text:
Islam, Sikhism and why immigration drives religion in Canada: 'It's the curriculum of our life'
Ashleigh Stewart GlobalNews.ca
Minority religions in Canada are increasing at an unprecedented rate and could more than double in size by 2036.
When Ushpreet Singh arrived in Whitehorse, Yukon, in late 2020, he was dismayed to find that the town of 33,000 people did not have a gurdwara — a place of worship for Sikhs like him.
At the time, there were about a dozen Sikh families in Whitehorse and a makeshift Sikh committee, but no meeting place.
So Singh set about trying to establish one himself.
"I asked where all the paperwork was and when I saw it, the total donation was $6,000 in 20 years," the 23-year-old tells Global News.
"It was not enough to establish a temple, it was not enough for anything. I was really upset; this money couldn't help us. And no one wanted to help."
One year and one monumental fundraising campaign later, Whitehorse is now home to a gurdwara for a Sikh community that now numbers between 300 and 400 people.
The gurdwara in Whitehorse, Yukon.
Singh is one of many new immigrants fuelling religious growth among minority groups in Canada.
As Christian religiosity falls to unprecedented levels (just 68 per cent reported a religious affiliation in Canada in 2019, according to new StatCan data), minority religions such as Sikhism, Islam, Buddhism and Hinduism continue to thrive, fuelled by immigration.
In fact, by 2036, StatCan predicts that the number of people affiliated with non-Christian religions could almost double.
In response, Global News has spent the past two months speaking to members of religious communities across the country and looking at historical data to determine why this is happening. This is the part two of that series.
Part One: Why some religions are declining in Canada faster than ever
Part Three: How COVID could change religion in Canada forever: 'There is no going back
Sikhism, which is both an ethnic group and religion, now represents 1.4 per cent of all Canadians. That number is up from 0.9 per cent in 2001 and 0.7 per cent in 1996. According to the World Sikh Organization of Canada, there are now approximately 500,000 Sikhs living in the country.
The religion, founded in the Punjab region of India in the 15th century, is built on three core tenets: devotion to God, truthful living and service to humanity. Men are identifiable by their turban, or dastar, worn to keep their hair, which should be unshaven, clean.
It is a "way of life," Singh says. So when he moved to Whitehorse for work from Toronto due to spiralling living costs, not having a gurdwara was unthinkable.
Singh, helped by a workmate, set about talking to Punjabi news channels across the country to appeal for donations.
Eventually, with money raised from various communities across the country, the group had enough to rent a warehouse for $3,500 per month.
Singh flew to Vancouver to escort the Granth Sahib, the sacred scripture of Sikhism, on its 34-hour drive to its new home, and became the gurdwara's new preacher.
Ushpreet Singh helped establish the first gurdwara in Whitehorse.
By November 2021, the Whitehorse Sikh community had raised enough money to buy a permanent space for their gurdwara. Singh estimates they've spent close to $1 million on purchasing and renovating the building. It underlines the importance the community puts on maintaining their faith, despite being far from home.
"You cannot make a temple with just money, you need dedication. And without love or without dedication, religion is useless," Singh says.
The Sikh community in Whitehorse is now growing "day by day," he says. The gurdwara has become central to the community, where homeless people, of any religion, can come for a meal or for shelter. A Sikh service culminates in a shared meal.
The gurdwara is considered much more than just a place of worship, which is why COVID-19 hit the Sikh community hard.
On a Sunday afternoon in early December 2021, the Gursikh Sabha Canada in Scarborough, Toronto, is bustling. People move from room to room, listening to music performed by preachers flown in from India, while downstairs in the kitchen, small groups eat from metal plates on the floor.
"Whenever you have a crisis, it brings people together, it brings people back home," says Gobinder Randhawa, a Sikh immigrant from India and former Ontario Sikhs and Gurdwara Council president.
The Gursikh Sabha Canada in Toronto. (Chris So/Toronto Star (Chris So/Toronto Star via Getty Images)
Randhawa arrived in Toronto in 1972, when men wearing turbans were an uncommon sight. He applied for a job with the TTC, Toronto's public transit agency, and was met with confusion over its dress code.
"They asked me, 'Well, what will you do with your turban?' I said, 'Well, I have kept it on for this long, I will keep it on,'" he recalls.
"I told them, 'Listen, do you want to hire someone who you can trust?' He said, 'Yes.' I said, 'This is my religion. This is what I believe in. If I give up my religion, I give up my principles just to have a job. Would you trust me?' He said, 'No.' I said, 'Then, what's your problem?"
'We are all humans' — Singh Katri murder highlights the need for education, group says
Randhawa says the TTC changed the uniform code to accommodate him. He worked there for 31 years.
All the while, the gurdwara was his place of "strength" in a community where "people look at us like, 'This guy looks different.'"
But Randhawa says it was important to understand that Sikhs were important contributors to society — and thus, their religion plays an important role in 2022. For instance, Sikhism dictates that 10 per cent of earnings should be given to philanthropy.
"Our community is like one family. But it also doesn't matter what religion you are. We'll burn our house to give heat to our neighbour," Randhawa says.
Balpreet Singh Boparai, of the World Sikh Organization, says the community in Canada is being bolstered by a steady influx of young international students. For Sikhs, he says, Canada is the "top choice" for immigration.
"And the first thing people do once they arrive in a community is go and find their nearest gurdwara," he says.
Between 1971 and 2011, immigration exploded in Canada, after the revising of the Immigration Act in 1976.
According to historic StatsCan data, in those four decades, 711,400 Muslims moved to Canada, as did 243,740 Buddhists, 340,875 Hindus, 71,448 Jews and 274,955 Sikhs. At the same time, most Christian denominations were in a state of steady decline after peaking in the 1960s and 1970s.
Nowadays, these minority religions are at the point of surpassing once major religions in Canada (Muslims account for 3.7 per cent of Canadians, while the United and Anglican churches account for 3.8 per cent). And they're predominantly made up of immigrants.
Those born outside Canada were more likely than those born in Canada to report being Muslim (12 per cent versus one per cent), Hindu (six per cent versus 0.3 per cent), Sikh (four per cent versus 0.6 per cent), according to StatsCan.
They were also more likely to participate in a group religious activity at least once a month (36 per cent versus 19 per cent) or on their own at least once a week (42 per cent versus 28 per cent).
Younger immigrants were also more likely to be religious. People born outside Canada between 1980 and 1999 were more likely (71 per cent) than those born in Canada (59 per cent) to report having a religious affiliation. Among people born between 1940 and 1959, there was little difference.
Canadians need to step up to tackle online hate — even with 'crazy uncles', says expert
But that hasn't meant that safeguarding the future is easy.
Boparai says while affiliation may be high in younger generations, the second generation does not have the same interest in managing the gurdwaras.
"There hasn't been a passing of the reins to the second generation as there has been in the past. They don't have the same interest.
"One gurdwara tried to hand over to a younger youth group and that lasted a little while and that failed and they were asked to hand over control again."
According to StatCan projections for Canada, by the year 2036, the number of people affiliated with non-Christian religions could almost double, to make up between 13 per cent and 16 per cent of Canada's population, compared with nine per cent in 2011.
The Muslim, Sikh and Hindu faiths, in particular, "would see the number of their followers grow more quickly," due to being "over-represented among immigrants compared to their demographic weight in the population as a whole."
Abdie Kazemipur, a University of Calgary sociologist and the chair in ethnic studies, says the numbers reflect the fact that immigrants to Canada are coming from less developed, more religious countries. New immigrants then seek out places of worship as a way to connect with others.
"A lot of immigrants have gone to these religious communities in search of those lost connections that they had back in their countries of origin. And what is interesting here is that some of these, not very many, but some of these people are people that are not necessarily religious themselves," Kazemipur says.
"Most of the studies that have been done recently, on Christianity even, show that most of the vitality in terms of religion is coming from the immigrant community, not necessarily the native-born population."
He says this was particularly true for the Muslim community, who also had to deal with rising levels of Islamophobia and a "misperception" that Muslims have a stronger attachment to their faith.
"That perception has created an intellectual environment in which every time that someone wants to encounter a Muslim or wants to learn something, they think that they have to start from religion.
"All these other socio-demographic, socio-economic factors that are so powerfully present in everybody else's lives, it seems in this perception that they are not relevant for Muslims."
Because Muslim people were so frequently being asked about their faith, it also meant that those who were more loosely associated with it were more likely to go and learn about it, which also boosted religiosity, Kazemipur says.
Islam is now the largest non-Christian religious group and the fastest-growing religion in Canada, accounting for 3.7 per cent of Canadians. That's up from 1.5 per cent in 2001 and 1.1 per cent in 1996.
Unlike churches nearby that sit nearly empty during weekend services, on a Friday at noon in mid-December 2021, Masjid Toronto is overflowing with people. Due to COVID-19 restrictions, people now have to book online for a space — which is especially important for Friday's Jumah prayer, the most important of the week and the one men are required to attend.
Men in thobes and women in hijabs jostle for space in their respective rooms as the call to prayer sounds. The imam reiterates how important it is to book online, saying he's turning people away when the mosque reaches capacity.
Masjid Toronto is struggling to handle the sheer number of people coming to each service. (Rick Madonik/Toronto Star via Getty Images)
Afterwards, Rania Lawendy, national director of the Muslim Association of Canada, tells Global News there simply aren't enough mosques to accommodate the city's growing Muslim population. Religion "plays a huge role" in everyday life for Muslims, she says, and that hasn't changed in the face of modern life.
"Islam is a way of life. And that's not just a statement, it really does encompass everything. It encompasses our resilience, our understanding of justice and our understanding of really being of benefit to others. It's not just worship, but it's your dealings, so your dealings with your neighbours and how you are at work," Lawendy says.
Rania Lawendy, national director of the Muslim Association of Canada, says Islam is a 'way of life.'
"Religiosity doesn't just encompass going to the mosque and praying, but how are you in your everyday life? How are you with other people? What is your integrity? What do you feel your purpose is and are you a benefit, not only to Muslims, but to all of Canadian society."
Tragedies such as the London attack, when a Muslim family was killed, have hit the community hard, she says. But faith has "kept us resilient."
"When something bad happens, it's perceived as a test and people are rewarded for it. So our viewpoint of things like the pandemic are very different," she says.
"It's almost like if you didn't have your faith, what a miserable life you would have."
Lawendy herself is a testament to that. She says her faith helped her through the toughest period of her life: when she was 25 and she lost her second child, her father and had a miscarriage all within six months.
"They brought me like a psychiatrist. And I'm like, 'What is this for? And they're looking at my record saying, 'You can't be OK. You're 25 years old.' And I was like, 'No, I'm OK.' And I really was OK."
That resilience, and the mosque community, helps new immigrants find their way in a new country, she says.
Syrian immigrant Asmaa Ghadban, who moved to Vancouver Island from Jordan in late 2019 as a refugee, says when she and her family first arrived, their Christian sponsors accompanied them to the mosque and continued to do so for several weeks.
Her eldest daughter, who wears a hijab, was worried about attending school. But the school was accommodating.
"When I registered my kids, I told the principal and the office there my girls will pray. They told me, 'OK, don't worry, we will make them a special place or we will get them a room,'" Ghadban says.
Asmaa Ghadban, pictured with her husband and three children.
Her three children now go to the mosque three times per week and learn Arabic.
"Religion is the curriculum of our life," she says.
"I started growing those seeds in the heart of my kids, because maybe in the future, they will remember that."
Kazemipur says because Islam provides a framework for how life should be lived, there's "more room for religion" in Muslims' everyday lives.
The community had also become more tight-knit than perhaps they would have been in their home countries due to a rise in Islamophobia after 9/11.
"(Muslims) have become more alert to the fact that religion is playing such a big role in their lives, and in the minds of people who are viewing them," he says.
Tina Aseffa says converting to Islam felt 'natural.'
Tina Aseffa, from Ethiopia, converted to Islam while at university in Hamilton studying for a bachelor of science. She'd been raised Catholic, courtesy of her half-Italian mother, but her sister had grown interested in the key tenets of Islam and while initially against it, Aseffa then found herself identifying with it too.
"There came a time when I felt like I'd be living a lie. And you can lie to people, but how could you lie to yourself?"
The conversion caused ructions in her family and left her not speaking to her mother or father for two years. But the Muslim community stepped in to fill the void, teaching her Arabic, introducing her to friends and even helping to pay her rent.
While she admits that she's experienced plenty of Islamophobia — she's been insulted on the street, yelled at to "go back to where you came from," targeted for searches at airports, even insulted by a store worker while buying her very first skirt the weekend she converted — she says she's never looked back.
"Is there discrimination? Yes. Is there Islamophobia? Yes. Do I feel targeted at times? Yes. But at the same time, there's the halal storage, there's the schools, there's the mosques.
"Canada has allowed me to live my Islamic life."


You will have to do some research.. Match these prophecies with events and news around the world.. if you look at the right place you will surely see the connection.
First download this Android app from playstore..
Next find the hadiths reference shown as screenshots in the images below from above app and study the hadiths..
You can also download the following books to know the truth..
Choice is yours..End is near..Allah knows best..
Previous Previous post: No Power on Earth can undo ISLAM.Power Speech.


text:
Love Sarah
A young woman wishes to fulfill her mother's dream of opening her own bakery in Notting Hill, London. To do this, she enlists the help of an old friend and her grandma.
Actors: Rupert Penry-Jones,
Rupert Penry-Jones 22 September 1970, London, England, UK
Celia Imrie,
Celia Imrie 15 July 1952, Guildford, Surrey, England, UK
Shelley Conn,
Shelley Conn 21 September 1976, London, England, UK
Bill Paterson,
Bill Paterson 3 June 1945, Glasgow, Scotland, UK
Shannon Tarbet,
Shannon Tarbet
Denise Welch,
Denise Welch 22 May 1958, Ebchester, Co Durham, England, UK
Lucy Fleming 15 May 1947, Nettlebed, Oxfordshire, England, UK
Director: Eliza Schroeder

redpajama_set_name: RedPajamaCommonCrawl


text:
PENNOCK: "IT WASN'T GOOD ENOUGH"
The Gills head coach spoke to the press following his side's 1-1 draw against Port Vale on Saturday
Gillingham head coach Adrian Pennock was disappointed with Gillingham's performance against Port Vale at the MEMS Priestfield Stadium on Saturday afternoon.
Remie Streete had headed Port Vale into the lead early on in the second half but Josh Parker, on his Gills debut, powered home a header in the fifth minute of stoppage to earn Gillingham a share of the points.
Pennock labelled the showing as "flat", but was delighted that the Gills managed to nick a point and also praised the impact of his substitutes.
Pennock on…his frustration at Gillingham's performance: "It's a get out of jail card, that's what it was. It wasn't good enough. At half-time, I was booing myself, to be fair, out of frustration for the fans.
"I've no idea why we were so flat. You go away to Bradford and Sheffield United and put in a performance, but then we come back here and perform like that – it is so, so frustrating.
"Our ball was retention was awful, it wasn't good enough. You've got to die for the cause, it doesn't matter who you're playing against. They won every second ball, first and second half, and they were much brighter than us.
"It's a point. I'm not going to try and kid anybody – they can see from themselves what's happened and it wasn't a very good performance at all."
Pennock on…the impact of his substitutes: "There were really good options on the bench and that is what we want.
"Lee [Martin] did really well when he came on. [Josh] Parker has looked really bright in training and the goal will be a big boost for him. We only got [international] clearance for him last night.
"It was a great ball in from Jay [Emmanuel-Thomas] to be fair. He's got a wand of a left peg and he's put it on a button and it's a really good finish."
Pennock on…Tuesday night's game against Chesterfield: "We're fighting for our lives. We're in a battle, because when you don't keep clean sheets you're in trouble.
"That's four games unbeaten now, and it's a massive game on Tuesday. If we don't turn up then we'll lose or draw again.
"They [Chesterfield] are not going to roll over, and we have to be better."
Support the Gills against Chesterfield on Tuesday


text:
Nem sokkal miután a Kínai Kommunista Párt átvette a hatalmat Kínában 1949-ben, hadjáratot hirdetett a prostitúció ellen 1960-as években. Az 1980-as években Kínában a prostitúció nem csak egyre láthatóbbá vált hanem már megtalálható volt az urbán és a rural részeken is. A kormány erőfeszítéseinek ellenére, olyan mértékben terjedt ki, hogy már iparágnak nevezhetjük, ami nagy számú tömeget foglal magába és tekintélyes gazdasági hozamot termel. A prostitúciót sok problémával is társítják, beleértve a megtervezett bűncselekményt, korrupciót és a szexuális úton terjedő betegségeket. Például, a Kommunista Párt hivatalos vidéki vezető képviselőjét aki ellenezte a prostitúciót, eltávolították pozíciójából miután rajta kapták egy hotelben egy prostituálttal.

Kínában a prostitúcióval kapcsolatos tevékenységeket különböző típusok, helyszínek és árak jellemzik. A prostituáltak maguk is széles körű társadalmi rétegből származnak. Szinte az össze prostituált nő, de az utóbbi években férfiak is jelentek meg. Sok orosz nő is dolgozik így Kínában. A helyszínek jellemzően szállodák, karaoke bárok és szépségszalonok.

Hivatalosan a prostitúció az illegális Kínában. A kínai kormány is határozatlan, de jogilag általában bűnözőként vagy kötelességszegést elkövetettként kezelik őket. Mivel a prostitúció az 1980-as években jelent meg, a kormányzati hatóságok először a jogrendszer használatával, azaz a bíróságokkal és a rendőrséggel próbálták szabályozni. Később a rendőrség által vezetett kampányokra hivatkoztak, amik világosan körülzárták az élénk közéleti aktivitást, egyfajta társadalmi fegyelmet. Annak ellenére, hogy a nemzetközi civil szervezetek és a külföldi kommentátorok lobbiztak, nincs elegendő támogatás a szexuális körzetek legalizálásához, sem civil, sem társadalmi szervezetek vagy a kormány, sem a Kínai Népköztársaság részéről.

Míg az értékesített szexuális aktus jogellenes marad Kínában, addig az erotikus masszázs, vagy ismertebb nevén masszázs "boldog véggel", az legális 2013 óta Guangdong tartományban. Júniusban a Foshan Bíróság azt a döntést hozta, hogy az erotikus masszázs az nem egyenlő a prostitúcióval.

A prostitúció történelme Kínában

Császári kor

Különböző etnikai csoportoknak különböző nézetei voltak a prostitúcióról. Az Európaiak úgy tartották, hogy a Török Muszlimok prostituálttá tennék a saját lányukat, miközben ilyen nem is történhetne meg a Tungan Muszlimok között (Kínai Muszlimok), ezért is volt átlagos a Török prostitúció az országban.

Tanka prostitúció a Qing dinasztia és a Köztársaság korában

A hétköznapi kínai prostituáltak féltek az ott szolgáló nyugatiaktól, mert ők furcsának látták őket, miközben a Tanka prostituáltak szabadon keveredtek nyugati férfiak társaságába. A Tankák segítették az európaiak ellátását és öröm lányokat is biztosítottak számukra. Az alacsonyabb osztályú európai férfiak Hong Kongban könnyen kerülnek kapcsolatba Tanka prostituáltakkal. A Tanka nők ezen hivatása miatt sok kínai gyűlölte őket, mivel szexuális kapcsolatot létesíthettek a nyugatiakkal és fajilag a Tankákhoz tartozhattak.

A Tanka prostituáltakat az "alacsonyabb osztályúak" közé sorolták, azért mert kapzsinak, arrogánsnak tartották őket. Ismertek voltak arról, hogy megütik ügyfeleiket és gúnyolódnak a nevükön. Bár a Tanka prostituáltakat alacsony osztályúnak tartották, bordélyházaik rendezettek és tiszták voltak.

A kantoni kínaiak közt gyakori volt az a sztereotípia, hogy a Tanka nők mind prostituáltak voltak, ezzel növelve az örömlányok számát a köztársaság ideje alatt, mivel ekkor minden Tanka nőt prostituáltként tartottak számon. Tevékenységükre a kereskedelmi város velejárójaként tekintettek. Olyan is előfordult, hogy az alacsony rangúnak tekinthető Tanka prostituáltaknak sikerült egy felsőbb rétegbe kerülniük.

A Tanka nőket kiközösítette a kantoni közösség, és a Hong Kongban való örömlányi szolgáltatásaik gyanánt becenévül pedig a "sós víz lányok" (Ham shui mui) megszólítást kapták.

Gyakran vezettek "nevelőotthont" is azzal a céllal, hogy lányokat exportáljanak a tengerentúli kínai közösségeknek, olyan országokba mint például Ausztrália vagy Amerika. Olyan is megesett, hogy kínainak vagy akár külföldinek ágyast szolgáltattak.

Az 1930-as évekre már több mint 8000 fehér orosz prostituált tartózkodott Shanghaiban.

Irodalom
 Aizibing: shehui, lunli he falü wenti zhuanjia yantaohui (艾滋病:社会、伦理和法律问题专家研讨会: "Report of the Expert Workshop on HIV and Prostitution: Social, Ethical and Legal Issues"), Beijing: Chinese Academy of Social Sciences, 29–31 October.
 Gil, V.E. and Anderson, A.F. (1998) "State-sanctioned aggression and the control of prostitution in the People's Republic of China: a review", Aggression and Violent Behaviour, 3: 129-42.
 Hershatter, G., Dangerous Pleasures: Prostitution and Modernity in Twentieth-Century Shanghai (Berkeley, CA: University of California Press).
 Jeffreys, E., China, Sex and Prostitution, (London: RoutledgeCurzon, 2004).
 Ruan, F. (1991) Sex in China: Studies in Sexology in Chinese Culture, New York: Plenum Press.
 Shan Guangnai, Zhongguo changji - guoqu he xianzai (中国娼妓过去和现在: "Chinese Prostitution - Past and Present") (Beijing: Falü chubanshe, 1995).

Külső hivatkozások
 Xin Ren, Prostitution and Employment Opportunities for Women under China's Economic Reform.
 Pan Suiming, 中国红灯区纪实 ("A true record of China's red-light districts") A sociological study of three prostitution centres.
 Gifford, R., On the Road in China: Prostitution, Religion Rise, NPR.
 Illegal Prostitution Occurring in Massage Parlors and Bathhouses

Fordítás

Szexualitás
A Kínai Népköztársaság politikai élete

redpajama_set_name: RedPajamaWikipedia


text:
7 International Airports in Pakistan – Location and Services
With the dawn of air travel, every major city in each country now has international airports for both domestic and international flights.
In Pakistan, there are 7 major airports under the Pakistan Civil Aviation Authority, which are listed below.
International Airports in Pakistan
Below are 7 International airports in Pakistan as listed by the Pakistan Civil Aviation Authority, with their location, services, and codes.
# International Airports in Pakistan Location
1 Jinnah International Airport Karachi
2 Quetta International Airport Quetta
3 Allama Iqbal International Airport Lahore
4 Islamabad International Airport Islamabad
5 Faisalabad International Airport Faisalabad
6 Multan International Airport Multan
7 Bacha Khan Airport Peshawar
Now let's explore each airport, one by one.
1. Jinnah International Airport
The largest international and domestic airport in Pakistan, the Jinnah International Airport (JIAP) is located in Karachi.
The airport is named after Quaid-e-Azam, the founder of the country.
The airport has 4 terminals: Jinnah Terminal, Terminal-I, II, and III.
IATA: KHI
ICAO: OPKC
Location: Karachi, Jinnah International Airport
Ranking: 2 stars by Skytrax
Passenger Facilitation (Porter) Services (PFS)
Bank and currency exchange services
Medical and Emergency services
Guest houses and hotel reservations
2. Quetta International Airport
Situated 12 km North West of Quetta, the airport caters to both International & Domestic flights.
Quetta International Airport is the 4th Highest airport in the country, about 1605 meters above sea level.
IATA: UET
ICAO: OPQT
Location: Quetta International Airport
Restaurants, cafés, shops
First aid facilities
Banking services and Currency exchange
Prayer room and Business Lounge
Rent a car services
Telephone booths
People Also Read: New Gwadar International Airport to be Operational by September 2023
3. Allama Iqbal International Airport
Located on the eastern side of Lahore, the Allama Iqbal International Airport is a joint-user facility, spread over 1364 Acres.
It includes a new terminal complex, an old terminal building, 2 runways, and 22 Aircraft parking positions.
IATA: LHE
ICAO: OPLA
Rankings: 2 stars by Skytrax
Location: Lahore, Allama Iqbal International Airport
Hajj Terminal
VVIP, business, and state guest services
Daewoo booking center
4. Islamabad International Airport
The Islamabad International Airport was inaugurated formally in 2018 for regular international and domestic flights.
The airport has 15 passenger boarding bridges and is spread over 19 square kilometers.
It includes facilities to accommodate the world's largest airplane, the double-decker Airbus A380s, along with 15 remote bays and 3 remote bays for Air cargo.
IATA: ISB
ICAO: OPIS
Location: Islamabad International Airport
CIP/Air Lounge
Restaurants, hotels
5. Faisalabad International Airport
The Faisalabad International Airport is situated on Jhang Road, 10 kilometers southwest of the city center of Faisalabad.
The airport is home to 2 flying schools used for the regular training of aviation enthusiasts and new cadets.
IATA: LYP
ICAO: OPFA
Location: Faisalabad International Airport
Emergency and medical services
Special care for senior citizens
People Also Read: Government Is Planning Reforms in Airport Operations to Facilitate Passengers
6. Multan International Airport
The Multan International Airport is situated 4 km West of Multan city. The Airport operates 7 days a week, round the clock.
Local rickshaws and cabs connect the airport to the city.
A few moderate to cheap hotels are also available. The airport operates 7 days a week, round the clock.
IATA: MUX
ICAO: OPMT
Location: Multan International Airport
Bank services and post office
Cab and Express Bus services
7. Bacha Khan Airport
Located in the heart of Peshawar, Bacha Khan International Airport is 180 km from Islamabad, a two-hour drive from the capital through the state-of-the-art M-1 motorway.
IATA: PEW
ICAO: OPPS
Location: Peshawar, Bacha Khan Airport
Prayer rooms, and shops
Daewoo booking centers
In this article, we explored 7 international airports in Pakistan.
While there is a long way to go in terms of meeting international standards, we hope the government will take necessary action to uplift the functionality and rankings of its airports.
I am a content writer and an artist. I love to read, write and explore the world around me.
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Reported location of BBirdMaps.com members near 45.7 degrees N, 123 degrees W.
Volunteering by spending the winter in a horse barn at Frontier Park in Graham, WA. We were here last year in the winter also and they asked us to come back and installed full hookups in one of their show horse barns. Out of the weather till we leave here in the spring.


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Dean Emeritus
Jeffrey E. Garten was dean of the school from November 1995 to June 2005 and has been teaching at the school since he stepped down. Prior to serving as dean, he was undersecretary of commerce for international trade, 1993-1995, where he focused on trade and investment negotiations and policy towards big emerging markets—particularly China, India, and Brazil. Before government service he spent 13 years on Wall Street. As a managing director of Lehman Brothers, he specialized in debt restructuring in Latin America, built up Lehman's investment banking business in Asia, and restructured some of the world's largest shipping companies in Hong Kong. Later he worked on mergers and acquisitions for the Blackstone Group. From 1997-2005 he wrote a monthly column for BusinessWeek on major challenges facing global business leaders. His articles have also appeared in the New York Times, the Wall Street Journal, the Financial Times, Foreign Affairs, and the Harvard Business Review.
jeffrey.garten@yale.edu
PhD, Johns Hopkins University, 1980
MA, Johns Hopkins University, 1972
BA, Dartmouth College, 1968
Courses & Description
MGT 896, America's Future Role in the Global Economy
MGT 582, The Future of Global Finance
MGT 587, Managing Global Catastrophes I
MGT 892, Managing Global Catastrophes II
MGT 585, Wall Street & Washington: Markets, Policy, and Politics
Leading A Global Company
Understanding Global Financial Centers
International Study Trips with Students
Singapore: Public-Private Governance, 2007, 2008
London, Dubai, Hong Kong: What Makes a Competitive Financial Center?, 2008, 2009
Shanghai, Beijing, Hong Kong: China in the Global Financial Markets, 2010, 2011, 2012
Selected Books
From Silk to Silicon: The Story of Globalization Through Ten Extraordinary Lives
The Politics of Fortune: A New Agenda for Business Leaders
Harvard Business School Press
The Mind of the CEO
Perseus/Basic Books
The Big Ten: Big Emerging Markets and How They Will Change Our Lives
A Cold Peace: America, Japan, Germany, and the Struggle for Supremacy
Times Books
This is How Brexit Could Be Good For the World
How Leaders Can Really Change the World
Fortune (online format)
It's the Global Economy, Stupid
Business Loses on Super Tuesday
Why Donald Trump and Bernie Sanders are Half Right About Trade
More Publications by Jeffrey E. Garten
How Have Individuals Shaped Globalization?
All Yale Insights by Jeffrey E. Garten
Credit Suisse Asset Management (a number of mutual funds)
The International Rescue Committee
Former Boards
Aetna Corporation
CarMax, Inc.
Miller Buckfire (Financial Restructuring Firm)
Standard & Poor's ("Board of Managers")
Calpine Energy, Inc.
Alcan, Inc.
Toyota International Advisory Board
Military Service (1968-1972)
Lieutenant, 82nd Airborne Division
Captain, Aide-de-camp to the commanding general of the U.S. Special Forces
Advisor, Royal Thai Army


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← How do we win together?
When we are surrounded by the tumult of economic turmoil, or burdened by personal setbacks, what really counts is this: Count your blessings. Each of us, taking a breath and a moment of reflection, can know great peace calling to mind the goodness that has touched us. Then, in turn, we touch others.
Here we are interacting through the WWW, on our computers, in our homes, most likely with a drink or snack by our side. There are so many others in the world with literally nothing.
I know I am thankful everyday. I know you are too.


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The Least 'Diverse' City in the United States Is Full of Latinos
By: Jo Corona
A business in Hialeah, Florida (Photo by Ivan Curra)
The least "diverse" city in the United States is no longer predominantly Anglo, but Latino, and the main language is Spanish, not English. The city's name is Hialeah, Florida. With over 200,000 residents, this Miami metropolitan area has a very strong Cuban or Cuban heritage connection. The Puerto Ricans are creeping up though, according to stand-up comedian and actor Fluffy:
The credit score company WalletHub recently released a report using information from the U.S. Census about the least and most ethnically diverse cities in 2019, and considered Hialeah as the least "diverse," since the city has a whopping 96.44 percent Hispanic or Latino population, and only 2.57 percent of whites. Here at Latino Rebels we were originally confused. Doesn't the word "diversity" normally equate to "minorities" or "non-Anglo?"
Latino Rebels reached out to the company to understand how WalletHub had broken down this concept of diversity in the study, and their response really opens up the question on how the term "ethnic diversity" can be interpreted nowadays. The company said cities considered as "diverse" were those where there was no overwhelming majority of any ethnicity. "For example, in Jersey City 29 percent of the population is Hispanic or Latino, 25 percent Asian, 22 percent black or African-American, and 21 percent white," they compared. Jersey City is, by the way, the most diverse city in the United States, according to this report.
In terms of ethno-racial diversity, the company accounted for five categories: Hispanic or Latino, white, Black or African-American, Asian and all others. It also looked at birthplace diversity to separate those born abroad but to American parents, from those born in a foreign nation (immigrants).
Hialeah has few white people, but even less of the other ethno-racial categories: less than one percent of the population is Black (0.47 percent), Asian (0.34 percent), or any other (0.19 percent). Seven out of 10 people in Hialeah are immigrants, in all likelihood mostly from Cuba, although the study does not specify the countries they came from.
Latino Rebels reached out to Hialeah mayor's office for comment, but did not get a response.
The study measured the overall diversity by mixing ethno-racial, linguistic and birthplace diversity, and compared the results across 501 cities in the United States. You can see them here. Using this approach threw out some other surprising results, like the fact that among cities with a population of 300,000 people and over, the list was topped by the following cities: New Orleans, Louisiana; Memphis, Tennessee; Lexington-Fayette, Kentucky; Louisville, Kentucky, and Detroit, Michigan.
"While New Orleans and Detroit ranked in the second half, 271st and 392nd respectively, they aren't the least diverse cities," commented the company's analyst, Jill Gonzalez. "Both cities have a high concentration of Black or African-American residents, 59 percent in New Orleans and 79 percent in Detroit. However, because the other ethno-racial categories have low representations, we cannot qualify the two cities as being 'diverse' in the case of this report."
Unsurprisingly, there are many "Americas" within the U.S. territory, and although the ethno-racial diversity has evolved over time, it hasn't really changed the composition of the states when looked at from afar:
Source: WalletHub
The same can be said about the birthplaces of people (and yes, the Puerto Rico stats below are "complicated"):
Asked about the benefits and challenges that ethnic diversity brings to a city, Maureen Craig, assistant professor at New York University, said research shows that when white Americans learn their neighborhoods might be becoming more racially diverse, this might spur them to adopt discriminatory and exclusionary stances. That said, Craig said that a key thing to consider in the results of these experiments is that white Americans are asked to anticipate the demographic shifts.
"How increasing diversity affects residents may depend on if the anticipation of demographic change leads people to take actions that preclude opportunities for the very types of contact that can promote positive intergroup relations," said the professor of social psychology.
So, for example, in areas actually undergoing increases in ethnic diversity, having neighbors from a diverse ethnic background can actually lead to positive interactions that actually foster tolerance from white Americans, according to Craig.
Census population projections show that by 2045 no single ethnic group will constitute a majority in the United States.
Everybody in Hialeah might speak Spanish and it might top the list as the least diverse city in the United States, but the second less diverse city (Parkersburg, West Virginia) remains a predominantly white space. Here, 93.36 of the population is white and just little over one percent identify as Hispanic or Latino.
Emily Corona is a digital intern at Futuro Media. She is a journalist and translator from Mexico City, pursuing a master's in journalism and Latin American and Caribbean studies at NYU. She tweets from @daminijo.
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2 responses to "The Least 'Diverse' City in the United States Is Full of Latinos"
Hugo Mejia says:
Personally I think is great, Harrah for Hialeah, Florida.
Love Hialeah. Been here 36yrs, we cubans are already diverse we love ourselves and our culture we dont need no cracker libtards tellin us to be more diverse and we already come in black too so no need to push American blacks on us
#NoMames: The Ignorantly Shameful Mexican Immigration Prank Video


A Valentine's Family Room Filled With Love!
Don't worry…it's all family friendly here! Giggle : ) If you saw the Halloween Negligee post then you know what I'm talking about!
If not…. then I'll get you up to speed!
The space we call the porch is so important because it sets the tone for our homes! This is not a place to neglect!
1. Fresh flowers or greenery If you live in a region where plants can actually live outside in the winter, then be sure you have fresh flowers or greenery on your porch. This, more than anything else, makes this space come alive!
Ok, and now for those of you who live in areas with sub-zero temperatures let's talk options! I use a lot of cute iron picks in my pots. Just be sure to place them at varying heights so as to give the appearance of a full pot of flowers! This will add color and life! I can't believe I'm even saying this, but I have seen some artificial greenery that really looks REAL. I don't think we want to resort to artificial flowers because they will look fake if it is 20 degrees outside, but some greenery mixed with the iron picks could be just the touch needed without looking too contrived.
2. Create a visual focal point Depending on the configuration of your porch and considering whether or not it is covered, think about placing a table! It does not need to be large but will provide you with an area to accessorize — this will make it feel like an extension of the interior. In order to make my porch feel "homey" I placed both a table and a mirror and then flanked the mirror with outdoor sconces!
In accessorizing for Valentine's I had so much fun "dressing" this table and mirror. First, I created a little tutu for the mirror by hot gluing mesh ribbon together to make it look like gathered fabric! I then wrapped it around the border of the mirror. My mirror is actually so heavy I didn't even have to attach it; the weight just holds it in place! I love how cute it turned out!!
Second, I found an oversized flower and some floral picks, tied them all together with more mesh ribbon and attached them to the top of the mirror.
And finally, I added some light-weight pillow hearts (you can hot glue on the actual mirror part with no damage), a few pink glitter hearts and a simple heart garland. As a finishing touch I added a few red pom poms to give the allusion of a tie for the garland.
For the tabletop, I found a light-up XOXO and adorned it with some light-up hearts, cupid arrows, and little heart arrangements I made with the leftover glitter heart picks. As a finishing touch, I carried the rose theme from the top down and hung a red rose garland across the front of the table.
3. Create Balance Because I have the table and mirror which is visually heavy on the one side of my porch I needed to put something visually heavy on the other side. This is not about symmetry (that is a different discussion), it is about visual weight. The weight does not have to be even, but it can't look lopsided! I settled on a large black mailbox! And how cute are these oversized Valentine envelopes??? Love! Love!
To push our Valentine look over the top, I used fishing line to hang these glitter cut-out hearts! As you are seeing, I love to incorporate all that empty "above-the-tallest-person-I-know" ceiling space!!
I just have to do a shoutout here to BaBam Wreaths! She handmade this fabulous Valentine's wreath for my door!! Thank you! Thank you! Check out her Etsy store because she does a whole lot more than just Valentine's! Her Easter wreaths are to die for!!!
See a few of my favorite picks from her shop below!
I have a corner of my home that sits on a street named Lovers Lane (how appropriate!) and I love decorating it! It is a fairly busy street and I think I enjoy decorating it so much because it gives me a chance to only be creative but to visit with my neighbors! I often get the opinion of those walking by and they tell me what they like to see!! It's fun!
You may not have a corner that cars drive by, but whatever your negligée area is…. make it your own! Make it inviting!
Shop some adorable Valentine porch decor favorites below!
A Kitchen Seasoned With Love! » « A Valentine's Family Room Filled With Love!


Wow, check out that cover. These guys were trying REALLY hard to fit in with the rest of the 80s glam bands. As for sound, they were doing that too. It's still sounds like the Cinderalla I'm familiar with (Keifer's voice is unmistakable) but with less hard rockin' blues and more hair metal.
This is a solid debut from one of the 80s most underrated hard rock bands. It's not the generic hair metal release that I've seen others try to peg it as. A few songs ("Night Songs", "Somebody Save Me", "In From the Outside") show what the band would later become on Long Cold Winter and Heartbreak Station."Nobody's Fool" was the band's biggest hit, and it's good, but it's been used soooooo many times on 80s rock compilations, I think I could go the rest of my life without hearing it and be okay.
Mercury labelmate Jon Bon Jovi sings backing vocals for two songs. In addition to that, he helped the band get noticed by Mercury and Bon Jovi took the band out on their Slippery When Wet tour. This no doubt helped propel Night Songs to the triple platinum status that it has attained.
A great continuation of the sleazy cowboy blues rock vibe (with some funk thrown in) that the band started on Long Cold Winter. "Heartbreak Station" is definitely one of my favorite Cinderella songs and the funk rocker "Love's Got Me Doin' Time" is a real foot stomper.
Cinderella, just like Ratt, are an incredibly underrated band. They're one of my favorites from the 80s scene and they weren't just a good glam/hair band, they were a good rock band… Period. Long Cold Winter is one of the finest releases from the whole glam/hair era. This is one of my favorite albums out of my whole collection.
Though I certainly already knew their biggest hit (and an essential power ballad), "Don't Know What You Got (Till It's Gone)", my first exposure to Cinderella as a whole was by picking up their 1997 greatest hits compilation, Once Upon A…, at Wal-Mart on cassette (!!!) in 1998 as I was scooping up any and all hair band album I could get my hands on during that time… even if that meant compilations.
Eventually, that "best of" introduction led me to picking up this album.


"If you are not reading at least a dozen books a year, you are wasting the space in here"
as he pointed both hands on each side of his head, to his head.
At the time I hadn't read a dozen books in 10 years! I started late, and am reading every day. You can, and should too! Good Luck!
Many more are coming, this is just the start.
Have a recommendation, share it here!
Thank you for submitting your book idea! As you read more, check back often, our list is updated regularly, and thank you!
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The Sabbath is the 7th Day of the week, which the Hebrews evidently began at 6 PM (or sundown) on we call Friday and ended at 6 PM (or sundown) on what we call Saturday. The Sabbath has nothing to do with the 1st Day of the week, which is Sunday.
The Sabbath law was only given to the nation of Israel, never to the gentiles or to the church. Actually the Israelites were commanded to keep not only the 7th Day as a day of rest, but also they were commanded to keep every 7th year as a year of rest. Besides these special days, there were other special "feast" days that required special observance under the Law of Moses, such as the Passover, Tabernacles, and the Great Day of Atonement.
But actually the entire Law of Moses only had rule over the nation of Israel and lasted only until the cross, at which point it fell out of effect. Nonetheless, there are many provisions of the Law of Moses which are also repeated in the scripture given to the church in the epistles of the New Testament, such as "love your neighbor as yourself."
As a matter of fact, there are warnings against keeping the Sabbath in the New Testament.
and months and seasons and years. 11 I am afraid of you*, lest by any means I have bestowed labor upon you* in vain.
"13 And you*, being dead through your* trespasses and the uncircumcision of your* flesh, you*, [I say], he make alive together with him, having forgiven us all our trespasses; 14 having blotted out the bond written in ordinances that was against us, which was contrary to us; and he has taken it out that way, nailing it to the cross. 15 Having despoiled the principalities and the powers, he made a show of them openly, triumphing over them in it. 16 Let no man therefore judge you* in meat or in drink or in respect of a feast day or a new moon or a sabbath day, 17 which are a shadow of the things to come; but the body is Christ's."
The law [of Moses] has been nailed to the cross, that is, it ended at the cross as a covenant that required obedience by Israel.


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What is Going On Amongst Our Mainstream Media?
Having lived in Ireland for over a year now, I should know better than to let anything Kevin Myers writes get to me. Yet I felt the need to speak out about Myers' piece in Friday's Irish Independent ('What is Going On Amongst the Female Sex that so Many of its Members are Prepared to Undergo Cosmetic Surgery?'). In it, Myers uses scant anecdotal evidence to paint all women as looks-driven, celebrity-obsessed bimbos who take pleasure in mutilating our bodies to look beautiful.
There are several points that are grossly misinterpreted here. First of all, Myers attributes the behaviours of a handful of women to the entire female gender. He also takes the huge leap of equating highlighted hair and bikini waxes with excessive cosmetic surgery (dubbing the face-lift obsessed socialite Jocelyn Wildenstein a female role model made me spit out my coffee). Most egregiously though, Myers blames this pressure to look perennially youthful, slim, and sexually available squarely on 'the feminist movement'.
While I wholeheartedly agree that the pressure on women to look perfect has resulted in distressing attitudes and behaviours, Myers' charge that this was prompted by feminism is laughable. Women wouldn't be getting boob jobs if society didn't make us feel inadequate in the bodies we're born with. The truth is that practically from birth, we are exposed to television, print, and Internet images that demonstrate how women should look, act, and dress. The media conglomerates that control this information are out to sell products, which they do by pigeonholing both genders, glorifying celebrities, and sowing self-doubt with the help of heavily Photoshopped images. Through all this exposure we are taught that a woman's appearance is inseparable from her worth as a human being, regardless of what other accomplishments she has achieved. Those who don't conform to the 21st century standard of female beauty (which is itself increasingly influenced by the mainstream porn industry) are made to feel worthless. Maybe the reason women like Brooke Shields and Melanie Griffth appear 'so botoxed and collagened that they resembled the sewn-on faces of blow-up sex-dolls' is because society's attitude toward women over 40 is so derisive. Not so for Hollywood's leading men.
The media fuels the fire by publishing re-touched photos and turning comments on a woman's cellulite into 'news'. Indeed one of Myers' prime targets is the women's magazine industry which is admittedly a primary arbiter of such content. But as someone who spent two years working at a pretty prominent fashion magazine, I can tell you that just because a woman is writing an article or editing a section doesn't mean that she's ultimately making the decisions on content. In my case that was left to my direct bosses, two men, whose own orders came from the CEO of the publishing company, a 60-something white male who let us all know in no uncertain terms what the magazine's 'message' was to be. Any deviation would risk alienating advertisers and losing revenue. Therefore, Myers' assertion that fashion magazines are 'produced entirely by women', and therefore we are the ones perpetuating beauty myths and eating disorders is false.
However, I'm determined to look on the bright side and be grateful that these issues are being discussed publicly; because identifying the problem is the only way we're ever going to solve it. Happily, women's representation in the media happens to be the very topic of the film 'Miss Representation', which the IFN is screening on February 22nd and March 11th. 'Miss Representation' articulates how media conglomerates, with the ultimate goal of making money, decide how women are represented in contemporary society. They get away with it by telling audiences that they are only providing what the public demands, thereby both guilting viewers into thinking that they are to blame, and creating the illusion that what they are seeing on TV is a reflection of reality.
It's hard for women to win these days. If we don't conform to society's ideas about how we should present ourselves, we are overlooked and under-valued. The ones that do play the game are called bimbos. Try to look good and be successful at the same time and we're accused of trying to have it all and then whining about it. Maybe, instead of pointing fingers like Kevin Myers we should concentrate on fixing the underlying problem. After all, at the heart of it, don't we both agree that plastic surgery, eating disorders, and society's obsession with dubious celebrity role models are a problem? Let's change that then. As journalists, we can start by no longer picking women apart for their choices of clothing, hairstyles, and reading material, and stick to covering some actual news.
IFN Coordinator
Related event: On March 11th the IFN will screen 'Miss Representation' (site article here and FB event here), which is a documentary specifically regarding the impact media has on society and women.


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Collier, Jenkin (1829–1921)
by J. Ann Hone
Jenkin Collier (1829-1921), by unknown engraver, 1864 (after Frederick Frith)
Jenkin Collier (1829-1921), grazier and contractor, was born at Bridgend, Glamorganshire, Wales, son of Stephenson Collier and his wife Gwendoline, née Powell. In 1852 he arrived in Victoria and became a building contractor, first in Melbourne and then in country districts. In 1863 he operated a mill to cut sleepers at the Goulburn junction and with partners contracted to build the last fifty-three miles (85 km) of the Melbourne-Echuca line for £300,000; the first passenger train went through in September 1864, months ahead of schedule. Collier was also the contractor for the Deniliquin-Moama railway. He gave evidence to select committees on railway extension in 1865 and 1869, and was later associated with (Sir) Simon Fraser in several building contracts. In 1874 Collier & Co. proposed to build a transcontinental railway from Dalby via Roma to the Gulf of Carpentaria on the land grant system. (Sir) Thomas McIlwraith approved the scheme but, like a similar land grant proposal in 1881 by Collier, Gresley Lukin and others to build a line from Charleville to the New South Wales border, it was rejected by the Queensland parliament.
Collier was a director of several Melbourne companies including the Melbourne Hydraulic Power Co. and the City of Melbourne Bank. Through his railway proposals he became increasingly interested in the pastoral expansion of Queensland, was a shareholder in the Rocklands and Malvern Hills Pastoral Cos, and for many years was connected with their management. In 1888 he leased Leichhardt Farms, north of Barcaldine, and in 1898 bought from John Currie's executors Telemon station on the Flinders River, near Hughenden, 222 sq. miles (575 km²) under pastoral lease, with 34,000 sheep, 2400 cattle and 149 horses.
Collier visited Europe in 1899, returning in 1901 to spend his last years in semi-retirement. He died at his home, Werndew, Toorak, on 8 August 1921, predeceased by his wife Alice Elizabeth, née Brown. He was survived by his son Herbert who was educated at Melbourne Grammar School and became a Queensland pastoralist, and by three daughters, none of whom married, and at whose death a perpetual charitable fund was established from Collier's £1,300,000 estate.
S. Priestley, Echuca: A Centenary History (Brisb, 1965)
Votes and Proceedings (Legislative Assembly, Queensland), 1875, 2, 939
Argus (Melbourne), 6 Aug 1898, 11 Aug 1921
Pastoral Review, 16 Aug 1921
Collier papers (State Library of Victoria).
'Jenkin Collier', Australian News for Home Readers (Vic), 25 October 1864, p 8
'An Immense Squattage Property', Maitland Mercury, 18 August 1883, p 4s
'Directors Committed for Trial', West Australian, 25 August 1896, p 5
'Discovery in Mansion', Cairns Post, 22 March 1954, p 1
'Collier Mansion to Come Down', Argus (Melbourne), 21 May 1954, p 3
'Collier Relics Bring 10,000 pds', Argus (Melbourne), 13 July 1954, p 6
Collier, Jenkin
Fraser, Simon (business partner)
J. Ann Hone, 'Collier, Jenkin (1829–1921)', Australian Dictionary of Biography, National Centre of Biography, Australian National University, http://adb.anu.edu.au/biography/collier-jenkin-236/text4899, published first in hardcopy 1969, accessed online 23 January 2020.
Bridgend, Glamorgan, Wales
Toorak, Melbourne, Victoria, Australia
grazier (cattle)
grazier (sheep)
railways contractor
City of Melbourne Bank
Malvern Hills Pastoral Co
Melbourne Tramway and Omnibus Co Ltd
Rocklands Co
Rocklands Station Pty Ltd
Silverton Tramway Co
Squatting Investment Co
Australian Club (Melbourne)
Melbourne Hydraulic Power Co
Key Places
Ballarat goldfields (Vic)
Bendigo goldfields (Vic)
Rocklands (Qld)
Thurulgoona (Qld)
Leichhardt Farms (Qld)
Telemon (Qld)
Werndew (Toorak, Melbourne)
Collier & Co
Hoffman Brick and Pottery Works (Melbourne)