Temple Management In The Agama-s With Special Reference To Kmikgama. Deepa Duraiswamy. Notion Press. Pages. 286. Rs. 299 (Paperback).

This book Temple Management in the gama-s (2021), by Dr. Deepa Duraiswamy, gives a wonderful overview of the grand and majestic tradition of Saiva Agamic temple worship predominant in Tamil Nadu.

The author is a management graduate from IIM Kolkata and hails from a traditional Adisaiva family, Adisaiva-s being the hereditary temple-priests (Archaka) and masters (Acharya) of Saiva Agamas.

Such a background gives her a unique advantage to present the subject with the authenticity, intimacy and the rigour it requires.

Since this book is the Ph.D thesis of the author at the department of Sanskrit, University of Madras, it is a highly focussed study "with reference to Kamikagama".

After a brief introduction to the Saiva tradition, the book jumps to the core subjects. It proposes the temple to be viewed as a service organisation and a non-profit, non-business entity in the modern management parlance, outlining that the temple, just like any other organisation, has its own unique requirements of the four types of resources human resources (Archaka-s, maintenance staff, admininstrative staff, temple musicians), physical resources (temple structure, Puja materials), financial resources (endowments, patronage) and knowledge resources (religious education, rituals).

With this framework, the book details how Kamikagama, a medieval Agama text, addresses all these details in a meticulous way.

The main centre or axis for the temple is the Deity who has been consecrated through Pratistha and is offered the uninterrupted daily worship (Nitya Puja).

The Parartha Puja performed by the initiated and trained Acharya every day in the Agamic Saiva temples, two or three or up to six times a day (depending on the temple's schedule) is intended for universal welfare as well as for the welfare and prosperity of the king and the people of that specific locale where the temple is situated.

This point has been brought out beautifully. The elaborate process of Nitya Puja with all the steps is explained in great detail. The authors' observation of Nitya Puja being a "complex, technical process that is elaborate, time-consuming, physically exhausting, while also being a time-sensitive, cooperative work and also a creative, internal process" is insightful.

The temple workforce, traditional administration setup and temple festivals are also described. The book being an academic work, for every reference, along with the translation, the original Sanskrit slokas from the text are also given in Roman IAST transliteration in the same page.

This is very useful for the Sanskrit-aware and research-oriented readers who want to grasp the full meanings of the verses. The references from inscriptions and epigraphs are also given at relevant places.

The author has attempted to blend non-compromising traditional beliefs and a modern management-oriented approach without getting into any unnecessary conflict.

For example, she first records the traditional belief "The adisaiva-s are considered to have been created from the five faces of Siva rather than Brahma and are hence called siva srsti... Only the adisaiva or sivacarya is eligible for parartha-puja or worship to siva-linga in temples, installed according to saivagamas.

The historical view is given immediately Historically, the sivacaryas were heads of four large saiva mutts Amardaka, Ranabhadra, Kolagiri and Pushpagiri. Over time, the disciples of the four mutts spread all over the subcontinent, establishing 18 other saiva mutts (pp. 48, Temple Management in the gamas).

Now, whatever of these views one subscribes to, the 1,500 years of tradition of Adisaiva hereditary priesthood in the Agamic temple gets well established and is not a debatable point, if the authority of Agamas are accepted.

The author takes many such Agamic injunctions at face value and then attempts to fit them with the overall framework of modern temple management that she conceives.

With this approach, both the objectives of respect for the tradition as well leveraging the modern management practices and technology (wherever useful) are met.

It is important to remember that the portions of the Agamas related to temple worship are not abstract philosophies or concepts like one comes across in the Upanishads or Gita.

These were meant to be practical manuals in a realistic temple environment at a particular time and space. Among other things, they contain such details like how much Daksina is to be paid for the officiating priest at various temple rituals or what kind of divine retributions will fall upon the king and people of a region, if there are deficiencies or violations in the Puja, like sufficient Chandana (sandal paste) not being available for the Puja or some Prayascitta (expiatory) ceremony not conducted at the appropriate time.

These are not be taken in a very literal manner, but to be understood in context and to be appreciated as to how much of dedication and devotion the Agamic literature demands from an ideal temple worshipping community.

While much of the book is devoted to present the Agamic perspective, the concluding chapter briefly touches upon the contemporary concerns. This becomes important, given the fact that the temple administration is either in the hands of the government or some religious trusts in the present times, unlike the earlier times when the king was made directly responsible by the Agamas.

The mindset of the devotees of the present times is also very different compared to earlier days.

The book points out the totally erroneous method of the Tamil Nadu HR&CE department in classifying temples solely in terms of revenue, instead of their antiquity, size and Puja requirements.

This results in a few high-revenue urban temples doing well, while hundreds of historical rural temples are in total neglect, not even having one kla (once a day) daily Puja.

The important issue of remuneration to the temple workforce, especially the Archakas is highlighted:

Excerpt from:

Book Review: Read This One If You're Looking For An Introduction To The Unique Cultures And Traditions Around Hindu Temples - Swarajya

When I was carrying out fieldwork among the Newah of Thecho village in Kathmandu valley, a rainbow appeared and the kids in the village started to shout Lyelm with joy. As a student of anthropology, I was intrigued and wanted to find out what it means and how it tied in to Newah culture. So, I asked why they call it Lyelm.

One of my friends in the village told me that it is an informal term, mostly used by children. Lyelm roughly translates to an expression of joy upon seeing a magical thing. However, there are two other names used by the Newah for the rainbow las (meaning process of pulling water), which is as scientific as it gets, and kap (meaning the earthen lid used while cooking, as the rainbow is a half-circle that resembles the lid), a cultural reference to something used daily.

My friends also asked me what the rainbow is called in my language. I told them that it is vanavill and Indradhanush in Tamil and Telugu respectively, the two languages I associate myself with. But their question also caused me to wonder how these names came about.

Environmental determinism, the anthropological concept, postulates that the environment in which a culture is located determines many of its traits such as attire, food, kinship and economic relations. Similarly, naming or cognitively inferring a natural phenomenon such as rainbow (and also the waxing and waning of the moon, a solar eclipse, thunder, rain) is also determined by the environment that a particular culture is located in.

Intrigued by different non-religious and religious names used in Tamil and Telugu cultures for the rainbow, I started enquiring among my friends from various cultures what the rainbow is called in their languages. Some failed to recollect the native term used for rainbow. They asked others and got back to me. When I asked them to break up the term for me, some of them could only provide a rough translation. It also made me realise that across Indian languages, the terms used for the rainbow are heavily subjected to religious politics and cultural hegemony.

Also read: Book Review: Reading the Gita Without Glossing Over Its Contradictions

Religious reference

One of the famous terms used for the rainbow is Indradhanush, indicating the bow of the God Indra. Other terms include Inderani/Indra Dhanush (Nepali); Indra Dhanush (Marathi, Rajasthani, Hindi, Gujarati and Telugu); Indra Dhanu (Odiya); Indra Dhenu (Assamese). Indra in Hindu mythology is considered the king of gods, the wielder of the Vajraayudha who brings rain as the god of thunderbolt.

However, when was the last time Hindus worshipped Indra as a part of the pantheon? Why is it that a God who is not worshipped popularly anymore is associated with the rainbow? One possible explanation is that the above languages were subjected to Sanskritic influence. Subjected to this cultural hegemony, these languages eventually give was to the use of Sanskrit terms as it is portrayed as superior language and hence worth imitating to claim a higher status for their own language.

Indras deeds may have been forgotten by the masses or they may not be deemed morally acceptable when compared to current standards. His controversial mythological stories include fathering Arjuna, trying to snatch away the bodily armour of Karna to save Arjuna and impersonating Gautama to seduce Ahalya. He was also threatened and dethroned by asuras in various mythological stories.

What if religious politics demands that a more prominent and popular deity should be used to refer to the rainbow? Manjari Katju in her book Vishwa Hindu Parishad and Indian Politics (2010) argues that Ram was chosen as the mobilising force by the Sangh parivar to push the Hindutva agenda among the masses. In Bengal, where Shakti (Durga and Kali) worship is prevalent, the Sangh is making a deliberate attempt to bring mythology related to Ram and Ramayana into the forefront and sideline the worship of these goddesses.

Members of the Vishwa Hindu Parishad celebrating the Ram temple bhoomi pujan, in Vijaywada, Andhra Pradesh. Photo: PTI

As a part of this attempt, the Rong Dhonu (the bow of colours, a non-religious reference) was eventually changed to Ram Dhonu (the bow of Ram). However, the Sangh narrative has the story the other way around that Ram Dhonu was originally used, and secular clout sought to undermine Hinduism by changing it to Rong Dhonu. Other languages such as Assamese and Hindu Kashmiris also use Ram to refer to the rainbow.

Kamadeva is often considered as the god of love, lust, pleasure and desire. Some of these feelings may not be acceptable to the current Hindu morality. Kama was also persuaded by other deities to disturb Shiva while the latter is meditating after Satis demise. Shiva punishes Kamadeva by burning him to ashes when he shoots the arrow of love. Nonetheless, it is interesting to see that in Kannada, Kamadeva is used to refer to the rainbow, as Kaamanbill (the bow of Kama). Kama, as the god of love, rides a parrot, wields a rainbow (in other depictions a bow of sugarcane) and shoots arrows to kindle love.

As India is a multi-religious society, it is interesting to understand how other religions refer to the rainbow. In Arabic, it is called Qus Qazah (meaning beauty of God), though it also translates to a line or semi-circle of colours. One of my students from Uttar Pradesh informed me that the rainbow is called Qaus-E-Quzah (meaning an arch of angels in the cloud). This was contradicted by another student from Odisha, who said the rainbow is called Qaus-E-Qazah (meaning an arch of dispersed colours).

In Kashmiri, there are two word for the rainbow: Ram Ram Badren Dhoon (by Hindus with clear reference to the bow of the lord Ram) and Ramzan Badren Byuen (by the Muslim population, which translates roughly to Ramzan with the skin of seven colours, like the chinar tree). The Kashmiri term also includes the chinar tree, which is seen only in the Kashmir valley and changes colours fives times as the seasons change.

In the Bhutia language spoken by the followers of Buddhism in Sikkim, a rainbow is called Zha/Dza. In Buddhism, a rainbow is believed to be the sign of auspiciousness. It is believed to appear during the birth of a child or the death of a high-ranking lama or monk. If a person does something good and does not seek popularity, the Dhakini comes to bless the soul. Dhakini or Khandoma (angel guardian of Dharma) usually comes to bless a soul. The angels use the rainbow as their path. The rainbow can also be roughly translated as the way of Dhakini.

In the Lotha Naga dialect, the rainbow is called Sungrheka/Tsungruka (a line of vibrant seven colours or colours aligned in the sky). However, my friend also added that because of Christian influence, most people see rainbows as a sign of promise that God will never end this world again with water (Genesis 9:8-15).

Also read: Tracing Indias History Through the Changing Landscape of Languages

Non-religious reference and environmental determinism

For various socio-political reasons, some Indian languages have managed to resist cultural hegemony and use non-religious termss for the rainbow. In Tamil, it is known as vanavill (the bow in the sky). My mother tells me that she remembers her grandparents predicting that years rainfall by observing the rainbow. Tamil Nadu is known for resisting the influences of Sanskrit or Hindi and consciously made efforts to de-Sanskritise various names.

Kerala, whose population comprises Hindus, Muslims and Christians, calls the rainbow mazhavillu (the bow of rain). Other non-religious references include Saptarangi (the one with seven colours)/Meghdhanush (the bow of clouds) in Gujarati; Satrangi (the one with seven colours) in Punjabi; Kamman-E-Rung (the arch of colours), Dhanak or Dhunak (bow) in Deccani/Hyderabadi Urdu.

For many cultures, the names for the rainbow are rooted in the phenomenon that they observe in their day-to-day reality or their own interpretation of how the rainbow appears. Sumi Nagas refer to the rainbow as Milisu (which translates to the process of different colours of rays climbing the sky). In another interpretation, Mili means fire flame/tongue and Su implies stretching out.

Ao Nagas refer to the rainbow as Tongnusen (rain that occurs while the sun shines in seven colours). In the Kok-Borok language spoken by the Tripuri population in Tripura, the rainbow is called Twi Chokhreng (Twi= water body, Chokreng = combination of colours, it is believed that the rainbow is rising from a water body). These languages seem to have a minimal influence of cultural enforcement. However, almost all my friends who helped get this information had to ask others, indicating that the local words are in danger of disappearing.

Religious politics and cultural hegemony

I asked my mother-in-law Udaya Lakshmi, a journalist and a Telugu literature expert, for some synonyms for rainbow in Telugu. She noted that in Telugu, the rainbow is also called Harivillu (bow of the Hari/Vishnu), Arivillu (bow of the rain) and Singidi (a half bag of grains is referred to as Singidi).

Another interpretation equates the Singidi with Bathukamma, a pot that is decorated with flowers of different colours during the eponymous festival in Telangana. Sugali speakers in Telangana also refer to the rainbow as Singidi. In a popular song, Eruvaka sagaro ranno chinnana, the rainbow is called Varada Goodu (solar halo), in the context that it rains follow the rainbow.

The amarkosh dictionary states that Indrachapam, Koradu, Korru, Devayudham (weapon of the gods), Vakram, sakradhanushu, seethamcheera (saree of Sita) are some other synonyms for rainbow in Telugu. Of course, the fact that these terms have been sidelined and Indra Dhanushu is used popularly is likely a reflection of the cultural hegemony of Sanskrit.

Need to encourage children to ask questions

Most countries are home to many ethnicities and cultures. India is one such example, where hundreds of languages, many religions and cultures exist. Recognising this plurality, Indias constitution promised respect for all cultures and religions. However, the Sangh parivarbelieves that the country can only have one culture and has made efforts, big and small, to undermine the cultural pluralities of India. As we have seen, even something as trivial as a rainbow can become, in their hands, a vehicle to further their agenda.

Language is not only a tool to communicate but also an identity. Apart from preserving different languages, and resisting the pressure of religious politics and the hegemony of one culture over another, we would do well to let go of religious explanations for natural phenomenon.

Adopting terms that encourage children to know more about the science behind these phenomena will help shape their outlook and develop scientific temper, rather associating everything wondrous with religion.

Sipoy Sarveswar teaches anthropology at the University of Hyderabad. He tweets at @Ssarveswar.

Go here to read the rest:

What the Terms for 'Rainbow' in Different Languages Tell Us About Religious Politics - The Wire

With fame comes controversies. Over the years, several Bollywood celebrities have found themselves the subject of unwanted attention inIndia for various reasons -- from surprise weddings and baby bumps to extra-marital affairs and divorces.

Kareena has recently been trending on Twitter, following reports that she had demanded a whopping Rs 12 crore fee for playing the mythological character Sita on-screen. Thousands used thehashtag#BoycottKareenKhan to slam Kareena for demanding such a high fee for portrayingthe revered Hindu character despite being married to a Muslim actor in real life.

Let's explore the controversy.

Why is Sita revered in India

Sita is the lead female character of Ramayana, one of the two major Sanskrit epics of ancient India, penned bysage Valmiki between 500 BCE and 100 BCE. In the Hindu epic, Sita is described as the daughter of Bhumi (the Earth) and the adopted daughter of King Janaka of Videha kingdom and his wife, Queen Sunayana.

The marriage between Sita, known for her dedication and purity, and Rama, the Prince of the ancient kingdom of Ayodhya, in itself is a story worth telling. Sita chose Rama as her husband in a swayamvara bride choosing the best from among a list of suitors after a contest. This was after Rama successfullycompleted the task of stringing a magic bow.

Sita subsequently accompanied Rama to his kingdom but had to soon go into exile with her husband and brother-in-law Laksmana for 14 years through the plotting of his stepmother. In exile, theysettled in a forest from where she was abducted by Ravana, the demon king of Lanka. Rama gathered an army of monkeys and rescuedSita after killing Ravana in a war.

Later Sita was asked by Rama, an incarnation of a Hindu God, to prove her chastity. Sita entered fire, but was saved by other Hindu Gods. After the couple's triumphant return to Ayodhya, Rama's righteous rule came to be known as Ram-raj (golden rule) for all mankind.

Why the controversy

In the later 1980s, Indian state TV telecast a series based on the ancient Sanskrit epic of the same name. The TV series, Ramayana, broke all records and became a national craze then.

Over the years, a number of Hindu nationalist parties, including India's ruling Bharatiya Janata Party, rode the TV show to spark a Hindu awakening in this country. And the BJP cashed in on the opportunity to start a campaign, Ram Janmabhoomi (Ramas birthplace) movement, and forged a sense of Hindu togetherness to eventually come to power.

"Criticised for its government's poor handling of the Covid situation in the country, many in the BJP are now trying to salvage the party's nationalist image and divert people's attention from the health situation. And Kareena is indeed the ideal diversion tactic," said Prof Suneeta Roy, a political pundit.

Kareena and the social media

Four months ago, 40-year-oldKareenaalso hogged the limelight when she gave birth to a baby boy -- their second son -- at a private hospital in the Indian city of Mumbai.

In fact, Kareena and her husbandSaif Ali Khan -- dubbedSaifeena by the paparazzi -- announced the pregnancy on social media in August last year. "We are very pleased to announce that we are expecting an addition to our family!! Thank you to all our well-wishers for all their love and support."

Kareenaand Saif -- the son of former Indian cricket captain Mansur Ali Khan Pataudi and former Bollywood's yesteryear heroine Sharmila Tagore -- tied the knot in 2012. Thecouple welcomed their first son, Taimur, in December 2016. Saif also has two children -- actor Sara Ali Khan and Ibrahim Ali Khan with former wife Amrita Singh, also a Bollywood actress.

Born to theKapoorfamily, known as the 'First Family of Bollywood',Kareena-- the granddaughter of legendary actor-director RajKapoor, made her acting debutopposite another legendary actor Amitabh Bachchan's son Abhishek with the 2000 drama Refugee.

But her real success came in 2004 when she played a sex worker in the drama Chameli.

She subsequently earned critical recognition for her role in the 2006 crime flick Omkara, a character based on William Shakespeare's heroine Desdemona.

Recipient of several awards,Kareenais one of Bollywood's highest-paid actresses. She will be next seen in Advait Chandan's Laal Singh Chaddha and Karan Johar's Takht.Kareenais also all set to publish her first pregnancy book later this year.

TH

See the article here:

Why is Kareena Kapoor the talk of the town - theindependentbd.com

Actor Neena Gupta began her second and more successful innings in the film industry after she took to her Instagram a few years ago to ask for work. There has been no stopping her since then. Recently, the actor released her autobiographical book, Sach Kahun Toh, where in her inimitable candid fashion, the artiste talks of various facets of her adventurous life.

At one point, Gupta discusses how she represents both the traditional and modern world and has been bending the fixed labels since her youth. Writing of the word behenji (a Hindi term more popularly used for someone who is not modern enough), Neena Gupta pens in her book, I dont understand how this word came to be associated with women who dont speak English as their first language. Who dress only in Indian clothes like a salwar kameez or sari, read only Hindi literature, and are traditional and dont subscribe to modern ideologies. I know its contradictory to be called a behenji and shameless in the same breath but these two words have been most descriptive of my life. I was a Sanskrit-loving girl who wore tops with spaghetti straps and that confused people.

Clearly, the veteran actor has no qualms associating with any kind of words and labels because she knows she will only be modifying them to suit her own style of thinking and living. There is another part of the actors life which is often talked about in hushed tones her relationship with the former cricketing legend, Sir Vivian Richards. There is a passage in Neena Guptas autobiography which highlights this juncture of her life and the birth of now-famous fashion designer and actor Masaba Gupta.

Apparently, at one point in time, director-actor Satish Kaushik had told Neena Gupta not to worry about Masabas birth out of wedlock. According to Neenas book, the filmmaker had said at the time, Dont worry, if the child is born with dark skin, you can just say its mine and well get married. Nobody will suspect a thing.

Neena Guptas autobiography Sach Kahun Toh is filled with similar anecdotes and revelatory insights about the talented actors life and career. On the work front, Neena was last seen in Netflixs Sardar Ka Grandson and the subversive chase movie Sandeep Aur Pinky Faraar.

Read the rest here:

Neena Gupta was called behenji and shameless in same breath: These words have been most descriptive of my life - The Indian Express

Finding success in an industry as competitive and cut-throat as professional sports is never easy. Its a profession that requires a lot from people, and even many of those that have the raw ability necessary dont manage to make it in the professional world because they dont have the other skills and attributes that are needed in order to make it at the highest level. Were going to talk today about some of the things it takes to succeed in a sports career.

The Right Attitude

In order to have a successful career in sports, you really need to have a good attitude. That attitude, of course, has to be a winning attitude and a drive that helps you to carry on and push through. Being able to get through the bad times and move towards the good ones is something that almost always comes down to having the right mental attitude, and elite athletes have it.

The Ability to Self-Motivate

The ability to motivate yourself and to persist is huge in the world of professional sports. Its not enough to rely on other people for motivation. In order to have the desire to win and progress, you need to train hard and motivate yourself to do so day after day. That in itself is a lot harder than it might sound, and its a challenge that shouldnt be overlooked.

Teamwork

Teamwork is another skill that often cant be taught. You need to be the kind of person thats capable on some level of working well with others; thats the case for most sports anyway. Even in solo sports, working with coaches is something youll need to be able to do. Only the very best of the best can get by on their individual talent, and even then a certain level of teamwork is required.

Taking it One Step at a Time

Anyone looking to make progress in sport and make it to the highest reaches of their chosen game needs to understand that it comes one step at a time. Youre not going to go from the bottom to the top in no time. It takes time and learning. Maybe you one day want to have Andres Iniestas salary, but becoming the best in the world only happens after hundreds of small steps, so focus on those.

The Ability to Deal with Pressure and Rejection

Theres a lot of negatives that a person has to live through before they can reach their end goal. Even the best athletes have often dealt with rejection along the way. And theres always a lot of pressure to perform on the shoulders of individual athletes, especially as theyre in the public eye.

Theres clearly a lot that goes into making it at the highest level of the sporting ladder. So next time you watch professional athletes battling it out at the highest level, keep in mind what theyve had to go through and experience in order to get where they are. Its not an easy position to reach.

comments

Originally posted here:
What it Takes to Succeed in a Sports Career MyrtleBeachSC News - myrtlebeachsc.com

GREEN LAKE The last time Grace Suter played a tournament round on the Links Course at The Golf Courses of Lawsonia, she shot an 87.

That was two years ago. Suffice it to say shes a different golfer today.

Suter, 18, fired a 3-under 69 and was the only player in the field to break par Tuesday in the first round of the Sentry Wisconsin State Womens Open. She finished off the round with birdies on Nos. 15, 17 and 18 and takes a three-shot lead over Mia Seeman of Milton into the final round Wednesday.

Four golfers shot 1-over 73s and were tied for third: Ashley Kulka of Beaver Dam, Isabelle Maleki of Mequon, Gabby Tremblay of Hayward and Jessica Guiser of Hartland.

Suter graduated from Oconomowoc High School in January 2020, months ahead of her graduating class, and headed to Florida to refine her game at the Mike Bender Golf Academy.

I learned a lot, actually, she said. I really improved down there, just being able to play through the winter, being able to have great coaches. They taught me a lot about my game, about my personality and how I could flourish with what I have to work with. They really helped me with my game and a lot with my short game.

Between her ongoing work with Bender, local swing coach David Roesch and Florida-based sports psychologist Bill Nelson, she has made remarkable strides.

Really, to be honest, all of it, she said when asked which parts of her game were most improved. I had the ability to hit the ball well, but I couldnt really do it on the golf course during tournaments. Id get too nervous. So, Im working on that still today. But I think being able to execute what Im trying to do on the golf course is the biggest thing thats helped me.

Suter, who will start her freshman year at Loyola University Chicago this fall, made the turn in 35, with birdies on Nos. 2 and 7 and a bogey on No. 6. She bogeyed the difficult par-3 10th hole to fall back to even-par but finished with the three-birdie flourish.

She was so deep into the zone that she had a hard time recalling the shots she hit on those last few holes, or the length of her putts.

Honestly, I dont even know, she said. I was just kind of in this zone. Ive been working a lot on having a really good mental attitude with my coach and it really paid off. Just staying in the moment and hitting every shot like its the only shot youll hit on the golf course.

On 17, I made a 30-footer, which was the longest (birdie putt). The others were all 15 feet or shorter.

Seeman, who will be a senior at South Dakota State but has two years of eligibility left, bogeyed the first hole but made birdies on Nos. 3 and 6 to turn in 35. She bogeyed all three par-3s on the back nine but birdied two of the three par-5s, including No. 18, to get in at even-par.

I hit a few pulls with my iron shots, she said, explaining how she missed the green on the par-3 10th, 12th and 14th holes. I was in some tough spots in bunkers and then I got some tough lies in the rough. All my misses with my irons were left.

Kulka was tied for the lead at 2-under through 11 holes, but bogeyed No. 13 and then finished with a pair of three-putt bogeys on Nos. 17 and 18.

Its not exactly how I wanted to finish, she said.

Kulka completed her fourth year at UW-Green Bay this spring, but because of COVID has two years of eligibility remaining she redshirted after having ankle surgery her sophomore year and plans to use both of them. Her game plan for the final round is to try to repeat what she did Tuesday and make a few more putts.

I think I just want to play the same golf that I played today, she said. Ill have opportunities, Im sure, to make a birdie here and there. Hopefully, I can get those. I just really want to play the same solid golf.

Just before the start of the tournament, the Wisconsin PGA Section announced a three-year agreement with Sentry Insurance to be the title sponsor of the State Womens Open.

Thats awesome, said Carolyn Barnett-Howe of Appleton, one of six professionals in the 67-player field. I think thats really nice of Sentry to do that. Its awesome for golf.

The low professional, no matter where she finishes, will earn $2,000, with the second-low pro earning $1,000.

Barnett-Howe, a four-time State Womens Open champion (1998, 2005, 2006, 2007), is the only former champion in the field this year. She opened with a 79.

View original post here:
Grace Suter is only golfer to break par and leads by three shots after opening-round 3-under 69 at Wisconsin State Women's Open - Wisconsin.Golf

The All Sports Mental Attitude Award is presented annually to a senior male and female athlete(s) whose mental attitude has been judged to be an outstanding example of leadership in all phases of their student-athletic participations. They must also have been a four year sport participant in at least one varsity sport. Selection of this award is by vote of all the varsity sports coaches.

Tommy Kidwell was a contributor in two varsity sports of tennis and basketball He is the son of Jeff and Angie Kidwell. Maranda Wagler was a four year contributor in volleyball She is the daughter of Randy and Marla Wagler. Katie Wagler was a four year contributor in cross country and track. She is the daughter of Merlin and Phyllis Wagler.

The Anthony S. Tony Murphy & Brandon Kyle Wagler Academic Athlete Award academic athlete award is presented each year to the top ranking senior female and male student-athlete or athletes. To be eligible for this award, a student athlete must participate in at least one varsity sport all four years. Andrea Graber has been a four contributor in cross country She is the daughter of David Wayne and Sharon Sue Graber. Logan Graber has been a four year contributor in tennis and baseball He is the son of Nathan and Anita Graber.

Continued here:
Barr-Reeve Athletic Awards | Sports | washtimesherald.com - Washington Times Herald

Drew Kibler and Andrew Seliskar finished third and fourth, respectively, to also earn Olympic berths as relay swimmers.

Lilly King is headed back to the Olympics after a victory in the 100-meter breaststroke, ensuring she will have another big platform in Tokyo to rip into drug cheats and muse on pretty much anything else that pops into her mind.

Its kind of what I expected, King said.

The entire night went largely as expected. Defending Olympic champion Ryan Murphy and former world record-holder Regan Smith claimed the 100 backstroke events.

Murphy is going back to the Olympics to defend Americas dominance in the men's backstroke.

The 25-year-old from Jacksonville, Florida, held on to win the 100 back the first of two spots he hopes to claim in his bid to pull off another backstroke sweep at the Tokyo Games.

I got through it, Murphy said. It's really exciting to be going back to another Olympics.

He won both the 100 and 200 in Rio, extending a U.S. winning streak in the men's events that began after the 1992 Barcelona Games three years before Murphy was born.

His winning time was 52.33.

On the women's side, Regan Smith claimed her first Olympic berth in the 100 back.

Here is the original post:
Blake Pieroni comes up short qualifying for Tokyo Games in the 200-meter freestyle - The Times of Northwest Indiana

Home Wrestling News Alexander Wolfe Has A Positive Outlook On His Future, Going Back To His Roots In Pro Wrestling

Alexander Wolfe is keeping a positive mental attitude as he explores whats next in his professional wrestling career.

Axel Tischer, aka Alexander Wolfe, recently spoke with WrestleZone Managing Editor Bill Pritchard about his wrestling career, which includes a six-year run in WWE. It was originally reported that Tischer was released by WWE in May, which he later clarified and said that the company was allowing his contract to expire.

Officially a free agent as of June 16, the former NXT Tag Team Champion spoke about the nature of his release, explaining that its unfortunate to be let go, but hes also understanding in that its a business decision and nothing personal. Tischer said he could be negative about it but hed rather focus on the positive, which includes finding confidence in himself and finding success somewhere else in the wrestling business.

Thats their decision and I kind of can be sour and sad and mad or angry, just cry a river, you know, be miserable. But life is too short and too beautiful to be that way. Also, Im very aware of what I can do and what my talent is and what I can do for a company, he said. I know for sure that thats not the finish for me, its not over.

And even with or without WWE, I will be a successful pro wrestler. I will make my way, even not with the WWE flag-waving. Im very confident enough to say that I will find my place again somewhere else, and Im also confident enough to say that I am aware of my abilities to keep on going. And thats what I will do. I will keep going and I will still be an active part in the ring. Also I will try out some side projects I have in my mind. Now is the best time to do this so instead of just whining and complaining, I believe I do not have the time for that. I need to be active, I need to hustle now more than before, and yeah it is what it is, Tischer explained, but Im super positive about it. And I cant wait to see what comes next in my future.

Asked about where his positive mindset comes from, Tischer said its really just how he approaches life in general. He knows its human to be emotional, but he wants to use everything hes learned to move forward in life. Not only will Tischer find success in wrestling somewhere else, but hes also happy to move home to Germany so he can be closer to his family again.

I think its the way I treat life in general someones and its human to be negative and sometimes to be positive. But my choice is to use all the knowledge, which I got over the six years working with WWE and just understand the process. That again, its not personal, they did not release me because I was a dick or because I was not good to work with or I wasnt professional. Thats not the case, Tischer said. The case was, they had to do this because of cost-cutting reasons, because of the pandemic, they cannot operate how they would love to, and I understand that. And so basically when youmy mentality is, the glass is always half full. And when youre concerned about bad things, bad things will happen to you. But when you concentrate, when you focus on positive sides, positive things will happen.

Its maybe a part of my belief, how life goes, but I always like want good with it, and in a time where negativity could overwhelm you, you have to stay strong and have to see the bright side of life. The bright side is, I can move back home, and see more often now my best friends. I can go back to my life I had before, which was a good life. Plus I created a brand. I had a chance to get the exposure under the WWE umbrella. I created six years of more knowledge, more skill set, more abilities to maybe pass onto somebody, maybe use it as tools for myself, he noted, because WWE made me a better performer and a better wrestler. So I now have the time to create myself how I see myself, how I would love to get presented right now by myself.

Related: Alexander Wolfe Happy He Got To Do His WWE Send-Off With Friends

Tischer says hes returning to the independent circuit for now, but hes re-entering that arena as his own boss. Noting that he can now present himself as he sees fit, he looks forward to creating something new using his talent and all of the skills hes learned over the past few years. Asked if there are any misconceptions he wants to correct or perhaps a new area he wants to explore, Tischer said its not a misunderstanding per se, but he wants to show people that they havent seen everything hes capable of yet.

Alot of people say that I did not really have the chance to show what Im capable of, and I would say yes and no. Because I had times where could show it, but I havent showed everything. I had more time to showcase my skills, my abilities, how to be in a whole match more in NXT UK than in all over the years before in NXT in the states and on SmackDown. But with that also, he noted, the character in Imperium, was more me than the guy in Sanity, which was [only] part of me.

Tischer said both versions of Alexander Wolfe had pulled from his real-life persona, but the Imperium version was more relatable because it came from his pre-WWE life. He said he appreciates the more entertaining side that Sanity allowed him to portray, but hell likely go back to his roots and lean into the pro wrestling side of things.

I look at wrestling [like] wrestling is art and its like with art, every artist has not the same painting skill. Everybodys different and everybodys selling his picture for a different audience. And [its] the same for wrestling. But I see more like the traditional wrestling style, like catch wrestling, just more like physical wrestling however you want to describe it, more as my thing, he stated. I like to do that more than the entertainment aspect with like dancing and singing around, which is also an aspect of it where its more entertainment, Im more on the pro wrestling side.

Future-wise, I probably will go a little bit back more to my roots to like pro wrestling, less entertainment. But also with all those years right now, just being in the biggest pro-wrestling entertainment company, a sports entertainment company, I created some knowledge which I also can use because sometimes you have to use different kinds of tools to success. And that also, thats the plan to go forward, he explained, just to have all the tools and when I need to be more entertaining, then I will be more entertaining. But preferred, I want to get more back to the foundation of professional wrestling.

Read More: EC3 Says Jay Briscoe Is The Main Reason He Went To Ring Of Honor, Proud Of The Story They Told

Original post:
Alexander Wolfe Has A Positive Outlook On His Future, Going Back To His Roots In Pro Wrestling - Wrestlezone

Pregnancy is a time of drastic hormonal and physiological changes. And for expecting mothers to deal with the aftermath of the second wave of Covid-19 with the virus still very much lurking out there can be a challenge. Not only does the pandemic make it difficult for them to avail appropriate medical assistance, but it also leads to stress and anxiety, which can be hard to manage in times when all one sees around and on TV and social media is news of gloom and doom. But none is stronger than the life force, and with little optimism and guidance, mums-to-be can enjoy a happy and healthy pregnancy, say new mothers, who have braved the pandemic to bring their bundles of joy into the world.

Stay calm, shut out news and social media

Sharanya JR, 29, from Pune, welcomed a baby girl in February. Being all by yourself is a way anxiety can creep into your mind, she cautions and adds, Not having family around to support you makes everything seem despondent. We missed celebrating with our family and friends. Also, the misery on social media is so much. To stay calm and positive, I prayed a lot and chanted the mantras I knew. Also, I spent time sitting alone on my balcony, without any gadgets, to relax.

While Ankita Naik, a 26-year-old new mum from Mumbai, was upset about her pregnancy initially, given the unsafe environment her child was going to be born into, she shares, Positive attitude is key. We focussed on taking all possible measures to protect the baby and me, and not panic. To generate happy thoughts and take charge of my mind, I meditated often, adding, I even got infected with the virus during my pregnancy, but we tackled it with will power, too.

Having a baby in such a crisis was terrifying for Nashiks Mamta Gupta, 32, but what came to her rescue was the guidance she got from her gynaecologist, in matters of both body and mind. My decision of choosing a small nursing home for prenatal care and delivery helped me a lot. I could ask every little doubt about the diet plans or exercises over text messages. It kept me calm and assured that nothing will go wrong, she shares, adding, To deal with stress and anxiety, I started doing yoga, listened to spiritual songs and also utilised my time doing some creative work, for which we otherwise are too busy. Spending time like this also helped keep the negativity on social media and news channels at bay.

Focus on your mental health, say experts

During pregnancy, it is common to have worries about birth and parenthood. However, Covid-19 has created an unprecedented situation. Fear of death and concern for the newborn are causing stress in pregnant women, which can substantially increase their risk during pregnancy and childbirth. Prolonged duration of stress can cause high blood pressure in them and increase the risk of pre-eclampsia, pre-term delivery or miscarriage, and low birth weight and developmental delays in the baby. Stress can also cause anxiety and depression, and has been found to contribute to postpartum depression, explains Dr Gauri Agarwal, a gynaecologist.

To this, Kamna Chhiber, clinical psychologist, adds, Focusing on mental health allows one to maintain positivity and stay resilient in the face of difficulties. Pregnancy in itself can bring numerous challenges due to the changes the body goes through, as well as the changes in routines that are likely to happen. Thus, one must focus on maintaining ones mental health and well-being to be able to enjoy this important phase of life.

On how mums-to-be can take charge of their mental health, Chhiber suggests, One needs to accept the emotional experiences, including feeling anxious and low. Focusing on things that one can control is crucial. Sharing experiences is helpful and taking support from loved ones helps, too.

Reach out to your doctor

Feeling guilty about having a baby during the ongoing pandemic is misplaced, points out Dr Agarwal, as she says, We dont control our surroundings, but we can control how we act. Alongside any physical discomfort, we are also advising expecting mothers to watch out for difficulty in concentrating or sleeping, loss of appetite or overeating, a feeling of frustration, anger or sadness, fatigue, loss of interest in being around other people or excessive need to be around other people, or feeling scared to be alone, as it can signify stress. If you are too distraught, feel free to pick up the phone and reach out to your gynaecologist as informative counselling helps a lot.

Adds Dr Chhiber, Letting go of the guilt is important by recognising that the circumstances we find ourselves in are not in our control and we must keep taking steps to stay safe and also simultaneously maintain a good quality of life.

More:
Notes for mums-to-be from new mothers: Positive attitude is key - Hindustan Times