BlackRock Real Assets has raised $1.65bn (€1.46bn) for its Global Renewable Power II fund, exceeding its $1bn target.
The fund manager said it is the largest wind and solar power fund in the world.
Sixty-seven institutional investors in North America, Europe and Asia committed capital to the fund, whose strategy is to build a diversified global portfolio of wind and solar projects.
Nearly 20% of the money raised has already been invested in five wind and solar projects across the US, Norway and Japan.
David Giordano, head of renewable power North America, APAC and Latin America at BlackRock and portfolio manager of the fund, said BlackRock had invested in more than 100 wind and solar projects around the world since 2010, and that it managed over $4.2bn of equity assets in the renewable power sector.
"We have maintained the discipline of investing exclusively in renewable power, one of the most active sectors for deal flow in the growing infrastructure asset class," he said.
The commitments from investors reflected "strong investor demand for attractive, environmentally conscious total returns and stable cash yield available in the renewable power asset class," BlackRock said.


Over the last 11 years, Ihelm Enterprises has grown, shrunk and grown again. The level of customer service has always remained the same, as demonstrated in a testimonial we received recently.
Ensuring our customers are receiving the service that they pay for is essential to our business. If our customers weren't happy they would not recommend us to other people and the company wouldn't grow.
If you would like to know more about our hosting services, visit our Hosting Page. If you like this post please pin it to your website hosting pinboard.
Every now and again I will come across a stumbling block while I am working on a client's accounts or on fixing a problem with their website. It can be quite frustrating, but not impossible to overcome. When I get stuck on a project, I will step back from it and move onto a different project, or just take a break altogether.
I have been known at times when working on a set of accounts to stay up until the wee hours of the morning and hammer away at them until the figures balanced, but that was before I became a parent. Now, I will take a break for 20 minutes or so, and then come back to it. If I still can't figure out what's going on, I will put it aside until the next day, or ask my husband to have a quick look and see if he can find where I've gone wrong. Sometimes all it takes is a fresh pair of eyes – either your own after being rested, or another person's – to help you find the mistake and get things corrected again.
With a website issue, it sort of follows the same pattern. I hit a wall, try a few times to hammer it down, and if it doesn't work, I will put it to the side for a bit. When I go back to looking at the issue again, I will try to Google different phrases relating to the issue to see if I can find some helpful hints on getting past the wall. Sometimes it's a team effort where my husband and I work on the website issues together.
Give us a shout if you need help with an accounts issue or a website issue.
Are you an accountant in Chorley, Lancashire or the surrounding area? Have you got an influx of clients that require bookkeeping? If you have answered YES to either of these questions, we are here to help you!
Ihelm Enterprises has been providing bookkeeping services to small businesses and accountants for over 11 years. We work closely with all of our clients to ensure they receive a top-notch service. We have worked with local accountants to help them provide bookkeeping services to their clients. By outsourcing the day-to-day bookkeeping to us, you will free up your time to be able to provide an even better service to your customers. As their accountant, you will be able to focus on providing them with more focused tax & business advice.
We have several ways that we can get the necessary paperwork from you. It can be sent electronically via e-mail, Dropbox or secure server. We can also arrange to pick up paperwork from your office is you are in Chorley or within 6 miles.
We currently have 12 hours per month per client that we can offer to help you provide the best service possible to your clients, and so you can start growing your business.
Contact us now via our Contact Us page to find out more!
I get asked a lot of questions about what type of company people should set their business up as. There is no right or wrong answer to this question as it is down to a personal preference. However, I have outlined below some of the main points about some of the most common types of businesses.
Sole Trader (Self-Employed): The description is in the name – you run the business on your own and the profit is your income. A sole trader you are required to register with HMRC as a business, file a self-assessment at the end of every tax year, pay tax on all of the profits and you are responsible for your own NI. You can still have staff (employees). You alone are responsible for any debt the business has. Apart from trademarking your business name, there really isn't anything protecting the name you've chosen.
Limited Company: A limited company is owned by those who hold shares in it. Everything is separate from your personal finances and the company is responsible for its own debts. All profit that is made belongs to the company, and it must file a corporation tax return at the end of the financial year. The name of the company is protected as you must register with Companies House. Each company must submit statutory accounts and an annual return to Companies House. Directors must submit a self-assessment to HMRC at the end of every financial year.
Limited by Shares: Most common type and means that a shareholder is only responsible financially for the value of shares they own but haven't paid for.
Private Company Limited by Guarantee: The company has the financial backing of a director or shareholder up to a specified amount.
Public Limited Company: The shares are traded publically.
Partnerships: All partners of the business share responsibility for any losses that are made and for any bills. All profits are shared between them. Each partner must submit a self-assessment and pay tax on their share of profits. They must also pay PAYE and NI. The partnership must send a partnership self-assessment to HMRC at the end of every tax year.
Limited Partnership: If the business has any debt that it can't afford to pay, it is split among the partners. However, this is limited to the amount they initially invested.
Limited Liability Partnership: Partners are limited in their liability for any debt the business has. They are only liable for the amount they invest. All responsibilities and how profits are to be shared are set out in an agreement.
These are the basic types of businesses that you can have. Each one can have employees, and if you do, you will need to register as an employer with HMRC and submit payroll information on a regular basis.
To find out more about the different types of businesses, and how to set up a business, read this article on the Gov.uk website provides quite a lot of information as to what types of business structures there are.
If you have any questions, please don't hesitate to contact us via the Contact Us Page, our Facebook Page, or on Twitter or leave a comment below.
Particularly if you're the organised type, it's easy to think more often than not that it is simply "quicker to just do that myself". It's only once you've started outsourcing some of the ongoing time-consuming tasks that it then becomes clear it actually is worth it. Once the training/handover part is done and that person is more familiar with your business, the delegation of tasks is very productive. Having someone that you don't need to provide a desk and computer for and that only charges for the time spent assisting you each month is very economical and allows you to focus on your core skill area. Some owners detest the admin side of the business and having someone else do it relieves stress.
For example, if you came to Ihelm Enterprises for bookkeeping and also needed someone to manage your diary, we would directly refer you to our partner virtual assistant so that you could make arrangements with her. Soon afterwards, you've created more time by outsourcing your bookkeeping and diary management and can focus on what you do best for your business.


Maurilio Amorim » Are We Creating a Better Version of Ourselves Online?
Are We Creating a Better Version of Ourselves Online?
That thought has stayed with me for days now and I can't seem to shake it. I overheard a co-worker say that she is often disappointed when meeting celebrities in real life situations because they never live up to her expectations. Ok, I'm not a celebrity–I have no paparazzi following me, or even a friendly stalker–but the comment forced me to ask the question, "have I created a better version of myself online?" I'm not sure I can objectively answer that question.
I want to believe that my online persona is who I am, but somewhat self-edited and on my best behavior, and not a carefully constructed caricature of the person I wish I were. We all have heard of truth in advertising, but what about truth in social media persona?
How should we manage putting our best "digital" foot forward without fabricating a bogus online identity?
That's a great question. I have the same struggle trying to find a balance between best behavior and fictional character. The only thing I know to do is let my conscience be my guide.
"How should we manage putting our best "digital" foot forward without fabricating a bogus online identity? " — one tweet at a time.
Social media is an interesting medium and one reason is the question you've posed here. In the early days on the Net it was almost expected that who you were talking to someone's fake persona meant to heighten the speaker's self-perception. "You can be anybody you want" was almost a tagline for the early days of AOL chat groups.
Recently we've gotten away from that and the focus has shifted to transparency and authenticity, but we all have a tendency to put out best foot forward. It's even easier when we have the ability to edit our content before distribution. I would never use a profile pic that makes me look fat, just like a fast food place would never use a picture that made their food look greasy and droopy. We may be in the time of transparency, but we still live under the regime of editable content and our nature will always try to present our best front. I think the main task is to find a way to present yourself honestly while still feeling good about what you've distributed. People have quite a perceptive BS meter, so before I post or send out anything, I look at it and ask, "Would I buy into this?"
But that's just me and I edited this comment about twice before I posted it, so who knows.
I'm thankful for editing because I have a tendency to over share. And I think there's no excuse these days for posting a bad picture of ourselves. But there's a difference between editing a comment and making up stuff to impress our online friends, and I big difference between a bad shot and a over-photoshopped version that doesn't resemble the real person.
Oh, I agree 110%. Dishonesty is dishonesty whatever medium it's through in my opinion.
Here is an intriguing irony: as someone who has been deeply involved in the life of teenagers, I got my facebook account…in the beginning…to communicate with them. It seems that they often find it more comfortable to be vulnerable on-line than in person. Almost as if the computer screen has replaced the confessional screen…providing just enough insulation to open up secret places.
I confess to having used this myself. I have told stories on my blog that I have not been able to tell my parents. I know they read my blog, so I know they will see them. But I do not have to see their eyes. Does that make me a coward?
Certainly, the web provides insulation. I suppose we can use that how we like….to make ourselves look cleaner, more together…or to finally say the things that need to be said.
I understand that completely. It's the same dynamics of a speaker or author who can share his heart openly in front of thousands but who's not able to look you in the eyes on a one-on-one conversation.
I agree on this one!
I want to believe that when I speak positive of myself online, it's a way of believing I am THAT persona..of course, in all sincerity and with the purest intentions.
Living life out loud compels people to talk about all the good they do. Personally, I'm rather fond of doing great work by serving people privately and letting them talk about it, if they desire. I'm not offended by self-promotion and realize the necessity of marketing. I've spent my lifetime in sales and marketing, however, the noise floor is so high today that it's hard to discern quality from mere popularity. For me, the word sustainable doesn't mean environmentally responsible. It means succeeding over the long haul. The best way I know to do that is to be remarkable one person at a time without regard to who finds out.
I really like your definition of sustainable. In my experience flash without substance doesn't last long.
I think you online personna doesn't do you justice!
p.s. I've been stalking you for several years now. You know those missing Bananna Republic sweaters that suddenly went missing…Let's just say I'm staying stylishly warmer these days.
Thank you so much for this post. I came here via Mike Hyatt's tweet. I see this a lot when I teach at conferences. Sometimes I can't recognize someone from his/her picture online. But at the same time, as I age, I understand the desire to appear younger, cooler, hipper online. So I post recent pics and I remind myself that it's the beauty inside that really matters.
The answer, I think is Yes. Nearly everyone puts the most positive aspects of their personality, skill set, and abilities online. Especially if their online persona is tied to their professional lives. Even when discussing personal failures, they will be couched with "What I learned from my failure that makes me a better person."
I think this is normal and perfectly acceptable, as long as we are truly being honest about our strengths and being transparent. Most people are smart enough to tell if we're being truthful.
I think it's safe to say that if you're asking this question, you're on the right track.
It is too easy while online posting a clever status update to sit and think….. backspace….. delete…. retype…. rethink…. Then everyone reads and says to themselves how smart and insightfull you are. While in real life, for myself, I blurt out something and look like a total dork.
Thanks so much for chatting back. Yeah, just be you, oldness and all. 🙂 I have a daughter ready to graduate high school. It just wouldn't behoove me to use a high school shot! LOL.
Great post and a great question to consider! I believe this question applies not only to our online presence but also the persona we portray to others face to face.
I'm a what you see is what you get kind of girl. I DO general post my most tolerable pics as profile pics… but I also post random- real me pics etc all the time.
However- my target audience is "real moms" and one of my main messages is: being real, is better than being perfect.
I think it depends on your purpose for utilizing social media.
That said- I have met people that I could barely recognize from their online personna. I find that annoying and uncomfortable/awkward.
Did you see yesterday's post picture. Now, that's even creepier. Friends and family will keep humble for sure.
I happen to know both the online Maurilio pesonality and the real life person. I find the real life person vastly more interesting than the Digial version. Remain authentic in both realms Maurilio.
Thank you, Steve. I'm giving an extra 1,000 A Group points for this comment.
Well….let's see. For me…I try to keep a balance of "all of me" on social media. I won't be all whined, or all encouraged, or all funny. I think if we want to be real in this age of digital media then we should be confident enough and comfortable enough to put a lot of who we are out there. Otherwise….when we do meet face to face….younare going to be highly disappointed. And that just stinks. We have had those moments with people and you go….they are nothing like I thought they would be.
Just keep it balanced and real. And secure in it.
Maurilio, I have a number of conversations about this over the years, and I really don't think there's all that much difference between the "creating a better version of ourselves" that we do online and offline.
What I mean by that is when we interact with people offline, first we shower, groom, pick out the clothes that project the image we want to project, do our hair (well, those of you with hair do). When we talk with people, we don't say everything that comes to mind, but instead we try to be engaging, funny, smart. Even though most of us say we value authenticity and transparency, we're not out there bearing our deepest darkest secrets, failures, and insecurities. We're constantly editing, deciding what's appropriate to say and do in each situation.
How many of us have had friends IRL that we thought we knew fairly well only to find out they were having an affair or struggling with addiction?
We may be able to control the image we project a little be more in our online interactions compared with our offline interactions, but it's just a matter of degrees.
That's a good perspective, Paul. The truth is that we only want authenticity and transparency from the people we know well and like, otherwise polite and courteous suffice.
Wow, what a great question! I've actually have had these thoughts myself as I edit my FB status updates, craft my blogs, and generate tweets.
How much of myself do I really want the world to know? It depends, I suppose, on what world I'm talking to. My FB, blog, and twitter are all different sides of myself. If someone were to look at all of those areas of my life together, they'd have a much better picture of who I am, but still not complete. I think it's okay to want to save a bit of me for me and my loved ones.
The world doesn't need to know everything and I don't think that means I'm being deceitful. I'm not lying about anything I post so you're definitely getting a piece of me in what I put out there, even if it's not all of me.
I like your perspective. But isn't it true that in order to understand all aspects of someone's personality, you need to spend a lot of time with them? I think that applies to social media as well.
I agree. If people were to look at one blog post, one FB status, or one Tweet on some crummy day in the middle of winter when the sun hasn't shined for 30 days straight, they might think I'm a grumpy young woman. But I'm not. Like any relationship, it's about putting in the time.
What's interesting though is the type of time you put in. I have some friends that absolutely hate the fact that relationships are strengthened through social media. He thinks that's pretty fake. I argue that social media is helpful. I look at my parents who have no contact with people they grew up with because of varying reasons, while I have been able to get back into contact with people that I really cared about when I was young, but lost touch with along the way. Maybe the fact that I lost touch with them originally says something, but maybe it doesn't. Regardless, I'm happy that social media exists to help me first connect to my past and then grow a new connection in the present.
"Would I say this in real life?"
"Would people wonder what was wrong with me after they heard it?"
I think this is a condition of broken humanity but is easy to fast track online.


AnNa will present the major results of its work on 3 and 4 December in Athens.
Are we able to develop a common understanding – semantics – that allows interconnection between the various parties?
What are the technological issues to facilitate future proof implementation of the Reporting Formalities Directive (2010/65/EU)?
To answer these questions 14 AnNa EU Member State partners have developed and executed some 55 pilot projects in the period 2012-2015. Common pilots and national pilots. In a two day workshop during the conference called THEOGENIA: FROM CHAOS (ΧΑΟΣ) TO INTERCONNECTIVITY (ΔΙΑΣΥΝΔΕΣΙΜΟΤΗΤΑ) the major outcomes of the Anna pilot projects will be demonstrated.
The structure of the workshop will be a bit chaotic. Thee representatives of the various AnNa Member States will be located at different tables and they will show you their demos. They want to exchange insights and experiences with you.
Join us on 3 and 4 December 2015. The event will be organised together with the B2MoS and WIDERMoS projects.


Firstly roll your dough into five long pieces and join them at the top. Spread them out with three on one side and two on the other.
Take the outermost of the three strands and place in in the middle next to the innermost of the two strands.
You will now have three stands on the other side. Take the outermost of the these and place in in the middle next to the innermost of the two strands.
Repeat the process, always taking the outermost of the three strands and placing it in the middle next to the innermost of the two strands.
Continue until it is all plaited.
It's good just to have a bit of a play sometimes. I understand that someone online does a 12 braid plait – I don't fancy trying it – mine would end up like spagetti!
Could you post the full recipe for the bread please, and also did you put something on top of it to get the shine?
Oh err, now I've got to think because I 'winged it' with the recipe. I seem to recall it was about 62% hydration. Something like 600g flour, 370 water/milk (one third milk approx), 1 teasp salt (fairly heaped say 8g), 2 x packets 'easy blend' yeast, 2 Tbsp oil. Made in the normal way.
The glaze was just beaten egg with a pinch of salt. Applied before and after proving.
Thank You! This post is so helpful! It Is so succinct and straightforward! Thank you for the help!
I'm so glad it helped. Thank you.


This report presents the Bank's third annual Assessment of the Reserve Bank Information and Transfer System – Australia's real-time gross settlement system – against the Principles for Financial Market Infrastructures (the Principles). The Principles are international standards developed by the Committee on Payments and Market Infrastructures and the Technical Committee of the International Organization of Securities Commissions. The Assessment concludes that RITS observed all of the relevant Principles. In the spirit of continuous improvement, however, a number of recommendations have been made.


text:
package org.apache.hadoop.hive.serde2.lazy.objectinspector.primitive;

import org.apache.hadoop.hive.serde2.lazy.LazyBoolean;
import org.apache.hadoop.hive.serde2.objectinspector.primitive.BooleanObjectInspector;
import org.apache.hadoop.hive.serde2.typeinfo.TypeInfoFactory;
import org.apache.hadoop.io.BooleanWritable;

/**
 * A WritableBooleanObjectInspector inspects a BooleanWritable Object.
 */
public class LazyBooleanObjectInspector extends
    AbstractPrimitiveLazyObjectInspector<BooleanWritable> implements
    BooleanObjectInspector {
  // Whether characters, such as 't/T', 'f/F', and '1/0' are interpreted as valid boolean literals.
  private boolean extendedLiteral = false;

  LazyBooleanObjectInspector() {
    super(TypeInfoFactory.booleanTypeInfo);
  }

  @Override
  public boolean get(Object o) {
    return getPrimitiveWritableObject(o).get();
  }

  @Override
  public Object copyObject(Object o) {
    return o == null ? null : new LazyBoolean((LazyBoolean) o);
  }

  @Override
  public Object getPrimitiveJavaObject(Object o) {
    return o == null ? null : Boolean.valueOf(get(o));
  }

  public boolean isExtendedLiteral() {
    return extendedLiteral;
  }

  public void setExtendedLiteral(boolean extendedLiteral) {
    this.extendedLiteral = extendedLiteral;
  }

}

redpajama_set_name: RedPajamaGithub


More and more, consumers prefer brands that share their values, and throughout the snowsports community, it's becoming clear that taking care of the environment is a priority. SIA and Protect Our Winters held the GreenShopComp contest to find out which speciality snowsports retailer is doing the most to reduce their environmental impact while providing customers with quality products.
Protect Our Winters and SIA are proud to announce +swappow as the winner of the GreenShopComp. This award recognizes +swappow, a mobile action sports marketplace run out of Carlsbad, CA, as the most environmentally sustainable specialty retailer in the snowsports industry.
+swappow provides the snowsports community, as well as the surfing and skateboarding communities, an on-demand ability to swap, sell, or share quality pre owned equipment, apparel, footwear, and accessories with one another, for cash or credits, in a trusted community setting. +swappow simplifies the buying and selling process for pre owned gear and provides alternative ways to share and reuse old gear. In doing so, +swappow is opening up a growing bottleneck in the product lifecycle. The goal is to reduce social, economic and environmental waste by providing a second life for idle and unsellable product.
"We are super proud to be recognized by such inspiring and influential organizations as POW and SIA. We are also happy to be able to play a role not only in reducing "rideable" solid waste, but in helping to get more kids actively participating in active and healthy lifestyles" said founder and CEO – Joe Dunnigan.
In addition to reducing solid waste and providing recycling options for the action and snow sports industries, +swappow aims to help get 10 Million more kids involved in action sports by 2018 by increasing access to quality pre owned equipment at an affordable price.
"The belief is that by using advanced mobile technology, we can help grow the action sports industry by rescuing valuable gear from landfills and giving it a second life in the hands of new participants," Dunnigan.
Thank you, Joe and +swappow, for your sustainability, innovation and for sharing the ride!
To learn more about +swappow, visit www.swappow.com or download the +swappow app on iTunes. New members automatically receive $20 in +swappow credits and can earn up to $30 more by listing product and referring friends. An Android version of the app is expected in 2016.


McArdle Home Services specializes in toilet repair, toilet replacement, and toilet installation. Our service area includes York, Lancaster, and Harrisburg, PA. Have an American Standard, KOHLER, Mansfield, or some other make? It doesn't matter because we service all makes and models.
Take advantage of our $299 toilet replacements. Price includes a new Glacier Bay toilet, toilet install, and removal/disposal of old toilet. Choosing us for your toilet repair or toilet replacement will keep more money in your pocket compared to our competitors.
If your toilet was manufactured before the year 1994, then there is a good chance you are wasting water and paying a higher water bill than you really need to. Older models of toilets use excess amounts of water and can potentially waste thousands of gallons each year.
Did you know that the smallest leak in your toilet can lead to massive problems? If the leak works its way under your floor surface and onto the sub-flooring underneath, it can leave you with a messy situation on your hands and in need of a toilet repair or toilet replacement along with the possibly needed to have your sub-floor repaired.
If your toilet is clogged, leaking, wont flush, or is constantly running, contact the toilet repair and toilet replacement experts. We'll take care of the issue quickly and at a price you can afford!
Whether you need a small toilet repair or a total toilet replacement, schedule your appointment now and let the toilet installation pros help you out.
McArdle Home Services also stands behind our toilet repair, toilet replacement, and toilet installation work. We give a warranty on all services to ensure our customers are 100% satisfied.


text:
I Was 17 When My Boyfriend Sold Me for Sex
I went from being abused and hopeless to crafting a law to protect other child sex trafficking victims.
By Rachel as told to Suzannah Weiss Published: Dec 28, 2015
Growing up, I was an adventurous, fun-loving kid. I did well in school, was on the track, basketball, and swimming teams, and pretty popular. But after I moved from Iowa to Georgia at age 17, I felt alone for the first time. I didn't know anyone at school, so I turned to the Internet for people to talk to.
I can't recall which social media network it was where I met the guy who became my boyfriend. At first, it was nothing serious; we bonded over a common interest in hip-hop music and both liked Jay-Z. He was easy to talk to, understanding of my feelings, and a good listener. I didn't care that he was in his 30s, because he made me feel special and comfortable — it just felt right.
So, after talking for a few months online, he asked me if I wanted to meet for the first time and go to South Beach, Florida for Memorial Weekend. I was so excited! He said he'd pay for everything, no problem, so we made plans for him to pick me up from at my house one morning around 3 a.m., while my mom was asleep.
"What's up?" were his first words to me. He was cool and laid-back, so I felt relaxed. He popped the trunk for my bag, and I got into the car. "Are you ready to go to South Beach?" I replied, "Yeah!" I was determined to get there; I had never been before but I'd seen it on TV and heard people talk about it. Plus, I didn't have to pay for anything, so what better way was there to experience South Beach? We picked up a girl and another guy at the Greyhound Station before leaving town. I slept most of the way there.
I woke up at one point and heard my boyfriend and the girl we picked up whispering in the front seat. When she noticed I was awake, she turned around and told me how fun South Beach was, how she knew so many people there, and how they took trips down there often. But I got a really weird vibe from her. For the first time, it hit me that I was going out of state with near-strangers and might not come back.
It wasn't until I was in Florida that I called my mom and told her I went to Miami with some friends. "You're in Florida?" she asked. "How'd you get to Florida?" She couldn't believe I went all the way there, but she didn't seem upset since I said I was with friends.
After we got to our hotel, my boyfriend left me with the woman from the front seat, who I later learned was his ex-girlfriend. She asked if I wanted to go out and walk around because Memorial Weekend was lively at night, and I said sure.
I was underage, so I couldn't get into any clubs or parties. Instead, we just walked around. She'd flirt with guys and get their numbers. I didn't say much of anything; it was so awkward. I just stood to the side. Once I asked what she was doing, but she didn't answer me.
One guy complimented me on my eyes, and she asked me to flirt with him. I looked at her, like, "What are you talking about?" She knew I had a boyfriend! So, she took over the conversation, got his number, and told him she'd have me call later to see what he was doing. But there was no way I was going to do that.
I didn't realize it then, but that was the beginning of her setting me up to be prostituted.
I didn't realize it then, but that was the beginning of her setting me up to be prostituted. She had me follow her around all night, collect numbers for her, and put them in my phone. Whenever I asked her when we were going back to our own hotel, she just reassured me like everything was fine and totally normal. It didn't feel normal.
Then she called the guys whose numbers she'd collected and took me to another hotel, telling me to just follow her and not say anything. When I got into the room, there were four guys there. I got a really bad vibe. I tried to leave, but she told me, "We're only going to hang out for a few minutes — DON'T leave me here by myself." She was so aggressive — just the way she looked at me was threatening; it was like, "You better not do anything or say anything unless I tell you to."
All I kept thinking was that no one knew where I was and anything could happen to me. And it did. She started ordering me around and made me do sexual things with the men that nobody should ever have to do. Then she took money from them and said we could leave.
I was numb as we left the hotel. She walked off to another hotel to "make more money," and I was desperate to find my boyfriend so that he could help me. I didn't know where our hotel was, but somehow I found my way back there. When I arrived, my boyfriend was there and I just wept — I was so afraid he'd be mad, or wouldn't believe me! I finally admitted that his ex had forced me to have sex with men in another hotel. "I'm scared and I want to go home!" I told him. He held me and couldn't believe it. He told me she was crazy, money-hungry, and a little "off" because she took pills.
But when his ex did make her way back to our hotel, he left me inside and I overheard them talking by the door about how to split the money she'd made off me. "Where's all the money?" he asked her. "I know you made more." He accused her of lying about how much she'd made so she could keep more for herself. As I sat on the bed crying and watching them argue, I saw clearly that they'd planned this. This must've been what they were talking about in the front seat on our drive down. I felt so ashamed.
Afterward, I begged him to take me home; I just wanted to go somewhere where I felt safe. They continued to argue over the money the next day, so out of his frustration with her, he ended up driving me back to Georgia, and she stayed down in Florida. Their heated argument and split saved my life, I'm sure of it. He texted me several times afterwards to ask me to hang out as if nothing had happened — I couldn't believe it! I felt lied to and humiliated. I never told anyone. My relationship with my mom wasn't strong enough for me to communicate much of anything to her; I didn't have anyone to tell.
But you don't forget something like that. It left me traumatized and kept me up at night, thinking. I started doing really poorly in school. But then someone told me about the education and training program, Job Corps.
When I was 20, I first told a Job Corps counselor about being assaulted in South Beach, and she referred me to the Circle of Friends Learning Resource Campus Collaborative for more help figuring things out. There, I had access to real counseling for the first time in my life.
One day, the resource center held a group discussion on the topic of courage. Its founder, Lisa Williams, told us girls about a brave young boy who reached out to her after he was sexually abused by a student minister he had trusted. I saw myself in this story, and a few days later, I let Ms. Williams know what happened to me in Florida. I'd never trusted another person enough to tell the whole story, and that's when I found out what sex trafficking was and that I had been a victim. She answered my questions about everything I'd experienced and seen. After three years of secrecy, I finally knew what to call the awful things that had happened to me.
I learned that sex trafficking is when someone is forced into sexual activities to earn the trafficker money. We often hear about it happening overseas, but it's also a problem here in the U.S, with 3,598 cases reported to the National Human Trafficking Resource Center hotline in 2014. Anybody lured into the sex trade under the age of 18 is considered a victim of trafficking. I also learned that the woman who had taken me to the men's hotel rooms was the guy who I thought was my boyfriend's "bottom," which meant she assisted him, trained new girls, and collected money.
I'd been blaming myself for what happened — for going to Florida, for not being able to stop them from advertising me on the streets and the Internet and from selling me. But that day, Ms. Williams told me that I didn't say "yes" to being trafficked.
Ms. Williams also has a safe refuge for girls under the age of 18 who have experienced sexual trafficking called Living Water for Girls, where she paired me up with a counselor. Through counseling and all the community partners of the Living Water for Girls program, I learned to see myself in a new light and to thrive in my own resilient and beautiful skin: I now tell people that my name is not Victim. My name is not Survivor. My name is Rachel — and today, I am alive and truly thankful to say that I am thriving!
So, when Ms. Williams told me that Georgia State Representative Andy Welch asked if one of her survivors would want to lend their voice, experience, and name to a bill he was writing to help child sex trafficking victims, I knew it had to be me. I had to let everyone know that what happened to me is a crime and that no one deserves to be a victim of it, and I'll do whatever it takes to prevent as many people from experiencing sex trafficking as possible.
Representative Welch, Ms. Williams, and I sat down and discussed what the bill would consist of and the process of crafting and passing it. They made sure I understood what it really meant to share some of my experience with the entire country. They then worked with other representatives and senators to create Senate Bill 8, which became the Safe Harbor/Rachel's Law Act, and Senate Resolution 7.
The Safe Harbor/Rachel's Law Act ensures that victims of child sex trafficking and exploitation are treated as victims, not arrested and charged for the crimes committed against them. It also provides much-needed funding for victims, and requires sex traffickers to be included in the Sexual Offender Registry and raises the maximum age when a victim of child trafficking can take civil action against a perpetrator from 23 to 25. Governor Nathan Deal signed this act into law on May 5, 2015, after I testified before the Senate. It is the first Safe Harbor bill in the nation to be named after a survivor. I am that survivor.
In addition to speaking before the Senate, I've spoken my truth at Atlanta's 14th Annual "Call to Action" Prayer Breakfast, a 2014 National Human Trafficking Awareness Day event held at Spelman College, the United Nations 59th Commission on the Status of Women, the Atlanta YWCA Salute to Women annual event, and Atlanta Hartsfield Airport in support of the Freedom of Expression Atlanta. I was honored with the Kathie McCullough Advocacy award from YouthSpark in May 2015 and was interviewed in the CNN Special Report Children for Sale: The Fight to End Human Trafficking featuring Jada Pinkett Smith as the host. The Special Report aired July 21st, which was my birthday!
I share this deeply personal part of my life to help prevent others from experiencing what I went through. I know firsthand the trauma, stigma, and humiliation that comes with sexual violence and trafficking. I was targeted, befriended, and lured through social media. I was only 17! This happens every day to other people my age, and even younger. I want to give them hope. I pray that they all see something in me that will inspire them not to give up on life and to understand that sexual violence is a crime that was committed against them; they did not victimize themselves.
I also want young people to help keep themselves safe from predators. I want them to know not to give out their addresses or other personal and sensitive information to strangers or casual acquaintances who make them uneasy, not to send nude or partially nude photos of themselves online, and to ask their parents or guardians to help them identify trustworthy adults, like counselors or relatives, who can lend them a safe listening ear when they are in need so they don't end up relying on an unknown person whose only motive may be to prey on them. Most importantly, I want people at risk for trafficking to love themselves. Self-love is the best love, but I looked for friendship and love in all of the wrong places and people.
I read inspirational quotes and books to inspire myself. One of my favorites is Daring Greatly by Brené Brown, who wrote, "Because true belonging only happens when we present our authentic, imperfect selves to the world, our sense of belonging can never be greater than our level of self-acceptance." This quote helped me realize that I am who I say I am and not who someone else presents me to be. I live by my truth every day.
During the period right after I was trafficked, I felt like I didn't belong anywhere or with anyone. I felt lost. But now I am guided by the drive to prevent people from going through what I did. That, and to compose and produce music and become a private pilot! That is my dream.
Yes, I am a survivor of sex trafficking, but I am also much more: I am Rachel.
You can report suspicious trafficking activity and get help by calling the National Human Trafficking Hotline at 1.888.373.7888. You can also call 911 for immediate help if you or someone you know are in danger.
From: Seventeen
Suzannah Weiss
Suzannah Weiss is a freelance writer, certified sex educator, and sex/love coach whose work has appeared in The New York Times, The Washington Post, New York Magazine, and more
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redpajama_set_name: RedPajamaCommonCrawl


*Earlier this week, filmmaker Lee Daniels revealed that Mariah Carey "tricked" him into appearing on her upcoming E! reality series "Mariah's World," and that she is too fragile to film a reality series.
Batting second was Wendy Williams, basically co-signing Lee's sentiments on her daytime talk show. See below, beginning at the 7 min. mark.
Well, Mariah responded to both Wendy and Lee yesterday on Instagram, without having to say one word.
She posted a quick video that shows her with Lee as he tells the camera, "I'm the b**ch that's fragile, okay?" It's looped three times before a fourth and fifth edit shows her playfully kicking the "Empire" co-creator.


The real definition of self-defense is: the ability to avoid conflict and/or to adequately defend yourself in a conflict. You must be able to do this under extreme stress and fear. In a real-life situation there are no rules, no refs, no controlled environments, and, most likely, no help. Your attacker will always pick the time, place, and method of attack; you will never get this luxury. No matter what the outcome, you won't receive a trophy, title belt, or medal of valor.
What does it take to spark a real-life attack or conflict? As little as a look – sometimes even less. Usually, your attacker won't know you. He won't care how much money you have, how important you are, how much you love your family, or about anything else in your world. You will be nothing but an opportunity for him. That's why the first part of the definition of self-defense – the ability to avoid conflict – is so important.


text:
The Executive Committee (EC) is the ACA's governing body, and provides strategic direction, general guidance and oversight to the ACA Secretariat. The EC meets twice per year, and is elected for 2 year terms by the ACA membership. The EC consists of five cashew stakeholders from African cashew-producing countries, and 2 representatives from international businesses investing in cashew processing or buying a significant amount of cashew kernels from Africa.
The Advisory Board consists of delegates from organizations providing more than USD 50,000 of funding per year. The Board has voting rights regarding the use of the ACA funds, and provides guidance on ACA programming.
The Secretariat manages program development and implementation, and is responsible for the ACA's day-to-day operations including activities, event management, marketing, communications, elections, membership and fundraising.
The Steering Committee is responsible for presenting proposals and country-specific information to the EC and the Secretariat. It consists of National Representatives elected by ACA National Committees for three-year terms, and meets with both the EC and the Secretariat once a year.
The National Committees consist of stakeholders from each cashew-producing country in Africa. Their role is to disseminate information on relevant cashew developments, promote the ACA to policymakers and donors, and to each elect two National Representatives to participate in the Steering Committee. Depending on the country, National Committees are either specifically established for this purpose, or are formed on the basis of existing national structures.
ACA Members are individuals or private or public institutions involved in the cashew sector, who pay an annual membership fee. Every two years, ACA members elect the Executive Committee. To find out more information about the benefits of being a member, visit our membership page.
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text:
Q: Не корректно отображаются данные в RecyclerView Есть БД с двумя таблицами ruseng и engrus, которые содержат русско-английский и англо-русский словари соответственно. В MainAcivity есть кнопка, которая переключает перевод с русского на английский и наоборот как в гугл переводчике. В список данные выводятся с помощью Room. Для каждой таблицы написала свой адаптер и пытаюсь при переключении языков выводить данные в список. Так вот при запуске приложения и при переключении языков список не обновляется. Подскажите почему так?
public class MainActivity extends AppCompatActivity
        implements NavigationView.OnNavigationItemSelectedListener, RusEngWordAdapter.OnItemClickListener, EngRusWordAdapter.OnItemClickListener {

    RecyclerView rvList;
    private TextView txtLeftLang;
    private TextView txtRightLang;
    private ImageButton btnReverseLang;
    private boolean isRUSLeft;//Для переключения языков

    private RusEngWordAdapter rusEngWordAdapter;
    private EngRusWordAdapter engRusWordAdapter;

    RusEngDao rusEngDao;
    EngRusDao engRusDao;

    @Override
    protected void onCreate(Bundle savedInstanceState) {
        super.onCreate(savedInstanceState);
        setContentView(R.layout.activity_main);
        Toolbar toolbar = findViewById(R.id.toolbar);
        setSupportActionBar(toolbar);

        DrawerLayout drawer = findViewById(R.id.drawer_layout);
        NavigationView navigationView = findViewById(R.id.nav_view);
        ActionBarDrawerToggle toggle = new ActionBarDrawerToggle(
                this, drawer, toolbar, R.string.navigation_drawer_open, R.string.navigation_drawer_close);
        drawer.addDrawerListener(toggle);
        toggle.syncState();
        navigationView.setNavigationItemSelectedListener(this);

        txtLeftLang = findViewById(R.id.txtLeftLang);
        txtRightLang = findViewById(R.id.txtRightLang);
        btnReverseLang = findViewById(R.id.btnReverseLang);

        rvList = findViewById(R.id.rvList);
        rvList.setLayoutManager(new LinearLayoutManager(this));

        txtLeftLang.setText(getResources().getString(R.string.rus_lang));
        txtRightLang.setText(getResources().getString(R.string.eng_lang));

        rusEngDao = (RusEngDao) AppDatabase.createPersistentDatabase(getApplicationContext()).rusEngDao();
        engRusDao = (EngRusDao) AppDatabase.createPersistentDatabase(getApplicationContext()).engRusDao();
    }

    @Override
    protected void onResume() {
        super.onResume();

        btnReverseLang.setOnClickListener(new View.OnClickListener() {
            @Override
            public void onClick(View v) {
                txtLeftLang.setText(isRUSLeft? getResources().getString(R.string.rus_lang):getResources().getString(R.string.eng_lang));
                txtRightLang.setText(isRUSLeft? getResources().getString(R.string.eng_lang):getResources().getString(R.string.rus_lang));
                isRUSLeft = !isRUSLeft;
                System.out.println("Перевод на русский " + isRUSLeft);
            }
        });

        if (isRUSLeft) {
            engRusDao.getAllEngRusWords().observe(this, (List<EngRus> list) -> {
                engRusWordAdapter = new EngRusWordAdapter(MainActivity.this, list);
                engRusWordAdapter.setOnItemClickListener(this);
                rvList.setAdapter(engRusWordAdapter);
            });
        } else {
            rusEngDao.getAllRusEngWords().observe(this, (List<RusEng> list) -> {
                rusEngWordAdapter = new RusEngWordAdapter(MainActivity.this, list);
                rusEngWordAdapter.setOnItemClickListener(this);
                rvList.setAdapter(rusEngWordAdapter);
            });
        }
    }

    @Override
    public void onItemClick(int id) {

    }

}

Модель RusEng
@Entity(tableName = "ruseng") //Описывает таблицу в БД
public class RusEng {

    @PrimaryKey(autoGenerate = true) //Система сама будет инкрементировать это поле в БД
    @ColumnInfo(typeAffinity = INTEGER)
    private int id;
    @ColumnInfo(typeAffinity = TEXT)
    private String word;
    @ColumnInfo(typeAffinity = TEXT)
    private String translation;
    @ColumnInfo(typeAffinity = INTEGER)
    private int favorites;

    public int getId() {
        return id;
    }

    public void setId(int id) {
        this.id = id;
    }

    public String getWord() {
        return word;
    }

    public void setWord(String word) {
        this.word = word;
    }

    public String getTranslation() {
        return translation;
    }

    public void setTranslation(String translation) {
        this.translation = translation;
    }

    public int getFavorites() {
        return favorites;
    }

    public void setFavorites(int favorites) {
        this.favorites = favorites;
    }

    public RusEng(int id, String word, String translation, int favorites) {
        this.id = id;
        this.word = word;
        this.translation = translation;
        this.favorites = favorites;
    }
}

Модель EngRus
@Entity(tableName = "engrus") //Описывает таблицу в БД
public class EngRus {
    @PrimaryKey(autoGenerate = true) //Система сама будет инкрементировать это поле в БД
    @ColumnInfo(typeAffinity = INTEGER)
    private int id;
    @ColumnInfo(typeAffinity = TEXT)
    private String word;
    @ColumnInfo(typeAffinity = TEXT)
    private String translation;
    @ColumnInfo(typeAffinity = INTEGER)
    private int favorites;

    public int getId() {
        return id;
    }

    public void setId(int id) {
        this.id = id;
    }

    public String getWord() {
        return word;
    }

    public void setWord(String word) {
        this.word = word;
    }

    public String getTranslation() {
        return translation;
    }

    public void setTranslation(String translation) {
        this.translation = translation;
    }

    public int getFavorites() {
        return favorites;
    }

    public void setFavorites(int favorites) {
        this.favorites = favorites;
    }

    public EngRus(int id, String word, String translation, int favorites) {
        this.id = id;
        this.word = word;
        this.translation = translation;
        this.favorites = favorites;
    }
}

Адаптер
public class ItemAdapter extends RecyclerView.Adapter<ItemAdapter.ItemHolder> {

    private final int RUSENG = 1;
    private final int ENGRUS = 2;
    boolean isSecondItem = false;
    ArrayList<Item> items;

    public ItemAdapter (ArrayList<Item> items){
        this.items = items;
    }

    @Override
    public ItemHolder onCreateViewHolder(ViewGroup parent, int viewType) {
        View v;

        switch (viewType) {
            case RUSENG:
                // разметка для первого типа
                v = LayoutInflater.from(parent.getContext()).inflate(R.layout.item, parent, false);
                break;
            case ENGRUS:
                // разметка для второго типа
                v = LayoutInflater.from(parent.getContext()).inflate(R.layout.item, parent, false);
                break;
            default:
                // разметка заголовка
                v = LayoutInflater.from(parent.getContext()).inflate(R.layout.item, parent, false);
        }
        return new ItemHolder(v);
    }

    @Override
    public void onBindViewHolder(ItemHolder holder, final int position) {
        int type = getItemViewType(position);

        switch (type) {
            case RUSENG:
                // приводим интерфейс к первому типу
                RusEng rusEng = (RusEng)items.get(position);
                // биндим данные первого типа
                holder.txtWord.setText(rusEng.getWord());
                holder.txtTranslate.setText(rusEng.getTranslation());
                break;
            case ENGRUS:
                // приводим интерфейс ко второму типу
                EngRus engRus = (EngRus)items.get(position);
                // биндим данные второго типа
                holder.txtWord.setText(engRus.getWord());
                holder.txtTranslate.setText(engRus.getTranslation());
                isSecondItem = true;
                break;
        }
    }

    @Override
    public int getItemViewType(int position) {
        // определяем какой тип в текущей позиции
        int type = items.get(position).getItemType();
        if (type == 1) return RUSENG;
        else return ENGRUS;

    }

    @Override
    public int getItemCount() {
        return items.size();
    }

    class ItemHolder extends RecyclerView.ViewHolder {
        public final TextView txtSimbol;
        public final TextView txtWord;
        public final TextView txtTranslate;
        public final ImageButton btnfavorite;

        ItemHolder(View itemView) {
            super(itemView);
            txtSimbol = (TextView) itemView.findViewById(R.id.txtSimbol);
            txtWord = (TextView) itemView.findViewById(R.id.txtWord);
            txtTranslate = (TextView) itemView.findViewById(R.id.txtTranslate);
            btnfavorite = (ImageButton) itemView.findViewById(R.id.btnfavorite);
        }
    }
}

A: Нужно продублировать пересоздание адаптера и в onClick, для удобства лучше вынести в отдельный метод:
protected void onResume() {
    super.onResume();

    btnReverseLang.setOnClickListener(new View.OnClickListener() {
        @Override
        public void onClick(View v) {
            txtLeftLang.setText(isRUSLeft? getResources().getString(R.string.rus_lang):getResources().getString(R.string.eng_lang));
            txtRightLang.setText(isRUSLeft? getResources().getString(R.string.eng_lang):getResources().getString(R.string.rus_lang));
            isRUSLeft = !isRUSLeft;
            System.out.println("Перевод на русский " + isRUSLeft);
            createAdapter();
        }
    });
    createAdapter();
}

private void createAdapter() {
    if (isRUSLeft) {
        engRusDao.getAllEngRusWords().observe(this, (List<EngRus> list) -> {
            engRusWordAdapter = new EngRusWordAdapter(MainActivity.this, list);
            engRusWordAdapter.setOnItemClickListener(this);
            rvList.setAdapter(engRusWordAdapter);
        });
    } else {
        rusEngDao.getAllRusEngWords().observe(this, (List<RusEng> list) -> {
            rusEngWordAdapter = new RusEngWordAdapter(MainActivity.this, list);
            rusEngWordAdapter.setOnItemClickListener(this);
            rvList.setAdapter(rusEngWordAdapter);
        });
    }
}

P.S. Если при переключении не меняется структура вью-элементов, то лучше не пересоздавать адаптер, а менять данные в существующем - это быстрее и экономнее.

A: У вас, насколько я вижу, используется Reactive Extensions (RxJava). Можно так:
private Subject<Integer> OnLanguageChanged = PublishSubject.create();

@Override
protected void onCreate(Bundle savedInstanceState) {
    super.onCreate(savedInstanceState);
    // ...
    OnLanguageChanged.subscribeWith(new DisposableObserver<Integer>() {

       @Override
       public void onNext(Integer NewLanguage) {
          // Доставайте данные из нужного DAO и уведомляйте адаптер
       }

       @Override
       public void onError(Throwable t) {
       }

       @Override
       public void onComplete() {
       }
    });

    btnReverseLang.setOnClickListener(() -> {
        // Выудить новый язык и передать его подписчику(ам) наблюдателя
        OnLanguageChanged.onNext(NewLanguage);
    });
}

redpajama_set_name: RedPajamaStackExchange


Just as our mission statement says..."To provide the finest care available, leading the chiropractic profession as a responsible health care provider. We will offer education and knowledge so more people will realize the benefits of chiropractic and maintain a higher level of health." In order for us to achieve these goals we must gather some information from you on your first visit. This information will allow us to diagnose your condition, have an in-depth knowledge of how your nervous system is functioning and formulate a plan of care that best suits your needs.
On your first visit there will be several forms to fill out that pertains to general information about you, your insurance, and health history. This paperwork can be filled out in our office on your first visit or can be accessed online so you can expedite your first visit by having this information complete prior to entering our office. Please see the home page for the links to this information.
In order to determine what your actual problem is, the doctor will ask you various questions related to your condition. Next, a number of specialized tests will be performed to determine which tissues are affected and to what extent. These test results, along with xray evaluation, will help the doctor diagnose your condition and formulate a treatment plan.


Instrument gas heating assembly for preheating gas to pilot operated regulators. Includes dual coil to preheat gas to two pilots with one heater assembly. Includes 10" x 12" heater (12 volt start) and high pressure regulator to cut down from line pressure (above 250 PSI). Includes shutoff valve and thermocouple.


Working with the FCA again, I walked into a middle school auditorium expecting to see a large crowd but instead I saw empty seats. It wasn't until I looked towards the back of the auditorium before I realized that I had been blessed. There were sixty middle school students sitting patiently in their chairs waiting for donuts. Apparently, a youth pastor from a neighboring church brings donuts to every meeting. I didn't bring donuts, but I did have over a hundred gospel tracts to give away. I shared the gospel with these students and told them that anyone who has placed their trust in Christ is because someone had told them of the good news. I encouraged them to share with their friends the good news of Jesus Christ, and if they were not equipped, take a gospel tract and give it away. The youth pastor with donuts finally arrived and the feeding frenzy began. The donuts soon disappeared and so did my gospel tracts.


At the end of a long, stressful week, sometimes all you want to do is decompress, and vent, with your friends over drinks.
That's easier said than done: Once you've rounded up the gang, you have to decide where to go. You could head over to the office's usual watering hole, the local dive bar, but you've spent the whole day cooped up inside, staring at a computer screen, and you're craving fresh air.


text:
ABC Homepage
Religion & Ethics
The end of the Arab Spring, the rise of ISIS and the future of political Islam
Khaled Abou El Fadl
Posted 22 Apr 2015 22 Apr 2015 Wed 22 Apr 2015 at 3:05pm , updated 24 Jan 2019 24 Jan 2019 Thu 24 Jan 2019 at 6:36am
It was once a simple dream that breathed life into the hope-starved spirits of so many.
Ever since the French landed on the shores of Egypt in 1798, we have been in the grip of a past alienated from its history, an identity divorced from its memory, and insecure flashes of pride defeated by a deep sense of indignity.
Then came the Arab Spring!
So many thought the Arab Spring would allow the region self-determination, and would shift the gaze of the world away from the twin spectres of oil and Israel. Perhaps the world would finally gaze upon Arabs without racism and Islam without bigotry.
The Arab Spring was a resounding protest against everything, from the corruption of the West's corporate cronies - who exploit the region's natural resources so that they can enjoy the latest luxuries their colonial masters have to offer - to the foreign occupations and humiliations heaped upon all those who dared to think that they had a right to resist.
The Arab Spring was about this magical word, hurriyya, which means different things to different people - but at a minimum, it means freedom from oppression, exploitation, corruption and a servile existence.
But the Arab Spring was like a foetus in an abortion clinic; it never had a chance.
Why was the Arab Spring aborted? Because a democratic Middle East would have been a poor habitat for the survival of the parasitical military regimes and putrid oil sheikhdoms, which relentlessly eradicate any healthy space for the development of civic institutions that can cultivate and nurture the growth of civic values. Those regimes cannot afford to rule over citizens. They can only rule over slaves.
The truth is that with the failure of the Arab Spring, so many politicians and intellectuals in the West and the Arab world breathed a sigh of relief. Why? Because the danger of so-called political Islam had been averted. And indeed, so many pundits gleefully declared that the phenomenon of political Islam was finally dead.
In Egypt, the largest Arab country, what ensued had become a familiar and repetitive pattern since colonialism: in the name of modernity and progress, the state went into an ultra-repressive mode, persecuted Islamists, banned Islamic parties and declared war on all expressions of Islam that it deemed political. Abdel Fattah El Sisi even equated political Islam with terrorism, and in an interview with a French newspaper, when asked to comment on Hamas, Sisi responded that political Islam in all of its permutations and forms are one and the same.
This was only a harbinger of what was to come: Egypt has now formally declared Hamas a terrorist organization, but apparently, as far as Sisi is concerned, Netanyahu's government - with its war crimes and ongoing unlawful occupation of Palestinian lands - is kosher.
By now, it is beyond dispute that Saudi Arabia, UAE and Kuwait bought themselves a counter-revolution in Egypt, Yemen and Libya. These countries formed a reactionary alliance to intervene wherever they can to restore the morally defunct and corrupt old order. In each case, they flooded the hopelessly corrupt cadres of the military officers with enough cash to buy proxy agents capable of expressing the egotistic anxieties of despots.
The parasitical military regimes and putrid oil sheikhdoms of the Middle East cannot afford to rule over citizens. They can only rule over slaves.
Instead of hurriyya and freedom, all of the focus now is on fighting terrorism and maintaining stability and security, which, in the case of the aforementioned countries, is a superficially coded way of saying: Don't dare dream of self-determination and autonomy, because political Islam is the ever-present boogeyman ready to return you to the dark ages ('usur or 'uqud al-zalam) once again!
If this exclamatory warning is hopelessly confusing, then welcome to the madhouse. Have the military juntas and sheikhdoms ruling the Arab world since colonialism taken the region out of the dark ages in the first place? What precisely is the current blissful state of enlightenment that Muslims are at risk of losing to the political Islamist hoards, and what exactly are the blessed fruits of the praetorian states and the oil sheikhdoms that the barbarians at the gates are threatening to usurp from the post-colonial Arab?
But, even more fundamentally, what is this political Islam that is equated with reactionism, the dark ages and barbarism and terrorism?
Islam, its doctrines, symbolisms and linguistic constructs, are persistently utilized by the Gulf States to legitimate and maintain themselves in power. The exploitation of religion as a means to keeping a conservative and exploitative elite in power is a staple of everyday life in the Gulf countries. Every one of those countries carefully nurtures and maintains a class of clergymen with religious institutions that function as a conservative legitimating force safeguarding the status quo, which includes the exploitative use of foreign workers, and a hyper-form of Gulf nationalistic elitism.
This Islamized and oddly pietistic Gulf nationalism often manifests itself in highly racist and ethnocentric ways, deep seated social and political inequities, entrenched patriarchal institutions, and unabashed political despotism and authoritarianism. Critical to this dynamic is that the state carefully defines, regulates and dictates religious expression and orthodoxy. Religion is also exploited to further state policies, such as antagonism towards Shi'i Iran and other Shi'i allies.
Even Sisi of Egypt, who plays the role of the protector of secularism in the region, allows for no expression of religious values outside the sphere defined and controlled by the state. The state controls which places of worship are built and where, and in the case of Islam, also what can be said in mosques. The state controls what Muslim clergy may say on their podiums and relies on Azhar state-salaried clergy to defend its legitimacy and Islamic orthodoxy in the face of any dissent. All the Islamic charitable endowments that exist in Egypt have been placed under state control and have been plundered by corruption and nepotism. Incidentally, thanks to the precedent established by colonial powers, the Coptic religious endowments remain under the private control of the church.
Not only did Sisi secure the support of the Azhar and Coptic church before the coup in July 2013, but before the massacre of Raba'a al-Adawiya mosque, he brought in a line-up of clerics to lecture the army officers that Islam mandates the removal of democratically elected governments and that whether they do the killing or be killed, in both cases, they are honoured and blessed in the eyes of God.
On an occasion bordering on the comical, in July 2014, the venerable Rector of Azhar University awarded the late King Abdullah Bin Abdulaziz of Saudi Arabia an honorary doctorate in Islamic theology and law. Azhar is the oldest university in the world and is supposed to be the premier theological Muslim institution. Not to be outdone, the University of Medina in Saudi Arabia conferred an honorary doctorate in Political Science upon the King, even though the school does not have a political science department and does not offer a degree in the field.
Was the late King of Saudi Arabia presented with an honorary doctorate because of his inexhaustible knowledge of Islamic law and theology, or perhaps because of his impeccable Islamic ethics of mercy, compassion and justice? No, this is yet another manifestation of the way that religion, its symbolisms and moral force, are placed at the disposal of the state. The decision to award the late Saudi King an honorary doctorate was a thoroughly political act in which the state leveraged Islam to serve its political interests.
But adding to the chaotic incoherence, Sisi apparently now fancies himself a Muslim reformer of sorts, and has decided to have the intellectually comatose and doltish functionaries of Azhar become the pioneers of this supposed reform.
First, in a speech given at Azhar University on 1 January 2015, Sisi mirrored the narrative of his intellectual dons - namely, Fox News and other well-accredited Islamophobes - by declaring that it is due time the 1.6 billion Muslims in the world desist from being the source of the world's woes. In doing so, he not only offended the mainstream Muslims for whom he claims to speak, but he adopted the role of the prototypical native informant whose narrative and imaginary constructs have thoroughly internalized the supremacist and often racist culture of his colonial master. He no longer has the ability to gaze upon himself through the eyes of those who resist and reject subservience to dominant powers. He can only see himself through the deprecating and effacing gaze of his long-time masters.
In the same speech, Sisi called for a rebellion against sacred texts, and then turned to his Azhar functionaries and charged them with defining "moderate Islam." But how would this moderate Islam look? What would be its epistemological underpinnings and philosophical presumptions?
Perhaps political Islam should be defined as any form of expression of Islamicity for purposes not consistent with the pro-Western military regimes and oil sheikhdoms in the region.
Here we must hearken back to a fascinating body of evidence: from the honorary doctorate given to the late Saudi King; to Sisi banning any bumper stickers that call for praying upon the soul of the Prophet Muhammad; to the closing down of all privately owned Muslim places of worship in Egypt; to Wahhabi Islam's psychotic hatred of Shi'ism and to Wahhabi Islam's obsessive control over personal space and the hegemonic regulation of the public performance of religiosity; to many other sociological articulations such as cosmopolitan Dubai, the world's dirty playground and the capital of human trafficking; to cosmopolitan Mecca with its vulgar display of stark McWorld consumerism and Uncle Sam capitalism; and also Riyadh and Cairo, which have become prototypes of the worst forms of the modern day police-state.
So what might be the common threads to all of this "moderate Islamicity"? Apparently, the only common threads are that it is a state-led and state-defined Islam, and a thoroughly politicized version of Islam. This moderate Islam could even be a theocratic state of the Wahhabi prototype. It could be as despotic, patriarchal, authoritarian, exploitative, oppressive, puritanical and intolerant as it wishes, as long as its politics are consistent with what the old-guard and their Western allies want, and as long as the sufferers of this state-driven Islam are themselves the right type of victims. So, for instance, they could be trafficked labourers from Sri Lanka and the Philippines, or Palestinians living under occupation, but they cannot be American contractors in Iraq or Israelis in occupied territories.
If this highly contingent and erratic definition of "moderate Islam" strikes someone as thoroughly political, then what does this do to the coherence of the concept of political Islam (al-Islam al-Siyasi) and its many terrifying spectres? In the kosher type of politicized Islam that apparently is acceptable to Sisi, Azhar, Saudi Arabia, the Gulf Cooperation Council (GCC) and their allies, the state is God - it defines and manages religion in the public space, it defines good religiosity as opposed to bad religiosity, and it tells us what God wants or does not want. Therefore, obedience to the state is a legal and moral duty, and submission to the state is a virtue.
Now, of course, this is all true if the state happens to be the right type of state. So if the state happens to be Shi'i, pro-Iranian, defiant of Israel or - God forbid - subversive of Western interests in the region, then disobedience and rebellion is a moral virtue, and perhaps even an Islamic obligation. Perhaps political Islam is like terrorism - if employed by the right state for the right kind of purpose, then it is simply the deployment of violent means for justifiable ends. If, on the other hand, it is deployed by the wrong kind of people for the wrong purpose, then it becomes the unlawful and immoral use of violence to terrorize the innocent.
Perhaps political Islam should be defined as any form of expression of Islamicity for purposes not consistent with the pro-Western military regimes and oil sheikhdoms in the region. If we strive to be even more uncomfortably honest, perhaps political Islam is any assertion of Islam that serves to agitate against the right type of people being in power, or that acts to incite subversion against their habitual privileges and entitlements.
If we are being entirely honest, we would have to recognize that the very concept of political Islam is quintessentially incoherent. The very first steps towards the construction of civil coherence must be honesty in discourse. The problem, however, is that the deployment of the label "political Islam" is itself a politically motivated and often mendacious attempt at obfuscation.
When I first visited the United States, I was first introduced to a phrase that for the next thirty years became something of a hypnotic mantra: "Israel is the only democracy in the Middle East." It has always struck me as interesting that Israel is also the only state in the Middle East that is not only unequivocally supported by the West, but that is organically an outgrowth of the West and not the West.
To what extent does this help allay Western anxieties about the way Israel constructs its identity, and to what extent is Israel seen as an extension of the white Judeo-Christian civilization, or what many would call the Western Judeo-Christian civilization? To what extent does the expression "political Islam" betray Western - that is, primarily Euro-white - anxieties about the construction of an Islamic civilizational threat?
In Israel, political Judaism is alive and well. Religious parties, even the most extreme and fanatic, participate in elections, win seats in the Knesset, and often form a part of ruling coalition governments. These religious parties have their publications and media outlets and have an undeniable influence upon the legislative process in Israel. Israel does not have a written constitution, and its constitutional norms are usually interpreted by secularly minded Supreme Court justices. But the Jewish tradition and faith provide the normative foundation and moral inspiration for numerous political parties active both in and outside of Israel, before and after 1948.
Likewise, there are well-over fifty Christian political parties active in Europe, Africa, South America and Asia, including the Christian Heritage Party of Canada, the Christian People's Alliance of the UK, the Christian Democratic Union of the Ukraine, the Christian Democratic Party of Indonesia, and the Albanian Christian Democratic Movement of Albania. Australia, of course, has its own rather contentious Christian Democratic Party.
All of these parties are about Christian and Jewish identity and self-definition, but none of them speak for either Judaism or Christianity. No serious commentator would dare suggest that any of the Christian or Jewish political parties could possibly embody the nuanced and multi-layered socio-historical experiences of Judaism or Jewishness, and Christianity or Christianness. The irony is that one thing shared by Saudi Arabia, Sisi, Azhar and Islamic State (ISIS) is that they all claim to speak for Islam.
With the multiplicity of conflicting and contradictory native voices speaking for the authentic and true Islam, many in the West have fallen into the habit of not taking any native voices at their word, and of constructing their own sense of self-hood in opposition to the other. Meaning, they construct their own sense of what Islam is as simply what they are not and do not wish to be. This is precisely how expressions like "political Islam" come to be. Like pornography and terrorism, perhaps we cannot define political Islam, but we know it when we see it. This is also precisely why so many pundits were able to observe the atrocities of ISIS and declare with a veiled sense of relief: Ah! Therein is the true face of political Islam!
Nonetheless, this might explain how Western anxieties become the platform for the birth of expressions such as political Islam, militant Islam, radical Islam, Jihadi-Islam, and all other forms of hyphenated Islam. This is also why we choose to hyphenate Islam and not Muslims - the difference, for instance, is between saying militant Islam or militant Muslims.
With the multiplicity of conflicting and contradictory native voices speaking for the authentic and true Islam, many in the West have fallen into the habit of not taking any native voices at their word, and of constructing their own sense of what Islam is as simply what they are not and do not wish to be.
All of our academic terminology evidences a persistent prejudicial anxiety and fear of what Islam as such is about to do to and with us. This does not, however, explain why the governments of the region adopted the same anxiety-ridden terminology to the phenomenon of what they describe as political Islam, as if they too belong to one civilization at odds with the civilization of the other.
As a starting point, we should recognize that it is not unusual for the elites of postcolonial societies to internalize and respond to the constructed civilizational conflicts not of their own cultures, but of their Western guardians and protectors.
This is especially the case with the Gulf countries of the Middle East. Both in their formative years as newly founded states, and again, in the past two decades, the Gulf States have come to represent extreme cases of neo-colonial states. Per international law they are sovereign nations, but the margin of autonomous political agency in their understanding of and responses to the world order is very narrow. Their elites cannot conceive of a world where their former colonizers, and the West in general, is not the Mecca and central force of finance, banking, technology, arms, consumer products, city-planning, higher education, entertainment, leisure and practically everything else.
Indeed, the Gulf countries are keenly aware of the West's anxieties about the phenomenon invented and developed in the West known as "political Islam." The translated al-Islam al-siyasi has been fully imported and embraced in practically all the Muslim world as if it is phenomenologically sound and pertinent. Despite its internal incoherence, the expression was widely used by the GCC and Egypt in quashing the Arab revolutionary fervour.
Does this mean that in acting to pre-empt the threat of political Islam, Egypt and the Gulf countries acted upon a sense of false consciousness instilled in them by their Western colonial masters? In my view, since the fall of the Soviet bloc, this is one of the few occasions in which Egypt and the Gulf countries led the West, instead of the other way around, and did so to the detriment of the West and the rest of the world.
Put bluntly, "scary Islam" plays a very useful functional role for the proto-Western elites of the Arab world. The narrative adopted by the Egyptian military and the sheikhdoms, especially in dealing with the United States and Britain, has persistently played on the age-old political realism of the lesser of two evils. Essentially, this narrative says: Yes, we might be bad, but the alternative is much worse.
But for this stark functionalism to work and to overcome the West's sense of goodness about being the ideological bearers of humanitarian and civilizational values, the alternative has to play on all the Western historical prejudices, fears, and anxieties about the barbarians at the gates. But most of all, the alternative has to reinforce the position of unabashed despots - such as Sisi and the Saudi government - as essential strategic allies in the region as opposed to, at best, the unknown.
More concretely, there is an ever-growing body of evidence that ISIS was a monster unleashed upon the world by Saudi intelligence and its allies, with Prince Sultan bin Bandar playing the key role. In 2011, the Saudis were confronted by a worrisome situation. Their despotic friends in Tunisia and Egypt were overthrown, and their arch-nemesis in Libya, Muammar Qadhafi, was killed. The regimes in Yemen, Bahrain and Syria were under siege, and there was wide speculation about which authoritarian regime would be next.
After its military intervention in Bahrain violently quashed the popular uprising, Saudi Arabia and its allies needed to convince the White House of the need for a coup to restore the old regime in Egypt. Reportedly, it was Prince Bandar who took charge of creating a significant enough threat in the Middle East to convince a recalcitrant American administration of two things: first, the threat of popularist Islamic challenges to established regimes in the Arab world; and second, if need be, the necessity for American military interventions to overturn the revolutionary fervour that was overtaking the region at the time, and to protect the Saudi regime if it came under threat.
Saudi Arabia and its allies understood very well that there are strong political and social reservations in the United States about committing troops on the ground. Such reservations could be overcome only if the frightening spectre of political Islam was elevated to such heights that the white Judeo-Christian civilization would be willing to sacrifice its proverbial sons to exorcise the region of its demons.
Scary Islam plays a very useful functional role for the proto-Western elites of the Arab world. The narrative adopted by the Egyptian military and the sheikhdoms has persistently played on the age-old political realism of the lesser of two evils.
It is no accident that Abu Bakr al-Baghdadi, the leader of ISIS, performed the highly pretentious and very Hollywood-esque act of declaring himself Caliph. Nothing plays on the vulnerabilities of the Western imagination like the phantom of the return of the Muslim hordes united behind their Caliph to lay siege at the gates of Vienna once again. But as with the Wahhabi Ikhwan movement in the 1920s, which had to be slaughtered by the British air force with the full support of Ibn Saud (r. 1926-1953), the ISIS gamble badly backfired, and the Saudis and their allies ultimately found themselves threatened by the monster they created.
For all practical effects, the White House's hands were forced, but to the dismay of the Saudis and their allies, the White House still insisted on not re-sending troops into Iraq, and reportedly, the removal and exile of Bandar was made a condition for the commencement of the air campaign and the escalation of covert operations against ISIS.
So much has been made of ISIS's purported Islamicity that I think it is worthwhile briefly to comment on its ideological and intellectual lineage. It is already well known that ISIS emerged as a break-off from Al-Qaeda in Iraq and that many of its officers are former members of the Iraqi army dissolved by American forces in May 2003. It initially emerged in response to the perceived take-over of Iraq by Shi'is in the south and Kurds in the north of Iraq.
Intellectually, other than the typical Wahhabi works on theology and law, two treatises have proven most influential upon militant Muslim groups in the Arab world, including Al-Qaeda and ISIS. The first book is titled Idarat al-tawahhush ("The Management of Savagery") by Abu Bakr Naji (2004), and the second is Da'wat al-muqawama al-Islamiyya al-'alamiyya ("The Global Islamic Resistance Call") by Abu Mus'ab al-Suri (2005).
The first book reads more like a manual by the Red Brigades than any recognizable form of Islamic literature. The author is clearly well acquainted with Western writers as evidenced by his references to Paul Kennedy and others. Reflecting the intellectual influence of scholars such as Arnold Toynbee and Samuel Huntington, the author provides a narrative of history in which civilizations are constantly competing, clashing, rising and falling. According to the author, when civilizations rise to the peak of their power and achieve complete hegemony over the world, they enter into a period of unmitigated and wilful savagery. They are able to inflict harm upon whomever, whenever they wish, and can annihilate any group that defies their hegemonic influence.
Being very sparse on theological content, the book reads like an anarchic manual de guerre by outlining a detailed strategy for Muslim resistance groups to engage the hegemonic civilization of our times - namely, the West - in a protracted war of attrition. The purpose of this war of attrition is to force Western civilization to reveal its true prejudiced and barbaric face, and to hasten the crumbling of this civilization by forcing it to rely on militarization and brute force instead of the pretence of civil ideals.
Theologically and jurisprudentially, the second book by Abu Mus'ab al-Suri is more important and dense. The book is a tome of 1,600 pages that claims to document an unrelenting history of crusading and aggression by the West and others against Muslims and the Islamic message. Its understanding of history is unequivocally dogmatic with Muslims invariably being the victims of countless atrocities, and the West as the arrogant perpetrator of endless savageries.
Abu Mus'ab al-Suri reserves his harshest criticism for Islamists like the Muslim Brotherhood, who believed that they could work within the political process and accept the ideals of democracy and the people's sovereignty.
The author writes extensively about current Muslim subservience and defeatism, and sees Muslim leaders as peons serving the interests of their Western masters. Moreover, the author argues that all Muslim reformers such as Muhammad Abduh (d. 1905) and Muhammad Iqbal (d. 1938) are hypocrites and apostates. Interestingly, he often cites Western sources that impeached the authenticity or the sincerity of the Islamic convictions of these reformers.
The author's exposition on the true Islam follows along the same exact lines of Wahhabi dogma, with Sufis, Shi'is, rationalists, philosophers and any theological orientation (such as the Ash'aris and Mutaridis) that deviates from Wahhabism being pegged as heresy and apostasy. Although the Wahhabis rebelled against and helped undermine the Ottoman Caliphate, the author has nothing critical to say about the movement. He does, however, condemn Ibn Saud as a traitor and a sell-out to the British. Although Al Saud initially allied themselves to the Wahhabis, ultimately Ibn Saud allowed the British to slaughter the warriors of Wahhabism, known as the Ikhwan.
Abu Mus'ab al-Suri makes no qualms about his belief that the only solution to the Muslim predicament is armed rebellion. He contends that a prolonged war of attrition against Western interests and allies is the only way to force the eventual crumbling of Western supremacy. He has no reservations about killing other Muslims because, in his view, most Muslims are in reality infidels. Shi'is and similar sectarian groups are more dangerous and reprehensible than Christians or Jews. Furthermore, like so many extremist thinkers, he argues that great struggles require great sacrifices, which are all justified by the rule of necessity.
In what I think is a most important part, after demonstrating the undeniable reality of Muslim subjugation and persecution in the world, Abu Mus'ab poses the rhetorical question: what plausible alternatives are there for an effective change? He contends that prayers alone and mysticism will solve nothing. He also argues that all those who believed in the power of the word, the pursuit of knowledge, or gradual change have proven ineffective. Importantly, he reserves his harshest criticism for Islamists like the Muslim Brotherhood, who believed that they could work within the political process and accept the ideals of democracy and the people's sovereignty. For Abu Mu'sab, the Muslim Brotherhood has become heretical for accepting and participating in the political process, and its efforts are doomed to futility.
After documenting the destruction, oppression, or derailment of every Islamic movement in modern history, Abu Mus'ab concludes that the solution is two-fold: 1) Engage the West and their puppet governments in prolonged wars of attrition; and 2) eventually, work towards the establishment of a caliphate, which would become the homeland of all true Muslims around the world and the true protector of Muslims and their interests in the world.
The one thing that is clear and unmistakable in the literature of both radical texts is that they have no faith in the institutions of the United Nations or the rules of international law that their dictatorial rulers have helped put into place.
This kind of thought is a cult of death that has despaired of finding any hint of dignity, autonomy, self-fulfilment or self-determination on earth, and so it finds meaning in killing and getting killed. Every subaltern and decomposed collection of urbanized population is full of the type. Add to this a decade of brutalization under a woefully racist and bigoted foreign occupation in Iraq and Afghanistan, and six decades of living in refugee camps that offer nothing but despair, and the mystery of why so many are drawn to these cults of death is solved. But what remains a real mystery is why this particular cult, which has even been disavowed by Al-Qaeda, has suddenly sprung onto the scene and with such spectacular logistical and military success and with professional skills at organization and communication.
I strongly suspect that this so-called caliphate will disappear as abruptly as it appeared when its witch doctors get tired of playing with fire. But ISIS has already achieved so much for its behind-the-scene masters.
For one thing, ISIS enjoyed unmitigated success in completely aborting the Arab revolutionary fervour that once dreamed of freedom. They have also succeeded in restoring the old polarizations between Sunni and Shi'is, and Kurds, Turks, Persians and Arabs. They also succeeded in further marginalizing the Palestinians in their plight, and in helping Netanyahu get re-elected.
They further anchored the old order of corrupt oil sheikhs and military dictators in power; but most of all, ISIS has deepened the breach between reasonable secularists and reasonable Islamists in the Arab world. Not until the Arab world figures out a way to mend the rupture between its rooted Islamic identity and its present highly contested sense of being will the region start to heal and advance.
Yes, corrupt Arab leaders, greedy and racist Western governments, traumatized and broken Arab masses, a near-illiterate and uprooted native intelligentsia, and frustrated and egotistical buffoons who imagine that they can speak for Islam, all knowingly or unknowingly acted in collusion to snuff out the Arab Spring.
Yet all those who bothered with the pretence of sympathetic sorrow over the blood of the thousands of martyrs who died dreaming of hurriyya should not feel too self-assured. Hurriyya is the natural order of things, and like life itself, it will inevitably sprout again. It could sprout even in the restless heat of the summer, the warm docility of the fall, or the quiet surrender of a very cold of winter.
Khaled Abou El Fadl is the Omar and Azmeralda Alfi Distinguished Professor of Law at the UCLA School of Law and Chair of the Islamic Studies Interdepartmental Program at UCLA. He is the author of many books, including his magnum opus, Reasoning with God: Reclaiming Shari'ah in the Modern Age.
Community and Society, Religion and Beliefs, Islam, Unrest, Conflict and War, Terrorism
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