His Hebrew name is Jacob. He was a close kinsman of Christ, and was therefore called, according to the Jewish usage of the time, his "brother." Some accounts say that he was a child of Joseph by his first marriage; others accounts say that he was the son of Joseph's brother Cleopas and his wife Mary, who was first cousin of the Theotokos. He took the Nazirite vows of one completely consecrated to God according to the Law, and from a young age he was called "the Just" by his people. He is called James the Lesser in Scripture (Mark 15:40) to distinguish him from James the son of Zebedee, who is called the Greater. The Apostles appointed him first Bishop of Jerusalem. It was he who presided at the earliest Council of the Church in Jerusalem, where he resolved the problem of how gentile converts should be received into the Church (see Acts 15). He wrote the New Testament Epistle, addressed primarily to Jewish converts to the Faith, that bears his name. About the year 62, he ascended to the peak of the Temple in Jerusalem on Passover, and there bore witness to Christ so effectively that the people cried out "Hosanna to the Son of David." At this, the Scribes and Pharisees, fearing that all the people would be converted to Christ, cast him down to the ground. By God's grace, he survived long enough to rise, kneel and pray, like his Master, "Forgive them, Father, for they know not what they do." He was then clubbed to death by one of the scribes.

When the holy and most pure child Mary (Mariam or Miriam in Hebrew) reached the age of three, her parents, the righteous Joachim and Anna, fulfilled the vow they had made to dedicate her to God. Going in procession with a company of maidens carrying torches, they presented their child at the Temple in Jerusalem, where Zecharias the High Priest took her under his care, blessing her with these words: "The Lord has glorified thy name in every generation; it is in thee that He will reveal the Redemption that he has prepared for his people in the last days." He then brought the child into the Holy of Holies — something completely unheard-of, for under the Law only the High Priest was allowed to enter the Holy Place, and he only once a year on the Day of Atonement.   (In the icon of the feast, the maidens who accompany the Theotokos are shown bare-headed, as was customary for unmarried girls; but the Theotokos herself, though only three years old, wears the head-covering of a married woman to show her consecration to God.)   The holy Virgin lived in the Temple for the next nine years, devoting herself entirely to prayer. In this time she attained the utter purity of heart befitting the destined Bearer of the Most High; she became in her own person the fulfilment and condensation of all of Israel's faithfulness. Saint Gregory Palamas says that, when the Theotokos entered the Holy of Holies, the time of preparation and testing of the Old Covenant came to an end for Israel, which was now ready, in the blessed Virgin, to bring forth the Savior.   When Mary approached marriageable age, she was entrusted to the chaste widower Joseph to guard her. (The Prologue says that a life of intentional virginity was unknown among the Hebrews, so the righteous Joseph undertook the forms of marriage so as not to cause scandal among the people.)   "Wherefore the Church rejoices and exhorts all the friends of God for their part to enter into the temple of their heart, there to make ready for the coming of the Lord by silence and prayer, withdrawing from the pleasures and cares of this world." (Synaxarion)

He was born in Damascus to an eminent family, and was well educated in his youth. Discontented with the wisdom of the world, he entered monastic life in the monastery of St Theodosius, where he became the lifelong friend and disciple of John Moschos. Together they visited the monasteries and hermitages of Egypt; they later wrote down their discoveries among the holy monks in the classic Spiritual Meadow. After the death of his teacher, St Sophronius traveled to Jerusalem, which had just been liberated from the Persians. He was there to see the Precious Cross returned from Persia by the Emperor Heraclius, who carried it into Jerusalem on his back. A few years later, in 634, St Sophronius was elected Patriarch of Jerusalem, where he served his flock wisely for three years and three months. He was zealous in the defense of Orthodoxy against the Monothelite heresy: He convoked a Council in Jerusalem which condemned it before it was condemned at the Sixth Ecumenical Council. The holy Patriarch even traveled to Constantinople to rebuke the Patriarch Sergius and Emperor Heraclius, who had embraced the Monothelite error.   The years of peace were few for the Holy Land; for just as the Persian Empire was decisively defeated by Heraclius, the followers of Islam erupted out of Arabia, conquering most of North Africa and the Middle East in a few years. The Saint was so grieved by the capture of Jerusalem in 637 by the Caliph Omar that begged God to take him, so that he might not live to see the desecration of the holy places. His prayer was granted, and he reposed in peace less than a year later.   St Sophronios is the author of the Life of Saint Mary of Egypt, appointed to be read in the churches during every Great Lent. He also wrote the service of the Great Blessing of the Waters. Some have attributed the Vesperal hymn "Gladsome Light" to him, but we know that it dates from before the time of St Basil the Great, who mentions it in his writings. It seems though, that St Sophronios supplemented the hymn, and that its present form is due to him.

"St Gregory the Dialogist relates of her that she was a mere nine years old when the most holy Mother of God appeared to her on two occasions, surrounded by virgins bathed in light. When Musa expressed her desire to be included in the resplendent company of the Queen of heaven, the Mother of God told her that she would come for her and take her within a month, outlining for her how she should spend those thirty days. On the twenty-fifth day, Musa took to her bed and on the thirtieth day the most pure and holy Mother again appeared to her, calling to her in a quiet voice, to which Musa replied: 'Here I am waiting, my Lady! I'm ready!', and she breathed forth her spirit. She passed from this life to life eternal in the fifth century." (Prologue)

'Saint Patrick was Bishop of Prusa, a city in Bythinia (the present-day Brusa or Bursa). Because of his Christian faith, he was brought before Julius (or Julian) the Consul, who in his attempts to persuade Patrick to worship as he himself did, declared that thanks was owed to the gods for providing the hot springs welling up from the earth for the benefit of men. Saint Patrick answered that thanks for this was owed to our Lord Jesus Christ, and explained that when He, Who is God, created the earth, He made it with both fire and water, and the fire under the earth heats the water which wells up, producing hot springs; he then explained that there is another fire, which awaits the ungodly. Because of this, he was cast into the hot springs, but it was the soldiers who cast him in, and not he, who were harmed by the hot water. After this St Patrick was beheaded with the presbyters Acacius, Menander, and Polyaenus. Most likely this was during the reign of Diocletian (284-305).' (Great Horologion)

"As pure and virginal nuns, they lived the ascetic life in an unknown monastery near Rome. When a persecution of Christians arose under the wicked Emperor Diocletian, they fled to Campania and settled near the town of Nola. Their holy life could not be concealed, and people from nearby began to come to them for counsel, instruction and help in various trials and sicknesses, and they were finally seized by the pagans and taken for trial. They publicly and freely confessed their faith in Christ. When the judge, Leontius, questioned the holy Archelaïs about the Christian faith, she replied: 'It is by the power of Christ that I overcome the power of the devil and teach the people understanding and knowledge of the one, true God. By the name of my Lord Jesus Christ, the only-begotten Son of God, it is given that, through me His servant, the sick find healing.' All three maidens were whipped, flogged with heavy staves, left to languish in prison and finally beheaded. When they were led out to the scaffold, angels appeared to them, which were seen by some of the executioners and inspired such fear in them that they dared not lift up their swords against the holy maidens. They, however, urged the executioners to finish their task. And thus, as lambs, were they beheaded in the year 293, and went to the Kingdom of Christ to rest in eternity and delight in beholding the face of God." (Prologue)

She was the daughter of Gavinius, a Christian priest in Rome, and the niece of Pope Gaius. The Emperor Diocletian's adopted son Maximian wished to marry Susanna, but she had no desire to marry any one, least of all a pagan. The patricians Claudia and Maxima were sent to Susanna by the Emperor to present Maximian's suit; but instead she turned both of them, and all their households, to the Faith. The enraged Emperor had Claudia, Maxima and their families executed, then had Susanna herself beheaded. The Emperor's wife, Serena, was a secret Christian, and took Susanna's body secretly and buried it. Soon after this Susanna's father Gavinius and her uncle Pope Gaius also met martyrdom.

His Hebrew name is Jacob. He was a close kinsman of Christ, and was therefore called, according to the Jewish usage of the time, his "brother." Some accounts say that he was a child of Joseph by his first marriage; others accounts say that he was the son of Joseph's brother Cleopas and his wife Mary, who was first cousin of the Theotokos. He took the Nazirite vows of one completely consecrated to God according to the Law, and from a young age he was called "the Just" by his people. He is called James the Lesser in Scripture (Mark 15:40) to distinguish him from James the son of Zebedee, who is called the Greater. The Apostles appointed him first Bishop of Jerusalem. It was he who presided at the earliest Council of the Church in Jerusalem, where he resolved the problem of how gentile converts should be received into the Church (see Acts 15). He wrote the New Testament Epistle, addressed primarily to Jewish converts to the Faith, that bears his name. About the year 62, he ascended to the peak of the Temple in Jerusalem on Passover, and there bore witness to Christ so effectively that the people cried out "Hosanna to the Son of David." At this, the Scribes and Pharisees, fearing that all the people would be converted to Christ, cast him down to the ground. By God's grace, he survived long enough to rise, kneel and pray, like his Master, "Forgive them, Father, for they know not what they do." He was then clubbed to death by one of the scribes.

Today we celebrate that the Lord is at hand, coming into Jerusalem as the Messiah, hailed by the crowds as their Savior. He enters Jerusalem on a humble beast of burden, carrying no weapons and having no army, political machine, or media campaign to flatter the powerful and play on the fears, resentments, and hopes of the masses.

Fr. John discusses the design, history, and importance of the Church of the Holy Sepulchre.

In this anecdotal introduction to the final reflection of Part 2 of the podcast, Father John relates the extraordinary story of a Reformation-era town that declared itself the kingdom of Christ on earth, a "New Jerusalem." Expressing a profound absence of God in the world, however, the story of Reformation Muenster was in fact a sign of the fall of a Christendom centered upon the experience of paradise.

Fr. John begins to discuss his pilgrimage to Jerusalem and how it is important to visit the locations talked about in the New Testament.

Fr. John continues to share from Jerusalem, and he talks about the Church of St. James.

Fr. John talks about the history of the church in Jerusalem, and the holiness of the tomb of Christ.

Fr. John comments about the amount of faith in Jerusalem and urges us to pray fervently.

Fr John reflects on Liturgy at the Tomb of the Lord in Jerusalem

Fr John discusses a visit to the remarkable church built on the site of the baptism of the Ethiopian Eunuch--a church recently discovered and under excavation in near Bethlehem. The church contains one of the largest baptismal fonts found in Israel.

This weekend we consider the radiance of Bright week, the glory of the Theotokos, and the promise of our incorporation into the New Jerusalem, even as we reap many of its benefits now. We look to the prophets Isaiah and Ezekiel, as well as to the final book of the Bible, the book of Revelation, to fill in the wonder of the Paschal hymn and its call for us to rejoice and shine with the glory of God.

This week we consider Jesus’ strengthening words to Philadelphia in Rev 3:7-13, seeking to understand the meaning of the crown, the pillars, and the name of New Jerusalem by reference to various passages in the New Testament and the fathers, and by looking back to Ex 19:6, 1 Kings 7:21, Zec 4, Hos. 2:24 and Is 44:5.

We read Revelation 20:1-15 in the light of the gospels, Psalm 85:10-11 and Isaiah 66:24. This chapter leads us not only into the vivid climax of the Apocalypse, but into two heated debates among those who name Christ; millennialism, and universalism. It reminds us that God’s justice and love are in harmony, and that even now, He reigns.

This week we read the story of Susanna, found either in the prologue of Daniel or Daniel 13 (dependent upon the version used). Susanna is an excellent example of the charms and depth of the Readable Books, adding to doctrine and morals an appreciation for the domestic life and the spunkiness of its heroine, whose story is here analyzed with reference to Daniel 3:17-18, Romans 4, and Psalm 3:1-4.

54. Book 1: The Entry of Our Lord into Jerusalem from The Twelve Great Feasts for Children by Sister Elayne, now Mother Melania (Conciliar Press, 2005) (duration 3.37) Book 2: Great and Holy Friday from The Three-Day Pascha Series by Mother Melania (Conciliar Press, 2006) (begins at 4:20, duration 5.25) Book 3: Drita: An Albanian Girl Discovers her Ancestor's Faith by Renee Ritsi (Conciliar Press, 2008) (begins at 9:58, duration 13.10)

141. The Entry of Our Lord into Jerusalem from The Twelve Great Feasts for Children by Sister Elayne, now Mother Melania (Conciliar Press, 2005)

The journey of the "Evangelical Orthodox" into canonical Orthodoxy. In 1987 2,000 Evangelicals were brought into the Antiochian Orthodox Church en masse after years of searching for the "phantom Church". One of the group's leaders, Fr Jon Braun, talks about the journey, college campus ministry and the challenges and victories of the past 20 years.

Professor Christos Yannaras addresses St. Vladimir's Seminary upon receiving an honorary Doctor of Divinity degree.

Sermon on the Eleventh Sunday after Pentecost (I Corinthians 9:2-12; Matthew 18:23-35)

Dr. Dn. Emmanuel Kahn gives the Palm Sunday homily.

International Orthodox Christian Charities has a long history of providing needed assistance in Jerusalem and the West Bank. IOCC correspondent Chrysanthe Loizos files this report produced by Ancient Faith Radio.

John Maddex visits with board members of the Lausanne-Orthodox Initiative who are planning their next conference in September to be held in Cambridge. LOI is a movement of Orthodox and Evangelical Christians who wish to respect each other’s beliefs, learn from each other, and support one another in obeying the call to share in God’s mission.

Bobby Maddex interviews author Susan Cushman about her life and her latest book, Pilgrim Interrupted. Pilgrim Interrupted is a collection of 35 essays, 3 poems, and 5 excerpts from Susan's novels and short stories. Coming of age during the turbulent 1960s in Jackson, Mississippi; marrying young and adopting three children; leaving the Presbyterian Church of her childhood for the Eastern Orthodox Christian faith in 1987; Susan finally began to chronicle her journey in the early 2000s. Pilgrim Interrupted is her eighth book. Susan's Amazon Page: https://www.amazon.com/Susan-Cushman/e/B00T3OPP18/ref=dp_byline_cont_pop_ebooks_1 Susan's Personal Website: https://susancushman.com

Watch the best shots from the Solheim Cup as USA beat Europe with a tight 15½-12½ victory in Virginia.

One of the UK's largest Sikh temples has reinvented itself as an emergency food operation.

Teams in Barrow make a kart relying on only their strength and gravity to get to the finish line.

More than 5,500 residents are currently hoping to secure a council property in the Barnsley area.

Bedworth has marked 11 November on the actual day every year for more than 100 years.

Una vez más nos encontramos en la meetup de WordPress Valladolid para compartir qué usos le damos a nuestro sistema de gestión […]

1. Food bank usage in Toronto is higher than its ever been, says new report  CP24
2. More than 1 in 10 Torontonians now rely on food banks, 2024 saw highest number of visits ever recorded: report  NOW Toronto
3. 4 in 5 newcomers to Canada relying on food banks, Toronto report finds  National Post
4. One in 10 Toronto residents now relies on food banks: Report  Toronto Sun
5. Food bank use in Toronto breaks records — again  CBC.ca

J'ai lu les titres et articles de presse à propos d'Asia Argento et de sa supposée agression contre Jimmy Bennett. Ça sent le traquenard à plein nez. 

Le type assure avoir été agressé sexuellement par l'actrice à l'âge de 17 ans. Il se fout de la gueule de qui, le petit traumatisé ? La prétendue agression ne l'empêchait pas de titrer quelques semaines après que "Maman" lui manquait. Pour la petite histoire, les deux acteurs jouent à la mère et au fils depuis qu'ils ont tourné ensemble dans un film alors que Jimmy avait 7 ans et qu'Asia incarnait sa ...

Elon Musk a tenté de montrer lundi au tribunal que ses fameux tweets de 2018, sur sa volonté de sortir Tesla de la Bourse, n'avaient rien de trompeurs ou de frauduleux, contrairement aux accusations d'investisseurs qui disent avoir perdu des millions de dollars à cause du milliardaire.

Le patron de Tesla -- et de Twitter, depuis fin octobre -- a assuré qu'il n'avait "jamais" cherché à tromper les investisseurs, et que l'accusation de fraude était "scandaleuse".

Il avait créé la stupeur le 7 août 2018 en affirmant qu'il voulait retirer son groupe automobile de la Bourse au prix de 420 dollars par action, puis en assurant que le financement était "sécurisé".

"Je ne disais pas que c'était fait, je disais simplement que je l'envisageais, que j'y pensais. Et qu'à mon avis le financement était sécurisé", a déclaré Elon Musk à la barre, dans le tribunal de San Francisco où a lieu le procès.

La semaine dernière, le principal avocat des plaignants, Nicholas Porritt, avait accusé le dirigeant d'avoir "menti" et d'être responsable des pertes des investisseurs.

Le titre avait bondi dans la foulée des tweets très inhabituels (et le Nasdaq avait temporairement suspendu le cours de l'action Tesla), avant de décliner les jours suivants. Des articles de presse avaient fini par révéler que le patron n'avait pas vraiment les fonds.

Tesla était restée cotée en Bourse.

A travers ses questions, Nicholas Porritt a cherché à montrer qu'Elon Musk n'avait pas réalisé les consultations appropriées, et ne disposait pas ni des éléments nécessaires, ni de l'autorité pour faire une annonce aussi fracassante, surtout sur Twitter, et surtout pendant que les marchés étaient ouverts.

- "M. Tweet" -

L'avocat a mis en avant des échanges acerbes le 12 août 2018 entre le milliardaire et Yasir Al-Rumayyan, le directeur du fonds souverain saoudien, qui s'était engagé "catégoriquement" et "sans hésitation" à financer l'opération, selon Elon Musk.

"Le financement n'était pas vraiment sécurisé, n'est-ce pas?", a demandé M Porritt.

Yasir Al-Rumayyan a fait du "rétropédalage", a rétorqué le patron de Tesla.

Il a assuré qu'il avait de toute façon la possibilité de vendre ses actions de son autre fleuron, SpaceX, "l'entreprise non cotée la plus valorisée des Etats-Unis".

"Cela m'aurait brisé le cœur (de les vendre), mais je l'aurais fait si besoin", a-t-il déclaré, évoquant comment il avait dû se séparer d'actions de Tesla pour racheter Twitter l'année dernière.

Costume sombre, chemise blanche et cravate, il est apparu hésitant, ne se souvenant pas de nombreux emails et détails, et répondant souvent à côté des questions pour répéter à l'envie les messages qu'il voulait faire passer au jury.

Au point de faire perdre patience à l'avocat des investisseurs. "Nous avons passé toute une journée ensemble à Austin, vous vous en souvenez M. Tweet?!", a lancé Nicholas Porritt, avant de corriger pour "M. Musk".

- "Karma" -

L'accusation est aussi revenue sur le prix proposé par Elon Musk, 420 dollars par action. Aux Etats-Unis, les chiffres 4 et 20 accolés sont associés à la consommation de cannabis. Quand le milliardaire a proposé de racheter Twitter au printemps dernier, il a choisi un prix de 54,20 dollars par action.

"Avez-vous arrondi à 420 en guise de blague à l'attention de votre petite amie?", a demandé Nicholas Porritt.

"Ce n'était pas une blague, cela représentait une prime de 20% au-dessus du prix de l'action", a répondu Elon Musk, reconnaissant cependant qu'il y a "un certain karma autour de 420".

"Pas sûr que ce soit un bon ou un mauvais karma à ce stade", a-t-il encore plaisanté.

Son avocat Alex Spiro l'a ensuite aidé à dresser le portrait d'un immigré parti de rien, venu aux Etats-Unis - "là où les grandes choses sont possibles" - après une enfance "malheureuse" en Afrique du Sud, selon les mots du milliardaire.

"On m'a traité de fou à de nombreuses reprises", a déclaré Elon Musk après avoir énuméré les entreprises qu'il a cofondées.

Mais "à ce stade je crois que j'ai levé plus d'argent que quiconque dans l'histoire", s'est-il vanté, attribuant sa réussite à son "honnêteté" à l'égard des investisseurs.

Le procès doit durer trois semaines. Dans une précédente décision liée à cette affaire, un juge avait estimé que le fameux tweet de 2018 pouvait être considéré comme "faux et trompeur".

Le gendarme boursier américain, la SEC, avait de son côté obligé Elon Musk à céder la présidence du conseil d'administration, à payer une amende et à faire pré-approuver par un juriste ses tweets directement liés à l'activité de Tesla.

The prevalence of social media transforms e-business into social commerce and facilitates consumers' engagement in cross-cultural social commerce. However, social commerce operations encounter unpredictable challenges in cross-cultural business environment. It is vital to further investigate how contextual elements affect consumers' trust and their engagement when they are exposed to the complexity of cross-cultural business environment. The stimuli-organism-response paradigm is employed to examine how the two dimensions of social media usage influence consumers' engagement in cross-cultural social commerce. The current study surveyed 2,058 samples from 135 countries, and the regression analysis results illustrate the mechanism whereby informational and socialising usage of social media positively influences consumers' engagement in social commerce through consumers' trust toward social commerce websites. Additionally, the associations between two aspects of social media usage and consumers' trust towards social commerce are negatively moderated by cultural distance. Both theoretical and practical implications are also discussed.

Drawing on the MOA framework, this study establishes a research model that explains the usage intention of robo-advisors. In the model, three predictors that consist of technology relative advantage, technology herding, and technology familiarity influence usage intention of robo-advisors directly and indirectly via the partial mediation of trust. At the same time, the effects of the three predictors on trust are hypothetically moderated by learning goal orientation and perceived performance risk respectively. Statistical analyses are provided using the data of working professionals from the insurance industry in Taiwan. Based on its empirical findings, this study discusses important theoretical and practical implications.

Pandemic has compelled the entire world to change their way of life and work. To control the infection rate, academic institutes deliver education online similarly. At least one smartphone is available in every home, and students use their smartphones to attend class. The study investigates the link between smartphone usage (SU) and academic performance (AP) during the pandemic. 490 data were obtained from various institutions and undergraduate students using stratified random sampling. These components were identified using factor analysis and descriptive methods, while the relationship of SU and AP based on gender classification was tested using Smart-PLS-SEM. The findings show that SU has a substantial relationship with academic success, whether done in class or outside of it. Even yet, the study found that SU and AP significantly impact both male and female students. Furthermore, the research focuses on SU outside and within the classroom to improve students' AP.

Aim/Purpose: To examine the early perceptions (acceptability) and usability of EASEL (Education through Application-Supported Experiential Learning), a mobile platform that delivers reflection prompts and content before, during, and after an experiential learning activity. Background: Experiential learning is an active learning approach in which students learn by doing and by reflecting on the experience. This approach to teaching is often used in disciplines such as humanities, business, and medicine. Reflection before, during, and after an experience allows the student to analyze what they learn and why it is important, which is vital in helping them to understand the relevance of the experience. A just-in-time tool (EASEL) was needed to facilitate this. Methodology: To inform the development of a mobile application that facilitates real-time guided reflection and to determine the relevant feature set, we conducted a needs analysis with both students and faculty members. Data collected during this stage of the evaluation helped guide the creation of a prototype. The user experience of the prototype and interface interactions were evaluated during the usability phase of the evaluation study. Contribution: Both the needs analysis and usability assessment provided justification for continued development of EASEL as well as insight that guides current development. Findings: The interaction design of EASEL is understandable and usable. Both students and teachers value an application that facilitates real-time guided reflection. Recommendations for Practitioners: The use of a system such as EASEL can leverage time and location-based services to support students in field experiences. This technology aligns with evidence that guided reflection provides opportunities for metacognition. Recommendation for Researchers: Iterative prototyping, testing, and refinement can lead to a deliberate and effective app development process. Impact on Society: The EASEL platform leverages inherent functionality of mobile devices, such as GPS and persistent network connectivity, to adapt reflection tasks based on lo-cation or time. Students using EASEL will engage in guided reflection, which leads to metacognition and can help instructors scaffold learning Future Research: We will continue to advance the application through iterative testing and development. When ready, the application will be vetted in larger studies across varied disciplines and contexts.

Aim/Purpose: The study seeks to utilize Augmented Reality (AR) in creating virtual laboratories for engineering education, focusing on enhancing teaching methodologies to facilitate student understanding of intricate and theoretical engineering principles while also assessing engineering students’ acceptance of such laboratories. Background: AR, a part of next-generation technology, has enhanced the perception of reality by overlaying virtual elements in the physical environment. The utilization of AR is prevalent across different disciplines, yet its efficacy in facilitating Science, Technology, Engineering, and Mathematics (STEM) education is limited. Engineering studies, a part of STEM learning, involves complex and abstract concepts like machine simulation, structural analysis, and design optimization; these things would be easy to grasp with the help of AR. This restriction can be attributed to their innovative characteristics and disparities. Therefore, providing a comprehensive analysis of the factors influencing the acceptance of these technologies by students - the primary target demographic – and examining the impact of these factors is essential to maximize the advantages of AR while refining the implementation processes. Methodology: The primary objective of this research is to develop and evaluate a tool that enriches the educational experience within engineering laboratories. Utilizing Unity game engine libraries, digital content is meticulously crafted for this tool and subsequently integrated with geo-location functionalities. The tool’s user-friendly interface allows both faculty and non-faculty members of the academic institution to establish effortlessly the virtual laboratory. Subsequently, an assessment of the tool is conducted through the application of the Unified Theory of Acceptance and Use of Technology (UTAUT2) model, involving the administration of surveys to university students to gauge their level of adaptability. Contribution: The utilization of interactive augmented learning in laboratory settings enables educational establishments to realize notable savings in time and resources, thereby achieving sustainable educational outcomes. The study is of great importance due to its utilization of student behavioral intentions as the underlying framework for developing an AR tool and illustrating the impact of learner experience on various objectives and the acceptance of AR in Engineering studies. Furthermore, the research results enable educational institutions to implement AR-based virtual laboratories to improve student experiences strategically, align with learner objectives, and ultimately boost the adaptability of AR technologies. Findings: Drawing on practice-based research, the authors showcase work samples and a digital project of AR-based Virtual labs to illustrate the evaluation of the adaptability of AR technology. Adaptability is calculated by conducting a survey of 300 undergraduate university students from different engineering departments and applying an adaptability method to determine the behavioral intentions of students. Recommendations for Practitioners: Engineering institutions could leverage research findings in the implementation of AR to enhance the effectiveness of AR technology in practical education settings. Recommendation for Researchers: The authors implement a pragmatic research framework aimed at integrating AR technology into virtual AR-based labs for engineering education. This study delves into a unique perspective within the realm of engineering studies, considering students’ perspectives and discerning their behavioral intentions by drawing upon previous research on technology utilization. The research employs various objectives and learner experiences to assess their influence on students’ acceptance of AR technology. Impact on Society: The use of AR in engineering institutions, especially in laboratory practicals, has a significant impact on society, supported by the UTAUT2 model. UTAUT2 model assesses factors like performance, effort expectancy, social influence, and conditions, showing that AR in education is feasible and adaptable. This adaptability helps students and educators incorporate AR tools effectively for better educational results. AR-based labs allow students to interact with complex engineering concepts in immersive settings, enhancing understanding and knowledge retention. This interactive augmented learning for laboratories saves educational institutions significant time and resources, attaining sustainable learning. Future Research: Further research can employ a more comprehensive acceptance model to examine learners’ adaptability to AR technology and try comparing different adaptability models to determine which is more effective for engineering students.

The world is transitioning towards the digitalisation of everyday tasks significantly. The impact of digital literacy on technological usage is immense. The awareness and utilisation of the digital India schemes are needed to determine unorganised retailers' overall satisfaction with digitalisation and technological usage. The chief motive of this research is to assess and analyse digital literacy in terms of technology usage and the awareness cum utilisation level of the various digital India schemes proposed by the Government of India for unorganised retailers. The conceptual framework consists of the factors such as digital literacy and digital India schemes that determine the overall satisfaction of retailers with technology usage. The corresponding results of the study synthesised the impact of digital literacy, digital India schemes, and the awareness cum utilisation level of technology among unorganised retailers based on recommendations to enhance the performance of the unorganised retail sector.