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yamayuandadu · 28 days ago

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Nonconformity, ambiguity, fluidity and misinterpretation: on the gender of Inanna (and a few others)

This article wasn’t really planned far in advance. It started as a response to a question I got a few weeks ago:

However, as I kept working on it, it became clear a simple ask response won’t do - the topic is just too extensive to cover this way. It became clear it has to be turned into an article comprehensively discussing all major aspects of the perception of Inanna’s gender, both in antiquity and in modern scholarship. In the process I’ve also incorporated what was originally meant as a pride month special back in 2023 (but never got off the ground) into it, as well as some quick notes on a 2024 pride month special that never came to be in its intended form, as I realized I would just be repeating what I already wrote on wikipedia.

To which degree can we speak of genuine fluidity or ambiguity of Inanna’s gender, and to which of gender non-conforming behavior? Which aspects of Inanna’s character these phenomena may or may not be related to? What is overestimated and what underestimated? What did Neo-Assyrian kings have in common with medieval European purveyors of Malleus Maleficarum? Is a beard always a type of facial hair? Why should you be wary of any source which calls gala “priests of Inanna”?

Answers to all of these questions - and much, much more (the whole piece is over 19k words long) - await under the cut.

Zeus is basically Tyr: on names and cognates

The meaning of a theonym - the proper name of a deity - can provide quite a lot of information about its bearer. Therefore, I felt obliged to start this article with inquiries pertaining to Inanna’s name - or rather names. I will not repeat how the two names - Inanna and Ishtar - came to be used interchangeably; this was covered on this blog enough times, most recently here. Through the article, I will consistently refer to the main discussed deity as Inanna for the ease of reading, but I’d appreciate it if you read the linked explanation for the name situation before moving forward with this one.

Sumerian had no grammatical gender, and nouns were divided broadly into two categories, “humans, deities and adjacent abstract terms” and “everything else” (Ilona Zsolnay, Analyzing Constructs: A Selection of Perils, Pitfalls, and Progressions in Interrogating Ancient Near Eastern Gender, p. 462; Piotr Michalowski, On Language, Gender, Sex, and Style in the Sumerian Language, p. 211). This doesn’t mean deities (let alone humans) were perceived as genderless, though. Furthermore, the lack of grammatical masculine or feminine gender did not mean that specific words could not be coded as masculine or feminine (Analyzing Constructs…, p. 471; one of my favorite examples are the two etymologically unrelated words for female and male friends, respectively malag and guli).

While occasionally doubts are expressed regarding the meaning of Inanna’s name, most authors today accept that it can be interpreted as derived from the genitive construct nin-an-ak - “lady of heaven” (Paul-Alain Beaulieu, The Pantheon of Uruk During the Neo-Babylonian Period, p. 104). The title nin is effectively gender neutral (Julia M. Asher-Greve, Joan Goodnick Westenholz, Goddesses in Context: On Divine Powers, Roles, Relationships and Gender in Mesopotamian Textual and Visual Sources, p. 6) - it occurs in names of male deities (Ningirsu, Ninurta, Ninazu, Ninagal, Nindara, Ningublaga...), female ones (Ninisina, Ninkarrak, Ninlil, Nineigara, Ninmug…), deities whose gender shifted or varied from place to place or from period to period (Ninsikila, Ninshubur, Ninsianna…) and deities whose gender cannot be established due to scarcity of evidence (mostly Early Dynastic oddities whose names cannot even be properly transcribed). However, we can be sure that Inanna’s name was regarded as feminine based on its Emesal form, Gašananna (Timothy D. Leonard, Ištar in Ḫatti: The Disambiguation of Šavoška and Associated Deities in Hittite Scribal Practice, p. 36).

The matter is a bit more complex when it comes to the Akkadian name Ishtar. In contrast with Sumerian, Akkadian, which belongs to the eastern branch of the family of Semitic languages, had two grammatical genders, masculine and feminine, though the gender of nouns wasn’t necessarily reflected in verbal forms, suffixes and so on (Analyzing Constructs…, p. 472-473). In contrast with the name Inanna, the etymology of the Akkadian moniker is less clear. The root has been identified, ˤṯtr, but its meaning is a subject of a heated debate (Aren M. Wilson-Wright, Athtart. The Transmission and Transformation of a Goddess in the Late Bronze Age, p. 22-23; the book is based on the author’s doctoral dissertation, which can be read here). Based on evidence from the languages from the Ethiopian branch of the Semitic family, which offer (distant) cognates, Wilson-Wright suggests it might have originally been an ordinary feminine (but not marked with an expected suffix) noun meaning “star” which then developed into a theonym in multiple languages (Athtart…, p. 21) She tentatively suggests that it might have referred to a specific celestial body (perhaps Venus) due to the existence of a more generic term for “star” in most Semitic languages, which must have developed very early (p. 24). Thus the emergence of Ishtar would essentially parallel the emergence of Shamash, whose name is in origin the ordinary noun for the sun (p. 25). This seems like an elegant solution, but as pointed out by other researchers some of the arguments employed might be shaky, so it’s best to remain cautious about quoting Wilson-Wright’s conclusions as fact, even if they are more sound than some of the older, largely forgotten, proposals (Ištar in Ḫatti…, p. 40-41).

In addition to uncertainties pertaining to the meaning of the root ˤṯtr, it’s also unclear why the name Ishtar starts with an i in Akkadian, considering cognate names of deities from other cultures fairly consistently start with an a. The early Akkadian form Eštar isn’t a mystery - it reflects a broader pattern of phonetic shifts in this language, and as such requires no separate inquiry, but the subsequent shift from e to i is almost unparalleled. Wilson-Wright suggests that it might have been the result of contamination with Inanna, which seems quite compelling to me given that by the second millennium BCE the names had already been interchangeable for centuries (Athtart…, p. 18).

As for grammatical gender, in Akkadian (as well as in the only other language from the East Semitic branch, Eblaite), the theonym Ishtar lacks a feminine suffix but consistently functions as grammatically feminine nonetheless. I got a somewhat confusing ask recently, which I assume was the result of misinterpretation of this information as applying to the gender of the bearer of the name as opposed to just grammatical gender of the name itself:

Occasional confusion might stem from the fact that in the languages from the West Semitic family (like ex. Ugaritic or Phoenician) there’s no universal pattern - in some of them the situation looks like in Akkadian, in some cognates without the feminine suffix refer to a male deity, furthermore goddesses with names which are cognate but have a feminine suffix (-t; ex. Ugaritic Ashtart) added are attested (Athtart…, p. 16).

In Akkadian a form with a -t suffix (ištart) doesn’t appear as a theonym, only as the generic word, “goddess” - and it seems to have a distinct etymology, with the -t as a leftover from plural ištarātu (Athtart…, p. 18). The oldest instances of a derivative of the theonym Ishtar being used as an ordinary noun, dated to the Old Babylonian period (c. 1800 BCE), spell it as ištarum, without such a suffix (Goddess in Context…, p. 80). As a side note, it’s worth pointing out that both obsolete vintage translations and dubious sources, chiefly online, are essentially unaware of the existence of any version of this noun, which leads to propagation of incorrect claims about equation of deities (Goddesses in Context…, p. 82).

It has been argued that a further form with the -t suffix, “Ishtarat”, might appear in Early Dynastic texts from Mari, but this might actually be a misreading. This has been originally suggested by Manfred Krebernik all the way back in 1984. He concluded the name seems to actually be ba-sùr-ra-at (Baśśurat; something like “announcer of good news”; Zur Lesung einiger frühdynastischer Inschriften aus Mari, p. 165). Other researchers recently resurrected this proposal (Gianni Marchesi and Nicolo Marchetti, Royal Statuary of Early Dynastic Mesopotamia, p. 228; accepted by Dominique Charpin in a review of their work as well). I feel it’s important to point out that nothing really suggested that the alleged “Ishtarat” had much to do with Ishtar (or Ashtart, for that matter) in the first place. The closest thing to any theological information in the two brief inscriptions she appears in is that she is listed alongside the personified river ordeal, Id, in one of them. Marchesi and Marchetti suggest they form a couple (Royal Statuary…, p. 228); in absence of other evidence I feel caution is necessary. I’m generally wary of asserting deities who appear together once in an oath, greeting or dedicatory formula are necessarily a couple when there is no supplementary evidence. Steve A. Wiggins illustrated this issue well when he rhetorically asked if we should treat Christian saints the same way, which would lead to quite thrilling conclusions in cases like the numerous churches named jointly after St. Andrew and St. George and so on (A Reassessment of Asherah With Further Considerations of the Goddess, p. 101).

Even without Ishtarat, the Mariote evidence remains quite significant for the current topic, though. There’s a handful of third millennium attestations of a deity sometimes referred to as “male Ishtar” (logographically INANNA.NITA; there’s no ambiguity thanks to the second logogram) in modern publications - mostly from Mari. The problem is that this is most likely a forerunner of Ugaritic Attar, as opposed to a male form of the deity of Uruk/Zabalam/Akkad/you get the idea (Mark S. Smith, The God Athtar in the Ancient Near East and His Place in KTU 1.6 I, esp. p. 629; note that the deity with the epithet Sarbat is, as far as I know, generally identified as female though).

Ultimately there is no strong evidence for Attar being associated with Inanna (his Mesopotamian counterpart in the trilingual list from Ugarit is Lugal-Marada) or even with Ashtart (Smith tentatively proposes the two were associated - The God Athtar.., p. 631 - but more recently in ‛Athtart in Late Bronze Age Syrian Texts he ruled it out, p. 36-37) so he’s not relevant at all to this topic. Cognate name =/= related deity, least you want to argue Zeus is actually Tyr; the similarly firmly male South Arabian ˤAṯtar is even less relevant (Athtart. The Transmission and Transformation…, p. 13). Smith goes as far as speculating the male cognates might have been a secondary development, which would render them even more irrelevant to this discussion (‛Athtart in Late…, p. 35).

There are also three Old Akkadian names which might refer to a masculine deity based on the form of the other element (Eštar-damqa, “E. is good”, Eštar-muti “E. is my husband”, and Eštar-pāliq, “E. is a harp”), but they’re an outlier and according to Wilson-Wright might be irrelevant for the discussion of the gender of Ishtar and instead refer to a deity with a cognate name from outside Mesopotamia (Athtart. The Transmission and Transformation…, p. 22).

There’s also a possible isolated piece of evidence for a masculine deity with a cognate name in Ebla. Eblaite texts fairly consistently indicate that Inanna’s local counterpart Ašdar was a female deity. In addition to the equivalence between them attested in a lexical list, her main epithet, Labutu (“lioness”) indicates she was a feminine figure. However, Alfonso Archi argues that in a single case the name seems to indicate a god, as they are followed by an otherwise unattested “spouse” (DAM-sù), Datinu (Išḫara and Aštar at Ebla: Some Definitions, p. 16). The logic behind this is unclear to me and no subsequent publications offer any explanations so far. It might be worth noting that the Eblaite pantheon seemingly was able to accommodate two sun deities, one male and one female, so perhaps this is a similar situation.

It should also be noted that the femininity of Ishtar despite the lack of a feminine suffix in her name is not entirely unparalleled - in addition to Ebla, in areas like the Middle Euphrates deities with cognate names without the -t suffix might not necessarily be masculine, even when they start with a- and not i- like in Akkadian. In some cases the matter cannot be solved at all - there is no evidence regarding the gender of Aštar of the Stars (aš-tar MUL) from Emar, for instance. Meanwhile Aštar of Ḫaši and Aštar-ṣarbat (“poplar Aštar”) from the same site are evidently feminine (Athtart. The Transmission and Transformation…, p. 106). At least in the last case that’s because the name actually goes back to the Akkadian form, though (p. 85).

To sum up: despite some minor uncertainties pertaining to the Akkadian name, there’s no strong reason to suspect that any greater degree of ambiguity is built into either Inanna or Ishtar - at least as far as the names alone go. The latter was even seen as sufficiently feminine coded to serve as the basis for a generic designation of goddesses.

Obviously, there is more to a deity than just the sum of the meanings of their names. For this reason, to properly evaluate what was up with Inanna’s gender it will be necessary to look into her three main roles: these of a war deity, personification of Venus and love deity.

Masculinity, heroism and maledictory genderbening: the warlike Inanna

An Old Babylonian plaque depicting armed Inanna (wikimedia commons)

Martial first, marital second?

War and other related affairs will be the first sphere of Inanna’s activity I’ll look into, since it feels like it’s the one least acknowledged online and in various questionable publications. Ilona Zsolnay points out that this even extends to serious scholarship to a degree, and that as a result her military side is arguably understudied (Ištar, Goddess of War, Pacifier of Kings: An Analysis of Ištar’s Martial Role in the Maledictory Sections of the Assyrian Royal Inscriptions, p. 389). The oldest direct evidence for the warlike role of Inanna are Early Dynastic theophoric names such as Inanna-ursag, “Inanna is a warrior”. Further examples are provided by a variety of both Sumerian and Akkadian sources from across the second half of the third millennium BCE. This means it’s actually slightly older than the first evidence for an association with love and eroticism, which can only be dated with certainty to the Old Akkadian period when it is directly mentioned for the first time, specifically in love incantations (Joan Goodnick Westenholz, Inanna and Ishtar in the Babylonian World, p. 336).

Deities associated with combat were anything but uncommon in Mesopotamia. There was no singular war god - Ninurta, Nergal, Zababa, Ilaba, Tishpak and an entire host of other figures, some recognized all across the region, some limited to one specific area or even just a single city, shared a warlike disposition. Naturally, the details could vary - Ninurta was essentially an avenger restoring order disturbed by supernatural threats, Nergal was a war god because he was associated with just about anything pertaining to inflicting death, and so on.

All the examples I’ve listed are male, but similar roles are also attested for multiple goddesses, not just Inanna. Those include closely related deities like Annunitum or Belet-ekallim, most of her foreign counterparts, the astral deity Ninisanna (more on this figure later), but also firmly independent examples like Ninisina and the Middle Euphrates slash Ugaritic Anat (Ilona Zsolnay, Do Divine Structures of Gender Mirror Mortal Structures of Gender?, p. 114).

The god list An = Anum preserves a whole series of epithets affirming Inanna’s warlike character - Ninugnim, “lady of the army”; Ninšenšena, “lady of battle”; Ninmea, “lady of combat”; Ninintena, “lady of warriorhood” (tablet IV, lines 20-23; Wilfred G. Lambert and Ryan D. Winters, An = Anum and Related Lists, p.162). It is also well represented in literary texts. She is a “destroyer of lands” (kurgulgul) in Ninmesharra, for instance (Markham J. Geller, The Free Library Inanna Prism Reconsidered, p. 93).

At least some of the terms employed to describe Inanna in other literary compositions were strongly masculine-coded, if not outright masculine. The poem Agušaya characterizes her as possessing “manliness” (zikrūtu) and “heroism” (eṭlūtu; this word can also refer to youthful masculinity, see Analyzing Constructs…, p. 471) and calls her a “hero” (qurādu). Another example, a hymn dated to the reign of Third Dynasty of Ur or First Dynasty of Isin opens with an incredibly memorable line - “O returning manly hero, Inanna the lady (...)” (or, to follow Thorkild Jacobsen’s older translation, which involves some gap filling - “O you Amazon, queen—from days of yore, paladin, hero, soldier”; The Free Library… p. 93).

A little bit of context is necessary here: while “heroism” might seem neutral to at least some modern readers, in ancient Mesopotamia it was seen as a masculine trait (Ištar, Goddess of War…, p. 392-393). It’s worth noting that eṭlūtum, which you’ve seen translated as “heroism” above can be translated in other context as “youthful masculinity” (Analyzing Constructs…, p. 471). On the other hand, while zikrūtu is derived from zikāru, “male”, it might refer both straightforwardly to masculinity and more abstractly to heroism (Ištar, Goddess of War…, p. 397).

However, the same hymn which calls Inanna a “manly hero” refers to her with a variety of feminine titles like nugig. There’s even an Emesal gašan (“lady”) in there, you really can’t get much more feminine than that (The Free Library… p. 89). On top of that, about a half of the composition is a fairly standard Dumuzi romance routine (The Free Library… p. 90-91; more on what that entails later, for now it will suffice to say that not gender nonconformity).

This is a recurring pattern, arguably - Agušaya, where masculine traits are attributed to Inanna over and over again, still firmly refers to her as a feminine figure (“daughter”, “goddess”, “queen”, “princess”, “mistress”, “lioness” and so on; Benjamin R. Foster, Before the Muses: an Anthology of Akkadian Literature, p. 160 and passim). In other words, the assignment of a clearly masculine sphere of activity and titles related to it doesn’t really mean Inanna is not presented as feminine in the same compositions.

How to explain this phenomenon? In Mesopotamian thought both femininity and masculinity were understood as me, ie. divinely ordained principles regulating the functioning of the cosmos. In modern terms, these labels as they were used in literary texts arguably had more to do with gender and gender roles than strictly speaking with biological sex (Ištar, Goddess of War…, p. 391-392). Ilona Zsolnay on this basis concludes that Inanna, while demonstrably regarded as a feminine figure, took on a masculine role in military context (Ištar, Goddess of War…, p. 401). This is hardly an uncommon view in scholarship (The Free Library…, p. 93; On Language…, p. 243).

In other words, it can be argued that when the lyrical voice in Agušaya declares that “there is a certain hero, she is unique” (i-ba-aš-ši iš-ta-ta qú-ra-du; Before the Muses…, p. 98) the unique quality is, essentially, that Inanna fulfills a strongly masculine coded role - that of a “hero”, understood as a youthful, aggressive masculine figure - despite being female.

It should be noted that the ideal image of a person characterized by youthful masculinity went beyond just warfare, or abstract heroic adventures, though. The Song of the Hoe indicates that willingness to perform manual work in the fields was yet another aspect of it (Ilona Zsolnay, Gender and Sexuality: Ancient Near East, p. 277). This, as far as I know, was never attributed to Inanna.

Furthermore, the sort of youthful, aggressive masculinity we’re talking about here was regarded as something fleeting and temporary for the most part (at least when it came to humans; deities are obviously a very different story), and a very different image of male gender roles emerges from texts such as Instruction of Shuruppak, which extol a peaceful, reserved demeanor and the ability to provide for one’s family as masculine virtues instead (Gender and Sexuality…, p. 277-278). It might be worth pointing out that Sumerian outright uses two different terms to designate “youthful” (namguruš) and “senior” (namabba) masculinity (Gender and Sexuality…, p. 275); the general term for masculinity, namnitah, is incredibly rare in comparison (Gender and Sexuality…, p. 276-277).

It needs to be pointed out that a further Sumerian term sometimes translated as “manliness” - šul, which occurs for example in the hymn mentioned above - might actually be gender neutral; in addition to being used to describe mortal young men and Inanna, it was also applied as an epithet to the goddess Bau, who demonstrably was not regarded as a masculine figure; she didn’t even share Inanna’s warlike character (Analyzing Constructs…, p. 471). Perhaps the original nuance simply escapes us - could it be that šul was not strictly speaking masculinity, but some more abstract quality which was simply more commonly associated with men?

In any case, it’s hard to argue that Inanna really encompasses the entire concept of masculinity as the Mesopotamians understood it. At the same time, it is impossible to deny that she was portrayed as responsible for - and enthusiastically engaged in - spheres of activity which were seen as firmly masculine, and could accordingly be described with terms associated with them. Therefore, it would be more than suitable to describe her as gender nonconforming - at least when she was specifically portrayed as warlike.

Perhaps Dennis Pardee was onto something when he completely sincerely described Anat, who despite being firmly a female figure similarly engaged in masculine pursuits (not only war, but also hunting) as a “tomboy goddess” (Ritual and Cult at Ugarit, p. 274).

These observations only remain firmly correct as long as we assume that gender roles are a concept fully applicable to deities, of course - I’ll explore in more detail later whether this was necessarily true.

Royal curses and legal loopholes

A different side of Inanna as a war deity which nonetheless still has a lot to do with the topic of this article comes to the fore in curse formulas from royal inscriptions. Their contents are not quite as straightforward as imploring her to personally intervene on the battlefield. Rather, she was supposed to make the enemy unable to partake in warfare properly (Ištar, Goddess of War…, p. 390). Investigating how this process was imagined will shed additional light on how the Mesopotamians viewed masculinity, and especially the intersection between masculinity and military affairs.

The formulas under discussion start to appear in the second half of the second millennium BCE, with the earliest example identified in an inscription of the Middle Assyrian king Tukultī-Ninurta I (Gina Konstantopoulos, My Men Have Become Women, and My Women Men: Gender, Identity, and Cursing in Mesopotamia, p. 363). He implored the goddess to punish his enemies by turning them into women (zikrūssu sinnisāniš) - or rather, by turning their masculinity into femininity, or at the very least some sort of non-masculine quality. The first option was the conventional translation for a while, but sinništu would be used instead of the much more uncommon sinnišānu if it was that straightforward. Interpreting it as “femininity” would parallel the use of zikrūti, “masculinity”, in place of zikaru, “man”.

There are two further possible alternatives, which I find less plausible myself, but which nonetheless need to be discussed. One is that sinnišānu designated a specific class of women. Furthermore, there is also some evidence - lexical list entry from ḪAR.GUD, to be specific - that sinnisānu might have been a synonym of assinnu, a type of undeniably AMAB, but possibly gender nonconforming, cultic performer (in older literature erroneously translated as “eunuch” despite lack of evidence; the second most beloved vintage baseless translation for any cultic terms after “sacred prostitute”, an invention of Herodotus), in which case the curse would involve something like “changing his masculinity in the manner of a sinnisānu” (Ištar, Goddess of War…, p. 394-396). However, Zsolnay herself subsequently published a detailed study of the assinnu, The Misconstrued Role of the assinnu in Ancient Near Eastern Prophecy, which casts her earlier proposal into doubt, as the perception of the assinnu as a figure lacking conventional masculinity might be erroneous. I’ll return to this point later. For now, it will suffice to say that on grammatical grounds and due to parallels in other similar maledictions, “masculinity into femininity” seems to be the most straightforward to me in this case.

The “genderbending” tends to be mentioned alongside the destruction of one’s weapons (My Men Have…, p. 363). This is not accidental - martial prowess, “heroism” and even the ability to bear weapons were quintessential masculine qualities; a man deprived of his masculinity would inevitably be unable to possess them. The masculine coding of weaponry was so strong that an erection could be metaphorically compared to drawing a bow (Ištar, Goddess of War…, p. 395).

Zsolnay points out the reversal of gender in curses is also coupled with other reversals: Inanna is also supposed to “establish” (liškun) the defeat (abikti) of the target of the curses - a future king who fails to uphold his duties - which constitutes a reversal of an idiom common in royal inscriptions celebrating victory (abikti iškun). The potential monarch will also be unable to face the enemy as a result of her intervention - yet again a reversal of a mainstay of royal declarations. The majesty and heroism of a king were supposed to scare enemies, who would inevitably prostrate themselves when faced by him on the battlefield (Ištar, Goddess of War…, p. 396-397).

It is safe to say the goal of invoking Inanna in the discussed formulas was to render the target powerless. (Ištar, Goddess of War…, p. 396; My Men Have…, p. 366). Furthermore, they evoke a fear widespread in cuneiform sources, that of the loss of potency, which sometimes took forms akin to Koro syndrome or the infamous penis theft passages from Malleus Maleficarum (My Men Have…, p. 367). It is worth noting that male impotence could specifically be described as being “like a woman” (kīma sinništi/GIM SAL; Ištar, Goddess of War…, p. 395).

Gina Konstantopoulos argues that references to Inanna “genderbening” others occur in a different context in a variety of literary texts, for example in the Epic of Erra, where they’re only meant to highlight the extent of her supernatural ability. She also suggests that more general references to swapping left and right sides around, for example in Enki and the World Order, are further examples, as they “echo(...) the language of birth incantations” which ritually assigned the gender role to a child (My Men Have…, p. 368). She also sees the passage from the Epic of Gilgamesh describing the fates of various individuals who crossed her path and ended up transformed into animals as a result as a more distant parallel of the curse formulas (My Men Have…, p. 369). However, it needs to be pointed out this sort of shapeshifting is almost unparalleled in Mesopotamian literature (Frans Wiggermann, Hybrid creatures A. Philological. In Mesopotamia, p. 237), and none of the few examples involve a change of gender. The fact that the "genderbending" passages generally reflect a fear of loss of agency (especially on the battlefield) or potency, and by extension of independence tied to masculine gender roles, explains why they virtually never describe the opposite scenario, a mortal woman being placed in a masculine role through supernatural means as punishment (My Men Have…, p. 370). It might be worth pointing out that a long sequence of seemingly contradictory duties involving reversals is also ascribed to Inanna in a particularly complex Old Babylonian hymn (Michael P. Streck, Nathan Wasserman, The Man is Like a Woman, the Maiden is a Young Man. A new edition of Ištar-Louvre (Tab. I-II), p. 2-3). It also contains a rare case of bestowing masculine qualities upon women: “the man is like a woman, the maiden is like a young man” (zikrum sinništeš ardatu eṭel; The Man is Like…, p. 5). However, the context is not identical to the “genderbening” curses. The text is agreed to describe a performance during a specific festival. Other passages explicitly refer to crossdressing and rituals themed around reversal (šubalkutma šipru, "behavior is turned upside down"; The Man is Like…, p. 6). Furthermore, grammatical forms of verbs do not indicate a full reversal of gender (The Man is Like…, p. 31). Overall, I agree with Timothy D. Leonard’s cautious remark that in this context only religiously motivated temporary reversal of gender roles occurs, and we cannot use the passage to make far reaching conclusions about the participants’ identity (Ištar in Ḫatti…, p. 298).

It’s important to bear in mind that a performance involving crossdressing won’t necessarily involve people who are otherwise gender nonconforming, and it doesn’t necessarily have anything to do with the sexuality of the performer. While I typically avoid bringing up parallels from other cultures and time periods as evidence, I feel like this is illustrated quite well by the case of shirabyōshi, a type of female performer popular in Japan roughly from the second half of the Heian period to the late Kamakura period.

A 20th century depiction of a shirabyōshi (wikimedia commons)

They performed essentially in male formal wear, and with swords at their waists; their performance was outright called a “male dance” (Roberta Strippoli, Dancer, Nun, Ghost, Goddess. The Legend of Giō and Hotoke in Japanese Literature, Theater, Visual Arts, and Cultural Heritage, p. 28). Genpei jōsuiki nonetheless states that famous shirabyōshi were essentially the Japanese answer to the most famous historical Chinese beauties like Wang Zhaojun or Yang Guifei (Dancer, Nun…, p. 27-28). In other words, while the shirabyōshi crossdressed, they were simultaneously held to be paragons of femininity.

Putting crossdressing aside, it’s worth noting women taking masculine roles are additionally attested in legal context in ancient Mesopotamia, though only in an incredibly specific scenario. A man who lacked male heirs could essentially legally declare his daughter a son, so that she would be able to have the privileges as a man would with regards to inheritance. For example, in a text from Emar a certain mr. Aḫu-ṭāb formally made his daughter Alnašuwa his heir due to having no other descendants, and explained that as a result she will have to be “both male and female” (NITA ù MUNUS) - effectively both a son and a daughter - to keep the process legitimate. Once Alnašuwa got married, her newfound status as a son of her father was legally transferred to her husband, though. Evidently no supernatural powers were involved at any stage, only an uncommon, but fully legitimate, legal procedure (My Men Have…, p. 370-372). It should be noted that when male by proxy, Alnašuwa was explicitly not expected to perform any military roles - her father only placed such an exception on potential grandsons (My Men Have…, p. 370). Therefore, the temporary masculine role she was granted was arguably not the same as the sort of masculinity curses were supposed to take away, or the sort Inanna could claim for herself to a degree.

Luminous beards and genderfluid planets: the astral Inanna (and her peers)

A standard Mesopotamian depiction of the planet Venus (Dilbat) on a late Kassite boundary stone (wikimedia commons)

Male in the morning, female in the evening (or the other way round)?

While the inquiry into Inanna’s military aspect revealed a fair amount of evidence for gender nonconformity, it would be disingenuous on my part to end the article on just that. A slightly different phenomenon is documented with regards to her astral side - or perhaps with regards to the astral side of multiple deities, to be more precise.

To begin with, in Mesopotamian astrology Venus (Dilbat) was one of the two astral bodies which were described as possessing two genders, the other being Mercury (Erica Reiner, Astral Magic in Babylonia, p. 6; interestingly, it doesn’t seem any deity associated with Mercury acquired this characteristic unless you want to count a possible late case from outside Mesopotamia). The primary sources indicate that this reflected the fact Venus is both the morning star and the evening star, though there was no agreement between ancient astronomers which one of them was feminine and which masculine (Ulla Koch-Westenholz, Mesopotamian Astrology. An Introduction to Babylonian and Assyrian Celestial Divination, p. 40). We even have a case of a single astrologer, a certain Nabû-ahhe-eriba, alternating between both options in his personal letters (p. 126). It needs to be pointed out that while some interest in stars and planets might already be attested in Early Dynastic sources, its scope was evidently quite limited and astrology didn’t develop yet (Mesopotamian Astrology…, p. 32). No astrological texts predate the Old Babylonian period, and most of the early ones are preoccupied with the moon (p. 36-37), though the earliest evidence for astrological interest in Venus are roughly contemporary with them (p. 40). Astronomical observations of this planet were certainly already conducted for divinatory purposes during the reign of Ammisaduqa, and by the seventh century BCE experts were well familiar with its cycle and made predictions on this basis (p. 126).

Inanna’s association with Venus predates the dawn of astrology by well over a millennium. It likely goes back all the way up to the Uruk period - if not earlier, but that sort of speculation is moot because you can’t talk about Mesopotamian theology with no textual sources, and these are fundamentally not something available before the advent of writing. The earliest evidence are archaic administrative texts which separately record offerings for Inanna hud, “Inanna the morning” and Inanna sig, “Inanna the evening” (Inanna and Ishtar…, p. 334-335). However, it is impossible to tell if this was already reflected in any sort of ambiguity or fluidity of gender. It also needs to be noted the archaic text records two more epithets, Inanna NUN, possibly “princely Inanna” (p. 334; this is actually the single oldest one) and Inanna KUR, possibly a forerunner of later title ninkurkurra, “lady of the lands” (p. 335). Therefore, Inanna was arguably already more than just a deity associated with Venus.

It’s up for debate to which degree an astral body was seen as identical with the corresponding deity in later periods (Spencer J. Allen, The Splintered Divine. A Study of Ištar, Baal, and Yahweh Divine Names and Divine Multiplicity in the Ancient Near East, p. 41-42). There is evidence that Inanna and the planet Venus could be viewed as separate, similarly to how the moon observed in the sky could be treated as distinct from the moon god Sin (p. 40). The most commonly cited piece of evidence is that astrological texts fairly consistently employ the name Dilbat to refer to the planet instead of Inanna’s name or one of the logograms used to represent it, like the numeral 15 (p. 42).

Regardless of these concerns, one specific tidbit pertaining to astrological comments on Venus is held as particularly important for possible ambiguity or fluidity of Inanna’s gender, and even lead to arguments that masculine depictions might be out there: the planet can be described as bearded (Astral Magic…, p. 6). Omens attesting this are most notably listed in the compendium Iqqur īpuš (Erica Reiner, David Pingree, Babylonian Planetary Omens vol. 3, p. 10-11). it should be noted that the planet is referred to only as Dilbat in this context (see ex. Babylonian Planetary…, p. 105 for an example). I’m only aware of two texts where this feature is transferred to the corresponding deity: the syncretic hymn to Nanaya and Ashurbanipal’s hymn to Ishtar of Nineveh. Is the beard really a beard, though? Not necessarily, as it turns out.

The passage from the hymn of Ashurbanipal has been recently discussed by Takayoshi M. Oshima and Alison Acker Gruseke (She Walks in Beauty: an Iconographic Study of the Goddess in a Nimbus, p. 62-63). They point out that ultimately there are no certain iconographic representations of bearded Ishtar. There are a few proposed ones on cylinder seals but this is a minority position relying on doubtful exegesis of every strand of hair in sight; no example has anything resembling the “classic” Mesopotamian beard. I’ll return to this problem in a bit.

In any case, the authors of the aforementioned paper argue the key to interpreting the passage is the fact that the reference to the beard (or rather beards in the plural) occurs in an enumeration of strictly astral, luminous characteristics, like being “clothed in brilliance” (namrīrī ḫalāpu). Furthermore, they identify a parallel in the Great Hymn to Shamash: the rays of the sun are described as “beards” (ziqnāt), and occur in parallel with “splendor” (šalummatu) and “lights” (namrīrū). Therefore, they assume the “beard” might be a metaphorical term for a ray of light, rather than facial hair. This would match actually attested depictions - in the first millennium BCE, especially in Assyria, images of a goddess surrounded by rays of light or a large halo of sorts are very common.

A goddess surrounded by a halo on a Neo-Assyrian seal (wikimedia commons)

Perhaps most importantly, this interpretation is also confirmed by the astronomical texts which kickstarted the discussion. The phrase ziqna zaqānu, “to have a beard”, is explained multiple times as reflection of an unusual luminosity when applied to Venus. The authors additionally argue that it is possible the use of the term “beard” was originally tied to the triangular portions of the emblems of Inanna and her twin (which indeed represent the luminosity of Venus and the sun) to explain why a plurality of “beards” is relatively common in the discussed descriptions (p. 64).

As I said before, the second example is a hymn to Nanaya. It’s easily one of my favorite works of Mesopotamian literature, and a few years ago it kickstarted my interest in its “protagonist”, but tragically most of it is completely irrelevant to this article. The gist of it is fairly simple: the entire composition is written in first person, and in each strophe Nanaya claims the prerogatives of another deity before reasserting herself: “still I am Nanaya” (Goddesses in Context…, p. 116-117). The “borrowed” attributes vary from abstract cosmic powers to breast size. The deities they are linked with range from the most major members of the pantheon (Inanna, Gula, Ishara, Bau…) through spouses of major deities (Shala, Damkina…) to obscure oddities (Manzat, the personified rainbow); there’s even one who’s otherwise entirely unknown, Šuluḫḫītum (for a full table see Erica Reiner’s A Sumero-Akkadian Hymn of Nanâ, p. 232).

As expected, the strophe relevant to the current topic is the one focused on Inanna, in which Nanaya proudly exclaims “I have a beard (ziqna zaqānu) in Babylon”, in between claiming to have “heavy breasts in Daduni” (Reiner notes this is not actually an attested attribute of Inanna, and suggests the line might be a pun on the name of the city mentioned in it, Daduni, and the word dādu) and appropriating Inanna’s family tree for herself (A Sumero-Akkadian…, p. 233).

A possible late depiction of Nanaya (wikimedia commons)

It needs to be stressed that Nanaya’s gender shows no signs of ambiguity anywhere; quite the opposite, she was the “quintessence of womanhood“ (Olga Drewnowska-Rymarz, Mesopotamian Goddess Nanāja, p. 156). I would argue the most notable case of something along the lines of gender nonconformity in a source focused on her occurs in the sole known example of a love poem starring her and her sparsely attested Old Babylonian spouse Muati.

Muati is asked to intercede with Nanaya on behalf of a petitioner (Before the Muses…, p. 160), which usually was the role performed of the wife of a major male deity (or by Ninshubur in Inanna’s case; Goddesses in Context…, p. 273). Sadly, despite recently surveying most publications mentioning Muati I haven’t found any substantial discussion of this unique passage, and I’m not aware of any parallels involving other couples where the wife was a more important deity than the husband (like Ninisina and Pabilsag).

A further issue for the beard passage is that Nanaya had no connection to Venus to speak of - she could be described as luminous, but she was only compared to the sun, the moon, and unspecified stars (Mesopotamian Goddess Nanāja, p. 153-155).

Given that the hymn most likely dates to the early first millennium BCE (Goddesses in Context…, p. 116), yet another problem for the older interpretation is that the city of Babylon at this point in time is probably the single worst place for seeking any sort of gender ambiguity when it comes to Inanna.

After the end of the Kassite period, Babylon became the epicenter of Marduk-centric theological ventures which famously culminated in the composition of Enuma Elish. What is less well known is that as a part of the same process, attempts were made to essentially fuse Bēlet-Bābili (“lady of Babylon”) - the main (but not only) local form of Inanna, regarded as distinct from Inanna of Uruk (the “default” Inanna) - with Zarpanitu (The Pantheon…, p. 75-76). Zarpanitu was effectively the definition of an indistinct spouse of another deity - there’s not much to say about her character other than that she was Marduk’s wife (Goddesses in Context…, p. 92-93). Accordingly, it is hard to imagine that the contemporary “lady of Babylon” would be portrayed as bearded.

During the reign of Nabu-shuma-ishkun in the eighth century BCE an attempt to extend the new dogma to Inanna of Uruk was made, though this was evidently considered too much for contemporary audiences. Multiple sources display varying degrees of opposition to replacement of Inanna in the Eanna by a goddess who didn’t belong there, presumably either Zarpanitu or at the very least Bēlet-Bābili after “Zarpanituification” so severe she no longer bore a sufficient resemblance to her Urukuean colleague (The Pantheon…, p. 76-77). Inanna of Uruk was restored during the reign of Nebuchadnezzar II, who curiously affirmed that her temple was temporarily turned into the sanctuary of an “inappropriate goddess” (The Pantheon…, p. 131). However, the Marduk-centric ventures left a lasting negative impression in Uruk nonetheless, and in the long run lead to quite extreme reactions, culminating in the establishment of an active cult of Anu for the first time, but that’s another story (I might consider covering it in detail if there’s interest).

To go back to the hymn to Nanaya one last time, it’s interesting to note that a single copy seems to substitute ziqna zaqānu for zik-ra-[...], possibly a leftover of zikrāku, “manly”. Takayoshi M. Oshima and Alison Acker Gruseke presume this is only a scribal mistake, since this heavily damaged exemplar is rife with typos in general (She Walks…, p. 63), though I’m curious if perhaps a reference to the military character of Inanna herself or Annunitum was meant. This would line up with evidence from Babylon to a certain degree, since through the first millennium BCE Annunitum was worshiped there in her own temple (Goddesses in Context…, p. 105-106). However, in the light of what is known about this unique variant, it’s best to assume that it is indeed a typo and the hymn simply refers to luminosity.

While no textual sources earlier (or later, for that matter) than the two hymns discussed above attribute a beard to Inanna (Zainab Bahrani, Women of Babylon. Gender and Representation in Mesopotamia, p. 182), the most commonly cited example of a seal with a supposedly bearded depiction is considerably earlier (Ur III, so roughly 2100 BCE, long before any references to “bearded Venus”). It comes from the Umma area judging from the name and title of its owner, a certain Lu-Igalima, a lumaḫ priest of Ninibgal (“lady of the [temple] Ibgal”, ie. Inanna’s temple in Umma). However, Julia M. Asher-Greve points out that the beard is likely to be a strand of hair, since contemporary parallels supporting this interpretation are available, for example a seal of a priest of Inanna from Nippur, Lugalengardu. Furthermore, she notes that the seal cutter was seemingly inexperienced, since the detail is all around dodgy, for example Inanna’s foot seems to be merged with the head of the lion she stands on (Goddesses in Context…, p. 208). Looking at the two images side by side, I think this is a compelling argument, since the beard doesn’t really look like, well, a typical Mesopotamian beard, while the hairdo on the Nippur seal is indeed similar:

Both images are screencaps from Goddesses in Context, p. 403; reproduced here for educational purposes only.

While I think the beard-critical arguments are sound, this is not the only possible kind of depiction of Inanna argued to reflect the fluidity of gender attributed to the planet Venus.

Paul-Alain Beaulieu notes that an inscription of Nebuchadnezzar with a dedication to Inanna of Uruk she might be called both the lamassu, ie. “protective goddess”, of Uruk and šēdu, ie. “protective genius”, of Eanna; the latter is an invariably masculine term. However, it is not entirely clear if the lamassu and šēdu invoked here are both really a partially masculine Ishtar, since there’s a degree of ambiguity involved in the concept of protective deity or deities of a temple - while there’s evidence for outright identification with the main deity of a given house of worship, they could also be separate, though closely related, and Beaulieu ultimately remains uncertain which option is more plausible here (The Pantheon…, p. 137-138). He also points out that there’s some late evidence for apotropaic figures with two faces, male and female, which were supposed to represent a šēdu+lamassu pair, but rules out the possibility that these have anything to do with Ishtar, since two faces are virtually never her attribute (The Pantheon…, p. 137). There is a single possible exception from this rule, but it’s an outlier so puzzling it’s hard to count it. A single Neo-Assyrian text from Nineveh (KAR 307) describes Ishtar of Nineveh (there is a reason why I abstain from using the name Inanna here, as you’ll see later) as four-eyed, which Beaulieu suggests might mean the deity had a male face and a female face. The same source also states that Ishtar of Nineveh is Tiamat and has “upper parts of Bel” and “lower parts of Ninlil”, though (The Pantheon…, p. 137), so it’s probably best not to think of it too much - Tiamat is demonstrably not a figure of much importance in general, let alone in the context of Inanna-centric considerations.

The same text has been interpreted differently by Wilfred G. Lambert. He concludes that it’s ultimately probably an esoteric Enuma Elish commentary and that it might have been cobbled together by a scribe from snippers of unrelated, contradictory sources (Babylonian Creation Myths, p. 245). If correct, this would disprove Beaulieu’s proposal, since the four eyes would simply reflect the description of Marduk (Bel) in EE (tablet I, line 55: “Four were his eyes, four his ears”). I lean towards Lambert’s interpretation myself; the reference to Tiamat is the strongest argument, outside EE and derived commentaries she was basically a non-entity. I’ll go back to the topic of Ishtar of Nineveh later, though - there is a slim possibility that two faces might really be meant, though this would take us further away from Inanna, all the way up to ancient Anatolia.

As a final curiosity it’s worth pointing out that while this is entirely unrelated to the discussed matter, KAR 307 is also the same text which (in)famously states Tiamat has the form of a dromedary. As odd as that sounds, it’s much easier to explain when you realize that the Akkadian term for this animal, when broken down to individual logograms, could be interpreted as “donkey of the sea” - and Tiamat’s name was derived from the ordinary Akkadian word “sea” (Babylonian Creation…, p. 246).

The Red Lady of Heaven, my king

While both the bearded and two faced Inannas are likely to be mirages, this doesn’t mean the dual gender of Venus was not reflected in the world of gods. The result was a bit more complex than the existence of a male Inanna, though.

In addition to being Inanna’s astral attribute, Venus simultaneously could be personified under the name Ninsianna. Ninsianna could be treated as a title of Inanna - this is attested for example in a hymn from the reign of Iddin-Dagan of Isin - but unless explicitly stated, should be treated as a separate deity. This is evident especially in sources from Larsa, where the two were worshiped entirely separately from each other (Goddesses in Context…, p. 92).

Ninsianna’s name can be literally translated as “red lady of heaven” (Goddesses in Context…, p. 86), though as I already explained earlier, nin is actually gender neutral - “red lord of heaven” is theoretically equally valid. And, as a matter of fact, it is necessary to employ the latter translation in some cases - an inscription of Rim-Sin I refers to Ninsianna with the firmly masculine title lugal, “king” (Wolfgang Heimpel, Ninsiana, p. 488).

It seems safe to say that in Ninsianna’s case we’re essentially dealing with a deity who truly was like Venus. Timothy D. Leonard stresses that while frequently employed in past scholarship, the labels “hermaphroditic” and “androgynous” do not describe the phenomenon accurately. What the sources actually present is a deity who switches between a male form and a female one (Ištar in Ḫatti…, p. 226). In other words, if we are to apply a contemporary label, it seems optimal to say Ninsianna was perceived as genderfluid.

Interestingly, though, it seems that Ninsianna’s gender varied by location as well (Goddesses in Context…, p. 92). The worship of feminine Ninsianna is attested for example in Nippur (Goddesses in Context…, p. 101) and Uruk (Goddesses in Context…, p. 126), masculine - in Sippar-Amnanum, Girsu and Ur (Ninsiana, p. 488-489). No study I went through speculated what the reasons behind this situation might have been. Was Ninsianna’s gender locally viewed as less flexible than the discussed theological texts indicate? Were specific sanctuaries dedicated only to a specific aspect of this deity - only the “morning” Ninsianna or “evening” Ninsianna? For the time being these questions must remain unanswered in most cases.

There’s a single case where the preference for feminine Ninsianna was probably influenced by an unparalleled haphazard theological innovation, though - in Isin in the early second millennium BCE the local dynasty lost control over Uruk, and as a result access to royal legitimacy granted symbolically by Inanna. To remedy that, the tutelary goddess of their capital was furnished with similar qualifications through a leap of logic relying on one hand on the close association between Inanna and Ninsianna, and on the other on the phonetic (but not etymological) similarity between the names of Ninisina and Ninsianna (Goddesses in Context…, p. 86). As far as I know, this did not influence the perception of Ninisina’s gender in any shape or form, though.

An interesting extension of the phenomenon of Ninsianna’s gender is this deity’s association with an even more enigmatic figure, Kabta. Only two things can be established about Kabta with certainty: that they were an astral deity, and that they were associated in some way with Ninsianna; even their gender is uncertain (Wilfred G. Lambert, Kabta, p. 284).

It might be worth pointing out that as a result Kabta and Ninsianna seem to constitute the first case of a Mesopotamian deity of variable (Ninsianna) or uncertain (Kabta) gender being referred to with a neutral pronoun in an Assyriological publication - Ryan D. Winters’ commentary on their entries in a variety of god lists employs a singular they (An = Anum…, p. 34):

Wilfred G. Lambert argued that the two were spouses (Kabta, p. 284). More recently the same point has been made by Winters based on Kabta’s placement after Ninsianna in An = Anum, and directly before Dumuzi in an Old Babylonian forerunner of this list (An = Anum…, p. 22). However, I feel obliged to point out that An = Anum, which fairly consistently identifies spouses as such, does not actually specify the nature of the connection between the two. Once the enumeration of Ninsianna’s names finishes, the list simply switches to Kabta’s (An = Anum…, p. 170).

In another god list, which is rather uncreatively referred to as “shorter An = Anum” due to sharing the first line with its more famous “relative” but lacking its sheer scope, names of Kabta are listed among designations for Inanna’s astral forms, which would have interesting implications for the nature of the supposed relationship between them and Ninsianna (An = Anum…, p. 34). Furthermore, as noted by Jeremiah Peterson, both of them, as well as Kabta’s alternate name Maḫdianna and a further astral deity, Timua, are also glossed as Ištar kakkabi - in this case according to him likely a generic moniker “goddess of the star” as opposed to “Ishtar of the star” - in a variety of lexical lists (God Lists from Old Babylonian Nippur, p. 58).

In the light of the somewhat confusing evidence summarized above, further inquiries into both Kabta’s character and the nature of the connection between them and Ninsianna are definitely necessary. Assuming that they were spouses, how did theologians who adhered to this view deal with them also being treated as two manifestations of one being instead (I suppose you could easily put a romantic spin on that, to be fair)? Did Kabta’s gender change alongside Ninsianna’s, or perhaps following a different scheme, or was this a characteristic they lacked? Unless new sources emerge, this sadly must remain the domain of speculation.

Ninsianna’s fluid gender also has to be taken into account while discussing one further deity, Pinikir. The discovery of a fragmentary god list in Emar made it possible to establish the latter was regarded as the Hurrian equivalent of the former (Ištar in Ḫatti…, p. 224; note that there seems to be a typo here, the list is identified as An = Anum but it’s actually the Weidner god list). This deity similarly was understood as a personification of Venus (Piotr Taracha, Religions of Second Millennium Anatolia, p. 99) and was in a certain capacity associated with Inanna - however, as it will become evident pretty quickly these weren’t the only analogies with Ninsianna.

Despite appearing in Emar in Hurrian context, Pinikir actually originated to the east of Mesopotamia, in Elam (Ištar in Ḫatti…, p. 223). Her name cannot yet be fully explained due to imperfect understanding of Elamite, but it is clear that the suffix -kir is feminine and means “goddess” (Ištar in Ḫatti…, p. 237; cf. the not particularly creatively named Kiririsha, “great goddess”). Sources from Anatolia recognize Pinikir as an Elamite deity, though direct transfer from one end of the “cuneiform world” to the other is unlikely (Ištar in Ḫatti…, p. 236). Most likely, Hurrians received Pinikir through Mesopotamian intermediaries in the late third or early second millennium BCE, and later introduced this deity further west (Ištar in Ḫatti…, p. 237). We know Mesopotamians were aware of her thanks to the god list Anšar = Anum, where the name occurs among what may or may not be an enumeration of deities regarded as Inanna’s foreign counterparts (An = Anum…, p. 36). For the time being it is not possible to track this process directly, though - it’s all educated guesswork.

While as far as I am aware none of the few Elamite sources dealing with Pinikir provide much theological information about her, and none hint at her gender being anything but feminine, Hurro-Hittite texts from Anatolia indicate that at least in this context, like Ninsianna in Mesopotamia, she came to be seen as a genderfluid deity, sometimes counted among gods, sometimes among goddesses (Gary Beckman, The Goddess Pirinkir and her Ritual from Ḫattuša (CTH 644), p. 25). Firmly feminine Pinikir occurs in a ritual text (KUB 34.102) which refers to her in Hurrian as Allai-Pinikir, “lady Pinikir”; interestingly this is the only case where she is provided with an epithet in any Anatolian source (Ištar in Ḫatti…, p. 211). However, there are examples of ritual texts where Pinikir is listed among male deities (Ištar in Ḫatti…, p. 229). He is also depicted in the procession of gods in the famous Yazilikaya sanctuary in a rather striking attire:

I know, I know, the state of preservation leaves much to be desired (wikimedia commons) This isn’t just any masculine clothing - the outfit is only shared with two other figures depicted in this sanctuary, the sun god Shimige and the Hittite king (The Goddess Pirinkir…, p. 25-26):

Shimige (left; wikimedia commons) and the king (right; also wikimedia commons)

Piotr Taracha argues that it reflects the attire worn by the Hittite king when he fulfilled his religious duties (Religions of…, p. 89); Pinikir’s isn’t identical - it’s only knee length, like the more standard masculine garments - but the skullcap is pretty clearly the same. He is also winged, which is a trait only shared with the moon god and one more figure (more on them in a bit), and likely reflects celestial associations (Ištar in Ḫatti…, p. 211). All the same traits are also preserved on a small figurine of Pinikir from the collection of the MET:

A much better preserved masculine Pinikir (MET)

It’s therefore probably safe to say that the male form had a fairly consistent iconography, which furthermore was patterned on what probably was an archetypal image of masculinity to Hurro-Hittite audiences. The king, whose appearance is reflected in Pinikir’s iconography, was, after all, supposed to be not just any man, but rather the foremost example of idealized masculinity (Mary R. Bachvarova, Wisdom of Former Days: The Manly Hittite King and Foolish Kumarbi, Father of the Gods, p. 83-84).

Since we started this section with beards, we may as well end with them - I feel obliged to point out that no matter how clearly described as masculine, neither Ninsianna nor Pinikir were ever described (let alone depicted) as bearded.

It is difficult for me to estimate to which degree the information about the genderfluidity of Ninsianna and Pinikir can be used to elucidate in which way the association with Venus influenced the perception of Inanna’s gender. However, it seems safe to say the focus on secondary physical characteristics made some authors miss the forest for the trees. I’ll leave it as an open question whether Inanna could be interpreted similarly to her even more Venusian peers, but I’m fairly sure that a metaphorical beard is unlikely to have anything to do with the answer.

Excursus: “the masculinity and femininity of Shaushka”, or when an Ishtar is not Ishtar

Bringing up the masculine Pinikir, and the matter of possible genderfluidity of deities in Mesopotamia and nearby areas, makes it necessary to also discuss Shaushka. The two of them appear mere two lines apart in Anšar = Anum (An = Anum…, p. 36), though they were not closely associated with each other - rather, they were both deities associated with Inanna who happened to belong to the same cultural milieu.

Mx. Worldwide: the transmission of Shaushka across the cuneiform world

Shaushka was originally the tutelary deity of Nineveh, but the attestations span almost the entire “cuneiform world” - from Nineveh in the north to Lagash in the south, from Hattusa in the west, through Ugarit and various inland Syrian cities all the way up to Arrapha in the east. There are simply too many of them to cover everything here.

The oldest known reference to Shaushka (which doubles as the first reference to the city of Nineveh) occurs in a text from the Ur III period. It’s not very thrilling - it’s only an administrative text mentioning the offering of a sheep made on behalf of the king of the Ur III state (Gary Beckman, Ištar of Nineveh Reconsidered, p. 1). The earliest sources render the name as Shausha; the infix -k- which only starts to appear consistently later on is presumed to be an honorific, or less plausibly a diminutive (Ištar in Ḫatti…, p. 55-56). Either way, it is agreed it can be translated simply as “the great one” (Ištar in Ḫatti…, p. 56) - a pretty apt description of its bearer.

Ur III attestations of Shaushka are sparse otherwise: a textile offering in Umma (possibly a garment for a statue), a handful of theophoric names like Ur-Shausha and Geme-Shausha in Lagash, and that’s basically it (Tonia Sharlach, Foreign Influences on the Religion of the Ur III Court, p. 106). Still, it’s probably safe to say it’s one of the examples of a broader pattern of interest in Hurrian religion evident in the courtly documents from this period, and in the appointment of a number of Hurrian diviners to relatively prestigious positions. Whether such experts might have influenced the introduction of Shaushka and other Hurrian deities who entered lower Mesopotamia roughly at the same time (for example Allani from Zimudar or Shuwala from Mardaman) remains an open question (Foreign Influences…, p. 111-114).

A degree of equivalence between Shaushka and Inanna was already recognized in the early second millennium BCE, as evidenced by a tablet from the northern site of Shusharra dated to the reign of Shamshi-Adad which records an offering made to “Ishtar of Nineveh” (Ištar in Ḫatti…, p. 58). However, it might have happened as early as half a millennium earlier, during the Sargonic period - Gary Beckman suggests the identification between the two might have initially occurred simply due to the importance assigned to Inanna by rulers of the Akkadian Empire (Ištar of Nineveh…, p. 2).

Furthermore, a number of later Mesopotamian lexical lists label Shaushka as “Ishtar of Subartu” - a common designation for the core Hurrian areas (Ištar of Nineveh…, p. 2). Meanwhile, Hurrians and cultures influenced by them used the name Ishtar as a logogram to represent Shaushka (Ištar in Ḫatti…, p. 46). Furthermore, they placed Shaushka in Uruk in an adaptation of the Epic of Gilgamesh (Ištar in Ḫatti…, p. 125). One is forced to wonder if perhaps from the Hurrian interpreter’s perspective Inanna was some sort of foreign Shaushka ersatz, not the other way around.

Despite Shaushka’s origin in the Hurrien milieu of northernmost part of Mesopotamia, the bulk of attestations actually come from Hittite Anatolia (Ištar of Nineveh…, p. 2). Kizzuwatna, a kingdom in southeastern Anatolia, was the middleman in this transmission (Ištar in Ḫatti…, p. 95). The earliest evidence for Hittite reception of Shaushka is an oracle text from either the late fifteenth or early fourteenth century BCE (Ištar in Ḫatti, p. 84). However, save for the capital, Hattusa, no major cities were ever identified as cult centers of this deity, and they were seemingly worshiped largely within the southern and eastern periphery of the Hittite empire (Ištar in Ḫatti…, p. 94). Most of the ritual texts Shaushka appears in accordingly appear to have Kizzuwatnean, or at least broadly Hurrian, background (Ištar in Ḫatti…, p. 87).

Is non-astral genderfluidity possible, or what’s up with Shaushka’s gender?

Probably the most fascinating aspect of Shaushka’s character is the apparent coexistence of a female and a male form of this deity. The best known example of this phenomenon are the Yazilikaya reliefs, where a masculine form, with unique attributes including a robe leaving one leg exposed and wings, marches with the gods (with the handmaidens Ninatta and Kulitta - more on them later - in tow) while a caption accompanying a damaged relief indicates a feminine one was originally depicted in the procession of identically depicted goddesses (The Splintered Divine…, p. 75).

Masculine Shaushka (right) accompanied by Ninatta and Kulitta (wikimedia commons)

A restoration of the procession of goddesses, including feminine Shaushka (wikimedia commons)

A number of epithets applied to Shaushka were similarly explicitly feminine, for instance Hurrian “lady of Nineveh” (allai Ninuwawa) and Hittite “woman of that which is repeatedly spoken” (taršikantaš MUNUS-aš), implicity something like “woman of incantations” (Ištar of Nineveh…, p. 5); magic was apparently understood as a particular competence of this deity (Ištar of Nineveh…, p. 6). There is even a singular case of an incantation being explicitly attributed to Shaushka (Ištar in Ḫatti…, p. 98).

Literary texts, chiefly myths from the so-called Kumarbi cycle, generally portray Shaushka as feminine too, and more as a love deity (to be precise, as something along the lines of a heroic equivalent of a femme fatale) rather than as a warlike one (Ištar in Ḫatti…, p. 85). Mary R. Bachvarova tentatively suggests that a reference to possibly masculine Shaushka might be present in the first of its parts, Song of Going Forth (also known as Song of Kumarbi), which mentions a deity of uncertain gender designated by the logogram KA.ZAL, “powerful”, which she argues has the same meaning as Shaushka’s name (Wisdom of Former…; p. 95 for the text itself, p. 106 for commentary). However, I’m not aware of any subsequent studies adopting this view.

Regardless of the contents of the literary texts available to us presently, Shaushka is explicitly counted among male deities in CTH 712. The enumeration in this ritual text also includes the “femininity and masculinity” of this deity. The male form of Pinikir is there too, though without a separate entry dedicated to any of his attributes or characteristics (Ištar in Ḫatti…, p. 219). Another example might be less direct: two descriptions of depictions of Shaushka use the terms “helmeted” (kurutawant), which referred to headwear worn by gods, as opposed to “veiled” (ḫupitawant), which referred to the typical headwear of goddesses. This lines up with the relief of masculine Shaushka from Yazilikaya (Ištar in Ḫatti…, p. 300).

A detail I haven’t seen brought up in any discussion of Shaushka’s gender which I personally think might be relevant to this topic is that their name occurs as a theophoric element both in feminine and masculine Hurrian theophoric names, which is otherwise entirely unheard of. Hurrians evidently were more rigid than Mesopotamians when it comes to theophoric elements in given names, as goddesses occur only in names of women and gods in names of men (Gernot Wilhelm, Name, Namengebung D. Bei den Hurritern, p. 125).

Interestingly, Hittite sources pertaining to Shaushka offer a parallel to the “genderbending” curse formulas as well (My Men Have…, p. 363-364; note they are actually slightly earlier than the Assyrian examples). In a few cases, including a prayer and military oaths, this deity is implored to deprive foreign adversaries of the Hittite empire of their masculinity and courage, to take away their weapons, and to make them dress like women (Ištar in Ḫatti…, p. 90).

How did this aspect of Shaushka’s character develop? I’d assume that in contrast with Ninsianna and Pinikir, the influence of astronomical ideas about Venus can probably be ruled out. Beckman stresses that at least in Anatolian context Shaushka was evidently not an astral deity (Ištar of Nineveh…, p. 7). Timothy D. Leonard argues that the wings, which only the male form possesses, likely reflect a celestial role, but he doesn’t explore the point further (Ištar in Ḫatti…, p. 211). However, he notes that only Pinikir is explicitly identified with Venus in Hurro-Hittite sources, and presumably fulfilled the role of personification of this astral body alone (p. 225).

Leonard argues that it cannot be established with certainty whether Shaushka was perceived as capable of taking both male and female forms, as existing simultaneously as a male and female deity (with two bodies, presumably), or if they should be regarded as androgynous. However, he notes that there is no evidence for the recognition of any sort of nonbinary identity in known Hittite sources - so at least implicitly, he assumes the gender of both of the forms would need to be binary (Ištar in Ḫatti…, p. 298).

It needs to be noted that the validity of applying the label “androgynous” to Shaushka has already been questioned all the way back in 1980(!) - in the first detailed study of Shaushka’s character and cult ever published, Ilse Wegner argued that in both visual arts and literary texts they are presented either as feminine or masculine, but never is their gender ambiguous (Gestalt und Kult der Ištar-Šawuška in Kleinasien, p. 47). Frans Wiggermann argues that KAR 307, which I already discussed and which describes a single figure with both masculine and feminine traits, might be related to depictions of Shaushka (Mischwesen A…, p. 237; thus I suppose the text would deal with an Ishtar, not with Inanna slash Ishtar herself) but this would quit obviously at best constitute a late exception which could be attributed to very vague familiarity with the deity.

In addition to the options discussed by Leonard, a further interpretation present in scholarship is possibility is that Shaushka might have been seen primarily as a goddess, but performed a male role in specific context, to be precise when portrayed as a warlike deity (Ištar in Ḫatti…, p. 301) - in other words, that we are dealing with a similar phenomenon as in the case of Inanna. For instance, Wegner assumed Shaushka was essentially female, and the masculine portrayals merely reflect adoption of masculine-coded character traits and attributes as opposed to actual transformation into a male figure (p. 47-48). Gary Beckman similarly suggests that Shaushka was a goddess, and that the male form, which he likewise considers to be a military aspect, was interpreted as crossdressing, as opposed to an actual shift in gender (Shawushka, p. 1). Leonard accepts the possibility that the male form might reflect the fact that warfare was seen as an exclusively masculine pursuit in Anatolia, though since there are multiple sources where goddesses whose gender never shifted in any way appear on the battlefield he stresses it’s not impossible such gender norms did not necessarily apply to deities (Ištar in Ḫatti, p. 299-300).

Out of all the possible interpretations I personally find the possibility that Shaushka was imagined to shift between a male and a female deity to be the most convincing - in other words, that they were viewed as genderfluid, similarly to Ninsianna, though almost definitely for different, presently impossible to determine, reasons. However, since the matter is far from settled, I opted to generally use neutral forms across this section of the article - I hope this doesn’t make it too confusing. Can any of the information pertaining to Shaushka be applied to Inanna as well? I don’t really think so. For starters, no source goes out of its way to depict a feminine and a masculine form of Inanna in the same location, so I would argue that it is significant this is something attested for her counterpart - a sign that the latter’s masculine identity was more pronounced. Note that this is only my personal impression, though, and it might not fully hold to academic scrutiny, not to mention that the emergence of new sources might invalidate it.

Beyond Inanna: Shaushka’s other connections

While I focused on the connection between Shaushka and Inanna, it’s necessary to point out that the former was more than just a “foreign counterpart”. As a deity worshiped for well over a millennium, they amassed their own complex network of deities - often completely distinct from Inanna. For instance, it’s hard to find a parallel to Shaushka’s position as the sibling (and, in myths, main ally) of the head of the Hurrian pantheon, Teshub (not least because he represented a somewhat different model of a head god than Mesopotamian Enlil and Anu). However, to do this matter justice I’d basically need a separate article. Due to the scope of this treatment of Shaushka, I will limit myself only to a small number of figures they were associated with - either because they have something to do with their gender, or because they are additionally in one way or another connected to Inanna.

In Hittite context, Shaushka came to be closely associated with an Anatolian deity, Anzili (Ištar in Ḫatti…, p. 112). Since the latter’s character is poorly known (Ištar in Ḫatti…, p. 113), the reasoning behind the equivalence between them is opaque (Ištar in Ḫatti…, p. 119). Timothy D. Leonard tentatively proposes that Anzili’s name might be grammatically masculine and that it originally designated a god who later came to be seen as a goddess (as reflected in available sources), or that similarly as in the case of Shaushka both a male and a female form could be attributed to them (Ištar in Ḫatti…, p. 117).

Untangling this problem is complicated further by the fact that Anzili’s name is used simply as a Hittite translation of Shaushka in both ritual and literary texts in which the deity of Nineveh is undeniably meant, down to being explicitly referred to with titles pertaining to this city - where Anzili obviously wasn’t actually worshiped (Ištar in Ḫatti…, p.120-121). Through the association with Shaushka, Anzili’s name even got to be used to translate the name of their Mesopotamian counterpart a few times - the Hittite translation of King of Battle, the most famous epic about Sargon of Akkad, refers to his divine backer as… “Anzili of Akkad” (Ištar in Ḫatti…, p. 125). Ultimately the translation was not entirely consistent, though, and texts written in Hittite where Shaushka’s name is nonetheless rendered phonetically, leaving no possibility that it was translated as Anzili, are also known (Ištar in Ḫatti…, p. 126).

Next to Inanna and Anzili, the deities probably the most commonly associated with Shaushka were their handmaidens Ninatta and Kulitta (Ištar of Nineveh…, p. 6). They could be portrayed as divine musicians (Gestalt und Kult…, p. 78), but also as warlike deities (John MacGinnis, The Gods of Arbail, p. 109). Ilse Wegner went as far as suggesting the phrase “right weapon of Shaushka” was an apposition of the pair, though that’s obviously speculative (Gestalt und Kult…, p. 79).

Further information about their role is provided in a hymn to Shaushka (CTH 717). They are grouped in it with two other handmaidens, Šintal-irti (“seven-tongues”) and Ḫamra-zunna. The four of them are supposed to look after households which Shaushka views favorably, so that their inhabitants can live in harmony. Meanwhile, four other handmaidens, Ali, Ḫalzari, Taruwi and Šinanda-dukarni, are entrusted with making people in households which Shaushka resents quarrel with each other (Ištar in Ḫatti…, p. 120-122). It has been argued that this reflects the two aspects of Shaushka’s character - as a love deity in the case of the first four handmaidens, and as a warlike one in the case of the second group (Ištar in Ḫatti…, p. 123) - but I am skeptical if this can be easily reconciled with the fact Ninatta and Kulitta appear with them no matter which side of them is in the spotlight.

Ninatta and Kulitta also represent probably the strongest case of Shaushka leaving a mark on their Mesopotamian counterpart. In the Neo-Assyrian period, they appear as members of the entourage of the latter not only in Nineveh, but also in Arbela and Assur under “Akkadianized” forms of their names, Ninittu and Kulittu (The Gods of Arbail, p. 109)

While Inanna had an extensive court - something that for mysterious reasons is not acknowledged online or even in publications aimed at general audiences (to use a recent example - even an a-list example like Nanaya comes up less times in Louise Pryke’s Ishtar than Buffy the Vampire Slayer, who, as far as I am aware, is not attested in any cuneiform texts) - I’m not aware of any instance of Ninatta and Kulitta being explicitly identified as counterparts of any of its members, though. Perhaps the fact that some of the cities in which they are attested were originally Hurrian has something to do with it - they weren’t introduced there as new additions, it was the Mesopotamian goddess who was superimposed over their original superior (The Gods of Arbail, p. 112).

Madonna-whore complex and beyond: (the modern reception of) Inanna as a love deity

After the brief detour focused on Shaushka, it is time to go back to Inanna - specifically to the most major aspect of her character I largely left out before, her association with love and all that entails.

As I already said, the oldest available texts affirming this was one of her prerogatives are younger than these linking her with war, let alone these hinting at her astral role. Regardless of when this aspect of her character first developed, it took until the Ur III period for it to take the center stage (Inanna and Ishtar…, p. 338). Simultaneously, it is by far the most well known today, to the point you often get the impression people barely know there’s more to her. Tonia M. Sharlach notes that even in scholarship there is discussion over whether this aspect of her character isn’t perhaps overestimated to a degree (An Ox of One’s Own. Royal Wives and Religion at the Court of the Third Dynasty of Ur, p. 268).

At least when it comes to the spread of this misconception online, one is tempted to ask to which degree pretending this is the only thing about Inanna that matters amounts to the need to present her as some sort of demo version of Aphrodite, with limited, if any, concern for Mesopotamia.

None of these phenomena is why I kept it for last, though - even if I do agree that viewing Inanna simply as a “love goddess” is misguided at best. My decision simply reflects the fact that the relevant sources portray Inanna probably at her least gender nonconforming . As argued by Bendt Alster, in some cases in love poetry it would essentially be possible to substitute her and Dumuzi for an average young human couple without the need to make any adjustments (Sumerian Love Songs, p. 78). Ultimately, these works reflect fairly normative ideas of courtship, romance and sex, though with a clear female focus (Frans Wiggermann, Sexuality A. In Mesopotamia, p. 412). The portrayal of love and eroticism in them has been described as “playful”, in contrast with the more blunt genres like potency incantations, or even with portrayal of sex in myths like Enki and Ninhursag (Jerrold S. Cooper, Gendered Sexuality in Sumerian Love Poetry, p. 92-94). Many of them are honestly an enjoyable read, as long as you are willing to engage with heavy use of assorted metaphors in descriptions of sex (date syrup, lettuce and agricultural activities are particularly abundant). Here is a fairly representative example:

The Song of the Lettuce (ETCSL)

There isn’t really much to say beyond that - they’re a fascinating topic in their own right, but they are largely irrelevant for the matter this article investigates.

Frans Wiggermann, an author whose work I generally value highly, made the peculiar argument that erotic poetry in which Inanna is the more active side and her goal is sexual gratification might reflect attribution of masculine traits to her and proceeded to argue every depiction of sex where the woman tops is ought to be related to this phenomenon (Sexuality A…, p. 417-418). He simultaneously raises an interesting point that these representations of Inanna might have been supposed to justify sex without the aim of reproduction. It is unclear to me how it would “allow minorities a place under the sun”, though (p. 418), as the sex scenes in relevant compositions are invariably straight.

While I am unsure about some aspects of Wiggermann’s argument, I should stress that I think it was made in good faith. Sadly this can’t be said about much of the other scholarship pertaining to Inanna and sexuality, and especially the intersection of the topic of sexuality and gender. This matter has been investigated in depth by Zainab Bahrani in the early 2000s already. She argues that publications which overestimate the ambiguity of Inanna’s gender (which typically employ hardly applicable labels like “hermaphrodite”; she singles out Rivkah Harris’ Inanna-Ishtar as Paradox and a Coincidence of Opposites and Brigitte Groenberg’s Die sumerisch-akkadische Inanna/Ištar: Hermaphroditos? as relatively recent examples), in particular while emphasizing her erotic character, are essentially a leftover a fear of nefarious seductresses common in popular culture of fin-de-siècle Europe, for example in symbolist paintings (Women of Babylon…, p. 146).

Jen Delville's The Idol of Perversity, a fairly standard example of the sort of symbolist painting Bahrani meant, a representation of the fear of "unquenched bestial desires of a woman" (wikimedia commons)

I think it’s also a valid point that traits like assertiveness or a quick temper could very well be assigned to a femme fatale, and are not necessarily an indication of any ambiguity of gender (Women of Babylon…, p. 144), though I don’t think every aspect of Inanna’s characters needs to be subsumed under the erotic, and recent publications focused on her military role and its intersection with gender are much more nuanced, as you could see for yourself earlier.

Bahrani also highlights that publications she criticizes - both historical and modern - treat transsexuality, crossdressing and various adjacent phenomena and (male) homosexuality as basically one and the same (Women of Babylon…, p. 145; I will come back to this). However, I feel she falls into this trap herself to a small degree when it comes to women, as she appears to link the dubious Inanna scholarship overestimating the ambiguity of her gender and the phenomenon of various femme fatale figures being portrayed as bisexual for voyeuristic purposes, and to Orientalist art at the very least implying lesbian activities (Women of Babylon…, p. 146). I am not aware of any actual publication dealing with Inanna or relevant phenomena (of any quality) which would go into this direction, though.

I also disagree with treating Inanna as unique compared to other goddesses just because she is not primarily portrayed as a wife or mother (Women of Babylon…, p. 149) - the median Mesopotamian goddess was a personification of a profession or the interests of a city or both, arguably; major members of the pantheon like Nanshe, Nisaba, Ninmug, Nungal or numerous medicine goddesses were hardly defined by either of these two roles, even if they could be, indeed, portrayed as wives or mothers in a capacity Inanna was not.

Most importantly, I disagree with invoking Freud and his disciples (positively, for clarity) to bolster arguments (Women of Babylon…, p. 153-154).

Still, I do think the core concerns raised by Bahrani are more than sound. The next section will sadly make that painfully clear.

Sexualization of lamenting

The validity of some of Bahrani’s criticism is pretty evident just based on the survey of past literature on the matter of the assinnu (The Misconstructed Role…, p. 83-84), a type of religious specialist or performer who you already met earlier in the subsection of this article dedicated to military curses. It would appear that the authors most keen on far reaching speculations about their gender identity and sexuality are probably some of the least qualified to deal with this matter, and lo and lo and behold, typically blur together being gay, nonbinary and any form of gender nonconformity.

Furthermore, even though texts from Mari explicitly link the assinnu with Annunitu (The Misconstructed Role…, p. 94) - the single most straightforwardly warlike Inanna-ish deity of them all, whose very name, “the skirmisher”, refers to combat - a peculiar obsession with rendering their role into something innately sexual (or rather lascivious) just because of their association with Inanna, appears to be a distinct trend. It intersects with the former issue; after all, it is known that anything but being a cis straight person who is a paragon of gender conformity is innately inappropriately (or even “abnormally”, as one of the past evaluations cited by Zsolnay critically put it) sexual.

For what it’s worth, there is some evidence that the assinnu were men who - at least in certain situations - crossdressed and played lyres (The Misconstructed Role…, p. 86). In an Old Babylonian hymn I’ve already mentioned, this is said to take place during a festival which also involved female performers who for this occasion dressed up in a masculine way and carried weapons, who are not described with any specific technical term (The Man is Like…, p. 6). Given the context of this mention, I feel the jury's out on whether this was universal, or merely a specific local festival, especially in the light of other evidence for the activities of the assinnu, though. The participation in a celebration which involved crossdressing could explain why late lexical lists - first examples only come from the Neo-Assyrian period, some 1000 years after the Mariote and Old Babylonian attestations - sometimes offer UR.SAL as the logographic writing of assinnu. This combination of signs can be interpreted in different ways - some probably can be ruled out since they refer to female animals (canines and big cats), not to people; this led to the common interpretation as “feminine man” or “woman-man” based on other sign values. Zsolnay disagrees with it, and tentatively proposes something like “servant of women” (The Misconstructed Role…, p. 85)., though this might be an overabundance of skepticism.

However, Zsolnay’s position might not be entirely unwarranted. She correctly points out lexical lists are not necessarily reliable when it comes to synonyms of technical terms, such as religious titles (The Misconstructed Role…, p. 86). Furthermore, the assinnu seemingly were famous for performing a song titled “Battle is my game, warfare is my game” (mēlilī qablu mēlilī tāḫāzu; presumably purposely a nod to terms often used to describe Inanna’s warlike characteristics). They also danced the “whirl dance” (gūštu) - which likely also had belligerent connotations, and which quite importantly is the main topic of the poem Agušaya, which entirely focuses on Inanna as a warlike deity (The Misconstructed Role…, p. 93). Yet more important is the fact that UR.SAL is not the only combination of logograms which could be used to render the term assinnu. The other option, SAG.UR.SAĜ, literally means “foremost hero” - in other words, it does appears to point at some sort of “warlike” or, to be more precise, “heroic” role (The Misconstructed Role…, p. 85). Zsolnay accordingly concludes that the ordinary role of the assinnu was most likely that of an exaggerated “heroic strongman” performing war dances, and that with time an association between these specialists and festivals associated with the military aspect of Inanna (and similar deities like Annunitum) developed due to obvious similarities (The Misconstructed Role…, p. 98).

Nonetheless, just due to the association with Inanna combined with possibly vaguely gender nonconforming behavior (I will not attempt to evaluate whether it was a staple of their activities or only one of the celebrations they took part with), they came to be described in questionable scholarship as “temple prostitutes” (not an actually attested insitution, though it is evident we are dealing with a multi level conflation of crossdressing, being gay or trans, and sex work based on quotes from previous studies provided) whose very existence simultaneously must have terrified the general populace (The Misconstructed Role…, p. 85).

I feel obliged to point out in a footnote Zsolnay states that after finishing her article she was informed by a reviewer similar conclusions about assinnu have been independently reached by Julia Assante in Bad Girls and Kinky Boys? The Modern Prostituting of Ishtar, Her Clergy and Her Cults. Sadly, while I am quite sympathetic to the latter author’s valiant struggle against the myth of “sacred prostitution” and related problems, her methodology is much more flawed than Zsolnay’s, and at times it feels like she herself falls into some of the pitfalls she correctly points out in other studies. I also feel obliged to warn you that for reasons uncertain to me, Assante at some point in the 2010s abandoned academic work and became a medium. Therefore, I would engage with her publications cautiously, to put it very lightly.

There’s at least one point Assante raises which warrants further consideration, though (even if she phrases it very differently than I would). She notes it is peculiar that any individuals whose gender might have been perceived as non-normative or ambiguous, or whose gender is unclear, are automatically presumed to be AMAB, and the possibility that women might have been gender non-conforming, or that people whose gender identity might have differed from Mesopotamian norms were AFAB, is not considered seriously. As an example, she points out that a passage according to which an enigmatic cultic official, the pilipili, received a weapon “as if she were male” sparked little, if any discussion (Bad Girls…, p. 36). This is definitely agreeable, and if nothing else a good start for further inquiries, considering no detailed studies of the pilipili alone have been conducted, as far as I am aware.

It might be worth noting that in the satirical Old Babylonian literary text The Old Man and the Young Girl the second of the eponymous character tricks her way into temporarily reversing gender norms through a royal court verdict, which prompts her to encourage other women to “behave like the pilipili” to celebrate her victory (Jana Matuszak, A Complete Reconstruction, New Edition and Interpretation of the Sumerian Morality Tale ‘The Old Man and the Young Girl’, p.192-193). While more evidence would be necessary to make a genuinely strong case, the possibility that the pilipili were women perceived as gender non-conforming does seem compelling to me on this basis - so, I suppose, credit to Assante in that regard, even if her treatment of the matter leaves a bit to be desired. It’s worth noting a similar proposal about the identity of the pilipili has recently been advanced by Sophus Helle based on the same passage Assante cited (Enheduana. The Complete Poems of the World's First Author, p. 158).

On a further related note, as a pure curiosity it’s worth mentioning that a single lexical list, Malku, lists the feminine form of assinnu - assinnatum - who never sparked the sort of discussion her counterpart did. It should be noted that this label is explained in this context as a synonym of ugbabtum, a fairly widespread type of priestesses (attestations are spread virtually everywhere from Terqa to Susa) involved in the cults of various deities (The Misconstructed Role…, p. 86). As far as I am aware, this is an isolated example, so for the time being it’s impossible to determine if assinnatum ever designated a distinct class of performers or cultic personnel or if it was a scribal invention. I’ll refrain from any speculation about whether it might have anything to do with the women who appear alongside assinnu in the Old Babylonian hymn discussed earlier.

To go back to the assinnu themselves one last time, a further thing to note is that sometimes far reaching dubious conclusions are drawn based not even on information pertaining to these performers themselves, but rather the gala and an enigmatic class of cultic officials presumably involved in mourning, the kurgarrû. However, while the latter two occur together quite often in literary texts (recall that the two clay beings in Inanna’s Descent bear the names Kurgarra - an obvious variant of kurgarrû - and Galatura, ie. “little gala”; however, note as well that gala also commonly occur alongside ašipu), there is very little evidence for any actual close association between them and assinnu - they only occur side by side in a single literary text, the lament Uru-Amirabi (The Misconstructed Role…, p. 91).

The gala (Akkadian kalû; not to be confused with galla, either literally a “gendarme” or town guard, or a type of demon fulfilling an analogous role in the underworld) themselves warrant some further discussion, as they are probably the most egregious example of the phenomenon discussed in this section of the article.

The primary role of the gala was performing various types of hymns, prayers and laments in emesal, a dialect of Sumerian (Paul Delnero, How To Do Things With Tears. Ritual Lamenting in Ancient Mesopotamia, p. 41). Through the third and second millennia BCE, gala most commonly occur alongside temple singers (nāru), for reasons which should be self explanatory, while in the first millennium BCE - alongside āšipu, a type of exorcist, which reflected the involvement of both groups in scholarship (Uri Gabbay, The kalû Priest and kalûtu Literature in Assyria, p. 116).

The gender identity of the gala is a subject of much debate. It might have been unique to them (in other words, they were nonbinary, with gala being both a professional designation and gender identity) or alternatively they might have been men who engaged in broadly speaking gender nonconforming behavior (How To Do…, p. 109). I am not going to attempt to convince you one option or the other is more plausible, I personally don’t think the matter will ever be possible to fully settle unless texts written by gala themselves going in depth into how they perceived themselves ever emerge. Obviously, we also have to take into account what exactly being a gala entailed varied between time periods and locations.

The only thing that can be said for sure is that the gala were not regarded as women. This seems to be an entirely online misconception, though one with an enormous reach - a post making similar claims garnered some 40k notes on this site recently. Said post also stated that they underwent “gender affirming surgery”; it needs to be noted that the status of the gala - or any other type of clergy - was in fact not attributed to any medical procedure (and I don’t think Magnus Hirschfeld, who pioneered gender affirming surgery and deserves more credit than he gets for it, lived in Early Dynastic Mesopotamia…). Obviously, this is not a denial of the possibility the gala weren’t cis (to put in in modern terms) - but it seems beyond credulous to both claim their identity depended on a medical procedure alone, and to project a fairly recent accomplishment for which a genuinely heroic maverick should be credited into incredibly distant past. I don’t think we need a trans version of “ancient matriarchy” mirages, personally.

However, ultimately the main misconception about gala is that they were “priests of Inanna” - and various mortifying hot takes emerge specifically from that. Especially online, more or less haphazard attempts are made to prove that, despite the plentiful evidence for what being a gala entailed, their role - and the roles of any even just tangentially related religious personnel - was innately sexual, since it was tied to Inanna (we have such choice tidbits as “males who engage in transgendered or prostitute behavior”, courtesy of Patrick Taylor, The Gala and the Gallos, p. 176; unclear to me how these labels are in any shape or form interchangeable).

To put it bluntly: it seems like to some the fact the gala might have been, broadly speaking, lgbt (or just gender non-conforming) is in itself something sexual, much like the possibly gender nonconforming performance of the assinnu.

What differentiates this view of the gala from similar faulty opinions about the assinnu is that I think at least online the intent often isn’t malicious - it is not wrong to hope someone in the past was similar (as I understand, the underlying assumption behind many misguided post is that the gala were trans women). However, sadly the underlying motivation of the authors whose takes end up laundered to teenagers online this way is ultimately an example of the same phenomenon which, in a more extreme form, leads to various suspicious groups calling for removal of the tamest possible literature for teenagers from libraries because a gay or trans character appears.

A further problem is that while the assinnu indeed occur chiefly in association with Inanna, the gala were not innately associated with her (and especially not with her sexual side) - referring to them as “priests of Inanna” is a misconception at best, and outright malevolent at worst (in bad faith cases, the logic follows what Bahrani described pretty closely). They were actually present in the cults of numerous deities, most of whom were paragons of gender conformity and had no sexual aspect to speak of - in other words, whatever the identity of the gala was, it was disconnected from the identity of the deity they performed for. Every single major temple dedicated to a city deity had a “chief gala” among its staff. Such an official oversaw the activities of other gala employed by it, but also took part in day to day economic activities of the temple, like managing prebends (How To Do…, p. 110). To go through all of the available evidence would take too much space, so I will only list a handful of particularly notable examples.

There was a “chief gala” among the staff of Ninurta’s main temple Eshumesha in Nippur, as attested in a list of provisions where this official appears next to a “chief singer” (Wolfgang Heimpel, Balang Gods, p. 583). In Old Babylonian Kish another “chief gala” was the second most important religious official in service of Zababa, with only the temple administrator ranking higher (Walther Sallaberger, Zababa, p. 165). A further “chief gala” resided in the temple of Sin in Harran, as attested in sources from the Neo-Assyrian period; the holders of this office were tasked with sending astronomical reports to the kings of Assyria (Steven W. Holloway, Aššur is king! Aššur is king! Religion in the exercise of power in the Neo-Assyrian Empire, p. 409). A “chief gala”, as well as a number of regular gala, were also part of the staff of the temple of Nanshe in NINA (reading uncertain; Tell Zurghul) in the Early Dynastic state of Lagash (Gebhard J. Selz, Untersuchungen zur Götterwelt des altsumerischen Stadtstaates von Lagaš, p. 205-206).

It’s important to note that the arts of the gala and the knowledge transferred among members of this profession - kalûtu - were associated with Ea, not with Inanna; the closest parallel are, once again, the arts of the āšipu (The kalû Priest…, p. 116). However, it would be disingenuous to call them “clergy of Ea” - I’m just highlighting they had no specific connection with Inanna. Stressing the lack of any unique degree of connection between her and the gala is not supposed to be an argument against inquiries into their gender identity, either - though I do advise to be cautious which authors are consulted.

Maternal obsessions: do deities even follow gender roles?

While I dedicated a lot of space to warnings about questionable motivation behind some arguments pertaining to the gender of Inanna and especially clergy with varying degrees of association with her, it needs to be stressed that there’s a need to be cautious about the exact opposite attitudes too sometimes. While skepticism is generally a virtue in scholarship, it is hard to deny that some of the opposition to inquiries into Inanna’s gender and related matters also has highly questionable motivations behind it.

For instance, my reservations towards Julia Assante’s article discussed earlier come from the fact that at least some of her criticism is rooted not in valid reasoning, but in what appears to be a degree of homophobia - for instance, part of her opposition to interpreting cultic officials like the assinnu or gala as gay men (for which the evidence is indeed hardly sufficient - we have evidence for crossdressing in one case, and for either gender nonconformity or a unique gender identity in the other) stems from her conviction that this is an example of “abnormal male sexuality” (Bad Girls…, p. 37).

Interestingly this is a selective case of homophobia, though, since she simultaneously voices a perfectly valid complaint that earlier scholarship has “not allowed discussion on lesbianism other than to dismiss it” (p. 36; it needs to be noted that in contrast with gay men, direct evidence for lesbians is lacking altogether in cuneiform - see Sexuality A…, p. 414 for reference to a MLM love incantation and absence of a WLW equivalent - but you’d at least expect some serious inquiry into Ninshubur’s portrayal in literary texts by now). Some examples are even more blunt. For instance, Wolfhang Heimpel, after concluding that references to “bearded” Inanna reflect the perception of the planet Venus as opposed to the deity (which is not too dissimilar from the interpretation I highlighted as plausible earlier) reassures the reader that Inanna was therefore not an “androgynous monster” (A Catalog of Near Eastern Venus Deities, p. 15) - I am somewhat puzzled what exactly would be “monstrous” about facial hair. It’s hard to escape the conclusion that in contrast with the newer study of the same passages which I discussed in detail and have no objections to, it’s not the weakness of the evidence that bothers the author, but the slightest possibility of androgyny.

Not everyone is so direct, though. There are also more insidious cases - and these invariably focus on Inanna herself, as opposed to any religious officials. What I’m talking about are sources which refer to Inanna as a “mother” or “fertility” goddess or some nondescript “divine feminine” entity entirely detached from historical context. As a result Inanna is essentially forced into an incredibly rigid feminine role she never actually fulfilled. I won’t dwell upon the abstract maternal obsession itself much here. I already wrote a separate article a few years ago about its impact, exemplified by the recent portrayal of Inanna as a grotesque pregnancy monster in a certain videogame (this is not an exaggeration) and I think that was enough. It will suffice to say that these visions belong not in Mesopotamia at the dawn of recorded history, but rather in the most feverish depths of Victorian imagination (I won’t explore this topic here; Cynthia Eller’s publications are a good start if you are interested, though). Interestingly, simultaneously sources of this sort basically never investigate Mesopotamian texts which actually focus on motherhood - which is a shame, because compositions such as Ninisina A are filled with genuine warmth. However, they don’t deal with some sort of overwhelming Frazerian ur-mother reduced to bare biological essentials.

To go back to the main topic of this section, the true crown jewel of the discussed subgenre of Inanna literature has to be this paragraph courtesy of Tzvi Abusch (Ishtar in Dictionary of Deities and Demons in the Bible, p. 453):

One is tempted to ask why Abusch argues Inanna is “incomplete” or exhibits “psychic wounds” due to her character not revolving around being a wife or mother. How about her roles as a war deity, love deity, personified astral body or representation of political interest of one city or another? Roles which are, quite obviously, fully realized? As a war deity, she was believed to assist kings, deprive their enemies of the ability to fight, and to confront various supernatural adversaries like rebellious mountains; as a love deity, she was invoked through love incantations and acted as the archetypal lover in erotic poetry; as Venus, she shone in the sky.

Should we also question why, for example Tishpak’s roles as a husband and father are not fully realized considering he primarily plays the role of a warrior and divine sovereign of Eshnunna (the human ruler was merely acting as a governor on his behalf, a fairly unique situation otherwise only attested for two other gods)? Very few male gods actually match the image of masculinity presented in Instruction of Shuruppak as an ideal to strive for - just as very few goddesses fit the image of the ideal wife preserved in proverbs.

This is not the first time this comes up in this article, but while the world of gods, and the character of its individual inhabitants, obviously arose in specific historical context, it was not a perfect mirror of the world of humans and its mores (Do Divine Structures …, p. 105-106). Ilona Zsolnay outright argues that even if some (but not all) of the Mesopotamian deities were at least in part characterized based on normative patterns of behavior tied to them - there are, after all, deities defined at least to a degree by, for example, fatherhood (like Enlil) or marital status (like Aya) - ultimately they were not bound by the same gender norms as humans. Furthermore, religious and political factors, as well as natural phenomena deities could be linked with, influenced their character considerably more (Do Divine Structures …, p. 116).

Granted, it should be noted that Abush is basically writing about an Inanna he made up. As you’ve seen earlier, the first attestations of Inanna already sound fairly similar to her most famous portrayals from later periods. However, he instead argues that the original Inanna lost to time was one of “primitive earth of mother goddesses” and that from the fourth millennium BCE onwards (coincidentally when the first actual attestations of Inanna emerge thanks to the advent of writing) Mesopotamians simply couldn’t grasp her true character (Ishtar, p. 454). The need to portray Inanna as she actually was imagined as some sort of aberration, coupled with a desire to uncover an “original” version which just so happens to conform to an incredibly rigid vision of femininity is quite something. Rarely do you see someone basically recreating the Madonna-whore complex so literally.

Absent parents, ever present children

While as I said I won’t engage in depth with the peculiar obsession with making Inanna into a maternal figure evident in Abusch’s treatment of her, I do feel obliged to cover a related phenomenon: the obsessive focus on the quite rare cases where some minor deities are identified as her children. This is a particularly big problem online, though vintage scholarship and publications aimed at general audiences (even very recent ones) are equally, if not more, guilty of it.

The nominal assignment of largely irrelevant deities as children to Inanna was ultimately inconsequential, and in particular it had nothing to do with her erotic role - or with Dumuzi, for that matter, as he is never identified as their father (Inanna and Ishtar…, p. 339). Pregnancy, childbirth and maternity are not topics dealt with in compositions focused on the two of them (Gendered Sexuality…, p. 95).

Only three deities have ever been described as Inanna’s children in primary sources: Shara, Lulal and Nanaya. In every single case caveats apply.

Shara’s connection to Inanna was geographically limited. It wasn’t a pan-Mesopotamian convention to regard them as related, but rather a local tradition restricted to Zabalam (Goddesses in Context…, p. 202). Julia M. Asher-Greve suggests that it might have originally been little more than a way to give Inanna access to the epithet ama, literally “mother” (but metaphorically, as a divine epithet, something like “venerable woman”; Jeremy Black, Songs of the Goddess Aruru, p. 48), which was however primarily used not to indicate motherhood but rather a position of authority in the pantheon (Goddesses in Context…, p. 140).

It’s also important to note that Inanna of Zabalam didn’t really start as (an) Inanna, since the earliest literary text she appears in, the Early Dynastic Zame Hymns from Abu Salabikh, refers to her with the enigmatic name Nin-UM. Joan Goodnick Westenholz assumed that Nin-UM was the original name of the goddess of Zabalam, with the name Inanna (and many of Inanna’s traits) effectively imposed upon her due to the theological and political influence of nearby Uruk (Goddesses in Context…, p. 42-43). Whether this was the case or not, the two are treated as functionally separate deities in god lists (Goddesses in Context…, p. 79-80).

While this is far from certain, Douglas Frayne proposed that this phenomenon might also be the motif of conflict between Inanna and Gilgamesh, first attested in the standalone poem Gilgamesh and the Bull of Heaven from the Ur III period, and fully developed in the considerably later standard edition of the Epic of Gilgamesh (which might reflect what Paul-Alain Beaulieu described as “anti-Ištar sentiment”; The Pantheon..., p. 108). He assumes that it reflected hostilities between Uruk and Zabalam, with the antagonist actually being Inanna of Zabalam and not Inanna of Uruk (The Struggle for Hegemony in "Early Dynastic II" Sumer, p. 63-64). In any case, the connection with Shara cannot be taken out of context and applied where it is not explicitly mentioned.

The other most frequently cited case, that of Lulal, is even weaker than Shara’s. He is addressed as Inanna’s son exactly once, in a fragmentary hymn published in the 1960s (Anna Glen, Jeremiah Peterson, The Lulal širgida Composition CBS 12590 (HAV 5, pl. 7, VIII), p. 169) - so he has an equally firm claim to being her son as the personified Styx has to being Persephone’s mother. In Inanna’s Descent, the composition most often “enriched” today with forcible assertions of familial bonds between Inanna and miscellaneous side characters, the connection between them is merely “close, but unspecified” (Wilfred G. Lambert, Lulal/Lātarāk, p. 163). Anna Glen and Jeremiah Peterson assume he is an attendant, not a family member, and point out elsewhere (Inanna D, line 32) he is portrayed only as a minor warrior god acting on her behalf (The Lulal širgida…, p. 169). An annotated edition of the Weidner god list equates Lulal with Sin (Klaus Wagensonner, CCP 6.7.A - Weidner’s God List A) which, as it will become clear very soon, creates some issues for claims of widespread acceptance of his status as Inanna’s son.

The third deity sporadically addressed as Inanna’s child was Nanaya. In contrast with both Shara and Lulal, she was actually a major figure in her own right, and her connection with Inanna is attested in various cities and time periods. Ironically enough I don’t think I’ve ever seen her described as her daughter online, though. I suspect the explanation is fairly straightforward: she doesn’t appear in the “canon” of shoddy vintage translations of a small handful of texts on which the online image of Inanna often seems to be built.

However, the fact Nanaya had a firm connection to Inanna doesn’t mean undue importance should be assigned to the cases where they are presented specifically as mother and daughter. Only three sources actually refer to them this way: an inscription of king Lipit-Ishtar, a first millennium recension of an older balag song, and a unique oath formula. Olga Drewnowska-Rymarz assumes the relation described in them might very well be metaphorical (Mesopotamian Goddess Nanāja, p. 30).It would not be hard to find parallels proving this is a distinct possibility: Ninshubur was demonstrably not Inanna’s mother, and yet she addresses her as such as a sign of respect in at least one composition. Ninshubur herself has no known parentage, and yet refers to every high ranking god as “father” in Inanna’s Descent. The examples of using terms of kinship as an indication of respect or closeness are numerous.

Furthermore, multiple genealogies could be assigned to Nanaya. In laments, she is consistently the daughter of Urash, the tutelary god of Dilbat, for instance (Mesopotamian Goddess Nanāja, p. 31). Obviously, the fact that Nanaya could also be at least partially identified with Inanna (though this is a late phenomenon; Goddesses in Context…, p. 131) poses some problems for viewing them as child and parent. In most cases it’s probably best to agree with the description of the relationship between the two as “definite, but unspecified” (Joan Goodnick Westenholz, Nanaya: Lady of Mystery, p. 68).

On a side note which is not directly related to the main topic of this article, it is quite peculiar that preoccupation with Inanna existing as a part of a family never seems to extend to highlighting her connection with her parents. Ironically, the family connections people downplay online are the ones which actually mattered the most theologically.

The tradition making Nanna (Sin) and Ningal Inanna’s parents was by far the most widespread one, and it is reflected in various genres of texts across history (Aino Hätinen, The Moon God Sin in Neo-Assyrian and Neo-Babylonian Times, p. 309-310; Goddesses in Context…, p. 230; The Pantheon…, p. 111; even Abusch’s Ishtar, p. 452). References to this connection are frequent in literary texts, even ones which don’t focus on Inanna, let alone on her family ties. For instance, Ka Hulu-a, which isn’t even a composition dealing with deities on the most part, casually refers to Inanna as “wise daughter of Sin” (dumu galzu Suenna; Jana Matuszak, Don’t Insult Inana! Divine Retribution for Offense against Common Decency in the Light of New Textual Sources, p. 361).

The connection between Inanna and her parents was so strong it could be transferred to other deities by proxy. Both Shaushka (Marie-Claude Trémouille, Šauška, Šawuška A. Philologisch, p. 102) and Pinikir (The Goddess Pirinkir…, p. 27) - not to mention an entire host of major and minor Mesopotamian goddesses, ranging from Annunitum (The Moon God…, p. 313), though Belet-ekallim (Ištar in Ḫatti…, p. 160) to Nanaya (The Moon God…, p. 312) - could be addressed as the moon god’s offspring (or, at the very least, as the offspring of a moon god since at least in Shaushka’s case the name is in all due likeness used as a logogram).

Perhaps even more importantly, the connection between Inanna and her father was also responsible for her well attested association with the number 15, best reflected in the use of this numeral to represent her name from the Old Babylonian period onwards. Since Sin’s number was 30 (a reflection of the number of days in the lunar month), a half of that was deemed a suitable number to represent his daughter by ancient theologians (Wolfgang Röllig, Götterzahlen, p. 499).

Conclusions

I was initially reluctant to cover the topic of the gender of Inanna and related deities in depth, I’m frankly not sure why. It is not my intent to boast, but much of my online activity has consistently revolved around assyriology since 2020 (technically it has been my interest for much longer, but my methodology required refining). I wrote 200+ wiki articles about Mesopotamian deities, including multiple which specifically required dealing with the matter of gender; in contrast with the overwhelming majority of hobbyists I keep up with academic publications.

To go back to the question which originally inspired this article, I don’t think it’s possible to give a straightforward answer. I’d say at least some of the current mainstream Assyriological scholarship (by which I mean roughly from the mid to late 1980s to now) offers a fairly accurate evaluation of what can be said about Inanna’s gender, and about the gender of related figures - Ninsianna, Shaushka, Pinikir etc.; I hope spotlighting sources which can be described this way through the article makes this clear enough. Some specific details are definitely overemphasized (the eerie quest for a beard is the prime example but I’d be lying if I said Wiggermann’s puzzling views on femdom didn’t make me laugh). What is definitely overestimated is to what degree the supposed ambiguity of Inanna’s gender was tied to her sexual aspects. The general lack of any such characteristics among deities even more firmly associated with sexuality than Inanna was - I highlighted it in the case of Nanaya, but it holds equally (if not more) true for Ishara, Gazbaba, Kanisurra, Bizilla, the list goes on - also doesn’t seem to ever be highlighted. While obviously each of them was a deity with own unique character and not just a carbon copy of Inanna (for example, Ishara was associated with weddings in a capacity no other love goddess was, while Nanaya persistently appears in texts dealing with unrequited love or rejection), convergence of traits was a fairly common phenomenon in Mesopotamian religion. For example, numerous couples consisting of a medicine goddess and a war god emerged over the course of the late third and second millennia BCE - so surely it would eventually reemerge in one of these cases?

A further problem is of course the questionable scholarship based on these misconceptions which focuses less on Inanna herself and more on clergy associated with her, or even just vaguely adjacent to her. While a lot has changed since the early 2000s, let alone the 1980s, it is still arguably a major weakness of assyriology as a discipline that often gender, sexual orientation and presentation are often treated as entirely overlapping phenomena. There are numerous authors who write about relevant matters thoughtfully, but this is hardly the rule; especially when assyriology intersects with Bible studies or classics, the problem remains strong (meanwhile, in depth studies of, say, transmission of laments will often be quite cautious; it’s also not as easy as just blaming the age of some researchers and calling it a day).

However, there are also matters related to the gender of Inanna and related deities which definitely receive too little attention. To which degree what we know about Ninsianna can be applied to Inanna? Why the planet Mercury, despite also being regarded as switching between two genders, seemingly never came to be personified the same way as Venus? Why Shaushka and especially Pinikir appear in firmly masculine attire, while Inanna basically never does? All of these questions require further in depth inquiries. Much as I can’t give an unambiguous response to the initial question, I honestly don’t think it’s possible to give a straightforward answer on the matter of Inanna’s gender in the first place. Obviously, it’s impossible to disagree that fundamentally she was primarily a feminine figure. However, it’s also important to remember she essentially took a masculine role in the military context. I still stand by my joke chart from a few months ago:

While as I demonstrated things get much more murky when it comes to outright ambiguity or fluidity of gender, I would not rule it out entirely either, at least in an astral context - though I also doubt it’s fair to speak of anything directly comparable to the cases of Ninsianna, Pinikir or Shaushka.

Perhaps in the end we have to simply accept how Inanna’s character is summarized in an Old Babylonian composition I brought up much earlier:

#mesopotamian mythology #inanna #ishtar #lgbt history #mythology #sumerian mythology

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Business Capital is a Collaborative Environment through Generalized Education (Agri STEM AND Agri M & A)

Socioeconomic Status Agriculture Working Class Immigrants; Replace Jury Duty to Construction Duty

Traditional Tennis Training (Fascia-Elastic Force); Supplement Hydrolyzed Collagen-HA Acid mTAA or BCAA (mTOR Amino Acid or Branched-chain Amino Acid), Tennis Specific Resistance HIIT Weighted Vest, Isometric-Plyometric Weighted Jump Rope, Isometric-Mobility Tennis (Pullup) Bands [Replace Boxing Bags] & Med Ball Hybrid Muscle Fibre Elasticity and Elastic Force: Something that is elastic can return to its original shape after being stretched or compressed. This property is called elasticity. As you stretch or compress an elastic material like a bungee cord, it resists the change in shape. It exerts a counterforce in the opposite direction. This force is called elastic force. The farther the material is stretched or compressed, the greater the elastic force becomes. As soon as the stretching or compressing force is released, the elastic force causes the material to spring back to its original shape. Collagen Athletes: Researchers found that a year of daily collagen peptides supplementation measurably increased bone mineral density in the lumbar spine and in the upper femur. The women also had higher levels of a blood biomarker that indicates bone formation. Collagen provides resistance to tension and stretch, which commonly occur in fascial tissues, such as ligaments, tendons, sheaths, muscular fascia, and deeper fascial sub-layers. mTOR controls the growth and production (or 'synthesis') of protein in various types of cells, including muscle cells (muscle fibers). Enlargement of muscle fibers (hypertrophy) relies upon mTOR signaling. It, therefore, plays an important role in muscle gains following exercise. Leucine and essential amino acids appear to stimulate human muscle protein synthesis primarily by activating the mTOR signaling pathway. Adequate mobility allows you to train optimally. Another one of the commonly acknowledged L-arginine benefits is its contribution to muscle growth, as it is needed for the synthesis of most proteins. While the muscle mass increases, L-arginine also signals muscle cells, encourages the release of growth hormone and promotes a fast metabolism. Vitamin K2 activates the osteocalcin proteins that put calcium into bones. Without Vitamin K2, calcium cannot do its job properly. Arginine is an important amino acid that plays a role in height growth. It promotes the multiplication of cells at the growth plate in bones to help bones grow longer. It creates the potential for you to train for strength and muscle mass in the most effective way possible. Without enough mobility, you will have to compromise on certain movement patterns and find workarounds to challenge muscles in certain positions.

The roles of gender and personality factors in vandalism and scrawl-graffiti among Swedish adolescents; Abstract: A total of 360 upper secondary school students in Sweden were divided into three grouping variables: gender (male, female), vandalism (involved, not involved), and scrawl-graffiti (involved, not involved). Relevant to the discussion of whether or not scrawl-graffiti may be construed as vandalism or art, the aim of the study was to explore whether or not personality factors known to be linked to vandalism in general (such as impulsivity, affectivity, emotional disability, and optimism) are related also to involvement in scrawl-graffiti, and, furthermore, how the gender factor relates to vandalism and scrawl-graffiti, respectively. The analysis showed that impulsiveness was a significant variable related to vandalism as well as to scrawl-graffiti. Further analysis indicated that vandalism was predicted by non-planning impulsiveness whereas scrawl-graffiti was predicted by motor impulsiveness. Analyses showed also that there were significant gender differences related to both vandalism and scrawl-graffiti, whereby male participants were significantly more involved in vandalism than female participants, while the latter were significantly more involved in scrawl-graffiti than the former.

Sports Book For UEFA Through Switzerland

Culinary Arts, Olfactory Arts, Graffiti, and Photography (COGP) as National Arts

Culinary Arts 2-Year Program With High School Diploma

Mediterranean Ingredients Italien-French Cuisine: Coconut, Nuts, or Cheese Roux (Culinary)

Planned Parenting For MAO-A Father: XYY or Triple X Syndrome, ACTN3 Gene, MSTN Gene, and Mercury Cusp Births for Artistic Athletes (Virgo-Leo, Virgo-Libra, Gemini-Taurus, and Gemini-Cancer)

**Alternative Sports Pairs: X Games-Volleyball, Golf-Baseball, Muay Thai-Rugby, Tour de France-Football

A ROUND OF PAR GAME THEORY NETWORK

Beta Arbitrage with Convertible Bonds Compounding

Key Ingredients

Player's: Futures Exchange and Investor

Actions: Issue payments under any circumstances

Payoffs: Exchange - Larger Market Volume, Investor - Larger Assets Under Management or Profits

Representation

Extensive Form includes timing of moves. Player's move sequentially, represented as a tree (timing). Chess: the white player moves, then the black player can see White's move and react

Theory

There's a common expression of higher the risk, higher the reward; but in finance it should be higher reward, higher risk because people's savings are involved. This is why I created The Round of Par Games Theory Network where the intended score should always be 0. Nobody wins and nobody loses between investor and stock exchange, just a nice friendly draw. The Investors assets under management grows and the Exchange's Market Volume Grows.

Let's break down the Components:

Beta Arbitrage

Investor: Beta Arbitrage involves longing in one market and shorting in a DIFFERENT market. The example is longing Company A in the stock market but then going to Company A in the options market and placing a put/short option. Either way the Investor earns a profit.

Exchange: The Futures Exchange benefits because now not only is equity on the stock market is being bought but the options market has a larger volume.

Convertible Bond Compounding

Investor: By compounding through Convertible Bonds not only are you going to be paid back your money because creditors are first on the company's bankruptcy list unlike investors, but it's an easier way to buy more shares for growth investing while not diving head first.

Exchange: The Futures Exchange benefits because now not only is equity on the stock market is being bought, but the bond market has a larger volume.

LANGUAGES

Mandarin

Latin

INDUSTRY WORTH FOR COMMODITIES (AGRICULTURE WORKING CLASS)

In 2012, Forbes reported that $21 trillion was Off-Shored

In 2017 the equivalent of at least 10% of the world’s GDP is in offshore banks, and that number is probably higher due to the opaqueness of the world’s global tax havens, according to a research report release this month by the National Bureau of Economic Research.

The estimated amount of money laundered globally in one year is 2 - 5% of global GDP, or $800 billion - $2 trillion in current US dollars.

Taxes in the US – The federal government collected revenues of $3.5 trillion in 2019—equal to about 16.3 percent of gross domestic product (GDP) (figure 2). Over the past 50 years, federal revenue has averaged 17.4 percent of GDP, ranging from 20.0 percent (in 2000) to 14.6 percent (most recently in 2009 and 2010).

The foreign exchange or forex market is the largest financial market in the world – larger even than the stock market, with a daily volume of $6.6 trillion, according to the 2019 Triennial Central Bank Survey of FX and OTC derivatives markets.

In 2019, for example, the sales value of rough diamonds amounted to some 13.9 billion U.S. dollars worldwide. After polishing, the value increased by nearly double to 26.7 billion U.S. dollars. In 2019, the global diamond jewelry market value was approximately 79 billion U.S. dollars.

Global Cut Flowers Market to Reach $41. 1 Billion by 2027.

The global coffee market was valued at USD 102.02 billion in 2020

According to the report published by Allied Market Research, the global cocoa market generated $12.8 billion in 2019, and is projected to reach $15.5 billion by 2027, witnessing a CAGR of 4.3% from 2021 to 2027

The global water and wastewater market was valued at 263.07 billion U.S. dollars in 2020. The market is projected to reach a value almost 500 billion U.S. dollars by 2028 at a CAGR of 7.3 percent in the 2021 to 2028 period.

For the year 2020, Worldwide Cotton Market was US$ 38.54 Billion. Global Cotton Market is expected to reach US$ 46.56 Billion by 2027, with a CAGR of 2.74% from 2020 to 2027.

The global waste management market size was valued at $1,612.0 billion in 2020, and is expected to reach $2,483.0 billion by 2030, registering a CAGR of 3.4% from 2021 to 2030

According to Brandessence Market Research, the Energy Drink market size reached USD 61.23 billion in 2020 and expected to reach USD 99.62 Billion by 2027.

LEGAL DEFENSE

Smurfing: Reverse Onus, Challenge Mens Rea and Actus Rea, Press Malicious Prosecution Charges, Financial Settlement

RICO Legal Disputes Trademark (30 for 30 Court): Undisclosed Settlement; 1 large sum ($30 million) broken into a 3-part settlement, Not going to trial settlement (guaranteed payment for being brought into court), Case being unsealed settlement (if the case gets reopened), and Testimony settlement (in court testimony in reopened case). The non-disclosure agreement (NDA); Agreement to 10 years jail time for every broken NDA, NDA on Case, NDA on Testifying, and NDA on Settlement. Sealed Federal Cases: Have legal matters sealed by the court to prevent leaked information to media and Precedence for RICO

CRIME COLLAR

White-Blue collar crime is a subgroup of white-collar crime White Collar Crime, a term reportedly first coined in 1939, is synonymous with the full range of frauds committed by business and government professionals. Blue-collar crime is a term used to describe crimes that are committed primarily by people who are from a lower social class. This is in contrast to white-collar crime, which refers to crime that is usually committed by people from a higher social class.

SOCIOCULTURAL THEORY OF DEVELOPMENT

Agriculture Working Class Immigrants Socioeconomic Status Focused Key Players in Commodities Market*

Polytheism (Zeus, Poseidon, and Ogou-Athena)*

Births: Mercury-Venus, MSTN Gene, ACTN3 Gene, XYY Syndrome, or Triple X Syndrome

Māori All Blacks Sports Culture and Tennis is National Sport*

Jumping for Cardio*

Poker Brain*

REITs/Real Estate ETF Investors with Index Credit or Debit Spreads Options Trading*

Mergers and Acquisitions Exploratory School System*

Sand-Based Calisthenics kallos sthenos (beautiful strength) Interval Training: Isometric-Plyometric, Circuit Training: Isometric-Isotonic, and Isometric-Mobility

Tofu is Protein of Choice

Fish/Seafood is Meat of Choice

Blueberry is consumed at every breakfast

Mineral Water instead of Spring Water

Coconut Syrup as Sugar Replacement

Business News is a part of The Cigar Culture

Sports Gambling for Extra Revenue Stream instead of Lottery Tickets when in Working Class

Hydrolyzed Collagen-BCAA is the Main Sports Medicine

Brokerage Accounts with First 10 Investments as Bond Funds and REITs

TAMMBRGC LIFESTYLE BRAND RACKET

Tennis (Trampoline)

Acting (Short Film Series: Aesthetic Taxi Game, Character: Expansive Mood Villain)

Modeling (Brand Activation Models)

Music (Psychedelic Festival Trap)

Ballet (Females Only)

Rings Gymnastics (Males Only)

Graffiti (Art)

Cooking (Endorsements)

LVMH-On Running and ONE Championship Collaboration Company For Tax Mergers Law; Market-extension merger: Two companies that sell the same products in different markets. 4.2.2 Corporate Taxation At the corporate level, the tax treatment of a merger or acquisition depends on whether the acquiring firm elects to treat the acquired firm as being absorbed into the parent with its tax attributes intact, or first being liquidated and then received in the form of its component assets.

What Is Vertical Integration? Vertical integration is a strategy that allows a company to streamline its operations by taking direct ownership of various stages of its production process rather than relying on external contractors or suppliers. A company may achieve vertical integration by acquiring or establishing its own suppliers, manufacturers, distributors, or retail locations rather than outsourcing them. However, vertical integration may be considered risky potential disadvantages due to the significant initial capital investment required.

Analysis Discounted Cash Flow (DCF): A key valuation tool in M&A, a discounted cash flow (DFC) analysis determines a company's current value, according to its estimated future cash flows. Forecasted free cash flows (net income + depreciation/amortization (capital expenditures) change in working capital) are discounted to a present value using the company's weighted average cost of capital (WACC). Admittedly, DCF is tricky to get right, but few tools can rival this valuation method.

VŒUX DE CHAMPAGNE SOGNI CAVIALI

Description: Beta-arbitrage Mergers & Acquisitions Cartel that commits Mediterranean-Caribbean and Afro-Mediterranean Socioeconomic Status Development Conflict Prevention and Reconstruction (CPR) Unit Charities, Protection Racket, Paramilitary Financing, Lobbyist-Investment Trust, Commodities Management, Gambling & Diamond Trafficking, Rolex Re-sale Market, Real Estate Brokerage, Graffiti Art Port, Smurfing, Nike Sports & Fashion Corporate Espionage and Larceny Business Model Reengineering, and AMMMBRGC Contract Racketeering Through Enterprise Foundations

Activities: Executive Council for Mayor, Culinary Arts, Grey Market Fashion, Trap Shooting Gambling Tournaments, Mixed Martial Arts, Corporate Sponsor EdTech, Grocery Insurance & Electronic Financial Data Interchange, Diamond Encrusted Accessories Collaboration with LVMH, OTC Beta-arbitrage Branch Bracket, OTC Exchange (Commodities, Sports Betting Investment Trust, Real Estate Investment Trust, Cuisine Real Estate Investment Trust, Forex Pairs Contract for Difference, Retail/Hospitality Real Estate Investment Trust, Credit Swap Options Endorsement Index), TAMMBRGC Youtube Distribution Channel (Gambling News Network, Noir Short Film Series [Shakespearean Crime], Cooking Channel, Sports Resort Real Estate, Sports/Modelling/Acting Business Case Study Video Essay, Brand Activation Modelling, Calisthenics Workout Class, Sports Science Lessons, Graffiti Tourism, Music Videos, Natural Resources Documentaries, Hype Beast Re-Sale Market, Rolex Business Case Study Video Essays, Business Conferences).

DIAMOND TRAFFICKING

The WFDB Trade And Business Committee

The Trade and Business Committee makes recommendations to the Executive Committee concerning industry relations with financial institutions worldwide, lab-grown diamonds, Know Your Customer and the System of Warranties.

Idea 1: Luxury Goods Encrusted Items Investment Service and Auction. Example: Hermès Bag, Investment System: Masterworks, Auction System: Information Catwalks with models then bidding in a separate room with Video Replay for YouTube.

Idea 2: A sightholder is a company on the De Beers Global Sightholder Sales's (DBGSS) list of authorized bulk purchasers of rough diamonds. De Beers Group made this list, the second largest miner of diamonds. DBGSS was previously known as DTC (Diamond Trading Company). In May 2006, DTC released a list of the 93 sightholders on its website. High Fashion Accessories Aggregator Business Model with Auction and Re-sale.

Business Model

The London Metal Exchange (LME) which is based in Hong Kong is a commodities exchange that deals in metals futures and options. It is the largest exchange for options and futures contracts for base metals, which include aluminum, zinc, lead, copper, and nickel. The exchange also facilitates trading of precious metals like gold and silver.

Originally known as the Chicago Board Options Exchange (CBOE), the exchange changed its name in 2017 as part of a rebranding effort by its holding company, CBOE Global Markets. Traders refer to the exchange as the CBOE ("see-bo"). CBOE is also the originator of the CBOE Volatility Index (VIX), the most widely used and recognized proxy for market volatility.

ABC Exchange (Alumina, Beryllium, Carbon): There are four types of precious stones: diamonds, rubies, sapphires and emeralds. Each type has its own specific chemical and physical properties. Diamonds are made from carbon, rubies and sapphires from alumina and emeralds from beryllium.

Diamond Monopoly

My Vertical Integration Mergers: Company’s Diamond Mines, Merger Manufacturers, Company’s Distribution, and Merger Hospitality and Gaming Diamond Exchange

The Diamond Standard

Influence: Agricultural Bank of China is active in commercial banking, investment banking, and insurance services.

Mercantilism was a form of economic nationalism that sought to increase the prosperity and power of a nation through restrictive trade practices. Its goal was to increase the supply of a state's gold and silver with exports rather than to deplete it through imports. It also sought to support domestic employment.

The bio-economy is defined as the economic activity associated with the invention, development, production; and use of primarily bio-based products, bio-based production processes, and/or biotechnology-based intellectual property.

Industries Association; Hospitality and Gaming: Daily and Monthly Revenue Streams, Capital Gains Taxing: Create Offshore revenue through trading and Blockchain is a volatile market for good liquidity. FOREX Vehicle Currency: Low Interest Rates means currency will be traded against other currencies, Shorting own currency to get foreign currency and exchanging returns to domestic currency stabilize exchange rate and Currency Basket

Interest Rate Pegging: Environmental alternative to gold, Surplus item during Quantitative Easing, and Low Interest Rates lead to spending and loans for investment which means buying and trading diamonds will balloon

Mine Options: Credit spreads and debit spreads are different spread strategies that can be used when investing in options. Both are vertical spreads or positions that are made up entirely of calls or entirely of puts with long and short options at different strikes. They both require buying and selling options (with the same security) with the same expiration date but different strike prices.

Diamond Mine Investment Group: Mines can create private Investment Groups. Items within Group: diamond retail, diamond trading, industrial diamond manufacturing sectors

Lab-created diamonds are grown in controlled laboratory environments using advanced technology that replicates the conditions under which diamonds naturally develop beneath the Earth's crust. These lab-grown diamonds consist almost entirely of carbon atoms and are arranged in a diamond crystal structure.

Fougère INVESTMENT TRUST (EXAMPLE)

Description

Fougère Listing Through Discounted Cash Flow for Fougère Agriculture Investment Trust; Pay a minimum of 90% of taxable income in the form of shareholder dividends each year, and Give Sample Bottles to Each Investor.

Underwriting Products Value $200

Formula Appreciating In Value

Collector's Edition

Less than 5000 models made

Masterwork Investing Platform (reference)

Masterworks is making the world of art a little less exclusive by offering everyday investors the chance to own a fraction of these high-priced investments with a much smaller amount of money.

Through the fine art investing platform, users can purchase (and trade) shares in what the company has defined as "blue-chip" art: masterpieces from artists like Pablo Picasso, Claude Monet, Andy Warhol, Banksy, Kaws, Jean-Michel Basquiat and more.

How Masterworks functions (reference)

Masterworks provides an affordable way to invest in art. What was once an option reserved exclusively for wealthy investors is now accessible to investors of all types. Here's how the platform works:

Masterworks will purchase a painting and file it with the SEC as a public offering, or IPO, similar to how a company goes public. Shares of the painting are then made available for purchase on the Masterworks website for as little as $20 per share. The company says it launches about one new painting every four to five days.

The platform stands out, especially for using propriety data to determine which artist markets have the most momentum, focusing on the very high-end segment of the art market that has predictable returns, the company says. Meanwhile, its research team works in the background to calculate appreciation rates, correlation, and loss rates.

Masterworks even recently added a secondary market, too, where investors can trade shares in paintings. Plus, Masterworks lets you invest your IRA earnings into their fine art through its partnership with Alto IRA, an alternative asset investing platform.

Industrial Embassy

Business Model: Insurance companies base their business models around assuming and diversifying risk. The essential insurance model involves pooling risk from individual payers and redistributing it across a larger portfolio. Most insurance companies generate revenue in two ways: Charging premiums in exchange for insurance coverage, then reinvesting those premiums into other interest-generating assets. Like all private businesses, insurance companies try to market effectively and minimize administrative costs. Types of Insurance: Mining, Manufacturing, Retail, Logistics

Financing is the process of providing funds for business activities, making purchases, or investing. Financial institutions, such as banks, are in the business of providing capital to businesses, consumers, and investors to help them achieve their goals. The use of financing is vital in any economic system, as it allows companies to purchase products out of their immediate reach. Equity financing is the process of raising capital through the sale of shares. Companies raise money because they might have a short-term need to pay bills or have a long-term goal and require funds to invest in their growth. By selling shares, a company is effectively selling ownership in their company in return for cash. Advantages of Equity Financing; Funding your business through investors has several advantages, including the following: The biggest advantage is that you do not have to pay back the money. If your business enters bankruptcy, your investor or investors are not creditors. They are part-owners in your company, and because of that, their money is lost along with your company. You do not have to make monthly payments, so there is often more cash on hand for operating expenses. Investors understand that it takes time to build a business. You will get the money you need without the pressure of having to see your product or business thriving within a short amount of time.

Planning Permission and Building Regulations Courses: Planning permission assesses whether the development fits in with local and national policies and whether it would cause unacceptable harm, for example, to neighbours' quality of life. Whereas building control covers the structural aspects of development and progress throughout the construction

AFRO-MEDITERRANEAN PARAMILITARY FINANCING

Military Payments

Security Operations (SercOps) Payment: $150,000 yearly salary: Receives $100,000 salary; the other $50,000 is used for a branch-managed investment portfolio and investment trust

Discharge Payment: $75,000 yearly salary for Armoured Car Guard and Driver, Receives $50,000 salary; other $25,000 is used for branch-managed investment portfolio and investment trust

Military Funding: Bioeconomy Agriculture Central Hedge Fund Equity Given

Payment is in Fixed Currency

AFRO-MEDITERRANEAN SOCIOECONOMIC STATUS DEVELOPMENT CONFLICT PREVENTION AND RECONSTRUCTION (CPR) UNIT CENTERS

Corporate Sponsor: M & A Schools (Mergers and Acquisitions) & Retirement-preparatory School

Cross-Curriculum

STEM education is the cross-curricular study of science, technology, engineering, and mathematics, and the application of those subjects in real-world contexts.

Studying Style

I use Interleaving Studying for Generalist Kinaesthetic Learners.

Transition to Interleaving Studying: Online PowerPoint Presentation, Video Essays, Case Studies & Meta-analyses over Books to present Information as a country, Less Paper Use, Courses on Different PowerPoint Studying Styles, Make country a Business & Finance Culture and Technological Advanced, Overview at Beginning; Program Learning Concept Check During Quizzes at the End for Courses, Spaced Learning on concept checks before exiting the course.

A great example of when to use interleaving is sports, for instance, tennis. Instead of just practicing backhands in one session, you can interleave backhands, forehands, and volleys to get increased results. Another great example can be found in science classes, where interleaving math, physics, and chemistry, for example, can provide you with an advanced understanding of all 3 fields.

Spaced learning is a learning method in which highly condensed learning content is repeated three times, with two 10-minute breaks during which distractor activities such as physical activities are performed by the students. It is based on the temporal pattern of stimuli for creating long-term memories reported by R. Douglas Fields in Scientific American in 2005.

Spacing boosts learning by spreading lessons and retrieval opportunities out over time so learning is not crammed all at once. By returning to content every so often, students' knowledge has had time to rest and be refreshed.

The two concepts are similar but essentially spacing is revision throughout the course, whereas interleaving is switching between ideas while you study. Although interleaving and spacing are different interventions, the two are linked because interleaving inherently introduces spacing. These two concepts will create student-athletes

The best part about interleaving is that it is almost a universal aid in learning

Evidence suggests that spaced practice is more effective for long-term retrieval.

Interleaving Studying forces the brain to continually retrieve because each practice attempt is different from the last, so rote responses pulled from short-term memory won’t work.

Multiple choice test is an example of measuring retrieval by A. reconstruction. B. recognition.

Chess

Increasing Intelligence: Fluid and crystallized intelligence are constructs originally conceptualized by Raymond Cattell. The concepts of fluid and crystallized intelligence were further developed by Cattell and his former student John L. Horn. Crystallized intelligence. This refers to your vocabulary, knowledge, and skills. Crystallized intelligence typically increases as you get older. Fluid intelligence, also known as fluid reasoning, fluid intelligence is your ability to reason and think abstractly. Fluid intelligence refers to basic processes of reasoning and other mental activities that depend only minimally on prior learning (such as formal and informal education) and acculturation. Horn notes that it is formless, and can "flow into" a wide variety of cognitive activities Tasks measuring fluid reasoning require the ability to solve abstract reasoning problems. Examples of tasks that measure fluid intelligence include figure classifications, figural analyses, number and letter series, matrices, and paired associates. Crystallized intelligence refers to learned procedures and knowledge. It reflects the effects of experience and acculturation. Horn notes that crystallized ability is a "precipitate out of experience," resulting from the prior application of fluid ability that has been combined with the intelligence of culture. Examples of tasks that measure crystallized intelligence are vocabulary, general information, abstract word analogies, and the mechanics of language.

Bullet Chess: The rules for bullet chess aren't different from those of a regular chess game. Bullet chess refers to games played with time controls that are faster than 3 minutes per player. The most popular forms of bullet chess are 1|0 (one minute with no increment per player) or 2|1 (two minutes with a one-second increment per player). Increment (also known as bonus and Fischer since former World Chess Champion Bobby Fischer patented this timing method)—a specified amount of time is added to the players main time each move, unless the player's main time ran out before they completed their move.

Chess Benefits: It has been suggested by different scientists that chess involves, and possibly boosts, cognitive abilities such as working memory, fluid intelligence, and concentration capacity. Besides, chess may be beneficial for mathematical ability and, more widely, academic achievement by enhancing concentration and problem-solving skills.

Life-History Strategy

Life history theory posits that behavioral adaptation to various environmental (ecological and/or social) conditions encountered during childhood is regulated by a wide variety of different traits resulting in various behavioral strategies. Unpredictable and harsh conditions tend to produce fast life history strategies, characterized by early maturation, a higher number of sexual partners to whom one is less attached, and less parenting of offspring. Unpredictability and harshness not only affects dispositional social and emotional functioning, but may also promote the development of personality traits linked to higher rates of instability in social relationships or more self-interested behavior. Similarly, detrimental childhood experiences, such as poor parental care or high parent-child conflict, affect personality development and may create a more distrustful, malicious interpersonal style. The aim of this brief review is to survey and summarize findings on the impact of negative early-life experiences on the development of personality and fast life history strategies. By demonstrating that there are parallels in adaptations to adversity in these two domains, we hope to lend weight to current and future attempts to provide a comprehensive insight of personality traits and functions at the ultimate and proximate levels.

The Savant Skills Curriculum

Savant gifts, or splinter skills, may be exhibited in the following skill areas or domains: memory, hyperlexia (ie, the exceptional ability to read, spell and write), art, music, mechanical or spatial skill, calendar calculation, mathematical calculation, sensory sensitivity, athletic performance, and computer ability. These skills may be remarkable in contrast to the disability of autism, or may be in fact prodigious when viewed in relation to the non-disabled person.

Learning Centers

Enrichment centers require you to be aware of your students' learning styles (Kinesthetic) as well as their knowledge about a topic. The enrichment center can provide individual students with varied activities or combination of activities that differ from those pursued by other students. As such, the center becomes an individualized approach to the promotion of the topic.

Skill Centers Skill centers are typically used at the elementary level, more so than at the secondary level. Students may work on math facts, phonics elements, or other tasks requiring memorization and/or repetition.

Interest and Exploratory Centers: Interest and exploratory centers differ from enrichment and skill development centers in that they are designed to capitalize on the interests of students. They may not necessarily match the content of the textbook or the curriculum; instead they provide students with hands-on experiences they can pursue at their own pace and level of curiosity. These types of centers can be set up throughout the classroom, with students engaging in their own selection of activities during free time, upon arrival in the morning, as a “free-choice” activity during the day, or just prior to dismissal. These centers allow students to engage in meaningful discoveries that match their individual interests.

Programmed Learning

The way a teaching machine works is: It asks you a question. If you give the right answer, it goes on to the next question. If you give the wrong answer, it tells you why the answer is wrong and tells you to go back and try again. This is called "programmed learning".

Programmed learning, educational technique characterized by self-paced, self-administered instruction presented in logical sequence and with much repetition of concepts. Programmed learning received its major impetus from the work done in the mid-1950s by the American behavioral psychologist B.F.

Exploratory Learning (Singapore Field Trips)

The Choice Theory Culture:

Is an expected way of being or living

Encourages positive choices which lead to healthy relationships

Is relationship based and collaborative

Is not about controlling behavior, rather promoting personal responsibility

Carol Dweck's Growth Mindset Theory

Growth Mindset: “In a growth mindset, people believe that their most basic abilities can be developed through dedication and hard work—brains and talent are just the starting point. This view creates a love of learning and a resilience that is essential for great accomplishment. With a growth mindset, students continually work to improve their skills, leading to greater growth and ultimately, success. The key is to get students to tune into that growth mindset.

Dweck writes, “In the fixed mindset, everything is about the outcome. If you fail—or if you’re not the best—it’s all been wasted. The growth mindset allows people to value what they’re doing regardless of the outcome. They’re tackling problems, charting new courses, working on important issues. Maybe they haven’t found the cure for cancer, but the search was deeply meaningful,” (Dweck, 2015).

Poker as Intro to Portfolio Building

Famous Fund Managers who played Poker

Steven A. Cohen (born June 11, 1956) is an American hedge fund manager and owner of the New York Mets of Major League Baseball since September 14, 2020, owning roughly 97.2% of the team. He is the founder of hedge fund Point72 Asset Management and now-closed S.A.C. Capital Advisors, both based in Stamford, Connecticut. Cohen grew up in Great Neck, New York, where his father was a dress manufacturer in Manhattan's garment district, and his mother was a piano teacher. He is the third of seven brothers and sisters. He took a liking to poker as a high school student, often betting his own money in tournaments, and credits the game with teaching him "how to take risks." Cohen graduated from John L. Miller Great Neck North High School in 1974, where he played on the school's soccer team. Cohen received an economics degree from the Wharton School at the University of Pennsylvania in 1978. While in school, Cohen was initiated as a brother of Zeta Beta Tau fraternity's Theta chapter where he served as treasurer. While in school, a friend helped him open a brokerage account with $1,000 of his tuition money.

Carl Icahn is one of the most recognisable and successful investors in the world, having far outperformed the market on an annualised basis since 1968; at a rate which, by some measures, has him ahead of Warren Buffett. Carl Icahn was born on the 16th February 1936 in Queens, New York. It was a beach neighbourhood and a poor area. His mother was a pianist, but dropped her dreams of pursuing it as a career and instead chose a more stable job as a school teacher. His father also became a substitute teacher. As you may expect with both parents involved in education, Carl was extremely studious. At high school, he didn’t involve himself in many activities such as sports and clubs, instead he had set himself the big goal of making it to an Ivy League university; something most people in his area had no chance of doing. His teacher didn’t even think it was worth him applying, but this made him even more determined to be different. He had a mind-set that he wanted to be the best at everything. Icahn’s parents said they would only pay for university if he got into one of the top Ivy League universities. Although no one thought he stood a chance, he managed to enrol at Princeton University and studied philosophy as his major. His parents fulfilled their promise and paid for his Princeton fees but couldn’t stretch to anything else such as his accommodation or food. Instead, Carl got himself a summer job at a Cabana club in his neighbourhood to fund his living costs. It was at the Cabana club that he learnt how to play poker and joined in the games regularly. He says at the start he didn’t know how to play, but then he read 3 poker books in 2 weeks and became the best player there, taking home huge winning each summer. He says: “To me, it was a big game, big stakes. Every summer I won about $2,000, which was like $50,000 back in the ‘50s”

Brain Training: How Regular Poker Play Could Help Soccer Stars Succeed: An athlete’s brain is their most vital organ. It controls how the body functions, and it needs to be cultivated and disciplined just like the muscles do. Those in the industry are constantly searching for new ways to help soccer players get their heads in the game, and it turns out that poker can help immensely. By sharpening cognitive function, increasing social awareness, and improving mental endurance, poker enables athletes to rise to the occasion for peak performance on the field.

Conflict Prevention & Reconstruction Unit Psychology

Reintegration of child soldiers should emphasize three components: family reunification, psychosocial support and education, and economic opportunity. Family reunification—or, where that is not possible, foster placement or support for independent living—is crucial to successful reintegration.

Children are reintegrated into community life through the provision of psychosocial support, life skills classes and basic vocational training. At the end of the program, participants are provided with small grants to start businesses.

Post-traumatic growth (PTG) is a theory that explains this kind of transformation following trauma. It was developed by psychologists Richard Tedeschi, PhD, and Lawrence Calhoun, PhD, in the mid-1990s, and holds that people who endure psychological struggle following adversity can often see positive growth afterward. Post-traumatic growth often happens naturally, Tedeschi says, but it can be facilitated in five ways: through education (rethinking ourselves, our world, and our future), emotional regulation (managing our negative emotions and reflecting on successes and possibilities), disclosure (articulating what is happening and its effects), narrative development (shaping the story of a trauma and deriving hope from famous stories of crucible leadership), and service (finding work that benefits others).

People who have experienced posttraumatic growth report changes in the following 5 factors: Appreciation of life; Relating to others; Personal strength; New possibilities; and Spiritual, existential or philosophical changes

Although posttraumatic growth often happens naturally, without psychotherapy or other formal intervention, it can be facilitated in five ways: through education, emotional regulation, disclosure, narrative development, and service.

Forgeard found that the form of cognitive processing was critical in explaining growth after trauma. Intrusive forms of rumination caused a decline in multiple areas of growth, whereas deliberate rumination led to an increase in five domains of posttraumatic growth. Deliberate rumination involves perceiving multilateral sides of the stressful experience including value, meaning, and significance (Calhoun et al., 2000; Cann et al., 2011), and may also decrease the discrepancy between global and situational meanings, as it promote finding meaning. Trauma-focused cognitive behavioral therapy (TF-CBT) & Compassion-focused therapy (CFT) is a recommended psychotherapy

The two psychological traits which indicate a higher likelihood of experiencing post-traumatic growth are openness to experience and extraversion. Novelty seeking is positively associated with the Big Five personality trait of "extraversion," and to a lesser extent “openness to experience,” but is inversely associated with "conscientiousness." Online poker players are high sensation seekers who gamble to experience strong feelings and arousal, whereas impulsivity plays an important role in developing and maintaining pathological gambling.

CORPORATE SPONSOR: BETA-ARBITRAGE M & A EXAM

Poker Contest: Bankroll Budget*

Math Contest: Linear Algebra Contest, Probability and Ratios

Investment Management Contest: Decentralized Portfolio Building Simulation

Latin and Mandarin Technical Analysis Settings Fair: Year-Long Competition

Blues Ocean Strategy Game Theory Network Mergers & Acquisitions Contest: Macau Game Theory - The course includes modules in areas such as: Essentials of M&A, Due diligence training, Business valuation training, post-merger integration planning

Machine Learning Contest: Quantitative Aptitude

Winners Get a Full Ride to Internships (Licenes Courses I'm Gonna Make with Established Schools and Banks) Freshman Class is made of the contest winners: Mergers & Acquisitions Generalization with Corporate Sponsor; Understanding Capital Markets, Game Theory, Investment Model & Analysis, Quantitative Aptitude, Hedging Techniques, Foreign Language, Business Engineering, Business Models & Reengineering, Offshore Law, Blue Ocean Strategy, Investment Management with Python (Machine Learning)

Ages: 10, 12, 14, 17, 18, 20

SOCIOECONOMIC STATUS DEVELOPMENT CENTRES

Socioeconomic status is the social standing or class of an individual or group. It is often measured as a combination of education, income, and occupation.

EdTech

Business Model: Grants, corporate sponsorships, and recruiting business FutureLearn is another MOOC heavyweight with 210+ partners that include universities, humanitarian foundations, and large businesses. Some startups even rely on corporate sponsorship as their main business model

Generalist Education

TAMMBRGC: Tennis, Acting, Modelling, Music, Ballet (Female), Rings Gymnastics (Male), Graffiti (Art), Cooking (Gastronomy)

STEM: Science, Technology, Engineering, Mathematics

M&A: Merger, Acquisitions

Welfare Investment Program

Fund through Rental Properties: Bond Funds, REITs

Credit Building Program: Line of Credit Deposit Program

Job Placement for Agriculture Working Class

Agricultural Industry means an industrial activity involving the processing, cleaning, packing or storage of the results from agricultural production. The working class (or labouring class) comprises those engaged in manual-labour occupations or industrial work, who are remunerated via waged or salaried contracts. Working-class occupations (see also "Designation of workers by collar colour") include blue-collar jobs, and most pink-collar jobs. Members of the working class rely exclusively upon earnings from wage labour; thus, according to more inclusive definitions, the category can include almost all of the working population of industrialized economies, as well as those employed in the urban areas (cities, towns, villages) of non-industrialized economies or in the rural workforce.

As with many terms describing social class, working class is defined and used in many different ways. The most general definition, used by many socialists, is that the working class includes all those who have nothing to sell but their labour. These people used to be referred to as the proletariat. In that sense, the working class today includes both white and blue-collar workers, manual and menial workers of all types, excluding only individuals who derive their livelihood from business ownership and the labour of others. The term, which is primarily used to evoke images of laborers suffering "class disadvantage in spite of their individual effort," can also have racial connotations. These racial connotations imply diverse themes of poverty that imply whether one is deserving of aid.

COMMODITIES REAL ESTATE

Insurance Premium, Financial Electronic Data Interchange, Royalties, Lease, & Gross Sale Payments for Restaurant Clientele/Cook Book Meal Delivery Grocery Stores and Delivery Food Courts:

A lease payment is the equivalent of the monthly rent, which is formally dictated under a contract between two parties, granting one participant the legal right to use the other individual's real estate holdings, manufacturing equipment, computers, software, or other fixed assets, for a specified amount of time.

Gross sales refer to the grand total of all sales transactions over a given time period. This doesn't include the cost-of-sales or deductions (like returns or allowance). To calculate a company's gross sales, add up the total sales revenue for a specified period of time—monthly, quarterly, or annually.

A franchise (or franchising) is a method of distributing products or services involving a franchisor, who establishes the brand's trademark or trade name and a business system, and a franchisee, who pays a royalty and often an initial fee for the right to do business under the franchisor's name and system. Royalties are the amount someone pays you to use your property after you subtract the expenses you have for the property.

(My Name) Macaroni Au Gratin; Pot Roux: Soy Flour and Garlic-Basil Goat Butter, Cheese Sauce: Broccoli, Spinach, Seasoned Sundried Tomato, Sweet Onion, Goat Milk Kefit, Multi-Mix Cheese (Goat Brie-Aged Goat Gouda-Nababbo), Pumpkin Seeds; Stove Pasta: Soy Rigatoni; And Oven Crust Well Done: Diced Onion Aged Parmesan Panko-Chia Seed; How To Eat: Eat Rigatoni and Save Veggies For Left Over Roux

Goat Milk Kefir & Honey-Caramel Tofu Iced Espresso

Coconut Bowl Soy Sauce Fried Rice

Soy Cookies-Ice Goat Milk Vanilla Bean Kefir Sandwich

Specifically, goat butter contains plenty of fat-soluble vitamins, among which the most important vitamins are A, E and especially K2. Goat milk kefir presents a better-to-assimilate calcium for our bodies. This is because of the Vitamin K2. Vitamin K2 helps assimilate calcium. Bacterial fermentation (which happens in making kefir) produces vitamin K2.

CONFLUENCE FOREX & COMMODITIES BETA-ARBITRAGE FORMULA

Trading Psychology: Play Defense, Focus on preserving capital instead of gaining capital

Position Trading: Currency being used, Shorting Low-Interest Currency against High-Value Currency Or Currency Being used, Shorting Low Interest/High-Value Currency against High-Interest Currency. Examples: Carry-Roll Down Bonds, CFD Forex Gold

Swing Trading: Use mt4/mt5 With Heiken Ashi Charts, Setting at 14 or 21 Momentum Indicator above 0 as Divergence Oscillator and VSA as Reversal Oscillator and Trade when bullish candlesticks above 200 exponential moving average and/or 20 exponential moving average (EMA) on H1 (Hourly) Time Frame; use H4 (4 Hours) and D1 (1 Day) as reference. Works for Oil & Gold Commodities

Master Supply and Demand (S&D) Zones (banks use this)

Candlestick Patterns for Momentum: Bearish Engulfing, Hanging Man, Shooting Star Three Crows, Evening Star, (Short). Bullish Engulfing, The Bearish Inverted Hammer or Regular Hammer (Regardless of Colour), Morning Star, and Piercing Line (Long) are extremely Important

Candlestick Patterns for VSA When Volume Spikes Down and Price is Up Bearish: Shooting Star, Doji, Hanging Man, Doji-Star

Candlestick Patterns for VSA When Volume Spikes Up and Price is Down Bullish: Hammer, Inverted Hammer, Doji, Doji-Star

S&D Reversal Patterns: The Drop-Base-Rally is a bullish reversal pattern, The Rally-Base-Drop is a bearish reversal pattern

S&D Continuation patterns: The Rally-Base-Rally is a bullish continuation pattern, The Drop-Base-Rally is a bearish continuation pattern

Swing Trading Time Frame H1 (Hourly) Reference D1 and H4 to locate supply and demand zones Pivot Points and VSA

Heiken Ashi Candlesticks Much easier to read candlestick charts and analyze market trends

Using Pivot Points for Prediction A pivot point is a technical analysis indicator, or calculations, used to determine the overall trend of the market over different time frames Works for commodities

Exponential Moving Average (EMA) 200 Day 20 Day

Momentum Indicator Settings 14 or 21

Volume Spread Analysis (VSA Trading) Entry 4 Steps: Identify the trend, Identify the sign of weakness in an existing uptrend, Wait to test the weakness for confirmation for the continuation of the uptrend, Look for any bullish reversal candlestick pattern for entry.

Relative Strength Index (RSI) Relative Strength Index (RSI) is a momentum indicator. It is a single line ranging from 0 to 100 which indicates when the stock is overbought or oversold in the market. If the reading is above 70, it indicates an overbought market and if the reading is below 30, it is an oversold market. RSI is also used to estimate the trend of the market, if RSI is above 50, the market is an uptrend and if the RSI is below 50, the market is a downtrend.

Commodity Channel Index Commodity Channel Index identifies new trends in the market. It has values of 0, +100, and -100. If the value is positive, it indicates uptrend, if the CCI is negative, it indicates that the market is in the downtrend. CCI is coupled with RSI to obtain information about overbought and oversold stocks.

What is Cash-and-Carry-Arbitrage? Cash-and-carry-arbitrage is a market-neutral strategy combining the purchase of a long position in an asset such as a stock or commodity, and the sale (short) of a position in a futures contract on that same underlying asset. A cash-secured put is an income options strategy that involves writing a put option on a stock or ETF and simultaneously putting aside the capital to buy the stock if you are assigned.

What are Gold CFD? A contract for difference (CFD) is a popular type of derivative that allows you to trade on margin, providing you with greater exposure to the gold market. Instead of purchasing gold itself, you buy or sell units for a given financial instrument depending on whether you think the underlying price will rise or fall.

What is Quanto Option? The Quanto option is a cash-settled, cross-currency derivative in which the underlying asset has a payoff in one country, but the payoff is converted to another currency in which the option is settled.

Hedging Strategies: Forex and Commodities CFD, Crude Oil Cash-secured Put Options (Binary Options)

DAILY FANTASY SPORTS CONTEST TURF ACCOUNTANT

Beta-Arbitrage Parlay and Single Bets (PROFITS FOR BOOKMAKER)

+EV DCF Round Robin (Investment)

Live Betting Options Trading (Balance Sheets)

Draft Kings is My Influence

Global Sports Betting Market Will Reach USD 155.49 Billion By 2024: Zion Market Research

MY BOOKIE LIVE BETTING TRADEMARK

The Ladder

Modeled Off Of Shout Options, A shout option allows the holder to lock in a certain amount in profit while retaining future upside potential on the position. Multi-Leg Options, Multi-leg option strategies involve using two or more options in a single strategy and order. Leverage, leverage is any technique involving borrowing funds to buy things, hoping that future profits will be many times more than the cost of borrowing.

Bettor places a wage on an Over Base Amount. Multi-leg Upsides are met with discounted live betting that has full value. If the live bet isn't met the bettor loses the upside wager.

Helps with balance sheets

BRANCH BRACKET DISCOUNTED CASH FLOW PORTFOLIO BET SLIP

+EV Round Robin instead of WACC Portfolio

$5 Units

GAME THEORY OPTIMAL POKER WITH LOOSE AGGRESSIVE & GROWTH INVESTING

Growth Investing Strategy & Game Theory

Japanese Candlestick Charts: Bullish Engulfing

Discounted Cash Flow Model: EV (Expected Value replaces WACC)

Mixed Strategy

Fold Equity

Community Cards

Companies Charts and Historical Financials

Royal Flush

Straight Flush

4 of a Kind

Full House

Flush

Hands

FCF of Companies

Strategy

Every chart starts with a green candlestick

Depending on your hand the second candlestick is either green or red

Green for the top 5 hands: Listed above

Red for the bottom 5 hands

If it's green invest by betting

If it's red fold

The third candlestick depends on the Flop

The fourth candlestick depends on The Turn

As more money gets betted the Green candlestick gets larger

After The Flop risk-assessment and probability needs to be accounted for

After The Flop, The Turn, and The River it is possible for a red candlestick to appear because of a fold or a better hand because you lost money. Judge how much money you lost by the size of the candlesticks growth

Tony Dunst Tips

Learn to think in Big Blinds, Opponents are Effective Big Blinds

Identify Player Types then Adjust

Study Big Blind Defense Frequency (Hand Ranges)

Work on Bubble and Final Table Play (Independent Chip Model)

Build 3 Betting Ranges

AFRO-MEDITERRANEAN SOCIOECONOMIC STATUS & TENNIS SPORTS PERFORMANCE FOR KINAESTHETIC LEARNERS

Tennis Physiological Age System for Both Genders: Plyometric High-Intensity Interval Training Through Cross Training, Wingspan Through Cross Training, Unstable Surface Muscle Recruitment Contrast Training, Isometric-Plyometric-Sprint-or-Vertical Jump Contrast Conditioning, Intermittent Hypoxic Training (IHT) Weighted Jump Rope Respiratory Conditioning, Functional Threshold Power (FTP) Cycling, Fascia and Central Pattern Generator Skill Development, Stretch-Reflex Elastic Strength Training, Running-Based Anaerobic Sprint Test (RAST), Stimulus-Fatigue-Recovery-Adaptation for Supercompensation, Autophagy Recovery, High Fat and High Carb with Lipolysis Supplement Nutrition: 3 Fuels of Energy in Oxygen, Fat, and Glucose, Convert Hybrid Muscle Fibers

Stretch Goal of Having a Physiological Age of 25

Volleyball is an aerobic sport with additional anaerobic demands. This will require volleyball players to work both energy systems, making cardiorespiratory conditioning very important. The aerobic, or lower intensity training, will help build a strong cardio base that is needed for a long match. A study done on college athletes showed that gymnasts and volleyball players had significantly higher bone mineral density than swimmers, which is considered a low-impact sport.

Collagen Athletes: Researchers found that a year of daily collagen peptides supplementation measurably increased bone mineral density in the lumbar spine and in the upper femur. The women also had higher levels of a blood biomarker that indicates bone formation. Collagen provides resistance to tension and stretch, which commonly occur in fascial tissues, such as ligaments, tendons, sheaths, muscular fascia and deeper fascial sub-layers. Julio Jones and Cam Newton do Fascia Beach Workouts https://www.youtube.com/watch?v=Unm5dvlcqL4

Anta Sports Fashion Collab Circuits (Graffiti Fashion Week and Trade Show): Key City Tournaments

Planned Pregnancy: Mercury-Venus Cusp, MSTN Gene, ACTN3 Gene, and XYY Syndrome or Triple X Syndrome

TENNIS POSITION

A Baseliner plays from the back of the tennis court, around/behind/within the baseline, preferring to hit groundstrokes, thereby allowing themselves more time to react to their opponent's shots, rather than to come up to the net (except in certain situations).

WORKOUT SPLITS

Upper/Lower-Offense/Defense, Upper/Lower-Defense/Offense

SUISSE CONTRAST SUPERSETS TRAINING

Wall Sit-Low Split Step/Squat Jack Weighted Jump Rope 10 sec:50 Reps

Tendon stiffness may influence the Rate Force of Development by affecting the time lag between muscle activation and muscle force production. For example, Waugh et al showed that the electromechanical delay was inversely correlated with tendon stiffness, while RFD was positively correlated to stiffness[8]. That study also found that tendon stiffness accounts for 35% of RFD variability in children. Plyometric and isometric training are commonly studied for their effects on musculotendinous stiffness. https://www.sportsmith.co/articles/combining-plyometrics-and-isometric-training-to-improve-tendon-stiffness-and-performance/#:~:text=Plyometric%20training%20is%20effective%20in,effective%20in%20improving%20tendon%20stiffness.

Pre-workout Supplement Hydrolyzed Collagen-BCAA to Build Fascia.

Fascia-Elastic Force Defensive Stance HIIT Isometric-Plyometric & Isometric-Mobility Acompany's Defensive Workout. Sauna Suits (Full Body), Gymnastic Rings (Upper Body), Battle Ropes (Upper Body), Med Ball (Core), Tennis [Resistance] Bands {Replaces Punching Bags} (Full Body), Sledgehammer (Ful Body), Weighted Vest (Full Body), and Weighted Jump Rope (Full Body). Keto BHB & Hydrolyzed Collagen HA Acid BCAA is Pre-Workout and Hydrolyzed Collagen HA Acid mTAA is Post Workout Supplement. This Will Be Known as Traditional Tennis Training and referred to as Tennis Physique.

TENNIS PSYCHOLOGY

Self ONE is the Organizer, Self TWO is the Doer

Initiative in a chess position belongs to the player who can make threats that cannot be ignored, thus putting the opponent in the position of having to spend turns responding to threats rather than creating new threats.

In chess, prophylaxis consists of a move or series of moves done by a player to prevent their opponent from taking some action. Such preventative moves, or prophylactic moves, aim not only to improve one's position but also to restrict the opponent in improving their own.

In chess, someone who is considered to be "losing", "has a worse position" or has a more "passive position" is going to try to stir up some trouble for the opponent.

RACKET POCKET DRILLS

Racket Pocket Check Position: Scapular Pinch, Palm Down; 2 Step Right-Left Priming Footwork showing the Bottom of the Shoe to Load Hips (Reverse for Backhand) [Chop Feet to get on Back Foot to Set Up Priming Footwork]): Back Hip Quick-Chest Safe (Shoulder Angle Side Arm), Power-Slice (Trophy Pose Knob Cast)

Creep Drill: Adjust the Tennis Ball Machine as Fast as Possible. Start From a Normal Distance and after Succesfull Contact Move Closer. When Speed Is Too Difficult, Do the Same Thing From That Spot Backwards.

Return Adjustability: Use 3 different colored balls. One represents a slow runner the other is a medium runner/well-hit ball and the third is a fast runner. The Central Pattern Generator is also neuroplastic. That is, the timing, sequence, and control of your movement patterns can be changed, refined, and perfected but this takes time. 75% intensity for 2-4 weeks

TENNIS TRACKING DEFENSE

Court Cutting:

Ball Tracking: Use a combination of “soft focus”, transition to “hard focus” and gentle “pursuit movement” to track each and every target. Start in a Dorsiflexion Tall Athletic Position, Shift Hips to an x not +, and Run a Route to a Spot to receive the Shot.

How to Attack the Ball: One-handed Striking (Make a Check Mark with Base and Racket Pocket as Check) Before the Contact Point, Keep Racket Arm Straight While Running, and Make Contact with the Ball in Front of Body. Generate momentum toward Bound Lines Before Making Contact Ball.

TENNIS SPIRAL STRIKES

Racket Pocket (Check Position): Back Hip Quick or Chest Safe (Shoulder Angle)

Scapular Pinch with Palm Down, 2 Step Right-Left Priming Footwork showing the Bottom of the Shoe to Load Hips (Reverse for Baackhand) [Chop Feet to get on Back Foot to Set Up Priming Footwork], Glute Pull, and Tricep Extension with Wrist Pronation or Supination. Flex Core Rotation from Rest to* Movement

SWEET SPOT CONTACT

Choke Up On Racket, Catch Ball In Sidearm Pronation/Supination Throwing Method, Racket Sweet Spot Is Extension Of Hand.

SPORTS INTERNATIONAL REPRESENTATION

Citizenship By Investment Mercantilism Program: Enterprise Foundations; Hospitality-Gaming Agriculture Vertical Integration & Real Estate, Offshore Biotechnology Holdings Company Investment Trust

HSBC/UBS TENNIS PURSE/HEIGHT CLASS SYSTEM SEMI-PRO LEAGUE

A remodeling of national tournament circuits for Business Purposes and the path to Turing Pro or International shows and tournaments, Mediterranean Games, and ultimately the Olympics. Rugby Union Influence Variants Rugby union has spawned several variants of the full-contact, 15-a-side game. The two most common differences in adapted versions are fewer players and reduced player contact. I added a Car Purse System; People are Investing in Car Shows. The Human System has 12 Systems, and a Car has 8. BE THE BUGATTI.

Starter Kit

10 Uniform Kits, 3 Pairs of Shoes, a Racket, a Tennis Ball Case, and a Defense Workout Bundle

Qualification

50 Wins, 13 Years Old Minimum

Development

Fascia Hybrid Fibre Type Bone Density Training: Isometric-Contrast Training, Jump Rope As Main Cardio, Calisthenics Dynamic Effort Method, Joint Preparation Exercises, Elastic Force-Stretch Shortening Cycle Tennis (Resistance) Bands, Straight Arm Exercises, and Tennis-Volleyball

Residency

1-year residency to simulate Olympic/School Lifestyle

Campus

Tennis-focused Campus: Medical Center, Tennisology Sports Science Building, Commodities Corporate Finance Building, Cafeteria, Fitness Center, Training Space, and Business Meetings Plaza

Education

Financial Times Triad: Psychology Sessions

Polgár Experiment: Operant Conditioning, Learning Centers, Programmed Learning

Monthly Tournament & Venues

Purse Qualifiers: This term refers to the amount of money, agreed upon before the fight, that each fighter is to be paid for completing the fight. The amount of money to be paid to each fighter can be different and can include different clauses. For example, one fighter may be entitled to a certain percentage of the pay-per-view revenue that the event may generate. Purse-Gambling: Beta-Arbitrage, DCF +EV, Live Betting Options Trading

Tournament Style Round Robin: Financial Incentives for Top 4 Finishers

Venue Location: Financial District

Membership

After residency tennis players go back to camps with experience but are now members

Members are invited to all tournaments

Tournament Spectator Invitation

Corporations

Real Estate Expos

ATP or WTA Tournament Host

Oligopolistic Banks

Scholarships

Any non-playing ESTJ personality receives a full scholarship to Tennis Gardens and an Inside track to Agri STEM & Mergers and Acquisitions Finance Hiring

ESTJ Personality is the Executive Personality

ESTJs typically thrive in leadership roles, and they have a reputation as reliable, highly organized entrepreneurs who love logic-driven policies and procedures. Sometimes referred to as The Executive, the ESTJ personality type includes natural-born leaders with the skills and work ethic required to succeed.

Business Engineering (Macroeconomics And Tribes Social Organism For Microeconomics Marketing)

Free To Play (F2P) Mean? Free to play (F2P) refers to a business model for online games in which the game designers do not charge the user or player in order to join the game. Instead, they hope to bring in revenue from advertisements or in-game sales, such as payment for upgrades, special abilities, special items, and expansion packs.

In a franchained business model (a short-term chain, long-term franchise), the company deliberately launched its operations by keeping tight ownership on the main assets, while those are established, thus choosing a chain model. Once operations are running and established, the company divests its ownership and opts instead for a franchising model.

**A Blue Sea strategy instead tries to redefine value, not for a whole market, but only for a small group of people craving for that value to be provided.

The aggregator business model is basically a network notion that connects a big number of unorganized merchants to a single major site with a unique corporate image. This platform connects providers with their customers but under a particular firm. Merchandising and/or speciality co-ops are often the actual clientele of such aggregator-based organizations. As a consequence of the aggregator business model, these specialist firms can obtain clients for a charge or reward.Generally, a B2C aggregator does not have its own manufacturing unit; instead, it depends on its power to make a site that allows buyers to compare prices and specifications of rival manufacturers before purchasing after completing comprehensive research.The Aggregator Business Model is built on the foundation of trust. For instance, if you're a provider, an aggregator will negotiate an agreement with you and offer your services to their customers under their identity. It is referred to as a network marketing scheme. Each of the services provided by the aggregator has its own network since the aggregator is a business. The services are standardized and structured, despite numerous providers providing them. Travel Industry Aggregators: A tourism aggregator is a service or application that analyses many web pages for savings and summarizes the output in one place. For instance, if you wished to book a cheap flight from Australia to Seattle, you could sit down and look at a lot of airline companies, which would take ages or you could also use a tool like Tripadvisor to look for thousands of flights in one go.

The razor-razorblade model is a pricing tactic in which a dependent good is sold at a loss (or at cost) and a paired consumable good generates the profits. Also known as a razor and blades business model, the pricing and marketing strategy is designed to generate reliable, recurring income by locking a consumer onto a platform or proprietary tool for a long period. It is often employed with consumable goods, such as razors and their proprietary blades. The concept is similar to the "freemium," in which digital products and services (e.g., email, games, or messaging) are given away for free with the expectation of making money later on upgraded services or added features.

Match NBA and FIFA shoe deals by allowing players to wear their own Leather Strapbacks. Rebrand Hat Culture to Loyalty Check Culture (LC or Loyalty Check for short)

Club Card (Starbucks Gift Card Remodeled)

Scan and Swipe Card

Treat as Monetary Policy for Bubble or Recession, Through Price Saving/Sale Percentage For Tribe

Keynesian: Keynesian economics was founded mainly based on the works of John Maynard Keynes and was the beginning of macroeconomics as a separate area of study from microeconomics. Keynesians focus on aggregate demand as the principal factor in issues like unemployment and the business cycle. Keynesian economists believe that the business cycle can be managed by active government intervention through fiscal policy, where governments spend more in recessions to stimulate demand or spend less in expansions to decrease it. They also believe in monetary policy, where a central bank stimulates lending with lower rates or restricts it with higher ones. Keynesian economists also believe that certain rigidities in the system, particularly sticky prices, prevent the proper clearing of supply and demand.

PayPal Influence: Scheduled Payments and Club member Discounts. At Restaurants and Ticket price match for raves plus discount

AGRICULTURE WORKING CLASS TENNIS-DEVELOPMENT GROCERY STORE TEMPLATE

Leadership Program

Put high quality employees on management track

Put minority supervisors in place for diverse equality

Offer di-biasing training to create fair opportunity for everyone

Collectivistic Culture Traits

A few common traits of collectivist cultures include:

Individuals define themselves in relation to others (for example, “I am a member of…”).

Group loyalty is encouraged.

Decisions are based on what is best for the group.

Working as a group and supporting others is essential.

Greater emphasis is placed on common goals than on individual pursuits.

The rights of Departments comes before those of the individual.

Work Week and Payroll System

4-Day Work Week: Monday, Tuesday, Thursday, Friday; Be realistic with tasks your giving people but shorter deadlines will lead to more productivity

Individual Project Days (IPD): Wednesday, Saturday, Sunday; Give people time to work on their own projects this will lead to my company growing and adding different departments

Two-Tier System: A two-tier system is a type of payroll system in which one group of workers receives lower wages and/or employee benefits than another. The employer wishes to establish a pay-for-performance or merit-pay wage scheme that compensates more productive employees without increasing overall wage costs.

Employee Relationship

Employee's titles are Independent Leader or Group Leader

Offer university certificate through customer training (MOOC)

Articulating the strategy in human terms—what capabilities the company will need to build, and what skills are required to do so—not only helps the company focus on how to develop the right talent, but it allows individuals to understand how their role fits into the overall strategy and allows them to see their work in a much more fundamentally connected way.

CORPORATE TIME MANAGEMENT STRATEGIES

168 Hours

168 hours — that’s the number of hours there are in a week. And that’s how author Laura Vanderkam proposes we look at our schedule — one week at a time. By reorganizing your time according to your priorities, you can cut down on misused time that comes from misplaced priorities or excuses.

Vanderkam believes that we actually have more time than we think and so we can devote more time to the things we’ve always wanted to do but never quite found the time to do so.

Divergent Pomodoro Technique

Developed in the late 1980s by Francesco Cirillo, the Pomodoro Technique is centered on the idea that work should be broken down and completed in intervals separated by short breaks. That is, you work for 25 minutes, then take a five minutes break. Each of these 25-minute periods is called a “Pomodoro”, named after the Italian word for tomato. (Cirillo had used a tomato-shaped kitchen timer, hence the name.) After 4 Pomodori, you take a longer break of 15–20 minutes. Of course, nothing should interrupt an ongoing Pomodoro.

The philosophy behind this technique is simple — frequent breaks can improve mental agility, letting you feel refreshed and recharged, ready to tackle new tasks. More importantly, it minimizes any distractions, which these days come in the form of a Facebook message or a tweet. Pomodoro forces these distractions to wait so that you can focus on your task. This also translates to higher productivity in getting work done, and you can have more time to do other things.

Divergent thinking is a thought process or method used to generate creative ideas by exploring many possible solutions. It typically occurs in a spontaneous, free-flowing, "non-linear" manner, such that many ideas are generated in an emergent cognitive fashion. Many possible solutions are explored in a short amount of time, and unexpected connections are drawn. Following divergent thinking, ideas, and information are organized and structured using convergent thinking, which follows a particular set of logical steps to arrive at one solution, which in some cases is a "correct" solution. Activities that promote divergent thinking include Creating Lists of Questions*, setting aside time for thinking and meditation, Music/Intoxicated Brainstorming*, subject mapping, bubble mapping, Keeping a Journal*, playing tabletop role-playing games

The Eisenhower Matrix

The Eisenhower Matrix is a simple tool for considering the long-term outcomes of your daily tasks and focusing on what will make you most effective, not just most productive. It helps you visualize all your tasks in a matrix of urgent/important. All of your day-to-day tasks and bigger projects will fall into one of these four quadrants: Urgent & Important tasks/projects to be completed immediately; Not Urgent & Important tasks/projects to be scheduled on your calendar; Urgent & Unimportant tasks/projects to be delegated to someone else; Not Urgent & Unimportant tasks/projects to be deleted

In the real world, the distinction between urgent/non-urgent, important/not important is much murkier than under experimental conditions. Urgent matters are those that require immediate action. These are the visible issues that pop up and demand your attention NOW. Often, urgent matters come with clear consequences for not completing these tasks. Urgent tasks are unavoidable, but spending too much time putting out fires can produce a great deal of stress and could result in burnout. Important matters, on the other hand, are those that contribute to long-term goals and life values. These items require planning and thoughtful action. When you focus on important matters you manage your time, energy, and attention rather than mindlessly expanding these resources. What is important is subjective and depends on your own values and personal goals. No one else can define what is important for you.

SWOT Analysis

What Is a SWOT Analysis? SWOT stands for Strengths, Weaknesses, Opportunities, and Threats, and so a SWOT analysis is a technique for assessing these four aspects of your business. SWOT Analysis is a tool that can help you to analyze what your company does best now, and to devise a successful strategy for the future.

HOW TO BUILD A SPORT-SPECIFIC WORKOUT FOR GROCERY PERFORMANCE CENTERS

Template

Pre-workout Supplement Hydrolyzed Collagen-BCAA and Wear 10lb Vest

Self Analysis: Scrimmage Plus/Minus System (Ranked Clients vs Non-Ranked Clients)

Report cards: Ontario report cards and fall progress report cards outline six learning skills and work habits throughout Grades 1 to 12: Responsibility, Organization, Independent work, Collaboration, Initiative, Self-regulation

The emphasis on these skills and habits reflect that students need to learn more than just facts if they want to succeed in postsecondary education and the world of work. At school students are learning to take initiative, think critically, solve problems, work independently, be self-reliant and work in a team.

Performance Center Grades Category (Chess Initiative Rally Percentage): Off Court; Initiative, Self-regulation, Independent Work/On Court (Test); Responsibility, Organization, Collaboration

Test Possession (Test within a Test) Offense, Tracking Defense

SWOT: Strengths, What you Are Good At; Weaknesses, What you Are Not Good At; Opportunities, Improve, Expand, and Grow; Threats, What can Keep You off the Court

Eisenhower Matrix: Urgent/Important (Threats), Urgent/Not Important (Weaknesses), Not Urgent/Important (Opportunities), Not Urgent/Not Important (Strenghts)

ATP & WTA TENNIS TOURNAMENT (DEBUT OPEN & FIRST TIER SERIES) [INVITE ONLY]

Debut Open locations: Rotating Key City Locations, Africa, India, Asia and South America

Locations: Bid to Host

Debut Open

Reason For Tournament

You see the NBA constantly replacing superstars and showcasing the next generation, this tournament brings tennis that opportunity.

Tournament Details

Participants are 23 years of age or younger

Hold tournament as the last tournament before the Australian open

Host during Christmas break

Equal Pay for men and women

High cash earnings for winners and low earnings for losers to offset high earnings for winning

Benefits Of Having A Grand Slam Outside of America and Europe

Increase global relations by gathering advertisements and sponsors for tournament

Broadcasting deal can be greater because if a cable company is owned

The core audience going forward for the next generation will be greater

This increases the network of fans

First Tier Series

Reason for Tournament

Tennis has tournaments all over the world but most people can't name the bottom 5 players of the top 10 rankings. This fixes that.

Tournament Details (First Tier Series) {all-star equivalent}

Point of the tournament is to show the world the difference between good and great

5 Game Series

Top 10 invite only

Teams of 5, every participant has 1 match three sets

All matches are played

Themes: Males vs Females, Mixed Male and Female Teams, Ranking Lottery Draft with Captains

Skills Competition: Hardest Serve, Accuracy Challenge, Best Return,

Fan Media Day

Player's kit endorser must make themed outfit

Player's Pay rates are by ranking

Profit Strategies (both)

Broadcasting Rights

Sponsorships/Advertisers

Ticket and Concession

Equal Pay and No Capital Gains Tax to attract star Women Players

No Capital Gains Tax so players lower their appearance fee

Pay Quarter Finalist to run to the 3-day clinic

Have a YouTube channel where players give fundamental tips, fitness tips, Diet tips, mental strategies, and book recommendations

Have an Umpire Clinic and application in the Democratic Republic of the Congo

Attach hospitality and casino industries to tickets to draw crowds

LIVE BROADCASTING AND STREAMING COMPANY

Allow people to create their own highlights for social media and YouTube through streaming service but they have to purchase 1 Year Pass of live Broadcasting

In service editing software: Offer different graphics and effects; In Service Cost for Different Packages.Different camera angles; In Service Cost for Different Packages. Add in-rings mics to differentiate from sports network's highlights. Chapters Feature: Everytime a Significant Event in the Event Happens a Bookmark is Made for Highlight Creation, Easier to create highlights, and Subscribers can create their own bookmarks

Pre-made music to create fight mix: Take percentage of revenue from social media and YouTube highlights

Streaming Service: For an up front fee subscribers can get distribution rights to create highlights. Make money from: Live Broadcast, Highlights, Subscription, Distribution Rights, In Subscription Cost

Potential Hiring Process: People are paying to be content creators from all over the world this leads to more diverse content creating staff. Sell this as a way to hire people without a physical resume. YouTube can lead to employment

Bet Night Hour Program: Betting Analysis on Tournament, Predictions, Bets that were Placed Globally, Live Television

CARTEL THEORY

HSBC Bank Holding Company Equity Financing

What Is a Bank Holding Company? A bank holding company is a corporation that owns a controlling interest in one or more banks but does not itself offer banking services. Holding companies do not run the day-to-day operations of the banks they own. However, they exercise control over management and company policies. They can hire and fire managers, set and evaluate strategies, and monitor the performance of subsidiaries’ businesses.

What Is Equity Financing? Equity financing is the process of raising capital through the sale of shares. Companies raise money because they might have a short-term need to pay bills or have a long-term goal and require funds to invest in their growth. By selling shares, a company is effectively selling ownership in their company in return for cash. Equity financing comes from many sources: for example, an entrepreneur's friends and family, investors, or an initial public offering (IPO). An IPO is a process that private companies undergo to offer shares of their business to the public in a new stock issuance. Public share issuance allows a company to raise capital from public investors.

Palmiers Noirs Rivals

United Kingdom

Jews

Luxembourg (EU Blacklist Creator)

Latin Kings

Sinaloa Cartel

Sonora Cartel

Colombian Cartels

Neymar

Banker Title

Croupier Comptable: An investment banker who has experienced decadence through Casino Capitalism

Palmiers Noirs Structure

Clandestine Cell System

A clandestine cell system is a method for organizing a group of people (such as resistance fighters, sleeper agents, mobsters, or terrorists) such that such people can more effectively resist penetration by an opposing organization (such as law enforcement or military units).

In a cell structure, each of the small group of people in the cell know the identities of the people only in their own cell. Thus any cell member who is apprehended and interrogated (or who is a mole) will not likely know the identities of the higher-ranking individuals in the organization.

The structure of a clandestine cell system can range from a strict hierarchy to an extremely distributed organization, depending on the group's ideology, its operational area, the communications technologies available, and the nature of the mission.

Criminal organizations, undercover operations, and unconventional warfare units led by special forces may also use this sort of organizational structure.

Infrastructure cells

Any clandestine or covert service, especially a non-national one, needs a variety of technical and administrative functions, such as: Recruitment/training, Forged documents/counterfeit currency, Finance/Fundraising, Communications, Transportation/Logistics, Safehouses, Reconnaissance/Counter-surveillance, Operational planning, Arms and ammunition, and Psychological operations

A national intelligence service has a support organization to deal with services like finance, logistics, facilities (e.g., safehouses), information technology, communications, training, weapons and explosives, medical services, etc. Transportation alone is a huge function, including the need to buy tickets without drawing suspicion, and, where appropriate, using private vehicles. Finance includes the need to transfer money without coming to the attention of financial security organizations.

Cartel Definition

Cartel is an ambiguous concept, which usually refers to a combination or agreement between rivals, but – derived from this – also designates organized crime. The main use of ‘cartel’ is that of an anticompetitive association in the economy.

Price cartels engage in price fixing, normally to raise prices for a commodity above the competitive price level.

Cartel Theory

Cartel theory is usually understood as the doctrine of economic cartels. However, since the concept of 'cartel' does not have to be limited to the field of the economy, doctrines on non-economic cartels are conceivable in principle. Such exist already in the form of the state cartel theory and the cartel party theory. For the pre-modern cartels, which existed as rules for tournaments, duels and court games or in the form of inter-state fairness agreements, there was no scientific theory. Such has developed since the 1880s for the scope of the economy, driven by the need to understand and classify the mass emergence of entrepreneurial cartels. Within the economic cartel theory, one can distinguish a classical and a modern phase. The break between the two was set through the enforcement of a general cartel ban after the Second World War by the US government.

Constituent characteristics and exclusion criteria for cartels

Constituent criteria for cartels would be the following: The members are, at the same time, partners as well as competitors (so do e.g. enterprises, states, parties, duelists, tournament knights). These members can be individual persons or organizations. The members of a cartel are independent of each other, negotiating their interests with each other and against each other. So there have to be at least two participants and they determine their interests autonomously. The members of a cartel know each other; they have a direct relationship, in particular they communicate with each other.

Exclusion criteria for cartels would be the following: There is a "hierarchical" or other strong "dependency relationship among the participants": a drug mafia that is organized hierarchically and managed by a single boss can't be a drug cartel in the sense of a real "cartel". KLikewise, a business corporation can't be a "cartel" due to its central management, which controls its subsidiaries. Furthermore, an OPEC, in which all adherents would be dependent on the largest member (since long: Saudi Arabia) would no longer be a "cartel". Similarly, colonial empires from a motherland and colonies do not constitute a "state cartel". The union of competitors, in their entirety or via important members of its association, is dependent on an outside power. A strict, state-mandated compulsory cartel without freedom of choice between the partners would not be a (real) cartel. A suitable example is the "Deutsche Wagenbau-Vereinigung" (German Railway Cars Association), which was organized in the 1920s by the "Deutsche Reichsbahn" (German Imperial Railways) – its "market opponent". The combination takes place between actors of different levels. Thus, the concerted actions of employers’ associations and trade unions in some industrialized countries was not a cartel, because the allies there were no homogenous competitors. The alleged members of a suspected cartel do not know each other, but only randomly show a parallel behavior: “Cartels of the godless”, “cartels of maintenance deniers” or “silent cartels” are therefore usually no real cartels, but pure verbal abuse formulas.

MACAU ECONOMICS

Science

Science of Aesthetics

Nutritional Biochemistry

Vertical-Rotational Force Kinetic Chain

Biomechanics

Sports Medicine

Technology

Biotechnology

FinTeach

RealTeach

Merger & Acquisition EdTech

Engineering

Business Engineering (Tribes Organism and Keynesian Macroeconomics)

Construction Management

Business Model Reengineering

Mathematics (Decentralized Central Banking)

Investment Management

Monetary Policy & Central Banking

Wolf Packs are Generalist

David Epstein examined the world’s most successful athletes, artists, musicians, inventors, forecasters and scientists. He discovered that in most fields—especially those that are complex and unpredictable—generalists, not specialists, are primed to excel. Generalists often find their path late, and they juggle many interests rather than focusing on one. They’re also more creative, more agile, and able to make connections their more specialized peers can’t see.

Wolves are habitat “generalists,” meaning they can adapt to living in many kinds of habitat. They basically need two things to thrive: abundant prey and human tolerance.

Trophic Cascade, an ecological phenomenon triggered by the addition or removal of top predators and involving reciprocal changes in the relative populations of predator and prey through a food chain, which often results in dramatic changes in ecosystem structure and nutrient cycling. (Diamond Trafficking in Macau)

A keystone species is an organism that helps define an entire ecosystem. Without its keystone species, the ecosystem would be dramatically different or cease to exist altogether. Keystone species have low functional redundancy. (Diamonds Trafficking in Macau)

Unpredictable and harsh conditions tend to produce fast life history strategies, characterized by early maturation, a higher number of sexual partners to whom one is less attached, and less parenting of offspring.

MANDELA/BASQUIAT ARTS (PHOTOGRAPHY, OLFACTORY, CULINARY) YOUTH PRISON SYSTEM

Nelson Mandela spent the first 18 of his 27 years in jail at the brutal Robben Island Prison. Confined to a small cell without a bed or plumbing, he was forced to do hard labor in a quarry.

If you work in Agriculture You'll Always Have a Food Mindset.

THE MILLIONAIRE NEXT DOOR BY THOMAS J. STANLEY (COURTESY OF BLINKIST)

What’s in it for me? Find out how wrong you are about the way millionaires live.

Millionaires are ostentatious. They live a glamorous life, with private jets and luxury cars, hidden away in enormous mansions in the exclusive Hollywood hills.

Or is that all fantasy? The truth is far from the bling and bright lights. Most millionaires in America actually live what most people would call a normal lifestyle. What’s more interesting, though, is that living modestly is what made them millionaires in the first place.

These blinks show you that if you’re dedicated and clever enough to plan your finances correctly, you too can follow the path to riches that many a millionaire has walked before you.

In these blinks, you’ll learn why the guy driving a Bentley probably earns less than you do; exactly when you should start saving your cash; and why lazy kids get the biggest piece of their millionaire parents’ pie.

Many millionaires don’t live the high life. They budget wisely to maintain their affluence.

If you were a millionaire, you wouldn’t hesitate to wear Prada and drink Champagne every day for breakfast, right? But despite the stereotypes, many actual millionaires purchase fewer expensive items than you do – and they are happy doing so.

If you want to become a millionaire, you’ve got to learn to save responsibly at the moment when you first start to earn more money than you need to live on.

The majority of self-made millionaires have modest backgrounds and achieved great wealth by saving their monthly earnings and avoiding spending cash on stuff they didn’t need. This simple rule is one way you too could become a millionaire, without ever actually making a million dollars a year.

People become millionaires by controlling their budget and maintaining their affluence in the same way. They’re also practiced at thinking long term and planning for the future.

A survey of millionaires found that for every 100 millionaires who weren't budgeting and thinking about their financial future, there were 120 millionaires who certainly were.

Planning and structuring expenses is key if you want to become a millionaire. To start, set a goal, such as having a certain amount of cash tucked away for retirement. Then budget your expenses, living costs and investments.

Mrs. and Mr. Rule are millionaires, and their main goal is to be financially independent when they’re ready to retire. By this time, they want to have saved some $5 million.

To make this happen, the couple cleverly allocates their time and money so that they can continue to invest in their business while earning and saving money that can be used toward real estate purchases or home renovation projects.

Millionaires know where and how to spend their cash. Invest in what you know!

How do millionaires choose what to invest in? Clever millionaires know that dishing out on medical care for their family and investing in methods to make a business more productive is the way to go.

Although these millionaires are often frugal in other respects, price is not an issue when it comes to buying investment services, getting tax advice or spending on medical care for themselves and their loved ones.

Likewise, they know to buy products or services that improve their businesses, such as additional office space or computer software.

Take millionaire Mr. South. He says he would never buy a Rolls Royce for himself, because in his lower-middle-class neighborhood, it would turn too many heads. Instead, he understands that using his money to pay for his grandchildren’s dental care makes far more financial sense. Smart spending also means smart planning. Millionaires spend a greater amount of time planning investments and often reap more benefits from them than those who neglect to plan. Moreover, if you want to increase your wealth by investing in specific businesses, you’ll need to plan as well as get some expertise. Everyone has at least one area in which they have considerable knowledge, so use this to your advantage when investing. For example, Mrs. Smith is an auctioneer who specializes in commercial real estate. Which industry should she invest in? Commercial real estate, of course. Mr. Long however knows a lot about antique furniture. Should he invest in high-tech securities? Probably not, as he should stick to what he knows best.

Many millionaires share their wealth with their children, even though it can hinder them.

We’ve seen how millionaires live, but what about the children of millionaires?

In most cases, millionaire parents don’t raise their kids with much financial support. Although many millionaires are thrifty, they spend a great deal on economic outpatient care. This means their children receive monthly cash gifts, have the costs of medical treatments and education covered, and so on.

But the more money adult children of affluent parents receive, the less they save, and vice versa.

By financially supporting adult children, some millionaires cause them to be financially dependent and hamper them from being able to budget intelligently.

Did you know that more than 46 percent of wealthy Americans support their adult children and/or grandchildren by offering gifts or cash of at least $15,000 each year?

For example, since she was married, Mary gets $15,000 annually from her parents. She and her husband are in their early 50s, own expensive cars, live in a great neighborhood, are country club members and are involved in a number of non-profit organizations.

From the outside, they look like millionaires, yet they’ve never earned more than $60,000 a year.

The amount of money you spend and save also influences your children’s purchasing behavior. Every family has their own do’s and don’ts for investing and purchasing, and these budgets affect children who emulate their parents’ financial habits.

So teach your children how to invest well and how to spend wisely!

For instance, John is an under-accumulator of wealth (UAW). Whenever he gets a paycheck, he spends the money on designer clothes, a habit he learned from his parents who used to shop every Saturday. They bought just for the sake of buying, and now so does John.

The most financially dependent children receive the largest share of the family inheritance.

Who will receive your money after you die? A lot of millionaires claim it will be divided equally between their children. But in reality, some people are more likely to inherit than others.

Housewives are one such group. Millionaires or affluent parents are aware of the fact that women tend to earn less than men, so they pass more money down to them. Especially housewives, who may have been “daddy’s girl” since childhood or didn’t finish college. They’re significantly more likely to receive a considerable inheritance.

Consider Alice, who was always her father’s favorite. When she married a man who earned only a modest income, and quit school to stay at home with her two children, her father started economic outpatient care because he wouldn’t allow his daughter to live in a home that didn’t measure up to his upper-middle class image.

In addition to women who stay at home, unemployed adult children often receive more cash gifts and inheritance than do working siblings.

In many cases, the children of millionaires are unemployed or “professional students” who have never held a job, choosing instead to study all their life. Parents regard these children as requiring more financial support than their more independent siblings.

Many cash gifts also are drawn from over-funded college savings accounts, which, when a child quits school, were no longer needed.

Take Paul and Peter, brothers and children of a millionaire couple. Paul became an entrepreneur and moved far away from home, and became financially independent as he refused cash from his parents.

Peter, however, moved back to his parents’ home after graduating from college as he didn’t want to be employed full-time. So now he receives cash gifts for housing, food, clothing and transportation from his parents.

It’s no surprise then, that after the death of their parents, the financially dependent Peter received the inheritance.

Final summary

The key message in this book: The typical millionaire isn’t all Hollywood glitz and glamour. Many live well below their means, saving and budgeting money diligently and spending it intelligently. If you consistently adhere to these simple standards, you too could become a millionaire.

THE POWER OF HABIT BY CHARLES DUHIGG (COURTESY OF BLINKIST)

What’s in it for me? Learn to pick up or drop any habit you wish.

You’ve made the decision: no more cigarettes! Or maybe it’s: no more junk food! For a couple of weeks, things go swimmingly. You’re proud of yourself. But then, one day, the craving suddenly overpowers you – and, before you know it, you’re back to your old habits.

Sound familiar? If so, you already know the power of habits.

But where does the power of habits come from? As you’ll see in these blinks, habits go deep into the human brain and psyche and influence our lives in a myriad of ways. And while they make our lives a whole lot easier – just imagine if you had to figure out how to open a door every time you encountered one – habits can also cause problems and even ruin lives.

Luckily, by learning how habits work, you can begin to overcome their power. So let’s delve into the world of habits!

In these blinks, you’ll learn why anticipation is at the root of habit formation; what resisting marshmallows can tell us about habits; and what the LATTE method is.

Habits are simple cue-routine-reward loops that save effort.

In the 1990s, a group of researchers at MIT were studying mice to learn more about how habits are formed in the brain. The mice had to find their way to a piece of chocolate that’d been placed at the end of a T-shaped maze. Using special equipment, the researchers could monitor the brain activity of the mice as they sniffed their way to the chocolate.

When the mice were first put in the maze, their brain activity spiked. They could smell the chocolate and they began searching for it. When the researchers repeated the experiment, however, they noticed something interesting.

As the mice gradually learned where the chocolate was and memorized how to get there – go straight, then turn left – their brain activity decreased.

This process of turning a sequence of actions into an automatic routine is known as “chunking,” and it forms the basis of all habit formation. Its evolutionary role is clear and crucial: it allows the brain to save energy and perform common tasks efficiently.

Hence, even a complicated act that demands concentration at first, like finding a piece of chocolate in a maze or backing out of the driveway, eventually becomes an effortless habit. In fact, according to a 2006 paper by a researcher at Duke University, as many as 40 percent of the actions we perform each day are based on habit.

In general, any habit can be broken down into a three-part loop: First, you sense an external cue – say, your alarm clock ringing. This creates an overall spike in your brain activity as your brain decides which habit is appropriate for the situation. Next comes the routine, meaning the activity you’re used to performing when faced with this particular cue. You march into the bathroom and brush your teeth with your brain virtually on autopilot. Finally, you get a reward – a feeling of success and, in this case, a minty-fresh tingling sensation in your mouth. Your overall brain activity increases again as your brain registers the successful completion of the activity and reinforces the link between the cue and the routine.

Habits are incredibly resilient. In some cases, people with extensive brain damage can still adhere to their old habits. Just consider Eugene, a man with severe brain damage caused by encephalitis. When asked to point at the door leading to the kitchen from his living room, he couldn’t do it. But when asked what he would do if he were hungry, he walked straight into the kitchen and took down a jar of nuts from one of the cabinets.

Eugene could do this because learning and maintaining habits happens in the basal ganglia, a small neurological structure embedded deep in the brain. Even if the rest of the brain is damaged, the basal ganglia can function normally.

Unfortunately, this resilience means that, even if you successfully kick a bad habit, like smoking, you will always be at risk of relapsing.

Habits stick because they create craving.

Imagine this scenario: every afternoon for the past year, you’ve bought and eaten a delicious, sugar-laden chocolate-chip cookie from the cafeteria at your workplace. Call it a just reward for a hard day’s work.

Unfortunately, as a few friends have already pointed out, you’ve started putting on weight. So you decide to kick the habit. But how do you imagine you’ll feel that first afternoon, walking past the cafeteria without indulging? Odds are, you will either eat “just one more cookie” or you’ll go home in a distinctly grumpy mood.

Kicking a bad habit is hard because you develop a craving for the reward at the end of the habit loop. Research from the 1990s conducted by the neuroscientist Wolfram Schultz shows how this works at the level of the brain. Schultz was studying the brain activity of a macaque monkey named Julio, who was learning to perform various tasks. In one experiment, Julio was placed in a chair in front of a screen. Whenever some colored shapes were shown on the screen, Julio’s task was to pull a lever. When he did, a drop of blackberry juice (Julio loved blackberry juice) would drip down on his lips through a tube.

At first, Julio didn’t pay much attention to the screen. But when he happened to pull the lever at the right moment, thus triggering the blackberry-juice reward, his brain activity spiked, showing a strong pleasure response.

As Julio gradually grasped the connection between seeing the shapes on the screen, pulling the lever and getting the blackberry juice, he not only stared at the screen, but Schultz noticed that, as soon as the shapes appeared, there was a spike in Julio’s brain activity similar to when he actually received the reward. In other words, his brain had begun anticipating the reward. This anticipation is the neurological basis of craving and helps explain why habits are so powerful.

Schultz then altered the experiment. Now, as Julio pulled the lever, either no juice would come or it would come in a diluted form. In Julio’s brain, Schultz could now observe neurological patterns associated with desire and frustration. Julio got decidedly mopey when he didn’t get his reward, just as you might if you forewent your cherished end-of-the-day cookie.

The good news is that craving works for forming good habits as well. For instance, a 2002 study from New Mexico State University showed that people who manage to exercise habitually actually crave something from the exercise, be it an endorphin rush in the brain, a sense of accomplishment or the treat they allow themselves afterward. This craving is what solidifies the habit; cues and rewards alone are not enough.

Given the power of habits, it should come as no surprise that companies work hard to understand and create such cravings in consumers. A pioneer of this tactic is Claude Hopkins, the man who popularized Pepsodent toothpaste when countless other toothpaste brands had failed. He provided a reward that created craving: namely, the cool, tingling sensation that we’ve come to expect toothpaste to have. That sensation not only “proved” that the product worked in consumers’ minds; it also became a tangible reward that they began to crave.

To change a habit, substitute the routine for another and believe in the change.

As anyone trying to give up cigarettes will tell you, when the craving for nicotine hits, it’s hard to ignore. That’s why the golden rule for quitting any habit is this: don’t try to resist the craving; redirect it. In other words, you should keep the same cues and rewards, but change the routine that occurs as a result of the craving.

Several studies on former smokers have shown that, by identifying the cues and rewards around their smoking habit and replacing the routine with one that has a similar reward, such as doing some push-ups, eating a piece of Nicorette or simply relaxing for a few minutes, the chances of staying smoke-free increases significantly.

One organization that uses this method to great effect is Alcoholics Anonymous (AA), which may have helped as many as ten million alcoholics achieve sobriety.

AA asks participants to list what exactly they crave from drinking. Usually, factors like relaxation and companionship are far more important than the actual intoxication. AA then provides new routines that address those cravings, such as going to meetings and talking to sponsors for companionship. The idea is to replace drinking with something less harmful.

However, research on AA members shows that, although this method works well in general, it alone is not enough. In the early 2000s, a group of researchers at California’s Alcohol Research Group noticed a distinct pattern in their interviews with AA members. A frequent response was that the habit-replacement method worked wonders, but, as soon as a stressful event occurred, the old habit was simply too strong to resist, no matter how long the respondent had been in the program.

For example, one recovering alcoholic had been sober for years when his mother called to say she had cancer. After hanging up, he left work and went directly to a bar, and then, in his own words, was “pretty much drunk for the next two years.”

Further research has indicated that those who resist relapse and remain sober often rely on belief. This is why spirituality and God feature prominently in AA philosophy. But it’s not necessarily the religious component itself that helps people stay sober. Believing in God also helps participants believe in the possibility of change for themselves, which makes them stronger in the face of stressful life events.

Change can be achieved by focusing on keystone habits and achieving small wins.

When former government bureaucrat Paul O’Neill became the CEO of the ailing aluminum company Alcoa in 1987, investors were skeptical. And O’Neill didn’t improve matters when, during an investor meeting in a swanky luxury hotel in Manhattan, he declared that, rather than focusing on profits and revenues, he intended to make workplace safety his number-one priority. One investor immediately called his clients and said, “The board put a crazy hippie in charge and he’s going to kill the company.”

O’Neill tried to explain his reasoning to the lukewarm investors. No amount of talk would reduce injury rates at Alcoa, he argued. Sure, most CEOs claimed to care about workplace safety. But empty words would never lead to the formation of a company-wide habit, which is what would be necessary for real change.

O’Neill knew that habits exist in organizations. And he knew that changing an organization’s direction is a matter of changing its habits. He was also aware that not all habits are equal. Some habits, known as keystone habits, are more important than others because adhering to them creates positive effects that spill over into other areas.

By insisting that worker safety come first, managers and employees would have to think about how the manufacturing process could be safer and how safety suggestions could best be communicated to everyone. The end result would be a highly streamlined, and hence profitable, production organization.

Despite the investors’ initial doubts, O’Neill’s approach proved to be a huge success. By the time O’Neill retired in 2000, Alcoa’s annual net income had increased fivefold.

Keystone habits can help individuals change, too. For instance, research indicates that doctors have a hard time getting obese people to make a broad change in their lifestyle. However, when patients focus on developing one keystone habit, such as keeping a meticulous food journal, other positive habits start to take root as well.

Keystone habits work by providing small wins – that is, early successes that are fairly easy to attain. Developing a keystone habit helps you believe that improvement is possible in other spheres of life, too, which can trigger a cascade of positive change.

Willpower is the most important keystone habit.

In the 1960s, researchers at Stanford conducted what would become a very famous study. A large group of four-year-olds was brought, one by one, into a room. In the room, there was a table with a marshmallow on it. A researcher gave each child a choice: either eat the marshmallow now or wait a few minutes and have two marshmallows instead. The researcher then left the room for 15 minutes. Only about 30 percent of the children managed not to devour the marshmallow in the researcher’s absence.

But here’s the interesting part. When, years later, the researchers tracked down the study’s participants, who were now adults, they found that those who had exhibited the greatest willpower and waited the full 15 minutes had ended up with the best grades in school, were more popular on average and were less likely to have drug addictions. Willpower, it seemed, was a keystone habit that could be applied to other parts of life, too.

More recent studies have shown similar results. For instance, a 2005 study on eighth-graders showed that students exhibiting high levels of willpower had better grades on average and were more likely to get into selective schools.

So willpower is a key habit in life. However, as you might have noticed if you’ve ever tried to start exercising more, willpower can be highly inconsistent. Some days, hitting the gym is a breeze; on others, leaving the sofa is nigh impossible. Why is that?

It turns out that willpower is actually like a muscle: it can tire. If you exhaust it by concentrating on, say, a tedious spreadsheet at work, you might have no willpower left when you get home. But the analogy goes even further: by engaging in habits that demand resolution – say, adhering to a strict diet – you can actually strengthen your willpower. Call it a willpower workout.

Other factors can also affect your willpower. For example, Starbucks found that, on most days, all of its employees had the willpower to smile and be cheerful, regardless of how they felt. But when things became stressful – for example, when a customer began screaming – they would soon lose their cool. Based on research, executives at the company determined that if baristas mentally prepared for unpleasant situations and planned out how to overcome them, they could muster enough willpower to follow the plan even when under pressure.

To help them, Starbucks developed the aptly named LATTE method, which outlines a series of steps to take in a stressful situation: Listening to the customer, Acknowledging their complaint, Taking action, Thanking the customer, and, lastly, Explaining why the issue occurred. By practicing this method over and over, Starbucks baristas learn exactly what to do should a stressful situation arise, and can stay cool.

Other studies have shown that a lack of autonomy also adversely affects willpower. If people do something because they are ordered to rather than by choice, their willpower muscle will get tired much quicker.

Organizational habits can be dangerous, but a crisis can change them.

In November of 1987, a commuter at the King’s Cross station in London approached a ticket collector and said he’d just seen a piece of burning tissue by one of the building’s escalators. Rather than investigating the matter or notifying the department responsible for fire safety, the ticket collector did nothing. He simply returned to his workstation, thinking it was someone else’s responsibility.

This was perhaps not so surprising. Responsibilities in running the London underground were divided into several clear-cut areas, and, as a result, staff had formed an organizational habit of staying within departmental bounds. Over the decades, an intricate, hierarchical system of bosses and sub-bosses, each highly protective of his authority, had emerged. The nearly 20,000 employees of the London Underground knew not to encroach on each other’s terrain.

Under the surface, most organizations are like this: battlegrounds on which individuals clamor for power and rewards. So, in order to keep the peace, we develop certain habits, such as minding one’s own business.

Soon after the ticket collector returned to work as usual, a huge fireball erupted into the ticket hall. But no one present knew how to use the sprinkler system or had the authority to use the fire extinguishers. The rescuers, who were eventually called in after a long series of failures to act by several employees at the station, described passengers so badly burned that their skin came off when touched. In the end, 31 people lost their lives.

The failure at the heart of this tragedy was that, despite its complicated system of responsibility distribution, no single employee or department at the London Underground had an overview responsibility for the safety of passengers.

But even such tragedies can have a silver lining: crises offer a unique chance to reform organizational habits by providing a sense of emergency.

This is why good leaders often actively prolong a sense of crisis or even exacerbate it. In investigating the King’s Cross station fire, special investigator Desmond Fennel found that many potentially lifesaving changes had been proposed years earlier, but none had been implemented. When Fennel encountered resistance to his suggestions, too, he turned the whole investigation into a media circus – a crisis that enabled him to implement the changes. Today, every station has a manager whose main responsibility is passenger safety.

Companies take advantage of habits in their marketing.

Picture yourself walking into your local supermarket. What’s the first thing you encounter? In all likelihood, it’s fresh fruits and vegetables, laid out in lush piles. If you consider this for a second, it doesn’t make much sense. As fruit and veggies tend to be soft and are easily damaged by other products put in the cart, they ought to be displayed closer to the registers. But marketers figured out long ago that, if we begin our shopping by filling our carts with fresh, healthy items, we’re more likely to buy unhealthier products, like snacks and cookies, as we continue to shop.

This might seem pretty obvious. But retailers have figured out far subtler ways to influence customers’ purchasing habits. For example, here’s a surprising fact: most people instinctively turn right when entering a store. That’s why retailers put their most profitable products to the right of the entrance.

As sophisticated as these methods are, however, they have one big drawback; they’re all one-size-fits-all and don’t account for differences in the purchasing behavior of individual customers. Over the past few decades, however, increasingly sophisticated technology and data-collection have made it possible to target customers with breathtaking precision. One of the true masters of this game is the American retailer Target, which serves millions of shoppers annually and collects terabytes of data on them.

In the early 2000s, the company decided to use the full force of its data to target a particular segment of the population long known to be one of the most profitable: new parents. To get a leg up on its competitors, however, Target wanted to do more than market to new parents; it wanted to draw in expecting parents before their babies had even arrived. To accomplish this, it set out to determine pregnant women’s purchasing habits.

In the end, Target’s analysis worked so well that it marketed to a pregnant teenage girl who hadn’t yet told her family about her situation. Target sent her baby-related coupons, prompting her father to pay the local Target manager an angry visit: “She’s still in high school,” he said. “Are you trying to encourage her to get pregnant?!” When the truth came out, it was the abashed father’s turn to apologize.

But Target soon realized that people resented being spied upon. For its baby coupons to work, it figured out a clever way to bury them amid random and unrelated offers for things like lawnmowers and wine glasses; the offers had to seem like the familiar, untargeted ones.

Indeed, when trying to sell anything new, companies will do their best to make it seem familiar. For example, radio DJs can guarantee a new song becomes popular by playing it sandwiched between two existing hit songs. New habits or products are far more likely to be accepted if they don’t seem new.

Target got a lot of flack for its invasive approach to marketing, but that doesn’t mean it wasn’t a smashing success. Due in large part to its work with targeting pregnant women, the company’s revenues grew from $44 billion in 2002 to $65 billion in 2009.

Movements are born from strong ties, peer pressure and new habits.

In 1955, a black woman named Rosa Parks refused to give up her bus seat for a white man in Montgomery, Alabama. She was arrested and charged, and the events that followed made her a civil-rights icon.

Interestingly, her case, though it’s become the most famous, was neither unique nor the first. Many others had already been arrested for the same reason. So why did Parks’s arrest spark a bus boycott that lasted over a year?

First of all, Rosa Parks was especially well-liked in the community and had an unusually broad array of friends. She belonged to many clubs and societies and was closely connected to all kinds of people, from professors to field hands. For instance, she served as the secretary of the local NAACP chapter, was deeply involved in a youth organization at a Lutheran church close to where she lived and spent her spare time providing poor families with dressmaking services, all while still finding time to make gown alterations for young debutantes from wealthy white families. In fact, she was so active in her community that her husband would sometimes say she ate at potlucks more often than at home.

Parks had what is known in sociology studies as strong ties – that is, first-hand relationships with plenty of people from across different social segments of her community. These ties not only bailed her out of jail; they spread word of her arrest throughout Montgomery’s social strata, thus sparking the bus boycott.

But her friends alone could not have sustained a lengthy boycott. Enter peer pressure. In addition to strong ties, social spheres also comprise weak ties, meaning acquaintances rather than friends. It is mostly via weak ties that peer pressure is exerted. When a person’s larger network of friends and acquaintances support a movement, it is harder to opt out.

Eventually, commitment to the boycott began waning in the black community, as city officials began introducing new carpooling rules to make life without buses increasingly difficult. This is when the final component was added: a speech by Dr. Martin Luther King Jr. advocating nonviolence and asking participants to embrace and forgive their oppressors. Based on this message, people began to form new habits, such as independently organizing church meetings and peaceful protests. They made the movement a self-propelling force.

We bear the responsibility for changing our habits.

One night in 2008, Brian Thomas strangled his wife to death. Distraught, he promptly turned himself in and was prosecuted for murder. His defense? He was experiencing something scientists refer to as sleep terrors.

Research has shown that, unlike sleepwalking, during which people might get up from bed and start acting out impulses, when a person experiences sleep terrors, the brain effectively shuts down, leaving only the most primitive neurological regions active.

Since he was in this state, Thomas thought he was strangling a burglar who was attacking his wife. In court, the defense argued that the instant Thomas thought someone was hurting his wife, it triggered an automatic response – an attempt to protect her. In other words, he followed a habit.

Around the same time, Angie Bachman was sued by the casino company Harrah’s for half a million dollars in outstanding gambling debts. This was after she had already gambled away her home and her million-dollar inheritance.

In court, Bachman argued that she, too, was merely following a habit. Gambling felt good, so when Harrah’s sent her tempting offers for free trips to the casino, she couldn’t resist. (Note that Harrah’s knew she was a compulsive gambler who had already declared bankruptcy.)

In the end, Thomas was acquitted and many, including the trial judge, expressed great sympathy for him. Bachman, on the other hand, lost her case and was the object of considerable public scorn.

Both Thomas and Bachman could quite plausibly claim: “It wasn’t me. It was my habits!” So why was only one of them acquitted?

Quite simply, once we become aware of a harmful habit, it becomes our responsibility to address and change it. Thomas didn’t know he would hurt anyone in his sleep. Bachman, however, knew she had a gambling habit, and could have avoided Harrah’s offers by participating in an exclusion program that would’ve prohibited gambling companies from marketing to her.

Final summary

The key message in these blinks: Following habits is not only a key part of our lives but also a key part of organizations and companies. All habits comprise a cue-routine-reward loop, and the easiest way to change this is to substitute something else for the routine while keeping the cue and reward the same. Achieving lasting change in life is difficult, but it can be done by focusing on important keystone habits such as willpower.

BLUE OCEAN STRATEGY BY RENÉE MAUBORGNE AND W. CHAN KIM (COURTESY OF BLINKIST)

What’s in it for me? Conquer uncontested market space.

Every business asks themselves the same question: how can we beat out the competition? And almost every business comes up with the same answer: we need to become bigger, better, and faster to outperform our rivals.

But what if your business didn’t have to beat the competition because there wasn’t any? What if you could enjoy unlimited growth without worrying about limited demand? This isn’t some idle fantasy but a strategic approach that a handful of successful businesses have already made reality. How did they do it? And how can your business do the same? This short Blink will give you a taste.

Escape your competition by setting sail to a blue ocean.

When you establish a new business, competition can be brutal. Whether you’re selling wine, audio books, or life insurance, the market for a product can only get so big. So you’re left to fight with hundreds of other companies for your share of a limited demand. No surprise that America’s most popular business TV show is called Shark Tank! Markets today are like oceans, swarming with hungry companies ready to kill each other. There’s so much blood in the water, we can call these markets red oceans.

But every once in a while, a company emerges that seems to sail past all the competition. These are businesses that rise fast, grow uncontested, and seem to play by their own rules. What are they doing differently?

Well, instead of fighting over scraps in red oceans, these businesses navigate uncharted territory: blue oceans. You can think of blue oceans as all the markets we haven’t yet discovered, for products and services that don’t yet exist. Demand isn’t limited because demand isn’t there – it has to be created. But this isn’t a handicap, it’s an opportunity. Because if the size of your market isn’t limited, neither are your growth and profits.

In blue oceans, the water isn’t bloodied by cut-throat competition. It’s deep, clear, and full of undiscovered potential. The blue ocean strategy gives you the methodology and tools to conquer such uncontested markets. The basic tenet is this: It’s true that the space in a certain industry might be limited. But who’s to say that a business can’t create an entirely new industry?

Let’s look at an example of this in action: famous Canadian circus company Cirque du Soleil. With its extraordinary variety shows, Cirque du Soleil has entertained millions of people worldwide. On top of that, it’s made record profits. Not something you would expect from a circus company! How did the company do it?

Well, Cirque du Soleil did two interesting things. First, it got rid of the old circus staple of animal acts. Then, it supplemented its human acts with live music and compelling storylines. The first move reduced costs while the second introduced exciting new elements into the world of circus. In effect, Cirque du Soleil created a blue ocean: it carved out an entirely new market for artistic theater experiences. And people love it.

Lower your costs and differentiate yourself.

Perhaps you find the example of a circus company a bit too eclectic? No problem. There are thousands of other businesses that have successfully implemented a blue ocean strategy. Companies like Ford, Nintendo, Netflix, Nespresso, Yellow Tail, Southwest Airlines, and even The Body Shop. In this section, we’ll take a closer look at how they succeeded.

But first, a few more words about red oceans. In red oceans – industries that are already established – everyone plays by agreed rules. Not so long ago, these rules might have looked something like this: “Movies can be bought or rented.” “Wine needs to have an air of sophistication.” “Air travel is expensive.” But in blue oceans, none of these rules apply. Blue oceans are actively shaped by the actions of the industry players who create them.

Let’s be clear – you don’t need to reinvent the wheel to establish a blue ocean. Often, a few little tweaks are enough to set a product apart from its competitors and create a new market. It’s really quite simple: Take a close look at your industry as it is right now. Then think about which factors you can Raise, Eliminate, Reduce, and Create. Let’s go through these points step-by-step with examples.

Raise. Think about how you can elevate the product quality, price point, or service standards of your industry. Southwest Airlines did this when it became the first US airline to make domestic flights quick, easy, and affordable for everyone.

Eliminate. Consider which aspects of your product or service can be cut completely. Remember how Cirque du Soleil got rid of costly and unethical animal acts? Every industry has some outdated practice they’d be better off abandoning.

Reduce. Look at which production processes, product features or service offers you can reduce. Australian wine brand Yellow Tail, for instance, decided to reduce its focus on prestigious vineyards and the aging process in favor of affordable wines with broad appeal.

Create. Brainstorm what new features you can offer your customers. Netflix is a premium example of this that barely needs an explanation: it was the first company to offer on-demand streaming for movies and TV shows.

Ideally, considering these questions will help you do two things: lower your costs and differentiate your business from the competition. And that’s really all you need to create a blue ocean. Even more so, if your company keeps addressing these four factors – that’s raise, eliminate, reduce, and create –, it will stay one step ahead of the competition at all times.

Final summary

In this short Blink, you’ve learned about the difference between red and blue oceans. Rather than competing for limited market space, successful businesses often capture new markets with unlimited potential. They’re discovered by raising, eliminating, reducing, and creating industry factors in a way that lowers costs and sets your business apart from the competition.

ORIGINALS BY ADAM GRANT (COURTESY OF BLINKIST) [THE HOW]

What’s in it for me? Embrace the original in you!

We have all heard of that elusive quality known as “originality.” But while it remains something highly coveted, referring to someone as an “original” can also bring up connotations of eccentricity or weirdness.

So, can there be originality without originals?

These blinks look at the ways in which you can be non-conformist and original without getting shunned, as well as some of the originals who have challenged the status quo and pushed innovation throughout history.

In these blinks, you’ll find out

how your choice of web browser can indicate whether you’re original or not; why advocating against your innovative idea is a great way to get people on board; and how procrastination paved the way for one of the most famous speeches in history.

Originality is your key to a fulfilling career.

Look in any dictionary and it’ll tell you that originality is the quality of having a unique or singular character. But what’s an original? In today’s context, originals are people who not only dream up novel ideas and shake up the status quo, but who also take the initiative to make their unique vision a reality.

Even the smallest things can identify an original. Economist Michael Housman discovered in his research that a certain percentage of customer service employees stayed in their jobs far longer than others. Seeking clues, he discovered a surprising link between how long someone kept their job and their choice of internet browser. Sounds crazy, right?

Get this: employees who installed browsers other than the default Internet Explorer were not only more likely to keep their jobs, they were also more likely to take initiative, confront challenges and find new solutions. In the end, the tendency to install Google Chrome or Mozilla Firefox was tied to problem-solving abilities that, in turn, allowed these employees to stay in their jobs an average of 15 percent longer.

As for the other employees who simply used built-in browsers, they approached their roles in the same conventional way as they used the internet. They accepted the standards given to them and were unable to solve problems, which eventually made them sick of their jobs.

If you want to survive in the working world, your best bet is to become an original. The good news is, anyone can do it. Though we might not all be able to found our own companies, compose a musical masterpiece or alter the course of history with a stirring speech, we all have unique ideas with the potential to improve our work, our communities and our relationships.

Putting new ideas out there requires courage and the determination not to back down when you want change to happen. The first step toward becoming an original is overcoming your fear of taking action and standing up for your own ideas. But how? Find out in the next blinks.

Quantity leads to quality when it comes to generating great ideas.

Legend has it that physicist Isaac Newton was relaxing under a tree when an apple fell on his head. In a flash of brilliance, Newton was inspired to develop his law of universal gravitation. Unfortunately, great ideas like this usually don’t fall from trees; new ideas require hard work.

When it comes to idea generation, what’s more important – quantity or quality? As it happens, they’re equally important, specifically because quantity paves the way for quality in brainstorming. Psychologist Dean Simonton, renowned for his study of creative productivity, demonstrated in his research that highly creative individuals don’t necessarily produce better ideas; rather, they just make more of them.

By creating a larger volume of work, they had a higher probability of developing a small handful of brilliant ideas. For instance, Picasso’s entire body of work includes countless rugs and prints, 2,800 ceramics, 1,800 paintings, 1,200 sculptures and more than 12,000 drawings. And yet, only a small number of these pieces gave Picasso his success and status as an international art icon.

In other words, when it comes to quantity and quality, you can’t have one without the other!

Another of Simonton’s findings demonstrated that even geniuses can’t tell which of their works will become timeless classics and which ones will flop. So, again, the more you produce, the better. Simonton found that Beethoven judged his work quite differently than later experts did. Comparing letters where Beethoven rated 70 of his own compositions with the evaluations of contemporary critics, Simonton calculated that Beethoven had disagreed with them about 33 percent of the time!

Generating ideas, and lots of them, is the first step to unlocking your creative potential. But you shouldn’t see your brain as a creativity factory, pumping out original ideas the way cars are manufactured on an assembly line.

To create great ideas, we need to take it slow. That could mean taking a detour and procrastinating, or just making the time here and there to relax under a tree!

Procrastination can work creative wonders when you use it strategically.

Procrastinating, we’re told, is your productivity’s arch-nemesis; but is this really the case?

Leaving stuff to the last minute makes us more creative by forcing us to improvise. Would you have guessed that Martin Luther King Jr.’s most famous line was the result of procrastination? King was set to give a speech at the March on Washington for Jobs and Freedom, but didn’t even start writing the speech until the night before.

King’s iconic “I have a dream” line was partially improvised – gospel singer Mahalia Jackson cried out during King’s speech, imploring him, “Tell them about the dream, Martin! Tell them about the dream!” King abandoned his script and began to speak freely about his inspiring vision of the American future.

King’s speech is a fantastic example of the Zeigarnik effect. The phenomenon, named after Russian psychologist Bluma Zeigarnik, describes the way that our mind stays open to new ideas and insights, even after we attempt to finish a task and give up. Essentially, King’s unfinished speech left room for his brain to come up with brilliant lines.

For great originals, procrastination is a key strategy. It allows them to make gradual progress while remaining open to a range of possibilities. Leonardo da Vinci is another example of history’s prolific procrastinators. He began painting the Mona Lisa in 1503, then abandoned the project before returning to the painting some years later. The Mona Lisa was finally completed in 1519, 16 years later!

Historian William Pannapacker believes that this allowed da Vinci to procrastinate in a calculated way, experimenting with optical illusions and new painting techniques. Without this experimentation, and the procrastination that created the space for it, we may never have had the Mona Lisa or other brilliant works by original thinkers.

Admitting your weaknesses during a pitch will garner you more support.

Have you ever gotten a less-than-encouraging response to what you thought was your best idea yet? Rest assured, it’s not always because your idea is useless! There are a few common factors behind rejections.

For one thing, voicing an opinion that threatens to upset the status quo can be a threat to your business career and your network. A massive study conducted across nonprofit, service, retail and manufacturing companies revealed that the more frequently employees voiced their ideas and concerns to their superiors, the less likely they were to receive raises and promotions over a two-year period.

This is quite a troubling trend! So, what can you do to get people on board with your ideas? Strangely enough, your best option is to tell people why they should not accept your proposals. Start by being open about the shortcomings of your projects; this will surprise your audience and show them that you’re an honest person regardless of the situation.

This is what entrepreneur couple Rufus Griscom and Alisa Volkman did when presenting their online parenting magazine and blog network “Babble” to potential backers. To their audience’s great surprise, Griscom was up-front and told them that their website’s user engagement was lower than they’d expected, 40 percent of the news on the site was taken up by seemingly irrelevant celebrity gossip and their back end was in major need of an update.

Though it sounds like they were shooting themselves in the foot, investors were charmed by their approach. They trusted them, and Babble brought in $3.3 million in funding before being acquired by Disney in 2011.

Make radical ideas familiar by getting them out there often and finding common points of reference.

Do you think you look better in the mirror or in a candid photo? Most of us would prefer the reflection we see in the bathroom. Photos of ourselves can be cringeworthy and off-putting. Why is this? Well, because we’re seeing ourselves from an unfamiliar angle. It’s a classic human tendency to reject things that aren’t familiar to us – even our own images!

As you might have guessed, this presents another hurdle to dreaming up original ideas. But there are strategies you can implement to make even the most conventional coworker feel comfortable with your unorthodox solutions.

One of these is the mere exposure effect, where repeating yourself will give others time to warm up to your ideas. Research shows that exposing people to new ideas more often will make them more receptive over time. So, speak up and repeat yourself!

To make this easier, keep your ideas short and snappy, blend them with other ideas to show their different applications and be prepared to keep pushing your solutions for as long as necessary. Keep at it, and you’ll be surprised by how your peers’ responses improve!

Another useful strategy for making new ideas seem less controversial is to frame them in a familiar context. When the idea for the animated classic The Lion King was first pitched to Disney, producers were initially turned off by its dark storyline.

But in a meeting between scriptwriters and Disney executives, CEO Michael Eisner and producer Maureen Donley turned things around by highlighting the film’s similarities to Shakespeare’s King Lear and Hamlet. This was enough to persuade the producers, who were much more enthusiastic once the unconventional storyline was tied to a common point of reference.

The Lion King went on to become 1994’s highest-grossing film and the recipient of two Academy Awards. This example illustrates how great ideas can become a reality when their novelty is offset with familiar elements to win support.

The best collaborators are the ones that love to prove you wrong.

Regardless of what you’re pursuing, if you only listen to people who praise you, you probably won’t get very far. It might not be pleasant, but sometimes you need a bit of criticism to help you grow.

This was illustrated in a pivotal experiment by psychologist Charlan Nemeth. Groups of participants were asked to hire one of three possible job candidates. The first candidate, John, was presented as having the best skillset for the job.

Even so, some of the participants showed a preference for the less qualified candidate, Ringo. But when some participants argued in favor of the third candidate, George, the chance that the participants would end up hiring the best-qualified candidate quadrupled. How can we make sense of this?

By throwing a minority opinion into the mix that differs from the two leading views, the consensus is disrupted. Group members are then pushed to assess the situation for themselves and not simply follow what others are thinking. This is a great strategy to break up groupthink and encourage everyone to share their real opinions.

Groupthink occurs when people organized in groups prioritize avoiding conflict and reaching consensus over making the best choice possible. This concept, developed by Yale research psychologist Lester Irving Janis, is the underlying problem in poor team decision making. Another way to prevent groupthink hindering your own creativity is to surround yourself with people who constantly question your ideas.

This was the strategy used by Ben Kohlmann, a founding member of the Chief of Naval Operations’ Rapid Innovation Cell (CRIC), when his team began to work on innovative ideas for the navy. They succeeded in creating a whole range of creative solutions and were even the first to bring a 3D printer on a ship to print spare parts in case something broke while at sea.

This creativity wouldn’t have been possible without the powerful group dynamic that emerged as a result of Kohlmann’s calculated decision making. He chose junior officers with a track record of facing discipline as a result of challenging authority. Though these officers all had their own backgrounds and objectives, uniting their disruptive mindset with a common goal created the perfect environment for creativity.

Learn to disguise your ideas to get the supporters you need.

Though you might have a network of people who share the same goals and values as you, it’s no guarantee that they’ll support your ideas. If you want dependable allies, you need to win over your peers by hitting the right tone in your messaging. The trick is not to go over the top, but also to keep people interested.

Though we tend to think that common goals are what brings a team together, research has shown that the opposite is true. Dartmouth College psychologists Judith White and Ellen Langer illustrate this finding through the theory of horizontal hostility; this is a form of prejudice that surfaces in relationships between members of the same minority group.

For instance, the most dedicated members of radical political groups tend to attack each other more than they confront impostors and sell-outs within their movement, even though they share the same set of core values.

You can avoid horizontal hostility in your team by making your ideas seem a little less radical. To do this, you’ll need a disguise – or even a Trojan horse! The goal is, after all, not to convince people to change their attitudes entirely, but to connect with the values you know they already believe in.

Meredith Perry, the inventor of wireless power solutions for charging electronic equipment, received little support when she first presented her ideas to her physics professors and engineers. They all unanimously agreed that it was simply not possible at the time to charge electronic devices through waves passing through the air. So what did Perry do? She changed her tactics and used a Trojan horse.

By disguising her idea and telling people that she simply wanted to design a transducer, and not one that sent power wirelessly, she received a lot more support: her idea was interesting, but not too far-fetched. Collaborators and funders were much more willing to team up with her, and Perry was able to create her product and company, uBeam, which today provides innovative wireless charging solutions.

As we can see, it’s not enough simply to have creative ideas – you have to know how to find the right supporters and collaborators to make them a reality.

Final summary

The key message in this book: Unleash your creative potential by developing lots of ideas and sharing your best ones with others. To further boost your creativity, surround yourself with disruptive thinkers and make them feel comfortable about sharing their opinions. Learn to make your original idea seem familiar, accessible and appealing to get the support you need, and you’ll be ready to turn your unique plans into real-world solutions.

RANGE BY DAVID EPSTEIN (COURTESY OF BLINKIST)

What’s in it for me? Learn why taking a wide-ranging approach to life will pay off.

In our complex and cutthroat world, there’s a lot of pressure to get a head start and specialize early. Many successful people, such as Tiger Woods, start to focus on one path early in life. But delve a little deeper, and it becomes clear that it’s generalists, not specialists, who are primed to excel.

Generalists may take a little longer to find their path in life, but they are more creative, can make connections between diverse fields that specialists cannot. This makes them more innovative and, ultimately, more impactful.

Drawing on examples from medicine to academia to sport, these blinks explore how breadth and range are far more powerful than specialized expertise. They also show that experts often judge their own fields more narrowly than open-minded, intellectually curious amateurs do.

In these blinks, you’ll learn; what comic books have to tell us about the ingredients of success, how the complexity of modern life has changed the way we think, and why you should be a Roger; not a Tiger.

Starting early and specializing is fashionable, but has dubious merit.

At the age of ten months old, Tiger Woods picked up his first miniature golf club. At two, he showed off his golf drive on national television. Later that same year, he entered and won his first tournament in the under ten category. Tiger Woods embodies a now popular idea that the key to success in life is to specialize, get a head start and practice intensively.

This trend toward specialization doesn’t only show up in the sports world. In fact, it’s also true of academia, our complex financial system and medicine. Oncologists, for example, now rarely focus on cancer alone. Rather, they specialize in cancer of a particular organ. The writer and surgeon Atul Gawande notes that when doctors joke about right-ear surgeons, we shouldn’t be so quick to assume they don’t actually exist.

But is specializing really the way to go? Simply put, no. In many walks of life, building up experience in just one field doesn’t help performance. In a 2009 paper, psychologists Daniel Kahneman and Gary Klein explored the connection between experience and performance.

Klein shows that experience counts in certain fields. For firefighters, for example, years of focused experience trains them to recognize patterns in the behavior of flames, which enables them to make 80 percent of their on-the-job decisions instinctively in seconds.

But Kahneman found that in other areas, experience counted for nothing. Studying the assessment of officer candidates in the Israeli Defence Forces, he found that recruiters’ predictions of a recruit’s future performance, based on physical and mental abilities, were no more reliable than guesswork. Crucially, as the recruiters received more and more feedback after multiple recruitment rounds, they didn’t get any better at making predictions. Kahneman concluded that there was a complete disconnect between experience and performance.

Some fields of life resemble golf or firefighting. While not necessarily easy, they offer recurring patterns or simple rules that govern decision-making. But there are many more fields of life, like army recruitment, that are much more nebulous and require the creativity and flexibility that generalization offers.

Experimentation is as reliable a route to expertise as early specialization.

In 2006, a now 31-year-old Tiger Woods watched Roger Federer win the US Open final for the third year in a row. Both were at the peak of their powers. As they sipped champagne together in the locker room afterward, Federer felt he had never connected with someone who understood his feeling of invincibility so well. They became firm friends. But, as Roger later told a biographer, his story was very different from Tiger’s.

Roger’s mom was a tennis coach, but if she ever felt tempted to coach him, she resisted it. As a young boy, he dabbled in squash, skiing, wrestling, skateboarding, basketball, tennis and badminton. Later, he gave credit to this range of sports experience for helping his hand-eye coordination and athleticism.

Over time, he found that he liked sports with balls. He moved toward tennis as a teenager, but not intensively. In fact, when his instructors recognized his talent and tried to move him to a group of older players, he asked to stay in the group with his friends. Roger Federer’s winding path to tennis success points to the fact that sampling, rather than specialization, can often be the best route to eventual success.

And plenty of evidence across multiple disciplines supports this. This is true even in an area like music, where plenty of outstanding musicians do specialize young. World-renowned cellist Yo-Yo Ma, for instance, started playing music at a very young age. But what many people don’t know is that Ma first tried violin and piano, and only moved to the cello because he didn’t like the first two.

Yo-Yo Ma isn’t alone in this. In a study of students at a British boarding school, music psychologist John Sloboda found that every one of the students who attended structured music lessons early in their development was categorized by the school as “average,” while not one was “exceptional.” In contrast, those children identified as exceptional were those who had tried out three instruments.

So, if you haven’t yet found your calling, experiment. You could take Vincent van Gogh as inspiration. He tried everything from working in bookstores to teaching and art dealing to preaching before finding his calling as an artist who changed painting forever.

Let’s find out how this works.

Living in a complex world has increased the average person’s IQ and ability to think abstractly.

In 1981, James Flynn, a professor of political studies from the beautiful hilly town of Dunedin in New Zealand, changed the way we think about thinking.

Flynn stumbled upon reports of IQ test scores of American troops that showed dramatic improvement between the two World Wars. The same score that placed a World War I soldier in the 50th percentile would only land him in the 22nd percentile of World War II troops. Intrigued, Flynn asked researchers in other countries for data. He received IQ test results from the Netherlands that showed similarly huge leaps from generation to generation. He then compiled data from 14 other nations.

In what’s now known as the Flynn effect, this research reveals an average three-point increase in IQ every decade in over 30 countries. But what causes this rapid rise? The work of a Russian psychologist, Alexander Luria, gives us an idea.

In 1931, the Soviet Union was changing rapidly. Remote, essentially premodern villages operating in ways unchanged for centuries were converted to collective farms with industrialized development, planned production and division of labor.

Luria capitalized on this rate of change to conduct unique studies. In one experiment, he asked villagers to sort wools into groups. In more modern villages, people would happily group similar pieces of wool, like those in different shades of blue. But in the remote, still premodern villages, participants simply refused to do so. According to them, each piece of wool was different – it was an impossible task!

Other questions involving conceptual thinking got a similar response. One villager, named Rakmat, was shown a picture of three adults and one child and asked which person did not belong. But Rakmat didn’t think about the question abstractly, as we would, and identify the child as different. Instead, he insisted that the boy must stay with the adults and help them with their work.

Luria’s findings were clear. The more exposure to modernization, the greater the ability to make conceptual connections between objects or abstract notions. Today, our minds are constantly dealing with abstract concepts. We glance at a download progress bar on our computer, for example, and instantly understand its meaning. Our minds are better at understanding a breadth of topics and making connections between ideas than ever before.

And yet, we continue to narrow our conceptual focus.

If you want it to stick, learning should be slow and hard, not quick and easy.

The teachers you liked the most in your educational career might be the ones who taught you the least. A study of teaching at the US Air Force Academy tracked the progress of thousands of students working with hundreds of different professors, starting with Calculus I classes. It found that the professors whose students’ got better grades on the exam were also highly rated in student evaluations. The professors whose students did not receive good grades received harsher student feedback.

But when the economists conducting the study looked at long-term results, there was a twist. The professors who received positive feedback had a net negative effect on their students in the long run. In contrast, those professors who received worse feedback actually inspired better student performance later on.

Rather than teaching to the test, these professors appeared to be facilitating a deeper understanding of underlying math concepts. It made their classes frustrating and difficult, hence the poor grades and student evaluations. But it paid off in the long run. Those professors were using desirable difficulties – harder, but ultimately more rewarding, ways to learn.

There are certain techniques we can all use that embrace desirable difficulties. One such technique is spacing, which means leaving time between learning something and practicing it. Consider a 1987 study in the Journal of Experimental Psychology. This study separated Spanish students into two groups, testing one group on vocabulary that they had learned the same day, and the other group weeks later. Eight years later, and with no further study in the interim, the two groups were tested again. The results showed that the latter group could remember over 200 percent more words.

Even short-term spacing is effective. In a 1972 study, researchers at Iowa State University read people a series of words. The first group of participants was asked to recite the words straight away. Another group was asked to recite them after being distracted for fifteen seconds by some simple math problems.

The first group did considerably better than the group that was distracted. But later the same day, the participants were asked to write down each word they could recall. This time, the group that previously performed worse did the best. The process of working hard to recall the information in the first instance had helped them move it from short-term to long-term memory.

So, don’t get too excited by quick progress when you learn. Embrace hard, slow learning. It will pay off in the long run.

A narrow focus is unhelpful, and a remedy for this is to think outside the box.

In some environments, dealing with specialists is desirable. If you need an operation, you probably want a doctor who specializes in the procedure and has done it many times before. However, as we benefit from more reflection and thinking, this narrow focus can be unhelpful.

For example, cardiologists use stents – metal tubes that hold blood vessels open – to treat chest pain so often that they often do so reflexively, even in situations that may be dangerous or inappropriate. This explains a 2015 study by Dr. Anupam Jena of Harvard Medical School. The study found that patients with cardiac arrest or heart failure were actually less likely to die if they were admitted to hospital while top cardiologists were away.

Other fields also point to the benefits of looking at problems with an outside view, rather than the inside view dictated by your own particular specialty.

In a study by University of Sydney professor Dan Lovallo, private equity investors were asked to provide a detailed assessment of businesses they were considering investing in, including their estimated return on investment. The investors were then asked to write notes about some other projects with broad similarities, like another tech start-up or an infrastructure project.

It turned out that the investors’ estimates of returns for the businesses they were actually planning to invest in were around 50 percent higher than for those alternative projects they had identified but not looked at in detail. The investors were shocked to discover the differences, and quickly slashed their estimated profit for their original potential investments.

As further psychological research has repeatedly shown, the more details we consider about something, the more extreme our judgments become. In one example, students rated a university higher when told that only certain science departments, rather than all science departments, were ranked in the national top ten.

Clearly, failing to see things from a broad perspective can lead to some bad calls.

A breadth of experience and interest drives innovation.

Comic books can tell us a surprising amount about range and success. When Dartmouth business professor Alva Taylor and Henrik Greve from the Norwegian School of Management decided to examine the impact of individual breadth on creative impact, they chose to study comics.

Tracking the careers of comic creators and the commercial success of thousands of comic books from 1971 onward, they made some predictions about what would boost the average value of a comic. They predicted that the more comics a creator made, the better the comics would be. Further, they thought that the more resources a publisher had, the higher quality and more successful its product would be.

All these assumptions were wrong. Neither experience nor financial resources bred success. What did drive success was the breadth of a comic creator’s experience across comic genres. Of 22 genres, the more a creator had worked in, from comedy to crime, fantasy to non-fiction, the more successful they were. But this link between breadth and success isn’t just the case in creative or artistic worlds.

Andy Ouderkirk, an inventor at the multinational company 3M, was named Innovator of the Year in 2013 and has been named on 170 patents, a proxy for creative success. He became fascinated with what generates successful and inventive teams, so he started to do some research. He found that the inventors who were most likely to succeed within 3M and win the company’s Carlton Award, which recognized innovation, were not specialists. They were polymaths, people with one area of depth, but a great deal of expertise in other areas as well.

These polymaths tended to have many patents in their area of focus, but also repeatedly took expertise gathered in one area and applied it to another. A study of prestigious scientists led by Robert Root Bernstein, a Professor of Psychology at Michigan State University, confirm Ouderkirk’s findings. Comparing Nobel prize-winning scientists to other scientists, the figures show that Nobel laureates are a full 22 times more likely to be an amateur actor, magician, dancer or performer.

So, for any hiring managers out there looking for fresh talent, here’s a plea. Don’t just look for people who fit into your clearly-defined slots. Make some space for those who don’t fit so clearly into any one category. Their breadth of experience might be invaluable.

The experts and pundits that our society listens to are usually hopeless at making predictions.

During 20 years of the Cold War, world-renowned forecasting expert Philip Tetlock collected and assessed the predictions of 284 experts. He concluded that experts are absolutely terrible at making predictions about anything.

Tetlock found that an expert’s years of experience, academic degree and even ability to access classified information made no difference. When experts said that some potential event was impossible, it happened in 15 percent of cases. Events declared to be an absolute sure thing failed to occur 25 percent of the time.

And worryingly for anyone who listens to cable news, Tetlock found that there was a perverse and inverse relationship between fame and accuracy. The more an expert appeared in the news, the more likely they were to be wrong, or as Tetlock famously put it, “roughly as accurate as a dart-throwing chimpanzee.”

One of the problems was that many of the experts’ focus was too narrow. Having spent entire careers studying a single issue – say, US-Soviet relations – they tended to have explicit theories about how it worked. So, what makes a better forecaster of future events? Well, researchers like psychologist Jonathan Baron point to active open-mindedness – a willingness to question your own beliefs. Most of us fail at this, and can’t override our strong instinct to cherry-pick evidence that confirms our existing beliefs.

Consider a study run by Yale professor Dan Kahan. Pro and anti-Brexit voters were first tasked with interpreting a set of statistics about the effectiveness of a skin cream. Most participants completed the task successfully. But when presented with the same numbers framed as the link between crime and immigration, many of the participants misinterpreted the statistics according to their political beliefs. The same study has yielded similar results in the US on the topic of gun control.

So, how exactly can we combat our tendency to stick to our existing beliefs, despite the evidence? Kahan argues that one personality feature is important if we want to stay open-minded and think clearly about the world around us. Instead of scientific knowledge – how much you know – emphasize scientific curiosity – a desire to learn more, willingness to look at new evidence and ability to think with a genuinely open mind.

Now, let’s consider how we can embrace this kind of curiosity.

To be more of a generalist, you need to change your attitude toward learning and success.

See if you can answer this question correctly. Disease X has a prevalence of one in 1,000 people. The test for the disease has a false positive rate of five percent. What is the chance that someone receiving a positive test result has the disease?

If your answer was two percent, or 1.96 to be precise, you got it right. And in doing so, you did better than the 75 percent of physicians and students at Harvard and Boston University who got it wrong. Their most frequent answer was 95 percent.

The problem is straightforward if you know how to think about it. In a sample of 10,000 people, ten will have the disease and get a true positive. Five percent, or 500 people, will get a false positive. So out of the 510 people with a positive result, only 10, or 1.96% are ill. Sadly, many students aren’t taught to think openly about such problems. And this, according to Arturo Casadevall – a star in the world of microbiology and immunology – has to change.

In a new role at the Johns Hopkins Bloomberg School of Public Health, Casadevall is developing programs focused on an interdisciplinary understanding of topics such as philosophy, ethics, statistics and logic. One course, called “How do we Know What is True,” examines different types of evidence in various academic disciplines. “Anatomy of Scientific Error” encourages students to hunt for signs of misconduct or poor methodology in scientific research.

Casadevall hopes that, with a more rigorous grounding in reasoning and multidisciplinary thinking, students will be better prepared to make a real impact on our economy and society.

Of course, not all of us hold senior academic positions like Casadevall. What can we do to expand our range? Well, one thing is to embrace failure. Dean Keith Simonton, a creativity researcher, has shown that the more work creators produce, the more failures they produce, but they are also more likely to produce a superstar success. Thomas Edison, for instance, held over 1,000 patents, many of which were ultimately failures. But his successes, like the light bulb, were revolutionary.

Treading a wide-roaming, disorderly path of experimentation may not always bring instant results. But it may just be the best route to greatness in the end.

Final summary

The key message in these blinks: Embracing range, experimentation and breadth of experience is often a better road to success than specialization. Range demands patience, open-mindedness and scientific curiosity. If we can foster and exemplify these, the chances that we will generate major innovations and contribute significantly to our economy and society increase.

THINKING IN BETS BY ANNIE DUKES (COURTESY OF BLINKIST) CROUPIER COMPTABLE PSYCHOLOGY

Human minds tend to confuse decisions with their outcomes, which makes it hard to see mistakes clearly.

Super Bowl XLIX ended in controversy. With 26 seconds left in the game, everyone expected Seattle Seahawks coach Pete Carroll to tell his quarterback, Russell Wilson, to hand the ball off. Instead, he told Wilson to pass. The ball was intercepted, the Seahawks lost the Super Bowl, and, by the next day, public opinion about Carroll had turned nasty. The headline in the Seattle Times read: “Seahawks Lost Because of the Worst Call in Super Bowl History”!

But it wasn’t really Carroll’s decision that was being judged. Given the circumstances, it was actually a fairly reasonable call. It was the fact that it didn’t work.

Poker players call this tendency to confuse the quality of a decision with the quality of its outcome resulting, and it’s a dangerous tendency.

A bad decision can lead to a good outcome, after all, and good decisions can lead to bad outcomes

In fact, decisions are rarely 100 percent right or wrong. Our decision-making is like poker players’ bets. We bet on future outcomes based on what we believe is most likely to occur.

So why not look at it this way? If our decisions are bets, we can start to let go of the idea that we’re 100 percent “right” or “wrong," and start to say, “I’m not sure.” This opens us up to thinking in terms of probability, which is far more useful.Volunteering at a charity poker tournament, the author once explained to the crowd that player A’s cards would win 76 percent of the time, giving the other player a 24 percent chance to win. When player B won, a spectator yelled out that she’d been wrong. But, she explained, she’d said that player B’s hand would win 24 percent of the time. She wasn’t wrong. It was just that the actual outcome fell within that 24 percent margin.

If we want to seek out truth, we have to work around our hardwired tendency to believe what we hear.

We all want to make good decisions. But saying, “I believe X to be the best option” first requires good-quality beliefs. Good-quality beliefs are ideas about X that are informed and well thought-out. But we can’t expect to form good-quality beliefs with lazy thinking. Instead, we have to be willing to do some work in the form of truth-seeking. That means we have to strive for truth and objectivity, even when something doesn’t align with the beliefs we hold.

Focusing on accuracy and acknowledging uncertainty is a lot more like truth-seeking, which gets us beyond our resistance to new information and gives us something better on which to bet.

We can learn a lot from outcomes, but it’s difficult to know which have something to teach us.

The best way to learn is often by reviewing our mistakes. Likewise, if we want to improve our future outcomes, we’ll have to do some outcome fielding. Outcome fielding is looking at outcomes to see what we can learn from them.

To become more objective about outcomes, we need to change our habits.

Habits work in neurological loops that have three parts: cue, routine and reward. As Pulitzer-prize-winning reporter Charles Duhigg points out in his book The Power of Habit, the key to changing a habit is to work with this structure, leaving the cue and reward alone but changing the routine.

We can improve our decision-making by being part of a group, but it needs to be the right kind of group.

We’ve all got blind spots, which makes truth-seeking hard. But it’s a little easier when we enlist the help of a group. After all, others can often pick out our errors more easily than we can.

But to be effective, a group dedicated to examining decisions isn’t like any other. It has to have a clear focus, a commitment to objectivity and open-mindedness, and a clear charter that all members understand.

In a decision-examining group committed to objective accuracy, this kind of change is self-reinforcing. Increasing objectivity leads to approval within the group, which then motivates us to strive for ever-greater accuracy by harnessing the deep-seated need for group approval that we all share.

To work together productively, a group needs CUDOS.

Shared commitment and clear guidelines help define a good-quality decision-examining group. But once you’ve got that group, how do you work within it?

You can start by giving each other CUDOS.

CUDOS are the brainchild of influential sociologist Merton R. Schkolnick, guidelines that he thought should shape the scientific community. And they happen also to be an ideal template for groups dedicated to truth-seeking. The C in CUDOS stands for communism. If a group is going to examine decisions together, then it’s important that each member shares all relevant information and strives to be as transparent as possible to get the best analysis. It’s only natural that we are tempted to leave out details that make us look bad, but incomplete information is a tool of our bias. U stands for universalism – using the same standards for evaluating all information, no matter where it came from. When she was starting out in poker, the author tended to discount unfamiliar strategies used by players that she’d labeled as “bad.” But she soon suspected that she was missing something and started forcing herself to identify something that every “bad” player did well. This helped her learn valuable new strategies that she might have missed and understand her opponents much more deeply. D is for disinterestedness and it’s about avoiding bias. As American physicist Richard Feynman noted, we view a situation differently if we already know the outcome. Even a hint of what happens in the end tends to bias our analysis. The author’s poker group taught her to be vigilant about this. But, teaching poker seminars for beginners, she would ask students to examine decision-making by describing specific hands that she’d played, omitting the outcome as a matter of habit. It left students on the edge of their seats, reminding them that outcomes were beside the point! “OS” is for organized skepticism, a trait that exemplifies thinking in bets. In a good group, this means collegial, non-confrontational examination of what we really do and don’t know, which keeps everyone focused on improving their reasoning. Centuries ago, the Catholic church put this into practice by hiring individuals to argue against sainthood during the canonization process – that’s where we get the phrase “devil’s advocate.”

If you know that your group is committed to CUDOS, you’ll be more accountable to these standards in the future. And the future, as we’ll see, can make us a lot smarter about our decisions.

To make better decisions, we need to spend some time in the future.

Temporal Discounting – making decisions that favor our immediate desires at the expense of our future self – is something we all do.

We can also recruit our future feelings using journalist Suzy Welch’s “10-10-10.” A 10-10-10 brings the future into the present by making us ask ourselves, at a moment of decision, how we’ll feel about it in ten minutes, ten months and ten years. We imagine being accountable for our decision in the future and motivate ourselves to avoid any potential regret we might feel.

Backcasting, imagining a future in which everything has worked out, and our goals have been achieved, and then asking, “How did we get there?" This leads to imagining the decisions that have led us to success and also recognizing when our desired outcome requires some unlikely things to happen. If that’s the case, we can either adjust our goals or figure out how to make those things more likely.

Premortems are when we imagine that we’ve failed and ask, “What went wrong?" This helps us identify the possibilities that backcasting might have missed. Over more than 20 years of research, NYU psychology professor Gabrielle Oettingen has consistently found that people who imagine the obstacles to their goals, rather than achieving those goals, are more likely to succeed.

Final summary

The key message in these blinks: You might not be a gambler, but that’s no reason not to think in bets. Whether or not there’s money involved, bets make us take a harder look at how much certainty there is in the things we believe, consider alternatives and stay open to changing our minds for the sake of accuracy. So let go of “right” and “wrong” when it’s decision time, accept that things are always somewhat uncertain and make the best bet you can.

Side Note: I think there is a link between Poker and Financial Psychopathy & Cerebral Narcissism because of the Rewiring of the Brian Benefits of Poker through Dopamine Release.

PITCH ANYTHING BY OREN KLASS (COURTESY OF BLINKIST)

PITCH ANYTHING is a fast-paced narrative packed with crystal clear examples illustrating the unique S.T.R.O.N.G. Method, which takes advantage of how the brain really works by Setting the Frame; Telling the Story; Revealing the Intrigue; Offering the Prize; Nailing the Hookpoint; and Getting a Decision.

You must tailor your pitch to the audience’s croc brains.

Everyone should learn to pitch ideas well. In every profession, from dentistry to investment banking, there comes a time when you must convince someone of something. Unfortunately, there is a gap between what we are trying to tell our audience and how they perceive it. To understand this gap and overcome it, we must look at the evolution of the human brain.

Basically, the human brain has evolved in three separate stages, resulting in three distinct parts: the primitive reptilian part, the croc brain, developed first. It’s a simple device primarily focused on survival and it can generate strong emotions, like the desire to flee a predator. Next, the midbrain developed. It allows us to understand more complex situations, such as social interactions. Finally, the sophisticated neocortex evolved, facilitating reasoning and analysis to understand complex things.

When you pitch, you use your neocortex to put into words the ideas you are trying to convey. Unfortunately, your audience doesn’t at first process these ideas with their neocortices. Instead, it is the audience’s primitive croc brains that receive the ideas and they ignore everything that is not new and exciting. Worse still, if your message seems abstract and unfathomable to the croc brain, it might perceive the message as a threat. This will make your audience want to flee to escape the situation.

This is why you must tailor your pitch to the croc brain. Since croc brains are simple, your message should be clear, concrete and focused on the big picture. You also need to ensure the croc brain sees your message as something positive and novel, which deserves to be passed on to the higher brain structures.

To secure your target’s attention, you must create desire and tension.

The one critical thing you need throughout your pitch is the attention of your target. To successfully attain this, research has shown that you must evoke two sensations in your pitch: desire and tension. Desire arises when you offer your target a reward, and tension arises when you show them they might lose something, like an opportunity, as a result of this social encounter. On a neurological level, this effectively floods your target’s brain with two neurotransmitters: dopamine and norepinephrine.

Dopamine is a chemical associated with anticipating rewards — desire. One such reward would be the pleasure of understanding something new, such as solving a puzzle. Thus, to increase the level of dopamine in your target’s brain, you must introduce novelty through a pleasant surprise, like an unexpected yet entertaining product demo.

Norepinephrine, on the other hand, is the chemical responsible for alertness and it creates tension in the target. If your pitch convinces them that there is a lot at stake here, their brains will be flooded with norepinephrine.

To create tension, you must create a bit of low level conflict with a push-pull strategy. This means first saying something to push the target away, like, “Maybe we aren’t a good match for each other.” You then counter this by pulling the target back toward you with something like, “But if we are, that would be terrific.”

This push-pull dynamic creates alertness in the target, as they sense that they might lose this opportunity. Depending on the situation, you may use very powerful push-pull statements, especially if you sense your target’s attention beginning to wane.

To control a meeting, you must first establish frame control.

Different people will see any given situation from a different perspective or point of view based on their intelligence, ethics and values. These perspectives are called frames, and they dictate how we perceive social situations such as meetings and sales pitches. Frames also determine who controls those situations.

When two people meet, their individual frames crash into each other. Only one frame can survive such an encounter — the stronger one. For example, let’s assume a cop pulls you over for speeding. He has a strong moral-authority frame and you only have a weak “I’m so sorry officer”-frame. It is clear that when your frames clash, his frame will prevail. This means he will control every aspect of the encounter: from its duration to its content and tone.

You will often face a similar clash of frames in a business environment; for example, a customer may be focused on the price of your product while you are focused on its quality. You will both try to get the other to focus on what you think is important.

If it is your frame that survives this clash, you will have frame control in the situation meaning your ideas and statements will be accepted as facts by the customer. This is a crucial advantage in any pitch. Without frame control, you are unlikely to convince anyone of anything.

You will often encounter the power frame, time frame and analyst frame, hence you must know how to counter them.

In a pitch or sales meeting you will often encounter certain archetypes of frames, and it is important you choose strong with which to counter them.

Typically, your target will use the power frame which exudes arrogance. You must not do anything that validates the other person’s power. Instead, use small acts of defiance and denial to bust the frame; for example, by yanking your presentation material away from the target if they do not seem to be taking it seriously.

Another oft-used frame is the time frame, where your customer asserts control over time: “I only have ten more minutes.” This is meant to push you off balance, but you can always counter with: “That’s fine, I only have five.”

A particularly lethal frame is the analyst frame, denoted by a fixation on details and numbers. If your opponent is in this frame, they will likely insist on drilling down into minor technical and financial details, effectively bogging down your pitch.

In such situations, give a direct but high-level answer to the question asked and get right back to your pitch. Analysis comes later. Before more questions come up, counter the analyst frame with your own intrigue frame. This basically means you tell a compelling personal story and leave it unfinished as a cliffhanger: “… so there we were, in a pitch black, falling airplane with no idea what was going to happen. Anyway, back to the pitch …" This redirects the focus of the room onto you and makes the discussion personal once again.

Use prizing to make the target seek your acceptance.

The most important frame you should be able to use is the prize frame, as it works in a variety of situations against many opposing frames.

Typically when you’re selling something or pitching an idea, your target will tend to see their money as the “prize” of the meeting, something you have to fight for. You must reframe the situation so that you are the prize and they would be lucky to do business with you.

Because people tend to want things they can’t have, prizing yourself will make your target work for your acceptance instead of the other way around. BMW does this with a special-edition M3. The company demands prospective buyers sign a contract assuring they will take proper care of the car, otherwise they cannot buy one.

In a pitching situation, never engage in behavior that makes it seem as if you are chasing the target, for example by agreeing to last minute schedule changes or trying to prematurely close the deal by saying things like, “So, what do you think so far?” Such behavior only reinforces the impression that the target is the prize. Instead, get your target to explicitly qualify themselves to you; for example, you could say, “I am very particular about with whom I work. Why should I do business with you?” This usually catches them off guard and they start trying to impress you.

Stack frames to trigger hot cognitions.

Contrary to popular belief, we are more prone to making choices instinctively than through rational analysis. In fact, we often make a decision about something before we even fully understand it and only later come up with reasons for that decision. These gut calls are called hot cognitions, whereas the decisions arrived at through rational reasoning are known as cold cognitions.

After you’ve introduced your big pitch idea, you want to trigger hot cognitions within your target. These will make him or her want what you have to offer in mere seconds, instead of analyzing your pitch for days to reach a rational, cold decision. You trigger the hot cognitions by stacking frames, meaning you introduce multiple frames in quick succession.

The first frame is the intrigue frame: you tell your target a compelling story, a personal narrative where a dilemma is solved. At the crucial juncture, you stop telling the story, leaving your target on the edge of their seat, ensuring their full attention.

Next, you pile on the prize frame, where you flip the tables on the target: instead of trying to impress them, make them qualify themselves to you. You could say something like, “This deal has so many investors after it, I have to choose who to take on board.”

After this, you stack on the time frame by adding time pressure to the pitch: “Unfortunately, this is a limited-time offer, and the train, so to speak, is leaving the station on Monday.” This will make the target feel like they are losing an opportunity, at which point they will want it even more.

By triggering all these hot cognitions in the target, you will leave them drooling for what you have to offer.

Don’t be needy – make the target chase you.

Neediness, otherwise known as validation-seeking behavior, is a sign of weakness and it can be absolutely fatal to your pitch. If you act needy, the audience will sense you are weak and their primitive croc brains will classify your proposal as a threat – to their money. This can easily push you into a vicious cycle where the audience becomes more and more distant due to your neediness, which in turn makes you anxious and even needier!

To negate neediness, you can use a simple three-step formula based on the movie The Tao of Steve, where the protagonist, Dex, follows a pseudo-Taoist philosophy to pick up women.

First, try to eliminate your desires, at least in the eyes of the target. If they have something you desperately want, this will translate as neediness in you. To negate this, make it clear to the target that you do not need them.

Second, focus on the things you do well, your strengths. Demonstrate something that showcases your excellence. Dex, for instance, was great with children and made sure the target of his affections saw this. Similarly, you must demonstrate excellence in front of your target.

Third, withdraw. At the crucial moment when your target expects you to chase them for their money, withdraw instead by saying something like, “I’m not totally convinced we’re a good match for each other.” This will make them chase you, much like the women in the Tao of Steve chased Dex.

To pitch effectively, you must attain situational alpha status.

Status plays a vital part in any social encounter. In any meeting, a dominant member known as an alpha emerges, while others take subordinate beta-positions. It is very difficult to be persuasive from a beta-position; hence, you must grab alpha status.

Though some elements of status, like your reputation or wealth, are quite stable, situational status can vary immensely; for example, while a successful surgeon has considerably higher social status than a golf teacher, the teacher is still the alpha during a golf lesson.

Often your pitch targets will lay so-called beta traps to force you into the situational beta position; for example, being made to wait in the lobby is a classic beta trap.

You must try to ignore these traps and avoid doing anything that enforces your opponent’s alpha status. Instead, use small acts of defiance and denial to grab the situational alpha status for yourself as soon as you can.

Say a customer has made you wait in the lobby. Once in the meeting room, you could begin examining some papers on the table in front of you. When the customer peeks at them, you could yank them away and say something like, “Nope, not until I’m ready.” If done in a good-natured, half-joking manner, this enforces your alpha position.

Once you have alpha status, you must then steer the discussion into a direction where you are the expert, much like the golf professional talks about golf, not heart surgery, when teaching the surgeon. To solidify your status, force your opponent to say something that reinforces your alpha position with a good-natured jest, like, “Remind me, why on earth should I work with you guys on this?”

Keep your pitch short and simple.

Before you begin any pitch, let your target know you will keep the presentation short. This will put them at ease. When Watson and Crick presented their Nobel Prize-winning idea of the DNA helix, they only needed five minutes. If you know what you are doing, you can pitch anything in twenty.

Start your pitch by introducing yourself. This does not mean rattling off your entire résumé but just outlining your greatest successes, like projects where you really did something impressive.

Most people will be tempted to jump right to the “big idea” for which they’re trying to get financing. But before you get to it, you should address one crucial concern in your target’s mind. Namely, you must explain why now is the right time to invest.

Rather than a long and complex analysis, simply outline the economic, social and technological forces which make your deal unmissable right now. Economic forces that benefit your pitch, for example, could be your target customers becoming wealthier and interest rates going down, the social forces could be the rising consumer concern for the environment, and the technological force could be the development of the electric car. You must present these forces in a way that shows a window of opportunity has recently opened but will not remain open forever.

The three forces set the stage and paint a backstory for your big idea, which should also be kept brief and simple. Use an established “recipe” for this: “For [target customers] who are dissatisfied with [current offerings on the market]. My product is a [new idea] that provides [solution to key problem] unlike [competing product]. My product has [key product features].”

That’s it. The time for details comes later.

Final summary

The key message in this book is: In any social encounter where you aim to be persuasive, it is vital that you seize control of the situation and ensure the target sees your pitch through the frame of mind you have chosen. At the same time, you must cater your pitch so that on a neurological level, the target’s brain works for you, not against you.

TRIBES BY SETH GODIN (COURTESY OF BLINKIST)

All Tribes Share 3 Components

A Group of People

A Common Cause

At least one Leader who Represents and Organizes the Tribe

The most important feature for a tribe is the shared cause.

A tribe’s shared cause leads its members to internalize the tribe’s values and ideas as their own. These internalized incentives make tribe members into driven believers instead of mere followers

Don’t engineer your ideas for the masses: make it exclusive and meaningful for a distinct group of people.

Apple set out to produce a new kind of phone that almost no one would initially like, but that a few people would really love.

With today’s technology, everyone can form and lead a tribe.

The first thing to know is that people need to be able to communicate intensely about their shared cause. This means that communication can’t just be vertical – between you (the leader) and the individual tribe members – more importantly, it must be horizontal, between tribe members.

With today’s technology, you have everything you need to facilitate both vertical and horizontal communication. Websites, blogs and social networks allow you not only to spread your cause, but also provide the room and the tools for your tribe to communicate, share ideas and organize. For example, you can use Basecamp to organize projects, and Twitter to share brief updates about developments. At the same time, these websites allow you to set ground rules for participation, and align everyone with your common vision by setting specific goals.

If you have a meaningful cause and the will to lead, people will follow.

Have you ever wondered how many people make up a movement? The answer is around 1,000: that’s the amount of true believers you need for a group to keep moving.

Creating a movement is about organizing an existing yearning into a way that tribe members can connect with each other, and form a movement under your leadership.

As former U.S. Senator Bill Bradley defines it, a movement contains three elements: A narrative that tells the story of the future you’re trying to build; a connection between the leader and the tribe and among the tribe members; and something to do – the fewer limits, the better.

When forming a tribe, don’t worry about making it grow – concentrate on tightening connections.

At least in the beginning, a tribe’s biggest advantage is not its size, but the multiple connections between the members, the leader and the outside world.

In fact, a tribe has four different directions of communication: Leader to tribe, tribe to leader, tribe members to one another and tribe member to outsider. Normal marketing pales in comparison, with communication generally only in one direction: company to market.

The most important of these directions is the communication between members. And this is where tightening a tribe comes in.

Tightening a tribe means bringing members closer together by facilitating communication and tightening their common bonds. You can do this by transforming a shared interest into one passionate goal, and by providing a platform for members to easily connect with each other.

Or you can harness the power of insiders and outsiders. To create a feeling of cohesion, you have to develop a culture of insiders – which inevitably excludes others. This allows the tribe to differentiate itself from other tribes, and create a stronger sense of internal identification.

Leadership is about stepping into a vacuum and creating motion.

For a tribe to form there has to be a particular change that people want to see made. This need for change has to come from a certain discomfort with the status quo, from a sense that there is something missing in the world. A leader steps right into this discomfort zone – the vacuum – and starts to organize so people will follow him.

Leaders do this despite the risks because of two things: they have faith in the cause and they know that innovation is always more effective the earlier it happens – so the sooner the better.

To make the world a better place, we need more heretics and less sheepwalkers.

What we need in the world are more heretics: people who question the status quo and the existing dogmas, and take action without asking for permission. Organizations need more heretics to advocate change from the inside: because if you hire amazing people and give them freedom, they will do amazing things. And tribes need heretics as leaders to break into new territory and help change the world.

SUISSE CAMBRIOLAGE

Scatter Site Shares Appreciation Rights Social Club

KEY MOTIFS

Mr. & Mrs. Smith, Physical Fitness, Force-Velocity Curve Stimulus-Fatigue-Recovery-Adaptation Performance Training, Circuits, Networking, Chaárms or Athena Venus-Mercury Cusp Births, Triple Decker Projects with Sand Rings, Brand Activation Modelling, Sports Larceny & Contract Racketeering, Sports for Orphans Charities, Short Film Series Acting, Polyglot, Industrial-Organizational Psychologist and Mergers & Acquisitions Bankers Advisory Team

KEY VALUES

Brass Knuckles as Weapons, Decadence, Socratic Methods Game Theory, Poker Country Clubs with Sports Betting Investment Trust, Red Bull Music Festivals, Athletic excellence, Sports Performance Centers, Med Spas, Patchwork Tattoos, Pastel Goth, Pastel Wavy Hair, Video Games, Real Estate Investment Groups, Scatter-site Share Appreciation Rights Social Club, Art House and Management Companies, Business Incubators and Startups Accelerators Collaboration Holding Company, Syncretism of Athena through Occult Magic to Warrior Spirits, Law Education EdTech Sponsor and Provider, Armed Robbery Sports Playbooks, Force-Velocity Curve Physique, Smurfing, Sports Betting, Poker Tournaments, Enterprise Foundations, Rental Properties, and Overview of the Nevada Economy: The top three sectors by total employment are Real Estate and Rental and Leasing, Accommodation and Food Services, Retail Trade, while the unemployment rate across the state in 2022 was 4.8%.

AESTHETIC THEORIES

Subjective

Based on or influenced by personal feelings, tastes, or opinions

Precarious Balance

Precariously: If something is happening or positioned precariously, it's in danger. A glass could be precariously balanced on the edge of a table. If something is on the verge of danger, then the word precariously fits.

Semblance

Semblance is generally used to suggest a contrast between outward appearance and inner reality.

Phantasmagorical

Having a fantastic or deceptive appearance

adjective. having a fantastic or deceptive appearance, as something in a dream or created by the imagination. having the appearance of an optical illusion, especially one produced by a magic lantern.

Law of Polarity in Relationships

In any successful relationship that has an intimate connection and sexual attraction, there is polarity. What does this mean exactly? Polarity in relationships is the spark that occurs between two opposing energies: masculine and feminine. Gender does not affect whether you have masculine or feminine energy.

Second Reflection

Burden Aesthetics with Intentions

The Second Reflection lays hold of the Technical Procedures

CRIMINOLOGY THEORIES

Choice Theory: The belief that individuals choose to commit a crime, looking at the opportunities before them, weighing the benefit versus the punishment, and deciding whether to proceed or not.

Classical Theory: Similar to the choice theory, this theory ascertains that people think before they proceed with criminal actions; that when one commits a crime, it is because the individual decided that it was advantageous to commit the crime.

Critical Theory: Critical theory upholds the belief that a small few, the elite of the society, decide laws and the definition of crime; those who commit crimes disagree with the laws that were created to keep control of them.

Labeling Theory: Those who follow the labeling theory of criminology ascribe to the fact that an individual will become what he is labeled or what others expect him to become; the danger comes from calling a crime a crime and a criminal a criminal.

Life Course Theory: The theory that a person’s “course” in life is determined by short (transitory) and long (trajectory) events in his life, and crime can result when a transitory event causes stress in a person’s life causing him to commit a crime against society.

Positivist Theory: The positivist rejects the idea that each individual makes a conscious, rational choice to commit a crime; rather, some individuals are abnormal in intelligence, social acceptance, or some other way, and that causes them to commit crime.

Rational Choice Theory: Reasons that an individual thinks through each action, deciding on whether it would be worth the risk of committing a crime to reap the benefits of that crime, whether the goal be financial, pleasure, or some other beneficial result.

Routine Activity Theory: Followers of the routine activity theory believe that crime is inevitable, and that if the target is attractive enough, crime will happen; effective measures must be in place to deter crime from happening.

Social Learning Theory: Social learning indicates that individuals learn from those around them; they base their morals and activities on what they see others in their social environment doing.

Strain Theory: The theory holds that individuals will turn to a life of crime when they are strained, or when they are unable to achieve the goals of the society, whether power, finance, or some other desirable goal.

Trait Theory: Those who follow the trait theory believe that individuals have certain traits that will contribute to whether or not they are capable of committing a crime when pushed in a certain direction, or when they are in duress.

Consensual or Victimless Crime: Consensual crime refers to crimes that do not directly harm other individuals or property. Rather, individuals choose to participate in risky behaviors that may be considered against the law. This includes indulging in drug use, prostitution, or obscenity.

VICE SCRIPT MOVEMENT

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