text:
Never miss an interview. Click to subscribe with your preferred app:
PCasts
60 Free PDUs
Earn all the PDUs you need. It's free:
Free PMP® PDU
Episode 176: One More Question...
Did you notice that in past few months, if you listened all the way to the end of some of our interviews - and I mean, really ALL the way to the end, after I say "until next time", after the music has faded out - that there was more. That we sometimes added another short segment?
Usually, this segment started out with me saying: "I have one more question for you" and then our interview guest would usually have some anecdote or story to tell? Well... if you haven't heard them, you can always go back and listen to them.
But to tell you the truth... when I said "I have one more question for you" .... I lied. Because usually, I had TWO more questions for them. And in today's episode you are going to hear the SECOND "one more question" that I asked them.
You'll hear the following guests one more time:
Pam Stanton
Frank Saladis
Mark Philips
Elizabeth Harrin
Jeff Furman
Steve Kaye
Below are the first few pages of the transcript. The complete transcript is available to Premium subscribers only.
Podcast Introduction
Cornelius Fichtner: This is The Project Management Podcast™. We bring project management to beginners and experts. Find us on the web at www.pm‑podcast.com or send your emails to This email address is being protected from spambots. You need JavaScript enabled to view it..
Cornelius Fichtner: Hello and welcome to Episode #176. I am Cornelius Fichtner. This is The Project Management Podcast™, as always it's nice to have you with us.
Did you notice that in past few months, if you listened all the way to the end of some of our interviews, and I mean, really all the way to the end, after I say "until next time", after the music has faded out - that there was more. Did you notice that sometimes we added another short segment at the very end?
Usually, this segment started out with me saying: "I have another question for you" and then our interview guest would usually have some anecdote or story to tell? Well, if you haven't heard them, you can always go back and listen to them still.
But to tell you the truth, when I said "I have one more question for you" well, I was lying. Because usually, I had two more questions for them. And while the first of those two questions was added to the end of those interviews, well in today's episode, you are going to hear the second one more question that I asked them.
So let's jump right in. You'll hear the following guests one more time: Peter Taylor, Pam Stanton, Frank Saladis, Mark Philips, Elizabeth Harrin, Jeff Furman, and Steve Kaye
And now, just one more thing... Enjoy The Just One More Questions.
Cornelius Fichtner: Peter, before I let you go, let me ask you this: What was the most interesting project that you have ever worked on?
Peter Taylor: Yeah, thank you. I think that there are so many projects. I have aspects of interest about them and then yeah, but the ball I'm going to pick on is the one that I was told wasn't a project. Actually I was getting married. It's not easy to disconnect yourself in what you do workwise when you're a project manager and actually planning a wedding, I approached it in a project management style because there was lots to do, lots to organize, the event, the catering, the guest list, the seating plan, lots and lots of things there.
I say it's the most interesting project I worked on obviously, it ended up with the great day where I got married and I was given some superb advice right towards the end of it by a senior project manager I was working with because he said: "You're doing a great job. I can just tell you that you've done a great job and it's going to be a superb event." And said: "I'll tell you what, can you stop being a project manager, say, 1 week before the wedding and turn into a husband to be?" and that was some great advise and I had a superb day.
Cornelius Fichtner: Cool!
Peter Taylor: And I have to admit, we went over-budget.
Cornelius Fichtner: And I guess your primary sponsor was?
Peter Taylor: My lady wife to be!
Cornelius Fichtner: I assume so. Here's one more question for you, Peter: What was the most embarrassing project management moment?
Peter Taylor: Yeah! For me at that time, it was a big project. It was Pan‑European deployment of an MRP system. And I was out in the Nordics and I had picked up the project, I had run with it for a couple of months now, learned all the great people that were involved in the project, got to know them, and we're moving towards a big steering committee meeting. The room was full probably, I think about 20 people in the room in total including the American contingent coming to see how this deployment was going on, were they interested in picking up the deployment over in the Americas and I was nervous at the beginning of this very meeting, progressed well, with feeling good, reached a state of perhaps a slightly over confidence and was presenting up onto a huge white screen at that time and the chairman of the steering committee asked me a question. It goes exactly although we were talking about particular parts of the pilot project: "Exactly where are we now in the project plan?" And with a flourish, I grabbed the big black pen from the tables, walked over to the screen in a bit of big X on the screen to which he leaned over and turned the projector off leaving a big black X on his beautiful white screen in permanent ink. So it took a little time to recover from that one.
Cornelius Fichtner: Oops!
Peter Taylor: Oops indeed.
Cornelius Fichtner: Alright then, Pam, so tell us, what was your most embarrassing project management moment?
Pam Stanton: Well this, the one that comes to mind was really an embarrassment for everyone involved but also a huge lesson. I was participating on a global team, cross-functional at a big company and I was representing the US faction. And I was dialing in to a conference call where we had colleagues from all over the world joining to represent their regions. And as I dialed in, as we all know sometimes because of the way speaker phones work, you may not necessarily hear that beep, beep that tells you that someone has joined. So as I arrived on the call, I heard a colleague from, I'm not going to mention the European country in best interest of international relations…
Cornelius Fichtner: Thank you!
Pam Stanton: I had a colleague blasting, just blasting "Those Americans" and how every time they got involved in a project, "They just screwed everything up. They dragged everything down" and he went on and on with this chat for about a minute and a half and I really was trying to save him from himself but I couldn't break through because of the duplex speakerphones so I'm going, "Uh-uh-uh" and finally when he stopped, I said "Hi! This is Pam Stanton from the US." There was dead silence…awkward! Because everyone then was wondering "how long has she been on the phone" and my screen lit up with instant messages suddenly and I never acknowledged it. I never acknowledged it. I think that people drew their own conclusions about whether I heard it or not which wasn't the important point.
The important point was "wow!" we all really need to be very cognizant of these communications, opportunities and the disadvantages that come with them as well as basic respect for our fellow team members. So not only fortunately I was on the receiving end and I wasn't the offender in that situation, but it really drove home for me: "You know what? It could have been my wagging tongue at any other moment and I really need to keep myself operating in a very professional and compassionate manner no matter what." So that was an embarrassment for everyone, but also as I said kind of funny that the fellow who had made those statements somehow evolved into my greatest fan along the way perhaps as an apology or makeup but it worked out alright in the end.
Cornelius Fichtner: Frank, one more question for you. What was the most interesting project that you have ever managed?
Frank Saladis: Well I guess, I was thinking about different projects that I've been doing in the past. One of the projects that comes to mind would be, to me it was a large project for AT&T. The project was I'm just thinking about it. The entire project was a 450-million dollar project. That was the total budget for this project and it involved consolidating a number of locations in New Jersey into one location and it involved somewhere of 9 or 10,000 people. It was particularly challenging. It was, say, a 5-building complex. There were 4 buildings to be refurbished and one building to be built brand new. What was interesting about it is that we actually set up a web cam and we focused on the new building that was being built and the building, those people who are going to move to the building could visit the website every single day and see the construction at work. So you could see it go from a hole in the ground all the way up into this huge 15‑story building I think it was and parking lot plus landscaping. So it was really kind of great. People are seeing what they are going to moving into.
And I remember one of the struggles and a lot of project managers have that struggle is getting requirements from people, working on those requirements. And we were trying to find a way to get them to be working with us because we're all moving from many different locations into one and a lot of people don't really like to move but we showed what the place would look like to move into this brand new facility with all these in place, the high tech items and so on to kind of enthuse them to want to work with us so I learned a lot from that particular project. It was one of the largest projects I ever worked on and there was just making the connection with the people and making them feel good about the move was actually the biggest part of it.
Cornelius Fichtner: Thank you!...Mark, I have one more question for you. What are some of your funniest project management moments?
Above are the first few pages of the transcript. The complete PDF transcript is available to Premium subscribers only.

redpajama_set_name: RedPajamaCommonCrawl


Compare Marshall Elementary to nearby elementary schools!
Compare Marshall Elementary employs 21 full-time teachers.
Marshall Elementary is not ranked due to insufficient test score data.
Your rating for Marshall Elementary?
We're sorry, but no reviews have been submitted for Marshall Elementary.
If you have first-hand knowledge about Marshall Elementary, submit a rating!
Be the first to know when there is an update for Marshall Elementary!


text:
Wetherbee House ist der Name folgender im NRHP gelisteten Objekte:

 Wetherbee House (Massachusetts), NRHP-ID 89001575
 Wetherbee House (Mississippi), NRHP-ID 77000797

redpajama_set_name: RedPajamaWikipedia


There are 3 ways to get to Machu Picchu: through the Inca Trail, with the long route through Hidroeléctrica and by train. If you are not one of the people who enjoy outdoor hiking, you should choose the train ride. The train to Machu Picchu is a beautiful journey through the Sacred Valley of the Incas to Aguas Calientes (Machu Picchu Pueblo), at the foot of the Wonder of the World.
Peru Rail or Inca Rail – Which one to choose to travel by train to Machu Picchu?
How long does it take to travel by train to Machu Picchu?
How much does the train to Machu Picchu cost?
How is the train trip to Machu Picchu?
To get to Machu Picchu by train you must book tickets online in advance. It is recommended to do it immediately after knowing the date of visit to the Wonder of the World.
Once in the city of Cusco (Peru), the visitor should approach the chosen train station (station Poroy, Urubamba or Ollantaytambo). It is advised to be 30 minutes before the scheduled travel time.
All the train services have as final destination, the town of Aguas Calientes (Machu Picchu Pueblo). From there you only have to board one of the buses that take you to the Machu Picchu gate in about 30 minutes.
To book train tickets you must enter the website of the only 2 companies that provide the service: Peru Rail or Inca Rail.
It is important to make the reservation as soon as you know the date of entry to Machu Picchu. The tickets are as much in demand as the tickets to the Wonder of the World.
There are two companies with authorization to travel the train tracks to Machu Picchu.
Peru Rail has 4 different quality services: Vistadome trains, Expedition, Sacred Valley and the Hiram Bingham luxury train.
Inca Rail has 4 different services: The Voyager, The 360º, The First Class and The Private ..
Belmond Hiram Bingham: It is one of the most luxurious trains in the world, exclusive and with service on board. It has 4 choches, dining car, car bar, gourmet dinner, transportation and tickets Machu Picchu.
The Private: With capacity for 8 people. The car, known as the 'Princess Inca' is of the presidential class. The car has many details in its decoration, food on board, free bar. This train operates only by request.
There are 3 boarding stations for the one-way trains. There is only one station to board the return train.
Ollantaytambo station: Av. Ferrocarril s/n, Ollantaytambo, Valle Sagrado (Cusco).
Urubamba station: Av. Ferrocarril s/n, Urubamba, Valle Sagrado (Cusco).
Aguas Calientes Station: Machu Picchu Pueblo, s / n, Las Orquídeas Neighborhood (next to the Artisan Market of Aguas Calientes).
There is another Peru Rail train station located next to the hydroelectric plant. Getting there is possible through the long route to Machu Picchu by Santa Maria.
In most cases, you will board your train to Machu Picchu at the Ollantaytambo station. The Poroy station is restricted for safety during the rainy season (November to March).
The place where all the trains arrive is the station of Aguas Calientes (Machu Picchu pueblo). One block from the train station you can board the buses to Machu Picchu. They leave every 15 minutes and the box office is right in front.
Train schedules are fixed and punctual. Most services depart from the 'Ollantaytambo' station.
The prices of the trains depend on the type of service. The amount tends to increase the closer the date of the trip.
The train ticket to Machu Picchu has discounts for children under 3 years.
Peru Rail offers free admission to children under 3 years of age. They must travel charged by their parents.
Inca Rail also allows free entry for children from 0 to 2 years of age traveling in the parent's or guardian's seat.
Peru Rail offers a 50% discount to children under 12 years old.
Inca Rail also has a 50% discount for children from 3 to 12 years old.
The distance from Poroy station (Cusco) to Aguas Calientes is approximately 65.8 kilometers. The route crosses the beautiful landscapes of the Sacred Valley of the Incas. The trip takes 3 hours and 15 minutes approximately.
The distance from the Ollantaytambo station to Aguas Calientes is approximately 30.5 kilometers. The train runs through the beautiful and green Sacred Valley of the Incas along the banks of the Urubamba River. The trip lasts a little less than 2 hours.
The train ride is magical because you will travel with a large group of people from all over the world excited to be so close to Machu Picchu.


text:
Statut Kazimierza IV Jagiellończyka, inaczej Sudiebnik 1468 – pierwszy litewski kodeks nadany przez Kazimierza IV Jagiellończyka 29 lutego 1468 r. Zapoczątkował kodyfikację prawa litewskiego kontynuowaną w Statutach Litewskich.

Składał się z 24 artykułów. Regulował cztery kwestie prawne.
 Przestępstwa chłopów. Konieczność tych regulacji wynikała z postępującego w XV w. przekształcania wolnych chłopów w ludność zależną.
 Spory o ziemię. Zakazywał "zajazdów" ustanawiając jednocześnie procedury sądowe rozstrzygania tych sporów.
 Zakazywał przywłaszczania rzeczy znalezionych oraz udzielania schronienia zbiegłym ludziom niewolnym.
 Ustanawiał kary za szkody powstałe wskutek nieutrzymywania w należytym stanie dróg i mostów.

W Sudiebniku Kazimierza Jagiellończyka znalazła się po raz pierwszy w prawie litewskim definicja przestępstwa jako złamania prawa. Zniesiona została możliwość wykupu od kary śmierci.
Pomimo szczątkowego charakteru regulacji, Sudiebnik 1468 ma ogromne znaczenie dla budowania porządku prawnego w Wielkim Księstwie Litewskim. Dał początek kodyfikacjom (Statuty Litewskie), które doprowadziły system prawa litewskiego do pełnego i nowoczesnego uregulowania, stanowiącego wzór dla państw sąsiednich, również dla Polski.

Zobacz też
 Sudiebnik Iwana III
 Sudiebnik Iwana IV

Linki zewnętrzne
 Tekst oryginalny z tłumaczeniem i komentarzem: "Statut Kazimierza Jagiellończyka, pomnik naydawnieyszych uchwał litewskich z XV wieku wynaleziony i drukiem ogłoszony, staraniem Ignacego Daniłowicza, profesora w Cesarskim Uniwersytecie Charkowskim", Ignacy Daniłowicz, Wilno 1826
 Zbiór Praw Litewskich od roku 1389 do roku 1529 tudzież rozprawy sejmowe o tychże prawach od roku 1544 do roku 1563, Tytus Działyński Poznań 1841

Bibliografia
 Juliusz Bardach, Studia z ustroju i prawa Wielkiego Księstwa Litewskiego XIV-XVII w., Warszawa 1970

Kazimierz IV Jagiellończyk
Wielkie Księstwo Litewskie
Sudiebniki
Historia prawa litewskiego


Golden Keys are a dance band hailing from Kitchener, Ontario, Canada that has been going strong for twenty-three years. It started as a family-band orchestrated by Josef with sons Eric, Mike, and daughter, Heidi. Today they have expanded the band to six musicians spanning almost every genre possible, performing pieces from Johann Strauss all the way to ACDC. The Golden Keys have European roots favouring the Oberkrainer style polka of the slovenian culture and astonishingly sing in English, Slovenian, Croatian, Italian, Spanish, and Mexican. The Golden Keys have won numerous awards at K-W's Oktoberfest and are known of having a large fan base. Golden Keys' main focus is creating "stimmung" for any event asked for. Cheers to many more years and beers of Golden Keys music.


Neave Brown, English architect and outspoken proponent of low-rise, high-density public housing, has died at age 88 on January 9th. A New York native, Brown left permanently for London to study at the Architectural Association in the mid-1950's. Known for his work in concrete, Brown's open, stepped post-war developments demonstrated that high-quality, mass public housing was possible on the scale of London's existing Victorian row houses.
Brown is the only architect to have all of his UK projects listed, a protected status in which a building may not be demolished, expanded, or altered without express permission from the local planning authority. These projects include Dartmouth Park, the Dunboyne Road Estate, and the Alexandra Road Estate, the 1968 brutalist housing complex for which he is perhaps best known.
Despite retiring in 2002, Brown's work has continued to be recognized. Only two months ago, the Royal Institute of British Architects (RIBA) awarded Brown the 2018 Royal Gold Medal, acknowledging his lifetime of achievement in architecture. Advocating for a "social housing" model that emphasized communal living and fostering interaction between neighbors, Brown was vocally opposed to high-rise public estates. With the Grenfell Tower fire tragedy and demolition of Robin Hood Gardens fresh in the public's mind, Brown had been scheduled to host a debate on social housing in February later this year.


text:
PepsiCo poaches Mars Pet Nutrition CMO Jane Wakely for key marketing role
by Alison Weissbrot November 12, 2021
Wakely worked at Mars for 20 years in various marketing leadership roles.
PepsiCo has hired Jane Wakely as EVP, chief consumer and marketing officer and chief growth officer for international foods.
Wakely, who replaces Jennifer Saenz in her new role, will report to PepsiCo chairman and CEO Ramon Laguarta. She was not immediately available for comment.
In the new role, Wakely will focus on using customer insights to drive growth. She will also accelerate PepsiCo's Positive Choices pillar, under the PepsiCo Positive (pep+) corporate strategy, by evolving the product portfolio to include more plant-based, nutritious and sustainable ingredients and products.
"[Wakely] is a creative and commercially-oriented marketer who is passionate about purpose and innovation as critical growth levers," Laguarta said in a statement. "She has a proven track record of success, and I am confident that with her leadership, we will take our consumer-centricity, innovation, brand and marketing strategies and capabilities, and international foods growth to a new level."
Most recently, Wakely was CMO for Mars Petcare and its Pet Nutrition division. She worked at Mars for 20 years in various marketing leadership roles across the pet care, chocolate and food categories. Prior to Mars Wakely was at Procter & Gamble for eight years as global brand director of cosmetics and European brand manager across its health and beauty portfolio.
Additionally, PepsiCo chief commercial officer Ram Krishnan will add the title of CEO, international beverages. He will also report to Laguarta, and focus on driving growth for PepsiCo across international beverages, as well as its SodaStream Beyond the Bottle brands and its joint venture with Unilever-owned Lipton.
Last month at PRWeek's virtual PRDecoded conference, PepsiCo Foods North America CEO Steven Williams discussed how the company has doubled down on purpose during the pandemic.
PepsiCo's net income for Q3 was $2.22 billion, down from $2.29 billion a year earlier. Net salesrose 11.6% to $20.19 billion, beating expectations of $19.39 billion. The company's organic revenue, which strips out the impact of acquisitions and divestitures, climbed 9% in Q3.
This story first appeared on PRWeek US.


text:
NIAID supports transplant imaging research at Emory and Georgia Tech
Quinn Eastman
qeastma@emory.edu
The National Institute of Allergy and Infectious Diseases has awarded Emory and Georgia Tech investigators a $2.4 million, five-year grant to study non-invasive imaging to detect immune rejection of transplanted organs.
When transplant recipients see their doctors, they undergo tests to check whether their immune system is damaging their new organs. These are usually blood tests that check for kidney or liver function, at least to begin with. But to diagnose immune rejection, a biopsy is required.
Andrew Adams, MD, PhD, assistant professor of surgery at Emory University School of Medicine, and Phil Santangelo, PhD, associate professor in the Wallace H. Coulter Department of Biomedical Engineering at Georgia Tech and Emory, are proposing to use PET (positron emission tomography) instead.
PET is already used to diagnose heart disease and monitor cancer. Using a variant called "immunoPET," the researchers can see particular types of immune cells infiltrating the transplanted organ. The grant is for work with mice and non-human primates, but Adams envisions benefits for transplant medicine: earlier detection of rejection and reduction of risk associated with biopsies.
"Patients often require multiple biopsies to assess response to treatment, thus putting them at risk of complications each time they undergo a separate procedure," Adams says. "In addition, a biopsy only samples a small part of the transplanted organ."
Santangelo, in collaboration with Tab Ansari, PhD at Emory, Francois Villinger, DVM/PhD at the Univerity of Louisiana at Lafayette and researchers from the NIH, has used a similar approach to study the persistence of SIV infection in non-human primates, which could guide efforts to suppress HIV infection for long periods without antiretroviral drugs. The research also builds upon work by Adams on improved post-transplant drug regimens.
"ImmunoPET clearly has the potential to characterize immune cell dynamics in the face of allograft rejection. This work could also open the door to the use of PET in fields such as cancer immunotherapy," Santangelo says.
NIH awards Emory team $12.6 million for improved post-transplant regimens
Drug provides better kidney transplant survival rates than standard of care
Novel tool offers non-invasive look at total body SIV replication
Yerkes
Health Sciences Research
Emory celebrates Martin Luther King Jr. Week with virtual events
Omicron variant: Emory experts discuss latest news
Spring semester brings new faculty, programs and events to Emory


We offer two great ways to conduct a reservation free conference call to Philippines, Philippines and other countries. Our Pay-As-You-Go international conference call services offers the flexibility for businesses that conference call at random times during the year from Philippines, Philippines or anywhere in the world. Our Monthly conference call service is the best option that fits for consistent conferencing demands every month.
Host unlimited conference calls using local access from Philippines, Philippines and 20+ other countries. Excellent call quality and secure network infrastructure.


text:
Is Sexual Orientation a Protected Category under Title VII?
That question has been asked for many years, especially after the U.S. Supreme Court struck down the Defense of Marriage Act in 2013 (U.S. v. Windsor) and subsequently held state bans of same-sex marriages are unconstitutional last summer (Obergefell, et al. v. Hodges). Additionally, in 2014, President Obama signed Executive Order 13672 prohibiting federal contractors from discriminating on the basis of sexual orientation or gender identity, and several courts have held that Title VII does protect against discrimination based upon gender stereotype ("gender non-conformity claims"). For example, the Fifth Circuit Court of Appeals held that "a plaintiff may establish a sexual harassment claim with evidence of sex-stereotyping." (EEOC v. Boh Brothers). Further, same-sex bans on adoption are being overturned (Campaign for Southern Equality v. Miss. Dept. of Human Services) as are religious accommodation acts which allow businesses to discriminate against LGBT members because of religious beliefs (Barber v. Phil Bryant, Governor).
But what is the status of sexual orientation discrimination in private employment? In July 2015, the EEOC held that "a claim of discrimination on the basis of sexual orientation necessarily states a claim of discrimination on the basis of sex under Title VII" and issued its "What You Should Know about EEOC and the Enforcement Protections for LGBT Workers." The EEOC has accepted sexual orientation as a protected category, and it has brought, and continues to bring, suits on behalf of LGBT individuals. But, do the courts agree with the EEOC's interpretation of Title VII?
The first of the 13 federal courts to address the issue does not. On July 28, 2016, the Seventh Circuit Court of Appeals (which includes Wisconsin, Illinois and Indiana) issued its opinion, holding that Title VII does not recognize sexual orientation as a protected category (Hively v. Ivy Tech Community College). The Seventh Circuit's 42-page opinion traced the legal history and recognized that "Title VII protects gay, lesbian and bisexual people, but frequently only to the extent that those plaintiffs meet society's stereotypical norms about how gay men or lesbian women look or act." However, the Court declined to interpret Title VII as currently written to prevent sexual orientation discrimination.
What does this mean for employers? Businesses need to be extremely mindful of the current flux in this area. As the Seventh Circuit recognized, "the writing is on the wall." Sexual orientation discrimination will likely be recognized, either by an act of Congress or a United States Supreme Court decision, and many businesses are adopting sexual orientation and gender identity protections in their equal employment opportunity policies.
Jennifer G. Hall


With advancement in technology and lifestyle, the basic requirements of life have introduced a lot of verticals apart from "Roti, Kapda and Makaan (Food, Clothing and Shelters)". Transportation, communication, health, entertainment etc have become an integral part of the basic needs of human life. If we analyze all of our activities of day to day life, the ultimate aim of each come to only a small list of basic needs of our life.
Startups that are working to fulfill these basic necessities are having greater chances of market acceptance and success probability. As explained in our previous analysis "Startup – Roti, Kapda aur Makaan", startups are trying to capture each of the vertical of these basic necessities. Also as per our analysis of extended needs of human life "Startups Fulfilling the Extended Basic Needs", all of the possible modes of transportations are attracting startups to execute their business models. Air, Train, Bus, Cabs, Daily Bus Commute, Self-drive cars etc, startups are trying to capture all of the areas of transportation. Ola, Uber, Meru Cabs, Easycabs, Taxiforsure, Megacab, Quickcab, Getmeacab, Taxi24x7 are some of the well-known names of transportation startup.
So the selection of service is very crucial as per the requirement of consumer. Mixed model could also be started based on the expected market base.
[B] Development of Self or Market Based Model – The business model of transportation startup is completely dependent on the vehicles. So the model could be made either self-developed or market base.
Self-Financing – Investing a huge amount of money into a new business model is risky. Though it increase the reliability and availability of vehicles, but the opportunity cost and return on investment is limited.
Aggregator Model – Getting small players on board is less risky in terms of money investment, but it increases the complexity of the system.
So the best strategy is to develop a market based model in the initial stage and then developing your own fleet based on demand and reliability analysis of market based model.
[C] Selection of City – The prerequisite to start a successful business of transportation domain is selecting an area where people are ready to accept your business model. A city where local transportation is very frequent and people are struggling with mediums of convenient transportation is the ideal location to start with. Concentration of Industries, corporate offices, tourism, and city inflow are some of the factors that conclude an area to be suitable for transportation startup.
So FS advises founders to be very careful while selecting an area for your operations. A very posh area where people prefer to travel by their on vehicles is not a good choice for transportation startup. A very poor area where people struggle for their daily basic needs will never support your concept.
[D] Area and Route Selection – Once you have decided suitable city for your transportation startup, the next step is to map the routes that are in frequent use.
If your transportation is completely based on consumer demands, the mapping of routes is required to estimate the required number of vehicles or trips to fulfill the expected demand of consumers. If your transportation is public and the control of routes is in your hands, the mapping of routes is required to estimate the number of maximum users and hence the enhanced revenue generation in each trip.
[E] Market Competition Analysis – The most crucial step while selecting a business model is to analyze the level of competition that you are going to face once you start the execution of your startup. So check for all the direct and indirect competitors working in your area.
Small startups can easily be managed by providing better user experience with the service. For big players that have sufficient resources to kick you out of the market, FS advices to modify your model so that they can acquire you.
Read here more about the market competition estimation and handling tactics.
So check for all the rules and regulations that are applicable for your business model and contact the agencies that are doing these works.
FS advises to select the team based on skillsets or if you have already developed a team then assigns the roles based on the skillsets of individuals.
[H] Parking and Operation Area – To manage the entire fleet of cabs, buses etc a proper parking space and operating point is required. Based on the market needs and fluctuations in terms of changing demands, rush etc, the reserve fleet is always required to manage the smooth flow.
So FS advises startups to manage their supply chain by ensuring the proper operating and parking space for their fleet prior to execution.
[I] Website and App Development – Website or App is the distinguishing feature from the traditional ones. A website or app with interactive user interface always attracts consumers. You need an App or Website prior to execution, to check the loopholes of your system.
Also, the website or app developed prior to execution helps in initial marketing.
[K] Marketing Strategies – Marketing of transportation startup is required to let people know about the new service in the market. You should directly engage with your consumers to let them know about the benefits of your business model. Press, Media, Social Networking etc should be included in marketing strategies.
[L] Protection of Consumer Data – Protection measure on consumer data shall be the major priority if you are incorporating your own payment gateway.
Also, the safety of consumers is major focus area for transportation startups. Uber has always been in news for the safety issues. So to develop a setup that is concerned towards passengers safety is the initial part of startup execution.
[M] Revenue Model and Pricing – Ultimate aim of any of the business model is to get the return on investments in short run and generate profit margins in log run. In case of Transportation startup, the revenue is generated by the cost of service that customer is going to pay. So the revenue model should be designed in such a way that the running cost should be covered by the cost of service itself and the profit margins should cover the fixed cost as well.
If you align this number of trips / service usage with number of vehicles, number of trips and the number of users, you will get the actual timeline of your break even.
Initial Stage – The target at initial stage should be to capture the market and infiltration in the market share of other competitors. The best strategy for the same is to keep the cost of service as per the competitor cost along with some extra discount to attract customers. For example – Every 6th trip would be of additional discount.
Progression – Once you have captured the sufficient market base, the major focus should be on profit generation. The running cost along with some profit margin should start reflecting at this point in time in your accounts. One of the strategies is to keep the promotional discounts minimal and enhanced profit margins than initial stage.
Saturation – At saturation stage the focus should get shifted to keep acquired the loyal consumer base and start getting back your fixed cost along with the running cost. The cost should be realigned at this stage to keep your business model profitable. For eg- quarterly revision of the cost etc.
[N] Expansion Planning – The key factor of a successful business model is its scalability in long run. Sustainability of business model aligned with its scalability leads towards actual success of the startup. Nobody wish for the "TinyOwl Unplanned Expansion – Hiring and Firing Saga". "Growth for the sake of growth is the ideology of the cancer cell" – Edward Abbey, American Author and Environmental Advocate.
So FS advises entrepreneurs to expand their business model with proper planning aligned with the resource availability.
FS Outlook – Startups have only two major objectives in long run:-  to become leader of some domain and acquire the other startups to expand their business model.  to become expert in some vertical and getting acquired by big players.
So if your target is to become leader of your domain, then the major focus should be on loyal consumer base and eliminating the market base of other players. If your target is getting acquired by some big player, then FS advises to carefully study the acquisition trends of big players and based on that trends anticipate their potential acquisitions in future and develop your business model accordingly.
One major point that entrepreneurs should keep in mind while starting a transportation startup is that the big players never look for the same business model, they have sufficient resources to kick out other small players, so think of an addition to their business verticals, become expert in that and then approach for getting acquired.
good guidelines for initial framework.


The first-ever parliament of the Sudan was opened by the British governor-general, Sir Robert Howe, on January 1st, 1954.
The first-ever parliament of the Sudan was opened in Khartoum by the British governor-general, Sir Robert Howe, who praised the way in which a population unused to democracy had coped with the elections for the House of Representatives and the Senate. Unfortunately, the good fairy did not attend the ceremony.
The Sudan had long been run by British officials under cover of an Anglo-Egyptian condominium, but nationalism bloomed in both the Sudan and Egypt during the Second World War. In 1951 the Egyptians declared themselves sole rulers of the Sudan. The following year, however, the British and Egyptian governments agreed to allow elections for a Sudanese parliament and interim administration under a British governor-general, with the proviso that after three years the Sudanese could decide for full independence. The Egyptians felt confident of controlling the Sudan in cahoots with the Sudanese National Unionist Party.
The National Unionists duly won the 1953 election, their leader, Ismail al-Azhari, became prime minister and parliament was adjourned until March 1st while ministers settled into their new posts. When the day came, fighting broke out in Khartoum between pro-Egyptian demonstrators and tribesmen brought into the city by the Umma Party, which wanted total independence and accused the government of aiming at union with Egypt. The British chief of the Khartoum police was one of some thirty-five people killed before the disturbances were quelled and the infant parliament reopened.
Arab-speaking Muslims in the northern two-thirds of the country accounted for 80 per cent of the Sudanese population. The other 20 per cent, in the south, were Nilotic and Sudanic peoples who followed traditional African religions or were Christians. British policy had kept them isolated and, with reason, they feared being swamped. The National Unionist government, now gradually dropping its pro-Egyptian stance, began to transfer the country's administration into northern Sudanese hands: only a handful of senior civil service posts went to southerners. At the end of 1955 the Sudanese parliament declared for independence and the British finally withdrew. The Muslim northerners took complete control and a guerrilla army of resistance formed in the south, demanding a separate state. The future held occasional brief intervals of parliamentary government between long stretches of military rule and devastating civil war.


// Handle real-time validation errors from the card Element.
Primary library: package:stripe_js/stripe_js.dart with components: js.
278 out of 282 API elements have no dartdoc comment.Providing good documentation for libraries, classes, functions, and other API elements improves code readability and helps developers find and use your API.
Run dartfmt to format lib/src/promise.dart.


text:
Solar energy JV's green financing a first in China
By [email protected] (self media writer) | 4 months ago
By Zheng Xin | chinadaily.com.cn | Updated: 2021-08-24 15:14
A vast expanse of solar panels shadows the surface of a semi-desert in Northwest China's Qinghai province, turning it into a photovoltaic park. [Photo provided to chinadaily. com. cn]
TEESS, a 50/50 joint venture company established by TotalEnergies and Envision, has reached the financial close of the first part of a total $80 million non-recourse debt for a 170 megawatts (MW) portfolio in China, the first international non-recourse project financing in China's renewable sector, the company said on Tuesday.
This $80 million non-recourse financing with BNP Paribas (BNPP), Societe Generale (SG), Natixis and Crédit Agricole Corporate and Investment Bank (Crédit Agricole CIB) is also the first green financing project in the country's industrial and commercial solar industry, said the company.
The company is committed to supporting the development of renewable energy in China, and the success of this financing highlights TEESS and its shareholders' global value strategy in the field of renewable energy while setting a new benchmark for China's renewable energy non-recourse project financing, it said.
TEESS has currently 140 MW of on-site distributed generation solar solutions in operation, supporting 65 industrial and commercial customers in China, including leading worldwide companies.
With the ambition to become one of China's largest service providers of the distributed solar sector, TEESS targets a portfolio of over 500 MW of projects in operation in the next two years.
"Based on our corporate mission and strategic goals, we have built an open and transparent business operation system," said Sun Jie, CEO of TEESS.
"Adhering to the principle of sustainable development, we hope to play a more active role in green investment projects in the future, continue to promote China's zero-carbon economic transformation, and create long-term sustainable value for the environment, society and enterprises."
Content created and supplied by: [email protected] (via Opera News )
China Envision TotalEnergies Zheng Xin
The Drug Dealer From Polokwane Received His Sentence. Details
Checkout Gorgeous Pictures Of Etv Actress And Business Woman
King Monada shows off his Beautiful Double Storey House.
Formal style ideas to wear to work
Here are excellent outfits of larger size models for 2022
King Monada show off his finished double story house
Opinion - More than R30 billion is stolen from municipalities every year
Police stopped a Nissan bakkie on the N3 and were left completely blown away by what they found
Orlando Pirates transfer news: Five January targets finally REVEALED
Look at Tumi Seeco's new car.


text:
Public Transportation (Bus, Taxi, Airlines and Airports, Metro Subway, Metro Bus, Uber, Ferries and Water Taxis, etc.)
Metrocable in San Miguelito Interconnects With Metro Line 1 and Metro Line 2
By Moderator_02, January 5, 2019 in Public Transportation (Bus, Taxi, Airlines and Airports, Metro Subway, Metro Bus, Uber, Ferries and Water Taxis, etc.)
San Miguelito metrocable will be a concession
Posted on January 3, 2019 in Panama
Start point for cable system
A metro cableway to carry 3,000 people an hour to connections with Metro lines 1 and 2 proposed for the San Miguelito district will operate as an administrative concession say specifications for the prequalification stage of interested companies published in Panama Compra,
According to estimates from the Comptroller General over 400,000 people live in San Miguelito.
The work is expected to be composed of five stations, a parking lot and the control area of the cable car.
The work will be done with private financing that the concessionaire will contribute, The cost of the project will be defined by studies that will take place once the bidding process is concluded.
San Miguelito, mayor Gerald Cumberbatch says the project will be awarded by Apri.l
To date, there are two possible routes for the metre cable. Both would depart from the Belisario Frías corregimiento, specifically from Cerro Batea. The first route would end at the Los Andes station on line 1 of the Metro, and the second at El Crisol station on line 2.
https://www.newsroompanama.com/news/panama/san-miguelito-metrocable-will-be-a-concession
Cable Car Concession Prequalified
Companies interested in competing for the concession of the cable car public transportation system in Panama must present their documentation on February 13 in the municipality of San Miguelito.
According to the schedule of activities detailed in the specifications, a visit to the project site will take place on January 15th and a validation meeting will take place on January 21st.
The project consists of the installation of a cable car that will connect residential and commercial areas with the Panama Metro by means of a line that will begin near the interconnection station of Metro lines 1 and 2, near the Grand Station. It is projected that the new mass transit system will mobilize 3,000 passengers per hour.
On the other hand, the mayor of San Miguelito, Gerald Cumberbatch, said to Prensa.com that "... it is expected that by next April this project will have been awarded. We estimate that once awarded, the company will be able to begin the first works of this important work, which seeks to improve the life quality of a large part of the population of San Miguelito."
"Ricardo Sánchez, municipal engineer of the Municipality of San Miguelito, said that the pre-feasibility study for the project was prepared by the Panama Metro, which demonstrates the relationship between the two transport systems."
See prequalifying sheets.
https://www.centralamericadata.com/en/article/main/Cable_Car_Concession_Prequalified
Works well in Medellin


text:
by drjamorrow March 14, 20173:19 am March 14, 2017
The Individual, Freedom of Choice and Tolerance in the Quran
Author: Azhar Aslam
This article is published in the "Islamic Foundations of a Free Society", Institute of Economic Affairs, 2016.
You can download the whole book from here: Islamic foundations for a Free Society (pdf)
Consensus opinion suggests that the philosophies of individualism and liberalism that opened the path to modernity in the West are Western in origin, and that Islamic civilization opposes and rejects this. Islamic societies are seen as collectivist. This is seen as one of the main reasons why Muslims have failed to assimilate modernity.
This thinking implies that the basis for such a collectivist ideology is in the Quran and this leads to lack of individual initiative in social, economic and political spheres in Islamic societies. Evidence for this is found in those Muslim societies in which there is a lack of freedom in matters of faith and how to live one's life. Orthodox Islamic thought is presented as evidence, with Sharia law (the Muslim legal framework) about apostasy (leaving the Islamic faith) being the prime example.
In this chapter we explore these questions about the individual, freedom of choice (especially in matters of faith) and tolerance within Muslim countries. Our focus here will be on two aspects. Firstly, does the Quran sanction (or even condone) a position where the individual does not have freedom of choice? Secondly, if it is not the scriptural position, why and how have Muslim societies reached the position where there is such lack of tolerance?
The individual in the Quran
The Quran is the primary and the most foundational source of Muslim civilization. Even a cursory reading of the Quran establishes that God's primary addressee is each individual human person. The Quran places the individual at the very heart of its discourse. The Quran is God's direct conversation with each human person in their individual capacity. In the Quran, God assigns all individuals responsibility of action, and freedom to choose their own actions.
The sentence structure of the Quran may be classified as follows: informative and descriptive statements; declarative statements; imperative statements such as direct commands and exhortations; and questions (addressed to humankind) leading to conclusions. In addition, there are metaphors and similes. Hundreds of examples of morphology and syntax of the Quran leave little doubt that the addressee of God is every human person. The Quran talks to each and every one of us directly; it talks to every woman and every man, every Muslim and every non-Muslim. So if the individual is the addressee of God, how come Islam's dominant outward symbols are unambiguously social, and why is there a perceived imbalance between communal and individual self-interest? There are two obvious reasons for this. Firstly, while addressing individual believers, a good deal of the Quran is devoted to legislation and guidance of the affairs of, as the Quran terms all the believers, 'the middle community', and its collective existence.
The second element that contributed to the gradual erosion of the individual's status in Muslim societies is that the earliest period of Muslim history -the first forty years that are regarded by most Muslims as the ideal they strive for- had social institutions and statecraft as its primary constituents. Subsequently, as Muslim civilization entered a stage of stagnation and then a stage of decay, the perceived threats to the Umma (the Muslim community) relegated the self-interest of the individual to a secondary position. Human beings are at once individual and social. Each individual lives in the socio-politico-economic framework of his time. Hence, while his actions are his own, they are influenced by and, in turn, influence society. Therefore, although the Quran speaks to each individual human being, the social, political and economic conclusions it draws, and recommendations it makes, are communal in nature.
However, the Quran makes it absolutely clear that actions taken in this world will be judged, and on judgement day the con-sequences of these actions, reward or punishment, are specific to the individual. No one is responsible for anyone else's actions. The Quran says 'Today [on the day of judgement] you have come to us as individuals [furada] just as We created you in the first place' (Surah or Chapter 6, verse 95, denoted as 6:95). Further in 19:80 the Quran states 'He [man] shall come to Us alone [as an individual]'.
Individual responsibility and accountability is unequivocally expressed in the injunction: 'Every soul earns for itself, and no soul shall bear the burden of another, and even thus shall you return to your Lord' (4:165). This is repeated in the Quran 12:15, 25:18, 39:7 and 63:38. In Rehman (1966) the following points are made: 'The ultimate repository of the divine trust is the individual person … service to God means the sum total of the output of man under the moral law … The most recurring term in Quran is Taqwa, which attunes man to discharge these responsibilities, is an attribute of the individual and not of society … while the individual may rely on the collective wisdom of the mankind, he or she is the individual bearer of this responsibility'. The clearest example of this 'individual act leads to communal action' principle is shown in fundamental acts of Muslim worship. A man creates his social being within the collective, but achieves this through his individual actions. A Muslim prays individually but within a collective forum; his individual fast is within the social context; his zakat (alms tax) is his individual effort to help fellow human beings; and finally his individual pilgrimage creates a social movement.
This principle of individual responsibility is the basis on which there is no priesthood between man and his creator, and hence a good individual is the spiritual ideal of Islam.
Iqbal, the greatest Muslim thinker of the twentieth century, states that the main purpose of the Quran is to awaken in man the higher consciousness of his manifold relations with God and the Universe (Iqbal 1934: 6).1 He further states 'The Quran in its simple, forceful manner emphasizes the individuality and uniqueness of man … It is in consequence of this view of man as a unique individuality which makes it impossible for one individual to bear the burden of another, and entitles him only to what is due to his own personal effort' (ibid.: 42).
The conclusion is obvious. While the Islamic community has its basis in the Quran, the word of God and the Sunna (the practice) of the Prophet (pbuh), Islamic polity is born through individual Muslims. Similarly, without individual Muslims there is no Islamic economics and there is no Islamic society. As Nehaluddin (2011) observes, no society can survive that does not give first priority to self-interest in individual action; and the whole of the Islamic social, political, religious and spiritual structure is based on a harmony which finds its echo in every Quranic mandate. The socioeconomic and political reality of Islamic fabric is built around the individual who discharges the trust that God has placed in him.
Individuals, however, can only discharge this trust if they have complete freedom of choice to make of life what they will, so that they fulfill the trust God has placed in them. Only by allowing freedom of choice and action can an individual Muslim and person be ready to face God on the day of judgement.
Freedom of individual action and choice in the Quran
The Quran is the primary basis of Islamic law, at least in theory. While the Quran is divine, Sharia is not. And, as we shall see later, political exigencies led scholars to ignore clear Quranic injunctions on some occasions. In the classical period they devised legal edicts based on attributed Hadiths (sayings) of the Prophet, ignoring clear Quranic injunctions. But, for the moment, let us focus on the Quran.
Establishing the Quran's stance in this matter is crucial for two reasons. Firstly, it defines the relations between Muslims and non-Muslims and, secondly, it lays down divine guidance about the legitimacy and tolerance of other faiths.
Study of the Quran shows that there are four themes inter-woven within the subject of freedom of choice for an individual. The Quran dealt with this subject on at least 82 occasions. All verses dealing with this subject contain all four themes, explicitly or implicitly, but generally one theme dominates with several subtexts. The Quran, it seems, has not left anything to chance in this matter.
The subtexts include the oneness, and the division of, humankind, and the divine purpose behind this division. They also include the relationship and conduct of believers towards non-believers with particular emphasis on the relationship with 'people of the book'. There are several direct commands to believers regarding their general behavior in matters of faith.
A detailed study leaves little doubt that God has purposefully treated individual responsibility and freedom of choice as a major issue for the guidance of Muslim believers. The Quran decrees that every individual is free to choose his own course of life in social, economic and political spheres. Further, the Quran stops its followers from challenging another person's freedom of choice.
The first major theme that unambiguously appears repeatedly is that God is the ultimate judge of all human action and everyone will be accountable to God alone. The three other themes are the limitations on the role of the Prophet (pbuh) in enforcing faith, individuals' ownership of their actions, and humans' freedom of choice in respect of their actions and beliefs. This is not the forum to discuss all Quranic verses so we shall limit ourselves to a few examples. Let me start with the final and last-to-be revealed verse of the Quran. This last direct message of God sums up all the main themes and puts a seal on the Quran: 'And be conscious of the Day on which you shall be brought back unto God, whereupon every human being shall be repaid in full for what he has earned, and none shall be wronged' (2:281).
Accountability on judgement day in front of God is the fundamental reason God has sent His word and His prophets. This is the foundational concept of Muslim life and law (Sharia). In fact the raison d'être of Sharia is to guide human beings since they are individually accountable to God: 'O you who have attained faith! It is for your own selves that you are responsible: those who go astray can do you no harm if you are on the right path. Unto God you all must return: and then He will make you [truly] understand all that you were doing [in life]' (5:105).
God has kept the right of final judgement to Himself alone. He has given human beings very limited scope to judge each other and only in certain worldly matters, thereby providing freedom to individuals about the course of their lives. The Quran says in 6:61–62: 'And He alone holds sway over His servants … Oh, verily, His alone is all judgement…'
In the Quran 45:14–15 God says 'Tell all who have attained to faith, that they should forgive those who do not believe in the coming of the Days of God, [since it is] for Him [alone] to requite people for whatever they may have earned. Whoever does what is just and right, does so for his own good; and whoever does evil, does so to his own hurt; and in the end unto your Sustainer you all will be brought back'.
God's command is quite clear. Each person is free to choose and is responsible for his own conduct in life. There will be a judgement day, a responsibility which is God's alone as the ultimate judge. Therefore, coercion is prohibited in this life, and no one has a right to force others to choose how they conduct their life.
Through these direct commandments a direct relationship between God and man is also unequivocally established. This foundational principle has been invoked by Muslims throughout history to stop any one person or establishment accruing too much religious authority, and it has allowed individual Muslims space to challenge authorities that do that. Zubair Khan (2011) says that Islam is an all-embracing idea, and justice is its core value. He elucidates the Quran's message that each individual will stand on their own and the only defense one will have is the good one has done to others.
That God wants everyone to choose freely is made clear in the following injunction, in which God states His will: 'Now had it been our will [that men should not be able to discern between right and wrong], We could surely have deprived them of their sight, so that they would stray forever from the [right] way: for how could they have had insight? And had it been our will [that they should not be free to choose between right and wrong], We could surely have given them a different nature [and created them as beings rooted] in their places, so that they would not be able to move forward, and could not turn back' (36:66–67).
We now turn to the second theme, where God has placed limitations on the Prophet when spreading His message: 'Say [O Prophet]: O mankind! The truth from your Sustainer has now come unto you. Whoever, therefore, chooses to follow the right path, follows it but for his own good; and whoever chooses to go astray, goes but astray to his own hurt. And I am not responsible for your conduct' (10:108).
This verse is specifically addressed to the Prophet (pbuh) and God's command to the Prophet (pbuh) is clear. It is a rule of Sharia that the conduct of the Prophet sets the standard for Muslims to be emulated by each individual believer. The Sunna of the Prophet is the second source of Muslim law and life, after the Quran. All Muslim schools of thought are in agreement that, when God addresses the Prophet, He is making His commandments obligatory to all Muslims.
Muslims are not allowed to exceed the limits set by Prophetic responsibility. In other words our terms and scope of engagement with others cannot be beyond the limits set by God on the Prophet (pbuh). The following verses are unambiguous in the limits set on all Muslims by God Himself when proclaiming the message of the Quran: 'and as for those who turn away We have not sent thee to be their keeper' (4:80); 'hence, We have not made thee their keeper, and neither art thou responsible for their conduct' (6:107).
This command to the Prophet is repeated further in 9:129, 16:82, 26:216, 27:92, 42:48 and 64:12. God is very clear in this matter. The Prophet is told 'thy duty is no more than to deliver the message; and the reckoning is Ours' (13:40).
We now turn to Quranic injunctions regarding individual responsibility. The Quran says 'God does not burden any human being with more than he is well able to bear: in his favor shall be whatever good he does, and against him whatever evil he does' (2:286).
In 6:164 and 39:7 God says 'no bearer of burdens shall be made to bear another's burden. And, in time, unto your Sustainer you all must return: and then He will make you [truly] understand…' This injunction is repeated in 2:134, 2:141 and 41:46.
Finally, we discuss the freedom of choice for an individual. The Quran is most emphatic about each person's freedom to choose their own course of life. In fact this choice has been described as God's will. The following verse shows clearly how God's will acts. It acts through human action and the choices human persons make. According to the Quran it is God's will for humans to hold divergent views (2:253):
And if God had so willed, they who succeeded those [apostles] would not have contended with one another after all evidence of the truth had come to them; but [as it was,] they did take to divergent views, and some of them attained to faith, while some of them came to deny the truth. Yet if God had so willed, they would not have contended with one another: but God does whatever He wills.
This is repeated in 16:93 'for, had God so willed, He could surely have made you all one single community; … and you will surely be called to account for all that you ever did!' And again in 32:13: 'Yet had We so willed, We could indeed have imposed Our guidance upon every human being: but [We have not willed it thus– and so]'.
Such freedom of choice is also explicitly given in the following verses: 5:54, 6:104,10:40, 10:41, 17:105–108, 26:4, 28:56 and 39:41. Finally, in 18:29, God says 'And say: The truth [has now come] from your Sustainer: let then him who will, believe in it, and let him who wills, reject it.'
The clear Quranic injunctions regarding apostasy fall within this discussion, but will be discussed below.
No compulsion
We now turn to the most famous, and most often quoted Quranic verse regarding freedom of choice. In 2:256 God says: 'There is no compulsion in deen [matters of faith]. Guidance is clear from error'. The verse prohibits the use of compulsion in religion or any other matter of life. The individual has free will and free choice. Islam elevates freedom to such a level that it emphasises free thought as the proper way of recognising God's existence.
Tafsir ibn Kathir,2 the most famous Sunni exegete of the Quran, explains this verse: 'Do not force anyone to become Muslim, for Islam is plain and clear, and its proofs and evidence are plain and clear. Therefore, there is no need to force anyone to embrace Islam.' Other exegetes agree on this point.
However, there is another aspect of this verse, which is of crucial importance. And that aspect is the positional sequence and placement of the 'no compulsion' verse. This verse, number 2:256, follows verse 2:255, which is the Verse of Throne (Ayat al-Kursi). All Muslims know the significance of Ayat al-Kursi, but for the benefit of our non-Muslim readers, this verse is the most often repeated verse after seven verses of Surah Al Fateh, and according to many Hadiths it is the greatest verse of the Quran.
This enhances the importance of the 'no compulsion' verse even more. It is clear that freedom in matters of faith is so crucial to God that He placed the 'no compulsion' command immediately after the declaration of His absolute authority and sway He holds over everything. 'No compulsion' is not a simple 'informational statement' but rather a direct commandment to be absolutely obeyed, with the full force of God's own sovereignty behind it. Therefore, for all Muslims it is absolutely fundamental that they obey God's command of 'no compulsion'.
Subtexts
We now turn to various subtexts that are discussed within all these themes. First and foremost, there is a purpose behind why human beings differ. According to the Quran this divine purpose is to test human persons in the performance of good works: 'for, every community faces a direction of its own, of which He is the focal point. Vie, therefore, with one another in doing good works.
Wherever you may be, God will gather you all unto Himself: for, verily, God has the power to will anything' (2:147–48).
In 5:48 the Quran tells us: 'Unto every one of you have We appointed a [different] law and way of life. And if God had so willed, He could surely have made you all one single community: but [He willed it otherwise] in order to test you by means of what He has vouchsafed unto, you. Vie, then, with one another in doing good works! Unto God you all must return; and then He will make you truly understand all that on which you were wont to differ.'
This theme is emphasized again in various verses, for example, in 11:117–18, where the Quran says: 'And had thy Sustainer so willed, He could surely have made all mankind one single community: but [He willed it otherwise, and so] they continue to hold divergent views.'
Here we start seeing the glimpses of the legitimacy the Quran provides to non-Muslims and their way of life. But it does not stop there. In one of the earliest revelations to the Prophet (known as a Meccan Surah) God commanded the Prophet to say to the pagans of Mecca: 'Unto you, your moral law, and unto me, mine!' (109:6). The Quran further elaborates on how to respond to non-believers, especially those who mock and make fun. It says: 'And, indeed, He has enjoined upon you in this divine writ that whenever you hear people deny the truth of God's messages and mock at them, you shall avoid their company until they begin to talk of other things' (4:140).
The Quran exhorts believers that God will make the final judgement. These messages are repeated in 10:15, 10:16, 10:17, 10:18 and 15:2.
In 15:3 the Quran says about non-believers: 'Leave them alone … for in time they will come to know [the truth].' This commandment to leave the non-believers alone is repeated several times in 25:63, 43:83, 43:84, 52:45 and 70:42, where the Quran says: 'Hence, leave them to indulge in idle talk and play [with words] until they face that [Judgement] Day of theirs which they have been promised.'
Quranic instructions regarding the 'people of the book' are even more clear. In 2:62 the Quran tells us: 'Verily, those who have attained to faith [in this divine writ], as well as those who follow the Jewish faith, and the Christians, and the Sabians – all who believe in God and the Last Day and do righteous deeds – shall have their reward with their Sustainer; and no fear need they have, and neither shall they grieve.'
These exhortations are repeated and the Quran is clear how good people of 'the book' will be rewarded. In 3:199 the Quran says: 'And, behold, among the followers of earlier revelation there are indeed such as [truly] believe in God … Standing in awe of God, they do not barter away God's messages for a trifling gain. They shall have their reward with their Sustainer – for, behold, God is swift in reckoning!'
The Prophet's Sunna
Having seen how the Quran treats the matter of faith and individual freedom, the question arises, if the Quran is so explicit, why the apparent intolerance in Muslim law? The answer to this conundrum lies in Muslim history. But before we explore this question further, it is important to also see the Prophet's Sunna regarding other faiths, because, after the Quran, that is the second source of Islamic civilisation and law.
The first community in Medina was an all-inclusive community. The Prophet (pbuh) explicitly wrote down the first constitution which regulated the affairs of people living in Medina, including Muslims and Jews. Zuabiar Khan refers to the constitution of Medina which stated in article 25: 'The Jews of Banu 'Avf are a community (umma) along with the believers. To the Jews their religion and way of life (deen) and to the Muslims their deen'. Dr Abdullah quotes Watt and says that the treaty not only gave this right but also regarded the Jews as partners with Muslims (Watt 1956: 221–28).
Similarly, the Prophet's Sunna on how he treated Christians is exemplified in his conduct towards the delegation of Christians from Najran (southern Arabia). He received them in his house, entertained them in his mosque and concluded a treaty with them. Similar peace treaties were concluded by his immediate political successors, particularly the second caliph, Umar. He set a great example in the conquest of Jerusalem by refusing to pray in a church, saying, 'I do not want Muslims to start converting churches into mosques after me'. The Christian Patriarch of Mery said: 'The Arabs who have been given by God the Kingdom [of the earth] do not attack the Christian faith; on the contrary they help us in our religion; they respect our God and our Saints and bestow gifts on our churches and monasteries' (Syed Ameer Ali 1997, quoted by Nehal ud Din). Christians enjoyed respect, liberty and a new dignity they had not enjoyed under either Christian Rome or Byzantium. Even later on we see that Christians lived in peace and prospered under Islam for centuries.
According to Thomas Arnold, had it been a part of Islamic sentiment to do away with the Christian presence, it could have been done without a ripple in world history. John Morrow, talking about the conquest of Spain, quotes Ahmad Thomson: 'The oppressed majority of this corrupt and decaying society regarded the Muslims not so much as conquerors but as saviours. The Muslims ended their slavery and gave them freedom to practice their religion' (Morrow 2013: 189).
Islam and the state
Now we turn to our question of why the present Sharia law treats freedom of faith differently from how the Quran commands and the Sunna demonstrates.
Firstly, Sharia is not divine. It is a human construct. It is very important to understand this. The Muslim people tend to treat
Sharia as divine due to a lack of knowledge and understanding. But, when Western intellectuals and the media discuss these matters, particularly in the context of Muslim populations living in the West, they have a responsibility to explain that Sharia law is a law based on divine revelation, but not divine in itself.
It would also not go amiss if the Western media were to at least accept openly, if not emphasise, the Islamic origin of much Western thought. As the respected medieval scholar George Makdisi asserts: 'our religious monotheism is Judeo-Christian, and our intellectual culture is Greco-Roman, what I believe we have yet to realise is that an essential part of our intellectual culture, namely, our university and scholarly culture, is Arabo-Islamic'. Such awareness is crucial to the promotion of tolerance and peace within the West.
Fiqh for Sharia developed within the particular context of an embryonic Muslim empire, and was devised as a simple set of rules to allow Muslims to live according to Islam. Later on, however, it was elevated to the level of the divine, not to be questioned or altered. Those with vested interests, financial and political, continue to perpetuate and support this idea of divine Sharia. The dichotomy that facilitates this is the fact that Islam does not envisage a specific territorial state, and definitely not a nation state, but rather creates a community across borders.
The Quran and the Prophet did not provide any clear instructions or guidelines about statecraft. In fact, the books of Hadith and Fiqh do not have any specific chapters covering these matters. Muhammad Khalid Masud has pointed out that, had the Prophet regarded the state as the ultimate goal, he would have accepted the offer of the Meccan elite to assume chieftainship. In his opinion, 'books and treatises [which] were written later on statecraft … were either informed by the precedents from Islamic history or derived from the Sassanian model'.
Islamic civil society was based on the rule of law. Although Muslim societies accepted empires and states, the rulers were always seen with suspicion. Royal courts were avoided by scholars and the Prophet's saying, 'speaking truth in front of a tyrant is the greatest jihad', gained currency. The pious declined appoint-ments in governments. Muslims led by scholars, merchants and professionals had decided that their interests were served better with a society independent of the state. The state was viewed as an essential evil, and accepted as the least worst alternative to anarchy and chaos (fitnaa and fassad).
Slowly and gradually the exigencies of politics, led by dynastic emperorship and expanding Muslim empires, bordered by non-Muslim empires, led scholars to develop the theory of 'Dar al-Islam' (the house of Islam). This major shift resulted in changing Islam from a way of life based on justice, equity, the rule of law and individual freedom into an exclusive territorial and religious empire. The law of apostasy created in this milieu was a political construct, as we will discuss later.
Morrow (2013: 188) observes: 'it is equally evident that the suppression of material that was favourable towards Christians took place at a time when ties between the followers of Christ and followers of Muhammad had degenerated. It appears that a hardening of the positions [occurred] … with the Muslim scholars becoming increasingly intransigent in their interpretations of Islam rendering the Muslim religion increasingly intolerant, puritanical and exclusivist … regardless Muslims are duty bound to abide by the example of the Prophet … The teachings and actions of messenger of Allah speak for themselves'.
Tolerance and the present-day state of Muslim societies
Tolerance in present-day Muslim societies is at its lowest. While outsiders continue to see it as a freedom-of-faith and apostasy issue, the problem of intolerance is more widespread and complex, and goes beyond issues of faith.
Three factors largely explain attitudes in Muslim societies. Firstly, there has been an intellectual vacuum and a failure of Muslim modernists to explain the case for a free society. Iqbal identified three things humanity needs: a spiritual interpretation of the universe; spiritual emancipation of the individual; and basic principles directing the evolution of human society on a spiritual basis. After World War II, it was envisaged that the independence of Muslim countries would bring about the intellectual revival of Islam, which would lead humanity into new vistas and adventures.
This did not happen and there was domination by decadent theocratic forces. The failure of Muslim intellectuals is perhaps the most important explanation for where Muslims stand today. Muslim reformists have never enjoyed political support and, despite a broad social acceptance of their views, have been mostly marginalized. However, reformists themselves have to share the blame for not being bold enough in standing up for their ideas.
Sardar (2011: 1) notes:
Far from being a liberating force, a kinetic social, cultural and intellectual dynamics for equality, justice and humane values, Islam seems to have acquired a pathological strain. Indeed, it seems to me that we have internalised all those historic and contemporary western representations of Islam and Muslims that have been demonising us for centuries.
He continues that the problem exists because of the elevation of the Sharia to the level of the divine, with the consequent removal of agency from the believers, and the equation of Islam with the state.
A further reason why tolerant voices have not had great influence is because of politics. Factors ranging from the after-effects of colonialism, post-colonial despotism, present-day Western hegemony, attacks on Muslim lands during the past quarter of a century, and Muslims living in an interconnected global society, with burgeoning populations have all resulted in the resurgence of reactionary theories of Islamic statehood, based on a false premise. But, because they promise a land of milk and honey to the have-nots, they attract followers. Morrow (2013: 63) points out that 'the periods of greatest intolerance (in Muslim societies) have coincided with Western imperialist occupation, both past and present.'
This state of affairs is further encouraged by rulers of Muslim countries who suffer from a lack of vision. With rampant corruption and crony capitalism, democracy is mere electioneering with elites exploiting resources for personal gain. Such rulers, often supported by short-sighted Western governments, show no interest in improving the social, political and intellectual lot of Muslim people. There is an unholy alliance of orthodox Mullah and the monopolistic elite. This alliance continues to perpetuate the inbreeding of poverty, lack of education and extremist interpretations of Islam.
Ayoub (1994) states: 'the post-colonial state in Muslim societies has done little to encourage debate in the area of Islamic law. The increased interest in adopting legal codes based in Islamic values leaves the majority of Muslims with outdated legal codes'. He expands further that 'with the marginalization of Islamic juristic learning and the restriction of public debate on Islamic law by the state … the most rigid and literalist interpretation of Islamic sources prevails, while enlightened and reformist views are suppressed and marginalized.'
Finally, and encouraging the above trends, are socio-economic factors including abject poverty, lack of education, opportunity and justice, and human misery, aggravated by natural and man-made disasters. Hungry stomachs are easily fed with extremist ideas which present Sharia as a panacea for all ills. The elevation of the Sharia to the divine level ensures that people themselves have no opinion or contribution to make, except to follow.
This discussion of liberal thought in Islamic societies is not complete without a discussion of apostasy. It is significant that the Quran refers to apostasy several times (2:217, 3:86–90, 4:137, 9:66, 9:74, 16:106–9, 4:88–91 and 47:25–27) and yet does not prescribe any punishment for it. The former Chief Justice of Pakistan, S. A. Rahman, has written that there is no reference to the death penalty in any of the 20 instances where apostasy is mentioned in the Quran.
The Quran says in 4:115: 'But as for him who, after guidance has been vouchsafed to him, cuts himself off from the Apostle and follows a path other than that of the believers – him shall We leave unto that which he himself has chosen, and shall cause him to endure hell: and how evil a journey's end!' This is clearly a reference to those who left the fold of Islam in the Prophet's lifetime; and it is clearly a reference to God being the judge in the life hereafter. The following verse goes even further and talks about those who apostatized more than once. It also clearly implies that such people lived among Muslims and re-entered the fold of Islam before apostatizing once again: 'Behold, as for those who come to believe, and then deny the truth, and again come to believe, and again deny the truth, and thereafter grow stubborn in their denial of the truth – God will not forgive them, nor will He guide them in any way' (4:137–38).
God's punishment for such people is very clear, that, as a result of their repeated apostasy, He will not forgive them. God has not allowed anyone to take matters into their own hands. In 16:106–7 the Quran again talks about those who apostatize and makes it clear that such people will face punishment in the afterlife.
Shafaat (2006) argues that, had the Quran not mentioned apostasy at all, we could have perhaps argued that there was no occasion for the Quranic revelation to deal with this subject and it was therefore left for the Holy Prophet to deal with. He observes that almost all the verses that refer to apostasy are found in the Madinan period, when the Islamic state had been established and penalties for crimes could be prescribed and applied. He concludes that the absence of any legal penalty for apostasy in the Quran means that God never intended any such penalty to become part of Islamic Sharia.
When we look at the Prophet's life we see no concrete evidence of the Prophet prescribing the death penalty for those who left Islam. The Prophet, for example, drew up the Treaty of Hudaybiyya with his Meccan opponents. One of the terms of that treaty was that if a Muslim repudiated Islam and wanted to be with the Meccans, he was permitted to do so.
Ayoub (1994) discusses, in some detail, the traditions from the life of the Prophet that are used by the proponents of the death penalty to justify the death penalty for apostasy. He concludes: 'we have in reality not six, but four traditions, only two of which contain Prophetic injunctions. But even these cannot, as we have seen, serve as material sources for the harsh law.'
So what happened? Apostasy is a political construct. In present-day Muslim societies it is seen as divine only because Sharia is (wrongly) seen as divine. Sharia is now a system of closed corpus which only a few individuals have the right to interpret, and to create rules and regulations. Apostasy and blasphemy have become political weapons in the hands of political groups to be used as a means to eliminate rivals and opponents.
According to Roald (2011): 'The Muslims were in majority and had to keep up this majority in relation to Christians and Jews.' Several arguments can be advanced in support of this thesis. Firstly there is a wide range of opinions about the issue of apostasy, with even the earliest jurists differing widely. Ibrahim Syed argues that this lack of unanimity is the reason 'why some scholars distinguished between individual apostasy and apostasy which is accompanied by high treason.'
Syed further argues3 that 'a number of Islamic scholars from past centuries including Ibrahim al-Naka'I, Sufyan al-Thawri… have all held that apostasy is a serious sin, but not one that requires the death penalty. In modern times, Mahmud Shaltut, Sheikh of al-Azhar, and Dr Tantawi have concurred'. Ayoub (1994) concludes his analysis by pointing out: 'a careful study of the early sources of Islamic tradition reveals an increasingly hardening attitude towards apostasy… because contradictory views have been attributed to early traditionists, including the founders of the legal schools, later jurists have been free to interpret the classical tradition to fit their own temperament and the time and political climate in which they lived'.
Saeed (2004: 98), in an important book on apostasy, quotes Rached Ghannouchi as saying that apostasy is a political crime and that Quranic evidence asserts principles of freedom of belief and forbids compulsion.
The relief provided to women and minors is also evidence that those designing apostasy laws had political expediency in mind. Sulayman (2011), in his book Tolerance and Coercion in Islam, concludes that it was the fighting men who were held accountable for their acceptance or non-acceptance of Islam. Friedman (2003) sums up the views and arguments of Abu Hanifa, the first and the greatest of the four Sunni imams. He states: 'Thus, in Abu Hanifa's analysis, apostasy has two aspects. It is a religious transgression to be punished by God in the hereafter; it is also a political crime, likely to be followed by rebellion' (Friedman 2003: 137). In Friedman's analysis, Abu Hanifa's perception is that apostasy of male Muslims is primarily a political crime, entailing a danger of rebellion. The severe punishment it carries is a matter of public policy, designed to protect the well-being of the Muslim state.
According to Ayoub (1994), apostasy remained a theoretical issue for Muslims until very recently and came to the fore as a political question with the rise of Western colonialism. He suggests that the issue is rooted in, and influenced by, the forced secularization of Muslim society, and the absence of a free debate under the authoritarian regimes that dominate much of the Muslim world.
Islam has established a direct relationship between human persons and God. The Quran and Sunna are absolutely clear about freedom in matters of faith. If we accept the modern view of democracy as not so much participation of the individual in political power, but as a system of protection of the individual from the violence and coercion of the state, Islam's view point is closest to modernity. Islam not only wants freedom of the individual from theocracy, but also from control by the state. Islam emphasizes the role and responsibility of the individual and freedom of faith is a fundamental principle.
While, without doubt, Islam makes a distinction between believers and non-believers, the Quran addresses all human persons and envisages a better world and a better humanity by placing the responsibility for action squarely on each individual human being.
Subsequent developments in Sharia law were driven by political interests, as was its promotion to divine status. Muslim lands lie under the stranglehold of corrupt political and theocratic elites and suffer from complex and multifarious troubles. However, none of these problems is insurmountable and the key to revival and reform lies in education of the Muslim peoples along with concerted efforts by intellectuals.
One question, which can only be touched on very briefly, is whether the secularization of Muslim societies is a solution.
Secularization, tried both forcefully and by stealth, has failed to a large degree. Firstly, secularism has as its basis the division between the Lord and Caesar held as absolute by some Christians. This division is anathema to Islam. Secondly, Christian societies did not have a glorious past to which they could look back as Muslims do. Thirdly, and perhaps most importantly, Islam provides a great anchoring point of identity to the self, when faced with the dislocating trauma of modernity and globalization.
A revival must start at the intellectual level with a fresh examination of Sharia in the light of Quranic evidence. To change Muslim societies, and to align them with the original ethos of the Quran and the Sunna, one has to adopt a multi-pronged strategy with intellectual efforts going hand-in-hand with social, political and, most importantly, economic improvements. Change, though, has to be internalized and to come from within. Any outside interference has proved to, and will continue to, aggravate the situation.
Education is the key to this social, political and economic change. Literacy and education will allow Muslims to learn for themselves what the Quran and the Sunna say, rather than depending upon interpretations of others. Intellectuals have to lead this movement and accept the risks such leadership will involve. The easiest task is providing the theoretical basis: that is readily available in the Quran and Sunna, which speak loudly and clearly.
Page numbers to this text are for the web edition (see list of references).
The English translation is available online with the original Arabic: http://www.qtafsir.com/index.php?option=com_content&task=view&id=138.
http://www.irfi.org/articles/articles_251_300/is_killing_an_apostate_in_the _is.htm
Ahmad, N. (2011) The concept of collectivism in relation to Islamic and contemporary jurisprudence. Open Law Journal 4: 15–20.
Arnold, T. (1906) The Preaching of Islam. London: Constable and Company. (1961, Lahore: Muhammad Ashraf Publications.)
Ayoub, M. (1994) Religious freedom and the law of apostasy. Islam Islamiyat Masihiyat 20: 75–91.
Friedman, Y. (2003) Tolerance and Coercion in Islam. Interfaith Relations in Muslim Tradition. Cambridge University Press.
Goitein, S. D. (1977) Individualism and conformity in classical Islam. In
Individualism and Conformity in Classical Islam (ed. A. Banani and S. Vryonis Jr), p. 3. Fifth Giorgio Levi Delia Vida Biennial Conference. Wiesbaden.
Iqbal, A. M. (1934) The Reconstruction of Religion Thought in Islam. Oxford University Press. (Web PDF available at www.ziarat.com.)
Khan, Z. Z. (2011) Pluralism in Islam. Islam and Muslim Societies 4(2). (Available at http://www.muslimsocieties.org.)
Makdisi, G. (1989) Scholasticism and humanism in classical Islam and the Christian West. Journal of the American Oriental Society 109: 175–82.
Masud, M. K. (1993) Civil society in Islam. Presented at a seminar on Islam and Modernity, Karachi, 4–6 November 1993. (Available at www.dkxhtdd7qzxyg.cloudfront.net/27t9bh_civil-islam.pdf.)
Morrow, J. A. (2013) The Covenants of the Prophet Muhammad with the Christians of the World. Sophia Perennis.
Musah, M. B. (2011) The Culture of Individualism and Collectivism in Balancing Accountability and Innovation in Education: An Islamic Perspective. Ontario International Development Agency.
Rahman, S. A. (1986) Punishment of Apostasy in Islam. Kazi Publishing. Rehman, F. ur (1966) The status of the i̇ndividual i̇n Islam. Islamic Studies 5(4).
Rehman, F. ur (1970) Islamic modernism: its scope, method and alternatives. International Journal of Middle East Studies 1: 317–30.
Roald, A. S. (2011) Multiculturalism and pluralism in secular society: individual or collective rights? Bergen: Chr. Michelsen Institute.
Saeed, A. and Saeed, H. (2004) Freedom of Religion, Apostasy and Islam. London: Ashgate Publishing.
Sardar, Z. ud D. (2011) Rethinking Islam. Islam and Muslim Societies 4(2). Seyit, K. (2006) The paradox of Islam and the challenges of modernity. In
Negotiating the Sacred Blasphemy and Sacrilege in a Multicultural Society (ed. E. Burns Coleman and K. White). Acton, Australia: ANU E Press.
Shafaat, A. (2006) The Punishment of Apostasy in Islam, Part I: The Qur`anic Perspective. (Available at www.islamicperspectives.com/apostasy1.htm)
Sulayman, A. (2011) Apostates, Islam & freedom of faith: change of conviction vs change of allegiance (translated by N. Roberts). Herndon, VA: The International Institute of Islamic Thought.


Empowerment is a Blackpool based charity committed to empowering you to have your voice heard! We are proud of the fact that we make everyone welcome no matter who you are and your background. Please take a look around our website to find out how we can empower you too!
To find out more information on these services, click the relevant logo.
Big Boost for 'The Den' to tackle loneliness experienced by young people affected by domestic abuse.
Do you want to keep updated with the vital work we are doing?... Subscribe to our mailing list and be the first to know of exciting projects and updates.
* We believe in building relationships with clients, we won't share any of your details to any third-party organisation.
Success you have been added to our mailing list!
We've pledged to change the way we think and act about mental health at work by signing the Time To Change Pledge.
Empowerment has partnered up with GoRaise. It's now easier than ever before for our members and other supporters to join us in fundraising.


Diy Deck Kitchen Best 384 Best Kitchen island Pinterest from Kitchen Island Unit , Take it with you when looking for curtains or another redecorating materials picture sourced from: reedblackillustrator.com.
Best 8 Kitchen Island Designs ideas on Pinterest from Kitchen Island Unit , Take it along with you when buying curtains or some other decorating materials picture got from: pinterest.com.
» Kitchens can sometimes be used to welcome friends and allows the web host to easily treat their friends to a treat before the meal is ready. These different uses for kitchens have induced new trends to surface in designs. Your kitchen remodeling market is truly a very interesting business venture for a lot of do-it-yourself companies.
Luxury Vintage Kitchen island from Kitchen Island Unit , Take it along with you when looking for curtains or any other beautifying materials image got from: 1eb.us.
TWO BEDROOM SELF CONTAINED UNIT Picture of Kingscote Tourist Park from Kitchen Island Unit , Bring it along with you when searching for window curtains or another decorating resources screenshot via from: tripadvisor.co.nz.
Unique island Bench Kitchen Beautiful kitchen from Kitchen Island Unit , Take it along when buying window curtains or another designing components impression received from: bigapplelittlekitchen.com.
Kitchen island Lighting Impressive Design Dans Earl from Kitchen Island Unit , Take it with you when searching for drapes or other decorating supplies screenshot sourced from: dansearl.com.
The 21 best Island Living images on Pinterest from Kitchen Island Unit , Take it together with you when searching for window curtains or another designing supplies impression downloaded from: pinterest.co.uk.
48 New Kitchen island with Breakfast Nook from Kitchen Island Unit , Bring it along with you when searching for window curtains or some other beautifying materials image received from: kicle.us.
it is important to maximize the amount of space that is usable. It's also advisable to consider the designs found in the rest of your property. If you need a kitchen with enough space to be seated and speak to friends or family over a glass of tea, in that case your kitchen shouldn't be completely enclosed from the living room and that means you can certainly make the transition between the two rooms. There are several options available for you.
Kitchen islands work well for a two tone effect as apparent within from Kitchen Island Unit , Bring it along when shopping for window curtains or other redecorating supplies picture sourced from: pinterest.co.uk.
Inspirational Kitchen island Dining Table from Kitchen Island Unit , Take it with you when looking for window curtains or any other beautifying supplies screenshot sourced from: 1eb.us.
Ready Made Kitchen islands Luxury Unique Ready Made Kitchen Units from Kitchen Island Unit , Bring it along with you when searching for window curtains or other redecorating materials screenshot downloaded from: hintergrundbilderhandy.info.
Beautiful Kitchen island Cabinets Nz from Kitchen Island Unit , Bring it together with you when buying window curtains or another designing components image received from: englewoodblue.com.
Kitchen island Lighting Impressive Design Dans Earl from Kitchen Island Unit , Bring it together with you when searching for drapes or any other designing supplies downloaded from: dansearl.com.
40 best Kitchen Islands images on Pinterest from Kitchen Island Unit , Bring it along with you when looking for curtains or other redecorating materials downloaded from: pinterest.com.
Kitchen island Lighting Impressive Design Dans Earl from Kitchen Island Unit , Take it with you when searching for window curtains or another designing supplies looks downloaded from: dansearl.com.


Sara's Little Learners & Infant care is a safe and fun place to learn and play. Our facility is a state certified licensed daycare. I have over 14 years of experience as a preschool teacher and am up to date on first aid and CPR.
The curriculum consists of a daily schedule of reading, writing, math, social/play time, arts and crafts skills, and nutritional food/snacks.
Healthy, home cooked meals will be provided daily.
Hours are Monday to Friday from 6:00 am to 6:00 pm.
Mission: Here at Sara's Little Learners & Infant Care our mission is clear, we care about those who come to us. Nurturing education and ethics at a young age invents the future leaders. We take pride in our home base for providing that fundamental education along with the benefits of a comfortable environment. Our goal is to combine education and home care to enrich our students all around.
[12/21/18] The Sara's Little Learner's 2018 Holiday party was a blast! Thanks to all the parents who participated to make this event fun and successful.
Also thank you to all of my kiddos who brought gifts for me and Aunty shaugy. That was really thoughtful.
Hope every one enjoyed the night with lots of fun and holiday spirit!
The Sara's Little Learner's 2017 Holiday party was a blast! Thanks to all the parents who participated to make this event fun and successful.
Ha'penny Montessori School is a community of children, families, and school employees who work together to create and maintain a learning environment that is safe, positive, nurturing and exciting.


text:
Homepage>Events>Sting in concert in Tallinn
Sting in concert in Tallinn
Thu, Aug, 30, 12 Posted by : Smart Travel Estonia
Location: Saku Arena (Tallin)
57th & 9th is the twelfth solo studio album by British singer-songwriter Sting, his first rock album in 13 years, released on 11 November 2016. Sting embarked on the 57th & 9th worldwide Tour. The tour began on February 1, 2017, at the Commodore Ballroom in Vancouver and will end in October 2017.
Do not miss Sting's concert if you are in Tallinn at the end of September.
Gordon Matthew Thomas Sumner, CBE (born 2 October 1951), better known by his stage name Sting, is an English musician, singer, songwriter and actor. He was the principal songwriter, lead singer, and bassist for the new wave rock band the Police from 1977 to 1986, and also launched a solo career in 1985. He has included elements of rock, jazz, reggae, classical, new-age and worldbeat in his music. As a solo musician and a member of the Police, he has received 16 Grammy Awards (his first in the category of best rock instrumental in 1980, for "Reggatta de Blanc"), three Brit Awards, including Best British Male in 1994 and Outstanding Contribution in 2002, a Golden Globe, an Emmy and four nominations for the Academy Award for Best Original Song. He was inducted into the Songwriters Hall of Fame in 2002 and the Rock and Roll Hall of Fame as a member of the Police in 2003. In 2000, he received a star on the Hollywood Walk of Fame for recording. In 2003, Sting received a CBE from Elizabeth II at Buckingham Palace for services to music, and was made a Kennedy Center Honoree at the White House in 2014. He was awarded the Polar Music Prize in 2017. With the Police, Sting became one of the world's best-selling music artists. Solo and with the Police combined, he has sold over 100 million records. In 2006, Paste ranked him 62nd of the 100 best living songwriters. He was 63rd of VH1's 100 greatest artists of rock, and 80th of Q magazine's 100 greatest musical stars of the 20th century. He has collaborated with other musicians, including "Rise & Fall" with Craig David, "All for Love", with Bryan Adams and Rod Stewart, "You Will Be My Ain True Love" with Alison Krauss, and introduced the North African music genre raï to Western audiences by his international hit "Desert Rose" with Cheb Mami.
Tags: baltic states, concert, estonia, latvia, lithuania, music, riga, sting, tallinn, vilnius
Share "Sting in concert in Tallinn" via: