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Home ▶ Vol 49, No 1 (2015) ▶	Kruger
Petrus P. Kruger1
1Research Fellow, Faculty of Theology, North West University, Potchefstroom Campus, South Africa
P. Paul Kruger
ppkruger@absamail.co.za
Ilse Place no. 5, Brummeria, Pretoria 0184, South Africa
Received: 22 Oct. 2014
Accepted: 07 Apr. 2015
Kruger, P.P., 2015, 'Wisdom's rebellion: Kingdom politics as a guerrilla drama', In die Skriflig 49(1), Art. #1896, 9 pages. http://dx.doi.org/10.4102/ids.v49i1.1896
Wisdom's rebellion: Kingdom politics as a guerrilla drama
• A cri de Coeur
• Hermeneutic space
• Space for new meanings
• Space for 'rebellion'?
• Space for wisdom politics 'in thy Light'?
• Space for theodrama?
• Space for improvisation?
• Space for a divine comedy?
• Space retrieved?
• Space through baptism?
• Parabolic space?
• Space for metaphoric language
• Space for Wisdom's children?
• Space for this century's 'deepest theological wisdom'?
• Public space for wisdom's kingdom play
• Public space in three metaphors
• A post-secular public space?
• Value-dominated, value-free or tension-free public space?
• 'Pillarised' public space?
This article aims at exploring kingdom politics in South Africa as a guerrilla drama, not only of a contemporary play of wisdom as human virtue, but specifically in the form of the personified Wisdom's play (cf. Christ's parable of the children on the marketplace; Lk 7). Firstly, it investigates the availability of hermeneutical space for such an enterprise, attending to the concept of rebellion vis-à-vis a scripture-based, imaginative, theodramatic articulation of the Wisdom's play of the parable. Secondly, the public space for the enactment of such a 'wisdom's rebellion' is probed. It should not be neutrally indifferent to, but positively advancing of, the nearly universally accepted 'golden rule'. The public space should, in the public imagination, be seen and treated as a kind of public theatre, hospitable to a plurality of worldviews, each freely and imaginatively enacting its own political alternatives before the critical eyes of a democratic voting public. A follow-up article will attempt to outline the difference it might make to the human dignity of the participants (actors) and in their humane political actions (theodramatic roles), if they can imagine themselves as performing (not only theorising about and not only feeling passionately about) wisdom's subversive play of God's kingdom in South Africa.
Hierdie artikel stel ondersoek in na koninkrykspolitiek in Suid-Afrika as 'n guerrilladrama wat die vorm van 'n wysheidspel aanneem; nie alleen 'n eietydse spel van wysheid as 'n menslike deug nie, maar veral as spel van die gepersonifieerde Wysheid (vgl. Christus se gelykenis van die kinders wat op die markplein speel; Luk 7). Eerstens word na die beskikbaarheid van 'n hermeneutiese ruimte vir so 'n onderneming gevra. Daarby word aandag geskenk aan die konsep van rebellie in verband met 'n skriftuurlik gefundeerde, verbeeldingryke, teodramatiese uitwerking van Wysheid se spel na aanleiding van die genoemde gelykenis. Tweedens word die publieke ruimte vir 'Wysheid se rebellie' heuristies afgetas. Hierdie ruimte mag nie neutraal-onverskillig wees nie, maar moet positief-bevorderend staan teenoor die feitlik universeel-aanvaarde 'goue reël'. Die publieke ruimte moet in die publieke verbeelding as 'n soort publieke teater gesien en hanteer word, waar 'n pluraliteit van wêreldbeskouings gasvry verwelkom word sodat elkeen vrylik en verbeeldingryk, tussen die ander, sy eie politieke alternatief voor 'n kritiese, demokratiese kieserskorps kan 'uitbeeld'. 'n Opvolg artikel sal probeer aantoon watter verskil dit aan die menslike waardigheid van die deelnemers (akteurs) en aan hulle menswaardige politieke aksies kan maak, wanneer hulle in hulle verbeelding hulleself nie net as denkers oor of passievol-voelendende deelnemers van Wysheid se subversiewe drama van God se koninkryk in Suid-Afrika beskou nie.
God gave us a place, like a theatre, where we should attend, not merely for a short time span of hundred or more years but since the creation of the world till the end, as people who are in the most intimate manner involved in the theatre, ever prepared to learn from it, and to make applications for our edification, and not as dumb spectators (Calvin Sermon 31 on Job, quoted by Van ' t Spijker 1977:85):
Early Christianity was more like guerilla theater [sic] than social revolution, but it overthrew principalities and powers. (Wilder, quoted by Brueggemann 2002:95)
There are numerous thoughts regarding a theatre, drama or play. Shakespeare (1987) declares: 'The play's the thing wherein I'll catch the conscience of the king' (p. 959, in Hamlet, 2.2);
Or, as Smith (2013) posits:
We are … imaginative animals … we act in the world more as characters in a drama than as soldiers dutifully following a command. We are acting out a script, improvising in an unfolding drama. (p. 127)
In Luke (7:31, 35) he says: 'The people of this generation… are like children sitting in the marketplace … but wisdom is proved right by all her children.'
A cri de Coeur
This contribution is motivated by a concern, succinctly expressed in a veritable cri de coeur, by the British theologian McGrath (2011):
Many hold that we only achieve our true identity and fulfilment through relating to God. And that vision of human identity has every right to be heard, represented and enacted in the public sphere. (p. 107)
Convinced that a vision of human identity should be regarded as crucial for any kind of political action on the public square (cf. Goosen 2014:288), this article intends to argue for the God-related anthropology that McGrath espouses. This is done by proposing a particular form of 'Wisdom's rebellion' in South Africa, namely an action presenting itself within the framework of a theodrama. The metaphor of a theodramatic play, undergirded in an arguably 'good enough' way by second order arguments (Ford 1999:7), might perhaps just be 'the thing' − or at least, one of the 'things' − with which to touch the conscience of political rulers and citizens today (cf. the Shakespeare-epigraph above). In a word, it might become a guerrilla drama (cf. Wilder-epigraph above).
As if pre-empting the present investigation, Calvin beautifully merged the redeeming of an opportune time with Christians' calling public to reflect God's light and wisdom − both, however, within the ambience of a theatrical metaphor. In commenting on Ephesians 5:15–17, Calvin (n.d.; emphasis added) could write:
What darkness shall conceal those on whom Christ, the Sun of righteousness, has arisen? Placed as it were in a crowded theatre they ought to live under the eye of God and of angels. Let them stand in awe of these witnesses, though they may be concealed from the view of all mortals … (Paul) enjoins them to regulate their lives 'circumspectly as wise men', who have been educated by the Lord in the school of true wisdom … Such corruption having infected the age, the devil appears to have obtained tyrannical sway; so that 'time' (kairos) cannot be dedicated without being in some way 'redeemed'… Let us be eager to recover it in every possible way.
The limitations of this article only allow us to explore the double space for such an undertaking: the hermeneutic and the public space. Discussion of the actors and actions within the enactment of Wisdom's rebellion itself will require a further discourse.
Hermeneutic space
Space for new meanings
According to Gadamer (1977) there is a hermeneutical aspect to all human experiences as such. Into the familiarity of a world, already subjected to interpretation, 'experience steps as something new, upsetting what has led our expectations' (1977:15). In this process our experience itself is transformed. Something pertaining to the strange realm into which we are venturing is lifted up and fused with the familiar, thus opening up and widening our own horizon of experience. Along these lines we are, in the context of our quest, venturing into the strangeness of concepts like rebellion, politics in God's light, theodramatic ramification, baptismal consequences and Wisdom's play on the marketplace.
Space for 'rebellion'?
In scanning the hermeneutical horizon for space in which this enterprise could be located, firstly, the way the notion of rebellion is to be used, merits attention. This rebellion includes a deep gratitude for our South African Rainbow Revolution − at a historical juncture where we are celebrating some two decades of constitutional democracy. This appreciation, however, does not eliminate the urgency for critical assessment of, and appropriate action against those features of a 'failing state' that are becoming increasingly apparent in this democracy (cf. Boraine 2014:141–146). Indeed, as Augustine (2011:101) already in the 5th century famously remarked: 'Justice being taken away, then, what are kingdoms but great robberies?'
In using the idea of rebellion to galvanise resistance against a threatening (or even already existing?) form of 'robber state' in South Africa, the courageous, but also desperate and ill-founded, Afrikaner Rebellion of a century ago (1914–1915), might serve as a foil (cf. Goosen 2014:288). If mirrored in that historical intervention the word rebellion, in the present investigation, denotes a totally different kind of action. It was Barth (1981:206, 207, 213) who classically called for the kind of 'specific uprising' intended here: a specific 'revolt or rebellion … against the disorder … of the Lordless powers of this age'. It entails that Christians 'in word and deed' proclaim their No to this disorder, everywhere – also in themselves. They utter this No, however, only on the basis of a deeper, positive affirmation: 'because another possibility stands with such splendor [sic] before the eyes of the rebels that they cannot refrain from affirming and grasping it and entering into battle for its actualisation' (1981:207).
If it is true what Boraine (2014:145) observes − and everything seems to affirm it − that 'the ANC has dug itself into a huge hole, socially, morally and politically, and has taken South Africa with it'. The question arises whether the kairos for a new Kairos Document does not urgently present itself. Against the background of the courageous opposition to the idolatrous system of apartheid emanating especially from the majority of English-speaking religious communities, the nearly total absence of an analogous kind of loyal, but radical criticism against the patent vices of the present regime, is glaring. Whilst white Afrikaans church communities − with some inspiring exceptions in individual cases, and nuancing appropriately − by and large supported, or at least sympathised with a policy of apartheid, it would somehow be rather ironic if Christian resistance to present injustices should be left primarily to them.
Space for wisdom politics 'in thy Light'?
In a characteristically erudite study the literary critic Bloom (2004:273–281) turns to Augustine as 'the Christian sage' par excellence. Augustine could even be regarded as the greatest theological exponent of Christian wisdom politics. Bloom judges 'what the commentaries on the Koran are to Islam, The city of God is to Christianity'. According to Augustine (2004) such wisdom politics would include the deep realisation that:
living is not at all the same thing as living happily, since that life still lives as it flows into its own darkness. But it remains to be turned to him by whom it was made and to live more and more like 'the fountain of life' and in his light 'to see light', and to be perfected and enlightened and made blessed. (p. 294; referring to Psalm 36:9)
In this light Christian politics could become a form of happy living in God's wisdom (cf. Psalm 1). However, as Ebert (2011:15) warns, wisdom in Scripture 'is always set off against its nemesis – folly. Both voices call to us'. Living happily in this liminal space between political folly and political wisdom (cf. Bartholomew & O' Dowd 2011:304), wise Christians could be drawn, as if by a 'sacramental' glow, into the light-giving work of God's two hands: the Word of wisdom and the Spirit of wisdom (Irenaeus of Lyon, 2nd century).
In appropriating any scriptural − or indeed, any other − text for political purposes today it must be remembered that nobody can trans-late without the possibility of 'betraying' (Ricoeur 2006:18–28). The profound words 'in thy light we see the light' seems, also in South Africa, sometimes to have fallen prey to a kind of ideological slogan usage. This, of course, is unacceptable − especially at a time when 'it seems as if churches have lost their tongue … the words they know do not change the world. And the words that change the world they do not know' (cf. De Lange 1995:20).
The quoted words from Psalm 36 speak of the enlightening of human eyes to see God's goodness. Standing coram Deo (before the face of God) the primordial light of God streaming from God's face radiates out to give us the light of the knowledge of the glory of God in the face of Christ (2 Cor 4:6). What, however, is seen in this light? The amazing answer is: we see light, as in a sublime round-dance of Trinitarian light. Moltmann (2000 145–146) comments further that, by the illumination of the Holy Spirit, a person makes an entrance into that eternal light. Eyes of the heart are enlightened by the Spirit of wisdom (cf. Eph1:17). In political practice the light of wisdom 'in dealing with specific situations' (Bartholomew & O' Dowd 2011:305) thus starts breaking through.
Space for theodrama?
Space for improvisation?
In considering the question of how Christian wisdom 'in thy light' might be shaped in a postmodern atmosphere, Vanhoozer (2003:25; emphasis added) concludes that it should be moulded by a narrative that − counter to the unbearable lightness of being − truly expresses 'the weight of glory' and therefore 'plumbs us into the dramatic flow of evangelical reality'. This very theatrical stream might indeed be the most congenial space for the conceptualising of Wisdom's rebellion in our time. The reason for surmising this should be sought in the concept of theatrical improvisation. Accepting with Horton (2011:19; emphasis original), that 'the Christian faith is, first and foremost, an unfolding drama'… albeit a 'counter drama to all of the mega narratives of this passing age − ancient, medieval, modern, and postmodern', the idea of improvisation presents itself as a legitimate form of Christian − including theological − parlance. It can be argued plausibly that Holy Scripture, in all its diversity, is the divine Author's Script in human language for the fourth (penultimate) act of his five act drama (the Script being the epic and lyric narrative about the first three acts – creation and falling into sin; Israel; and the coming of the kingdom in the New Testament). In the penultimate act, however, the act which the church (since postbiblical times) are now performing, the theatrical practice of improvisation of the script might provide useful hermeneutical cues for faithfully − that is, not in a biblicistic, fundamentalist, casuistic or relativistic way − continuing the performance of Scripture in new contexts (cf. Wells 2004:53–57; 59–70; 214).
Space for a divine comedy?
To be sure, this framework is not intended to evoke the idea of a present-day Greek drama which might inexorably be unfolding into a fateful tragic end to South Africa's cherished democracy. It should rather be approached as a dramatic play of hopeful politics, analogous to the Christian phenomenon of deep comedy or divine comedy so masterfully articulated by the poet Dante in AD 1300. With Leithart (2006:147; emphasis added) we might thus confidently affirm: 'worked out in the joyful life of the Church, deep comedy is the chief weapon of our warfare' (and, one might add: of our present quest for political 'rebellion'). With good reason, then, Vanhoozer (2005:50) can speak of theodrama as a 'covenantal comedy': the drama of how, through God's grace, blessings of the covenant are brought forth within and despite the unfaithful conduct of human covenant partners. The notion of covenant or testament indeed provides a legitimate summary of the biblical theodrama. In full appreciation of this covenant theme, one might, nevertheless, focus (cf. Snyman 1977:140) on an even more comprehensive theme of Scripture, namely, the kingdom of God and its coming – in promise (Old Testament) and in fulfilment (New Testament). The relation of kingdom to politics is crucial for a Christian approach to democracy (cf. Van Wyk 1999:55–58). Should Moltmann (2012:19, 24) not be given due credit for his conviction that it was exactly 'the Calvinist kingdom of God theology' that enabled 'absolute and total resistance to … absolute and total deifications of the state, providing the justification for the alternative of modern times: constitutional democracy'? Yet, the rediscovery of this biblical kingdom message for politics should be done not merely in narrative terms, as an epic, objective story of what God accomplishes; nor merely as a lyric, subjective witness of believers to God; but rather as the all-encompassing Triune drama of God's kingdom and its coming. Might it not as such confidently be enacted as a provocative, challenging Wisdom's rebellion?
Space retrieved?
Although buried under layers of dogma the – originally dramatic – politically undermining reminiscence of Jesus Christ as the resurrected Crucified seems to have persisted in church history throughout the ages. Tragically, the dramatic dimension of this memory seems to have gradually faded away. The horrendous and shameful cross as scandal of the gospel was romanticised and transformed into a domesticated symbol of Christian triumphalism in this world. Interestingly, an eastern theologian like Maximus the Confessor (7th century) retained a lively consciousness of the world in its entirety as 'a play of God' (cf. Von Balthasar 1961:309). According to the Dutch theologian Mönnich (cf. Bakker 1973:28), however, this dramatic-subversive acuity can again be awakened. Amongst the spiritual progeny of Calvin, at least, such retrieval cannot be unfounded. Calvin's 'ruling metaphor' is, with good reason said to be the image of drama (Durand 2007:156). A quotation from Lane (2011) confirms this bold statement:
Calvin spoke … of the church as a distinct company of players who have most fully grasped (and been grasped by) the drama enacted on the stage … The image of the theater [sic] became an organizing metaphor in Calvin's thinking … (p. 59).
One can rightly be amazed that staunch upholders of Calvin's legacy have until the late 20th century − to the real detriment of reformational theology, catechising, preaching and social ethics − neglected to take this fecund metaphor of the Genevan reformer seriously. Of late, however, the metaphor of drama has fortunately been enjoying a resurgence amongst leading reformational theologians (cf. Vanhoozer 2007:43–46, on the 'Turn to drama'), The breakthrough to a new dramatic or theodramatic way of doing theology, however, was spearheaded, in the final instance, by the mammoth oeuvre of the great 20th century Roman-Catholic theologian Von Balthasar (cf. Wells 2004:46).
Space through baptism?
The crucial place of baptism in the unfolding of the kingdom drama is suggested by an ancient component of some baptism formularies. The Anglican Book of common prayer (cf. also the classical Reformed Rhineland baptism formulary) includes – in one of its Baptism Questions – a somewhat puzzling and evocative phrase: the vain pomp and glory of the world. This pomp had to be denounced by the person before baptism. In an interesting investigation Trimp (1983:199−205) shows that the word pomp is derived from the custom of an ancient Roman theatrical parade, called pompa circenses. It had a religious meaning. Images of Roman gods were carried in the parade. The entourage was formed by a motley show of costumed participators like clowns and music-makers, cavorting in the streets. A crowd usually gathered in order to follow this carnivalesque procession to the Circus Maximus, where games with gladiators and wild animals were due to commence. Such is the pompa of the world that baptised Christians had to leave behind. They were now participants in another procession: the dramatic triumphal parade of thanksgiving, playing and jubilating around the triumphal chariot of the exalted King who triumphed on the cross – the cosmic theodrama (Col 2:15).
Parabolic space?
Space for metaphoric language
Pride of place in this quest is given to metaphoric language, specifically in its 'primacy' for 'imagining the Kingdom' (Smith 2013:110–124). Of course, one has to heed the warning of Nürnberger (2013:40−42) against speculation arising from metaphoric imagination. Undeniably, 'a metaphor can be reified, and taken as if it were an incontestable truth' − although, according to Nürnberger himself, this can also happen to (scientific) abstractions. Vanhoozer (2005:280) rightly argues that 'the insights we get from a good metaphor are often unobtainable by other means'. The present argument is attempting just that – by heuristically taking up drama or play as a metaphor to sound out the subversive potential of a peculiar form of sapient kingdom politics in South Africa (cf. next paragraph). Might it be far-fetched, then, to expect that something might thus become visible of what Moltmann (2000) visualises:
as a theology of delight in God … a theo-fantasy … thoughts begin to dance and play before God … participating in the great 'play' of God's Wisdom which Proverbs 8 says is the true Logos of creation and the real secret of the world? (p. 250)
Indeed, metaphorically speaking, religion is 'serious play' (Van de Beek 2004:4). It was rightly said that to employ drama or play as a metaphor renders theology no less serious than other ways of doing theology (Brueggemann 1993:67).
Space for Wisdom's children?
The parable of our Lord Jesus Christ about the children playing in the marketplace (Lk 7:31–35) presents itself as a remarkable canonical signal for our current plea. Of course, it is illegitimate to equate the 'marketplace' of the parable with marketplaces of later times, but the whole metaphorical complex of children playing in public might surely be regarded as an intrinsic component of the parable. These children-at-play are indeed the likes (homoioi) to whom the 'people of this generation' are compared. According to the exegetically well-founded view of Ridderbos (1965:219), the expression 'this generation' primarily refers to 'the people of this inner disposition' – who are obviously not limited to a specific century. The timeless image of children-at-play can therefore validly applied also to 'this generation' of the 21st century. The 'sting in the tail' of the parable, according to Luke's version – 'but wisdom is proved right by all her children' (wisdom being personified) (cf. Deane-Drummond 2000:46) – then also must be relevant for personified Wisdom's children of today. Precisely this insight creates the possibility that we today can be 'once more astonished' (cf. Smit 1987:20) by this parable.
It is unnecessary to enter here into an extended discussion of the exegesis, hermeneutics and background of this text (cf. Smit 1987:11−39; also Veltkamp 1988:53−104; and more recently Blomberg 2004:13−25). The question, namely which group of children should be compared to Jesus and John – and thus also to Wisdom's children – on the one hand, and which group to 'this generation', on the other hand, has led to various answers (cf. Marshall 1978:300–301). It should be admitted, according to Versteeg (1987:12), that the group who glance, refers to Jesus and John. Both Jesus and John, each in his own way, indeed urged the recalcitrant people to enter the kingdom. Nevertheless, and perhaps counter-intuitively, Versteeg (1987:13; cf. also Kistemaker 1980:28) argues compellingly that the people of this generation should rather be likened to the group of children who tried to draw Jesus and John into their selfish play. This group therefore complains against Jesus and John, accusing them of being the 'play breakers'. This group wanted Jesus and John to dance or lament 'on the melody that we play' (Versteeg 1987:14; emphasis original).
Whatever one's view on these and other questions about this parable might be, the main point to acknowledge, for the purpose of this article, is that parables 'are mirrors in which to recognise ourselves and our time'. The key to open the parables appears to be not something but Someone: Jesus Christ the King himself who told the parables (Van der Walt 2006:182–183; emphasis added).
According to recent interpretation, the Living King himself invites hearers through these parables to participate in the continuation of the story within today's life and circumstances. Parables are open-ended stories or 'short dramas' (cf. Ricoeur 1978:245). Veltkamp (1988:183−185) contends that the hearer is prompted to use his imagination and in such a way to continue the same parable as a dramatic enactment in his own, different situation. 'With a wink from the narrator: Are you playing with? Do you accept the invitation to look from a new perspective at your own story?' Kistemaker (1980:27−28) seems to conclude, plausibly, that Wisdom in this parable 'might even be a circumlocution for God himself'.
The 1983-Afrikaans translation of 'children' (tekna) as 'works' (erga) in Luke 7:35 is probably due to an attempt to bring Luke's version in line with the parallel passage in Matthew – without, however, inculcating that the latter itself is, arguably, based on a faulty decision against the lectio difficilior of the original Aramaic (cf. Marshall 1978:304).
The children of Wisdom should be seen as those who have entered the kingdom. They are contrasted with the spoilt children on the marketplace (i.e. the people of this generation: Pharisees and other people of all ages who are offended by the kingdom wisdom). Those parabolic characters complain that the others (John the Baptist and Jesus) refuse to dance the dances and sing the songs that they, in their selfish whims, demand. Wisdom's children, however, joyfully and in the 'freedom for which Christ has made us free' (Gl 5:13) share in Wisdom's kingdom game; and thus participate in the shame (cf. Heb 13:13) of their Lord and King – vilified as a 'glutton and drunkard', a 'friend of outcasts, tax-collectors and immoral people'.
Space for this century's 'deepest theological wisdom'?
Ford (2011:103; emphasis added) comes to a near breath-taking conclusion about the significance of the above, briefly discussed parable: 'To belong to wisdom's family is to risk forming unlikely friendships. The deepest theological wisdom of the coming century is likely to be discovered here.' Are we as complacent Christians under an eclipsing 'rainbow' willing to risk such friendships with the friends of him who was reckoned with the criminals − the Cursed amongst and in place of the cursed? By acknowledging the names his enemies called him ('glutton and drunkard'), he took upon himself the death sentence − for him on the cross; obviously not by stoning − due to be meted out to an unruly son (cf. Dt 21:20−21). Undeniably, the turn to drama that we are experiencing in the theology and philosophy of the 21st century presents an exciting opportunity to bring the peculiar phronesis [insight] of being Wisdom's friends into a hermeneutical space oriented to practical political action.
Theology serves the church in its role as an enacted parable of the kingdom. Doctrine is a form of practical wisdom that aims at certain theodramatic goods: the salus of the individual; the shalom of the community; the glorification of the shem or name of God (Vanhoozer 2007:46).
Being Wisdom's friends has indeed undeniable consequences for the political shalom of kingdom citizenship. 'If there could really somewhere be talk of a "particular memory" that permanently accompanies the church and the world critically' (Bakker 1973 37), it is to be found in the political kingdom theology of Noordmans (1980). He pictures Jesus, the Wisdom of God incarnated, between Wisdom's chosen friends:
Here, in the street, He is the triumphing general who takes possession of his Kingdom … Here Jesus is at home and here we see his glory totally. This is the true atmosphere of the Gospel … The mysteries of the parables have now broken out and manifest themselves before everybody's eyes … One must pay attention to who comes out in public and one will know who God is and what the Gospel is. (p. 299)
Definite echoes of God's preferential love for the 'quartet of the vulnerable' in the Old Testament resound here: widows, orphans, resident aliens and the poor (cf. Wolterstorff 2008:75).
Public space for wisdom's kingdom play
Public space in three metaphors
Cupitt (2010:98) distinguishes three metaphors that have been used for human social relations during the past ca. 3000 years: a body politic, a market and a theatre. The market metaphor portrays 'each person putting out her stall, displaying her wares, and trading with others'. Applied to the political reality this metaphor is quite clear. The theatre metaphor, though needs more elucidation. This is due to its more complex imaginative character, and above all, obviously to being more vulnerable to a charge of speculation. For the purpose of this article we are bracketing out body politic as political metaphor (cf. however the follow-up article).
A post-secular public space?
At a time when the Constantinian settlement between church and state seems – in the West at least – to have crumbled, the political paradigm of the Enlightenment (cf. Küng 1995:xvi–xviii) was seemingly giving way to a return of religion to the marketplace. It is fascinating how Ward (2009:117–158), in a broader inquiry on becoming postmaterial citizens, also concentrates on precisely the question of postsecularity. He analyses postsecularity as an outflow of Postmodernism in its philosophical and poststructural guise, typified by various thinkers of the late 20th century, including Kristeva and Girard. A renewed interest in religion in the marketplace emerged from about 1970. It 'forced religion out of the private retreats of church, mosque and temple and into the streets'. Of course, the phenomenon of the 'strange return' of theology, accompanied by the return of 'repressed' aspects of religion (Cupitt 2010:xiv), meets some opposition – especially from sociological quarters. Bader (2012:5), for example ascribes the construction of 'simplistic dichotomies' between various eras of secularisation (pre, present, and post) as a drastic reduction of a contingent and complex historic and social reality.
Value-dominated, value-free or tension-free public space?
Contrary to such critical voices, however, Boeve (2006:35, emphases added) can plead for a recontextualising of Christianity's narrative within a postmodern framework. He argues persuasively that 'politics as such should never become a narrative in its own right, but should continue to open the field on which different discourse and narratives are striving to cope with each other'. In the same breath, Boeve, nevertheless also with good reason, denounces the concept of an empty public space. A historically totally neutral public space, for instance can be detrimental to that very neutrality which it seeks to expand. An example could be a political policy that invokes the past 'as though we could make the decision of the past once again' – because we imagine how it should have been done. Stoeckl (2011:2) does not conceive of postsecularity as a mere chronological succession to secularity, leading to a new neutral, tension-free marketplace: 'Postsecularity is a condition of permanent tension', she writes. This observation fits neatly into her definition of postsecularity as 'conscious co-existence of religious and secular worldviews' in the political arena. It is not a situation of 'ceasefire – between the religious and the secular, faith and reason, theism and atheism'.
We are here indeed probing something else than a ceasefire. We argue not for a pause in worldview and religious altercations as attempted by a politically correct liberal multiculturalism where every community and culture can maximise its own communal cultural identity within a totally neutral public sphere. Rather, consideration should be given to what Zizek (2010:53) suggests: 'the thing to do is to change the entire field, introducing a totally different Universal, that of an antagonistic struggle'. This struggle, however, should then not take place between certain communities, cultures or religions, but within every culture, community or even religion 'so that the "trans-cultural" link between communities is one of a shared struggle' (2010:53). Thus a marketplace can arise which makes a coincidentia oppositorum of worldviews within cultural and communal identity-seeking possible. Legal provision should be made for 'an encounter of Real antagonisms' (i.e. antagonisms about the premises of society itself) – which cannot take place if the marketplace neutrally provides merely for a 'level of imaginary and symbolic identifications' (2010:355). The latter is indeed what the classical liberal view of public space provides for: 'a perfectly neutral boxing-ring in which all possible ideas about society and the bases of social life meet and battle it out', as Maritain (quoted by Eccheveria 2001:253) puts it. The views, for example of Mill, in the second chapter of his classic work, On liberty, entails that 'there is on the whole a preponderance amongst mankind of rational opinions and rational conduct' and that civility and public truth will, by way of laissez faire, emerge from a rational clash of ideas (Mill 1965:383).
The critique levelled by postsecularism has, however, unmasked the naiveté of such a rationalistic optimism. The nihilistic alternative posed by Nietzsche where human beings act 'beyond good and evil' – also in the public square – have demonstrated its pernicious fruits in ideologies of the 20th century. In the public theatre marketplace the only cast that should be excluded is the one that enacts doctrines which suffer no rival. Open, interactive political 'dramatic performances' should be welcomed and supported in a spirit of 'positive tolerance', which involves genuine respect and openness towards 'others'. 'Negative tolerance', on the other hand, 'is an expression of indifference: "Let them do their own thing"… "them" being those who believe or practice different things … (this attitude) has been elevated to a normative principle by the ideology of multiculturalism' (Berger & Zijderveld 2009:31). In spite of all the good intentions of liberal multiculturalists to accept and celebrate cultural and religious difference on a state-guaranteed neutral public square, it seems that during the past decades such multiculturalists have gravitated towards positions akin to negative tolerance ('grudgingly putting up' with different worldviews). Ward (2010:116–117) explains this phenomenon as a possible result of liberal Westerners encountering, on their own neutral public space, radically different others who promote non-tolerant convictions (cf. the murder − some years ago in the so-called tolerant Amsterdam − of the liberal cineaste Theo van Gogh). The realisation is apparently dawning that neutrality on the liberal marketplace cannot include indifference to freedoms which undermine that very neutrality.
Obviously, it would be foolish to discard the liberal virtue of tolerance in a contemporary, postsecular political public space. 'Wisdom's rebellion', as explored here, should be on the forefront in pleading for tolerance − but then, in a redeemed form. This means proceeding beyond liberalism, in the direction of the novelist Dostoyevski's Christian humanism. It should be a space where there exists freedom to enact 'responsibility for others, while refraining from moralistic judgment of others' (Ward 2010:20, 21, 219).
On the issue of a peaceful global public realm − where a Christian humanism can act, as indicated, responsibly towards others − the productive Catholic ecumenical theologian Küng (cf. especially 1997:59–111), delivers a remarkable contribution to the debate. He gives a powerful and necessary plea for the collaboration of various religions, not only in opposing an ethically value-free marketplace but also in positively creating a peaceful, yet ethically responsible, global environment for the political actions of a plurality of worldviews (including atheism) and of world religions. To this end he analyses the overlapping ethical and human values of the various religions, inasmuch as they might contribute to the common good of a peaceful civil public space. One of the most universally accepted of such concepts proves to be the so-called 'Golden Rule', in its various forms (Küng 1997:97–99).
'Pillarised' public space?
A few remarks are also necessary on the ideal of the so-called pillarised political marketplace. This denotes a marketplace where different worldviews are organised as specific political fractions within a democratic constitutional state. The metaphor of pillars (Dutch: zuilen) was – at least up to the 1960s – in the Netherlands widely used for this phenomenon. It also had its spillover in a certain form of political striving in South Africa which earnestly and valiantly aimed at a 'Calvinistic reveille' (frequently indicated with the controversial though not fully incorrect term Neo-Calvinism (cf. Scholl 1997:240–242). Kuyper, with his Anti-Revolutionary Party (est. 1879), had the inspiring vision to mobilise the entire Christian volk [people] against the spirit of the (French) revolution. Therein he opposed not only the hierarchic structure of a society of which the state forms the apex. He also envisaged a situation where the various pillars stood more or less parallel and on the same level beside each other, not hostile against each other as in a class struggle. In this endeavour he found his inspiration in the political thinking of Groen van Prinsteren with the motto, 'in our isolation is our strength' (cf. Dingemans 2010:242). However, it was this very isolationist, antithetical stance against the modern paradigm, that eventually led − in Kuyper's epigones − to a rather triumphalist and elitist mind-set of 'We Calvinists'. The social upheaval of the 1960s eventually proved to be the death knell of the Anti-Revolutionary Party in the Netherlands. Dingemans (2010:247) puts it in a nutshell:
The antithesis-model doesn't work anymore, because the Christian tradition has practically no more influence on the development of the culture, and has no inherent political philosophy, no own science-philosophy, no own economic theory or philosophy of art. These all became autonomous spheres with their own development, which one should accept.
This analysis may indeed be accepted. When Dingemans himself, however, pleads for a dialogical model instead of an active or passive antithesis model, I would rather opt for a dramatic model of a play which transcends, but at the same time takes up in itself (perhaps in a Hegelian sense of aufheben), the epic [dialogical] and the lyric [subjective, existential] dimensions. To see the same differently (Kuitert 2005:37) could mean seeing the place of Christians in today's marketplace not merely as engaging in dialogue with the others. It can also entail playing − as Wisdom's children on the marketplace − the play for which Christ himself calls the tune, that is 'the kingdom play of peace, justice and joy in the Holy Spirit' (Rm. 14:17). The place for practising kingdom politics is decisively the theatrical company of the King's men and women performing in the marketplace where the King himself is. 'Where I am there my servant also would be', says Christ (Jn 12).
The above criticism of a pillarised marketplace does not mean that there is nothing to be learnt from Kuyper. To the contrary, it would be wise to heed the timely call of Villa-Vicencio (2005:180–181). He calls for a reassessment, precisely now in South Africa, of Kuyper's sense of the importance of social spheres. Difference-blind models of coexistence that suggest we opt for what is common whilst playing down what makes us different does not work in South Africa. Each group needs to be challenged by other groups, whereas individually and collectively they need to challenge and renew the nation. Community, ubuntu, and belonging do not exclude conflict. They seek ways to transcend exclusion and enduring hostility.
With good reason Villa-Vicencio (2005:195; emphasis added) asks: 'Can Kuyper, understood in the broad ambit of ubuntu and the need for communal living provide a balance between unity and diversity where liberalism and multiculturalism have failed?' To follow this line many Calvinists, however, need to re-embrace forgotten, neglected and sometimes repressed accents especially such as found in Bavinck's theology, for example his timely plea for the total embracement of the 'catholicity of Christianity and church' (cf. Bavinck 1968:29–43). In the same way that he intended his views (cf. Bavinck 1968:v) on catholicity to be 'a medicine' against the tendencies of sectarianism, separatism, small-mindedness and bigotry which he, open-minded as he himself was, noticed amongst Calvinists of his time, it should also function today.
In a true catholic spirit one could thus, with Villa-Vicencio (2005), ponders again the famous last paragraph of Kuyper's Stone lectures which refers to the image of the Aeolian Harp:
Until the wind blew, the harp remained silent, while, again even though the wind arose, if the harp did not lie in readiness, a rustling of the breeze might be heard, but not a single note of ethereal music delighted the ear. Now, let Calvinism be nothing like such an Aeolian Harp – absolutely powerless, as it is, without the quickening Spirit of God. Still we feel it our God-given duty to keep our harp, its strings tuned aright, ready in the window of God's holy Zion, awaiting the breath of the Spirit. (p. 180)
In optimising the openness of the harp to that unfathomable breeze it seems imperative to render specifically Calvinist social ethics today 'transparent to the Shibboleth of every serious social ethics', namely, the aequum cuique (Scholl 1997:251–253). What new harp melodies of social justice might the Breeze still bring forth for Wisdom's play in South Africa today? Veni Creator Spiritus!
All in all, one could cautiously concur with Caputo (2013:214) that the love of truth – and, one might add, the love of true wisdom – is still possible in a postmodern context (and that would include the postsecular). This, we argue, might be possible within a deep comedy of kingdom citizens − to be presented, amongst and in peaceful competition with other played-out political options. With Ford (2011:105–106) it can indeed be affirmed that the 'most congenial category' for political action in postsecular democracies is the dramatic one, 'in which the actors are groups and institutions as well as individuals'. How these democratic actions may be imaginatively enacted by theodramatic actors is dealt with later-on.
The author declares that he has no financial or personal relationship(s) that may have inappropriately influenced him in writing this article.
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text:
PLP MANNER OF GOVERNANCE NOT IN BEST INTEREST OF DEMOCRACY
'Openness and transparency, consistently voiced mantras of the Progressive Labour Party (PLP), while in Opposition have been discarded as vaporous since the party took over Bermuda's Government, with the practice of concealment all too evident, causing wide-spread frustration among the populace, according to One Bermuda Alliance (OBA) MP Michael Dunkley.
Implied was that the massive 30-6 majority was allowing the ruling party to operate in a manner that tilted away from democracy, where the needs of the wider electorate were being served and people heard, to a state bordering upon dictatorship and self-serviance.
"I think this government, when they were the Opposition, talked about openness and transparency non-stop, and even had demonstrations on it," said Mr Dunkley during a recent interview with TNN's Trevor Lindsay. "But, now that they're in government, they've forgotten what they said when they were in Opposition and that's very disappointing."
"You mentioned the 30-6 majority and that majority allows them to stifle democracy to some extent.
"Everything's a challenge, where PATI requests are not answered, questions in the House of Assembly go on for months. It is not healthy for democracy and you can be assured that my colleagues and I are going to stop asking questions and holding them to account."
Noted were instituted policies that appear to have been designed to stifle the media by denying casual or happen-stance communication with Cabinet Ministers, demanding that all manner of questioning be formalised and vetted via the Department of Communications prior to any response being offered, with responses carefully selective.
However, Dunkley, perhaps the most freely available elected official, said that such methods, in many instances, serve to create impediments between chosen members and those they made the committed to serve.
"Obviously, I think they want to have some structure to it, but crikey, I was elected to serve the people," said Mr Dunkley. "When you get elected and become part of the government you can't build barriers around you to take yourself away from the people you serve, because then you're just not getting the job done and that's what's happening here.
"The people of Bermuda are rightly frustrated by the challenges we have with the cost of living, with the economy and with the lack of opportunity."
Far from being a government that embraces those that placed it in power, Mr Dunkley told of an organisation that has rewarded loyalty with a fearsome stance with a preference for bulldozing through flawed policies, which detract rather than enhance the well-being of the common man.
Said Dunkley: "This government, which was billed as the 'People's Government'. They had the People's Campaign behind them and now the People's Campaign has disappeared. You can't find them and the people are unhappy, but they're afraid to protest.
"They're afraid to protest, because one of the things with the OBA, people knew that if they came out, while everything might not be accepted, but they would be listened to and their point be taken on board.
"Yes, it's alarming, because if you can't stand up and speak, eventually you won't even be allowed to stand up, forget about speaking.
"And I say that in all seriousness, because we face tremendous challenges and government has significant responsibility to deal with challenges. And if you won't listen to the people you become disconnected and when you are disconnected you make bad decisions.
"If the people can't hold you accountable you make bad decisions.
"What did the government always say? 'If you don't listen. If you don't see. You will feel'.
"And I don't want them to feel right now. In these tough times people are suffering and we need to move forward.
"I'm not interested in getting re-elected l'm interested in putting Bermuda in a better position so that at the next election you can stand on the ground of what you've done, but this government has failed at this point ."
To emphasise the apparent disregard and bullying tactics perpetrated by the PLP against those that placed them in power, Mr Dunkley pointed to the ongoing disputes among citizens of party strongholds in St George's and Sandys, which account for eight elected officials.
Residents in St David's are currently up in arms regarding the area being used in the manner of an industrial dumping ground, with the latest matter for discord being a planned erection of an incinerator for the disposal of the Island's medical waste, while many supporters at the west end continue rail against Governments want to close down West End Primary.
"It's alarming and shocking how people are afraid to protest," said Dunkley. "If they see Trevor Lindsay out there protesting all of a sudden you get a call from somebody in the corridors of power, saying, 'Trevor, back down.' The world has to move on from there.
As for independence, Mr Dunkley inferred any such discussion or movement toward such to be laughable, considering the current state of the economy, the PLP's failure to stimulate it, and the fact that the majority are nowhere near interested in the Island seeking independence at this time.
"We're here talking about independence?" said Dunkley, incredulous to the notion. "We can't even manage our own affairs in proper manner. Government's afraid to release information about contracts and stuff and we want to even have an independence discussion, c'mon. The people would vote that down so bad.
"David Burt was elected by the party to be the leader and then stay on as the Premier. He cannot be emboldened by what took place. Because it wasn't a mandate to continue to lead, it was the political process taking care of somebody who's been in the organisation for a while and the new person with a shining star wasn't there yet. He didn't meet that criteria.
"Ask what's wrong with politics, good people are pushed back or held back and not pushed forward. We need the best people making decisions and people are not even being heard and government are making decisions, it's scary. That's why we continue to speak in opposition."

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text:
The Women of The Rose
About Dorothy
Dorothy's Blog
Personal Passions
Magdalene Pilgrimage 2017
Mary Magdalene Festival
Magdalene Community
Dorothy Gibbons
12700 N Featherwood Dr
Co-Founder of The Rose, CEO, Author, Speaker
Dorothy's leadership has led to many firsts – she employed patient navigators when no one had heard of that terminology, established a 500 + member strong Physicians Network that provides pro-bono care for the uninsured; brought in the first truly portable and business adaptable Mobile Mammography units which now serves a 35 county area in southeast Texas, created the Breast Health Collaborative of Texas, was the first female selected for the Community Health Leadership Award in 2008 by the Episcopal Health Charities, named Houston's first "Fearless Woman" Awardee in 2011, was the first recipient of the Trekker Award, and her first national award was as Yoplait's Breast Cancer Champion in 2012.
Reminded almost daily that access to care in Texas is still not guaranteed, she has led The Rose to be more than a medical facility, to become, in fact, a caring community. Her nonprofit experience involves healthcare, education and women's issues. She has served as founder or on the founding board for the Breast Health Collaborative of Texas, the North Pasadena Community Outreach, the Breast Care Center in Washington DC., Gateway to Care and the Texas Medical Centers Women's Health Network in Houston. She has served on the boards of the Texas Executive Women's, the Association of Business Professional Women, Brigid's Place and was the primary organizer of the Mary Magdalene Community started in 2005.
Like most women she juggles her professional and personal life, seldom finding a true balance. As a CEO, community leader, published author, wife, mother, yoga instructor, lecturer at the Jung Center, rancher, and advocate for women, her labels are many. Her true education began at the bedside of her dying mother, then continued through the real-life experiences of leading The Rose. With a BA in communications, she is also a student of women's roles in world religions, mythology and history.
Read Dorothy's interview with Inspiring Houston Women
CEO - Author - Speaker
dorothyrosegibbons@gmail.com


The creation of the Southern 100 Club's new race control headquarters has moved a step closer with help from long-time sponsor the Isle of Man Steam Packet Company.
The Isle of Man Steam Packet Company has helped bring Groudle Glen Railway's star attraction back home after a complete restoration off-island.
A local martial arts academy will travel to the UK this week with support from the Isle of Man Steam Packet Company to take part in the 14th Taekwondo England Autumn Open Championships.
Young people on the Isle of Man were taught some important life lessons through the medium of song and dance last week.
With Manannan's final 2018 sailing scheduled for this Sunday (4th November), the Isle of Man Steam Packet Company has confirmed its fast craft will again remain in Manx waters this winter.


Apple set a new high for the September quarter that is continuing to be supported by a premium-priced iPhone lineup, as well as continued growth in the services segment. Following the publication of its fourth fiscal quarter 2018 results, the company provided additional detail on the record-breaking performance in an earnings conference call.
The numbers: Apple's revenue for the fourth quarter of the fiscal year 2018 hit a record $62.9 billion for the September quarter, with 46.9 million iPhones, 9.7 million iPads, and 5.3 million Macs sold.
"We're thrilled to report another record-breaking quarter that caps a tremendous fiscal 2018, the year in which we shipped our 2 billionth iOS device, celebrated the 10th anniversary of the App Store and achieved the strongest revenue and earnings in Apple's history," said Tim Cook, Apple's CEO. "Over the past two months, we've delivered huge advancements for our customers through new versions of iPhone, Apple Watch, iPad and Mac as well as our four operating systems, and we enter the holiday season with our strongest lineup of products and services ever."
"We concluded a record year with our best September quarter ever, growing double digits in every geographic segment. We set September quarter revenue records for iPhone and Wearables and all-time quarterly records for Services and Mac," said Luca Maestri, Apple's CFO. "We generated $19.5 billion in operating cash flow and returned over $23 billion to shareholders in dividends and share repurchases in the September quarter, bringing total capital returned in fiscal 2018 to almost $90 billion."
Apple's board of directors has declared a cash dividend of $0.73 per share of the Company's common stock. The dividend is payable on November 15, 2018 to shareholders of record as of the close of business on November 12, 2018.
Cook reiterating 2 billionth iOS device sold, Apple equivalent growth to a Fortune 100 company in a single year.
41% year-over-year earnings per share gain.
Strong double-digit growth in revenue in all segments.
iOS 12 installed on more systems in first month than any version of iOS ever.
"New iPad Pro unrivaled in versatility and performance"
Cook promoting Mini as a professional product, again.
ECG app available on Apple Watch "later this year"
Cook: Apple Watch is "One further example of the kind of contribution we can make in the health space, and we look forward to making more in the future."
Luca Maestri: US consumers indicate customer satisfaction of 98% for iPhone X, 8, 8 Plus.
Other products being renamed to "wearables, home, and other accessories"
Regarding tariffs and "deceleration" in emerging markets, Cook: "Emerging markets that we're seeing pressure are Turkey, India, Brazil, Russia, markets where currencies have weakened over the recent period in some cases that resulted in us raising prices.
"each one of the emerging markets has a bit of a different story, and I don't see it as some sort of issue that is common between those for the most part."
China: "I would not put China in that category." 16% growth in China, driven by iPhone double-digit growth.
App store in China: slowdown or moratorium on new game approvals, because of new regulations "things are not moving the way that they were moving previously"
Approvals: "Very far below historic pace."
"We don't know when approvals will return to a normal place."
Question about healthcare records -- Cook "Apple has a huge opportunity in health. You can see from our past several years that we have an intense interest in the space and are adding products and non-monetized services so far to that. I don't want to talk about the future, because I don't want to give away what we are doing, but this is an area of major interest to us."
Question about revenue range span and variables incorporated -- Maestri cites lineup and services going into holiday season, guidance represents a new quarterly revenue record. Reiterates previous remarks about guidance range, including launch timing of new iPhones reverse order versus 2017.
Maestri: "Virtually every foreign currency has depreciated against the dollar in the last 12 months. 200 basis points of headwinds translates into $2 billion of headwind to our revenue."
Supply and demand balance of products has yet to be determined.
First question about lack of sales volume no longer being reported, analysts are not pleased.
Units of sale are no longer relevant, according to Maestri.
Maestri notes that top competitors in computer and smartphone sales do not provide unit sales volumes.
Question - What impact does the iPhone XS family have on the iPhone XR: Cook has no substantive comment on the matter, "very very little data" with no obvious impact.
Question - Any plans to consider diversifying supply chain given geopolitical situation: Cook "If you look at the products that we have created and manufacturing, they are really manufactured everywhere. We have significant content from the US market, to Japan to Korea, and great content from China as well. The vast majority of the R&D is in the United States.
"That basic model where you look around the world and find the best in different areas, I don't expect that model to go out of style."
"Trade relationships are big and complex."
Cook reiterates that he is confident that countries can work together to solve problems from a trade perspective.
Question - NAND pricing is falling, why is margin not increasing: Maestri says that there will be some benefits to the commodity pricing, but offset by currency fluctuations.
Question - What are India challenges, and reiteration of fear about unit sales volume reporting stop: Cook reiterates previous remarks about India. "productive discussions" with India government. "Fully expect at some point that they will agree to let us bring our stores into the country."
Manufacturing in India is going well. Long-term is "very very strong there."
Maestri: Gross margins provided for services going forward. Reiterates previous remarks about why Apple will no longer be providing this information.
Cook: "our installed base is growing in double-digits, and that's probably a much more significant metric from an ecosystem point of view. This is a little but like if you go to the market and you push your cart up to the cashier and they ask 'how many units do you have in there'."
Remind me what the dividend was last quarter. Is $0.73 about the same? I thought it was higher.
The same. Similar pattern as the past. They stay the same for multiple quarters. Up 27% YoY.
Tim says that they could not be more bullish on Apple's future. I would expect them to be more bullish without the pending and likely tariffs that are coming to tax consumers on all Apple's products.
Nothing about further international Apple Pay roll-out or Apple Pay Cash?
Consumers within the U. S. Significant of course but not "all".
"We're not done yet," -- does that mean one more product release before end of year? iMac?
Luca just said Apple will no longer be providing unit sales data for iPhone, iPad and Mac. Finallly! Wall Street not happy. Stock down 7% now.
Wall Street will not like that.
...and will seek to punish them accordingly.
Market Cap under $1T now. Curious to see where it ends up tomorrow when the news of no longer reporting unit sales sinks in.
What was the profit margin on the phones? I would think it was real high since they ditched the QualComm modems. It's not like they reduced the price of the new iPhones for the cheaper modems.
How many other major tech companies give out official unit sales numbers?
Time for Apple to do a mass buyback with stock down.
It's not down that much. If it fell 10% or more, sure.


Just wanted to share a few stills from my new film 'Wild feathers in a Iron landscape' only a few more scenes left to shoot .
Unity, on the cover of 50th Annual Minnesota Iron Pour.
Current exhibition 'Room' at Loveland Museum/Gallery , Colorado.


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Bond Ladys Corner » NEWS FROM IRAQ » Iraq General News, Economy & Oil News » Maliki: Baghdad summit indicated that Iraq sought to consolidate its relations with everyone Monday, April 2 / April 2012 14:23
Maliki: Baghdad summit indicated that Iraq sought to consolidate its relations with everyone Monday, April 2 / April 2012 14:23
1 Maliki: Baghdad summit indicated that Iraq sought to consolidate its relations with everyone Monday, April 2 / April 2012 14:23 Mon Apr 02, 2012 11:40 am
Maliki: Baghdad summit indicated that Iraq sought to consolidate its relations with everyone
Baghdad {: News} Euphrates Prime Minister Nuri al-Maliki that the Baghdad summit I have political success in Iraq that it works to consolidate its relations with everyone.
The Arab summit held in Baghdad last Thursday and is the largest international event organized by the country for more than twenty years, where Iraq has already hosted the Arab summit in 1990.
According to a statement issued by the Prime Minister received the Euphrates News Agency {} a copy of it today that "al-Maliki received his official office, Foreign Minister Hoshyar Zebari, agents and a number of ambassadors and staff developed Wazzarah that participated in the preparation and organization of the summit of Baghdad."
The statement quoted Maliki as saying that "the success of the Arab summit in Baghdad is a success for Iraq and to highlight the role and position in the Arab arena, and a confirmation of its ability to remove all traces of dictatorship and its aftermath in light of the lack of sovereignty."
He added that "the great efforts you have made an extraordinary circumstance came in it has a lot bet that Iraq will not be able to hold the Arab summit in Baghdad, but the reality has proven its ability to achieve this, the summit was held and was characterized by its success in organizational aspects and security."
Maliki hailed the "role played by the Ministry of Foreign Affairs and its staff that worked seamlessly in light of the circumstances and challenges, most notably with regard to the security aspect and the efforts of the enemies of the political process to target the summit."
He explained, "today we have many responsibilities most important to build a strong state, not militarily, but powerful to its policy and its economy and its Constitution and witnessed by an atmosphere of freedom and democracy and commitment to the duties of national and activating the role of youth, women and civil society organizations, in addition to its external relations that fall upon you the responsibility to activate and reverse the image of Iraq the real internationally. "
For his part, praised Foreign Minister Hoshyar Zebari, according to the statement "the great efforts made by the Prime Minister and his insistence on holding the summit in time and place and his commitment and follow-up preparations and preparations early and that was the reason for their success.", Congratulating him on behalf of all employees in the Ministry of Foreign Affairs, this success is a success and the Government of Iraq and the people. ended m
2 Re: Maliki: Baghdad summit indicated that Iraq sought to consolidate its relations with everyone Monday, April 2 / April 2012 14:23 Mon Apr 02, 2012 11:42 am
wudy
thanks for the post; we will see.
3 Re: Maliki: Baghdad summit indicated that Iraq sought to consolidate its relations with everyone Monday, April 2 / April 2012 14:23 Mon Apr 02, 2012 10:46 pm
wudy wrote: thanks for the post; we will see.
That we will wudy! That we will. As we know they don't change their minds very often
4 Re: Maliki: Baghdad summit indicated that Iraq sought to consolidate its relations with everyone Monday, April 2 / April 2012 14:23
» Jaafari and U.S. ambassador discuss the implications of the Arab summit on Iraq's relations with Arab and international Monday, April 2 / April 2012 22:59
» Force the Baghdad summit a historic achievement for Iraq and the political process and the success of every blow the forces of terror Monday, April 2 / April 2012 15:54
» Adeeb: Tunisia confirmed its participation in the summit of Baghdad and its intention to consolidate relations with Iraq Saturday, 03 March / March 2012 16:04
» Deputy for the law: Iraq was represented at the summit and accused the law is incorrect because the invitations were open Monday, April 2 / April 2012 08:04


This is scary news. We all knew this was coming, but estimates of when China would surpass the United States as the world's leading emitter of greenhouse gases had projected that we had a few more years.
These new findings show how absolutely crucial it is that the United States figures out it's own greenhouse gas reduction plan as soon as possible. We need to lead by example and put ourselves on the path to emissions reductions of at least 80% by 2050. Our credibility in international negotiations is incredibly poor when we continue to take the "we'll cut our emissions when you cut yours" stance. As the world's richest nation, and the world's largest contributor to cumulative greenhouse gas levels in the atmosphere (a title we will regain much longer than the title of largest annual emitter of greenhouse gases), we must do our part to reduce our emissions. Only then will we have credibility when negotiating with China and other developing nations.
Our success or failure in international negotiations to arrange a follow up to the Kyoto Protocol that includes some kind of standard for rapidly developing giants such as China, India and Brazil may very well determine our success or failure in stopping global warming.
It's also crucial for the United States to cut it's emissions as soon as possible in order to 'make room' for increasing emissions from these developing countries, at least for the time being. We all share a global 'carbon budget', the cumulative amount of carbon and other greenhouse gases that we can afford to put into the atmosphere over the next century. The United States and other developed nations have already spent the last 100 years eating up part of the global carbon budget, and it is unjust for developed countries to tell developing countries such as China dn India that they must cut emissions at the same rate as developed countries.
The Bush Administration's justification for not joining the Kyoto Protocol because it left out developing nations like China is completely absurd for all of the above reasons.
It's time to stop dragging our heals on climate change. It's time to fulfill our own responsibilities and cut our carbon emissions by 80% by 2050. It's time to help developing nations such as China, India, Brazil, Mexico and Indonesia adopt energy efficient technologies and clean energy production technologies to reduce their carbon intensity as their economies grow. And it's time to lead the world forward towards stabilizing the climate.
No less than the future of the world as we know hangs in the balance.


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Call : +91 - 11 - 4248 6101 to 05
03 NIGHTS/ 04 DAYS PANCHMARHI HONEYMOON PACKAGE
Madhya Pradesh, a large state in central India, retains landmarks from eras throughout Indian history. Begun in the 10th century, its Hindu and Jain temples at Khajuraho are renowned for their carvings of erotic scenes, most prominently Kandariya Mahadeva, a temple with more than 800 sculptures a mere slice of architectural wonder in a region blessed with palaces.
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Madhya Pradesh, a large state in central India, retains landmarks from eras throughout Indian history. Begun in the 10th century, its Hindu and Jain temples at Khajuraho are renowned for their carvings of erotic scenes, most prominently Kandariya Mahadeva, a temple with more than 800 sculptures a mere slice of architectural wonder in a region blessed with palaces, forts and stupas, the former most gloriously prominent in the postcard-perfect village of Orchha. The eastern Bandhavgarh and Kanha national parks, noted Bengal tiger sanctuaries, offer guided safaris.
Laid-back traveller havens like Maheshwar and Omkareshwar display the spiritual, scenic, and chill-out flavours for which India is renowned, while the adventurous can foray into tribal Chhattisgarh, which split from Madhya Pradesh in 2000 and remains fascinatingly far removed from mainstream Indian culture.
Facts & Figures:
Madhya Pradesh is situated in the central region of India and that's why it is called the Heartland State. It has the largest reserves of diamond and copper in India as Madhya Pradesh is rich in mineral resources. Major Facts of the State are provided below:
Name: Madhya Pradesh is also called the "Heart of India" because of its geographical location. Literally meaning of Madhya Pradesh is "Central Province".
Existence: It is created in 1956.
Boundary: The Border States are Chhattisgarh, Gujarat, Rajasthan and Uttar Pradesh.
Population: 73.34 million (2012).
Land Area: The total land area of Madhya Pradesh is 308,252 sq. km. Madhya Pradesh holds 2 nd rank in area wise.
Language: Hindi is the Official Language of Madhya Pradesh.
Literacy: The Literacy Ratio of Madhya Pradesh is 70.60%
City: Its Capital City is Bhopal. Indore is its Largest City.
District: There are all total 52 districts present in Madhya Pradesh.
Climate: Madhya Pradesh experiences sub-tropical climate. Hot dry summer is from April to June and Monsoon Rains are from July to September.
Connectivity: It is well connected via roadways, railways and airways. Bhopal, Indore, Gwalior etc. are some of the airports situated in Madhya Pradesh.
Places of Interest: Major Cities which attract tourists are Gwalior, Bhopal, Ujjain, Indore,etc. as there are many popular places to visit.
Religion: In Madhya Pradesh, mostly are Hinduism with around 92% and the remaining 8% are Muslim, Jain, Christian, Sikhs and Buddhists.
Day 1: Pipariya-Pachmarhi
Arrive at the nearest railway head to Pachmarhi, Pipariya railway station. Meet our tour representative who helps you with an assisted transfer to Pachmarhi. The road journey is of around an hour. On the way, treat your eyes to the wonderful views of the surroundings. Open the windows of your car and let the cool air brush past your face. As you reach the hotel, complete the check-in formality. After freshening-up, leave for a nature walk, exploring the prime attractions on your own. As the day is at leisure, you can indulge in the activities of your interest. Hold hand in hand, explore the place, whispering sweet nothings in each other's ears. Stay overnight.
Day 2: Pachmarhi
Day 2 of the itinerary is scheduled for sightseeing, amidst the natural beauty of Pachmarhi. You visit the most popular attractions of Pachmarhi such as Priyadarshini (Forsyth Point) - around 5 km from the town this popular view point offers stunning views of the surroundings along with memorable sunset views; Bee Fall- a 35 m high popular waterfall, it is ideal for nature-lovers; Handi Khoh- a huge ravine with thick woodland and a cliff of 300 feet which is known to have connection with Lord Shiva and Fairy pool- also known as Apsara Vihar- it is a small waterfall (30 feet high) and a naturally formed pool.
In the evening, explore the local market of the place. Here you can get your hands on some wonderful tribal craft items, made by the local Gond and Bastar tribes. Do not forget to try local cuisine dishes and savor their lip-smacking flavor. Overnight in Pachmarhi.
The sightseeing of Pachmarhi is not yet over! You have tons of places to explore when you are here. To take back the best experience, walk down this green destination in the morning and enjoy the scenic beauty. Later, continue with sightseeing at Chhota Mahadeo- a small trek takes you to this old temple that is dedicated to Lord Shiva, Jata Shankar- a natural cave in deep ravine with lingam- shaped stalagmites, Chauragarh – Pachmarhi's second highest peak with a Lord Shiva temple and Chauragarh fort and Dhoopgarh- highest point in Satpura ranges known as famous sunrise and sunset view point. Capture and take back with you the eternal romance of the place. Overnight stay.
Day 4: Departure from Pipariya railway station
The tour ends here today. Meet our representative who helps you with transfer to the railway station. Board and head for the onward journey.
Accommodation as per you chosen hotel (03/ 04/ 05 star)
Daily Breakfast in the Hotels
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All applicable hotel taxes, toll tax, parking charges & Driver allowance however, any other tax as and when levied by the Government shall be extra.
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Crazy Egg allows you to quickly make changes to your site on the fly. The editing tools allow you to change elements like the copy, font colors, or even hide elements entirely. Once you're ready, you can publish your changes directly on your website!
1. Go to the Editor.
2. Click on Make your first edit now or the plus (+) at the top of the dashboard.
3. Enter the page you want to edit.
4. Then choose the device type these edits will appear on. In this example, we're going to edit the desktop view.
Next, we'll start to use the Crazy Egg Visual Editor to make changes.
1. Once the editor has loaded your page, select an element that you want to edit. For example, let's select the "HELP CENTER" title.
2. Click on Edit Text & Style. Use the inline editor to change the text.
4. Click on the close button (X) once you are done. Here, we've changed the copy from "Help Center" to "The Help Center".
5. Repeat steps #1-4 to create more changes to other areas of your site.
6. Click Publish my edits! once you have finished creating the changes to your site.


Items where Author is "Astorino, Annabella"
Astorino, Annabella and Frangioni, Antonio and Fuduli, Antonio and Gorgone, Enrico (2012) A Nonmonotone Proximal Bundle Method With (Potentially) Continuous Step Decisions. Technical Report del Dipartimento di Informatica . Università di Pisa, Pisa, IT.
This list was generated on Sun Apr 21 00:07:23 2019 CEST.


TOTTENHAM fans need to realise that this their new stadium is no Field of Dreams.
Just because Daniel Levy has built it, it does not mean necessarily they will come.
That was the catchline of the 1989 film starring Kevin Costner where a corn farmer builds a baseball field on his farm and all the greats from the history of the game just rocked up to play.
Unfortunately, in football these days the greats all have agents and that is why it is going to take money to make Tottenham's new model for success work.
Just as Hollywood loves the underdog like Costner, so football enjoys its Leicester City moments and with the camaraderie Mauricio Pochettino has engineered at the club, together with the rich crop of academy graduates, the club could still do something remarkable in their new ground next season.
But Liverpool showed last summer that if you really want to go out and challenge the Big Boys, you need to spend money on your playing staff.
However, Spurs are in the Catch 22 situation whereby if they make a marquee signing like Gareth Bale and meet his wage demands, it will throw the rest of the dressing room out of kilter.
The slow build needs to continue to be the model with players like Jack Grealish set to re-establish the conveyor belt of young talent into the club that has not been running at all for over a year.
With the increased revenue and noisy support that the stadium will undoubtedly bring – it is, after all, absolutely magnificent – hungry young players may want to join the Tottenham project and help build it rather than seek more instant gratification elsewhere.
Tottenham new stadium: When is first match? Who are Spurs playing?
There will be no overnight success, though, and that is the message Pochettino has been busy preaching.
The rebuild has been about the infrastructure catching up with their expectations, not necessarily giving them a platform to go even further.
Tottenham are third in the Premier League at the moment and pretty much among the top 20 or so teams in Europe.
In terms of capacity, that is just where their new home puts them. No more, no less.
Pochettino spoke on the pitch at half time during the 'test event' this weekend between Tottenham's under 18s and Southampton.
"We all feel the same, so excited. I got the same feeling when we left White Hart Lane on the last day, we were crying and now in the first day in the new stadium we feel the same emotion," , on the pitch at half-time.


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Oceanapia imperfecta är en svampdjursart som beskrevs av Arthur Dendy 1895. Oceanapia imperfecta ingår i släktet Oceanapia och familjen Phloeodictyidae. Inga underarter finns listade i Catalogue of Life.

Källor

Horn- och kiselsvampar
imperfecta

redpajama_set_name: RedPajamaWikipedia


Digital Libraries to Biometrics to Telepresence: What Makes New Technologies Succeed?
The Symposium is soliciting state-of-the-art research papers, panels and tutorial proposals in the following areas of interest.
Prospective authors are encouraged to submit a full paper for review. Only original papers that have not been published or submitted for publication elsewhere will be considered. The submission process is carried through the EDAS conference management system (http://www.edas.info/newPaper.php?c=7977). The manuscripts must follow the IEEE two-column format with single-spaced, 10-point font in the text. The maximum paper length is of five (5) pages. A sixth page may be accepted after an additional fee. Submission of a regular paper implies that at least one of the authors will have a full registration to the Conference and present the paper upon the acceptance of the submission. Manuscript template available at: www.sarnoffsymposium.org.
All accepted papers (after review by experts in the field) will be presented in oral sessions, included in the 33rd IEEE Sarnoff Symposium Proceedings and published through IEEEXplore. Student papers should be submitted to the Student Papers Chair (praghuwanshi@devry.edu). Prospective tutorial presenters should contact the Tutorials Chair (ekpodzo@msn.com). Military Panel and Commercial Panel Proposal are also solicited. Detailed procedure is available at: www.sarnoffsymposium.org.


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Writing Studies
Research & Engagement
Madness and Identity: Diagnosing, Constructing, and Interpreting the Psychiatric Patient, 1850–1920 (Studies in Rhetoric/Communication)
Madness and Identity is a study of the linguistic negotiations at the heart of mental illness identification and patient diagnosis. Through an examination of individual psychiatric case records from the late nineteenth and early twentieth centuries, Cristina Hanganu-Bresch and Carol Berkenkotter show how the work of psychiatry was navigated by patients, families, doctors, the general public, and the legal system. The results of examining those involved and their interactions show that the psychiatrist's task became one of constant persuasion, producing arguments surrounding diagnosis and asylum confinement that attempted to reconcile shifting definitions of disease and to respond to sociocultural pressures.
By studying patient cases, the emerging literature of confinement, and patient accounts viewed alongside institutional records, the authors trace the evolving rhetoric of psychiatric disease, its impact on the treatment of patients, its implications for our contemporary understanding of mental illness, and the identity of the psychiatric patient. Madness and Identity helps elucidate the larger rhetorical forces that contributed to the eventual decline of the asylum and highlights the struggle for the professionalization of psychiatry.
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Green Card Transportes e Eventos Ltda.
Presiding Panelist: Luis H. de Larramendi, Esq.
Domain name - Domain name dispute resolution policy - Brazilian Service mark - Brazilian Trademark - Identical - Confusingly similar - Bad faith registration - Bad faith use - Valuable Consideration in Excess of Out of Pocket Costs - Web site Not Developed.
Complainant is the proprietor of trademarks consisting of the word REDEGLOBO in Brazil and various other countries. It is likewise the owner of GLOBO marks in Brazil and various other countries. Complainant is present publicly in the communications and television field through use of several trademarks, including the REDEGLOBO mark. It also uses the REDEGLOBO mark as a domain name and it is the registrant of the "REDEGLOBO.COM.BR" domain name. Respondent had registered the domain name, REDEGLOBO.NET. It has yet to develop a Web site using the domain name at issue (though it claims to do so in the future) or made any other good faith use of the domain name.
It is clear that the domain name REDEGLOBO.NET is identical or confusingly similar to the trademarks registered and used by Complainant. It is also clear that Respondent has no rights or legitimate interest in respect of the domain name.
Uniform Domain Name Dispute Resolution Policy, as adopted by ICANN on 24 October 24, 1999.
The Rules for the Uniform Policy.
Register.com's "Registration Agreement," as implemented by Register.com, Inc. on December 1, 1999.
Robert Ellenbogen v. Mike Pearson, Case No. D2000-0001 (WIPO).
1.1 Complainant: TV Globo Ltda., with a place of business at Rua Marquês de Sao Vicente, 30, Rio de Janeiro, Brazil, represented by Luis F Matos Jr. and Luis Fernando Matos of the Matos & Asociados law firm with offices at Rua 7 de Setembro, 99 6th Fl., Río de Janeiro, RJ RJ, - Brazil.
3.3 The respondent requested that the dispute be resolved by a panel formed by three panelists selected after consulting with the parties as to their appointment. WIPO finally appointed a panel formed by Antonio Millé, Wolter W. Bettink and Luis H. de Larramendi, the latter acting as Presiding Panelist.
- that it is present publicly in the communications and television field through use of several trademarks, including the REDEGLOBO mark.
C) The Uniform Policy does not require that the trademark reproduced in an identical or similar manner in the subsequent domain name be renowned. Likewise it is irrelevant for the question of similarity that there may be other firms who use elements included in the trademark or that the trademark in question is registered for only certain products or services may be relevant.
(ii) Respondent has not demonstrated that before the date of notice of the dispute it used or prepared to use the domain name in connection with a bona fide offering of goods or services. Respondent's alleged preparations to use the domain name for rental of cars have not been substantiated by documentary evidence.
. However, in view of the above quoted messages and set-up of the great domains.com website and given that Respondent has not issued any advisory to keep third parties who log onto the said site from having an opportunity to make a bid for that parked domain name, it should be held that Respondent is offering the domain name for sale through greatdomains.com.
The Panel has rendered a unanimous decision on this case, there being no dissenting opinions by any of the panelists. Luis H. de Larramendi, Esq.
Wolter W. Bettink, Esq. Antonio Millé, Esq.