going to keep myself healthy long enough to train properly so that I don't worsen my EDS and sanity.
8 weeks into light cycling training I got probably the worst cold to date…102 fever for 3 days, no sign of flu…just my body hating itself and punishing me in the process. The weekend before I had gone cycling 20 miles which was my furthest ride to date. Assuming this was my body's way of telling me I was doing too much, I got extremely bummed out. Luckily I didn't pout too long and decided to let my body rest up and get back into cycling and just take it slow…long rides on the weekend and 1-2 weekly yoga sessions max.
I am happy to say that was the last time I have been sick and i'm so proud of it. I know it down to the day…141 DAYS IMMUNE SYSTEM HEALTHY and I assure you I let people know often.
The point of my very dramatic story that is my health, is that I would not have become well if it wasn't for what I was ingesting. I eliminated gluten which was destroying my body and focused on a very clean "diet" (lifestyle).
During my MS150 training I ingested a lot of pom seeds and beets due to their performance enhancing attributes. Proper fueling was so important for me because I was terrified of getting sick or injured. I was determined to crush the MS150 and say F YOU, EDS!!! I GOT THIS!
The rain got in the way of day 2 of the MS150 but I am A-okay with that. I was having some heart issues the week before and my cardiologist told me day 2 wasn't going to happen anyway. I ended up riding a little over 100 miles that Saturday and was able to say F YOU, EDS! I GOT THIS!
Post MS150, a few of my favorite snacks found their way into my daily meals. One of my current faves is a super summery salad and it's extremely refreshing. It's filled with peaches, poms and lemon juice, the perfect mix to make it seem less hot outside! Enjoy!
1-2 peaches sliced
pomegranate arils
goat cheese crumbles
1 lemon, juiced
1 tbs grapeseed oil
S + PP to taste
- Add all above ingredients to a bowl and toss
- Enjoy!


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your partner in Turkey
As your partner in Turkey, we provide a suite of services to ensure a seamless experience from beginning to end - from experienced and engaging guides, luxury cars, private jets, personal assistants to our first class concierge service.
we offer you the best
Our personal and long-standing relationships with hoteliers, venues, and restaurants put us in the unique position to be able to offer you the best rooms and seats in the house.
completely tailor-made
Each travel itinerary is completely tailor-made down to the smallest details and our meticulous attention to detail results in what will be the trip of a lifetime.
your journey starts with us


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Red Rock Entertainment
Red Rock Entertainment are Executive Producers, who work in conjunction with UK film companies to fund Independent film projects. We raise SEIS, EIS and Equity capital, and work alongside production companies to ensure projects are completed on time, and within budget. As well as film, we raise funds for TV and Distribution.
For Information on Investor Seminars please click here
For Information on Film Makers Seminars please click here
For Information on how to request funding please click here
For information on screenings please click here
Red Rock Entertainment IMDB page https://www.imdb.com/search/title/?companies=co0556596
Click on our Social Media Sites
Youtube https://www.youtube.com/channel/UC_WpwjsI8aXMTAa0OJ3__4Q
Vimeo https://vimeo.com/redrockentertainment
Issuu https://issuu.com/redrockentertainmentfilminvestment
Red Rock Current & Past Projects Brochure http://redrockentertainment.com/Brochures/Brochure%20-%20About%20Red%20Rock_H_.pdf
Click on our Press Coverage
Red Rock Recent News http://redrockentertainment.com/category/blog/


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Principal Global Citizenship Award nominations are invited from Drake faculty and staff for the Principal Global Citizenship Award recognizing outstanding contributions to global engagement and internationalization of the campus and curriculum on the part of faculty or staff. The selected awardee will receive a plaque and up to $3,000. A screening committee, appointed by the Provost, reviews all nominations and makes recommendations to the Provost. Nominations should be submitted to Bonnie Ehler at firstname.lastname@example.com.
A letter of nomination should be submitted recommending an individual for the award and explaining the context and manner in which the nominator has come to know the faculty or staff member. This letter should speak to the following qualifications:
Pursuant to the University's mission to develop "responsible global citizens," explain how the nominee has made outstanding contributions toward realizing the three main goals of the Internationalization and Global Engagement Strategic Plan, 2015-2020:
Goal 1: Serve as a global knowledge hub that brings value to external partners in local, national and international settings.
Goal 2: Infuse global and multicultural perspectives across the campus and curriculum.
Goal 3: Develop infrastructure, resources and communication systems to support internationalization and global engagement.
The nominee must be faculty or staff members in at least her/his fourth year of service at the University. The nominee cannot have won this award within the past five years. Faculty and staff members who work directly for Drake International are ineligible.
Nominees who indicate a willingness to be considered will be invited to submit a c.v. and a statement discussing their contributions to the above goals. One or two letters of support from faculty, staff or students will be accepted (this is optional).
Any individual who was nominated for the award in 2016 or 2017 may be re-nominated if the nominator resubmits a letter offering the individual for consideration this year. Files of previous nominees are maintained for two years. If a faculty or staff member is re-nominated, the nominator will be invited to review the file from the previous year to ensure that the nomination is as current as possible.
Nomination letters should be sent as an attachment to firstname.lastname@example.com. Questions may be directed to Acting Director of the Principal Center for Global Citizenship at Drake, Jeff Kappen (email@example.com).
Principal Global Citizenship Award Winners:
2017: Professor Timothy Knepper, College of Arts and Sciences
2016: Professor John P. Rovers, College of Pharmacy and Health Sciences
2015: Professor Ellen Yee, School of Law
Timothy Knepper, Professor of Philsophy and Department Chair; Director of The Comparison Project
Tim has contributed to the internationalization of the curriculum at Drake by engaging students with various religious communities in mutually beneficial ways. His leadership of The Comparison Project represents his own deep commitment to global citizenship and widely impacts the campus and the community.
His nominator wrote, "The Comparison Project is an important experiment in the comparative philosophy of religion that engages the many diverse religious communities in the Des Moines area while also attracting speakers from around the world… Professor Knepper interacts with leaders and laity of over a dozen mostly-minority religions that span from Sikh and Bhutanese Hindu to Buddhist and Christian. Many events invite these religious communities to Drake's campus to celebrate their diverse traditions and shared values. As a result, these religious communities see Drake University as a welcoming center of dialogue and exploration across traditional religious and cultural barriers."
The Comparison Project's Lecture and Dialogue Series features top scholars of religion from around the world, including lecturers from Drake's international partners: Minzu University of China, Tecnológico de Monterrey in Mexico, and the University KwaZulu-Natal in South Africa. Prof. Knepper also partners with local organizations, including the Des Moines Area Religious Council (DMARC), Iles Funeral Homes, Above and Beyond Cancer, and CultureALL.
A Digital Storytelling project encompasses on-line guides of and digital stories by local religious communities. The Spectrum of Faith photo-narrative book created in collaboration with Drake Community Press also brings greater understanding of the rich religious and cultural diversity in Des Moines. "Meet My Religious Neighbor" open houses make it possible for Des Moines residents and Drake students to enter diverse places of worship, meet their congregations, and learn how they practice their religions.
Professor Knepper has planned two Iowa Interfaith Exchanges drawing college students from throughout the state as well as Metro area businesses, non-profits, and religious communities. His multi-faceted work also includes developing an interfaith summer camp, an interfaith student group on campus, and perhaps a minor in Interfaith Studies at Drake.
His relationship with the Religion Department at Minzu University of China has included faculty exchanges, consulting on a "Religions of Beijing" project similar to the Religions of Des Moines Initiative, and planning for travel-seminar exchanges with Minzu in the future. He has co-led two successful travel seminars to India.
In the Department of Philosophy and Religion, he has created courses in Comparative Religion and Philosophy of Religion that introduce students to multicultural and international perspectives and religious traditions. Professor Knepper has worked to broaden the academic study of religion and looks forward to creating a multi-departmental program in the study of religion.
2016 Award Winner and Nominees


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Author: van Gelder, P.
Number of items: 5.
Application of Dutch reliability-based flood defence design in the UK.
Computational intelligence methods for the efficient reliability analysis of complex flood defence structures.
Hydrodynamic loadings of buildings in floods.
Reliability analysis of flood defence structures and systems in Europe.
Time-dependent reliability analysis of anchored sheet pile walls.


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Get The Best Videos Delivered To You With Vodio, Now For iPhone
If you're bored, there's no better way to pass the time than by watching videos. But maybe you just don't know what to look for? Vodio, which I reviewed a while back, is an app that cures this problem.
As I mentioned in my review, Vodio is not an app for watching full-length movies or television shows, but rather just videos from around the Web. Vodio is able to be streamlined to suit your needs and wants by selecting various "channels" that interest you, such as Technology, Movies, Sci-Fi, and more.
I loved the app on the iPad because of the unique carousel navigation system, which made going through all of your channels a breeze. Everything is color-coded too, for easy recognition of what's what. Even though you were asked to set up your Vodio by picking five broad topics on the initial launch, you were able to add more channels at any time, so you really would never be bored again.
Vodio features comprehensive playback of videos (including in SD or HD quality), and you could even go into full-screen mode. Selecting a thumbs up or down will customize your channels even further to your tastes, which is pretty cool. Think of it as the Pandora for video. Videos could also be shared with friends.
Today, Vodio got a big 2.0 update to make it even better. First, it's now a universal app, so it isn't just for your iPad anymore! Now you can always find the hottest new videos right from your iPhone or iPod touch.
Vodio now features a Highlights channel, which can grab the best video content from your selected channels, social networks, and topics that you like. These highlights are custom tailored to suit you, and not anyone else. Users are able to create their own Vodio accounts now in order to sync all of their content between various iPhones and iPads.
For the full 2.0 change log:
- Vodio for iPhone - Enjoy the most exciting video experience ever on your iPhone!
- Highlights channel - Get the best video content from your channels, social networks and topics that you're interested in. These are your highlights.
- Vodio Account - Create an account to sync all your favorite content between your iPhone & iPad.
- New 'Add Channels' view - allowing users to easily browse the content and add channels.
- Bug fixes
This is a fantastic update that makes an already great app even better than before. If you haven't already checked out Vodio, then now is the perfect time to do so. Existing users should make sure to grab the free update.


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Live Reviews
Free Membership!
Christine Fellows on the Road
Published: 2006-05-29
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Canadian singer songwriter Christine Fellows takes her brand of folksy pop out on the road.
The Winnipeg native will be on tour behind her 2005 album
Paper Anniversary
. Recorded in her home town Fellows both sang and played a few instruments on her third record.
She'll be touring with artist Shary Boyle, whom she has been collaborating with in recent months. According to Fellows' Mmyspace, "Shary uses an overhead projector and creates handmade animation using a combination of live drawing and prepared transparencies." The collaboration will be hitting the road this summer.
Fellows will also be hitting a few music festivals across Canada this summer including the Winnipeg Folk Festival, BC's Music in the Park and the Dawson City Music Festival in the Yukon just to name a few.
Here are her tour details:
June 1 Montreal, QC - VAV Gallery
June 2 Ottawa, ON - SAWaw Gallery
June 3, Toronto, ON - Rivoli
June 8 Winnipeg, MB - Winnipeg Cultural Centre
July 9 Winnipeg, MB - Winnipeg Folk Fest
July 15 Kamloops, BC - Music In The Park
July 17 Vancouver, BC - Rime
July 19 Ashcroft, BC - Ashcroft Opera House
July 21-23, Dawson, YK - Dawson City Music Festival
July 25 Haines Junction, YK - St. Elias Convention Centre
July 26 Atlin, BC - The Globe Theatre
July 28 Toronto, ON - Harbourfront
July 29-30 Guelph, ON - Hillside Festival
July 31 Ottawa, ON - Whalesbone
August 5 Summerland, BC - Summerland Folk Festival
Writer: Michelle Garcia
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Pear, pecl and php-oauth on OS X
June 30, 2013 | Leave a Comment
Today, I was needing to use the Tumblr API which PHP class uses the php-oauth extension. So, before I could get started with Tumblr itself, I had to set a few tings up : Install Pear : 123curl -O http://pear.php.net/go-pear.phar sudo php -d detect_unicode=0 go-pear.phar Once the pear install script starts, I decided to place […]
Installing Pear on OS X
January 26, 2013 | Leave a Comment
12wget http://pear.php.net/go-pear.phar sudo ./go-pear.phar The installer shows you a list of suggested path (in my case, they were all prefixed with the path to my user's home directory). I didn't agree with the suggested solution. To modify this : I chose [1] and changed the path prefix to /usr/local/pear and continued installation. Next, I edited […]
PHP Help as a Man Page (with Pear)
January 16, 2010 | 3 Comments
Alexandre blogged last week about how to install pman and add a contextual help within VI for PHP functions. Tthis post is merely a quick note of the procedure. I like the speed of pman as opposed to browsing php.net. I didn't install the VI part, I use Textmate these days. The procedure is actually […]


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This year we found ourselves on the receiving end of a couple of gifts that were real hell-raisers. Now, if Mom and Dad are crying WTF, something must be up. I won't call any gifts out by name or explicit description, but I want to air a couple of grievances.
One: Those people who write those age recommendations for kids' toys product packaging know a lot about laws/liability and a surprising amount about what's appropriate for a child of a given age. Now, you may think our kids are SOOO smart (and they are, mind you -- just like everyone else's prides and joys) but he or she may have a sibling who is too young to know better. Please keep that in mind, people, when you're choosing the cutest science-inspired erupting volcano-like contraption that is certain to do one thing alone -- wreck our dining room and cause Mom and Dad to spout age-inappropriate phrases after stepping upon one of hundreds of misplaced plastic remnants that have landed on the floor.
Two: Packaging. I might already be on the road to dressing my kids in clothes sans zippers and cutting off electricity to our house, but, by Zeus, I am just goddammed tired of excess plastic packaging. This doesn't go for toys exclusively, but toys seem to be a prime offender. The toy itself is made of plastic. It's doubly encased in a plastic clamshell and plastic twist-tied to the plastic-reinforced header card. Some of these things take me 10 minutes to extract intact with a tool or two. Then I get to spend another 10 minutes bagging and disposing of this plastic, all the while carrying a heavy heart in addition to the bag of useless plastic shit going to the can.
All kind-hearted givers of gifts to young people can help. Head it off at the pass. Don't buy or gift useless, meaningless crap. Cute is not an acceptable enough excuse for Mini Coopers or Julia Roberts, let alone dumb bobbles made in somewhere else.
Am I looking forward to the myriad arguments that will erupt when I tell my daughters they can't have something because it is useless and wasteful? No. Am I looking forward to the greater good this "hardline" stance can affect? Yes.
Not to worry. I'll be sure we have plenty of fun along the way. In the meantime, I'll be carving some


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Buying vs Renting a car at Alicante or Palma airports
For many people who visit Spain regularly it is often difficult to decide whether to rent a car each time they come or invest in a vehicle of their own. Unsurprisingly most choose to rent and we have taken a closer look at the figures.
Debit card car hire at Alicante Airport & Mallorca Airport
Debit Card Car Hire at Alicante airport - Yes you can!
If you are looking to hire a car with a debit card in either Alicante or Palma then look no further than Drivalia!
Relax in volcanic hot water!
Having a car rental in Alicante gives you the freedom to enjoy some great experiences during your holiday and what could be better than relaxing in water that has just come from a volcano!
Winter is coming and we are nearly sold out!
We are really lucky that our customers love us! It may sound like boasting but we are getting very booked up for the winter, particularly the holiday season and so if you want to get a great value car hire at Alicante airport or Mallorca airport then now is the best time to book!


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Questions about the role of online matchmaking in the lives of Muslims are, inevitably, posed in the context of the often disputed binary: traditional/arranged and non-traditional/own choice of marriage partner. Researchers note that gender ideals, gender relations and roles are evolving in postcolonial diasporic settings (Dwyer 2000). Traditional and non-traditional perspectives on marriage and sexuality are competing and both depend on age, class, education and faith positioning (Petersen and Donnenwerth 1997). Literature on Muslim online matchmaking is very fragmentary, possibly because online matchmaking, whether in secular or religious contexts, is largely a product of the last decade. Most studies of online matchmaking in specific national or cultural contexts recognize the increasing significance of this phenomenon in the process of selecting a suitable marriage partner. However, they tend to differ in the evaluation of matchmaking opportunities that technology offers.
While not focusing on just Muslims but the Nigerian context in general[1] Adesina and Ayodele (2004:104,110) discuss online matchmaking in terms of the challenge it poses to the 'contemporary Nigerian family'. They refer to it as 'an area of concern', along with online gambling, pornography, paedophilia and other forms of 'cyber-carnality.' However, in their conclusions they introduce a more positive perspective on online matchmaking, as they suggest that it has the capacity to strengthen the national Nigerian unity through inter-tribal and inter-religious marriages. The way in which Adesina and Ayodele contrast traditional matchmaking organized by families and online matchmaking indicates that the concepts of individualism, 'detachment from family ties' and abandonment of religious values go hand in hand with the use of technology.
These conclusions are questioned by other studies (admittedly conducted in different locations). For example, Bunt (2009:104) argues that online matchmaking is a practice that indicates flexibility and practicality strongly overarched by religious and cultural norms. In fact, matchmaking executed online may reinforce traditional practices, as it may still be carried out by family members who participate in decision-making regarding selecting candidates out of the entire pool of service users. Bunt writes:
Inherent cultural-religious concepts associated with male-female relationships - including purdah, engagement, and betrothal - are challenged, adjusted and compensated by technology. They retain an implicit, familiar, deep-rooted Islamic core.
Bunt further notes that, in principle, Islamic authorities are not against online matchmaking, as long as halal (permissible) practices are observed and the purpose of the interaction is marriage[2]. This is significant as it demonstrates that a marriage may be both Islamic and non-traditional (not arranged by family members) at the same time. In one of the success stories published by MuslimMatch.com and cited by Bunt, two young people from different cultures and countries 'spot each other', establish that they are suitable for each other and make marriage vows. As the groom writes, 'she [the bride] has already informed her parents about her decision. They have no objections. The same applies to me' (Bunt, 2009:106).
It is possible that the indication of such websites' purpose and permissibility lies in the terminology they use. While many of them define themselves as 'marriage oriented' and use the term matchmaking (mediating between two parties in order to bring about a marriage between them), there are also sites used by Muslims that exist for the purpose of online dating; this denotes online meetings with potential romantic partners which may or may not result in marriage (Galal 2003).
In my PhD research (Piela 2009) I addressed online matchmaking as one of the issues related to partner choice in the lives of Muslim women. Participants in my study highlighted two reasons why online matchmaking may be a useful option: firstly, there are Muslims existing without a Muslim family network, in particular converts, as also pointed out by Lo and Aziz (2009), and other Muslims without families, for example orphans, in the diaspora. They may find it much harder to find a Muslim spouse without kinship support. Secondly, contrary to the pervasive stereotype of tightly-knit Muslim families and networks that almost always influence individual decisions, there are many cases where the parents are not interested in investing effort into arranging their children's marriages. One participant in the study described her family as 'dysfunctional' specifically because her parents refused to suggest suitable spouses, and she was glad to have had the opportunity to seek out a husband on the Internet and relieved that she did not have to go through personal dating to get to know him.
The consequences of remaining unmarried are harsher for women in Muslim communities. Single women may be ridiculed as unattractive but at the same time perceived as a potential threat to the honor of the family (Imtoual and Hussein 2009: 28). Imtoual and Hussein note that difficulties in finding a suitable husband result for many unmarried, divorced and widowed Muslim women in having to cope with unfulfilled sexual desires as their adulthood is defined by celibacy, a state regarded in Islam with unease as marriage is expected of faithful Muslims (Lo and Aziz 2009).
Online matchmaking is considered a convenient solution to this problem by many women who comfortably create their new online identities in order to attract a Muslim husband. Zwick and Chelariu (2006:381) write: 'the new medium requires a whole new language with which to construct a desirable and marketable digital persona'. Unsurprisingly, according to research that investigated which traits were most desirable in future spouses among U.S. Muslims, religiosity was listed at the top (Badahdah and Tiemann, 2005). Significantly, 'a greater percentage of women than men listed religiosity as a characteristic they sought in a mate and they were more likely to describe themselves as religious than were the men' (Badahdah and Tiemann, 2009: 84). In their discussion, Badahdah and Tiemann conclude that religiosity is highly desirable for Muslims of both genders because religiosity in a mate is required by the Qur'an, but they do not explain the finding related to women's stronger emphasis on religiosity both in themselves and their potential partners.
Lo and Aziz list three types of Muslim matchmaking services that can be found online: local ones, based around mosques in relatively small communities, where imams fulfill the function of the matchmaker by keeping lists of those looking for spouses and literally matching them together; organization-based ones, where national Islamic organizations like ISNA have sections of their websites devoted to matchmaking. They use demographic information as the main indicator of compatibility. Finally, there are commercially-driven websites that are Muslim versions of general dating websites where one has to purchase membership to exchange messages with other members but which give an opportunity to build an extensive personal profile with pictures. As opposed to the first two types where the matchmaking involves entire kinship networks (i.e. it is the parents who put up the matrimonial ads), the third type attracts singles looking for spouses independently. Lo and Aziz (2009:17) conclude the comparison by saying:
It gives users, especially women, who make up the overwhelming percentage of participants, the ability and opportunity to express their personal issues, concerns, ambitions and feelings. Expressing this range of choices is not often available or allowed in the traditional intermediary system, or in those pro bono Islamic sites that harbour traditional Muslim dating values.
Zwick and Chelariu (2006: 381) argue similarly:
By encouraging an individualistic pursuit of wants and needs, competition, and commodification of the self, the online matchmaking site [of type 3] promotes efficient and effective spouse searching rather than adherence to cultural conventions.
As this paper aims to explore the diversity of Muslim women's online self-expression, including their perspectives on marriage and religion, it concentrates on personal profiles populating commercially-driven websites, type 3 of the matchmaking services described above.
Data and method
The matchmaking websites
There is a multitude of commercially-driven Muslim matchmaking websites. I was able to identify two that fulfilled all the necessary criteria (independently posted ads, a sophisticated search engine, and the platform adapted to needs of Muslims in terms of design) and allowed me to read the profiles (which were open-access) without an account. Whilst many Muslim matchmaking websites allow believers of any religion to join (despite the fact that Muslim women are expected to marry only Muslim men and Muslim men are limited to the believers amongst the 'People of the Book', a group comprising Muslims, Christians, and Jews, but excluding Hindus, Sikhs, Buddhists and other religions), I have selected two websites that mainly targeted Muslims.
Website A[3] markets itself as a 'serious Muslim marriage website' for 'serious people'. It is global in scope in that it allows selection of any country of origin and 'any country' is a default search category. The sign-up process is straightforward; the only religion-related question presents 7 possible answers: 'Just a Muslim', Muslim - Hanbali', 'Muslim - Hanafi', 'Muslim - Shafi', 'Muslim - Maliki', 'Muslim - Shia', and 'Other'. The emphasis is clearly on different Sunni madhabs (sects) of Islam, while divisions in Shiism are unacknowledged and other religions are combined together in one category. Other Muslim groups, such as the Salafi, Sufi, or unorthodox versions of Islam are not mentioned as an option at all. The only options related to the marital state are 'Never married', 'Divorced', or 'Widowed', precluding already married men looking for a second, third, or a fourth wife from signalling this fact.
On Website B the signup
process is more complex and more information is required. The 'Religion'
section contains seven questions: 'Religiousness' ('very religious',
'religious', 'somewhat religious', 'not religious', 'prefer not to say');
'Hijab' ('yes', 'no', 'prefer not to say'); 'Beard' ('yes', 'no', 'prefer not
to say'); 'Are you a revert[4] to Islam?' ('yes', 'no'); 'How strict are you about Halal?' ('I always keep halal', 'I usually
keep halal', 'I keep halal at home only', 'I do not keep halal'); How often do you
perform Salaah[5]? ('Always', 'Usually', 'Sometimes', 'Never'). This degree of detail allows others to narrow their searches to candidates whose views on religion they can accept. One can set the search only to candidates who are very religious, wear a hijab or a beard, always keep halal, and always perform the prayer (or otherwise), thus streamlining the search for a spouse. Website B offers a wider choice of answers on the marital state - in addition to the three given by Website A, it lists 'Legally separated' and 'Anulled' - but it does not include 'Married' either. Finally, Website B automatically transfers its visitors to national branches (detecting IP numbers of users' computers); thus the profiles I browsed and selected for the purpose of this paper were mostly based in the U.K.
Both websites include questions on ethnicity or country of origin, citizenship, and living arrangements, as well as level of education, occupation and other 'standard' questions included by matchmaking/dating websites (age, personal qualities, desired qualities in the spouse, etc.) Both websites also set the minimum age of members as 18 - the legal marriage age in most Western countries.
A random sample of 33 women's profiles has been selected from the two websites described above. The only criteria for selection were the presence of a photo and a developed profile. Statistical data on the participants is as follows: 36% are divorced while 63% never married; 84% (27) are based in the UK, 3% (1) in Singapore, 6% (2) in Indonesia, 3% (1) in the Seychelles, and 6% (2) in the USA. Mean age in the sample is 32; 9% (3) of participants are in the age group 18-24: 67% (11) in the age group 25-34:, 27% (9) are in the age group 35-45. The youngest participant is 21 and the oldest is 48.
Many participants indicate educational achievements: 6% (2) list their highest degree as Masters; 58% (19) have a Bachelor's degree; a further 15% (5) list a non-degree professional qualification. Some 15% (5) have completed high school, while 6% (2) did not reveal their educational status but indicated they worked in managerial jobs. In terms of the level of Islamic faith 12% (4) indicated they were 'very religious', 24% (8) defined themselves as 'religious', 54% (18) 'somewhat religious', 6% (2), 'not very religious' and 3% (1) did not specify a level of faith.
The analysis process
The analysis of the data, obtained through virtual ethnography (Hine 2000), was facilitated by the use of Atlas ti, a computer package designed to aid in data coding and organisation. Computer-assisted analysis in qualitative research differs considerably form quantitative analysis in that the computer does not calculate, but helps manipulate and present relevant fragments of data. I decided to use Atlas ti for a number of reasons: firstly, it allows the handling of much more data than the process of manual analysis; secondly, it enables the researcher to assign codes to fragments of text which can be later retrieved according to the code, thus giving a great deal of control and acceleration to the process of retrieving relevant segments; thirdly, it allows quick access to the context of a quote which is relevant in the analysis process since codes and quotes can be linked and displayed visually to facilitate systematic comparison of data; and finally, it helps to assess the counterevidence for alternative interpretations of data (Joffe and Yardley 2004: 64).
All quotes from participants' profiles are in their original form, and I have maintained all typographical errors and emphases, with a few exceptions where I specifically mentioned that emphasis was mine. Preserving the original form of the data, with its typographical errors, was a conscious decision, as I agree with Markham (2004:153) that rewriting participants' contributions may be ethically problematic.
Emerging themes
The extent to which religion plays a leading role in construction of profiles differs in the cases, as do the ways in which the concept of religion is employed to construct one's profile. Participants referred to religion in describing their own qualities, convictions and interests, as well as in defining their expectations of a perfect husband and marriage. Religion comes across as a very dynamic process and participants often mention that developing knowledge of Islam is one of the key activities they would like to share with their future husbands. Sometimes marriage to a knowledgeable Muslim is perceived as an act that would literally bring them back on the path of Islam:
(...) and most important - [I want] someone with in touch with their deen as I hope the process of marriage betters me as a muslim. Inshallah. (Fazila H, UK)
I am learning more about my deen and try to pray 5 times a day. When Mr Right comes along will like to share my knowleage and learn more from eachother. (Asma, UK)
This perception of marriage as a religious act, in conjunction with the religious self-assessment of 54% of the participants as 'somewhat religious' further suggests an intention of many participants to raise their level of faith and commitment to Islam. Marriage is also understood as an act of completion of one's faith, a crowning of one's Islamic path, and some women refer to a hadith that reports Prophet Muhammad's praise of marriage as 'half of the faith' (Hassouneh-Phillips 2001: 932)
My religion is important to me and I thank Allah for helping me through each test. Now I feel its time for me to complete my deen and share my life with someone special. (Sania, UK)
There is no embarrassment or awkwardness due to the independent online searching for a husband, noted by Hanvey (2010) as a common characteristic of individuals participating in online dating. On the contrary, the participants claim that they are responsible for selecting a candidate that would be most appropriate for them. One of them quoted the Qur'an to justify her actions:
"Allah will not change the condition of people as long as they do not change their state [themselves]. [Quran: Ar-Ra'd: 11] (Lei10, UK)
Participants rarely define a 'good Muslim', although in a few cases the profiles were built around a detailed description of the religious positioning (strength of faith, practices, knowledge and sect belonging) of the ideal candidate:
In my own words: I am looking to find a good Muslim brother that is on his deen. Full of taqwa, that has high iman, and can recite qua'ran knowing it with tasfiir. He has to be a passionate Muslim from the heart and follow the sunnah of the profit purely. He needs to pray five times a day, and be a man that will allow his wife to pray in the Musjid. Also I would prefer someone that is an American Revert. (Alia, United States)
The expectation that the husband will not object to Alia praying in the mosque can be better understood in the context of the study by Bagby, Perl and Froehles (2001) who found that women accounted for only 15% of those praying in U.S. mosques, in contrast to men who make up 78%. One of the factors affecting these proportions may be the fact that according to most religious interpretations, only men are required to attend jum'ah prayer (the Friday congregational prayer). However, in some places, like the politically active Detroit Muslim population, mosque attendance amongst women is as high as 37% (Jamal 2005:56). Another religious preference for marrying a revert, expressed in Alia's profile, is frequent amongst other converts and some 'born Muslims' (there is even a specialized matchmaking website at www.marryaconvert.com):
I am particularly interested in getting to know brothers who have reverted to islam. (MissLovely, Seychelles)
It would be nice to meet a revert like myself so we can learn Islam together at a steady pace. (StarryEyes, UK)
However, the most frequent requirement amongst women who define themselves as religious is that the man is a "good Muslim", regardless of ethnicity and status:
I am looking for a muslim, cast, status, job, money....not an issue (Naseema, UK)
I am in no way a traditional Pakistani and Im not looking for a traditional Pakistani hubby!!! IM a muslim and im lookin 4 a muslim!!! (Sayeeda, UK)
It does not matter if the brother is a revert or a born Muslim. As long as he is a practising brother of good character & personality. (Sameera, Singapore)
Amongst women who made a reference to polygamy in their profile, none expressed an interest in being a co-wife. Those who do speak about their previous experiences in polygamous relationships have concluded that this type of marriage is not suitable for them. However, the institution of polygamy is not challenged (as it is permitted in some circumstances by the Qur'an), but rather there is the personal preference for being the only wife:
I do not wish to lie but i am not keen in becoming or going as a co-wife. As a Muslim i am not against Polygamy but as a woman i am uncomfortable with the idea as i really wish to love this person with all my heart till the very end so I would find it difficult to share him. May Allah(swa) forgive my weakness. (Sameera, Singapore)
I have previously been married twice, both times as a co-wife, both times the situations did not work out due to external factors, allah knows best. although i have no problems with the issue of being a co-wife, i would prefer to marry a single brother 4 the reason of simplicity and inshala the option to take a 2nd/3rd/4th wife is something a husband has the right 2 do if circumstances permit, and allah knows best..(Afsoon, UK)
As in my previous research on women's views on polygamy (Piela 2011), polygamy in this analysis comes across (according to participants) as a type of relationship that a Muslim woman may wish to avoid, for example by stating so in her marriage contract, and still be a 'good Muslim'.
'Culture' and ethnic backgrounds
'Culture', a term used very frequently by the participants, had very negative connotations in the analyzed profiles. It usually denoted customs and traditions of ethnic groups in which Islam is the dominant religion and that have merged with interpretations of Islam espoused by these cultural groups. This is a commonly expressed view in Muslim women's online debates (Piela 2011), other Islamic 'cyber-environments' (Bunt 2009) and in general discussions amongst Muslims (Ramadan 2009: 184) that many Muslims have failed to achieve an understanding of what is Islamic[6] and what is 'cultural', causing many customs to be mistakenly considered as Islamic (Ramadan 2004: 139). Consequently, these are blamed for contamination of Islamic practices and beliefs. This 'Islam vs. culture' narrative is a very prevalent interpretative repertoire[7] in Muslim discussions on the nature of Islam, for example among Muslim feminists who argue that patriarchal applications of Islamic sources have been an unfortunate outcome of specific culture-based interpretations (Barlas 2006). Accordingly, the participants strongly express their opposition to mere 'cultural' sentiments contrasting them with teachings of Islam:
If you are more into your culture & don't know the importance of our Deen, well don't bother emailing me (Aleesha, UK)
I don't mix culture with religion, and being a Muslim comes straight from my heart. (Alia, United States)
Im NOT after a mummies boy ribbon wrapped in a chocolate box of culture lacking a backbone for filling. [If you are] hanging onto mama jiis apron strings and culture and have no Islamic values or practice, then seriously guys, please DONT contact me. Im not interested in the said cultural nonsense. (LL70, UK)
The sarcastic reference to 'mama jii's apron strings' made by LL70 suggests her opposition to 'culture' and scorn regarding the strong bond between men and their mothers that holds late into adulthood, a phenomenon present in many patriarchal cultures including India and Pakistan (Michaelson and Goldschmidt 1971). In addition, the participants tend to cut themselves off from what they see as mechanisms and prejudices common in the Asian Muslim community:
I'd like to marry someone whose family don't play politics like most Asian families do. (Razia, UK)
No guys whose parents would disown you if you took a white wife home (LL70, UK)
The contemporary association of Islam with particular ethnic groups in the common consciousness, as literature evidences, in both traditionally Muslim (Zeleza 2005: 5) and non-Muslim majority contexts (Gorak-Sosnowska 2007), and racist prejudice against converts in some communities result in social difficulties the latter face post-conversion. Racial discrimination among Muslims has been discussed by Karim (2008), who explored the factors that contribute to the emergence and enforcement of divisions within the American Muslim community. Karim (2008:142) reported that in predominantly Asian Muslim contexts suspicion towards converts (both white and African-American) resulted in converts overcoming racial divisions socially and creating 'convert communities'.
Empowerment, compatibility and partnership
Expectations regarding the future husband expressed in the profiles are very carefully delineated in the profiles, suggesting that participants have clearly formulated their perceptions of gender roles and responsibilities in an Islamic marriage. Compatibility was an important concept in all profiles, although the ways in which it was defined varied. Positive traits such as gentleness, respectfulness, independence, maturity, intelligence, good manners and education were listed not because women needed a leader or a 'rock'. Rather, they reflected women's own self-perceptions and a conviction that they need a spouse like themselves to make the relationship work. One participant referred to the hadith idea of creation of the woman from a man's rib to signal to her potential suitors that she believes in equality in marriage and she expects her future relationship to be built on this principle:
Women are made from the mans rib,they are not above you,or below you,they are right beside you. (Jameelah99, UK)
A hope that the 'ideal man' would be a best friend, a companion, suggests that women expect partnership relations:
I am looking for a life partner aged preferably 38-50 but age is just a number if two souls are compatible. Someone who sees me as their equal, their twin flame. A man who will be my best friend. (Razia, UK)
I am looking for someone easy-going to compliment my nature. That said I do not want to set strict conditions; I realise that there is no sure-fire criteria in determining who is 'the one'. (Sassy, UK)
someone older than me, I don't mind a beard, a companion, someone who will bring out the best in me, a positive soul, someone who prays, knowledgeable in Islam to help me too, mature and down to earth, similar in nature to myself. (StarryEyes, UK)
Men are expected to be compatible with women in that they also grow personally and Islamically. Marriage is not seen as a state to passively remain in, but a perfect opportunity to develop together and support and encourage mutual progress. Such a dynamic understanding of a relationship is shared by many women:
Someone to laugh with, cry with, be amazed at life's miracles with and grow with. (StarryEyes, UK)
Participants are very clear that they subscribe to online matchmaking websites to find a legitimate spouse, a husband, not a boyfriend or a friend. Extra-marital relationships are not allowed in Islam; in addition, unmarried women maintaining free sexual contacts face social stigma and a label of impious promiscuity (Imtoual and Hussein 2009:27-8). It is thus especially important that women using the Internet, a non-traditional mode of finding a spouse whereby they are not socially controlled,construct their identity as sexually unavailable unless married. Unlike participants in Galal's study of Egyptian online dating (2003), where some young people went online as an alternative to face-to-face dating that might be impossible due to religious beliefs, here many profiles include a disclaimer meant to discourage individuals seeking just dating and not intending to marry:
I am only interested in getting to know brothers insh'Allah who are serious about marriage. (MissLovely, Seychelles)
On a final note, married or involved men, and players, please don't respond and waste my time, you know I'm far too good for you :o) (Sayeeda, UK)
I don't want to be bothered with brothers of islam looking for girlfriend or a relationship,, I am here only for marriage Inshaa allah, (Jameela99, UK)
No guys with issues or hangups that prevent them from marriage (LL70, UK)
They also cut short men's attempts to befriend them through online communicators:
Once again, i don't need a homie, or a mate or a buddy who is actually bored and is desperate for friends do not waste your time on that you have been WARNED! (Deen789, United States)
The participants are extremely wary of foreign individuals who may want to enter a marriage in order to use their spouse's citizenship status as a springboard to obtaining a visa in the United Kingdom or the United States. The set-up of an arranged or a forced marriage to a husband in the native country of the parents is challenged and reversed; not only do the women not consider relocating to another country; they do not want to be married just for their citizenship either.
*Please only contact me if you are a British Citizen and you are from London. I'm not interested in helping one out with their Visa applications to stay in this country!* Razia, UK)
UK/USA citizen only please!! as I dont want to waste my time. (Alia, US)
Btw i am in no situation to provide visa for anyone as i am a single mother who is underpaid. So if u are looking to find a better life in Singapore by marrying me, then pls drop the idea. (Sameera, Singapore)
Women are also keen to point out that they are neither in desperate need for a husband or friends; almost all profiles contain references to socializing, friends, and families. They indicate they already operate within strong networks. They come across as feeling fulfilled and empowered; a husband is sought so that he can complement, not complete them as individual human beings:
Im quite sharp too so please dont try to pull a fast one on me by assuming Im too old, need a younger guy or struggle to even find one :-) (LL70, UK)
I don't see myself with a "divorced complex"! I am content with myself and my life as it is. (Sayeeda, UK)
Finally, a frequent disclaimer concerned men's photographs. Participants tended to disapprove of men trying to contact them but without photographs on their profiles. The women argued that since they have provided photographs of themselves, they should have a similar chance of judging potential suitors' looks. They did not wish to be contacted by men who were unfit or short. Whilst physical attractiveness was not regarded as the most important quality, physical attraction was listed as significant by fifteen participants.
Pushing the traditional boundaries of femininity through leisure practices
Traditionally constructed femininity, framed by concepts of obedience, gentleness, caring responsibilities and home-based hobbies is not common amongst women who independently seek spouses on the Internet. The participants talk at length about their education, occupation, and unusual/acquired interests, creating an image of financially and socially independent women looking for similar spouses. At the same time, they display a great amount of distance to themselves and their achievements, possibly in order not to come across as conceited or dull to potential suitors.
I used to be a nerd. I now have it in writing and have gone to be a fully fledged -even bigger nerd in a big nerdy job! :D (Zahra, UK)
I am a 25 year old Informatics manager currently working in the NHS. I have a stable job but then again, is a job in the NHS stable...hehe. I was actually thinking of starting a business any ideas anyone??? (Razia, UK)
I am an Investment Banker by day and a musician by night...and on the side I also am a charity event organiser which I love doing. (Jasmine, UK)
One participant talked about her interest in fine art as complementing her successful career. The mention of artists' names and trends in art may constitute a specific code, used to ensure that a future spouse will share her acquired tastes, recognise her as an art connoisseur, and thus prove more compatible with her long-term. An emphasis on such rather elite interests, coupled with a disclosure of her prestigious occupation may also serve as indicators of her social class and the preferred social class of her future spouse:
I'm a City lawyer, working in London. When not in the confines of the office I can be found wandering around art galleries trying to appreciate surrealist Dali but finding myself drifting back to my first love, French Impressionist painters. (Sayeeda, UK)
Many participants emphasized that they were physically fit and active through activities such as hiking, jogging and weight lifting at the gym. Nine women mentioned that they regretted not having had an opportunity to travel, which they would now like to do with their husbands. Interests and hobbies described by the participants rarely fell into stereotypically feminine categories. Women confessed to fascination with cars and football:
I'm a total motor head when it comes to cars as i love prestige & performance cars also I love my sport Football, F1, Boxing and Cricket. (Asma, UK)
well I love football, cars and shopping. What more can a girl want. A fast car to drive around, a car to carry all the shopping and come home to a match of Manchester utd on the telly. Bliss! (Sameera, UK)
Some of them embraced extreme sports:
[I am] a bit of a tomboy too, like quad biking, not travelled for a while, I can swim and snorkel, fancy a crack at paintballing too. (LL70, UK)
I have also recently taken up flying lessons which have been great fun. (Jasmine, UK)
This strong emphasis on traditionally masculine attributes (strength, stamina, courage) was evident also in Jagger's study (1998) on dating advertisements where she concluded that both men and women preferred to represent themselves as escaping traditional gender binaries. Whilst Jagger problematized such preferences in the context of a postmodern, consumer society, it is likely that women in this study would be more interested in framing their 'untraditionally feminine' lifestyle choices with the help of Islamic history and interpretations. Islam does encourage women to participate in sports, as it is documented that the Prophet Muhammad encouraged Aisha to run and the Qur'an orders Muslims to 'keep strong' (Walseth and Fasting 2003:52-54). It is also reported that Aisha, a role model for many contemporary Muslim women, fought on the back of a camel in the Battle of the Camel in AD 656 (Phillips, 2003: 33).
In the profiles, long accounts of sport-related interests tend to be balanced out with some references to more traditionally feminine pastimes, usually shopping. Only one participant listed cooking and housework as pastimes reflecting her 'feminine side'. It seems that shopping is mentioned deliberately as an activity that connects the participants to their feminine 'roots', as opposed to other activities - which are enjoyed because they are inherently enjoyable:
I have a strong passion for a successful career; however , staying true to my female roots, I like shopping. (Jasmine, UK)
Currently i spend most of my time at work and gym....a bit less time out shopping but don't be fooled i'm still a woman! (Asma, UK)
At the same time, one of the participants claims that she is 'not a fan of shopping for clothes, or designer stuff for hours on end, tedious to say the least', instead stating that she prefers to read 'NatGeo, New Scientist, current issues, History, Archaeology, and [is] becoming quite well read Islamically' and does not mind rats, worms, snakes, frogs and snails. In one breath she refuses to be seen as squeamish, focused on fashion, uninterested in science and politics, and, most importantly, religiously uneducated.
Fun was a concept strongly cutting across the dataset. Over half of the women described themselves as fun-lovers; they claimed to enjoy their lives, however, always within the limits of Islam - the halal way. Therefore, activities such as drinking, gambling and illicit sexual contacts, considered as fun by many non-Muslims, are not permitted. For example, Zahra remarked:
Eating out! - cos lets face it , if you're a Muslim, I don't think there's much else to do - i mean we're hardly going to all go out and hit the pub are we? So I luuurve eating out, that's generally THE activity that can bring all my family together for a bit of fam-o time - successfully! (Zahra, UK)
Islam is rarely linked to 'fun' in the literature, however, as these participants observe, fun can be halal, which has been confirmed by a positive fatwa regarding the comedy show Allah Made Me Funny issued by the Grand Ayatollah Sistani of Iraq (Van Nieuwkerk 2008: 173). There are even Muslim female stand-up comedians, such as Shazia Mirza in the U.K. Leisure spaces seen as safe by South Asian women, discussed by Green and Singleton (2006) centre upon the community and family, and this is partly confirmed by this study. However, participants' narratives do not reflect the isolation and exclusion from public leisure spaces observed among Britsh Asian women by Parmar (1995).
This brief glimpse into Muslim women's online matchmaking profiles offers some insights into their priorities in life generally and in relation to the institution of marriage. Contrary to Adesina and Ayodele's argument (2004) that online matchmaking undermines marriage as an institution, this study has found that technology itself can hardly dictate priorities related to lifestyle choices; rather it facilitates choices grounded in religions or personal philosophies. Whilst the discussed websites constitute an alternative to traditional, family-facilitated matchmaking, they promote the idea of a halal Islamic marriage through enabling Muslims to find potential spouses independently.
There is not much sociological literature on Muslim marriages, or expectations related to marriage amongst Muslims in Europe and US. Due to a preoccupation with certain topics (mostly dress code and terrorism) many areas of 'ordinary' Muslim lives remain unstudied. This article gives a snapshot of the variety of ways of balancing and juxtaposing religious beliefs, personal-political positions, evolving gender relationships, lifestyles, and aspirations amongst Muslim women in the West.
Religion does not come across as a static concept constricted by a set number of rules. Women on these match-making sites often emphasize the significance of religion in their lives, their consciousness of their shortcomings as Muslims, and their willingness to develop themselves intellectually and spiritually as Muslims. A husband is seen as a partner and supporter in this learning process, not as a leader or head of family. Aside from setting the bar high in relation to religion, the women have carefully spelled out expectations regarding the character and the looks of the ideal spouse. They also express their reservations regarding his undesirable qualities, thus displaying well-defined visions of their future relationships. Such visions are usually built on concepts of compatibility, equality, partnership, friendship and physical attraction. Through independent spouse searching they are able to set these criteria and make the selection. They are, for example, able to judge whether a candidate is a 'good Muslim', i.e. whether his level of religiosity is appropriate. Thus, as far as their personal lives are concerned, they are able to exercise religious authority which comes with responsibility regarding religious and other choices.
This authority also allows them to set personal boundaries of halal behaviour; all participants in this study either pursue higher education or professional careers in areas such as nursing, management, science, accounting and finance. Some of them were never married, possibly due to work-related commitments. One of the participants said: "I admit that I have approached the topic of marriage with much patience whilst working hard to build my career". Others were divorced and their accounts of previous marriages suggested that they were the ones who initiated the divorce proceedings. As Islam gives the woman the right to divorce her husband, they did not act contrary to Islamic teaching.
Reynolds and Wetherell (2004) describe singleness as a 'troubled category' for women, as they state it is difficult to convincingly construct singleness in a positive way and subsequently choose to leave the category by entering a relationship; on the other hand, by idealizing marriage, women run the risk of being categorized as desperate and somehow deficient spinsters. Imtoual and Hussein (2009) report that many single Muslim women find it difficult to construct singleness positively, in contrast to secular women in Reynolds and Wetherell's study, as they are unable to legitimately release their sexual desires outside of marriage. Faced with a lack of appropriate marriage partners in their immediate networks, they have to enact the 'myth of the happy celibate', a belief that it is possible to suppress female sexual desires whilst outside of marriage. This is not least because second- and third-generation Muslim girls are considered by many Muslim parents as inappropriately Westernised and therefore unsuitable to be their sons' wives (Imtoual and Hussein, 2009: 28); in addition, these very girls often consider 'imported' partners as incompatible in terms of education and understanding of gender roles (2009: 28). This reluctance to marry candidates from overseas is also evidenced by profiles in this study. Women do not wish to be 'visa providers', but also prefer partners with comparable levels of education and similar lifestyle choices. The willingness of many participants to find a husband (and, as it is indicated by high proportion of self-instigated divorces among them, to separate from one) suggests that the Islamic construction of marriage as a religious choice, and the ability to select a candidate through online matchmaking may render moving in and out of the singleness category less troubled for the Muslim women in this study as compared to women in Reynolds and Wetherell's (2004) research. As one of the women writes: 'Im not desperate by a loooooog shot, just trying to find someone Islamically suitable, for ME!' She clearly signals that she does not represent the 'desperate spinster' category, but portrays herself as a satisfied single woman who would consider moving out of the 'single category' only for a 'Islamically suitable' partner.
Engaging in activities traditionally perceived as the domain of men (paintball shooting, flying planes, repairing cars), they actively push the boundaries of femininity. Unlike Green and Singleton's British Asian female participants, they do not confine their movements to the sphere of the home and actively take advantage of opportunities the public sphere has to offer. At the same time, they do not construct their self-representation as entirely 'tomboyish career women' - they mention activities associated with femininity, such as shopping, crafts, or watching the X-factor that somewhat balance out the other impression.
These women are willing be understood on the basis of neither gender nor religious stereotypes and extremes. They occupy what Khan (2000), drawing from Bhabha (1994), called the Muslim 'third space' - a space in between, in between Islamism and Orientalism, traditional and secular values, Muslim and non-Muslim environments. One participant said she was a 'proud British Muslim, a modern girl with a traditional twist', thus exemplifying these juxtapositions of seemingly distant concepts.
Further research exploration of Muslim women's 'non-orthodox' interests and experiences would contribute to a more complex understanding of their lives, at the moment represented in research mostly through the concept of hijab, and the grim phenomena of forced marriages and honor killings.
I would like to thank Professor Shelley Feldman, Professor Geoffrey Samuels, Joseph Covey and Magda Migdał for helpful comments on the early draft of this paper.
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[1] This study is addressed in this paper due to the fact that Nigeria has the second largest Muslim population in Africa (78 million), being a multi-faith state with Muslims and Christians almost equaling in numbers.
[2] Similarly, the act of marriage may be facilitated by Internet services such as video chat and still remain within the bounds of Islamic permissibility. Such 'online' marriage is treated as 'marriage by proxy' as long as all the necessary documentation is signed by the interested parties (Beyer and Hussin 2010).
[3] In order to protect the identity of the participants I do not use their pseudonyms or the real names of the websites.
[4] Revert is a common term used to refer to converts to Islam, as it is widely believed that adopting Islam is in fact returning to the original religion, as opposed to merely switching to a different religion.
[5] The ritual prayer expected to be performed five times a day.
[6] This opens up the extensive debate on 'true Islam', and of course, except the fact that all Muslims acknowledge the Qur'an as the main source of Islam, there is no agreement on the validity of other sources and interpretations. For an informed discussion of the role of culture in Islamic thought by a prominent Muslim intellectual, see Ramadan (2009: 183-206).
[7] Reynolds and Wetherell (2003:7) describe interpretative repertoires as 'recognizable routines of arguments, descriptions and evaluations found in people's talk often distinguished by familiar clichés, anecdotes and tropes'.