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Defence & Strategy
The Root Of India-Pakistan Conflicts
Thread starter Srinivas_K
Srinivas_K
It is commonly accepted as an article of faith that Kashmir is the root cause of all problems between India and Pakistan. I disagree with this premise, and wish to demonstrate that the 'Kashmir issue' is itself the result of a deeper root cause, which is a clash of two worldviews: pluralism versus exclusivism.
(It must be clarified that neither pluralism nor exclusivism is the same as secularism, because secularism denies the legitimacy of religion, seeing it at best as exotic culture, and at worst, as a scourge. On the other hand, pluralism and exclusivism both recognize and celebrate religion, but in entirely different ways.)
Most people fail to recognize that this clash between pluralism and exclusivism does indeed exist. This exposes an intellectual failing and lack of preparation in getting to the root cause of the India-Pakistan conflict. This has repressed the real problem, pushing it into the intellectual basement of the global subconscious, and turning it into the shadow side of humanity.
Any genuine attempt to address geopolitical problems must look deeper than examining merely the symptoms of conflict. This essay calls for a paradigm shift in the understanding of the root cause, without which attempts to resolve the 'Kashmir issue' shall fail, or at best bring temporary relief. It concludes by defining the 'hard question' that must be tackled by the world community.
Religion and Conflict
All religions have two dimensions: theological beliefs that pertain to one's relationship with a Supreme Reality of whatever kind; and sociological beliefs that pertain to dealings with human society. Often, people compare only the theologies, finding common ground across many diverse religions, and declare them all be the 'same' or 'equivalent'. Hence, they naively conclude that the present global problems are not about religion.
However, one must pay special attention to the second dimension of religions, namely, the social theories mandated by different religions. It is here where the root of much conflict is to be located.
Christianity's onerous social demands became the subject of intense fighting after 1500 C.E., leading to the Reformation of Christianity. Both sides — orthodoxy and the reformers — agreed that the social space should allow critical thinking, independent inquiry, and separation of church and state. This clipped the wings of Christianity from its control over the public space. Consequently, contemporary Western religion is largely a private affair and focuses less on control over society.
While Christianity does remain very active socially today, and has strong positions on abortion, euthanasia, and many other ethical matters, it is not the final legal authority to resolve sociological disputes. It has a position on these, but this is only 'a' position and does not automatically become 'the' position in Western society.
The situation in Islam is entirely different. A comparable Reformation has never been accomplished successfully, and those who have tried such amendments have been killed as heretics. Hence, in many ways, the sociological dictates of orthodox Islam today are comparable to those of pre-Reformation Christianity. For instance, during the Middle Ages, Catholic bishops had fatwa-like powers to give death sentences. They had police powers, and controlled the definition and enforcement of public law. (The greatest gift that the West could give to Muslims is guidance in bringing about such a Reformation, as that watershed event was the beginning of the rise of the West. The only losers would be the Islamic clergy.)
Furthermore, sociological mandates of a religion are also of two kinds: internal ones, such as the varnasystem, marriage customs, gender relations, and so forth, that only impact the internal society within a particular religion; and external ones, such as the requirement to proselytize or to kill or ill-treat outsiders, that impact those who are outsiders to a given faith.
In my view the theological and internal, sociological, aspects of a religion are not the primary causes of global conflict. Rather, the external, sociological, aspects of religion are the direct causes of global conflict.
It logically follows that it is the business of the world at large to interpret, question, and challenge those aspects of a religion that take a position concerning outsiders. If I am the subject of some other religion's doctrine, and such a doctrine states how I am to be treated, what is to be done to me, what I may or may not do freely, then, even though I am not a member of that religion, it does become my business to probe these doctrines and even to demand a change. On the other hand, if a religion minds its own business, and has little to say pertaining to me as an outsider, then I should respect its right to be left alone.
In other words, a given religion's right to be left alone by outsiders should be reciprocal and contingent upon its responsibility to leave outsiders alone.
Islam's socio-political strategies in dealing with the non-Muslim world are now at the crossroads and under the world's microscope. The positions adopted by Islamic leaders will have long-term consequences for the entire world, including both Muslims and non-Muslims.
The Root Of India-Pakistan Conflicts | Rajiv Malhotra | Infinity Foundation
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Pakistan's Islamic Foundations
The three important social demands that dominate the Islamic orthodoxy as adopted by Pakistan's government and many other Islamic States (as opposed to alternative liberal interpretations that are subverted) are: (1) the 2-nation theory, (2) global loyalty to Islam superceding sovereignty of man-made countries, and (3) Islamic triumphalism. These are summarized below:
1. The 2-nation theory: Pakistan was carved out of India based on the theory that Muslims require their own separate nation in order to live in compliance with Islamic Law. This theory is equivalent to: (a) segregation(neo-apartheid) by demanding a separation of socio-political jurisdiction for Muslims; and (b) Islamicexclusiveness and imposition of Islamic "Law" upon the public sphere. This is the exact opposite of both pluralism and secularism. The traumatic event that resulted from this, in India, is commonly called "The Partition." Once the population of Muslims in a given region crosses a threshold in numbers and/or assertiveness, such demands begin. Once this ball is set in motion, the euphoria builds up into a frenzy, and galvanizes the Pan-Islamic "global loyalty" discussed in #2 below. The temperature is made to boil until Muslims worldwide see the expansion of their territory as God's work. The US will have this experience at some point during the next few decades.
2. Pan-Islamic loyalty superceding local sovereignty: Islamic doctrine divides humanity into two nations that transcend all boundaries of man-made countries: All Muslims in the world are deemed to be part of one single nation called dar-ul-islam (Nation-of-Islam). All non-Muslims are deemed to belong to dar-ul-harb (the enemy, or Nation-of-War). This bi-polar definition cuts across all sovereignty, because sovereignty is man-made and hence inferior and subservient to God's political and social bifurcation. Islamic doctrine demands loyalty only to Islamic Law and not to the man-made laws of nations and states, such as USA, India, etc. Among the consequences of this doctrine is that a Muslim is required to fight on the side of a Muslim brother against any non-Muslim. This has often been invoked by Muslims to supercede the merits of a given dispute at hand. Orthodox Islam calls for a worldwide "network" of economic, political, social, and other alliances amongst the 1.2 billion Muslims of the world. Pakistan invokes this doctrine to claim Indian Muslims as part of dar-ul-islam, with Pakistan designated as caretaker of their interests. The Al Qaeda global network of terror is simply the extreme case of such a "network" mentality turning violent against thedar-ul-harb.
3. Islamic Triumphalism: A central tenet of Islam is that God's "nation" — i.e. the dar-ul-islam – must sooner or later take over the world. Others, especially those who are in the crosshairs, as prey at a given moment, see this as religious imperialism. Pakistan's official account of history honors Aurungzeb because he plundered and oppressed the infidels, i.e. Hindus and Buddhists. Likewise, many other conquerors, such as Mohammed of Ghazni, are portrayed as great heroes of Islamic triumphalism. (Even Pakistan's missile is named after an Islamic conqueror of India in the Medieval Period.) Given this divine mandate, the ethos of aggressiveness and predatory behavior is promoted and celebrated in social life, which non-Muslims see as Islamic chauvinism. September 11 was a misjudgment of timing and dar-ul-islam's ability to take over. But any orthodox Mullah or Imam would confirm God's edict that eventually Islam absolutely must take over the world.
Socio-Political Consequences
Once ingrained, these ideological essences become the contexts that define all thinking concerning society, politics, ethics, and even militancy. A sort of closed universe develops and rigidifies, and assumes a life of its own, with its internal logic and legitimacy.
An intense identity is often programmed from childhood. For instance, history gets rewritten to fit the requirement that anything pre-Islamic is to be seen as inferior and false. In India, this legitimized the destruction of Hindu-Buddhist institutions. The past is still a threat, because it is too obviously Hindu-Buddhist. In Arabia, it caused the virtual erasure of rich pre-Islamic cultures. Indigenous art got re-branded as 'Islamic art', even though it was done by non-Muslims who were employed by the conquerors.
Indian contributions in math, science, medicine, art, literature, etc. were translated by Arab and Persian scholars in the Middle Ages with explicit acknowledgment and great respect for the Indian sources, and were later re-transmitted to Europe. However, since Islam now no longer has exclusive control over India, it now claims these as "Islamic" sciences. This version of a triumphant Islamic history is promoted heavily by Arab sponsored television shows, and even on public television in the US.
The education system of such societies brainwashes and hypnotizes young boys into dogma that either includes hatred, or can easily be turned into hatred, by pushing a few buttons. It denies them job skills for the modern era, thereby expanding the available pool of jihad mercenaries for hire.
When Islam is in a minority and brute force power is not advisable, the Al-taqiyah doctrine legitimizes deception, if done for the larger cause of dar-ul-islam.
All this has built a neurosis and hatred for others. There is also hatred for modernity, seeing it as evil. When the infidels start to win economically or politically, the orthodoxy preaches that Islamic people are not doing a good enough job on behalf of Allah, and must get re-energized to fight the dar-ul-harb. Such a powder keg blows up under the right conditions of stress.
This thinking led to the creation of Pakistan in 1947.
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History of the Two-Nation Theory
Sir Muhammad Iqbal (1876-1938), the leading Muslim philosopher of his time, was an Indian nationalist in his early writings. But by 1930, in his poem, The Millat, his thoughts had crystallized on Muslim separatism. He explained the concept of partition in his presidential address to the Muslim League in Allahabad in 1930: that a unitary form of government was inconceivable, and that religious community had to be the basis for identification. His argument was that communalism in its highest sense brought harmony.
Iqbal demanded the establishment of a confederated India to include a Muslim state consisting of Punjab, North-West Frontier Province, Sindh, and Baluchistan. In subsequent speeches and writings, Iqbal reiterated the Muslim claim to nationhood "based on unity of language, race, history, religion, and identity of economic interests."
The name 'Pakistan' originated in 1933, when some Muslim students in Cambridge (UK) issued a pamphlet titled Now or Never. The pamphlet denied that India was a single country, and demanded partition. It explained the term 'Pakistan' as follows: "Pakistan"¦ is"¦ composed of letters taken from the names of our homelands: that is, Punjab, Afghania [North-West Frontier Province], Kashmir, Iran, Sindh, Tukharistan, Afghanistan, and Balochistan. It means the land of the Paks, the spiritually pure and clean."
In the 1937 elections to the provincial legislative assemblies, the Indian Congress party gained majorities in seven of the eleven provinces. Congress refused to form coalition governments with the Muslim League, even in Uttar Pradesh, which had a substantial Muslim minority, and vigorously denied the Muslim League's claim to be the only true representative of Indian Muslims. This permanently alienated the Muslim League from the Congress.
By 1939, the Aligarh Muslim group's resolution reflected the hardening of the Muslim leadership's thinking: "Neither the fear of the British bayonets nor the prospects of a bloody civil war can discourage (the Muslims) in their will to achieve free Muslim states in those parts of India where they are in majority."
To rally political support, Jinnah used 'Pakistan' as the unifying cause. His famous 1940 Presidential address to the Muslim League's annual convention in Lahore was a watershed event to segregate dar-ul-islam in the Indian subcontinent. He said:
"It is extremely difficult to appreciate why our Hindu friends fail to understand the real nature of Islam and Hinduism. They are not religions in the strict sense of the word, but are, in fact, different and distinct social orders. It is a dream that the Hindus and Muslims can ever evolve a common nationality, and this misconception of one Indian nation has gone far beyond the limits, and is the cause of most of our troubles, and will lead India to destruction, if we fail to revise our notions in time. The Hindus and the Muslims belong to two different religious philosophies, social customs, and literature. They neither intermarry, nor inter-dine together, and indeed they belong to two different civilizations which are based mainly on conflicting ideas and conceptions. Their aspects on life and of life are different. It is quite clear that Hindus and Mussalmans derive their inspiration from different sources of history. They have different epics, their heroes are different, and they have different episodes. Very often the hero of one is a foe of the other, and likewise, their victories and defeats overlap. To yoke together two such nations under a single State, one as a numerical minority and the other as a majority, must lead to growing discontent and the final destruction of any fabric that may be so built up for the government of such a State."
(Americans should visualize a future American Jinnah substituting "Christianity" in place of "Hinduism" and adopting similar positions.)
Jinnah's theory was partially rationalized by his understanding of history according to which segregation was normal and natural across the world. In his above speech, Jinnah went on to say:
"History has also shown to us many geographical tracts, much smaller than the Subcontinent of India, which otherwise might have been called one country, but which have been divided into as many states as there are nations inhabiting them. The Balkan Peninsula comprises as many as seven or eight sovereign States. Likewise, the Portuguese and the Spanish stand divided in the Iberian Peninsula."
This was a false theory of history on Jinnah's part. Recent events demonstrate the trend towards European unification as opposed to subdivision, because the common interests greatly outweigh what divides the various diverse peoples of Europe.
However, having once made up his mind, Jinnah politicized his two-nation theory successfully, using fear tactics with the British:
"The present artificial unity of India dates back only to the British conquest and is maintained by the British bayonet; but the termination of the British regime, which is implicit in the recent declaration of His Majesty's Government, will be the herald of an entire break up, with worse disaster than has ever taken place during the last one thousand years under the Muslims. Surely that is not the legacy which Britain would bequeath to India after 150 years of her rule, nor would the Hindu and Muslim India risk such a sure catastrophe."
At the 1940 Lahore convention, the Muslim League resolved that the areas of Muslim majority in northwestern and eastern India should be grouped together to constitute independent states – autonomous and sovereign – and that any independence plan without this provision was unacceptable to Muslims. The Lahore Resolution was often referred to as the 'Pakistan Resolution'.
Without any concrete 'dispute' between Hindus and Muslims, the logic that prevailed was that Muslims require segregation of political and social life in order to be in compliance with the demands of sharia. The Two-Nation Theory was a manifestation of the doctrine of dar-ul-islam versus dar-ul-harb.
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Divergent Post-Independence Directions
India was built on an entirely different worldview, inspired by the same ideals as the United States, as is evident from the Preamble to its Constitution:
"WE, THE PEOPLE OF INDIA, having solemnly resolved to constitute India into a SOVEREIGN SOCIALIST SECULAR DEMOCRATIC REPUBLIC and to secure to all its citizens:
* JUSTICE, social, economic and political;
* LIBERTY of thought, expression, belief, faith and worship;
* EQUALITY of status and of opportunity;
* and to promote among them all
* FRATERNITY assuring the dignity of the individual and the [unity and integrity of the Nation]; "¦"
In sharp contrast, the Constitution of The Islamic Republic of Pakistan has the following Preamble:
"Whereas sovereignty over the entire Universe belongs to Almighty Allah alone, and the authority to be exercised by the people of Pakistan within the limits prescribed by Him is a sacred trust; "¦"
After Jinnah, Pakistan became increasingly radicalized and Islamicized, in many ways more extreme than the founder's vision. For instance, the Ninth Amendment in 1985 caused Article 227 to read:
"All existing laws shall be brought in conformity with the Injunctions of Islam as laid down in the Holy Quran and Sunnah, in this Part referred to as the Injunctions of Islam, "¦"
The Ninth Amendment explains that the "objects and reasons" for this Islamicization are "so as to provide that the Injunctions of Islam shall be the supreme law and source of guidance for legislation and policy making and to empower the Federal Shariat Court to make recommendations for bringing the fiscal laws and laws relating to the levy and collection of taxes in conformity with the said injunctions."
Once there is a State religion that has a strong orthodoxy, the State must also interpret the religion. For example, the Ahmadiyya sect of Muslims is considered heretical, because it recognizes a 19th century man born in India to be the new Prophet of Islam. In order to preserve the purity of the interpretation of Islam, the Pakistan Federal Government has constitutionally prohibited the group from calling themselves Muslim, even in the use of everyday Islamic greetings. This was implemented in the Second Amendment of Pakistan's Constitution in 1974, which reads:
"A person who does not believe in the absolute and unqualified finality of The Prophethood of MUHAMMAD (Peace be upon him), the last of the Prophets or claims to be a Prophet, in any sense of the word or of any description whatsoever , after MUHAMMAD (Peace be upon him), or recognizes such a claimant as a Prophet or religious reformer, is not a Muslim for the purposes of the Constitution or law."
This Constitutional provision is now enforced in various application forms of the Pakistani government, such as the following passport form on the home page of its embassy in Washington, DC. In item 14, the form asks for the following Declaration:
a. "I am a Muslim and believe in the absolute and unqualified finality of the Prophethood of Muhammad (peace be upon him) the last of the prophets.
b. 'I do not recognize any person who claims to he prophet in any sense of the word or of any description whatsoever after Muhammad (peace be upon him) or recognize such a claimant as prophet or a religious reformer as a Muslim.
c. "I consider Mirza Ghulam Ahmad Quadiani to be an impostor nabi and also consider his followers whether belonging to the Lahori or Quadiani group, to be NON-MUSLIM."
As further examples of Islamization, the Law of Pakistan calls for amputation of hands or feet for many property crimes. Consumption of alcohol by Muslims in any quantity whatsoever is punishable by flogging.
Under Pakistan's Islamic laws, adultery and fornication are punishable by stoning to death. The law on rape (zina-bil-jabr) has a very chilling effect on women who are raped because: The crime is rarely proven because it requires that four adult Muslim males of 'good reputation' must appear as witnesses to the act. (One is left wondering why four men 'of good reputation' would be watching a rape.) If the charge fails, then the woman who has brought it can be punished for false accusation (qazf) or, more commonly, for adultery (zina) herself because through her charge she has admitted her own involvement in an illicit sexual act. For instance, in 1991, around two-thirds of the 3,000 women imprisoned in Pakistan were being held on such charges — the victims of rape prosecuted for illicit sex!
Islamic texts are being introduced into Pakistani military training. Middle ranking officers must take courses and examinations on Islam. There are even serious attempts under way to define an Islamic military doctrine, as distinct from the international military doctrines, so as to fight in accordance with the Koran.
An eminent Pakistani writer, Mubarak Ali, explains the chronology of Islamization:
"The tragedy of 1971 [when Bangladesh separated] brought a shock to the people and also a heavy blow to the ideology of Pakistan"¦ More or less convinced of their Islamic heritage and identity, Pakistan's government and intelligentsia consciously attempted to Islamize the country"¦ The history of Islamization can be traced to the Bhutto era"¦"
"General Zia-ul-Haq [another great friend and ally of the US] furthered the process to buy legitimacy for his military regime. The element of communal and sectarian hatred in today's society are a direct consequence of the laws that the dictator had put in place"¦ He made all secular and liberal-minded people enemies of the country. They were warned again and again of severe consequences in case of any violation of the [Islamic] Ideology of Pakistan."
"Nawaz Sharif added his own bit, like mandating death penalty to the Blasphemy Law"¦ With the failure of the ruling classes to deliver the goods to the people, religion was exploited to cover up corruption and bad governance"¦ The process of Islamization not only supports but protects the fundamentalists in their attempts to terrorize and harass society in the name of religion. There are published accounts of the kind of menace that is spread by religious schools run by these fundamentalists"¦"
Khaled Ahmed describes how this radicalization of Pakistan is continuing even today:
"In Pakistan"¦ every time it is felt that the ideology is not delivering there are prescriptions for further strengthening of the shariah"¦ Needless to say, anyone recommending that the ideological state be undone is committing heresy and could be punished under law"¦ The Council for Islamic Ideology (CII) is busy on a daily basis to put forth its proposals for the conversion of the Pakistani state into a utopia of Islamic dreams. The Ministry for Religious Affairs has already sent to the cabinet of General Musharraf a full-fledged programme for converting Pakistan into an ideal state"¦ We have reached this stage in a gradual fashion, where these state institutions have become directly responsible for encouraging extremism"¦"
This hole is so deep that General Musharraf, while promising to de-radicalize Pakistan, must reassure his people not to fear the 'threat' of secularism. He recently clarified it as follows:
"No-one should even think this is a secular state. It was founded as the Islamic Republic of Pakistan"¦"
While America still has enormous racial inequality 150 years after the abolishing of slavery, the important point is that it is committed to racial equality. Similarly, despite many flaws in India's pluralism, the State is committed to it. What counts is a commitment to steady improvement. India has had one of the most aggressive and ambitious affirmative action programs in the world. The results, while far from perfect, have produced many top level Muslim leaders in various capacities in India, and a growth of Muslims as a percentage of total population. But in the Islamic Republic of Pakistan, the Hindu population has decreased from 11% in 1947 to around 1% today, as a result of ethnic cleansing.
Pakistan's Identity Crisis
The problem for an educated Pakistani is to figure out when and where his history started. If it is to be 1947 in the geographical area that is now Pakistan, then there is very little past for him to build an identity. If it is to be from the time of Mohammed, then his history is outside his land. If it is prior to that, then his history is largely a Hindu-Buddhist history, a past he wants to deny.
He must invent history to answer the question: Why was Pakistan created? Mubarak Ali, a prominent Pakistani scholar, explains the predicament:
"Since its inception Pakistan has faced the monumental task of formulating its national identity separate from India. Partitioned from the ancient civilization of India, Pakistan has struggled to construct its own culture; a culture not just different and unique from India, but one appreciable by the rest of the world. The overshadowing image of the Indian civilization also haunted the founders of Pakistan, who channeled their efforts in making the differences between India and Pakistan more tangible and obvious.
"The fundamental difference between India and Pakistan was based on the Two Nation theory, strengthening Pakistan's Islamic identity.
""¦The University Grants Commission of Pakistan made Islamic Studies and Pakistan Study compulsory subjects at all levels of the education system, even for the professional students. "¦ This gave the government an opportunity to teach the students its own version of history, especially the Pakistan ideology, which is described as something like this: "The struggle was for the establishment of a new Islamic state and for the attainment of independence. It was the outcome of the sincere desire of the Muslims of the subcontinent who wanted Islam to be accepted as the ideal pattern for an individual's life, and also as the law to bind the Muslims into a single community.
"In asserting this identity, Pakistan is in a state of dilemma"¦"
If Pakistanis were seen merely as Indians who converted to Islam, then they would seem no different than the Indian Muslims, who are equal in number to Pakistan's total population, who are better educated and economically placed, and who enjoy greater social freedom than their counterparts in Pakistan. Hence, the very existence of Pakistan as a separate nation rests upon constructing an identity for itself that is radically different from India's. But you cannot build a nation on a negative identity.
One might say that a birth defect of Pakistan was its lack of a self-sufficient positive identity. Such a positive identity would neither be a negation of India, nor be an imperialistic claim of authority over all dar-ul-islam of the subcontinent. Kamal Azfar, a Pakistani writer, explains the dilemma:
"There are two concepts of Pakistan: the first empirical and the second utopian. The empirical concept is based on solid foundations of history and geography while the utopian concept is based on shifting sands. Utopia is not an oasis but a mirage"¦ Samarqand and Bukhara and the splendors of the Arab world are closely related to us but we do not possess them. Our possessions are Moenjodaro and Sehwan Sharif, Taxila and Lahore, Multan and the Khyber. We should own up to all that is present here in the Indus Valley and cease to long for realities not our own for that is false-consciousness."
This obsession to be seen as neo-Arabs has reached ridiculous extremes, such as Pakistani scholars' attempts to show that Sanskrit was derived from Arabic. Even Persian influence on Indian culture is considered impure as compared to Arabic.
Pakistan's un-Indian identity easily gets turned into anti-Indian rhetoric. In short, hatred for India has been required to keep Pakistan together, because Allah has not done so. Pakistan is largely a garrison state, created and sustained using the Hindu-Muslim divide.
A secure Hindu seems to be incompatible with what the Pakistani thinks a Hindu should be. Especially any 'Hindu' success feeds its Hindu-phobia.
Pakistan's positive identity building projects are using multiple strategies. The following are three of the major historical myths being spun by Pakistan, to secure legitimacy for its separate existence.
Myth 1: Pakistanis = Descendents of the Indus Valley Civilization
The most aggressive identity engineering project is the theory of Pakistanis depicted as the 8,000-year-old people of the Indus Valley. This civilization is presented as different from the Ganges Valley civilization. The Indus and Ganges are depicted as the ancestral homelands of Pakistanis and Indians, respectively. Hence, they have always been separate people. Given this model, Pakistan's Indus Valley researchers are encouraged to show the links to the Middle East civilizations of Mesopotamia, so as to bring Pakistan and the Arab-Persian worlds into a single continuous historical-geographical identity since the beginnings of recorded history.
The following article titled, Separating Urdu from Sanskrit, published in the Urdu newspaper Jang, explains the construction of this theory of an 8,000-year-old Pakistan:
"Pakistani intellectuals have been looking for the roots of their separate identity in the remote past for the last two decades. They are not satisfied with the two-nation theory propounded by Iqbal, according to which religion was the basis of nationhood"¦ They want to show that"¦ the Indus and the Gangetic valleys have always been home to separate civilizations. Being the heir to the Indus valley civilization, Pakistan is a geographic entity whose roots go back to time immemorial"¦
"Hitherto, the generally held belief has been that Urdu came into being as a result of social contacts between the Muslims who came to India during the middle ages and the native population. So the language was taken to be a crossbreed of Turko-Persian-Arabic vocables with the local dialects. This is, in a nutshell, the view held by such eminent linguists as G.A. Griesson and Sir Charles Lyall, to mention only two. This theory presupposed that these dialects themselves were based upon, or rather were a by-product of Sanskrit.
"Khalid Hasan Qadiri [a new identity developer]"¦ reaches the conclusion that Urdu has its roots in the languages of the Munda tribes who were the inhabitants of the Indus Valley in pre-Dravidian periods"¦. In this way we are led to believe that the Urdu language has a very well-defined and clear-cut grammar, absolutely different from Sanskrit in every respect. The very basic philosophy governing the grammatical structure of these two languages is totally different. And by any stretch of imagination one cannot state Urdu to have emanated from the sacred language of the Hindus. Grammatically speaking Urdu owes nothing to Sanskrit. Hence it cannot be grouped with the Aryan language either. It clearly belongs to some non-Aryan group of languages. And this view is supposed to give us some solace."
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Myth 2: Pakistanis = West Asian Races
Using a more recent beginning point, there is a popular construction of Pakistanis as Arab-Persian-Turk 'immigrants' (with a few occasional 'jihads' against the infidels). Here, Pakistanis get racially differentiated from the 'native' Indian Muslims. (A different version of this scenario says that Pakistanis are Aryans originally from lands around Turkey.)
These theories encourage rampant Arabization of Pakistani culture. Arabization is to Pakistanis what Macaulayism is to many Indians. The difference is that Macaulayism has afflicted only the top tier of Indian elitists, whereas Arabization of Pakistan pervades all strata of Pakistani identity. For instance:
* Girls are discouraged from wearing mehndi, because it is seen as a Hindu tradition, even though it has nothing to do with one's religion per se.
* The kite flying tradition during the festival of Baisakhi, celebrated for centuries in Punjab as the harvest season, is now under the microscope of Pakistan's identity engineers for being too Sikh and Hindu in character, and not Arab enough.
* Emphasis is placed on being un-Indian so as to assert this new identity wherever possible.
Pakistan has these internal conflicts between its Middle Eastern religious values on the one hand, and its Indian cultural values on the other. In this internal struggle, the Islamic values based on Middle East culture are conquering the indigenous values of the people. Much of the neurosis is about this destruction of one's past identity.
Myth 3: Pakistan = Successor to Mughal Empire
This is the most ominous model of all from Indians' perspective: Pakistan is depicted as the successor to the Mughal Empire. The post-Mughal two-century British rule is seen as a dark period of interruption that is now to be reversed by returning to the glory of the Mughals. Under this return of the Mughals, Hindus would be second-class citizens, in the same manner as they were under the Mughals.
Many Pakistanis would like Mughal Emperor Akbar's model, under which Hindus were tolerated and even respected, although Muslims enjoyed higher status.
But most Pakistanis are said to prefer Emperor Aurungzeb's model, under which Hindus were oppressed and forced to convert, and Islam was asserted in ways that were not different from the Taliban's policies. This glorifies aggressiveness and Islamic chauvinism. Such an imperialistic identity has also led to a leadership claim over India's Muslims, even though they outnumber Pakistan's entire population and enjoy greater prosperity, freedom and culture.
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This schizophrenia makes Pakistanis very insecure. To avoid this quandary, they quickly slip into talk of a pan-Islamic identity, hoping to escape the irrational construct with which they find themselves burdened.
It is relevant to point out that Muslims are required to point towards Mecca five times daily in prayer. Psychologists would call this "creative visualization," a form of subconscious programming. Are loyalties taking shape deep within one's psyche, towards the Arabs, the owners of Mecca?
What is the effect of being told since childhood, in chauvinistic and triumphant terms, of Islam's heroic plunder of infidels, and its inevitable conquest of the entire world? What is the consequence of glorifying Ghazni and Aurungzeb as is done in Pakistan's public school textbooks?
Khaled Ahmed explains the neurosis resulting from such dogma:
"The difficulty lies in the inability of the Muslims to mould their original revealed message to modern times by applying logic and rationality to the ancient case law. There was a time when this was done but the era of taqleed (imitation) has been upon us since the medieval period. Under colonial rule, many Muslims thought of introducing reason in the science of understanding the Holy Writ, but today no one in the Islamic world tolerates any deviation from taqleed even when this taqleed varies in practice from state to state. All Muslim states are unstable either because they have enforced the shariah and are unhappy with it, like Pakistan, or have not enforced it and are unhappy that it has not been enforced. For Muslims the question, 'What kind of state do we want?' is a rhetorical one, because for them it has already been answered."
Most shocking is the prevalent Hindu-bashing on Pakistani state television and in state school textbooks. A common theme is to depict Brahmins as cunning and wicked, and to mock at Hindu beliefs. By contrast, the state run media in India is extra careful to be sensitive. Private Bollywood has many Muslims in dominant positions and a pluralistic ethos is very much projected.
One of the most popular songs sung by Hindus is Ishvar, Allah tere nam, meaning Ishvar and Allah are God's names. I have not come across Hindus being concerned or even conscious that they are giving Allah recognition as equal to Ishvar. But most Muslim friends refuse to participate in any such song, as it would violate the injunction against respecting other deities.
A friend recently told me that in her corporate office on Wall Street, she has been a close friend of a Pakistani woman executive for many years. They bring lunch from home, and have shared each other's food regularly. But one day, my friend casually remarked that the lunch she brings is after doing puja and offering some as prasadam. The Pakistani woman refused to accept her food ever since. She had no qualms about saying that eating such a meal would be a violation of her Islamic faith.
Pakistan, assuming the leadership of dar-ul-islam, is trying to expand the territory of Islam. Militancy is a relatively recent export of Pakistan, a sort of last resort out of desperation. The 'Kashmir issue' is Pakistan's identity crisis externalized towards an outside enemy, so as to find a meaning for itself. The citizens of Pakistan have been galvanized into a neurosis to Islamize Kashmir on behalf of Allah.
The Need to Decouple
The economic directions of India and Pakistan are entirely different: the technology education emphasis in India, as compared to the madrassas in Pakistan where Islamic identity is the primary curriculum.
India is one-sixth of all humanity. It deserves its own space in the world's mind, and should not be reduced to one of eight countries lumped into a single 'South Asian region' just for simplicity and convenience. Pakistan should be let loose to discover who it wants to be, without being bothered about India.
The Garland Making Worldview
"Be like a garland maker, O king; not like a charcoal burner." –Mahabharata, XII.72.20
This famous statement from the Mahabharata contrasts two worldviews. It asks the king to preserve and protect diversity, in a coherent way. The metaphor used is that of a garland, in which flowers of many colors and forms are strung together for a pleasing effect. The contrast is given against charcoal, which is the result of burning all kinds of wood and reducing diversity to homogeneous dead matter. The charcoal burner is reductionist and destroys diversity, whereas the garland maker celebrates diversity.
Garland making and charcoal burning represent two divergent worldviews in terms of socio-political ideology. The former leads to pluralism and diversity of thought, whereas the latter strives for a homogenized and fossilized society in which dogma runs supreme.
India represents a long and continuous history of experimentation with garland making. A central tenet of dharma is that one's social duty is individualistic and dependent upon the context:
* To illustrate the context-sensitive nature of dharma, a text by Baudhayana lists practices that would be normal in one region of India but not appropriate in another, and advises that learned men of the traditions should follow the customs of their respective districts.
* Furthermore, the ethical views applicable also depend upon one's stage in life (asramadharma).
* One's particular position in society determines one's personal dharma (svadharma).
* The dharma has to be based upon one's personal inner nature (svabhava).
* There is even special dharma that is appropriate in times of distress or emergency (apaddharma).
Hence, anything resembling a universal or absolute social law (sadharama) is characterized as a last resort and not as a first resort – a fallback if no context can be found applicable.
Combine this with the fact that social theories (called Smritis) were not divine revelations as was the case in the Abrahamic religions, but were constructed by human lawmakers who were analogous to today's public officials. Hence, all Smritis are amendable, and indeed are intended to be modified for each era and by each society. This is a very progressive social mandate, and to freeze Indian social norms is, in fact, a travesty based on ignorance.
This pluralistic social theory is deeply rooted in indigenous religions. In the Bhagavadagita (IX. 23-25), Krishna proclaims that the devotees who worship other deities are in fact worshipping Him; and that those who offer worship to various other deities or natural powers also reach the goals they desire.
Dr. P. V. Kane has researched ancient India's pluralism, and concluded emphatically that there was no state sponsored religious exclusivism. In particular, Kashmir's history of garland making spans several millennia. Its identity was not based on any religion. Kashmiris of all religions lived in harmony, and Kashmir was the incubator of Kashmir Shaivism, much of Indo-Tibetan Buddhism, and Sufism. Kashmir's survival as a garland making culture is a crucial challenge to the future of pluralism in the world.
The 'Kashmir Issue'
No fruitful discussion can begin with 'the Kashmir issue' as though it were a stand-alone real estate dispute.The root problem between India and Pakistan is not 'Kashmir'. Neither is it about Islam's theology nor its internal social practices. Rather, it is the clash between worldviews resulting from the external projection of Islam – dar-ul-islam versus dar-ul-harb. This manifests as Pakistan's two-nation worldview versus India's pluralistic worldview.
The validity and success of either worldview necessitates the defeat of the other:
* For, if Pakistan's worldview were right, then Muslims everywhere require their own country in order to live as good Muslims. This would mean that Indian pluralism would have to fail, and Indian Muslims would need their own separate nation as well.
* On the other hand, if India's worldview were right, and Indian Muslims lived happily in a pluralistic society, then the very foundation of Pakistan's existence would become unglued and there would be a call for re-unification.
If both India and Pakistan were to adopt a common worldview, there could be a stable peace, regardless of which worldview it was:
* If both adopted the two-nation theory, there would be exclusive and separate nations for Muslims and Hindus, respectively. The practicalities of implementation would be horrendous, given the massive and dispersed Indian Muslim population. But each would eventually become homogeneous internally.
* If both adopted the one-nation theory, they would re-unify.
I disfavor the first choice, because it would set a horrible precedence for humanity at large: If India were to fail as the world's oldest surviving garland making civilization, it would mean that any geographical region of the world with a significant Muslim minority, even with a small population (such as Kashmir's), would eventually demand separation from the dar-ul-harb. Given the empirical fact of a faster birth rate than the rest of the population, Muslims everywhere would sooner or later have the same kinds of fights with dar-ul-harb as in Bosnia, pre-partition India, Philippines, Kashmir, and so forth.
Partitions into Muslim nations could never be complete until there were no others left. Such a theocracy would be the ultimate charcoal burning social structure.
This would eventually become the biggest nightmare for the United States, China and other countries, given their own demographic trends.
The second scenario may not be politically acceptable to Pakistan. This leads us to the hard question of reformation.
The Hard Question
Rather than pretending that these problems have "nothing to do with religion," or fearing that it would be politically incorrect to address this issue, non-Muslim thinkers and liberal Islamic leaders should brainstorm the following question:
Under what socio-political mutual understandings could it become attractive for Muslims to live in integrated harmony with non-Muslims, even where the Muslims are a majority or a significant minority?
In other words, let's negotiate a framework for Islamic pluralism, separation of mosque and state, and democracy.
The West's failure to understand this clash of worldviews, and its continued approach to Kashmir as theproblem in isolation, could end up creating another Palestine-like unsolvable crisis. This crisis would be worse, and involve massive populations and nukes.
There needs to be a paradigm shift in defining the problem. India should take the moral, intellectual and diplomatic high ground to debate: one nation (pluralism) versus two nation (exclusivism) theories. In other words, the real issue is garland making versus charcoal burning.
UsmanWrites
Islam is the most modern religion on the face of the earth but unfortunately hijacked by some Mullahs. However, change is bound to happen!
Linking religion to Pakistan India rivalry is nothing short of naivety! True, this factor is responsible for the partition od India but the post Partition rivalry is owing to the conservative establishment on both sides of the borders! Concurrently, Pakistan want to cooperate but modi is in love with the dick of RSS
Reactions: Neo
UsmanWrites said:
Wow! you just nailed it.
But again it brings out a question, why didn't Nawaz show his jalwa to Modi, when they met? I heard they had one on one also. The fault lies with Nawaz.
ladder said:
Fault lies with Modi mindset! Ns visited India can Modi do the same?
We want composite dialogue but modi wants fire on LOC
Why would Modi visit? He probably wasn't impressed with Nawaz ( hope you get the meaning)
Islam is the most modern religion because it uses violence, bloodshed and force on others who are similar to Muhammed . The teachings says that anything after Muhammed or anyone who challenges Muhammed should be avenged or killed.
Muhammed can copy Abrahamic texts and all But Ahmedis must not copy those scripts .... Double standards ... aah
By this logic Islam will be the most modern religion even after 2000 years from now, if Islam survives the on going onslaught.
Secondly The rivalry has every thing to do with religion.
If you read the article completely The author mentions an important point "Dar-ul-Islam Vs Dar-ul-Harb"
The global nation of Islam vs infidel nation.
Muslims are brainwashed from the childhood onwards not to tolerate Dar-ul-Harb or any of its advancements. The existence of Hindu majority progressive India is not tolerated at all by the Quranic teachings.
The ultimate aim is to make this world a Dar-ul_Islam.
Even if we think that the latest Islamic attacks on India are done by some powerful external country by hiring Pakistani terror groups. It is in the genes of Islam to not to tolerate and Infidel country.
Third Kashmir is not the main problem but the existence of progressive India is the main problem for religious radicals and the radical elements in your armed forces.
Fourth there are moderate and kind muslims, But most of them behave like retards when it comes to dealing with people of other religions. This is one reason for the behavior of Pakistan who shoot the peace process and trade talks every time.
Ashutosh Lokhande
lol dude even your deeper than pu#sy bigger than d*#k friend chinese PM refused to land in that sh*thole.
and you expect modi to come?? hahaha what a joke. not even a goat and sheeps are safe in pakistan.
http://www.barenakedislam.com/2013/09/26/pakistani-muslim-charged-with-raping-30-sheep/
http://m.topix.com/forum/world/pakistan/TGJULCF8SQQ4PC1GG
Reactions: maomao
Srinivas_K said:
Your concept regarding Islam are misplaced! The very meaning of word Islam is peace. Violence finds no place in Islam. Unfortunately image of Islam is distorted by some ill educated Mullahs!
Muhammad PBUH didn't copy but He revived Ibrahmic Religion and reformed that.
Secondly, Islam doesn't authorizes to kill non Muslim. Remember there is no compulsion in Islam. Your iinterpretation of Dar Ul Harab is misguided. Islam allows co existence with infidel country
Third we want peace
Fourth this time India is halting peace process not Pakistan
Ashutosh Lokhande said:
Chinese PM visit has been finalized but I know Modi won't
Yeah he likes thumka of Madhuri
When is he visiting?
Hope he finds Nawaz sitting on the high chair.
India's Invisible Innovations and grass root changes which goes unnoticed by media Economy & Infrastructure 1 Apr 15, 2016
G The Roots Of Rape In India History & Culture 0 May 23, 2015
M Starving in India: Surviving on Toxic Roots Economy & Infrastructure 34 Apr 12, 2012
Piracy - Root of british capital. Europe and Russia 1 Sep 4, 2021
India's Invisible Innovations and grass root changes which goes unnoticed by media
The Roots Of Rape In India
Starving in India: Surviving on Toxic Roots
Piracy - Root of british capital.


An international team of researchers from Tel Aviv University, the Israel Antiquities Authority and Harvard University has discovered that waves of migration from Anatolia and the Zagros mountains (today's Turkey and Iran) to the Levant helped develop the Chalcolithic culture that existed in Israel's Upper Galilee region some 6,500 years ago.
The study is one of the largest ancient DNA studies ever conducted in Israel and for the first time sheds light on the origins of the Chalcolithic culture in the Levant, approximately 6,000-7,000 years ago.
Research for the study was led by Dr. Hila May and Prof. Israel Hershkovitz of the Department of Anatomy and Anthropology, Dan David Center for Human Evolution and Biohistory Research, at TAU's Steinhardt Museum of Natural History and the Sackler Faculty of Medicine; Dr. Dina Shalem of the Institute for Galilean Archaeology at Kinneret College and the Israel Antiquities Authority; and Éadaoin Harney and Prof. David Reich of Harvard University. It was published today in Nature Communications.
In 1995, Zvi Gal, Dina Shalem and Howard Smithline of the Israel Antiquities Authority began excavating the Peqi'in Cave in northern Israel, which dates to the Chalcolithic Period in the Levant. The team unearthed dozens of burials in the natural stalactite cave that is 17 meters long and 5-8 meters wide.
The large number of unique ceramic ossuaries and the variety of burial offerings discovered in the cave suggest that it was once used as a mortuary center by the local Chalcolithic people.
"The uniqueness of the cave is evident in the number of people buried in it — more than 600 — and the variety of ossuaries and jars and the outstanding motifs on them, including geometric and anthropomorphic designs," Dr. Shalem says. "Some of the findings in the cave are typical to the region, but others suggest cultural exchange with remote regions.
"The study resolves a long debate about the origin of the unique culture of the Chalcolithic people. Did the cultural change in the region following waves of migration, the infiltration of ideas due to trade relations and/or cultural exchange, or local invention? We now know that the answer is migration."
The researchers subjected 22 of the skeletons excavated at Peqi'in, dating to the Chalcolithic Period, to a whole genome analysis.
"This study of 22 individuals is one of the largest ancient DNA studies carried out from a single archaeological site, and by far the largest ever reported in the Near East," Dr. May says.
"The genetic analysis provided an answer to the central question we set out to address," says Prof. Reich. "It showed that the Peqi'in people had substantial ancestry from northerners — similar to those living in Iran and Turkey — that was not present in earlier Levantine farmers."
"Certain characteristics, such as genetic mutations contributing to blue eye color, were not seen in the DNA test results of earlier Levantine human remains," adds Dr. May. "The chances for the success of such a study seemed slim, since most of the ancient DNA studies carried out in Israel have failed due to difficult climatic conditions in the region that destroy DNA."
"Fortunately, however, human DNA was preserved in the bones of the buried people in Peqi'in cave, likely due to the cool conditions within the cave and the limestone crust that covered the bones and preserved the DNA," says Prof. Hershkovitz.
"We also find that the Peqi'in population experienced abrupt demographic change 6,000 years ago," concludes Harney, who led the statistical analysis for the study.
"Indeed, these findings suggest that the rise and falls of the Chalcolithic culture are probably due to demographic changes in the region," says Dr. May.


I found the idea compelling—rehearsing one day until you had it perfect. Aren't we hard-wired for self-improvement? It's unclear how many times that one day was repeated, but it was long enough to become an excellent piano player, a skilled ice sculptor, and fluent in French. The philosopher Immanuel Kant thought meaning and transcendence lay in our duty to develop our gifts and improve the world. Murray's character did this. He learned the daily cycle of the town, memorizing the moments of need. He caught the boy falling from the tree, saved the man choking on his steak, and fed the homeless man who might have died that night.
There was unexpected feeling as he made his report on the day, quoting Chekhov on a winter "bleak and dark and bereft of hope," then closing with, "standing here among the people of Punxsutawney and basking in the warmth of their hearths and hearts, I couldn't imagine a better fate than a long and lustrous winter." You had to love the moment when he showed McDowell his ice carving of her; it was beautiful and she was both surprised and moved. But the part when he played piano in the band and the town was dancing with uncommon joy—that was pretty good, too. Finally, though he doesn't know whether he'll ever escape the day, he tells McDowell he has found happiness because he loves her.
Speaking of love, last Saturday, on Groundhog Day, the Beautiful Wife and I drove to Oxnard to attend a wedding. The wedding ceremony was moving. A great-grandmother who couldn't attend sent a note: "Life is a puzzle; solve it together." The audience sighed. The bride and groom read vows they had composed, promising love and devotion. The audience sighed again. Love was the reason for their marriage. The timing was dictated by one of the guests—six-month-old Bentley. His arrival transformed two kids enjoying a carefree life together. Now they had a purpose—to do right by Bentley. They started by formalizing their relationship with the wedding we attended. Now they begin the work of solving the puzzle of life, together. Kant would have nodded in quiet approval.
As we drove home in the rain I thought of our own long-ago wedding. The night before, the BW was unsure I would show up. I did. Marrying her was the best thing I ever did. It's made us both better people. If you raise some good kids, you've improved the world. Rearing a family, learning to love, solving the puzzle of life together—it's all transformative. Kant was right. Next Thursday is Valentine's Day. Just wanted to call that to your attention. There's meaning in love.
Skip fell in love with Laguna on a '50s surfing trip. He's a student of Laguna history and the author of "Loving Laguna: A Local's Guide to Laguna Beach." Email [email protected].
Church of Jesus Christ of Latter-day Saints, 682 Park Ave., 10 a.m.
Laguna Beach is a better place because of Skip and his column. He inspires us all to be better people and find meaning along the way.


text:
Resident Evil 6 (PS3) Trophies
Sneaking Around trophy
Resident Evil 6 (PS3)
11 want to boost
Sneaking Around trophy in Resident Evil 6 (PS3)
Sneaking Around
Get through the aircraft carrier's bridge area without being noticed.
How to unlock the Sneaking Around trophy
merciful841,475,081
01 Dec 2014 03 Dec 2014 03 Dec 2014
This trophy is found in chapter 4 of Ada's campaign. Below is a video showing you the exact point in the level where the requirements for this trophy begins and ends. The second set of search lights are the most challenging portion of this section. When moving into the first set of cover, push down the L3 analog button and X at the same time to hug the cover as displayed in the video. It may help to practice a bit getting into cover before going for this trophy, just so you can get the hang of it.
Credit to PowerPyx for the video
Do you have a question about this trophy? Please post it in the Resident Evil 6 (PS3) Forum
Secret Achievement in Resident Evil 6 (Xbox 360) 6 by Oneinsane Ninja
Secret Achievement in Resident Evil 6 (Xbox One) 2 by Ms TERRItorial
Hidden Trophy in Resident Evil 6 (PS4) 1 by IIDRAGONSSSII
Sneaking Around achievement in Resident Evil 6 (PC) 0
Resident Evil 6 (PS3) Trophy Sessions
There are currently no gaming sessions for the Sneaking Around trophies that you can join - why not register and make a new session?

redpajama_set_name: RedPajamaCommonCrawl


text:
Nekimi (auch Nekemi) ist ein Ort im Winnebago County, Wisconsin in den Vereinigten Staaten. Zur Volkszählung im Jahr 2010 hatte Nekimi 1429 Einwohner. Auf dem Gemeindegebiet liegen die gemeindefreien Gebiete Fitzgerald und Ring sowie Teile des Veranstaltungsgeländes des EAA AirVenture Oshkosh.

Geographie
Laut des United States Census Bureau hat der Ort eine Gesamtfläche von 76,6 km², wovon 74,4 km² Land- und 0,3 km² Wasserfläche sind.

Demographie
Im Jahr 2000 lebten 416 Familien in 526 Haushalten mit insgesamt 1419 Menschen in Nekimi. Die Bevölkerungsdichte lag bei 18,9 pro km². Die Stadt zählte 540 Wohngebäude mit einer durchschnittlichen Dichte von 7,2 pro km². Die Verteilung der Ethnien betrug 98,38 % Weiße, 0,07 % Afroamerikaner, 0,28 % Indigene Amerikaner und 0,07 % Pazifische Insulaner sowie 1,2 % Hispanics und Latinos. Es existierten 526 Haushalte, in denen in 34,8 % Kinder unter 18 Jahren lebten. 70,2 % der Familien waren verheiratete Paare und 4 % alleinerziehende Frauen. 31,3 % der Haushalte waren keine Familien. 16,2 % waren alleinstehend. Die durchschnittliche Größe eine Haushalts betrug 2,68, die einer Familie 3,02.

Die Altersverteilung im Ort lag bei 24,3 % unter 18 Jahren, 7 % zwischen 18 und 24 Jahren, 28,8 % von 25 bis 44, 28,8 % zwischen 45 und 64 Jahren und 11,1 % mit 65 Jahren und älter. Das mittlere Alter lag bei 40 Jahren. Auf 100 Frauen kamen 104,8 Männer und auf 100 Frauen älter als 18 Jahre kamen 106,9 Männer.

Das mittlere Einkommen eines Haushalts lag bei 50547 US-Dollar und das mittlere Einkommen einer Familie 55714 US-Dollar. Männer hatten ein mittleres Einkommen von 35116 US-Dollar, Frauen 23438 US-Dollar. Das durchschnittliche Pro-Kopf-Einkommen lag bei 20355 US-Dollar. Cira 2,8 % der Familien und 3,5 % der Bevölkerung lag unterhalb der Armutsgrenze.

Einzelnachweise

redpajama_set_name: RedPajamaWikipedia


That flying dog guy is creepy to the max. I know he's meant to be happy and friendly, but when he laughs I see nightmares in my future.
There are no famous people in this movie and it's supposedly a classic. Psshhh. Oh, wait. It did have that one dude from "House of Cards", so there's that.
The animatronics are AMAZING, but I felt like I was watching a lip-syncing train wreck. Why do the words not match the lips?! That horse that died was my favorite, because he didn't talk. Is that why that part made me so sad?
Atreyu + The Empress = That's a love story I would watch. They would make beautiful babies.
Why is there so much crying?!
Seriously, though. I'm kinda glad I didn't see this as a kid, because it is messed up and creepy. What's that you say? There is a sequel?! Nope to the hundredth power.


text:
Love for Others May Bring Rewards
Caring for less fortunate goes hand-in-hand with strong romantic relationships, survey finds
TUESDAY, Feb. 14, 2006 (HealthDay News) -- Those who have a love for humanity in general, and a real empathy for the less fortunate, are more like to form strong romantic bonds, a new study finds.
People who scored high on ratings of altruistic love were more likely to rate their lives in general and their marriages in particular as "very happy," according to a 2004 University of Chicago survey of more than 1,300 people.
Only half of those people who were least likely to express altruistic love for others rated their marriage as "very happy," compared with 67 percent of people who expressed the highest levels of altruistic love.
Forty percent of married people scored in the top category in terms of love for others, compared with 20 percent of people who were never married, and 26 percent to 28 percent of people who were either separated or divorced.
Other findings from the survey:
Women are more likely than men to feel empathy for others.
Children who grow up in a two-parent household are more likely to develop empathetic feelings.
Children reared only by mothers are slightly likely to develop empathetic feelings, while children raised only by a father are least likely to develop such feelings. This is especially true for girls.
Financial status has little impact on feelings of altruism or empathy.
Seventy-five percent of the 2004 survey respondents reported having tender, concerned feelings toward the less fortunate, a 5 percent increase from a survey in 2002. The number of people (25 percent) in the current survey who said people should look out for themselves and not be overly concerned about others was down 7 percent from the 2002 survey.
The American Psychological Association has advice about teaching kids to care.
SOURCE: University of Chicago, news release, Feb. 9, 2006
Consumer News Products Language Love / Sex / Relationships: Misc. Emotional Disorders: Misc. News types Topics English News
Physician's Briefing Weekly Coronavirus Roundup
Physician's Briefing
ALA Report Cites Progress Made in Reducing Tobacco Use
Anxiety in Middle Age Linked to Increased Cardiometabolic Risk
Higher Coffee Consumption Tied to Lower Risk for Endometrial Cancer
Postop Anxiety During Care Transitions Reduced With Peer Mentoring
Three mRNA Vaccine Doses Protective Against Delta, Omicron


Cama Hotel serve their guests with a unique blend of homely environment, charming ambiance and aristocratic amenities. The hotel is located at a distance of 3 km from Kalupur Railway Station. It offers facilities like Wi-Fi, business center, car rental, currency exchange, doctor on call, credit card facility, airport transfers, laundry, parking and many more.The hotel features board room, ball room, meeting rooms to fulfill the needs of corporate travelers. There are beautiful outdoor venues where guests can host celebratory events. The in-house multi cuisine restaurant overlooking the sabarmati river sets as an ideal venue where patrons can savor their favorite delights amidst the warm ambiance. Travelers can halt for a refreshing cup of coffee at the on-site coffee shop.Guests can take a dip in the swimming pool and come out feeling refreshed after a tiring day. Fitness lovers can start their day at the gym and enjoy their workout. The friendly and modest staff ensures that guests rejoice every moment spend in the hotel. This edifice is located at a distance of 9 km from Sardar Vallabhbhai Patel International Airport.Guests can spend some time with loved ones and learn about the intriguing past by visiting the famous tourist places in and around the city. Prominent tourist spots that guests can explore are Sidi Saiyed Mosque(1 km), Hathising Jain Temple(2 km), Gandhi Ashram(5 km), Law Garden(5 km), Iskon Temple(10 km) and many more. Shoppers can have fun-filled shopping experience at nearby mall. The travel desk at the hotel assists in planning a trip to nearby tourist attractions.The rooms are cozy cocoons of luxury designed with elegance to offer a relaxing experience to guests. They display a blend of warm allure, combined with the most contemporary luxuries. They are equipped with television, air-conditioner, work station, electronic safe, direct dial facility and tea/coffee maker. Guests can enjoy fresh air and beautiful outside views right from their rooms.Experience a wonderful stay at Cama Hotel.
Cama Hotel Ahmedabad is known for traditional hospitality. Avail best deal in Cama Hotel, Ahmedabad. Book room in Cama Hotel, Ahmedabad and avail contemporary amenities.


St. Edward's University of Austin, Texas welcomes applications for the position of Enterprise Applications Administrator (EAA). With a focus on supporting large applications such as CRM and ERP, the EAA is responsible for providing technical support for the analysis, development, installation, administration, and maintenance of mission critical enterprise systems, databases, integrations, and middleware.
In the university environment, there are also many growth opportunities to expand personal skill sets into new areas. The EAA will join a collaborative team of developers, application administrators, database administrators, and product owners who work to provide robust and stable enterprise applications while constantly changing and evolving said apps, as well as new ones, to meet the needs of a vibrant and technologically savvy campus and community.
For consideration, a Bachelor's degree in computer science, management information systems, or other information technology field, or equivalent combination of relevant education and experience. Two years' experience administering a SQL-capable database, and in the use of SQL statements.
Specific experience administering Microsoft SQL Server databases is a plus. Two years' experience administering large software applications with various operating systems. Experience as an application administrator of CRM software, such as Salesforce, is preferred.
Experience with standard integration platforms, such as Dell Boomi, and REST APIs. Experience with administering Linux systems, including shell scripting, is a plus.
Experience with automated system configuration is a plus.
Experience with object-oriented programming is a plus.
Experience working in higher education with an understanding of higher education business practices is a plus. Must possess the ability to successfully pass a criminal background check. .
For detailed information, please scroll to the bottom of the page to download the job description.
Interested applicants should submit an online application at; https://stedwards.applicantpro.com. Please include resume, cover letter, and three employment references.
No Calls Please. Applications will not be considered if it is missing any of these three items.
In your cover letter, please describe your lived experiences that prepare you to contribute to diversity and inclusion at St. Edward's University?
Founded in 1885 by the Congregation of Holy Cross, St. Edward's University is a private, Catholic liberal arts institution of more than 4,600 diverse students located in Austin, Texas.


Learn the best holistic management practices for your pigs. Learn how they can benefit your operation, and the best methods for utilizing them in an eco-friendly, sustainable manner.
Allowing animals themselves to select pasture plants and freely choose various minerals provided allow them to satisfy their own unique set of dietary needs.
That highlights lesson one of my continuing life course of study in stockmanship. It is, simply, go out and go out often to look at, listen to and really study the animals in your charge.


Brian Harvey was born in 1978 in Toronto, Canada. He has training from Seneca College, Sheridan College, Toronto School of Art, the Art Centre at Central Technical School, and has recently completed a BFA from OCAD University in Toronto. He has been painting and exhibiting for over a decade and his work can be found in public and private collections across Canada, the United States and Europe. His paintings are studies of the commonplace and the typically mundane; everyday objects, spaces and urban landscapes which are frequently overlooked. Brian lives and works in Toronto.
Painting allows me the opportunity to look at things that are frequently overlooked. I am drawn to the character of everyday objects and spaces, and the urban landscape in which I live. I have a strong response to things which are connected to the past, holdovers which are often ignored or forgotten about altogether. Through painting I am afforded the time seek out and look at these things before they are gone.


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Bayer and Essure Back in the Hot Seat
Holly Kelly Ennis July 10, 2020
Bayer has certainly struck out this week with negative information concerning Essure being released which was long overdue. First, the FDA released its Interim Results from a required Essure Post Market Surveillance Study, which clearly revealed that Essure patients incurred significantly more problems than patients who underwent a tubal ligation. Next, Bloomberg reported yesterday that Bayer AG failed to report thousands of complaints of injuries caused by the Essure device according to newly unsealed documents. Finally, hundreds of documents were recently made public which had been produced in litigation, but sealed under a confidentiality order. Included in these documents were discussions regarding what Bayer and Conceptus knew about the safety of the Essure device and when they knew it.
Wednesday, the FDA released the Interium Results from a required Essure Post Market Surveillance Study which studied the risks and benefits of women undergoing permanent sterilization with the Essure device compared directly with women having tubal ligation surgery. According to Terri Cornelison, director of the FDA's Health of Women Program in the Center for Devices and Radiological Health, "Early results show that Essure patients tend to have higher rates of chronic lower abdominal and/or pelvic pain and abnormal uterine bleeding compared to women who had laparoscopic tubal ligation. Also, patients with Essure had higher rates of gynecologic surgical procedures-including surgery to removed Essure-than patients who had tubal ligation."
The study enrolled a total of 1,128 patients (340 in the Essure arm and 788 in the laparoscopic tubal sterilzation (LTS) arm). The reliance rate, which represents the number of patients told to rely on the device was 91/8% for the Essure patients and 99.6% the bilateral tubal ligation group. The overall adjusted incidences of reported chronic lower abdominal pain and/or pelvic pain was 9.1% in the Essure group and 4.5% in the LTS arm. The abnormal uterine bleeding was 16.3% in the Essure group and 10.2% in the LTS group. Hypersensitivity and allergic reactions and new automimmune disorders (unadjudicated) was 22.3% in the Essure group, nearly double that of the LTS group of 12.5%. Finally patients undergoing additional gynecologic surgical procedures was 19.7% in the Essure group and 3% in the LTS group. The above results clearly depict the significantly higher incidence of pain, allergic reaction and additional surgery rates with Essure as compared to LTS, depsite Bayer's warranties to the contrary. Essure was heavily marketed as a safer alternative to LTS.
Additionally, yesterday Bloomberg and other new sources reported that Bayer AG failed to report thousands of complaints of injuries allegedly caused by the Essure device to the FDA, according to new unsealed documents. It is noted that even after acquiring Conceptus, the original manufacturer of Essure, Bayer continued the illegal practice of failing to report complaints to the FDA. Conceptus had a backlog of open complaints as early as 2003 and which continued after Bayer started selling the Essure. As far back as 2008, an internal audit by an independent consulting firm warned that the very large backlog of unresolved complaints could be a violation of FDA requirements.
This information has just recently been made public after Bayer sought to have over 99% of the documents it has produced in the Essure litigation, designated as confidential. Dr. Joseph Ross, a physician concerned for public safety, sought to have many of these documents unsealed and the court has permitted hundreds of documents to be unsealed. Included in these vital documents are discussions and evidence concerning whether Essure is safe, what Bayer and Conceptus knew about the device and when they knew it, and what was and should have been shared with the FDA.
What is clear from the revelations this week is the public has an absolute right to know this information that Bayer has been withholding for so long. Additionally, even the Interium Post Market Surveillance Report shows the signigicantly higher injuries caused by the Essure device which typically become worse over time. We should expect to see even higher adverse incident numbers at the 4 year mark on 9/2/2020 and the 5 year final report on 9/1/2021.


text:
Afonso Celso Garcia Reis (born in Marília, 3 September 1947), best known as Afonsinho, is a former association footballer.

He started his career in 1962 playing for XV de Jaú, and in 1965 for Botafogo. He also played for Olaria, Santos, América Mineiro, Madureira, Flamengo and Fluminense.

Four decades after Fausto, at the zenith of the military dictatorship in Brazil in 1971 he succeeded in becoming the first Brazilian footballer to obtain in practice in Brazil the right to change his employer/team when and if he wanted, with no need for an agent or the approval of his former employer, and without suffering professional reprisals. A movie documentary called "" was made by Oswaldo Caldeira about the subject in 1974.

External links

 Profile at Globo Esporte's Futpedia
 article about him in a Brazilian weekly magazine; December 2008 in Portuguese

1947 births
Living people
People from Marília
Brazilian footballers
Association football midfielders
Esporte Clube XV de Novembro (Jaú) players
Botafogo de Futebol e Regatas players
Fluminense FC players
Olaria Atlético Clube players
Santos FC players
América Futebol Clube (MG) players
Madureira Esporte Clube players
Footballers from São Paulo (state)


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Last edited by NitroPT; 21 Apr 2018 at 10:12 am.
I bought mine and It worked wonders for filling the sound.
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Mopar subwoofer part # 82208162 (that was sold by Chrysler) that is designed, tested and built for a hatchback PT Cruiser - for the Left or Right Hand Steer vehicle, but has been installed in other Chrysler vehicles. It has an 80-watt digital amplifier with an 8 inch subwoofer speaker. The amplifier is protected from the elements and cooled by being mounted inside the speaker enclosure.
The enclosure is designed to replace the map pocket behind the back seat on the driver's (Left) side without any loss of cargo space. It is genuine Mopar product built to demanding Chrysler specs and rigorous OEM not the weaker Consumer Electronics testing. This subwoofer works with all Hatchback PT Cruisers.
PT's radio; 1) 2001 with factory radio, 2) 2002-2005 with factory radio, 3) 2006-2010 with factory radio, or 4) all years with aftermarket radio with subwoofer line level outputs.
Got it thanks I replied!
I know it's been a while since the subwoofer was posted...but...do you still have it?


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Q: How does SDL pack pixels? Say I have an SDL_Surface with 5-bit pixels.
May the byte containing the first pixel contain part of the second pixel?
May the byte containing the last pixel on one line contain part of the first pixel on the next?

A: The byte containing the first pixel cannot contain part of the second pixel. That would be terrible for read and write operations performed on the surface. Each pixel is byte-aligned, and can be 8, 16, 24 or 32-bit long. Even when palettes are used, each pixel has its own byte.
There is an exception however: if the surface has been run-length encoded, then more than one pixel can be encoded in the same byte (or group of bytes). But that is completely different from one byte containing a pixel plus part of another. You can use SDL_SetSurfaceRLE to give a hint that you want a surface to be encoded.
There might be another exception somewhere, but you are most certainly not concerned.
If however you are talking about the pixel's color components, that's a different story. It all depends on the format of your surface. If each component of your pixel can be contained in 5 bits but you are using a 32-bit format, then each channel is probably 8 bits. In which case each color component stays in its own byte. But if you have pixels with 5-bit channels, for example with a RGB555 (16-bit) format, then of course, components have to share bytes: the first byte contains the red component and part of the green component, and the second byte contains the rest of the green component as well as the blue component. Have a look at SDL_PixelFormatEnum for more information.

redpajama_set_name: RedPajamaStackExchange


There are many discussions on the Web concerning the question whether it makes sense or not to use UV filters for camera lenses. After spending a couple of hours reading these discussions, the only thing that became clear to me it that it is apparently an emotional topic for a surprisingly large number of people, but that there are no conclusive arguments convincing enough to support either side.
Since I mainly bought UV filters to protect my lenses, I could never understand why they needed to be so expensive. When I needed to buy a 67 mm UV filter a couple of months ago, I spotted a brand I never saw before. The brandname was "Phottix" and the packaging stated that the filter was produced in China, using glass produced in Germany. The price of the filter was only CHF 15, around a third of the price I normally pay for my B&W or Hoya filters. I was quite happy with this filter for a couple of months and even thought that the aforementioned suppliers had ripped me off for years.
All this changed a couple of weeks ago when I viewed the first picture below which I took at the Via Mala Schlucht (CH) on the LCD screen of camera. I could not believe my eyes and immediately took the second picture without this filter.
Both pictures are taken with a Nikon D750 camera and a Tamron 28-75 2.8 lens. The (RAW) pictures are displayed here as they came out of the camera.
I still do not know whether UV filters are necessary from an image quality perspective or not, but I do know (now) that cheap ones are to be avoided… at all costs.


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It also illustrates the default control connections for the Centrifuge and Decanter drive. See chapter Diagnostics on page for a complete description. You can also find other images like wiring diagram, parts diagram, replacement parts, electrical diagram, repair manuals, engine diagram, engine scheme, wiring harness, fuse box, vacuum diagram, timing belt, timing chain, brakes diagram, transmission diagram, and engine problems. Wiring diagrams will certainly additionally include panel schedules for circuit breaker panelboards, and also riser representations for special services such as emergency alarm or shut circuit tv or other special solutions. Before you start, ensure that you have the motor nameplate data on hand.
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All parameters in this group are read-only unless otherwise specified. Introduction Contents of this chapter. Alarm listing The following table lists the alarms by code number and describes each. An alternative unloading method allows top removal of product in a filter bag. Reference scaling is fieldbus type specific. D1 and D2 are Bowl and Scroll motor drives as represented in the above figure. Such action will void the warranty, may endanger correct operation and increase downtime and expense.
If you need to remove any file or want to see the images, please contact original image uploader or browse out there. We never store the image file in our host. Where it is not possible to use either mounting hole at the back of the base, use an L-bracket at the top of the enclosure to secure the cabinet to a wall or to the back of another enclosure. So ideas if you want to have all of these fantastic images related to Abb Acs550 Wiring Diagram, click save button to download the graphics for your personal pc. In no way does Wiring Diagram Pictures claim ownership or responsibility for such items, and you should seek legal consent for any use of such materials from its owner. Check installation — bypass Control panel settings and checks Apply power to the E-Clipse Bypass unit. To be able to start or stop the drive, the drive must be in local control.
Parameter 5319 holds a copy in hex format. So ideas if you like to secure the incredible shots related to Abb Vfd Wiring Diagram, simply click save icon to store these graphics to your personal computer. Using the control panel in Parameters mode, select parameter 0401. On large projects icons could be numbered to reveal, for instance, the panel board as well as circuit to which the device links, and likewise to recognize which of several types of component are to be mounted at that area. Abb Vfd Wiring Diagram quantum lx frickcontrols quantum lx drawings if your browser has adobe acrobat reader installed simply click on any one of the links below to view a drawing to a drawing to your. Introduction Contents of this chapter. This picture has been uploaded by Brenda Botha.
The cable seals are cone-shaped, rubber seals on the bottom of the drive. A wiring diagram usually provides details about the loved one placement and arrangement of tools as well as terminals on the devices, to aid in structure or servicing the gadget. . An alternative unloading method allows top removal of product in a filter bag. Follow the procedure on page 12.
Frame Sizes R1 to R4 To replace the internal enclosure fan in frame sizes R1 to R4: 1. These units are not designed to be laid on their backs. The following diagrams illustrate how group 10 parameters and the sign of the fieldbus reference interact to produce. How many websites have you read for finding more detail regarding abb drive wiring diagram? Fieldbus communication has timed out. A pictorial representation would reveal a lot more information of the physical appearance, whereas a wiring diagram makes use of a much more symbolic symbols to emphasize interconnections over physical look. The electrical signs not only show where something is to be installed, yet also just what type of gadget is being set up. We never store the image file in our host.
Abb Acs550 Wiring Diagram abb acs550 01 user manual pdf download view and download abb acs550 01 user manual online drive low voltage ac drives acs550 01 power supply pdf manual. Abb Drive Wiring Diagram Mar 13, 2019 - This best photo collections about abb drive wiring diagram is available to save. Check for any damage and notify the shipper immediately if damaged components are found. Drives Empower your business with profitable efficiency You base your business on efficiency and performance. They provide flexibility to help you optimize your processes and control, and reliable for less downtime. A wiring diagram is a simplified standard photographic depiction of an electrical circuit. Exception codes Exception codes are serial communication responses from the drive.
This can be achieved by setting the parameters in Group 78 Decanter control. Parameter values are the default values defined in section Complete parameter list on page 85. The following figure shows the Vertical E-Clipse Bypass wiring connection points. The general 9902 parameter setting procedure is given above. The following table lists a sample of feedback data.
Also see Connection diagrams — Vertical E-Clipse Bypass on page 40. Variety of abb vfd wiring diagram. Abb Acs550 Wiring Diagram abb acs550 01 user manual pdf download view and download abb acs550 01 user manual online drive low voltage ac drives acs550 01 power supply pdf manual. The following figure shows the Standard E-Clipse Bypass wall mounted wiring connection points. On large projects icons could be numbered to reveal, for instance, the panel board as well as circuit to which the device links, and likewise to recognize which of several types of component are to be mounted at that area.


Shaping How We Think Gemeinschaft and Gesellschaft. What?
Gemeinschaft (communal society) and the Gesellschaft (associational society). In the Gemeinschaft, personal relationships are defined and regulated on the basis of traditional social rules. People have simple and direct face-to-face relations with each other that are determined by Wesenwille (natural will)—i.e., natural and spontaneously arising emotions and expressions of sentiment.
The Gesellschaft, in contrast, is the creation of Kürwille (rational will) and is typified by modern, cosmopolitan societies with their government bureaucracies and large industrial organizations. In the Gesellschaft, rational self-interest and calculating conduct act to weaken the traditional bonds of family, kinship, and religion that permeate the Gemeinschaft's structure. In the Gesellschaft, human relations are more impersonal and indirect, being rationally constructed in the interest of efficiency or other economic and political considerations.
The Gemeinschft and Gesellschatf came from the work of Ferdinand Tönnies ( 26 July 1855 – 9 April 1936) who was a German sociologist and philosopher. His idea of communal society and rational will was picked up by another German sociologist/philosopher, Max Weber, a name more familiar to Americans. Weber was a member of the Frankfurt School, a collection of intellectuals, academics, and political dissidents who pessimistically saw the Western world in crisis decline and in their ivory tower mentality thought they knew the reasons why; capitalism, the scourge of the world, of decency, of immoralism, and religion.
In Weber's Book, The Protestant Ethic and the Spirit of Capitalism, he proposed that ascetic Protestantism—a lifestyle which reduces material aspects of life to the utmost simplicity and to a minimum—was one of the major "elective affinities" associated with the rise in the Western world of market-driven capitalism and the rational-legal nation-state. "Elective Affinities" is the English translation of Die Wahlverwandtschaften by Johann Wolfgang von Goethe written in 1809.
Weber argued that it was in the basic tenets of Protestantism to boost capitalism in contradiction to their desire for an ascetic lifestyle. Thus, it can be said that the spirit of capitalism is inherent to Protestant religious values.
Do I need to know all this? After all, isn't this idea of communal society and associational society talk going on in the 1930s and in Germany, not America? Will knowing all this help me? If what happens in Germany among German intellectuals stays in Germany then there is nothing there necessary for me to know except it's an interesting story. But what was happening in Germany, France, and England was happening in America and our intellectuals were heavily influenced by the ideologues of Europe.
American progressivism is a retelling of Marxism, the clash of classes, the evils of capitalism, the out-of-touch and corrupting theology of religion, the causes of the decline of the West. In his book The Idea Of Decline In Western History, Arthur Herman shows us we've always been in decline, not just in the west but all over the world. Decline is not a myth.
Gesellschaft is about a self-centric society. The gesellschaft society doesn't believe in social ties and group values as individual needs are given more importance than anything else. Individualism is the curse of mankind, the original sin, it's an either/or not a both/and. We either are all about ourselves (free-market capitalism) and destroy society or all about others and build society (egalatarinism). This is why America was built on wrong principles because it was about the individual, about individual success (capitalism), not community building; communal society. So Weber sees the church as choosing capitalism over socialism as an elective affinity, something they chose when it would always betray them because it serves the evil side of man, not the redemption side of man. It's why the West is in decline, because we chose the wrong side.
This is the fight we are now in right here in 2019 in America, the same fight Weber saw being waged in Germany in the 1930s. We are being sold the philosophy of evil capitalism and good socialism, the one destroying us the other saving us. Redemption is not individual redemption but social redemption.
It's a religious war we are waging because progressivism/socialism is every bit the new religion adopted in whole by the Democrat party and accepted by a growing majority of the Republican party. Even conservatives are finding themselves influenced by the new religion.
Solomon told us that there is nothing new under the sun. George Santayana told us if we don't learn from history we are for sure going to repeat it. We are being sold new wine in old wineskins, but the wine isn't really new, it's yesteryear's wine, and the wineskins are just polished to look good. So it is important to know Gemeinschaft and Gesellschaft because it's an intellectual idealism trying to explain and fix academically what we experience pragmatically, living. The elitists always see society different from the rest of us, they know better, we're just numbnuts, simpletons who don't understand. God bless the elites who do know and show us the way. But be careful, what looks good on paper doesn't always work out like it did on paper. I'm afraid we're living that.
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