Religiosity has been related to psychological wellbeing outcomes. Although this relationship is primarily based on studies of church attendance or prayer and wellbeing, more recent work has focused on the potential mechanisms that may mediate the religion-wellbeing findings. One of the major function of religion is finding of meaning of life and improving hope. Recent studies have indicated that hope and meaning of life are the potential variables mediate between religion and wellbeing. It was hypothesized that one pathway through which religiosity may exert its positive influence on psychological wellbeing is through finding meaning of life and improving hope. One study was conducted examining the relationships among spiritual experiences, hope, meaning of life and psychological wellbeing operationalized as satisfaction with life, positive affect and negative affect. The following research tools were used: Daily Spiritual Experiences Scale, Purpose in Life Test, Hearth Hope Index, Cantril Ladder, Positive and Negative Affect Schedule. Meaning of life and hope were noticed to mediate between spiritual experiences and satisfaction with life as well as between spiritual experiences and positive affect. Spiritual experiences were not related to negative affect. Both meaning of life and hope predicted negative affect. This study found meaning of life and hope to be an important factors in the religion-wellbeing relationship and related to positive psychological outcomes, including improved satisfaction with life and positive affect as well as reduced negative affect.
The survey of the literature has revealed the researchers’ trends for searching for the variables that mediate between the religious and spiritual aspects of the functionality of an individual and his or her wellbeing (Jones 2004; Park 2007; Zullig et al. 2006). The researchers have tried to confirm that faith and religious-spiritual commitment favors hope (Wnuk 2009, 2010; Wnuk et al. 2009), optimism (Park 2007; Wnuk et al. 2009; Steger and Frazier 2005), high self-assessment (Steger and Frazier 2005), finding the meaning of life (Jones 2004; Park 2007; Wnuk 2009, 2010; Wnuk et al. 2009; Steger and Frazier 2005; Zika and Chamberlain 1988; Vilchensky and Kravetz 2005; French and Joseph 1999), social support of an individual (Jones 2004; Vilchensky and Kravetz 2005), a sense of inner control (Fiori et al. 2006), subjective sense of health (Zullig et al. 2006), and employing religious coping (Roesch and Ano 2003; Schaefer and Gorsuch 1991; Nooney and Woodrum 2002; Fabricatore et al. 2004) which, in consequence, lead to an increase in individual wellbeing.
Thus far, the strongest empirical foundation has been formed by the conviction that religious-spiritual aspects of functionality are the source of the meaning of life, resulting indirectly in the improvement of psychological wellbeing. (Wnuk 2009, 2010; Wnuk et al. 2009; Steger and Frazier 2005; Zika and Chamberlain 1988; Vilchensky and Kravetz 2005; French and Joseph 1999). In the study by Steger and Frazier, conducted among the students of psychology, the meaning of life mediated between religious involvement and satisfaction with life (Steger and Frazier 2005). Another study, performed among Israeli students, revealed a mediating role of the meaning of life between religious faith and psychological wellbeing or distress (Vilchensky and Kravetz 2005).
Among the Al-Anon group members, spiritual experiences were the source of meaning of life leading indirectly to an increase in satisfaction with life as well as to the distress level decrease (Wnuk et al. 2009). A parallel study was conducted among the Alcoholics Anonymous with the application of different wellbeing indicators. The increase in the frequency of spiritual experiences was revealed to be conducive to finding the meaning of life in alcohol addicts being members of the Alcoholics Anonymous community and finally reduced the hopelessness level (Wnuk 2009).
Other studies proved that the relationship between the attitude toward Christianity and the sense of happiness was mediated through the meaning of life (French and Joseph 1999). The results of studies conducted on a large sample of women were ambiguous. Apart from one measure of the meaning of life, this variable mediated between religiousness and the cognitive aspect of wellbeing in the form of the satisfaction with life. The meaning of life turned out not to mediate between religiousness and emotional indicators of psychological wellbeing in the form of negative and positive affect, irrespective of which research tool had been employed (Zika and Chamberlain 1988). Similarly, among the Alcoholics Anonymous, the meaning of life was a variable that mediated between the religiousness indicators such as intrinsic religiousness, strength of religious faith, positive religious coping and the satisfaction with life (Wnuk 2010). That regularity has not been confirmed in relation to affective measures of psychological wellbeing, which seem to indicate that religiousness through the function of finding the meaning of life can influence only the cognitive components of wellbeing.
Among the entire range of approaches dealing with the meaning of life in psychology, the best known and widespread is logotheory, posed by the Viennese psychiatrist and philosopher, Victor Frankl (Auhagen 2000). Frankl’s inspiration to articulate this therapy originates from the time spent in a concentration camp during the World War II. He noticed that in spite of severe physical deprivation, the prisoners who were able to find the meaning in the events happening to them were able to stay alive, while those who were not able to find purpose, experienced feelings of hopelessness, emptiness or senselessness, which, coupled with loss of physical vitality and stamina, led to disease and death (Frankl 1962). According to Frankl, people have a natural disposition toward developing the meaning of life, which motivates them to analyze and search for a purpose in the events in which they participate. The later research confirmed that the ability to identify a purpose is an element sine qua non of the sense of happiness (Frankl 1977). Individuals having problems with finding a purpose in their lives experience a state of “existential emptiness” characterized by feeling of boredom, anhedonia, hopelessness and the lack of motivation for engaging themselves in activity (Frankl 1973).
Psychological wellbeing is a multidimensional idea. Its cognitive aspect is satisfaction with life, while its emotional indicators are positive and negative affects (Diener 1984).
Apart from the meaning of life, a religious-spiritual area of functionality seems to be an additional source of hope (Gibson 2003; Craig et al. 1999; Frey et al. 2005). Among chronically ill inhabitants of rural areas, a moderately strong positive correlation has been observed between spirituality and hope (Craig et al. 1999). In HIV-infected individuals, hope correlated positively with spiritual wellbeing (Abdel-Khalek 2006), whereas in women with breast cancer, hope correlated with the individual awareness of inner ego and the sense of connection with the “Higher Power” (Gibson 2003).
Among students, hope positively correlated with life satisfaction (Abdel-Khalek 2006; Chang 1988; Gilman et al. 2006) and positive affect (Snyder et al. 1998; Michael and Snyder 2005). The results of previous studies appear to confirm the fact that the increase in hope induced by religious-spiritual factors is manifested by better quality of life and wellbeing. Among the Alcoholics Anonymous, spiritual experiences mediated by hope were reflected by a lower level of hopelessness measured with the Beck’s Hopelessness Scale (Wnuk 2009). The results of the research by Wnuk on the same population showed that hope played a mediating role between frequency of prayer and positive affect (Wnuk 2010). Also, among the group-supported addicts, spiritual experiences, coupled with a high level of hope, indirectly influenced satisfaction with life and a distress level (Wnuk et al. 2009).
Hope has been found to be an important and valuable factor in the life of an individual. Regardless of the approach, the studies on hope highlighted its multidimensional character. Hope reflects spheres of thought, feelings, behaviors, and relationships with other people. It consists of an element of predictability; it is future oriented but rooted in the present (Stephenson 1991), and connected with the past sense of hope.
In medicine, the most frequent tool used to study hope is the Herth Hope Index. Hope is operationalized as a multidimensional, dynamic force of life, described as a certainty of achieving good, which for a hopeful individual is possible and personally important (Dufault and Martocchio 1985). According to this theory, hope is based on three main factors: the inner sense of time and future, the inner positive readiness and expectation, and the sense of connection with oneself and others. The first of them is manifested through the presence of goals, positive attitude toward the world, a conviction that every day brings a new chance, and carefree thoughts about the future. The inner positive readiness and expectation is realized through the ability to notice positive aspects, the feeling of being guided, conviction that life has meaning, and the ability to recall happy and joyful moments.
The feeling of connection with oneself and others refers both to oneself as well as to God and other people. It is realized due to the conviction of not being alone, comfort-giving faith, deep inner strength, and the ability of giving and receiving love (Herth 1992). The main hope-supporting strategies are meaningful relations with other people, the ability of carefree feeling, determination, possessing courage and serenity, clear goals, spiritual convictions (faith), the ability of recalling positive memories and respecting and accepting the individuality of others (Herth 1990).
This paper purposely integrates the religious and spiritual spheres. The terms ‘spirituality’ and ‘religiousness’ are usually used interchangeably, as equivalents. According to the previous studies, some aspects of spirituality and religiousness are closely connected, whereas other spiritual spheres are loosely connected or independent of religious behaviors and motives (Heintz and Baruss 2001). Nevertheless, spirituality seems to be an idea having a broader meaning than religiousness. Unlike religiousness, spirituality assumes the realization of non-religious goals, such as identity, affiliation, health, or wellbeing (Sawatzky et al. 2005). It means that one can develop spiritually without being religious. On the other hand, spiritual experience is the crucial element of religious development (Wnuk 2008).
The aim of the present work is to test the following hypotheses:
The meaning of life mediates between spiritual experiences and satisfaction with life.
The meaning of life is directly correlated with both positive and negative affect. However, spiritual experiences do not correlate with emotional indicators of psychological wellbeing in the form of positive and negative affect.
Hope mediates between spiritual experiences and psychological wellbeing.
The study included 115 students of the University School of Physical Education in Poznań and the Warsaw School of Social Psychology. All the students gave the consent to participate in a questionnaire study of psychosocial wellbeing and religiosity. Since the packet took approximately 1 h to complete, the students filled it at home and returned it the following class period.
The following research tools were used: the Daily Spiritual Experiences Scale (DSES), the Purpose in Life Test (PIL), the Hearth Hope Index (HHI), the Cantril Ladder, and the Positive and Negative Affect Schedule (PANAS).
Mean age of the subjects was 22 years ( M = 22; SD = 2.79). Of them, 86.1 % had secondary education, and 13.9 % had higher education. Women comprised 60.9 % of the study group and men—39.1 %. All the subjects declared to be Roman-Catholics.
The Daily Spiritual Experience Scale (DSES) consists of 16 questions. The respondents give answers on a 6-grade scale from 1—‘never or almost never’ to 6—‘many times during the day’. The respondents’ level of spirituality was assessed as directly proportional to the points scored by them. This tool presents satisfactory psychometric properties. Its reliability, according to the population, is placed between α = 0.86–0.95 (Loustalot et al. 2006). This project recorded reliability of this scale as α = 0.94.
The Herth Hope Index (HHI) is a scale used for the measurement of hope based on a definition of hope stating that it is a multidimensional, dynamic life force, which can be characterized as the certainty of achieving a good result, which for an individual with hope is possible and personally significant (Dufault and Martocchio 1985). The participants answered 12 questions expressed on the four-step Likert scale (Jones 2004; Park 2007; Zullig et al. 2006; Wnuk 2009) where total agreement with three and five number of items means 1, and total disagreement means 4. Total agreement with the rest of the items of the questionnaire means 4, and total disagreement means 1 (Herth 1992). The reliability of this scale has satisfactory psychometric features—in reference to patients scores α = 0. 97 (Herth 1992) were evaluated with the test–retest method scores 0.91 (Herth 1992) and in the previous research scores α-Cronbach = 0.91. The reliability of this tool in the described project was α = 0.74.
The Purpose in Life Scale Test (PIL) consists of twenty statements concerning the need for the meaning of life. Each question is answered by marking the fields placed on the continuum between 1 and 7, with 7 indicating maximum intensity related to the meaning of life, and 1 indicating minimum intensity. The overall result is obtained by adding the score from all the answers. The higher score indicates the stronger meaning of life, the lower—the greater existential frustration. The score ranges between 20 and 140 points (Cekiera 1985). The reliability of this tool measured by the coefficient of correlation (r-Pearson) was 0.82 with the Spearman–Brown correction—0.90 (Crumbaugh and Maholic 1964). For the Polish version of the scale, when we used a test–retest method during the 6-month interval, the reliability ranged from 0.64 to 0.70, depending on the population studied (Siek 1993). The reliability of this tool in the described project was α = 0.91.
Psychological wellbeing was operationalized as a global cognitive assessment of one’s own life from the perspective of satisfaction with life and the amount of positive and negative emotional states experienced by the respondents during the weekend preceding the study.
The Cantril Ladder consists of one question in which the respondents evaluate their overall satisfaction with life on a scale from 0 to 10. We used the “Onion” program combined with the Czapiński’s scale during a 2-month interval, obtaining a reliability score of 0.76 (Czapiński 1992). In another project, the coefficient of reliability in a 2-year interval was 0.65 (Kivett and Palmore 1977).
The Positive and Negative Affect Schedule (PANAS) consists of 10 statements related to positive affect and of 10 statements related to negative affect. The responses were evaluated on a 1–5 scale; 1—a little or not at all; 5—very often. In the study, the respondents assessed their affect in relation to the weekend preceding the study. The scale reliability varied, depending on the research project, from α = 0.86 to α = 0.89 in the positive affect part, and from α = 0.84 to α = 0.85 in the negative affect part (Crawford and Henry 2004; Trawka and Derbis 2006). The reliability of this tool assessed with the test–retest method among the students was 0.39–0.71 (Trawka and Derbis 2006). In the study described in this paper, the reliability measured with the Cronbach alpha was α = 0.85 and α = 0.87 for positive and negative affect, respectively.
The values of the paired correlation coefficients are presented in Table 1. The table shows the presence of moderate, positive relationship between satisfaction with life, positive affect, hope, the meaning of life and spiritual experiences. There is a weak negative correlation between satisfaction with life and negative affect. The negative affect is negatively correlated with hope and the meaning of life, positive interrelationships between positive.
Correlation matrix ( n = 115)
| left1. Satisfaction with life | .char | .char | left | left | left |
| left2. Positive affect | .char0.26** | .char | left | left | left |
| left3. Negative affect | .char−0.37** | .char−0.13 | left | left | left |
| left4. Hope | .char0.38** | .char0.48** | left−0.32** | left | left |
| left5. Meaning of life | .char0.51** | .char0.53** | left−0.30** | left0.65** | left |
| left6. Spiritual experiences | .char0.31** | .char0.36** | left−0.02 | left0.49** | left0.32** |
* p ≤ 0.05
** p ≤ 0.01
A given variable plays a mediating role under specific conditions. It has to be related to a dependent and an independent variable. Simultaneously, a dependent variable must be related to an independent variable. The introduction of the three variables to the regression equation should create the situation when the mediator variable remains the predictor of the dependent variable, whereas the previously calculated statistically significant correlation between the dependent and independent variable should be reduced to a statistically insignificant level (Baron and Kenny 1986) (Fig. 1).
Model applying mediator variable, dependent and independent variables. Source: author’s analysis
Further analyses were carried out with the use of multiple regression analysis. For the interrelations between the variables which did not meet the first two assumptions, no further calculations were made. Finally, 4 analyses were completed. Satisfaction with life and positive affect were used as potential mediator variables in all of them; also in the regression equation, spiritual experiences were introduced as an independent variable.
When the meaning of life was introduced to the regression equation, the relation between spiritual experiences and satisfaction with life was reduced from the statistically significant level, obtained at the earlier stage of the analysis (see Table 1), to a statistically insignificant level (β = 0.161; p = 0.068), whereas the meaning of life continued to be a predictor of satisfaction with life (β = 0.509; F = 37.46; p < 0.01).
When instead of satisfaction with life, positive affect was used as a dependent variable, and the correlation coefficient value of that variable and of spiritual experiences (see Table 1) was reduced to a statistically insignificant level (β = 0.211; p = 0.012).
Hope also turned out to be a variable mediating between spiritual experiences vs. satisfaction with life and positive affect. During the regression analysis, the strength of the relation between spiritual experiences and positive affect (see Table 1) was reduced to a statistically insignificant level (β = 0.166; p = 0.103) and (β = 0.161; p = 0.090), respectively. Simultaneously, hope remained the predictor of satisfaction with life (β = 0.383; F = 18.71; p < 0.01) and of positive affect (β = 0.482; F = 34.19; p < 0.01).
Additionally, the Sobel test was applied (Bryan et al. 2007) to confirm the mediating role of hope and the meaning of life between spiritual experiences and satisfaction with life, as well as between spiritual experiences and positive affect. It has proved that the meaning of life mediated between spiritual experiences and satisfaction with life ( z = 3.01; p < 0.05), as well as between spiritual experiences and positive affect ( z = 3.82; p < 0.05). It has also confirmed the mediating role of hope between spiritual experiences and satisfaction with life ( z = 8.20; p < 0.05), as well as between spiritual experiences and positive affect ( z = 2.60; p < 0.05).
The first hypothesis has been confirmed to quite a large extent. According to the results of the previous research, spiritual experiences were indirectly related to satisfaction with life, and the variable mediating the relation between them was the meaning of life (Wnuk 2010; Wnuk et al. 2009; Steger and Frazier 2005; Zika and Chamberlain 1988).
The results of the present study have confirmed a significant role of the meaning of life as a variable mediating between religious and spiritual indicators of functionality and quality of life, regardless which tools and measures were applied to verify both these variables and how different the studied populations were. It confirms the universal character of the presented model, proving that the function of the religious-spiritual sphere of existence is the discovery of the meaning of life due to which an individual can experience wellbeing, happiness, and satisfaction with life.
The aforementioned correlations have been observed in the population of students, representatives of the Alcoholics Anonymous, and women, when both positive and negative measures of wellbeing were applied such as happiness, satisfaction with life, distress, or hopelessness. There were also numerous religious-spiritual indicators employed, comprising religious involvement through the strength of faith, religious motivation, attitude toward Christianity, positive religious coping, and spiritual experiences (Wnuk 2009, 2010; Wnuk et al. 2009; Steger and Frazier 2005; Vilchensky and Kravetz 2005; French and Joseph 1999). The only exception to the above-mentioned rule was the results of the study conducted among women, with the application of affective indicators of wellbeing. This study has shown that the activity of the religious-spiritual sphere was neither directly nor indirectly related to quality of life (Zika and Chamberlain 1988).
Contrary to the previous study, the meaning of life mediated between spiritual experiences and one of the two emotional indicators of wellbeing in the form of positive affect (Zika and Chamberlain 1988). These differences can be explained with the dissimilarities between the studied populations and different measures applied to investigate the religious-spiritual sphere. This means that the students’ spiritual experiences have the influence, through the mediating role of the meaning of life, not only on the cognitive indicators of psychological wellbeing, but also on its emotional aspects, however, only on those of a positive nature.
The results of this study have revealed that one of the crucial functions of religiousness/spirituality was the discovery of the meaning of life, which could be explained on the basis of the mechanisms of coping with stress by means of religious-spiritual values. The religious-spiritual activity through the meaning can play an important role in the process of coping with stress, in the stage of both primary and secondary assessment of the stress-generating situation. In the stage of the primary assessment, the influence of a stressor can be restricted due to finding the meaning of the events through belief that no evil can happen without God’s allowance, or through the perception of the situation by an individual as a test of his or her faith. In the secondary stage of the assessment, an individual can reduce the negative influence of a stressful situation by discovering its meaning through acceptance, religious reattribution, due to comprehension why a specific event happened, or due to a positive reinterpretation through identification and focusing on positive implications of the event (Park 2005).
The concepts of spirituality highlight four main dimensions such as relation toward the “Higher Power”, own self, other people, and natural environment (Tse et al. 2005; Martsolf and Mickley 1998; Bloch 2004; Ingersoll and Bauer 2004; Dyson et al. 1997). According to them, the crucial element, around which spiritual functionality of individuals concentrates, is the meaning of life (Dyson et al. 1997; Chiu et al. 2004; Graham et al. 2001; Allen and Coy 2004; Genia 2001). The observed positive correlation between spiritual experiences and the meaning of life seems to prove this assumption.
A frequent feeling of coalescence with God, self-trust, a sense of integrity, identity and fellowship with others, as well as the awareness of the support of God and other people, probably allow the students to overcome their mental, biological, and social barriers. Due to it, they are able to find the meaning in their lives.
A moderate nature of the relationship between the meaning of life and all applied indicators of psychological wellbeing shows a significant role of that variable in the students’ quality of life. The methods used in this study to a considerable extent support Frankl’s observations (Frankl 1977), which indicated that finding the meaning of life leads to happiness. Happiness is the result of an effective discovery of the meaning in various situations and events in the life of an individual.
The second hypothesis has been partially confirmed by our analyses. Similarly to the meaning of life, it was hope, which mediated between spiritual experiences and satisfaction with life, as well as between spiritual experiences and positive affect. The obtained results are concurrent with the results of studies among addicted individuals, where identical measures of wellbeing and religiousness/spirituality were used (Wnuk 2010). Also, the use of other indicators of wellbeing among the members of the Alcoholics Anonymous, the meaning of life turned out to be a mediating factor between spiritual experiences and the sense of hopelessness (Wnuk 2009).
Our study has confirmed a significant role of religious-spiritual activity in creation of hope. It is highly probable that hope is positively influenced by the spiritual experiences manifested by the feeling of the presence of God, being the main source of joy, strength, peace and balance, feeling of God’s help and guidance, experiencing God’s love directly or via other persons, acceptance of other people regardless of their activities, feeling of integrity with own life, of identity with the beauty of the surrounding world, and selfless care for others. Hope, in turn, is reflected in positive goals, positive perception of the world, conviction that every day is a new chance, confidence in good future, positive thinking, feeling of guidance, appreciating the value of life, ability of recalling happy memories, belief in not being alone, faith which gives comfort, inner strength, and ability to give and receive love. The enumerated above factors decide on the students’ wellbeing, which is indicated by satisfaction with life and positive affect revealed by such emotions as excitement, inspiration, pride, positive attitude, determination, etc.
The previous studies showed that hope was the predictor of satisfaction with life (Abdel-Khalek 2006; Chang 1988; Gilman et al. 2006) and positive affect among the students, which confirms its crucial role in the quality of life. Another finding was that the negative correlation between the strength of hope and negative affect.
Our studies have confirmed a positive role of hope and the meaning of life in creating students’ mental wellbeing. Identified relations concerned all indicators of mental wellbeing.
According to Park’s model, both the meaning of life and hope were found to be variables mediating the relation between religiousness/spirituality and positive indicators of psychological wellbeing in form of satisfaction with life and positive affect (Park 2007). Although the study was conducted on a transverse model, the applied methods allow to determine, with high probability, the direction of relations between the used variables (Baron and Kenny 1986). Frequent spiritual experiences promote hope and the meaning of life, the consequences of which are more frequently occurring positive emotions and satisfaction with students’ life.
Longitudinal studies could validate more the obtained relations between the above-mentioned variables by presenting them in the cause-effect perspective.
Designing a similar study among individuals experiencing a difficult situation in life such as among persons chronically ill, with the application of a greater number of religious-spiritual indicators, and a greater number and variety of measures of quality of life could give more interesting outcomes. The discovery of other sources of hope and the meaning of life, apart from religious-spiritual ones, might be employed in the designing of therapeutic activities for various groups of patients, especially for those who regard religious-spiritual values as insignificant or totally unimportant.
The inclusion of more differentiated study groups in terms of socio-demographic variables would allow to find out whether these variables are important for the relationship between religious-spiritual aspects of existence and quality of life. Such variables could modify the relations between religiousness/spirituality and quality of life. In the described project, nearly all subjects were peers, with similar education and affiliation to the same religious society, which enabled the testing of the influence of these variables.
The meaning of life and hope were related to both cognitive and emotional measures of psychological wellbeing, and mediated the majority of the relationships between spiritual experiences and quality of life. This is not the first study which examines the meaning of life and hope as potential pathways through which religiosity/spirituality influences quality of life and wellbeing. In the present study, this mechanism was confirmed once again with the use of specific measures of religiosity/spirituality, wellbeing and students’ population.
This article is distributed under the terms of the Creative Commons Attribution License which permits any use, distribution, and reproduction in any medium, provided the original author(s) and the source are credited.


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Preparation time
less than 30 mins
Cooking time
no cooking required
Serves
Serves 4
Make a plate of meat ravioli when you really want to impress - and you have some willing hands to help!
For the pasta, mix the flour and semolina together on a clean work surface or in a large bowl. Make a well in the centre and break in the eggs. With a fork or with your hands, gradually mix the flour with the eggs to form a soft dough. Knead the dough for 5 minutes, or until smooth. Shape the dough into a ball, wrap in cling film and leave to chill in the fridge for at least 30 minutes.
Flour the pasta machine with semolina and divide the pasta into 4 equal pieces. Starting at the lowest (thickest) setting, feed one piece of the dough through the machine, turning the handle with one hand and holding the dough as it comes through the machine with the other. Change the setting on the pasta machine to the next-thickest setting, flour it again and feed the pasta sheet through the machine again, as before.
Repeat this process 3-4 more times, flouring the machine and changing the setting down each time. The pasta should be quite thin, but still easy to handle without tearing. Don't be tempted to skip settings or the dough may tear. Repeat with the other pieces of dough.
Once the pasta sheets have reached the ideal thickness, dust with semolina and set aside.
For the tomato sauce, add the olive oil to a pan and add the garlic and chilli. Cook for 2-3 minutes, until the garlic starts to colour a little. Add the tomatoes and warm through in the pan. Season with salt and pepper.
To make the ravioli, put a pasta sheet on your board and place a heaped teaspoon of the ricotta mixture at equal intervals along the pasta. Brush a little of the beaten egg around each filling then lay another pasta sheet on top and carefully press down around each filling ball to remove any air. Cut in squares with your ravioli cutter or knife, then dust with semolina flour and set aside. Repeat the process with the meat filling.
To cook the ravioli bring some water to the boil and a good tablespoon of salt (the water should be as salty as the sea). Drop the ravioli in to the water in small batches and cook until the float to the surface, then add them to the tomato sauce. You can add a little of the pasta water to the sauce to get the right consistency.
Scatter some basil leaves over the top and serve.


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Crisscrossing Borders: GO::DH Regional Networks in Dialogue
[On Friday January 8, 2016, I had the great pleasure of taking part of the MLA16 DH at the Borders. I shared the session with Jim English, Alex Gil, and Anita Say Chan. We were extremely lucky to have a generous audience who asked really thought provoking questions. Thank you to all of them and my fellow panelists. Below is a slightly edited version of my presentation that night.]
Crisscrossing Borders: GO::DH Regional Networks in Dialogue
In this presentation I wish to raise two questions of the current state of global diversity in DH informed by my work in the GO::DH executive committee. On the one hand, an interrogation of the role of Global Outlook::Digital Humanities as a Special Interest Group of the Alliance of Digital Humanities Organizations and the tensions that exist between an international centralized organization like ADHO and a global non-centralized one. And on the other, I want to ask what can be some strategies to foster diversity in centralized DH now that a number of projects and publications have made us fully aware that a huge array of DH work is and has been done all over the world?
I take as an axis of my reflection the work of the Portuguese scholars Boaventura de Sousa Santos, Joao Arriscado Nunes, and Maria Paula Meneses, in particular three of their concepts: the notion of ecology of knowledges, the internal tension of multiculturalism as description *and* project, and finally the strategy of horizontal translation (“Opening Up the Canon of Knowledge and Recognition of Difference”). Even though their work looks into the geopolitics of knowledge production in general, my intention is to identify the coincidences found in global DH practice. So here, first I want to survey how under different names much work has been done to articulate and evidence the extremely diverse work in DH, that is of what I, following de Sousa Santos, Nunes, and Meneses, propose to think as the ecology of knowledges of DH. Then, I’ll argue how all the self-reflexive work done in the field should be preparing us to devise strategies of recognition and redistribution — that is a sort of commons among the different regions, approaches, and their intersections while still keeping its particularities. Ultimately my intention is to reflect on the horizontal relationships GO::DH as a global group struggling with its own Western-ness has sought to establish with regional networks and organizations in order to gain a better understanding of the local/global dimensions of DH work.
An ecology of knowledges in DH
De Sousa Santos, Nunes, and Meneses establish that “The epistemic diversity of the world is open, since all knowledge is situated. There are neither pure nor complete knowledges; there are constellations of knowledges”(xl-xli). Further, they argue “The ecology of knowledges is an invitation to the promotion of non-relativistic dialogues among knowledges, granting “equality of opportunities” to the different kinds of knowledges engaged in even broader epistemological disputes aimed both at maximizing their respective contributions to build a more democratic and just society and at decolonizing knowledge and power” (xx). The Portuguese scholars’ characterization of knowledge diversity, situatedness, and democratization resonates with many of the discourses advocating for the openness, inclusivity, and locality of Digital Humanities that lie at the basis of the title of this session, DH at the Border.
Big tent notions of DH that have emerged from the “centers of gravity”–as Jacque Wernimont calls them–could seem to have no borders and be all inclusive or at least have the potential and willingness to be so. As stated in its code of conduct, ADHO “works actively toward the creation of a more diverse, welcoming, and inclusive global community of digital humanities scholars and practitioners.” Since DH has long been (and continues to be) ideally articulated as interdisciplinary, fluid, porous, open, collaborative, edgy, always changing–in a way kind of borderless, and in short free of restrictions–how can we draw the border or borders in DH? What is/are the edges of the field?
This is not a new question and the answers are not hard to find, indeed the borders are everywhere we look: gender, race and ethnicity, language, levels of access, infrastructure, training opportunities, epistemological models, funding opportunities, and a long et cetera.
Promising steps have been taken recently at ADHO. For example the 5+1 languages accepted for DH2016 proposals and the optional demographics questionnaire available for all proposal authors on the submissions system. Initiatives whose results we all hope will become the springboard for new ones. Nevertheless, international or big tent DH continues to be largely a place of singularity and convergence, one where the margins may be taken in but the borders are not always crossed or lowered–indeed a sort of universalism of DH that has, as Jamie Skye Bianco puts it, “rendered the many under the name of one.” As Amy Earhart argues, efforts “to diversify scholarly questions and methodologies, [have] often [been] viewed as a direct assault on scholarly rigor and exclusiveness” of a cohesive community.
Cohesiveness or singularity in DH and the tensions it entails is not only a problem in literary digital studies in the US as Earhart rightly points out even though that’s the focus of her study. Feminist, queer, racial, indigenous, class, and other approaches have pushed back aiming to emancipate their voices within the singular DH. Happily, this has led us to, as Miriam Posner concisely sums it up in “What’s Next: The Radical, Unrealized Potential of Digital Humanities,” arrive at the understanding, though not always the agreement, that “DH needs scholarly expertise in critical race theory, feminist and queer theory, and other interrogations of structures of power in order to develop models of the world that have any relevance to people’s lived experience.”
Along the same lines, in her “An Information Science Question in DH Feminism,” Tanya Clement very interestingly questions the ideals of interdisciplinarity and collaboration as technologies that can unsituate us from particular–in this case, feminist–visions. For her, “interdisciplinarity is most useful when it becomes a technology that affords our ability to better situate ourselves: to see how we see, from where we see, who is interpreting the field (and who is not), the limits to our vision, and what we see when what we see is situated in relation to other visions”
If the singularity of DH is a local problem in the US and among critical cultural approaches, the landscape is much more complex when adding geopolitical borders–as Alex Gil has put it“A whole world of digital humanities is out there and it does not map neatly to our [US] issues.”
For example, from her work in India and speaking at theDigital Diversityconference and controversially articulating her “my DH is not your DH,” Padmini Ray Murray puts forward how “the contours of DH shift depending on where one is located (both research and self) and how theoretical practice emerging in global south has to adapt to different infrastructures, languages and technologies” (notes shared by the author). Further, more punctual conceptualizations of locality can be found in Roopika Risam’s “DH accents” as the “practices, theories, preferences that look different and are informed by local context.” Risam has further argued in favor of intersectionality as the vehicle “to understand the position of those whose work dwells in the peripheries, to understand the historical legacies that link knowledge production with the denigration – even the destruction – of that which is other.”
In The Digital Humanist: A Critical Inquiry recently translated from the Italian and published in the US, Domenico Fiormonte, Teresa Numerico, and Francesca Tomasi sustain that “Beyond Big Data, mega-platforms and the mass archivation of data, the true innovation of the next decade of dh appears to be its geographic expansion and the consequent enlargement (and deepening) of [the cultural problems afforded by the use of technology from a less Western-centric perspective]” (207). Ray Murray also sees diversification as a means to “add further nuance to ongoing discussions as to the state of the field, and indeed, extend the limits of the discipline itself” (notes from the author).
It is evident from the work of all of these great digital humanists, deep critical meditations on the diverse dimension of DH, that situatedness and locality are not only the necessary place of self-reflexive work, but also an indispensable basis to interlink peripheral, border, global south DH practice with mainstream and canonical DH work. This is what de Sousa Santos, Nunes, and Meneses see as an ecology of knowledges. Moreover, this wealth of work has been extremely successful at highlighting the blind spots of the field and really making it impossible to negate the existence, quality, validity, and richness of diverse DH work.
That said, how do we do justice to that diversity? how do we move from a still rather singular convergent model of DH in our centers of gravity that needs constant pushing back? to, as Earhart puts it, “a return to activist digital innovation that is divergent, not convergent”? Or to foster a true DH ecology of knowledge, that is critical, intersectional, interdisciplinary, and global?
Answers to this question are not easily found. Going back to de Sousa Santos, Nunes, and Meneses, they insist on self-reflexivity and the discovery of hereo-referentiality as the first step towards an ecology of knowledge (xxi). While DH has certainly not lacked self-reflexivity, much of it has taken place or been aimed at its non-specific, tactical, big tent ideation. Thus, it remains the case that there is little awareness and dialogue across the borders, and even when it does take place, it rarely makes it back. Our sources (in syllabuses, anthologies, reading lists, works cited lists), more than we would like to, have for the most part converged in a canon. A plurality of sources that are not only acknowledged but written about, listened to and spoken to is still lacking from them. In previous posts and flash projects like RedHD in translation, I’ve sustained that this is in part a matter of language and the local/global scalability of the field. But multilinguality alone so far has not yielded the results we would’ve hoped. As Martin Grandjean showed in DH2014, linguistic diversity continued to be rather poor in the conference program. Conversely, my and Alex Gil’s experience as DH whisperers was the opposite: there was indeed a great linguistic diversity that went largely unacknowledged in official channels. To my mind, this is indicative of how most aspects of diversity are not dependent on language, especially within a community that, for good or bad, has adopted a lingua franca. In parallel, on the organization level, Fiormonte, Numerico, and Tomasi observe that “regional or national associations reflect cultural and juridical practices that cannot be fully implemented within ADHO”(216) and I would add within any convergent, or big tent notion of DH whether it comes from our bigger organizations or from smaller centers—the scales are simply not the same. Usefully, Barbara Bordalejo recently published a survey that will gather crucial information on several aspects of diversity, most importantly for me here, movement of DH practitioners across countries.
What we see in all of this work, and what we’ve seen in the sessions yesterday and today, is a increasingly more widespread interest in diversifying DH. We see it in the emergence of organizations around the world, we see it within our organization’s committees, and we see it in the projects that are being done in the US and outside. “The new house of the digital humanist is already taking shape” (19) or so say Fiormonte, Numerico, and Tomasi. I don’t think we doubt that DH is again reshaping—not in the ways that it has for decades, but in a new meaningful way that changes not just the way we do our scholarship, but the way we perceive and relate to the world where we do our scholarship. But my question to the Italian scholars is what bricks are being used to shape that hous? And even more so, again, is it only one house? “A politics of cultural diversity and mutual intelligibility,” says de Sousa Santos “calls for a complex procedure of reciprocal and horizontal translation rather than for a general theory” (xxv). Following the house metaphor, rather than building a house or many houses we need the roads leading from one to another. Our modest attempt to do this at GO::DH has been establishing links with Regional Networks, that we later called Affiliated Networks.
Regional Networks and Horizontal Translation
First ideated during DH2014 in Lausanne and put to long and fruitful discussions at GO::DH, the general ideas behind the networks were several:\ 1. to establish stronger relationships with DH communities around the world that already existed like RedHD, AHDig, and the ones in formation like SADH, and three South African groups.\ 2. always aware of our Western-ness, we also sought to increase the diversity in the group at large as well as in the Executive Committee in order to help push the conversation further towards the local/global;\ 3. to develop initiatives that more consistently moved towards inclusion without obscuring differences, locality, and situatedness;\ 4. to better fulfill our mission learning from knowledge and experiences from all over the world; and\ 5. to keep out of the networks’ self-organization, self-determination, and long term plans
We saw our relationship to these networks as a horizontal platform that wouldn’t necessarily be mediated by the organizations and “centers of gravity” already in place. Fair criticisms came in the form of GO::DH becoming a new center of gravity on its own only for the Global South, a filter or guide path towards ADHO constituency, and exporting our notions of DH all over the world. Nevertheless, even when we continue to aim for the global, it’s in our name and we still like it, the work with the networks’ members is done at the local levels that cumulatively form the non-convergent, non-singular, and situated globality we claim. We aim with this to get close to the horizontal translation posited by de Sousa, Nunes, and Meneses:
“This theory of translation [they state] allows common ground to be identified in an indigenous struggle, a feminist struggle, an ecological struggle, etc., without erasing the autonomy and difference of each of them. Translation is also fundamental to the articulation between the diverse and specific intellectual and cognitive resources that are expressed through the various modes of producing knowledge about counter-hegemonic initiatives and experiences, aimed at redistribution and recognition and the construction of new configurations of knowledge anchored in local, situated forms of experience and struggle.” (xxvi)
Further, for them the articulation and activation of recognition and redistribution is the key outcome as it constitutes “the path to the proliferation of local public spheres that are, at the same time, able to establish translocal connections […] and genuinely cosmopolitan citizenships” (xxvii).” In short and now bringing their theorizations to our field, the recognition of diversity in DH has not yet turned into a redistribution of forums or audiences. But again, there are important steps that we hope we’ll become more exemplary.
For example, the recently published CLIR’s report Building Expertise to Support Digital Scholarship: A Global Perspective by Vivian Lewis, Lisa Spiro, Xuemao Wang, and Jon E. Cawthorne relied “on site visits and interviews of practicing digital scholars from around the world to ground their conclusions and recommendations.” This approach to shape Digital Scholarship in the US over a globally aware basis—even if it’s a pilot project that comes out of one such centers of gravity—has the potential to initiate more consistent exchanges among scholars in far away regions of the world.
To conclude, I want turn really quickly to our still in-development project The Translation Toolkit, which is also hoping to provide a basis for local/global connections. On the surface its purpose is to offer a set of strategies and ready-made tools to aid the translation of conference talks, websites, journals, etc. But deep down, the way I want to think about it now, and the way I want to explore the practice coming out of it, is the possibility fostering the other kind of translation: the movement of ideas around the world, fomenting in de Sousa’s words hetero-referentiality, the establishing of a DH global ecology of knowledge, and facilitating the redistribution of knowledge, forums, and audiences.


You may have observed that I like altitude.
I also like bodies of water
Truly I am a dizzyingly interesting individual.


| Software | Versión | Lang |
|---|---|---|
| Capistrano | 3.4.0 | Ruby => 1.9 |
| Rocketeer | 2.1.2 | PHP |
| Deployer | 2.0.2 | PHP => 5.4 |
| Software | GIT | SVN | Mercurial |
|---|---|---|---|
| Capistrano | ✔ | ✔ | ✔ |
| Rocketeer | ✔ | ✔ | ✘ |
| Deployer | ✔ | ✘ | ✘ |
| Software | Rollback | Multiserver | Plugins |
|---|---|---|---|
| Capistrano | ✔ | ✔ | ✔ |
| Rocketeer | ✔ | ✔ | ✔ |
| Deployer | ✔ | ✔ | ✔ |
| Software | Install |
|---|---|
| Capistrano | gem install |
| Rocketeer | composer global require |
| Deployer | composer global require |
| Software | Inicio |
|---|---|
| Capistrano | cap install |
| Rocketeer | rocketeer ignite |
| Deployer | vim deploy.php |
deploy.rb
deploy/production.rb
config.php
scm.php
run command
run command
run command


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There's a userscript you can install to modify the LEARN interface itself!
- Install the TamperMonkey Chrome Extension
- Copy this link: http://learn-check-standards.herokuapp.com/js/monkeyscript.js
- Visit your "My Performances" page with all the grades for standards.


Schiphol Airport security scare 'was false alarm', says airline
by EuronewsA security scare at Amsterdam's Schiphol airport was the result of a pilot accidentally triggering an alarm, according to a statement from airline Air Europa.
The airline said that the alarm was set off on a flight from Amsterdam to Madrid suggesting that a hijacking was taking place on the plane.
Earlier, Dutch military police tweeted that it was investigating a "suspicious situation" on board a plane at Amsterdam Airport Schiphol.
Police tweeted that the passengers and crew were safely removed from the plane but that the investigation was ongoing.
People in the airport tweeted pictures of the security lockdown taking place while the investigation was happening.


@payee
%tag
=note
#code
TERM and TERM
TERM or TERM
not TERM
ledger r @taco ledger r comment =~ /landline/
{: .-one-column}


It's the reason I don't use Kubuntu (or any other *ubuntu) anymore too...
After getting a bunch of broken MinGW builds (because "there is no disk in the drive", apparently, even with old builds), I've finally installed the MinGW-w64 build, which I kind of like. Alas, it's libstdc++-6.dll is incompatible with the official MinGW one but named identically -- meaning I can't just dump them both into C:\Windows\SysWOW64.
All I wanted was to be able to use <thread>/pthread. :O(
(VS compiles it fine. I shoulda been happy with that.)
So now that I've got to recompile a lot of stuff... I wonder if I'll mess around with Clang/LLVM or something.
Fedora keeps me happy too... I don't remember if I played around with Arch Linux before. It looks nice. (If I did, I got one of the broken ones, and put it away...)
Clang is a work in progress. The last time I checked, it didn't support deferred/sync flags on std::async for example ... this imperfect world we live in.
Alas, it's libstdc++-6.dll is incompatible with the official MinGW one but named identically -- meaning I can't just dump them both into C:\Windows\SysWOW64.
@ Duoas: If you were to argue that you shouldn't have to do this yourself then you would have a valid point, I'm certain that no one here would disagree with you. However, if you are truly dead set on accomplishing this, then that issue is a solved problem:
You could use a '.config' file to set the search path to the local directory before anything else. IIRC you're old enough to remember when DLL redirection was the goto exploit for the lazy, this would be using it for it's intended purpose.
Getting any compiler to work has always been a huge messy pain for me. Thankfully the good people over at LLVM are making excellent progress with the Windows version of clang.
In any other language (even C), getting compilers and libraries to work is easy. In C++? I usually give up and return months later to find that it magically works.
@Computergeek01
Hmm, I hadn't thought of that. DLL redirection is for overriding a specific program's DLL choice. And, AFAIK, it only allows redirection of the target directory, not the target basefile name. And if I were to try to distribute a program I wrote, I can't just poke the DLL in some non-standard spot on the user's system. It would have to go in the application directory -- obviating the need for redirection...
Though, I wonder if I can update the exe's symbol table to want to use a differently named DLL... I'll have to look at that.
(The whole point, though, was just for my own personal system... Since I don't normally keep any compiler's executable in my system path. It automatically adds it only when I use it from the command shell.)
(Oh, and you don't need a separate file -- use a Manifest :O)
Thanks!
@modoran
Wow, definitely going to mess with that.
I had previously thought that there were nebulous legal issues with statically linking the GNU runtime... But having re-read I see that I just need to have a link to the GNU libc somewhere in the documentation.
(Oh, and you don't need a separate file -- use a Manifest :O)
But whether you compile it into the executable or not, a manifest is a separate file... Any way yeah a manifest file is the ideal solution for executable files that you are distributing. But for something you didn't compile like MingW and you're using your self it seems like more work for just about the same result. I'm sure you already know, but remember to redirect everything in the tool chain to the same library. I broke MIDL for a day or two with that mistake.
And if I were to try to distribute a program I wrote, I can't just poke the DLL in some non-standard spot on the user's system.
That's exactly what Windows Side by Side is for though whether you use a .config file or a manifest. The "standard spot" for manifest files would be 'C:\Windows\WinSxS".
I hope that you're not seriously considering renaming the DLL. That just feels "hackish".
I switched to MingW-w64 a week ago, version 4.9.1: http://sourceforge.net/projects/mingw-w64/files/Toolchains%20targetting%20Win64/Personal%20Builds/mingw-builds/
(Oh wow the 4.9.2 folder was created 3hs ago)
About win32/pthread threads:
I didn't personally test it on my own, but from what people says, pthread allows <thread>, but it seems like it's not as fast as regular win32 threads.
The SJLJ exception system is the old one. The SEH is the one Windows uses.
Using SJLJ an exception within a windows callback will not propagate, whereas it will using the SEH.
About DLLs, lately I've been redistributing all the DLLs with my EXE's.
I now have multiple DLLs named equally, but some are for x86, some for x64, and I really can't rename them.


Up in Brisbane, while I was diligently working away on package branches in Launchpad, many of the Bazaar guys were working on their new "brisbane-core" format.
I overheard one of them say in this new format 'log -v' is up to twenty times faster.
Want more details? Well, perhaps someone else on Planet Bazaar can provide them.
szala
real estate


The Detector Gadget team delivering Aarhus University's contribution to the BIOMOD competition 2014 comprises 6 undergraduate students from nanoscience, organic chemistry and molecular biology.
The Team Detector Gadget
Undergraduates
Christina Moeslund Madsen
Mail:christinamoeslund@gmail.com


Don't Know? Don't Mix.
 I had just started experimenting with methadone (which I would later battle addiction with), and on this particular day I couldn't find any. My friend had been in an auto accident and was given a lot of sample packs of Flexeril (Cyclobenzaprine). There were two 10mg pills that were orange and shaped like the home base in baseball in each pack. He gave me four packs and said that he gets 'really sedated' on just two of them. Well our miscommunication played a good role in this as I was thinking of 'sedated' as being an opiate high, and he thought of it as just being simply relaxing and tiring.
I ended up getting some methadone before I left work that day, and decided to mix the two when I got home. At about 11pm I took the two 10mg pills of methadone (not methadose, these were the 54/142 pills) and broke them into four pieces each, and washed them down with a shot of rum. I then took all eight of the flexeril with some water. I then smoked two bowls and sat in the floor to smoke and drink.
I would take a shot, then smoke a bowl. I did this eight times before the methadone and flexeril kicked in and so did the nausea. I quickly jumped into an indian-style sitting position on my bed and reached for my trash can which was not currently in my room so I reached for the next best thing: a 1/4 full bag of ranch doritos. I threw up enough to where the bag could sit open on my bed without me having to hold it there. I spent the next couple of hours throwing up then dry heaving trying to decide if I should wake my parents up to take me to the hospital. I finally lied down with my heart beating so fast I thought I would die of a heart attack. My head was throbbing, but my body felt good from the methadone.
I woke up the next morning without any adverse effects (surprisingly). I felt the methadone still (which I LOVE waking up to) which was nice, but other than that I had no form of hangover.
I'm glad I learned at an early age not to mix pills or pills with alcohol before I really got bad into pills (how I am now) or I might have made a very bad combination that would have killed me like an MAOI and practically anything else (even turkey!) or high doses of opiates (opioids) and benzodiazepines.
Experience Reports are the writings and opinions of the individual authors who submit them.
Some of the activities described are dangerous and/or illegal and none are recommended by Erowid.


Reports static method calls where the call is qualified
by a subclass of the declaring class, rather than the declaring class itself
(e.g. MyThreadSubclass.sleep()). Java allows such qualification, but such calls
may be confusing, and may indicate a subtle confusion of inheritance and overriding.
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Travel Insurance Platform
Connectivity
System
Claim
Account Address
Smart Contract
LostBaggageClaim
FlightDelayed
FlightCancel
Permission Level
1
2
3
Add address to network
List


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Storage locations
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List all locations in this Storage Service, including total AIPs and storage volume.
Filter by date range. |
|
| Largest files |
Top twenty largest files in the Storage Service.
Filter by storage location.
Filter by originals or preservation copies (in report). |
|
| File format count |
Number of files per format and the volume of storage each uses.
Filter by date range and storage location. |
|
| Format version count |
Number of files per format version (PUID) and the volume of storage each uses.
Filter by date range and storage location. |
|
| AIP contents
|
Types of file formats in AIPs, including file count per format.
Filter by date range and storage location. |
|
AIPs by original format
|
AIPs containing original files in the selected format.
Filter by storage location.
|
|
{% if preservation_file_formats %}
AIPs by preservation format
|
AIPs containing preservation copies in the selected format.
Filter by storage location.
|
|
{% endif %}
AIPs by PUID
|
AIPs containing original files matching the selected PRONOM Unique Identifier (file format versions)
Filter by storage location.
|
|
{% if preservation_puids %}
AIPs by preservation copy PUID
|
AIPs containing preservation copies matching the selected PRONOM Unique Identifier (file format versions).
Filter by storage location.
|
|
{% endif %}
| Preservation derivatives |
Map original files to their preservation copy counterpart.
Filter by storage location.
Filter by AIP (in report). |
|
| User ingest log |
List all Archivematica ingest events, per user.
Filter by storage location. |
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{% else %}
No data available. Run a Fetch Job to populate AIPscan with data from this Storage Service or select a different Storage Service.
{% endif %}
{% else %}


English
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- King Lear by William Shakespeare
- The Spinning Heart by Donal Ryan
- Philadelphia Here I Come! by Brian Friel
- Discovery New Poetry for 2020/2021 by K. McDermott
- A4 Hardback copy
|
MENTOR |
Irish
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- Fuinneamh Nua (Ord. Level) by Yvonne O Toole
- 2 A4 Hardback copies
|
EDCO |
Maths
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ORDINARY LEVEL
- Active Maths 3
- A4 Hardback copy
- Calculator; Casio fx-83GT PLUS
- Maths Set
HIGHER LEVEL
- Active Maths 4
- A4 Hardback copy
- Calculator Casio fx-83GT PLUS
- Maths Set
|
CELTIC PRESS |
Spanish
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- Español en Acción
- Vamos a Escuchar 2
- A4 Hardback copy
- Spanish Dictionary
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FOLENS |
Geography
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- Planet and People, core book (and workbook), 3rd Ed by Sue Horan and Sue Mulholland
- A4 Hardback copy
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MENTOR |
Biology
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- Biology PLUS by Michael O Callaghan
- Leaving Certificate Experiment Book
- 2 A4 Hardback Copies
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EDCO |
Business Studies
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- Business Express by Enda Connolly (2nd Edition)
- A4 Hardback copy
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MENTOR |
LCVP
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- Making it Happen by C. McHale
- A4 Folder and Ring Binder
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FOLENS |
Agricultural Science
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- Breaking Ground
- A4 Hardback copy
- A4 Hardback science copy
- A4 Refill pad
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EDCO |
DCG
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- Graphic Design & Communication by David Anderson
- 2H and 4H pencil
- Compass
- 60/30 set squares
- T-square
- Rubber
- Topper
- Colouring pencils
- Protractors
- Masking tape
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GILL AND MACMILLAN |
Construction Studies
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- Construction Studies Today T. Hickey
- A3 Folder
- 45/45 and 60/30 set squares
- A4 Ring Binder
- A4 Hardback copy
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GILL AND MACMILLAN |
Engineering
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- Leaving Cert Engineering - Brighter Minds by Paul Enright, Grainne Enright, Phillip Campion
- A4 Hardback copy
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Computer Science
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- A4 Zip Lock Plastic Folder
- A4 Hardback copy
- Soft copy
- microbit (ordered by teacher €15)
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To create a CFD subscription, in the Initialize
method, call the AddCfd
method. The AddCfd
method returns a Cfd
object, which contains a Symbol
. Save a reference to the Symbol
so you can use it in OnData
to access the security data in the Slice
.
_symbol = AddCfd("XAUUSD").Symbol;
self.symbol = self.AddCfd("XAUUSD").Symbol
To view the supported CFD contracts, see Supported Assets.