Synthesis and Insecticidal Evaluation of 3,5-Dicyanopyridines Against Cotton Aphids via Microwave-Assisted Multicomponent Reactions.

Certain 2-amino-6-alkoxy-4-arylpyridine-3,5-dicyanide 1a-e were prepared via a straightforward process using microwave technology rather than conventional methods. This involved reaction of arylidenemalononitrile thru propanedinitrile in the occurrence of sodium alkoxide under MW. While, their positional isomer 4-amino-6-alkoxy-2-arylpyridine-3,5-dicyanide 3a-j have been separated from the reaction of aryl aldehydes with 2-aminoprop-1-ene-1,1,3-tricarbonitrile 2 in the presence of sodium alkoxide using microwave technic. Furthermore, the insecticidal properties of all synthesized compounds were observed with respect to Cotton aphid nymphs and adults. Neonicotinoid pesticides are indicated as the most effective pesticides toward aphids and many other pests. Many insecticides are discovered as novelties. As a result, several pyridine compounds were chemical method synthesized to serve as equivalents of neonicotinoids, a broad class of insecticides. With LC50 value of 0.03 mg/L, components 3g exhibit the highest insecticidal bioactivity. This work discusses how to find new chemicals that could be used as insecticidal agents in the future.

The Culture of E-Arabs.

This article scrutinises the linkage between ethnicity and people's behaviour on Twitter. It examines how offline culture manifests itself online among Arabs. The article draws upon the literature to identify the offline ethnic characteristics of Arabs, and through interviews with and observations of Arab social media users, discovers their online ethnic characteristics. It then compares these online and offline characteristics and, through this comparison, finds that offline culture has been enacted online among Arabs, sustaining expressions of generosity, religiosity, traditionalism, female privacy, over-flattery, collectivism, tribalism, pan-Arabism, and social contracts; however, in other ways, offline culture has been counteracted online, which has led to the destabilisation of power relations between genders, elites and non-elites, and majorities and minorities. A further finding is that online culture has been enacted offline among Arabs in that online performance has exerted influence over offline ethnic identity expectations. In short, there are three main findings: offline culture has been enacted online, offline culture has been counteracted online, and online culture has been enacted offline. The take-home finding of this study is the existence of 'e-ethnic culture', that is, although ethnic activity online tends to be based on and reinforces offline realities and may alter offline realities as well, not all online performances have roots offline.

Distance education as a response to pandemics: Coronavirus and Arab culture.

Some countries have replaced face-to-face education with distance education in response to the coronavirus. This form of distance education differs from conventional distance education: being suddenly, unreadily and forcefully implemented, invading schooling and constituting a globally discussed phenomenon. This article builds a conceptual framework for this education, addressing the question: What are the ramifications of implementing distance education amid coronavirus? It targets Arab culture, although globalisation and the media may have harmonised any substantial cross-cultural variations. Various ramifications have emerged through analysing social-media posts, online classes and interviews. Concerning social and cultural ramifications, some may, for ideological considerations, tolerate, support, reject or subvert this education through campaigning, rumour and humour. Regarding pedagogical and psychological ramifications, unreadiness and incompetence may compromise education. Additionally, staying home may entail problems (pandemic-related stress, anxiety, depression, domestic violence, divorce and pregnancy), preventing students and teachers from learning and teaching. Concerning procedural and logistical ramifications, some Arab contexts may be digitally readier than non-Arab contexts. Additionally, stakeholders may intensify efforts to profit, ethically or unethically, from the over-demand for this education. Distance education is one of several social distancing initiatives, which Arabs have welcomed despite their well-rooted social closeness, bonding to debond, forming unorthodox 'distanceship'.