text:
What makes Baylor's Robert Griffin III a great NFL draft prospect? Let's get inside the game of the Heisman Trophy winning quarterback to see what traits he brings to the next level and what areas need improvement.
As part of the pre-draft process, all draft-eligible players are scouted a minimum of three games and graded on seven traits. The traits for a quarterback are shown below, with Griffin's grade for each and his overall score—an average of the seven traits.
Height: 6'2″ Weight: 220lbs 40 Time: 4.49 (projected)
Accuracy: 8
Film Study: Throwing accurately on the run is a skill few quarterbacks have. Griffin has it. Few quarterbacks have the balance, flexibility or strength to make this throw the way Griffin does. Watch the ball to see how he keeps it at throwing-level while running. When RG3 throws, the ball doesn't arc, but travels on a line to the target, who is able to catch the ball without extending. This is perfection.
Overall: While Griffin's accuracy is very good, especially for a mobile quarterback, I would like to see him more consistent on both out routes and up the seam. You will see Griffin slightly overthrow players if you spend time watching his film, something that can be helped in the NFL by faster receivers, but more patience in his throwing motion and more consistency in his drop steps and follow through will help Griffin become more accurate.
What I like to see is accuracy to all levels, and RG3 has that. His throw to beat Oklahoma showed the deep accuracy to attack defenses, and his throw here shows the intermediate accuracy and timing to pick apart a zone or press bail coverage while in the pocket or on the move.
Arm Strength: 10
Film Study: An underrated characteristic of RG3 is his arm strength. Too many look at the Baylor offense and assume Griffin is throwing check downs and bubble screens. Not so. On this play, which is now infamous, Griffin delivers a strike across the field, under pressure, and does so accurately to a receiver with two defenders in the area.
Two things to note on this play, just on the throw alone. The ball traveled 42 yards in the air and did so on a line. The football wasn't thrown up for the receiver to jump and catch, this was a straight throw to the end zone. That's impressive. Second, the accuracy with which this ball is delivered is unreal. Watch this play over and over again if you need proof that RG3 can succeed in the NFL.
Overall: Among Griffin's best traits is his ability to throw the football to all levels of the field with velocity. Griffin has a live arm and can attack deep coverage. He has an easy, smooth throwing motion that shows little effort, but the ball jumps out of his hands with surprising speed and tight spirals. Much like Cam Newton's rookie season, Griffin could be an immediate impact if asked to stretch the field and exploit deep coverage.
Athleticism/Mobility: 10
Film Study: This play is a great example of how Griffin's mobility translates to the NFL. Too often we see college quarterbacks simply outrun the defense, which isn't always valid once they are facing faster defenders in the NFL. What I look for is the presence of mind to feel the rush, the vision to find the opening and then the speed to pick up available yards. That's what RG3 does here.
Overall: A former track star, Griffin is an electric and dangerous runner. He has the speed and agility to jump out of the pocket and pick up yards, or can be used on designed runs. Throws well on the move and has the strength to throw across his body. Is able to start-and-stop on the move to set up for deep throws, but also has the arm strength to throw deep routes on the move without setting up.
Decision Making: 7
Film Study: The film shows a rare mistake by Griffin, who gets frustrated with the lack of protection and starts to work away from the line of scrimmage instead of throwing the ball away. As RG3 moves to the next level he will have to learn when to throw the ball away, and also to never work away from the line of scrimmage to avoid a pass rush.
Overall: Does a fair amount of pre-snap recognition based on Baylor game film study. Griffin, unlike many college quarterbacks, does not take direction from the sideline and is tasked with reading the defense.
Field Vision: 9
Film Study: Two plays to look at here. The first play shows Baylor with two wide receivers at the bottom of the screen. What's important to note here is how quickly Griffin recognizes the coverage and that he makes the right read in getting the football to Kendall Wright, who sat down against the off coverage from Rice. This is the same read Tom Brady makes when deciding if he should hit Wes Welker or Rob Gronkowski.
The second play gives RG3 a run/pass option, and again he makes the right decision by pulling two defenders toward him (being a run threat will do this in the NFL too) and then throwing the ball behind the defenders who pursued him. This is easy pitch-and-catch, but shows the threat that RG3 will be against defenses.
Overall: Most mobile quarterbacks struggle to maintain field vision as they lock in on defenders coming at them instead of keeping their eyes up-field and toward the coverage. Griffin does a great job keeping his eyes up, and continuing to read the defense even as he moves around and out of the pocket. Griffin doesn't have the experience of Andrew Luck at reading a defense and making checks at the line, but he does have a very high IQ and a high football IQ, two things that will quickly enable him to learn and adapt at the NFL level.
Mechanics: 9
Film Study: Here we see a rear-view shot of Griffin throwing under pressure. Note that while his release point drops to below his shoulder, the ball comes out with good velocity and with good arc. The key here is that Griffin's foot work is solid. He sees the pressure coming, but sets his feet and doesn't throw off his back foot, which would be what most young quarterbacks do in this situation as they shy away from the big hit.
Overall: Griffin has a quick delivery and does not waste time or motion in delivering the ball. While his motion can change, generally seen as a negative, there is no change in accuracy or velocity from various release points. Does not have classic over-the-top motion, but the end result is the same.
Has played both under center and in shotgun sets and has the feet to quickly transition if asked to move to a system that requires him to come under center. Will need coached up to time his drop steps.
Pocket Presence: 9
Film Study: On this play we see a breakdown by the Baylor offensive line, but RG3 stands tall in the pocket and delivers the football without backing down, and without making the mistake of backing into his end-zone to evade the pass rush coming off both edges and up the middle of the field. This is a trait that is very hard to teach, and can be the difference between Cam Newton-like success and Blaine Gabbert-like failure.
Overall: Griffin does need work to become more consistent in his pocket presence. At the college level he has the speed to quickly jump outside the pocket and pick up yards, or out-run the defenders to gain a passing window. That will not be the case in the NFL. If RG3 is to make a successful transition to the next level, learning to be a pocket passer first and runner second will be his biggest hurdle.
Overall: 8.85
Robert Griffin has made a fast climb up my pre-draft rankings, starting the season as No. 33 overall and ending the regular season as the No. 2 overall player in the country. Griffin answered doubts about his deep accuracy, his mechanics and his ability to lead.
No player in college football or in the 2012 NFL draft class has the ability to take over a game like Griffin. His threat as a run/pass option and his exceptional arm strength and deep accuracy make him as exciting a prospect as I can remember scouting.


text:
Out on the Road: No. 33 Arizona (5-1) will travel to Palo Alto, Calif., to face off against No. 7 Stanford (4-0), Feb. 11, at 1:30 p.m. Saturday, Feb. 12, the Wildcats will face off against California (2-1), at 1:00 p.m.
Last Time Out: The Arizona Men's Tennis team defeated two worthy challengers this weekend at home. Saturday, Feb. 5, the Wildcats defeated the University of California - Santa Barbara (2-3), 5-2. Sunday, Feb. 6, the Wildcats continued their strong start this season defeating New Mexico State (0-4), 6-1.
Scouting Stanford: The Cardinals come into this weekend with a 4-0 record, with with small amounts of difficulty to begin the year. This year, on the singles court, the Cardinals will be led by their two powerhouses. Junior KC Corkery, comes into this weekend with an indvidual ranking of No. 15, is expected to help lead the Cardinal team this season. With the No. 4 ranking in the country, senior Sam Warburg, will be the Cardinal captain after receiving the 2004 NCAA Doubles Champion, 2004 PAC 10 Player of the Year, 2004 All-Pac-10, along with 2004 ITA Player to watch awards. In doubles, the Cardinals will be led by the nationally ranked No. 2 pair of Sam Warburg and KC Corkery, bring with them a 15-2 record through the 2004-05 season.
Scouting California: The No. 26 Golden Bears come into this weekend's match after starting the season with a 2-1 record. The Golden Bears come off a 4-2 victory over the No. 45 University of San Diego, this past weekend. This year, the Golden Bears are led by a pair of their juniors, No. 27 Lennart Maack and No. 21 Conor Niland, as the bring a 4-1 combined record into this weekend. On the doubles court, the Golden Bears will bring the No. 30 pair of Conor Niland and Patrick Briaud.
Series History: The Wildcats hope to break a 2-50 record, against Stanford, in the all-time series, losing to them on April 10, 2004, 6-1. Against the Golden Bears, the Wildcats hold a 10-35 record, defeating them Feb. 26, 2004, 4-3.
Ranked Cats: The Arizona Wildcats enter the week losing six spots to No. 33 as administered by the Intercollegiate Tennis Association. The Wildcats are 5-1 on the season.
Stacked Pac: Arizona will once again compete against several of the top programs in the nation this spring. All eight of the participating Pac-10 schools find themselves ranked in the preseason polls. Coming into the spring,
Pac-10 schools have once again had an impressive ranking stand out this week with the following rankings; UCLA No. 2, Stanford No. 7, Arizona No. 32, Univ. of Washington No. 18, Arizona State Univ. No. 33, and the Univ. of Oregon No. 50.
Quick Starts: Arizona is on pace to improve on its non-conference record from last season. With Arizona'a mark 5-1, so far this season, they are 1 matches shy of tying thier last two seasons mark of 6-1. With two wins this weekend the Wildcats hope to continue their sucess as they head into the Pac-10 season. In addition to the Wildcat sucess, junior Colin O'Grady looks to extend his unbeaten streak as he goes into the weekend with a 4-0 record.
Road Trips: Road trips seem to be a repeating thing for the Wildcats this season. To start of the Pac-10 season, the Wildcats will be on the road for the next four weekends against some worthy opponents. It will be key for the Wildcats this season to have some good sucess on the road this year as they head towards College Station, Tex., on May 20.
Strength of Schedule: Along with the ever-daunting task of competing in the Pac-10, Arizona will face some tough opponents on the road that will give them great experience for down the road.
Up Next: The Wildcats will be back on the road, Saturday, Feb 19, facing off against New Mexico, in Malibu, Calif., first serve at 1:00 p.m.. On Sunday, Feb. 20, the Wildcats go up against Pepperdine, first serve at 1:00 p.m.

subset: commoncrawl


text:
Popular Lyrics
Billboard Hot 100
Upcoming Lyrics
Recently Added
Top Lyrics of 2011
Top Lyrics of 2010
Top Lyrics of 2009
More »
Popular Artists
Artists A-Z
Popular Albums
Upcoming Albums
Katy Perry
Lady Gaga
Lil Wayne
Hip Hop/Rap
All Genres »
All News
Daily Roundup
Album Reviews
Song Reviews
Sign InRegister
Artist: UFO
Album: UFO1
Genre: Rock
Daddy daddy, come and look
Come and see what I have found
A little way's away from here
While digging in the ground
Come away Melinda
Come in and close the door
That thing's just a picture book
They had before the war
Daddy daddy, come and see
Daddy, hurry, do
There's someone in a pretty dress
And she's all grown up just like you
Come away Melinda
Come in and close the door
Someone is your mommy
You had before the war
Daddy daddy, tell me please
Tell me if you can
Why things can't be the way they were
Before this war began?
Come away Melinda
Come in and close the door
Answer lies in yesterday
Before they had the war
Lyrics powered by www.musiXmatch.com
Get the embed code
UFO Lyrics provided by SongLyrics.com
Note: When you embed the widget in your site, it will match your site's styles (CSS). This is just a preview!
Preview the embedded widget
Cannot annotate a non-flat selection. Make sure your selection
starts and ends within the same node.
An annotation cannot contain another annotation.


text:
Apollo 17 Crew
With the Apollo 17 Saturn V launch vehicle in the background, the crew is photographed with a lunar roving vehicle trainer. Eugene Cernan is seated with Harrison Schmitt, standing on the left, next to Ronald Evans.
Image Number: WEB13342-2013
Credit: NASA
For print or commercial use please see our permissions page.


text:
Gareth Funning
Associate Professor
Ph.D. in Earth Sciences, University of Oxford, 2005
Specialty: Earthquake Processes/ Active Tectonics
Email: email@example.com
Phone: (951) 827-2037
Office: Geology 438B
Website: faculty.ucr.edu/~gareth
My research interests revolve around trying to understand the processes at work in deforming the lithosphere, and controlling the behaviour of active faults both during and between earthquakes. The development and refinement over the past decade of high-precision space geodetic tools such as InSAR and GPS have given us a wealth of data on the movement of the earth's surface, which we can use to test models of continental deformation and faulting.
Recent Projects:
Current research projects include assessing the state of locking of the Hayward fault in California using PS-InSAR and GPS (in collaboration with Tele-Rilevamento Europa in Milan), joint inversions of InSAR and broadband seismic data for the rupture histories of large continental earthquakes, and using the phenomenology of earthquakes studied with InSAR to infer earthquake scaling relations.
E Nissen, J R Elliott, R A Sloan, T J Craig, G J Funning, A Hutko, B E Parsons and T J Wright, 2016, Limitations of rupture forecasting exposed by instantaneously triggered earthquake doublet, Nature Geoscience, in press, doi: 10.1038/ngeo2653
G J Funning, Y Fukahata, Y Yagi and B Parsons, 2014, A method for the joint inversion of geodetic and seismic waveform data using ABIC: application to the 1997 Manyi, Tibet, earthquake, Geophys. J. Int., in press, doi: 10.1093/gji/ggt406.
S T Marshall, G J Funning and S E Owen, 2013, Fault slip rates and interseismic deformation in the western Transverse Ranges, California, J. Geophys. Res., 118, 4511-4534, doi:10.1002/jgrb.50312.
M A Floyd and G J Funning, 2013, Continuation of survey GPS measurements and installation of continuous GPS sites at The Geysers, California, for geothermal deformation monitoring, Geothermal Resources Council Trans., 37, in press.
J Weston, A M G Ferreira and G J Funning, 2012, Systematic comparisons of earthquake source models determined using InSAR and seismic data, Tectonophysics, 532, 61-81.
S Salvi, S Stramondo, G J Funning, A Ferretti, F Sarti and A Mouratidis, 2012, The Sentinel-1 mission for the improvement of the scientific understanding and the operational monitoring of the seismic cycle, Rem. Sens. Env., 120, 164-174.
Z Li, P Pasquali, A Cantone, A Singleton, G Funning and D Forrest, 2012, MERIS Atmospheric Water Vapor Correction Model for Wide Swath Interferometric Synthetic Aperture Radar, IEEE Geosci. Rem. Sens. Lett., 9, 257-261.
J Weston, A M G Ferreira and G J Funning, 2011, Global compilation of interferometric synthetic aperture radar earthquake source models: 1. Comparisons with seismic catalogs, J. Geophys. Res., 116, B08408, doi:10.1029/2010JB008131.
A M G Ferreira, J Weston and G J Funning, 2011, Global compilation of interferometric synthetic aperture radar earthquake source models: 2. Effects of 3‐D Earth structure, J. Geophys. Res., 116, B08409, doi:10.1029/2010JB008132.
E J Fielding, P R Lundgren, R Bürgmann and G J Funning, 2009, Shallow fault-zone dilatancy recovery after the 2003 Bam earthquake in Iran, Nature, 458, 64-68.
G Baer, G J Funning, G Shamir and T J Wright, 2008, The 1995 November 22, Mw 7.2 Gulf of Elat earthquake cycle revisited, Geophys. J. Int., 175, 1040-1054.
G J Funning, R Burgmann, A Ferretti, F Novali and A Fumagalli, 2007, Creep on the Rodgers Creek fault, northern San Francisco Bay area, from a 10-year PS-InSAR dataset, Geophys. Res. Lett., 34, L19306, doi:10.1029/2007GL030836.
G J Funning, B Parsons and T J Wright, 2007, Fault slip in the 1997 Manyi, Tibet earthquake from linear elastic modelling of InSAR displacements, Geophys. J. Int., 169, 988-1008.
I Ryder, B Parsons, T J Wright and G J Funning, 2007, Post-seismic motion following the 1997 Manyi (Tibet) earthquake: InSAR observations and modelling, Geophys. J. Int., 169, 1009--1027.
E Nissen, B Emmerson, G J Funning, A Mistrukov, B Parsons, D P Robinson and T J Wright, 2007, Combining InSAR and seismology to study the 2003 Siberian Altai earthquakes - dextral strike-slip and anticlockwise rotations in the northern India-Eurasia collision zone, Geophys. J. Int., 169, 216-232.
J Jackson, M Bouchon, E Fielding, G Funning, M Ghorashi, D Hatzfeld, H Nazari, B Parsons, K Priestley, M Talebian, M Tatar, R Walker and T Wright, 2006, Seismotectonic, rupture process and earthquake hazard aspects of the 26 December 2003 Bam earthquake, Geophys. J. Int.., 166, 1270-1292.
J Biggs, E Bergman, B Emmerson, G J Funning, J A Jackson, B Parsons and T J Wright, 2006, Fault identification for buried strike-slip earthquakes using InSAR: the 1994 and 2004 Al Hoceima, Morocco earthquakes, Geophys. J. Int.., 166, 1347-1362.
G J Funning, B Parsons, T J Wright, J A Jackson and E J Fielding, 2005, Surface displacements and source parameters of the 2003 Bam, Iran earthquake from Envisat Advanced Synthetic Aperture Radar imagery, J. Geophys. Res., 110 (B9), B09406, doi:10.1029/2004JB003338.
G J Funning, R M D Barke, S H Lamb, E Minaya, B E Parsons and T J Wright, 2005, The 1998 Aiquile, Bolivia earthquake: an active fault revealed with InSAR, Earth Planet. Sci. Lett., 232, 39-49.
M Talebian, E J Fielding, G J Funning, M Ghorashi, J A Jackson, H Nazari, B E Parsons, K Priestley, P Rosen, R Walker and T J Wright, 2004, The 2003 Bam (Iran) earthquake: rupture of a blind strike-slip fault, Geophys. Res. Lett., 31 (11), L11611, doi:10.1029/2004GL020058.


text:
Vodka - Clear high gloss
Special-effect top coat in high gloss clear - doubles as a
Chilled - Satiny matte with a hint of shimmer
Special-effect top coat in a satiny matte finish with a hint of shimmer
On The Rocks - Chunky silver glitter
Special-effect top coat loaded with chunky silver glitter
Crushed Ice - Frosty silver shimmer
Special-effect top coat dusted with shimmering silver
Spritzer - Brilliant shimmering gold
Special-effect top coat overflowing with shimmering gold
Blue Flame - Sheer blue iridescence
Special-effect top coat with blue iridescence
Big Apple Tini (LIMITED EDITION) - Sheer green iridescence
Special-effect top coat featuring sheer pearl spiked with green iridescence, commissioned by Bacardi in honor of its Big Apple flavored rum.
Directions: Use these shade-altering top coats to transform any shade.
Net Weight: 0.5 oz. / 15 ml Ingredients: Butyl Acetate, Ethyl Acetate, Nitrocellulose, Acetyl Tributyl Citrate, Phthalic Anhydride/Trimellitic, Anhydride/Glycols Copolymer, Isopropyl Alcohol, Stearalkonium Hectorite, Adipic Acid/Fumaric Acid/Phithalic Acid/Tricyclodecane Dimethinol Copolymer, Camphor, Citric Acid.
May Contain: Titanium Dioxide, D&C Red #6 Barium Lake, D&C Red #7 Calcium Lake, D&C Red #34 Calcium Lake, FD&C Yellow #5 Aluminum Lake, FD&C Yellow #10 Aluminum Lake, FD&C Blue #1 Aluminum Lake, Ferric Ammonium Ferrocyanide, Red Iron Oxide, Black Iron Oxide, Guanine, Bismuth Oxychloride, Mica, D&C Violet #2, D&C Red #17, D&C Red #33, D&C Yellow #11, FD&C Blue #1, FD&C Green #3, D&C Green #6, D&C Yellow #10, Polyethylene Terephalate, Calcium Sodium Borosilicate (and) Titanium Dioxide, Silica (and) Aluminum Powder (and) Iron Oxides, Aluminum Powder
Disclaimer: Ingredients are subject to change at the manufacturer's discretion. For the most complete and up-to-date list of ingredients, please refer to the product packaging.
If you need any help for applying these offers or any other issue please call us toll-free at 1-866-830-6161.


text:
More news on Daisy Khan: Daisy Khan on Muslim Women, Egpyt's Future and Her New Vision for the "Ground Zero Mosque"
Until last summer, Daisy Khan's life was a study in compromise. As a teenage immigrant from India, she unbraided her hair and donned bell-bottoms to fit in at her Long Island, New York, high school. As a successful corporate interior architect, she translated her creative vision into designs acceptable to her more conservative clients. As an imam's wife, she counseled young Muslim couples on how to balance Islamic traditions with American customs. Later, as an advocate for Muslim women's rights, she sought to reconcile feminism with the Koran. And as a self-described bridge builder between Islam and the West, she sought to forge alliances and eradicate fear. But now, at 52, Daisy Khan is shocked—some say naively so—to find herself in the middle of a raging national controversy surrounding a Muslim community center and prayer space that she and her husband, Imam Feisal Abdul Rauf, want to build two blocks north of where the twin towers fell. Opponents have asked the couple to stop the project or at least move it elsewhere. But on this point, Khan insists there can be no negotiation and no concession. The compromiser is refusing to budge. The question is, why?
It is early November, and a warm afternoon light bathes the conference room of Khan's offices on Manhattan's Upper West Side. Filled with books and photographs, the space is cozy, a sanctuary from what she refers to as "six months of an onslaught" since the couple's plans to turn a shabby, four-story building worth about $4.5 million into a 15-story, $100 million complex first exploded in the headlines in May. Nothing, Khan says, prepared her for the vehemence of the reaction: the death threats, the vicious blog posts, the public statements from opponents darkly questioning the couple's motives, some even suggesting that they are a front for radical Islamists bent on imposing Sharia law on U.S. soil. These days she hesitates before turning on the TV or getting on the Internet. "I mean, like, I'm scared to see some of the stuff that's out there," she says.
Since that initial media eruption, the center has become the focus of a blazing national debate over the nature of Islam and its role in America, and Khan has become the project's public face, appearing on CNN, Fox, This Week with Christiane Amanpour. Usually dressed casually—pants, jacket, T- or man-tailored shirt, her lustrous brown hair worn loose to her shoulders or clipped into a messy bun—she looks like everyone's friendly neighbor. In a soft voice, her pronunciation melodiously tinged with the English accent she picked up as a child in India, Khan passionately defends the project that has been her long-standing dream. At stake, she says, is nothing less important than the First Amendment right to religious freedom and the bedrock American principle of tolerance. As she said on Amanpour's debate "Holy War: Should Americans Fear Islam?" last October, "I am now fighting for American values." And, she suggested, for America's security as well. The center, she said, would be a bulwark against Islamic terrorists, "amplifying the voices of moderate Muslims" and creating "a countermomentum against extremism so that another 9/11 does not ever happen again."
Khan's arguments have won her many supporters, including retired Supreme Court Justice John Paul Stevens; New York City's mayor, Michael Bloomberg; and numerous 9/11 survivors who have embraced her message of tolerance and healing. Leaning against the wall of her conference room are several large poster boards, crammed with signatures from some 8,000 sympathizers, that have been delivered by representatives of the Quaker Friends Committee on National Legislation. But she has equally passionate detractors—among them the Anti-Defamation League's director, Abraham Foxman; politicians such as Senator John McCain; and scores of 9/11 survivors. As Sally Regenhard, who lost her firefighter son in the attack, told Khan during a recent PBS debate about the center, "It's too painful. It's too soon. I'm still trying to find the remains of my son." Other survivors have been harsher, calling the planned center "an insult" and "intentionally provocative."
Khan has handled even her sharpest critics calmly—for the most part. "So far I haven't really seen her rattled," says her good friend Ann Nicholas, who was Khan's boss in the design department at Shearson Lehman. But everyone has a breaking point, and Khan seemed close to reaching hers on Amanpour's show when the Somali-born writer and activist Ayaan Hirsi Ali, a fierce critic of Islam who is living under police protection, lashed out at Khan for presenting herself as a victim.
"Stop calling me that!" Khan snapped. "You're the one running with all the bodyguards." It was a stunning reaction, this swipe at a woman who fled an arranged marriage and her homeland and whose filmmaking partner, Theo van Gogh, was assassinated by a Muslim extremist after the release of their movie about the abuse of women in Islamic societies. But the exchange offered a window into the complexity of Daisy Khan, because today it is not just the Islamic center that polarizes people; it is Khan herself. Admired for her courage, vision and sheer savvy—her ability, as one New York real estate investor notes with a laugh, "to take a $4.5 million building, wrap it in the American flag and get the whole country involved"—she is also criticized for her tin ear, for what some perceive as her tendency toward self-promotion and solipsistic righteousness, or as Thane Rosenbaum, director of Fordham University Law School's Forum on Law, Culture and Society, puts it, "a one-way track on victimhood, a one-way track on sensitivity, a one-way track on tolerance."
The criticisms sting. "Have you looked into my heart?" Khan challenged Peter Gadiel, whose son died in the World Trade Center, when he suggested in the "Holy War" debate that Khan's claim that she was a moderate Muslim might be a lie. "Have you cut my chest and looked into my heart to see what my intention is?" And she's still smarting over a barb by a Muslim fundamentalist who mocked her on the same program for not wearing a veil.
"He said, 'And this woman here, she's not even covering herself,' " she recalls. "That was a big, big stab at me. He was saying, 'You are not even a Muslim.'" Because she does not veil herself except when praying—believing that public veiling for women is a matter of personal choice and not required by the Koran—it's a remark she took very personally. But for Daisy Khan, a woman who has taken a long and sometimes painful journey to find not only her faith and her mission but also her identity, the fight is a very personal one. Perhaps more so than she realizes. Almost certainly more than she lets on.
If Khan triggers so many conflicting emotions in people, it may be because so much of her life has been made up of conflicting parts. Born in 1958, in Srinagar, the capital of the northern Indian state of Jammu and Kashmir, Khan was raised in a prosperous Muslim family that was both traditional and remarkably progressive. Her grandmothers, she says, wore the burka; her paternal grandparents were wed, in an arranged marriage, when they were nine and 12. Daisy—whose given name is Farhat—was her parents' third daughter, and her birth, she says, "was not welcomed by everyone." One of her sisters had already been given away, adopted by Daisy's maternal grandmother, who wanted to spare her child, Daisy's mother, the social ostracism that was meted out to women who bore too many daughters. And Daisy, too, might have been given away—or worse—if it hadn't been for her father's father, Ghulam Hassan Khan.
The extended Khan family all lived in his home. Daisy was born there, so prematurely that her grandmother dressed the house in mourning and left her alone to die. As Khan has told the story, it was her grandfather who, on arriving home from work, demanded to know what was going on, then ran into the baby's room, picked her up and said she was a "gift from God."
A powerful force in Daisy's life, Ghulam Khan was a man with his feet planted in two seemingly opposite worlds. The chief engineer for the state of Kashmir, he was married to a woman with no education. He was an Islamic scholar and a devout Muslim. But he also went to Harvard in the 1920s, where he studied engineering. And he sent all his children to college in the United States, including Daisy's father, Nazir, who graduated from the University of Pittsburgh and became Kashmir's director of transportation. "My grandfather was always regaling us with tales of America," Khan recalls. "He just felt it was one of the greatest nations on earth." In some ways, his was an idealized vision of America—a land whose people were tolerant, charitable, honest and hardworking, with a strong sense of civic responsibility. He raised his family with the belief, says Khan, that "Islam was practiced in the highest way in America."
In those early years, though, Islam did not play much of a role in Daisy's life. The Khans, who revered education, sent her to a Catholic school, Presentation Convent, "because it was the best in Srinagar," she says. It was run by missionary Irish nuns, which meant that although most of the students were Muslims, there was daily chapel service, carols at Christmas and a huge celebration on St. Patrick's Day. Daisy did well academically and socially. "I was like the Pied Piper: Everyone followed me," she says. The only problem was that she didn't want to take the road that had been mapped out for her. In India in the 1970s, there were only two respectable professions for an educated Kashmiri woman: doctor and teacher. But Daisy wanted to study art. "I started drawing at a very young age," she says. "I used to draw murals on the walls, which almost looked like Picasso. Very abstract stuff." Faced with their daughter's adamancy, her parents decided to send Daisy to live with an uncle on Long Island, where she could finish high school and then study art and design in college.
"Everybody wanted to go to America," she says. "Are you kidding? The guitar, the daisies, the peace signs. I couldn't wait."
Daisy was 16 when she entered Jericho High School as a senior in 1974. "I was the only foreign student. I was the only Muslim student. And it was a mostly Jewish school," she says. "I was a complete misfit." Her clothes were all wrong, her braids were unfashionable—and she changed them both very fast. She dropped the name Farhat and used Daisy, which had been her nickname back in India. "I noticed right away that I had to change my ways. I had to get accepted," she says, laughing at the memory. "There was no way I was going to be a misfit." The Americanization of Daisy had begun. She went on to college at Long Island University's C.W. Post campus and to graduate school at the New York School of Design in Manhattan. She became an interior architect. Her first big project was helping design the Islamic Center of Long Island, now one of the New York area's most prominent mosques, which her uncle, Faroque Khan, cofounded. "My carpet that I designed for that mosque? It's still there," she says proudly, adding that she encouraged the female worshippers to demand that their prayer space be moved "out of the basement and on the same floor as the men."
Khan went on to design restaurants and nightclubs and in 1987 began working for what was then Shearson Lehman, designing their brokerage offices around the country. "She was just always very spot-on in the way that she related with people of all different types," says her former boss, Ann Nicholas. "She had vast communication skills." At Shearson, Khan had an office on the 106th floor of the World Trade Center, with a breathtaking view; a huge salary; and a 70-hour workweek. She traveled constantly. Today she says, "I learned everything about America. Name any city, and I can tell you what state it's in."
In 1988, what Khan has called a "very, very dark" stage of her life began. Salman Rushdie's novel The Satanic Verses had just been published, triggering riots and book burnings in several Muslim countries. Death threats were made against the author, and a fatwa calling for his assassination was issued; eventually he went into hiding. "I was moving around in intellectual circles. I loved books. I was very troubled by that. It upset everything internally, everything I believed in," Khan says. "I didn't know how to deal with that. There were no blogs, no chat groups. There were very few Muslims that I engaged with. It was a very lonely existence." None of her colleagues in New York knew she was a Muslim: "If you were working in an office in those days, you didn't discuss politics and religion."
It was a crisis of identity for which there seemed to be no easy resolution. "I had to make a choice: Am I going to be associated with this thing [Islam] or disassociated? It was easier to just abandon my religion, to leave the whole faith thing. But there was something constantly calling." Desperate for answers, Khan stopped into the Masjid al-Farah mosque in Tribeca one day during her lunch break. The imam was Feisal Abdul Rauf, 10 years her senior. The Kuwaiti-born son of a prominent Egyptian cleric, Rauf studied physics at Columbia University and then became a Sufi, shedding his father's conservative Islam for a more spiritual, liberal form of the religion.
In Rauf, Khan found the compromise—a way of practicing Islam that she could embrace, one that fit with her view of the world and of herself. Khan immediately "fell in love with his sermons," and then with Rauf himself. When they married, in 1996, her friends were stunned. "We were like, 'Daisy, you're marrying an imam? Are you nuts?' " recalls Halima Mohidin Tiffany, a retired U.S. Army colonel who has known Khan since the first grade in Kashmir. She laughs. "But you know, love is love." Rauf—a "gentle, almost ethereal man," as Khan's friend, the producer Abigail Disney, puts it—was the introvert to her extrovert. He'd been married twice before, but they seemed a good match. Tiffany was enchanted by the wedding: a Sufi ceremony, with a Taj Mahal–shaped wedding cake and a whirling dervish dressed in white—"this gal," Tiffany recalls, "who just spun and spun and did not fall. And Daisy got all of us out on the dance floor."
Khan kept her day job—after Shearson she worked for the publishing company Primedia, where she oversaw the design of Seventeen magazine's offices, and then later joined a telecommunications firm—but in her spare time threw herself into the role of cleric's wife. She organized weddings and funerals. She also counseled Muslims, especially younger ones, on how to balance their lives as Americans with their religious traditions. "I made myself accessible to people who wanted to ask very tough questions about their faith," she says. "I was the one they came to because I was nonjudgmental and because I had gone through the journey myself."
In an effort to promote their vision of a more progressive form of Islam, in 1997 the couple established the nonprofit group that is now called the American Society for Muslim Advancement. Today Khan runs ASMA, which has a staff of 10 and an annual budget of about $1 million. But for many years, while she worked full time, it was her husband's project. "I had no real leadership role," she says. "I was just the imam's wife." It wasn't until 9/11 that Khan emerged from her husband's shadow and became an activist in her own right.
If not for that earlier, Rushdie-related phase of soul searching, Khan says, she isn't sure how she would have gotten through the horror of 9/11. "Everything changed," she says. Some people she knew abandoned their religion completely, as did Tiffany, whose cousin was on United Airlines Flight 175 with his wife and two-year-old daughter when it was flown into the south tower of the World Trade Center—and whose uncle Lee Hanson is today a vocal opponent of the community center Khan and her husband want to build. Meanwhile, Khan found herself in demand after 9/11 as calls asking her to speak about Islam "as a Muslim woman" came rolling in from churches, synagogues and organizations around the country.
"There was a lecture every night," she says. "It was overwhelming, the kind of outreach we had to do because Americans were so confused. They wanted to know what Islam is and 'Why do you hate us?' " Khan also oversaw a handful of interfaith art and performance projects in Manhattan, including the Cordoba Bread Fest, a gathering of Muslims, Jews and Christians at St. Bartholomew's Church. "One imam wouldn't come because one of the Christian women was going to do a liturgical dance," she recalls, laughing. "He could not be convinced that it wasn't a belly dance. But two days before the event, the woman tripped and broke her leg. So we called the imam and told him we decided the dance was not so important. We never told him she broke her leg."
At first Khan was tapped because of her husband's connections: After 9/11 he was enlisted by the State Department and the FBI to consult on Islamic issues. But she soon developed a reputation in her own right, giving interviews, lecturing at the Aspen Institute, traveling to the World Economic Forum.
"I kind of got defined as a Muslim woman by 9/11," Khan says. "Until then I just thought of myself as a career girl who's an imam's wife whose name is Daisy who is a New Yorker and an American. Muslim was just my own spiritual identity." In 2005, Khan quit her corporate job and turned to full-time activism as she and her husband became leaders in what some have described as the industry of moderate American Islam. After 9/11, says one American Islamic specialist, the money from governments and foundations came pouring in to groups that promoted dialogue and moderation. Rauf had his consulting contracts, and there were grants for ASMA from such donors as the United Nations, the Carnegie Corporation, the Rockefeller Brothers Fund, the Dutch and Qatari governments—amounting to some $1.37 million in 2009, according to the group's financial report for that year, the latest that is publicly available. Such funding enabled ASMA to expand; in 2004 it started the Cordoba Initiative, a subsidiary focused on improving relations between Islam and the West.
Two years later, Khan founded the Women's Islamic Initiative in Spirituality and Equality, or WISE, a group whose stated mission is to "empower" Muslim women around the world. The idea had come to her suddenly. She was 48 and had never thought of herself as a feminist. "I was never disempowered by anyone," she says. But she had grown increasingly disturbed by the questions people kept raising about the treatment of women in the Islamic world—the stonings, honor killings, forced marriages, restrictions on women's education. Her response was that these practices were un-Islamic, a distortion of the Koran by patriarchal societies and governments. She says her wake-up call came when a woman approached her in a church and said, "You tell us this is a distortion of your faith, but what are you doing about it?" Says Khan: "I realized if I, sitting in America, don't do something, then who will?"
Her first thought was that Muslim women needed to organize. There were "750 million of them around the world," she says, and they needed to make their voices heard. "There was no congress of Muslim women. There was no representation. And if you are not sitting at the table with those who are making the decisions, then you cannot effect change."
Tapping into her huge network, reaching out to her contacts around the world, Khan in just three months organized the first WISE Congress—a meeting of 150 Muslim women leaders from 25 countries, which took place in November 2006 at the Westin hotel in Times Square. "We didn't know what was going to happen because it was simply my own brainchild," Khan says. "But people say there was electricity in the room. One woman said, 'Oh my God, this is like Seneca Falls!' And then we realized we were creating the modern-day Muslim women's suffrage movement."
Today WISE is still in its infancy. But there have been some noteworthy accomplishments. A website highlights Muslim women's achievements throughout history, disseminates information and relevant news and helps Muslim women communicate with one another. In the planning stages is an international project to train Muslim women jurists; however, an all-woman WISE Shura Council—modeled on the shura, or consultative, councils widely used in the Muslim world—is already at work. A group of Muslim scholars, lawyers and politicians, the council acts as a sort of theological body, issuing opinions and interpretations of Islamic legal and religious texts that promote women's rights. Working with—not against—the tenets of Islamic law is WISE's approach.
So far, with its limited budget, WISE has been able to fund two significant on-the-ground projects, both faith based. In Afghanistan the organization is working with village imams, creating study groups and providing sample sermons in an attempt to expose clerics to interpretations of the Koran that endorse rights for women. In Egypt, WISE is working in several villages to eradicate the practice of female genital mutilation. Backed by an incentive program to provide new jobs for practitioners of genital cutting—often the village midwife or even a barber—WISE is using the Koran to convince people that cutting violates Sharia law. There are many, including members of WISE, who question the validity of this strategy, arguing that accepting the Koran as the framework buttresses the very system that oppresses women. But the idea of using civil law and U.N. resolutions to protect women and fight cultural oppression is, for Khan, a Western strategy that will not work.
"The human rights argument falls on deaf ears," she explains. "It doesn't translate into what people believe. When you use faith-based language, Koranic language, people understand that. They trust it. They see it as the highest authority for Muslims.
"We don't shy away from faith," she adds. "We deploy it."
It is this kind of accommodation, this kind of compromise, that helps explain why Khan finds herself so controversial today: Some see her as performing intellectual pirouettes in an attempt to reconcile things that may not be reconcilable. Khan sees herself as a critic of radical Islam, but she is what most people might consider to be a rather gentle one. An open letter from the WISE Shura Council to the Supreme Court of Abu Dhabi, for example, "respectfully protests" a court ruling implying that Islamic law could permit a husband to "forcefully discipline" his wife and children as long as he leaves no physical marks.
But not every opinion of the Shura Council or its members reflects Khan's views. At the council's October meeting at the Union Theological Seminary in New York, she seemed distracted—texting, reading e-mails, taking cell phone calls—as 18 women sat around a table in an oak-paneled room for nearly 10 hours straight, parsing the Koran in excruciating detail. Then the result of a recent poll of WISE's members on the subject of female genital cutting was announced. The question was, "Is cutting harmful to women?" Khan was standing when she heard that four women had responded no. Khan was so stunned, she almost dropped her cup of coffee. "Who are those four?" she asked sharply, and then, seeing the discomfort on several women's faces, she smiled, rolled her eyes and shrugged.
Khan's ability to put a mask over her true feelings—a mask that occasionally slips, as it did in the Shura meeting—sometimes makes it difficult to know what Khan herself believes. Take polygamy, a problem she has encountered even in New York, where it is practiced secretly, she has said, mainly by conservative Muslim immigrants from Africa and Asia. She always raises the issue with engaged couples in her husband's congregation. "I also explain to them that as a woman, you have certain rights, and as a man, he may one day exercise his right to have a second wife," she told NPR in 2008. "And usually the man says, 'No, no, no, I'm never going to do that.' And I say, 'Well, in case you ever get tempted, how about we put that [promise] in the [marriage] contract?' "
Still, her reform-from-within approach has earned kudos. WISE's project in Afghanistan has been cited as groundbreaking by the Clinton Global Initiative; she has won several awards from small interfaith groups extolling her work; Newsweek put her on its cover in 2007, along with other progressive Muslims. The White House Project's Marie Wilson calls Khan "a very original and visionary thinker" and credits her with pushing the organization to reach out to the large population of Muslim women in Dearborn, Michigan, to train them to run for office.
"She is swimming against the tide here, trying to change everyone's perception," says Halima Tiffany. Her gentle style, friends say, is simply a reflection of Khan's fundamentally hopeful view of the world. What her critics call her arrogance and tin ear is, according to friends, just a dazzling confidence—that her view of the world is the correct one and that everyone will eventually come around to seeing things as she does.
That rosy outcome was certainly what she expected for the community center. It was a project she and her husband had dreamed of for years. They were inspired by the Jewish Community Center on Manhattan's Upper West Side, with its classes, athletic facilities and meeting spaces open to people of all faiths, because, Khan says, "we knew the evolution of all religions included creating institutions that intersect with the public." When a real estate developer who worshipped in her husband's mosque in New York's Tribeca neighborhood bought the run-down building on Park Place, near ground zero, in June 2009—because the congregation needed more prayer space—Khan jumped at the chance. The architect in her immediately saw the opportunity the space would provide for a theater, classrooms, galleries, a swimming pool. The public relations woman—and perhaps the romantic—in her immediately saw the proximity to the World Trade Center site as a symbol of "much-needed healing," a chance to show that American Muslims shared the country's grief and were also part of the recovery, helping to revitalize the neighborhood. Khan did virtually no advance research or community organizing. She didn't imagine that anyone would object.
If that sounds incredibly naive now, she says the big mistake was going public too soon, "not getting our board lined up, the people who would be able to speak on our behalf." In Khan's telling, the opposition came from a hard core of virulently anti-Islamic activists. And to a certain extent that is true. The first frenzy of protest was whipped up by two bloggers—Pam Geller and Robert Spencer—who head an organization called Stop Islamization of America. They hit the television shows and organized protests. In May a contentious community-board meeting resulted in a vote in favor of the project, but in the weeks and months after that, Geller and Spencer's heated rhetoric helped define the debate in its extremes—good versus evil, religious tolerance versus bigotry, First Amendment rights versus the rights of those in pain. In the middle, however, were a considerable number of opponents and undecideds who were not so extreme. Among them were many Muslims, including Prince al-Waleed bin Talal, the Saudi billionaire, who has supported ASMA financially but who objects to the center, not only because the 9/11 "wound" is still healing but also because he feels that a mosque should not be built in a neighborhood that also houses bars and a strip club. And there were many Americans wrestling with legitimate concerns about Islamic extremism and how to balance rights to free expression in a democracy with emotional sensitivities. All questions that Daisy Khan herself had wrestled with.
In 2005 a Danish newspaper published a series of cartoons that portrayed the Prophet Muhammad unflatteringly and linked Islam with terrorism. Muslims around the world rioted, and more than 130 people were killed. Khan struggled. "As an artist, I believe in complete freedom of creative expression," she says. As an American, she believed in freedom of the press. But as the head of a Muslim organization, she agonized about what public position to take. In the end, she decided that publishing the cartoons was wrong. "Freedom of expression comes with social responsibility," she says, explaining her stance against the cartoons. "There are some things we don't do. We don't yell 'Fire' in a crowded theater. So is it wise to do what we are doing? Does one have to provoke?"
There is more than a little irony in Khan's remark, because her argument—that emotional sensitivities are important—is precisely the argument that people have made against the Islamic center. "There are no legal impediments to putting up a mosque," says Fordham Law School's Thane Rosenbaum. "But just because you can do it, does it mean you should?"
If Khan has grappled with the sensitivity question raised by the center's proximity to ground zero, she does not show it. Although she has expressed deep sympathy for the pain of 9/11 families, in person and in public she generally dismisses those who oppose her as "uninformed." And although she has struggled with the issues of Islamic extremism and the violence done in the name of the Koran, trying to resolve her own conflicting emotions, she bristles when those subjects are brought up in debates about the center. She often seems to dodge and weave when the subject of jihadi violence is raised, deflecting the problem onto the American media or her opponents' prejudices. When I ask her how much of the controversy over the center has to do with Islamophobia—she has often said the two are connected—and how much has to do with real fears raised by incidents like the Fort Hood killings and the bomb planted in Times Square last May, just one week before the furor over the center erupted, she looks at me with a blank stare. Her lips are pursed. She is silent for a long moment and then blinks, arranges her face in a tight smile and responds: "It is a huge burden, because that is the image of Islam that is presented to the American public. What is not fair is that there is no portrayal of what Muslims are doing about it."
"Islamic terrorism," especially against the United States, "is very difficult for people like Daisy," observes a colleague. "Like a lot of immigrants, she very much wants to be 'American,' and this puts a painful shadow over the narrative. And Daisy compartmentalizes, so she doesn't address it." But that reluctance, coupled with the aggrieved tone she often marshals, has led people, including Muslims in the West, to accuse her of soft-pedaling the problem of terrorism. Which, when all the noise and shouting are put aside, is not what Daisy Khan wants. What she wants, she says, is for people to see "that Muslims are part of the solution, that they are fighting side by side with non-Muslims, that our collective enemy is extremism." Khan has said that the "whole religion" of Islam, not just four planes, was hijacked on 9/11. And in her role as a Muslim spokeswoman, she must constantly beat back against the stigma and stereotypes. But one has to wonder if she hasn't beaten herself so far back into a corner that she's left herself no clear way out.
It is late in the afternoon. Daisy Khan looks exhausted. She's just returned from Qatar and Madrid, where she has spoken to women's groups. She's leaving soon for conferences in London and Switzerland. But she is upbeat. "I never set out to assume leadership," Khan says. "I just never have been able to plan my future for me. I feel like serendipity is always there, that things are just going to get shaped for me, because there is so much need out there. I feel like whatever is the big need of the day comes at me and says, 'OK, now do this.' And somehow the resources come." For the center, Khan will need that serendipity in spades—at least $100 million worth. Because as of early December, Khan and her husband had almost no money to pay for its construction.
But here again Khan sees providence riding to the rescue. "I think that the center has become so public," she says with a laugh, "that fund raising is now much easier than we thought." So much easier, it seems, that in recent weeks Khan and her husband have increased their fund-raising target, to $150 million. There have been rumors that the couple were trying to recruit backers in the Middle East and that they have gotten commitments from the governments of Malaysia and Indonesia, but Khan says only that some countries have expressed "an interest in the vision." Except for their application in November for about $5 million in federal grant money earmarked for the redevelopment of lower Manhattan after 9/11—another tin-ear moment that prompted a small uproar—she insists that no fund-raising campaign has yet been organized. She hopes, though, to "reach out to every person of conscience and faith" in America who "wants to be part of building the center." Whether this will happen—and whether it will succeed—is anyone's guess.
"I feel like I'm a channel for something that needs to be done," she says. "And because of that, I've allowed myself to remain that channel—open." After all, the fight, she says, is no longer "just for the center. The struggle is now a struggle of acceptance." For Muslim Americans, to be sure. And after years of contradiction and compromise, for Daisy Khan as well.
Suzanna Andrews is a contributing editor at Vanity Fair.
Originally published in the February 2011 issue of More.
UPDATE: Just as our profile of activist Daisy Khan, the woman behind the so-called ground zero mosque, was about to hit the newsstands, the controversy took another turn. On January 14, 2011, in what the New York Times described as a rift among the players behind the proposed Islamic community center, the project's developer announced the appointment of a different imam—not Khan's husband, the imam Feisal Abdul Rauf—as the center's senior advisor (Rauf is still on the board). The developer, Sharif el-Gamal, also said the couple would no longer "be speaking on behalf of Park51, nor will they be raising funds for the project."
This change in the imam's status came as a complete surprise to Khan, who says the couple was not told about it in private or in advance; she says they only learned of it when reporters began to call. And she insists that the couple's plan for a large, interfaith, Muslim-run community center near ground zero "will still be realized."
"While we were traveling, the developer changed the name [from Cordoba House] to Park51. [But ours] is a big vision, not just an address," Khan tells MORE.COM, adding that while they may have their differences with el-Gamal—his focus is more local, theirs more global—"We can't step down from our very own creation. We are the vision behind it."
Khan says the press is making too much of the so-called split, that the move was simply to insure "continuity" for Friday services during her husband's hectic travel schedule (the new imam will conduct those services at the temporary mosque that's been set up where the center is planned). It's understandable that they'd need a different "point person" to handle the "day-to-day functions" of the facility, she says. And, "If [my husband] chooses to go in and do services, of course there would be no objection." But Khan bemoans the "timing, the tactics, the way the change was announced." She and her husband are about to embark on separate speaking tours to promote their vision of moderate Islam and the interfaith center, and "the nation is in mourning right now" over the Arizona shootings. So to announce these changes on Friday was in "bad taste," Khan says.
As for fundraising, Khan says it would have been premature anyway. "You have to have a complete board, you don't want to jump the gun. Important behind-the-scenes decisions have to be made" before fundraising starts. She is confident that any differences with the developer will be ironed out over the next month or so—differences that should not be worked through "in the public eye," she adds. Meanwhile, despite el-Gamal's statement that the couple will no longer speak about Park51, Khan maintains that she is very much "still speaking about the Cordoba House vision my husband and I created."
"The supporters are there. The partners are there," Khan says resolutely. "My husband and I are completely committed to building Cordoba House as we envisioned it."
More news on Daisy Khan: Daisy Khan on Muslim Women, Egpyt's Future and Her New Vision for the "Ground Zero Mosque"


text:
When Ethel Allen got married in 1915, she kept a detailed journal about her entire wedding experience. In it she describes seeing her future husband for the first time, pre-wedding parties, the day of the wedding, gifts, what people wore, tales about her honeymoon, and what was going on in Chicago when the newlyweds returned home. Tragically, Ethel died less than ten months later, but she left behind this story of what getting married was like for a bride almost a century ago.
I'm a vintage enthusiast who enjoys putting together (and perhaps even "selling") books that bring the past to life for others.
Comentario publicado.
Inicia sesión o crea una cuenta para publicar un comentario.
THAT WAS FUNNY (OR MAYBE NOT) Publicado 17 de enero de 2014
REDISCOVERING Chef Joe Milani Publicado 30 de noviembre de 2013


text:
Outdoor Zipper Blanket, Various Colors
by Steve Elliot - High Tide | Item #: 678602 | Model #: 463729.5 |
We're sorry, this item is not available in your selected Club. Check another Club
About this item
- Seat Cushion / Blanket all in one
- Padded Strap for easy toting
- Product is water resistant and perfect for all weather conditions
This versatile indoor/outdoor blanket features the perfect blend of style and functionality, and can go anywhere you do. It's quick and easy to transport and ideal for picnics, concerts, beaches and sporting events. It goes from a cushion to a blanket in just one zip; fold it neatly and use it as a seat, or spread it out to accommodate the entire family. Its water-repellent properties make it great for any weather situation. Built-in handles allow you to carry it on your shoulder or in your hands and includes a front pocket to help carry personal items.
- Padded shoulder strap for easy toting
- Use as a cushion or unzip to use as a convenient indoor / outdoor blanket
Assembled Country


text:
TV Holi special
4 TV Holi special Articles
TV Holi special: Gunjan Utreja, Rashami Desai, Ankit Gera share their special Holi moments!2 years ago 0
Well we've told you enough times that Holi has arrived. So we thought why not tell you what your favourite TV stars' special Holi moments are...read… Read Article ▶
TV Holi special: Shahrukh Khan, Amitabh Bachchan, Deepika Padukone are on Tellyland's wishlist too!2 years ago 0
It's not just the aam janta who wants to dance on rang barse bheege chunar waali with the Bollywood superstars. Apparently, TV stars like Gunjan… Read Article ▶
TV Holi Special: Shefali Sharma, Avika Gor, Gaurav Chaudhary wish fans a happy Holi!2 years ago 0
Its not just us who are excited about Holi. Looks like our favourite TV stars love this festival of colours too! The team of Sasural Simar… Read Article ▶
TV Holi Special: Karan Singh Grover, Surbhi Jyoti urge people to play waterless Holi!2 years ago 0
Seems like out beloved TV stars are advising people to be environmental friendly! For most people, the festival of Holi has been about water… Read Article ▶