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Rates per language pair: ภาษาอังกฤษ เป็น ภาษาไทย - อัตรา: 0.03 - 0.07 USD ต่อคำ / 9 - 21 USD ต่อชั่วโมง / 3.00 - 7.00 USD per audio/video minute
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ภาษาอังกฤษ เป็น ภาษาไทย: Tears of the Desert by Halima Bashir General field: ศิลปะ/วรรณกรรม Detailed field: กวีนิพนธ์ & วรรณคดี
ข้อความต้นทาง - ภาษาอังกฤษ Tears of the Desert
The Naming
Come here my love,
I have a song for you.
Come here my love,
I have a dream for you...
I sing-whisper this lullaby to my boy, my tiny child, as I rock him to sleep in my arms. Outside the window of our cell-like apartment the London traffic roars by. But here we are safe, he and I, this little sleepy miracle that I clutch to myself with a desperate joy in my heart. And as I sing, inside my head I am transported home, home to my beloved Africa.
Come here my love,
I have a kiss for you.
Come here my love...
This is the lullaby that my kind and gentle mother used to sing to me, of an evening by the fireside.
This is the lullaby that my fierce Grandma Sumah would sing, on those warm African nights when she allowed herself to relax a little, and for her inner love to shine through. And this is the lullaby that my wonderful, funny, clever father would murmur in my ear, as he rocked me on his lap and ran his fingers through my hair.
Come here my love,
I have a smile for you...
As I sing this song I am in Africa again, enveloped in the loving warmth and security of my family.
As I sing this song I am with my tribe again, the Zaghawa, a fierce, warlike black African people who are the most generous and open when welcoming strangers. I am back in the hot, spicy, dry desert air of my village, a child dressed only in dust and happiness, and all in my life is wondrous and good.
I am in my home, with my family, with my people, in my village, in Darfur.
Darfur. I know to you this must be a word soaked in suffering and blood. A name that conjures up terrible images of a dark horror and an evil without end. Pain and cruelty on a magnitude inconceivable in most of the civilized world. But to me Darfur means something quite different: It was and is that irreplaceable, unfathomable joy that is home.
Come here my love,
I have a home for you...
I sing this song for my little boy who is not yet one year old, and reflect upon the miracle of his birth–for it gave me the spirit and the will to live. Without you, I tell his shining, sleepy eyes, I would have killed myself from the horror and shame of it all. The darkness would have overcome me, dragged me down into its eager drowning.
We Zaghawa are a fierce, warlike people, and death–violent and bloody and at one’s own hand–is far preferable to dishonor and shame. It has always been thus for my tribe.
Come here my love,
I have a hug for you...
“You know what rape is?” The face is a mask of hatred–eyes close to mine, his soldier’s breath stinking. “You think because you are a doctor you really know what rape is?”
A second soldier lunges at me, pinning me to the floor. “We’ll show you what rape is, you black dog...”
“You think you can talk to the foreigners about rape!” a third screams. “Let me tell you–you know nothing. But in rape we are expert teachers...”
“And when we are finished with you we might just let you live,” the first one spits out. “Then you can go and tell the world...”
I try to block out the memory of it all, but sometimes it is not possible, and it comes crowding in on me, dark and suffocating, putrid and evil. I can still see their faces, even now, as if it were only yesterday. Bloodshot eyes, inflamed with hatred and lust. Graying stubble. Unclean breath, the reek of days-old sweat and unwashed uniforms. A flashing blade as one tries to cut my trousers off of me. I kick out, fiercely, aiming for his groin. He cries out in pain, recovers himself, and stabs the knife into my thigh. I feel the agony of that knife thrust, and a dead weight bearing down on my bound hands.
Come here my love,
I have a life for you...
I hug my little boy close to my pounding, fearful heart. It is you who gave me life, the will to live, the spirit to go on. And because of you–and the countless other women and children who never made it through the horror alive–I am going to sit at this desk in our tiny apartment while you peacefully sleep, and I am going to start to write my story.
Come here my love,
I have a story for you...
My name is Halima. It is an important name and you must remember it. It is important because my father gave it to me seven days after I was born, in the village naming ceremony. In a sense my father saw into the future, for he named me after who and what I was to become.
I was my father’s firstborn child, and I was his favorite. I know all children say this, but I had an especially close bond with my father. For the first five years of my life I was an only child. I used to long for a brother or sister to play with. But I also knew that when one came along I’d have to share my parents with them, which was the last thing on earth that I wanted to do.
Whenever my father was home I would always be sitting at his side listening to his stories. He’d tell me about the legends of our tribe, the Zaghawa, or about the lineage of our family, which was descended from a long line of tribal chiefs. Or he’d tell me about his work buying and selling cattle, goats, and camels, and about his travels across the deserts and mountains of Darfur.
One day when I was very young we were lying on some rugs by the fireside in the center of our home. In each corner of our fenced compound there was a thatched, circular mud hut: one for the women, one for the men, one for my parents, and one for visitors. And in the middle was a thatched wooden shelter with open sides. Here we gathered each evening, lounging around the fire and gazing up at the bright stars, talking, talking and laughing.
My father was playing a game with me. It is just like the “This little piggy went to market” game that Westerners play with their children. He took my left hand in his, and traced a circle in my palm: “The camel’s home,” he announced, gazing into my eyes. Then he traced a similar pattern on my forearm: “The cow’s home.” Then higher up: “The sheep’s home . . .” Of course, we’d played this game many times before, and I knew what was coming. I was giggling and trying to pull my arm away to escape.
“The chicken’s home . . .” he continued, tracing a chicken coop at the top of my arm. And then, as I desperately tried to squidge myself up into a ball, he made a lunge for my armpit. “And who is this home for?!”
We fell about laughing, as he tickled me and I tried to fight him off. When we tired of the game we leaned back on the rugs, losing our thoughts in the dark night sky.
“You–you’re my favorite little girl,” my father murmured, as he stroked my hair. “You brought such luck to our family.”
“But why am I so lucky, abba?” I asked him. Abba is “Daddy” in our Zaghawa language. I was at that age when I always wanted to know “why.”
My father went on to tell me the story of my naming ceremony. In our tribe each child’s name must be announced within seven days of birth. My mother and father were so proud of their firstborn that they invited everyone to the naming ceremony. My father was a relatively rich man in our village, as he owned many cattle, sheep, and goats, and dozens of prized camels. My father slaughtered several animals and a feast was prepared for all.
My mother was resting after the birth, and would do so for forty days, as was our tradition. So my fearsome Grandma Boheda rounded up some of the village women to help cook. There were trays piled high with kissra, a flat, sorghum pancake cooked on a metal plate over an open fire. There were cauldrons overflowing with acidah, a thick maize mash. There were bowls piled high with fresh salad, garnished with sesame oil and lemon juice. And there was lots of smoked cattle and goat meat, with hot, spicy sauces.
On the morning of my naming, people came bearing gifts of food or little presents. The women were dressed in topes, long robes of a fine, chiffon material, decorated with all the colors of the rainbow. The unmarried girls wore the brightest, with flame red, fire orange, and sunset pink designs. And the men looked magnificent in their white robes that swathed the body from head to toe, topped off by a twisted white turban, an immah.
“You were lying inside the hut,” my father told me. “A tiny baby at your mother’s side. A stream of people came in to see you. But Grandma Sumah was there, and you know what she’s like.... She had your face covered. ‘Please can we see the baby’s face?’ people kept asking. But Grandma just scowled at them and muttered something about protecting you from the Evil Eye.”
The Evil Eye is a curse that all Zaghawa–and many other Muslims– believe in with fervor. With my mother resting, Grandma Sumah was looking after me, and she was very superstitious. She didn’t want anyone looking at me too closely, just in case they had bad intentions and gave me the Evil Eye.
“She’s so beautiful–what name have you chosen?” people kept asking. But Grandma just gave an even darker scowl, and refused to breathe a word.
My father had issued strict instructions. He wasn’t prepared to announce my name until a very special person was present–the traditional medicine woman of our village. When she arrived, my father led her to the center of our house. “I’m calling my firstborn child Halima, after you,” he announced. Then he took the medicine woman into the hut so she could bless me.
“But why did you name me after her, abba?” I asked my father. The tradition in our tribe is to name your children after their grandparents. I’d always wondered where my name had come from.
“Ah, well, that’s a long story,” my father replied, his eyes laughing in the warm glow of the firelight.
“And it’s getting close to your bedtime...”
I knew he was teasing me, and I begged him to tell me the story. Eventually, as was nearly always the case, he relented.
“At first I thought about calling you Sumah, after Grandma,” my father continued. “But she refused to let me . . .” My father rolled his eyes at me, and I giggled. We both knew what Grandma was like: She’d never agree to anything if she could help it. “And then I remembered a promise that I had made when I was a young man. One day I was out on a camel rounding up cattle. The camel stumbled in a dry riverbed and I had fallen. Some villagers found me lying unconscious, and they were convinced that I was near death...”
“But you couldn’t die, abba,” I objected. “Surely you couldn’t?”
My father chuckled. “Well, nothing they could do would wake me. All the herbs and medicines failed to stir me. They cut me open here.” My father revealed a thick white scar running around his neck. “They wanted to bleed me and let the infection run out, but it didn’t work. Even the hi-jabs that the Fakirs prepared didn’t help...”
I was amazed. Hijabs are potent spell-prayers that the village holy men–the Fakirs–would prepare to protect and heal people. We believe in their power absolutely. If even they had failed, my father must have been very ill.
“It was as if I was determined to die,” my father continued. “Finally, they took me to Halima, the medicine woman. She treated me for months on end, and nursed me until I was well. She saved my life, of that I’m certain. Anyway, I promised her that I would name one of my children after her. And that’s why I named you Halima.”
I felt so happy to learn how it was that I’d been named. The medicine woman was a kindly old lady who often visited our home. She’d search me out, calling to me: “Come here, come here, little girl who has my name!” She’d give me a hug and pat me on the head. I’d always presumed that she was just happy that we shared the same name–but now I knew the true significance of what it meant for her, for my father, and for me. “But why does that make me lucky?” I persisted. He still hadn’t explained that part of the story.
My father laughed, and his eyes twinkled like fiery coals. “You don’t miss a thing, do you, Rathebe?”
“Rathebe” was the nickname that my father had given me. There was a famous singer called Dolly Rathebe, and my father had seen her picture during a visit to one of the big towns. She had an unruly fuzz of hair just like mine, and she was a wild, spirited performer. She lived in a country called South Africa, and she sang about the suffering of black Africans at the hands of those who believed they were better than us. For some reason my father thought that I was going to grow up to be just like her.
“On the day of your naming, old Halima was brought into the hut,” my father continued. “She was the guest of honor, so Grandma allowed her to see your face. She bent close to kiss you and spotted your white eyelash. She may have been old, but her beady little eyes missed nothing. She called me into the hut and pointed it out. She told me that it was a special blessing, and that you would bring luck to all the family. And so it proved...”
I put a hand to my face and touched my eyelash. Ever since I was old enough to listen, my parents had warned me that my white eyelash was precious, and that I should never cut it. In Zaghawa tradition a white eyelash signifies good fortune. My father was convinced that the year of my birth was the year that his livestock business had really started to flourish. He’d even managed to buy himself an old Land Rover–the first vehicle to be owned by anyone in our village.
The Land Rover was an old khaki green thing, half held together by string and bits of wire. But to us it was like a miraculous apparition from the modern world. When I was older we tried to get my father to sell it, and buy a nicer, newer one. But he refused. He had a strong emotional attachment to that Land Rover, he said. He had so many memories bound up in it, and he feared that they would disappear with the car.
My father’s name was Abdul, but everyone in our village called him Okiramaj–which means “the man who has many camels.” It also has another definition–“he who can do anything”; for the man who has many camels is rich, and capable of many things. He was tall and dark-skinned, with a long, ovoid face. He had a thick, glossy mustache, and I used to think that he was the most handsome man in the world.
He had two vertical scars on either side of his head, at his temples. He had been cut when just a boy, to mark him as being from the Zaghawa tribe. These two cuts were also believed to prevent eye infections, and so we called them “the glasses cuts.”
If you didn’t have them people would ask: “You don’t have glasses? Why not? Can you still see well?”
The more scarring that a boy endured, the more of a brave warrior and fighter people believed he would be. Some Zaghawa men had clusters of scarring all over their neck and chest, but my father didn’t. He came from a long line of tribal leaders, and education and skill at trading were highly valued. He was more a thinking man and a village philosopher. He was slow to anger and quick to forgive, and in all my years he never once raised a hand to me.
My father wore a traditional Zaghawa dagger strapped to his arm just below the shoulder. It had a wooden handle, a silver pommel, and a leather scabbard decorated with snakeskin and fine, geometric patterns. All Zaghawa men wore one, which meant they were ready to fight if need be. Around his waist was a string of hijabs–little leather pouches made by the Fakirs, each with a spell-prayer scribbled on a scrap of paper and sewn up inside.
My father was in his midthirties when he married my mother, Sumah. She was just eighteen and a real beauty. One day he saw her walking through the village, and it was love at first sight. He sought out Grandma Sumah and asked if he might marry her daughter. Grandma was long estranged from her husband, and she and her children had had a hard life. My father was wealthy and Grandma knew him to be a good man. She felt he would make a fine husband for her eldest daughter, and she had readily agreed to the match.
My father and I lay around the fire talking long into the night. He explained to me what an extraordinary day my naming had turned out to be–quite apart from the discovery of my white eyelash. An old man on a camel had arrived at the gates of our home. Although he was a stranger he was invited in, for it was our culture to welcome visitors. But as soon as he clapped eyes on my mother and Grandma Sumah, he flew into a towering rage.
This was Grandma Sumah’s long-estranged husband and he had ridden many days to find her. The Zaghawa are divided into three clans– the Towhir, the Coube, and the Bidayat. Grandma and Grandpa came from different clans. When Grandma had run away from him, she’d returned to the heartland of her tribe, the Coube. Grandpa lived in the distant lands of the Bidayat, and for all these years he’d been unable to trace her.
Then he had heard of a beautiful young Coube girl in our village, Hadurah. He’d learned that she was marrying a rich and handsome man from the Towhir clan. He traced the family names and was convinced that it was his estranged wife who was involved. And so he had set out on his camel to discover if he had finally tracked down his long lost family. Upon arrival he had realized that he had, and that his eldest daughter was already married. He’d flown into a rage against my father, drawing his dagger.
“How dare you marry my daughter!” he’d cried. “Who gave you permission to do so? Certainly not me, and I am her father!”
Before my father could say anything, Grandma Sumah jumped to her feet and whipped out a dagger from her robes. Zaghawa women are not supposed to carry one, and everyone stared at her in openmouthed amazement. It was fifteen years since Grandma had last seen her husband, but she had no problem recognizing him.
“Just you try coming near me!” she yelled, her face like dark thunder. “Leave me and my children be!”
Needless to say, Grandma’s intervention didn’t help very much. And when Grandpa discovered that I existed and that the feast was all in honor of my naming, it made matters even worse. Not only had his wife left him and his eldest daughter married without his permission, but she’d already given birth to a child. Grandpa demanded that he be allowed to take me back to his village. If my father wouldn’t agree, then he would forever curse their marriage.
In Zaghawa tradition the worst one man can do to another is to dishonor him, so my father knew that he had to handle this carefully. He called together the village elders–men of Grandpa’s age and older–and they tried to talk him down. They explained that however much everyone regretted it, what was done was done. My father and mother were married, the child was born, and it had been named that very morning.
My father left the elders to talk and returned with a pillowcase stuffed full of money. He handed it to Grandpa, explaining that it was a down payment on the dowry that he would be paying for his daughter’s hand in marriage. Better late than never, Grandpa must have decided, for his mood suddenly brightened.
My father slaughtered another cow, and announced that it was now a triple celebration: first, for my naming; second, for the discovery of my white eyelash; and third, for the reunification of a long-separated family. The only person who wasn’t very happy with the turn of events was Grandma. She refused to say a word to Grandpa. She just stood and stared at him, gripping her knife and testing its edge on her arm.
Grandpa had stayed a day or two, before he had to get back to his village. He told Grandma that now he knew where she lived and that she was happy, he could go home with a clear mind. But still Grandma brandished her knife at him, and told him to be on his way.
The story of why Grandma had run away from Grandpa was an extraordinary one, my father added. Once he had heard it, it explained a lot about Grandma’s fierce nature. But we should keep it for another day. Everyone else had retired to their huts to sleep, and it was time that we joined them.
My father ruffled my sleepy head. “So, now you know the story of how you got your name,” he told me. “And who knows, maybe one day you will be a healer–just like the village medicine woman, Halima.”
My father didn’t know it, but his words were a prophecy of the future.
My father didn’t know it, but his words were a prophecy of the future.
ภาษาอังกฤษ เป็น ภาษาไทย: Zap that fat: Can lasers make you slimmer in minutes? General field: วิทยาศาสตร์ Detailed field: การแพทย์: อนามัย
ข้อความต้นทาง - ภาษาอังกฤษ I'M lying on a bed in a cosy room. Soothing music plays in the background. Four palm-sized paddles rest silent and cool across my midriff. In the time it takes to do a typical gym workout, I could be up to 7 inches thinner than I was before I lay down. No, I'm not in the middle of a daydream, I'm in a private clinic in London, and I'm about to have my fat zapped.
Half an hour ago, I walked into a plush reception lobby on Harley Street - a thoroughfare famed for its exclusive private medical practices. Business is good. Two beauty therapists sit in the reception area chatting to a customer. "You lost just 3 inches this time? Never mind, we'll see if we can get a few more next week. How does Tuesday suit?"
I am visiting Harley Fit, one of a string of new companies that promise to transform your waistline in your lunch break. My visit is the culmination of a journey that began when a press release landed on my desk boasting a treatment that could make me "7 inches thinner in 20 minutes".
It sounded too good to be true. Yet thousands of people have attended one of the hundreds of clinics around the world that offer the treatment, and scores of reviews in lifestyle magazines speak of results that are "nothing short of amazing". At around £250 per treatment it doesn't come cheap, but with the diet industry estimated to turn over tens of billions of dollars every year in the US alone, the appetite for a quick fix is clearly there.
Praise from customers is one thing, but independent scientific evidence corroborating the claims is harder to find. So while the promise of being able to lose inches in minutes is undeniably amazing, does the technique really work, or are people parting with their cash for a snake-oil treatment? And more importantly, is it safe?
After months of research, which involved reading several studies of the technology and questioning experts in the field, I am satisfied that I am not putting my life at risk, so I've come to the clinic to try the procedure for myself. To be honest, now that I'm here I'm having second thoughts. To complement "WowFatZap", the inch-loss treatment that I'm receiving, Harley Fit also offers "WowSlimChoc", a chocolate bar that promises to help you lose weight in one week, and the rather daunting "WowWilly", a "medically proven permanent expansion device" which promises: "once stretched, is everlastingly expanded". It feels like I've walked into the real-world equivalent of a spam email.
Despite all this, curiosity has got the better of me. If nothing else, my research revealed that getting rid of fat by zapping it with lasers is based on a scientifically plausible idea. The treatment is a form of non-invasive, laser-assisted fat-removal, or lipolysis. In 2001 Rodrigo Neira, a plastic surgeon at Red Deer Regional Hospital in Alberta, Canada, shone a laser at cultured fat cells, and found that this emulsified the targeted tissue. He presented his results later that year at the second South American Congress on Plastic and Reconstructive Surgery in Lima, Peru.
In later studies, he showed that shining a low-level laser for 6 minutes onto the outside of the body where liposuction was about to take place made it much easier to extract the fat (Aesthetic Surgery Journal, vol 22, p 451). The technique was approved by the US Food and Drug Administration in 2004.
Neira then suggested that it might be possible to dispense with the invasive, hazardous and costly surgical procedure and just use lasers on their own. He reasoned that the laser was damaging the fat cells, allowing their contents to move from inside to outside the cell. Could the body then dispose of the fat without the need for liposuction?
His idea was sound. Lasers have been used in medicine for decades, and depending on the wavelength, energy level and treatment time, can be used to cut, cauterise, destroy tissue and control pain by altering cellular function.
Using lasers to "zap" fat, however, is a relatively new concept. Paddles containing a low-level, 635-nanometre laser are placed over regions of unwanted fat. While a small amount of the light is absorbed by the skin, the majority of the energy penetrates through to adipose tissue beneath. Here, bunches of grape-like fat cells attached to the skin absorb light energy from the laser, triggering a cascade of biochemical reactions that ends up with the cells rupturing.
According to Ryan Maloney, medical director at Erchonia Medical, one of the main distributors of this technology, the energy emitted by the lasers causes holes to form in the fat cell membranes, releasing the fat into spaces between the cells. The enzyme cytochrome c oxidase, present in the fat cell membrane, may play a key role in forming these holes. Energy from the laser causes changes in the activity of this enzyme, which affect the chemical state of the cell. This in turn affects genes that control the formation and maintenance of the fat cell membrane, causing pores to appear (Photochemical and Photobiological Sciences, vol 1, p 547).
The proof is in the pictures. In 2002, Neira watched the process under an electron microscope to identify the formation of a pore within the membrane of a fat cell after exposure to a 635-nanometre laser. He showed that the contents of the fat cell flowed across the membrane and into the extracellular space (Plastic and Reconstructive Surgery, vol 110, p 912). Erchonia claims that the excess fat is then "passed through the body during its normal course of detoxification". Though how the body does this, Erchonia does not say.
In 2008, Erchonia sponsored a double-blind clinical trial of the technique to zap fat in 67 volunteers aged between 18 and 65, who were all candidates for conventional liposuction. Each volunteer received low-level laser therapy (LLLT) on their waist, hip and thighs, three times a week for two weeks. Half the participants were assigned the real treatment; the other half received a placebo from a device that looked similar to the laser but was in fact a low-power LED. No change in exercise or dietary routine was allowed during the trial, and patients were asked to keep a diary of their exercise and food regimes to ensure that these habits were kept constant.
Overall, participants in the treatment group demonstrated a total girth reduction across all four sites of 89 millimetres (3.51 inches) compared with control subjects who showed a 17-millimetre reduction. Maloney says the reduction in the placebo group is a reflection of the typical placebo response. The results were published last month in Lasers in Surgery and Medicine (vol 41, p 799).
So far this is the only trial of the treatment. In Europe it does not require any further testing to comply with government regulations as the European Union has already approved the laser for surgical use. The US Food and Drug Administration has recently received experimental data demonstrating that the procedure works, but as New Scientist went to press the FDA had yet to announce that it has approved it. Its use in the US is therefore still "off-label".
Scientific evidence doesn't seem to be necessary for some people who have used the treatment. "Curiosity got the better of me," says Jane Lewis, a sales consultant from London, who heard about the treatment when she bumped into the owner of Harley Fit at a business conference. "Forty minutes after my treatment my therapist showed me I'd lost 6 inches in total from three separate areas of my body. I wasn't that overwhelmed, until I got back into a close-fitting dress that I'd been wearing and I was in awe at the difference."
For Nigel Potter, a finance director from London, the results were even more dramatic. "I lost a total of 19.5 inches from around various areas of my body after six weeks of treatments," he says.
Generally, this slimming down does not translate into a statistically significant reduction in weight. "Customers only lose 0.5 to 1 kilogram after lipolysis," says Maloney.
So what happens to the fat once it has leaked out of the cell? "The body can't excrete fat: it doesn't come out through the urine or the stool. We need to find out where it's going before we know whether these treatments will be truly safe and effective," says Molly Wanner, a dermatologist from Massachusetts General Hospital in Boston, who uses lasers for other medical procedures.
Wanner is not the only person to have raised this question. Spencer Brown, a surgeon from the University of Texas Southwestern Medical Center, who performs laser lipolysis in his clinic in California, is equally perplexed. "It doesn't seem logical, that's the puzzling part. But the clinical results show that patients are certainly losing inches, so there has to be a redistribution of fat or fluids somewhere."
Both Brown and Maloney suspect that the fat is broken down through the body's natural metabolic pathways. "The body cannot excrete triglycerides, but fat can be broken down," says Maloney. The body transports fatty acids to the liver to be broken down into products which then undergo oxidative phosphorylation - a process which produces energy. Harley Fit's customers are advised to do 60 minutes of exercise within 24 hours of each treatment to burn off the released fat. So far, no trials have been done to test whether this aids the fat loss process.
Brown suspects that some of the released fat is used to repair the fat cell's membrane. "It takes a lot of energy to repair cells so I would suspect that some of the free fatty acids would participate in this process and be transferred into that energy cycle," he says.
Zapping fat with lasers isn't the only way to target your love handles. Treatments that destroy fat cells by freezing (see "Freezing fat") or create mechanical disruption by using ultrasound are being marketed outside the US.
Brown acts as a medical adviser for UltraShape, a company which provides body contouring through the use of ultrasound. Ultrasound treatments are non-invasive: they apply high-energy ultrasound to target the fat cells. But unlike the laser treatments, which exploit biochemical pathways to create pores in the fat cell, they generate mechanical forces that rupture these cells.
ภาษาอังกฤษ เป็น ภาษาไทย: DISINFECTANT ACTIVITY OF VIRUQUAT 300 General field: การแพทย์ Detailed field: ชีววิทยา (-เทคนิค,-เคมี, จุลชีพ-)
ข้อความต้นทาง - ภาษาอังกฤษ Disinfection is of key importance in the system of public health measures , epidemiology and animal disease control, that ensure the country's well-being in respect of infectious diseases, increase of productivity of livestock and sanitary quality of products, raw materials and fodder of animal origin. Disinfection is to be understood as log reduction on the objects of ambient environment or removal of pathogenic microorganisms and opportunistic pathogens from them. The main purpose of disinfection is to break epizootic chain by affecting its important link, that is, the factor of transfer of pathogenic organism from the source of infection to a susceptible organism.
There has been a wide choice of disinfectants at the market recently by both domestic and foreign production, but with all the diversity of detergents, the number of components in their composition is quite limited, provided that a range of compounds has high bacterio- and virustatic activity and low bactericidal and virucidal action, which prevents from effective disinfection of contaminated surfaces, especially those, which are contaminated with organic substances. The problem of introducing new powerful disinfectants has become especially relevant lately in connection with continuous spread of African swine fever on the territory of the Russian Federation, introduced in 2007 and which presents a real risk to the country's swine breeding.
There are no specific preventive means referring to ASF, and judging by the analysis of the epizootic outbreaks of the disease, «human factor» plays a leading role in its emergence since ASF virus is transported by different types of vehicles from one region to another; therefore, it becomes obvious, that effective instant disinfection is one of the most important measures in prevention of the further spread of the disease.
Considering that virucidal activity of the most of the disinfectants against ASF virus has not been studied, it is advisable to carry out procedures ensuring practice of veterinary disinfection with powerful tested disinfectants.
Heart consists of cardiac muscle which keeps contracting thus it impels blood to supply entire body’s parts. The electrical activity in the heart is the impulse of heart’s contractions (pacemaker). Electrical generating node (Sinoatrial node: SA node) is located in the right atrium of the heart, thus it generates the sinus rhythm systematically. Contractions rate approximately 60-100 times per minute in accordance with body’s need e.g. 45-50 times/min while sleeping or over 120 times/min during exercise. This sinoatrial node is controlled by hormones as well as emotions.
Cardiac Arrhythmia means the abnormality which heart may beat either too fast or too slow, and either regular or irregular. This is caused by abnormality of electric current generation or transmission or both. Cardiac Arrhythmia may be caused by many heart diseases e.g. valvular heart diseases, myocardial diseases or ischemic heart disease.
ภาษาอังกฤษ เป็น ภาษาไทย: Snow Flower and the Secret Fan by Lisa Lee General field: ศิลปะ/วรรณกรรม Detailed field: ประวัติศาสตร์
ข้อความต้นทาง - ภาษาอังกฤษ I'm what they called in our village "One Who Has Not Yet Died"--a widow, eighty years old. Without my husband, the days are long. I no longer
care for the special foods that Peony and the others prepare for me. I no longer look forward to the happy events that settle under our roof so
easily. Only the past interests me now. After all this time, I can finally say the things I couldn't when I had to depend on my natal family to raise
me or rely on my husband's family to feed me. I have a whole life to tell; I have nothing left to lose and few to offend.
I dreamed that my mother would notice me and that she and the rest of my family would grow to love me. To win their affection, I was
obedient—the ideal characteristic for someone of my sex—but I was too willing to do what they told me to do. Hoping they would show me
even the most simple kindness, I tried to fulfill their expectations for me—to attain the smallest bound feet in the county—so I let my bones be
broken and molded into a better shape.
ข้อความต้นทาง - ภาษาอังกฤษ Though they established that some bright flashes were caused by Cerenkov radiation, it also became clear that this couldn’t be the only mechanism involved. In one experiment they placed a lead shield in the beam to slow down the particles to below the speed required to produce a Cerenkov flash – yet the professors still saw phosphenes. McNulty suggested that particles smashing into nerve cells behind the eye produce fragments that knock electrons from nearby atoms, creating a tiny electric current. This, he suggested, could be picked up by the optic nerve and interpreted in the brain as a flash of light. Although McNulty’s team could not prove this hypothesis, their explanation seemed sufficiently plausible for
the investigation to stop there. McNulty’s experiment appeared to rule out the possibility that direct stimulation of the visual cortex was causing the flashes. He tried irradiating other parts of his brain, including the visual cortex but saw nothing. However, Narici believes these muon-beam experiments missed something, and that the particles which astronauts meet in space may behave
differently. So he is taking a second look and has devised an experiment that will be flown up to the ISS later this year.
Adobe Acrobat, Adobe Photoshop, Powerpoint, Subtitle Edit, Trados Studio
Bio
Freelance Translator/Proofreader/Editor/: pseudonym
“PooTanin”(ภูธนิน) January 05-Present
· All kinds of
media e.g. books, movies, songs, poetry, spiritual translation including Biblical materials.
· Journal
Translator for Siriraj Hospital Mahidol University
·Science Translator of SE-ED
publisher; UPDATE magazine
· Assistant
Editor of Sanskrit publisher ( Literary work)
·Novel Translator for English to Thai
Pocketbooks of Sanskrit publisher ;
§Hanna’s Daughters,Marianne Fredriksson, EN>TH, A
chronicle of emotional and psychological lives of 3 generations of Swedish
women, sweeping through one hundred years of Scandinavian history, An
award-winning international bestsellers: ลูกผู้หญิง 2008
§Funny Boy Shyam Selvadurai,
EN-TH, An evocative coming-of-age novel
about growing up gay in Sri Lanka during the Tamil-Sinhalese conflict, Lambda
Literary Award for Gay Fiction:ฉ่ำ-ชื่น-ช้ำ-ชอก อาร์ชี่ 2009
§ Tears of the DesertHalima Bashir, EN>TH, A woman's memoir of survival in Darfur,The
Victor Gollancz Award: หนีตาย 2011
§Mrs.Mike มิสซิสไมค์
2011
§The Abandoned ผมกลายเป็นแมว
2011
§Nazi Childhood,Winfried Weiss, EN>TH, A a disturbing and intimate portrait of Germany and the Third Reich from the
recaptures perspectives of a highly-perceptive child:ทายาทนาซี
2012
§Forbidden ต้องห้าม
2012
§ Don Carina ดอน การินา แม่ม่ายดำแห่งนาโปลี
2013
§Yesterday ล่าย้อนโลก
2014
· Textbook Translator
of Rasamichan publisher ( Medical Astrology textbooks)
·Translation for other agencies in
these fields e.g. science, technology, medical, engineering, business, family,
self-development, inspiration, philosophy, business, accounting, legal, etc.
·Translate both English-Thai, Thai-English
from various types of original e.g.MS PowerPoint, Words, Excel, Photoshop, PDF,
website, unordered handwriting, etc. into targeted formats.
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