OSCAR1

Land

Tehran is the capital and largest city of Iran. It is also the capital of Tehran province and the administrative center for Tehran County and its Central District. With a population of around 9 million in the city, and 16.8 million in the metropolitan area, Tehran is the most populous city in Iran and West Asia, the largest metropolitan area in the Middle East and the 24th-most-populous metropolitan area in the world. Greater Tehran includes several municipalities, including Eslamshahr, Shahriar, Qods, Malard, Golestan, Varamin, Pakdasht, Qarchak, Nasimshahr, Parand, Pardis, Andisheh, Fardis, Tajrish, and Rey. In classical antiquity, part of the territory of present-day Tehran was occupied by Rhages, a prominent Iranian city that was not destroyed in the medieval Arab and Mongol invasions. Rey is absorbed into the metropolitan area of Greater Tehran. Tehran was first chosen as the capital of Iran in 1786 by Agha Mohammad Khan of the Qajar dynasty, because of its proximity to Iran's territories in the Caucasus—which were contested in the Russo-Iranian Wars—and to avoid the vying factions of prior ruling Iranian dynasties; the capital of Iran had been moved several times throughout its long history, with Tehran becoming the 51st. Under Reza Shah, Tehran witnessed Iran's first institute of higher learning, bank, railway line, and museum. Large-scale construction works began in the 1920s, and Tehran became a destination for mass migrations from all over Iran, especially in the 20th century. Tehran was at the center of the Iranian Revolution, and experienced major bombing damage during the Iran–Iraq War, the Twelve-Day War, and the 2026 Iran war. Tehran is home to many historical sites, including the World Heritage Site Golestan Palace of the Qajar dynasty and the Masoudieh, Sa'dabad, Niavaran and Marmar palace complexes of both the Qajar and Pahlavi dynasties. Landmarks include the Azadi Tower, a memorial built in 1971 to mark the 2,500th anniversary of the Persian Empire; the Milad Tower, the world's sixth-tallest self-supporting tower, completed in 2007; and the Tabiat Bridge, completed in 2014. Tehran has been described as a cultural "melting pot", hosting more Azerbaijanis than any other city in the world. Tehran is served by Imam Khomeini International Airport, alongside the domestic Mehrabad Airport, a central railway station, Tehran Metro, the Tehran Bus Rapid Transit system, trolleybuses, and a large network of highways. Because of air pollution, earthquakes and water scarcity, there have been plans to relocate the capital to another area, although none have been approved. A 2016 survey of 230 cities across the globe by Mercer ranked Tehran 203rd for quality of life. According to the Global Destinations Cities Index in 2016, Tehran was among the top ten fastest growing tourism destinations. In 2016, the Tehran City Council declared 6 October "Tehran Day", celebrating the date in 1907 when the city officially became the capital of Iran.

Concept

The Encyclopédie, ou dictionnaire raisonné des sciences, des arts et des métiers (French for 'Encyclopedia, or a Systematic Dictionary of the Sciences, Arts and Crafts'), better known as the Encyclopédie (French: [ɑ̃siklɔpedi]), was a general encyclopedia published in France between 1751 and 1772, with later supplements, revised editions, an index, and translations. It had many contributors, known among contemporaries as the Encyclopédistes. It was edited by Denis Diderot and, until 1759, co-edited by Jean le Rond d'Alembert. The Encyclopédie is most famous for representing the thought of the Enlightenment. According to Diderot in the article "Encyclopédie", the Encyclopédie's aim was "to change the way people think" and to allow people to inform themselves. Diderot hoped the Encyclopédie would disseminate a vast amount of knowledge to the present and future generations. Thus, it is an example of democratization of knowledge, though the high price of the first edition especially (980 livres) prevented it from being bought by much of the middle class. The Encyclopédie was also the first encyclopedia to include contributions from many named contributors, and it was the first general encyclopedia to describe the mechanical arts in much detail. In the first edition, seventeen folio volumes of text were accompanied by eleven volumes of engravings. Later editions were published in smaller formats and with fewer engravings in order to reach a wider audience within Europe.

Concept

Jeunesse Sportive de Kabylie (Kabyle: Ilemẓiyen inaddalen n leqvayel; Tamazight: ⵉⵍⵎⵣⵢⵏ ⵉⵏⴰⴷⴰⵍⵏ ⵏ ⵍⵇⵠⴰⵢⵍ; Arabic: شبيبة القبائل), known as JS Kabylie or simply JSK, is an Algerian professional football club based in Tizi Ouzou, Kabylia. The club is named after the cultural, natural and historical region (Kabylia) that is home to the Kabyle Berber people speaking Kabyle (the ⵊ ⵙ ⴽ in the center of the club's logo represents J S K in the Tifinagh alphabet and the Yaz (ⵣ) at the bottom of the club's logo is the most famous Amazigh (Berber) symbol considered to be the symbol of the Berber language and culture in North Africa, which gives a representation of the free person). The club was founded in 1946 and its colours are yellow and green. The club currently plays in the Algerian Ligue Professionnelle 1, the top tier of Algerian football. Since the start of the 2024–25 season, the club has played its home games at the Hocine Aït Ahmed Stadium. Previously, the club had played at Tizi Ouzou's 1 November 1954 Stadium from 1978 to 2024. JS Kabylie is the most successful Algerian club at the national level, having won the Algerian Ligue Professionnelle 1 title a record 14 times, the Algerian Cup five times, the Algerian League Cup once and the Algerian Super Cup once. At the national level, JS Kabylie also won an unofficial title of the Trophée des Champions once. It is the only Algerian club to have never been relegated to the second division, with a record of 58 consecutive seasons, at the highest level, since the 1969–70 season. JS Kabylie is also the most successful Algerian club at the African level, having won a number of African titles, including the most prestigious African competition CAF Champions League twice in 1981 and 1990, the African Cup Winners' Cup once in 1995 (the only Algerian club to have won this African competition), the CAF Cup a record three times in 2000, 2001 and 2002 and the first ever (albeit unofficial) African Super Cup once in 1982 during the Tournament of Fraternity. JS Kabylie has a total of 28 major trophies recognized by FIFA (record in Algeria). At the African level, JS Kabylie is the most successful Algerian club, but also the one that has played the most matches in African competitions and one of only two African clubs to have won all three different African competitions before 2005 (CAF Champions League, African Cup Winners' Cup and CAF Cup). It is also one of only two clubs in Africa to hold the record of winning an African competition three times in a row. According to CAF, these performances rank the club among the 10 best African clubs of the 20th century occupying 9th place (8th overall). The IFFHS ranks JS Kabylie in Africa in 8th place during the 20th century and in 7th place during the first decade of the 21st century (2001–2010). JS Kabylie is elected by the IFFHS as the best Algerian club of the 20th century. In Africa, JS Kabylie is the 6th most successful club, with seven African titles. JS Kabylie whose popularity extends well beyond the borders of the Tizi Ouzou Province, is fervently supported throughout the Kabylia region. Its history and colours are very present in the popular imagination and Kabyle folklore. They participate in a symbolism transcending the sporting domain and are often claimed as an identity marker of the Berber cause. Following numerous events that took place in Kabylia in the 1980s (Berber Spring), and because the name of this club includes the word « Kabylie », it has since been considered by some regionalists as being the torchbearer of politico-cultural ideas of the Kabylia region and the symbol of its Kabyle cultural identity struggle. Jeunesse Sportive de Kabylie had several names during its existence such as Jamiat Sari' Kawkabi from 1974 to 1977, Jeunesse Électronique de Tizi-Ouzou, with the abbreviation JET from 1977 to 1987 and also covered a short period of two calendar years between 1987 and 1989, the name of Jeunesse Sportive de Tizi-Ouzou, with the abbreviation JST.

Object

The Venus of Urbino (also known as Reclining Venus) is an oil painting by Italian painter Titian, depicting a nude young woman, traditionally identified with the goddess Venus, reclining on a couch or bed in the sumptuous surroundings of a Renaissance palace. Work on the painting seems to have begun anywhere from 1532 or 1534, and was perhaps completed in 1534, but not sold until 1538. It is currently held in the Galleria degli Uffizi in Florence. The figure’s pose derives from the Dresden Venus made around 1510–11, traditionally attributed to Giorgione but with the landscape completed by Titian. In this painting, Titian places Venus indoors, meets the viewer’s gaze, and makes her sensuality explicit. Iconographic interpretations of the painting among art historians fall into two groups; both agree that the painting has a powerful erotic charge, but beyond that, it is seen either as a portrait of a courtesan, perhaps Zaffetta, or as a painting celebrating the marriage of its first owner (who according to some may not have commissioned it). This disagreement forms part of a wider debate on the meaning of the mainly Venetian tradition of the reclining female nude, which Titian had created, or helped to create. The woman's intimate gesture has been interpreted by some scholars to represent masturbation, an act linked to Renaissance marriage customs, where female arousal—including self-stimulation—was believed to aid conception and ensure successful consummation. For Charles Hope, "It has yet to be shown that the most famous example of this genre, Titian's Venus of Urbino, is anything other than a representation of a beautiful nude woman on a bed, devoid of classical or even allegorical content". Even the indefatigable finder of allegories drawing on Renaissance Neoplatonism, Edgar Wind, had to admit that in this case "an undisguised hedonism had at last dispelled the Platonic metaphors".

Event

The Israʾ and Miʿraj (Arabic: الإسراء والمعراج, romanized: al-’Isrā’ wal-Miʿrāj, lit. 'The Night Travel and Ascension') or Ascension of Muhammad refer to an evolving body of Islamic narratives concerning the night journey, during which the Islamic prophet Muhammad ascends to the heavens, witnesses the afterlife, and returns. The subject holds a pivotal position in shaping many religious-political stances, even today. However, the basis for the issue in the Quran—an indisputable point of reference in the Islamic world—consists solely of two statements with unspecified subjects and addressees; verses 1-18 of Surāh an-Najm and some verses of the 17th chapter of the Quran, later commonly called Surāh al-’Isrā’. The framework and the details are elaborated and developed in various miraculous accounts, some of which are based on hadith —reports of the teachings, deeds, and sayings of Muhammad— compiled centuries after his lifetime. Approximately two centuries after Muhammad's time, Ibn Sa'd partly assembled the earliest written stories—which had previously been transmitted independently—into a cohesive narrative. This editing process continued in subsequent centuries, evolving into the comprehensive story whose various versions are embraced by different sects today; According to his accounts, the angels Gabriel and Michael accompany Muhammad to a place in the sacred precinct of the Kaaba, between the well of Zamzam and Maqam Ibrahim. There, a ladder (miʿrāj lit means ladder) is set up, with whose help they ascend to heaven. When he reaches the top, Muhammad meets the previous prophets. According to one version of the tradition, Gabriel holds Muhammad's hand tightly and ascends with him to heaven. When he reaches the Sidrat al-Muntaha mentioned in Sura 53:14, Muhammad sees heaven and hell. There, he is required to perform fifty daily prayers, but negotiates with God to reduce them to five, and is granted the last two verses of Al-Baqarah, known as the treasure from God's throne. The 27th night of the month of Rajab, is one of the most celebrated holy days and nights in the Islamic calendar. The literature continued to evolve through the incorporation of various narrations that supported the perspectives of different schools of thought. In addition, verses and hadiths concerning the Ascension can also be viewed as a reflection of the Islamic cosmological view in ancient world. While classical commentaries interpret the journey as a miraculous voyage undertaken in the unity of body and soul —a view that also gives rise to theological debates— Sufism generally regards it as a spiritual ascension, remaining apart from such controversies.