text:
Is Islamic Extremism the Problem?
http://www.ghandchi.com/430-IslamicExtremism-plus.htm
Before I start my discussion, let me quickly point out two issues in passing:
1. Questioning the view to see the problem as *Islamic Extremism*, my point in this article is *not* to say that the problem is Islam either. I will discuss that the issue is more complex than it first meets the eye. In other words to come come up with a viable solution, it is necessary to examine this complexity.
2. There is a lot of talk these days about Ahmadinejad's call to destroy Israel. What Ahmadinejad is doing is an attempt to create a split among the opponents of IRI, both internally and externally, in face of being challenged for an open society internally, and for nuclear disarmament externally. Contrary to the days of hostage-taking of U.S. Embassy 25 years ago, no significant opposition group of Iran will rally behind this call. But externally, the split both in the Arab world and within EU is possible, unless Israel and Palestine resume full partnership. The Arab-Israeli rapprochement was taking shape two months ago, and was being followed by recognition of Israel by Arab states and even by Pakistan, before it was all damaged by those firing rockets from inside free Gaza to Israel. Now let me return to the topic of this paper.
Many Western analysts think that there is an Islamic Extremism which is *fundamentalist* and *terrorist*, and they see this cultish mindset responsible for all the atrocities committed by the Islamists, from Sept 11th attacks in New York to the beheadings in Iraq and elsewhere, and they even view the states like Taliban of Afghanistan and Islamic Republic of Iran (IRI) as the state version of such extremism.
And on the other hand, they think there is an Islam which is mostly a peaceful religion of a billion people on Earth, including the people of Iraq, Iran, and Afghanistan . Therefore they try to make sure to separate the Islamic Extremism from the Islam as a religion of the people, and this way to isolate the extremists from other people.
The above approach is failing in Iraq and elsewhere. Some see the failure of this analysis as a proof to conclude that the whole religion of Islam is the culprit, and try to make a case that Islam is very different from other religions, because of having specific political goals, and they believe the result is that political Islam, in their view, *is* the Islam, and thus they see Islam as a whole, responsible for all the atrocities that have happened.
I disagree with this latter analysis too, and have explained in many writings that there is hardly much of a difference between Islam and Christianity in this respect, to assume *uniqueness* for Islam, and therefore, my answer to the failure of the former analysis which is focused on Islamic Extremism., is *not* to opt for the latter model of blaming the whole Islam for the mishaps, a view which has equally failed to offer solutions.
I will try to discuss my analysis below, to offer a different perspective to view the problem, a problem that has proved not to be solved by either models, although the former model has been prevalent among most of the Western political and military strategists, when dealing with the Middle East in the last three decades, and especially in the last four years since the Sept 11th tragedy
Let me reiterate the former view. It sees Islamic Extremists as if they are cults such as Jesus Freaks. As I have explained before, those cults have three basic characteristics [http://www.ghandchi.com/37-Cults.htm].
The first is secretive beliefs, that a cult's belief system is not announced openly for critics to refute it, whereas in a religion, all beliefs are stated openly. Lot of times the cults even tell their believers that only believers can understand the belief system and not the outsiders. This may well apply to Al-Qaeda when they justify to their followers, the murdering of innocent people for their cause. The second characteristic of a cult, in contrast to a normal religion, is mind control. Some cults, as part of their initiation ritual, degrade their new recruits so much that later the new member feels so lucky to be accepted by the cult, because their mind has already been set to think of themselves as unworthy "defective" individuals that no one wants, and this is how the mind control of the "sinner" starts. Again this may well be true about the Al-Qaeda recruits and other suicide bombers, that although being "unworthy sinners," they feel so privileged to be accepted as martyrs, a mind-set established thanks to mind control. The third characteristic of a cult is that it feeds on false non-verifiable information. So this is how all promises of God wanting these murders and blood, are justified, and those questioning such non-verifiable words of God, are called the heretics deserving to be killed.
Thus, it seems like all the three characteristics of a cult are applicable to the Islamic Extremists, then why did I write that I do not believe in this model of explanation of the problem that we are facing?
The cult model thinks that we are facing cults such as the Jesus Freaks and to deprogram the followers of the cult, on one hand we should show the cult members that the real religion like Christianity is different from what for example the Jesus Freak cult preaches, and on the other hand we should take action against the criminal actions of the cult, if any. So in Iraq, we see the U.S. and Iraq on one hand try to explain to the people that these cultish beliefs to murder non-believers are not Islam, and at the same time the armed forces have been fighting the criminal Al-Qaeda and other criminal cults for years. Yet, despite all these efforts, the growth of Al-Qaeda has neither stopped nor have the people become so convinced by this deprogramming that the Al-Qaeda's beliefs are against Islam. In other words, we are not seeing ordinary people to come forward and speak out against Al-Qaeda calling them anti-Islam, etc, and one cannot say all this is just because of their fear of Al-Qaeda. Then why is this the case?
I think the reason is that this is not a correct model to view the whole problem, and this is why we are failing to find a solution. Before I get into my proposed model, let's also take a look at the Islamist States like Taliban and Islamic Republic of Iran and the way this same model has viewed the case of Islamist Extremists in power.
Again according to this model, the Taliban or Islamic Republic are Islamic Extremists who have taken control of the state power and their ideologies are different from the people's religion, the citizens largely all in all Muslims in Afghanistan and Iran, the former with Sunnis as majority and the latter with over 95% Shi'a.
Let's ask ourselves a question. If in Hitler's Germany and Stalin's Russia, the people of Germany overwhelmingly adhered to a religion of Fascism, and the people of Russia had adhered to a religion of Communism, would it have been correct to tell the people that Hitler is an Extremist Fascist and Stalin is an Extremist Communist, and to try to separate religions of Fascism and Communism as being fine. Actually in Russia, the Communists tried to make Communism an ideology to replace religions with equal import, but were not successful, and only were able to create a very small group of people adhering to Communism as a religion, but that is beside the point. I am assuming even if the reality of the Russian society had been to have Communism as its religion, then what would be the right approach of pro-democracy forces in viewing the situation?
Why wouldn't the former view work for the above hypothetical situation? The answer is that people believing in Communism as a religion, would believe that they need the state to be socialist for a while, to transition to Communism later. They may have disagreed with the degree of cruelty of Stalin, but they basically would not look at his faith as being anything different from their own faith, and even regarding their differences with Stalin, they would think it as up to themselves to decide how far who is deviating from the right religion of Communism, and would not see it as something the ones who did not believe in that religion, namely the followers of Western democracy, to tell them what to believe.
This is exactly the way Muslims view the Islamic Extremist groups or Islamist states. They may think an Islamic state is needed for Muslims to finally get to the Islamic ideals, but they may differ with the cruelty of Al-Qaeda or Jihadist, Taliban or Islamic Republic of Iran. But they would say this is their business to decide the differences between the Muslims, rather than accepting the Western view of the Islamic Extremists, as untrue Muslims, etc. Again let me emphasize that I do not mean that all Muslims believe in, for example, stoning as an Islamic practice. But they believe, it is their business, to decide that, and not the business of non-Muslims to tell them.
Thus if the ordinary Muslim also thinks of Islam as *political* Islam, it does not mean that their ideal state will be a moderate one. But who says they will want to actually live in under an Islamic state now, whether extremist or moderate. In fact, let me emphasize that ordinary individual's understanding of Islam to be *political* Islam, does *not* mean that they will want the state they live in, to be an Islamic state, whether extremist or moderate. The best example are the Muslims from Islamic countries who have chosen to live and raise their kids in the Western democracies, rather than choosing an extremist or even a moderate Islamic country. In fact, most of the Christians living in secular countries think of Christianity as some kind of political Christianity too, but have opted for a secular state.
A person may believe in any Islamic political system as an ideal, but not see any reason to want it or even to see it possible today, the same way that thousands of religious groups in early U.S. history when each had their own model of ideal Christian state, but for their day-to-day life what they wanted was to live under a state that would not force the ideals of any other religious group on them, namely a secular democratic state.
What I am trying to demonstrate is that opting to live in a secular state, or even building a secular state, has nothing to do with one's view of Islam or Christianity to be *political* Islam or Christianity, whether extremist or moderate. It has more to do with the way the society and its political and social structure has developed, than having to do with the people's religion, whether being extremist or moderate. Let me take a look at two countries Iran and Iraq, and see the way the social institutions have developed.
In Iran of the time of the Shah, non-religious organizations, such as secular associations of nationalists or the leftists were all banned and the only place for the community to gather was the mosque. Shah thought this way he can prevent the formation of organizations that can overthrow him, but in reality his strategy only helped to make the overthrow and the post-Shah regime to be more Islamic. Could things have developed differently? Of course. Imagine of Shah had made the election of mayors of all cities and governors of all provinces to be elected officials. That would have helped the growth of non-religious organizations supporting such a structure. Imagine if every province had its own elected legislature. That also would have helped the growth of non-religious political institutions, regardless of whether the people had an extremist view of Islam or a moderate one. All these would simply have nothing to do with religion and its structure. Imagine if high level judicial officials of each state were also elected positions. All these would help the growth of secular institutions.
Let's remember, that just the existence of majles shorayeh melli since mashrootiat, with all the influences of the executive branch and foreign states, still created some secular social and political structure, that even has been continued by the religious state of Islamic Republic of Iran. In fact, the existence of a wide network of secular schools, from elementary to universities, before coming to power of the Islamic Republic, was the reason that Islamic Republic was never able to rule Iran like the way Taliban ruled in Afghanistan. The reason was neither because of the reformists nor was it due to the niceties or nationalist tendencies of IRI. If IRI could, it would have turned Iran into a Shi'a version of Taliban's Afghanistan from the first year after the revolution. It was the pre-existence of secular institutions such as the school system that restrained IRI.
Let's look at Iraq today. So much money and efforts are being spent on military assistance to Iraq. And there is so much work on constitution and elections of central parliament and president. But very little effort is being done to get every city to have its own elected mayors. The same for elections of governors of provinces. In fact, contrary to the common belief among the Sunnis of Iraq, the people of Sunni provinces such as Salahuddin, Anbar, and Nineveh would be the real beneficiaries of a real federal system and even localism, because they can work for laws and regulations suitable for the growth of their areas.
More importantly, such elected structures will develop non-religious institutions of society to support them and that will reduce the chances of any version of a Islamic Republic in the future, to usurp power in Iraq, because of Islamic institutions to be the main social institutions of society. Spending time, efforts and money to get more promises and assurances from the Islamic leaders during the last three years in Iraq, has ended up in giving concessions even to Islamic Republic of Iran, to keep stability in Iraq, because of continuing to rely on religious socio-political structures in Iraq, rather than to help advance secular institutions by encouraging *elections* at every level of society.
The problem in Iran of the Shah and Iraq of today is not that the religion of people is political Islam or not, the problem is that religious structures, such as the mosques, are being kept as the central social structure of society. Iran from the time of mashrootiat had the opportunity to develop non-religious structures, from Mozafgaredin Shah to Mohammad Reza Shah, but Iranian monarchs mistakenly thought of the religious structures, to be their allies, and not only did not help develop secular institutions, they even destroyed some of those secular institutions that were developed by people's initiatives.
In fact, in Iraq of the last three years, when US military went there to train Iraqi personnel, and build a modern democratic army structure, the US Republican Party and Democratic Party could also have gone to Iraq, to show people the ways they know of developing non-religious political organizations. Those would have been a lot less costly efforts, and would get the *grassroots* involved in building a secular democracy in Iraq, and such secular structures would be the best way to neutralize the terrorist organizations, rather then trying to find bad Islam or good Islam.
Islam and any other religion is the business of those who adhere to a religion, and respecting them or not, is fine, but to play bad cop good cop, only antagonizes the religious people. The moderates and extremists and all shades of religious thinking will continue to exist, like it still does in the United States after centuries of secularism. This is not the issue to be resolved to end the catastrophe of terrorism and Islamist states in the Middle East.
Recently I wrote an article about the need for a United Front for a Secular Government in Iran [http://www.ghandchi.com/428-UnitedFrontSecularismEng.htm]. As usual I got some insults from some of the Islamist faithful, and got carrots from some other Islamist faithful asking me to opt for the failed Islamic Democracy. But most Muslims, who want to see a real democratic state in Iran, were happy to hear of my proposal. The real government of Islamic Democracy, namely the government of Khatami after 8 years, showed that it was not even able to get the rights of Iranian women not to wear hijab [http://www.ghandchi.com/277-Scarf.htm] and still if a girl does not wear a veil or a scarf, is risking to have acid thrown to her face on the streets of Tehran, and this is a right that Iranian women already had, for over half a century, before Islamic Republic coming to power in Iran.
The above shows that not only we did not achieve new rights under the Islamist reformists, we could not even get back what we already had in the pre-IRI Iran. The Islamist reformists, at best, want democracy among the Islamists, and not a pluralist democracy for everyone, with all ideologies and political shades and social diversity. I have written extensively before as to why Islamic Democracy is not a real pluralist democracy [http://www.ghandchi.com/308-IslamicDemocracyEng.htm] and here will only repeat that after 8 years being in power, they were not even able to return to people what we already had before IRI, a simple right for the women not being forced to wear veil or scarf, let alone to gain new rights for the Iranian people.
In fact, the proponents of Islamic democracy did not even condemn the fatwa of Khomeini against Salman Rusdie at that time, and some of them even still write about forming a government with the leading ideas of Khomeini as if they do not remember the fatwa or the massacre of prisoners by Khomeini in 1989. These are serious matters and they cannot say they are using Khomeini flag as a unifying flag and do not really mean it.
Times have long passed for these games when millions of Iranians lost their lives in these Medieval adventures like hostage-taking, that gave bad name to all Iranians, and those leftist organizations that supported such cruel tactics of IRI, owe apology to Iranian pro-democracy movement, not just because of one bad appraisal of the situation, but because of following an ideology which is basically against democratic structures. The issue is not just the belief in a leader, albeit Khomeini, that some of them now criticize themselves for it. American Revolution also had powerful leaders. Making leadership shorAii (Soviet Style) is not the solution. The problem of Iran was not just cult of Khomeini, as the same problems continued after his death, the same way that the problem of Soviet Union was not just the cult of Stalin, as the same problems continued after his death.
The problem was their whole system of thought. Such organizations not only were against open society at that time, but are still against it, and this is what they share with IRI, although speaking a lot about democracy these days, which is the fashion today, as if democracy means to speak soft and diplomatically. If that was the criteria, Tariq Aziz of Iraq should be considered the most democratic of all leaders. These leftist organizations are actually keeping their unity as a cult, by not taking clear positions on these issues, and their unity is not a unity of people with new thinking, and is unity by their shared past, and they are more of a block to the formation of modern organizations among Iranian intellectuals, than being the harbinger of future. I got distracted, let me return to the topic.
The Islamic Democracy leaders were either silent about Khomeini's fatwa to murder Salman Rushdie, or like Aghajari, supported it at the time, but later, they themselves were attacked by the Islamist Extremists when they got death fatwa for their own beliefs, although they still maintained their postion on Rushdie to be right. In fact after the Sept 11th [http://www.ghandchi.com/87-aboutWTC.htm] attacks, and also after the attack on these Islamic Reformists themselves, it has not been easy to maintain positions such as the support of Khomeini's fatwa to kill Rushdie anymore, the position these Islamic reformists still continued to hold more than ten years after the Iranian Revolution. Today someone like Kadivar takes a position against Rushdie fatwa, but in general the Islamic reformers still try to be silent about such issues, to minimize critic of Islamism in general, whether moderate or extremist. I hope to see the adherents of Islamic democracy as allies of a united front to establish a secular state in Iran, rather than see them helping to keep the Islamic Republic in power. They can see the experiences of religious people in the West, when secularism helped them to keep their religion with less political corruption, which as I will note later in this paper, was extensively shown by Alexis de Tocqueville.
Some of those who have tried for years to make Iranian intellectuals the launch pad of Islamism argue that Iranian people want an Islamic state because they are Muslims. Or they say that the 1979 Revolution happened because people of Iran wanted the Islamic rule. This is a total misconception of the event. I have explained extensively why 1979 Revolution ended up in an Islamic state and do not need to repeat here [http://www.ghandchi.com/352-taraghikhahiEng.htm]. The truth is that Iranian people were more Islamic at the time of Constitutional Movement (mashrootiat) 150 years ago and even then they did not ask for an Islamic state, and created a constitution which was mostly secular.
In fact, the success of the Islamists in the 1979 Revolution to gain power has become a reason that futuristic thinking is so critical when going beyond IRI [http://www.ghandchi.com/355-Iran1357Eng.htm] and Iranian futurists are the leading thinkers as we go forward beyond IRI. Thus although Islamic reformers want us to believe that even when going beyond IRI, we still need to keep Islamism, the reverse is true, that the only way to be able to effectively go beyond IRI is by dropping Islamism, as I noted in an interview I had about the 1979 Revolution [http://www.ghandchi.com/377-mosahebeh1357.htm].
Moreover as far as Muslims creating political organizations, some Muslims were the founding members of Iran National Front (Jebhe Melli) which was and is basically a secular organization. Others even being in a nationalist organization like Jebhe Melli left it, and created an Islamic nationalist organization which was called Nehzat Azadi headed by Mohandes Bazargan, who two decades later became the first prime minister of Islamic Republic.
Still some other Muslims went and created Islamist extremist types of organizations like groups around Ayatollah Khomeini, Hojatieh, Mojahedin, and the Islamic Republic Party after the 1979 Revolution, all with their own shades of Islamic ideas. Even the Islamic faction of Mojahedin, later had splits which ended in groups like Mojahedine Enghelab (the group that Aghajari and Behzad Nabavi belong to) and Meysami group, that sided with Khomeini, when Rajavi and Khomeini parted.
Thus the argument that people are Islamic and want the state or their political organizations to be Muslim is not always true, as can best be seen by the Muslims who founded, stayed for over half a century, and are still in Jebhe Melli, without ever giving up on their personal religion being Islam.
In fact Tocqueville who cared more for the best interest of Catholic religion, after visiting the United States about 150 years ago, demonstrates well that the secular state is the best for the religious people, when it comes to [http://www.ghandchi.com/411-FuturistRepublicEng.htm] political structure, and there is not much I can add to his analysis:
"On my arrival in the United States the religious aspect of the country was the first thing that struck my attention; and the longer I stayed there, the more I perceived the great political consequences resulting from this new state of things. In France I had almost always seen the spirit of religion and spirit of freedom marching in opposite directions. But in America I found they were intimately united and that they reigned in common over the same country. My desire to discover the causes of this phenomena increased from day to day. In order to satisfy it I questioned the members of all the different sects; I sought especially the society of the clergy, who are the depositaries of the different creeds and are especially interested in their duration. As a member of the Roman Catholic Church, I was more particularly brought into contact with several of its priests, with whom I became intimately acquainted. To each of these men I expressed my astonishment and explained my doubts. I found out that they differed upon matters of details alone, and that they all attributed the peaceful dominion of religion in their country mainly to the separation of church and state. I do not hesitate to affirm that during my stay in America I did not meet a single individual of the clergy or the laity, who was not of the same opinion on this point….
The short space of threescore years can never content the imagination of man; nor can the imperfect joys of this world satisfy his heart. Man alone, of all created beings, displays a natural contempt of existence, and yet a boundless desire to exist; he scorns life, but he dreads annihilation. These different feelings incessantly urge his soul to the contemplation of a future state, and religion directs his musings thither. Religion, then is simply another form of hope itself. Men cannot abandon their religious faith without a kind of aberration of intellect and a sort of violent distortion of their true nature; they are invincibly brought back to more pious sentiments. Unbelief is an accident and faith is the only permanent state of mankind. …When a religion founds its empire only upon the desire of immortality that lives in every human heart, it may aspire to universal dominion; but when it connects itself with a government, it must adopt maxims which are applicable only to a certain nations. Thus, in forming an alliance with a political power, religion augments its authority over a few and forfeits the hope of reigning over all." [Page 319-321 Democracy in America, Vol 1, Vintage Books]
Another argument of apologists of Islamism is that the basis of law has to be in religion and since majority of Iranians are Muslims, the law should be based on Islam. It has been a long time since the utilitarian philosophers in the West showed that the law does not need to be based on any religion. There has been so much written on this subject that I really cannot understand how anybody can still use such arguments against secularism. Just a simple reading of the works of John Stuart Mill can show that all such arguments to keep the law based on a religion are so retrogressive. I actually wrote extensively about pluralism to show that the best approach is not even to base the law on atheism or agnosticism but the achievements of all schools of thought should be used, including the religious schools, when developing the law for the future [http://www.ghandchi.com/301-PluralismEng.htm]. In fact, new theoreticians of philosophy of law, such as John Rawls, do not even think a comprehensive system of liberalism is necessary to arrive at the secular law, which makes the work of law more scientific and free from ideological or religious assumptions [http://www.ghandchi.com/RawlsMarx.htm].
Another argument frequently used by some Islamists is that *secularism* is a foreign import. They say the same about *federalism* which I have discussed elsewhere [http://www.ghandchi.com/429-FederalismNotEthnic.htm]. It is sadly hilarious to hear such an argument from some of the educated folks in the spectrum of Islamist reformists. I mean the word *jomhouri* (meaning republic) that Khomeini called the Islamic state in Iran, and the word *democracy* that has been used so far and wide by the reformists for so long, are all from the West. Is it that once a foreign idea is accepted by the Islamists, then it is not a foreign import! Is it like the imported chicken that was not OK in their view when Shah's regime imported them but it was fine when Islamists imported the chickens. The same was what the Islamists did with using day light saving time, when they called it un-Islamic at the time of the Shah and do it now in their own regime. And so many other examples that have been abundant if one compares the practice of Islamists under IRI and compare it to what they called as un-Islamic at the time of the Shah. Of course, let's ignore the fact that the whole Islamic state that they preach, I mean Islam itself, is an import from the outside (i.e. Arabian Peninsula) to Iran.
These are all excuses and their subsequent arguments show that they do not really understand what *secularism* means. I have written a detailed treatise about the meaning of secularism some time ago [http://www.ghandchi.com/302-SecularismEng.htm]. I just hope some sincere Islamic reformers read the article, rather than acting like the IRI that has blindly banned any movies that have words *secularism*, *liberalism* or *feminism* in them. As Iran's history showed banning the word jomhouri or democracy did not stop them from coming to Iran, one can be sure the same will happen with secularism, finding its way in Iran.
The world is not going back to a Medieval structure to return to religious state in response to the crisis of industrial society. For a post-industrial society to develop, a secular state will allow any ideology or school of thought or religion to bring to the new table what it has, rather than stopping others by the religious and ideological censor, the way the websites are filtered by IRI, and publications are censored because of their political thought. In this new world of Internet these are just efforts that are in vane to stop the coming change, and the people will know of secularism regardless of all these obstacles. The fact is that freedom of information is a requirement for the growth of post-industrial production, and not just a luxury, and this is why the model of separating state from ideology and religion is winning in the world, in one country after the other.
The situation of Iran today is more like that of shahrivar 1320 (August 1941), as I explained over two years ago [http://www.ghandchi.com/182-middleeast.htm]. If the efforts of the West in Iraq and Afghanistan turns to building more of the democratic structures of electing city and provincial mayors and governors, electing local legislatures and local judicial bodies, the growth of democratic secular institutions in those countries will impact the growth of democracy and justice in Iran. If on the contrary, religious state in south of Iraq grows, its impact on Iran will be the opposite. It is the challenge of Iranian people to build Iran's secularism in the tough situation of being under a religious state. As I noted before [http://www.ghandchi.com/412-PowerReligionEng.htm] religious growth in the last century and going forward, has been mainly in charity work, and even metaphysics, but not in politics or science, and the situation in Iran is a retrogression, which nobody would understand better than those who have had to live under it in Iran of the last 26 years, and have been fighting it by civil disobedience all these years [http://www.ghandchi.com/370-disobedienceEng.htm].
Those Islamist reformists who view the call for a secular state in Iran as idealism, should know that the real "idealism," and in fact a dangerous kind of idealism has been none other than the call for religious state in the 21st Century, a call that has cost the world and especially the Middle East the rivers of blood in the last quarter century, and is still taking its toll on our people. An idealism that has put Iran and the rest of Middle East in a burning fire for 26 years, and wants to move the world backward. Yes, today we know what Islamism wants and it is no longer a theoretical issue of guessing. It wants to stop the development of the world beyond the industrial society, by forcing a retrogression on the society to go back [http://www.ghandchi.com/380-UNIslamismEng.htm].
Wherever in the Middle East that the Western democracies have enough influence, the influence should be used to grow the *secular* democratic social and political institutions before it is too late, like the case of Shah's regime, where not only the secular institutions were not being helped to get created, they were even destroyed and thus paved the way for the success of Islamists. I hope in Iraq, Saudi and other Middle Eastern countries the secular political organizations get strengthened and the experiences of American and European political parties be transferred to the Middle Eastern countries and the cost of transferring that knowledge, experience, and know-how, is a lot less than the UN military peace forces, although those are also needed to keep criminal retrogressive forces from taking over the region.
Sam Ghandchi, Editor/Publisher
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The Assassin is a wuxia film about an assassin who is supremely skilled in combat but still fragile in her heart and dominated by her feelings. Set during the Tang dynasty, the film uses the incredibly tactile style of cinematography of Hou Hsiao Hsien's works, to create moving paintings inspired to the "Shan Shui" style, a technique of painting typical of the Chinese Tang period.
The landscape is dominated by mountains, forest and waters, the birds flying quickly above the waters, the breath of the wind through the trees, the mist embracing the mountains. The Assassin is a film about the tumults and the emotions that rage on the inside despite the calmness of the outside, and the landscape represents exactly that, carrying the emotional weight of the characters and the film.
The dominant emotion, symbolized by the recalling motif of the bluebird in the film, is the emotion of longing and melancholia, that spontaneously flows from the truthful and serene depiction of nature. Nature has within itself the notion of passing time and sadness, and Hou Hsiao Hsien lets it emerge through a pictorial style that allows the tiny details and the almost imperceptible soundscapes to tell the story of mankind and the story of the universe as if they were one.
One thing that everyone remembers about the Japanese horror movie Onibaba is the iconic fields of reeds where the story takes place. The reeds dominate the landscape vigorously, and carry philosophical and socio-political connotations with them. The reeds are taller than men, and create a forest-like setting where characters get lost and then meet the ultimate fate.
Kaneto Shindo uses the literary topos of "locus horridus", a concept that runs through literature and refers to the forest as an idealized evil place. The reeds become an existential location to represent the existential horror of post-war Japan, a country that feels lost and in a mysterious and dangerous world.
The Onibaba ( demon hag ) represents death, that deprives Japan of its youth, the mask is a reminder of the deformity caused by the nuclear bombings of Hiroshima and Nagasaki. The other elements of the landscape, wind and the scarcity of sunlight are all reminders of impending doom, ominous signs of the dangers of the world.
The augmented sense of disorientation that the seemingly all identical reeds create adds to the paranoia and anxiety of Japan. The entire political and cultural outlook of a specific time period is portrayed through an apparently minimalistic landscape that carries in itself numerous metaphorical ramifications and has a deep psychological influence on the viewer.
Walkabout reveals the underlying horror beyond the apparent serenity of the landscape, and away from the protection of civilization. The film's plot is very minimal, it was famously written on a fourteen-page script, and it is about a young pair of siblings from a middle class Australian that get lost in the wilderness. The traumatic experience of the two young protagonists allows the film the investigate the fear of nature that inhabits the urbanized part of Australia.
Roeg uses slow pans to show the vastness and stillness of the landscape, then uses extreme zooms to show us what happens underneath that initial impression. Using a technique that has connections with expressionist cinema, Roeg emphasizes small details in order to create a sense of repulsion and show the disturbing qualities of nature. He shows us creatures crawling, the endless game of death, of hunter and hunted, that constitutes the daily routine for the many wild animals.
When Roeg shows the viscera of a dead animal, he is showing the fundamental, naked look of nature, which is hidden behind the lies of organized society. When the girl comes back to civilization, she can see it for the lie that it is, and the image that stands as the representation of pure truth , is the two protagonists naked at the center of a lake. Man and landscape, together without separation, constitute the true essence of existence.
Fata Morgana shows Werner Herzog at his most abstract and expressionist. Fata morgana is the name given to an optical illusion, a superior mirage, that is seen on the horizon in the desert. The images of the landscape are accompanied by quotations from the Popol Vuh, the Mayan book of Creation. The possible divinity of nature and the spirituality of the landscape are examined.
Herzog is literally filming an illusion and the gaze of the camera ponders about whether the entire nature is an illusion, a divine trick, a failure of the intellect, or something substantial. The human element is featured sporadically, and the inquisitive camera constantly scans the weird, impenetrable desert landscape and the horizon, trying to look beyond the veil imposed by human limitations, trying to see inside the womb of the universe.
The film is about nature and what's beyond, about the appearances, the vest of nature, and to explore this themes, shows the landscape in all its inflexible mysterious glory, and lets the eschatology of it all emerge from pure contemplation.
Silent Light is set among the community of the Mennonites, a Dutch speaking enclave that inhabits Mexico. It is story of a love triangle and an exploration of the concepts of love and devotion. It is also a celebration of the landscape and the search for the truth inhabiting nature.
To look for this truth, Reygadas goes for an extreme elongation of the shots of the land, particularly the very first shot that lasts about five minutes, that shows the dawning of the sun and the passage from the state of darkness to the state of light.
Instead of fragmenting the landscape in a series of shots of medium length, Reygadas tries to emulate the heartbeat, of the land, its rhythm, so that the cries, the whispers of the creatures, the flickering light, the stars, the howling and the shadows can create a vision that is as complete as possible, and therefore true.
The visions of the landscape in Silent Light have the monotonous, indifferent, quiet pace of existence. The rhythmic symbiosis that is established between the eye of the camera and nature create a depiction that is as close as possible to the real state of existence, the concept of Being.
Even the characters appear to share a connection with the land; in one of the key scenes one of the characters has an emotional breakdown that is echoed by a rainstorm, creating the sense of emotional solidarity between man and nature, as if they're both weeping at the same time. The Mennonites through their deep spirituality, appear to be not just a product of nature, but an integral part of it.
Sunchaser, the story of a former convict who is dying of cancer and a self-absorbed doctor who is forced to travel with him to a Navajo site in Arizona is a film about personal identity, but also national identity.
Michael Cimino belongs to the American primitivism artistic movement, in a cinematic way. He believes in the hypnotic, uplifting power of the American landscape, he believes that the true identity of the American people is to be found in the Native roots, in nature, not in their industrial and economical past.
The journey towards the Navajo country unfolds between deserts and canyons, until the final liberating run under the gaze of an eagle, in a green rocky valley, and the film finally gets the naturalistic vision of America it was ailing for: blue lakes, brown mountains with snow on top and a clear sky.
The landscape also becomes a symbol of freedom, as the two characters call back to the American cinematic tradition of the romantic outlaws in noir films and western films. Reaching nature going out of the laws of society and into a new dimension that is individual instead of collective.
Tropical Malady is a film about love story between two men that begins in the countryside and then moves to a jungle full of darkness, tiger shamans, spirits of cows, otherworldly sounds and mysterious lights, where the two characters get progressively lost.
The jungle in Tropical Malady, is a place of heightened perceptions, everything pushes towards an oneiric dimension. The jungle represents both the vast intricate nature of the physical universe, with its infinite intricacies, and depths of human memory and of human desire.
The landscape is wrapped in surreal darkness for a good part of the film, giving the sensation of reaching deep into the profundities of the human psyche and soul. The jungle is a non-place, a subconscious territory, and at the same place the representation of the complexity of the entire universe.
The primary quality of a jungle environment, the swallowing of the light, the precariousness of the vision that's caused by the intricate trees and leaves, is here used to reach an abstract representation of life. It is also a symbol of everything that is magic and irrational in the world, including human desires, as Weerasethakul said that "The paranormal lives within the jungle".
Tropical Malady is a metaphysical tale of love and memory but also a dark fairytale, and it all gravitates around the mysterious landscape and the way the human figure can get lost in it to a point of not distinguishing the connotations of the real anymore.
Malick is the anti-Herzog. Where the German director finds desperation, sadness and chaos, Malick finds happiness, purpose and salvation. Malick's cinematic philosophy is comparable to the thoughts of Dutch 17th century philosopher Spinoza, who said that "Deus sive natura", latin for "God is nature".
Malick finds divinity in nature, he has pantheistic aspirations, and the the Tree of Life is a film about humans, namely two parents struggling to cope with the death of their child and the coming of age story of one of the sons, but it is primarily a film about Beauty, a romantic concept of Beauty that coincides with the Absolute Being.
Malick is comparable to Romantic and extremely lyrical poets such as Holderlin and Riilke. Lubezki's cinematography illuminates every vision in the film, from microscopic molecules, to entire nebulosas, from hammerhead sharks to volcanoes: Malick shows us the glory of the cosmos, and even when filming the urban environment of a small Texas town, he reaches for the open spaces, the skies and the plains.
The landscape is everything, quite literally; to Malick, a sunflower is a bearer of collective salvation. The landscape is venerated from the first shot to the last shot of the film, everything is perfect. "We are in the best of the possible worlds", said the German philosopher Leibniz, a contemporary of Spinoza.
Malick represents the universal landscape triumphantly, and does so by letting the camera revel in the beauty of it all and letting the lenses shine a light on everything that exists.


Four Jobs in One Day!
Bookkeeper, lunch lady, classroom aide, and crossing guard — it takes four different jobs to put together a single living wage. Read Wisconsin's Deb De Grave's story -- like so many of our own ESP members.


The directors of Goshen College, a Mennonite liberal arts institution, have reversed its 2010 decision to play an instrumental version of the US national anthem before athletic events.
The decision has been welcomed by the large number of Christians, both in the United States and internationally, who opposed the original decision - on the grounds that the Mennonite peace tradition and theological commitments are incompatible with nationalism and militarism.
'The Star Spangled Banner', the USA's national anthem, is drenched in militaristic images and assumptions, say Christian peacemakers. It also assumes that religious freedom is in the gift of the state. It was composed by Francis Scott Key 'In Defense of Fort McHenry' in September 1814. The US Congress proclaimed it the national anthem in 1931.
Signatories of the protest letter and petition against Goshen College's 2010 decision to play the anthem included high-profile theologians and clergy, including Stanley Hauerwas.
A number of the Indiana college's students and spectators protested at the inaugural playing of the national anthem at a baseball game on 23 March 2010, by remaining seated. Others stood.
No timeline for finding an alternative has yet been promulgated. But The Mennonite magazine has reported that board president Rick Stiffney expects the alternative to be ready by the beginning of the athletic schedule in the Fall.
The board acknowledged some shortcomings in the decision-making process that led to its 13 February 2010 decision to have the US national anthem played.


text:
by Bobbert
Forum: Metro Detroit/SE Michigan
Topic: How Wheels 106.7 programs by the hour
Re: How to program Wheels 106.7 by the hour
1. People want to hear the hits, and hear familiar voices play the hits. Studies have proven that time and time again. 2. No format has been tested to death moreso than AOR and the formats that followed it, including this iteration of classic rock. That's been going on since the 1970s, not 1996. 3....
Re: How Wheels 106.7 programs by the hour
My only request is that they play an AC/DC song at 4:45 every weekday afternoon. That pounding beat at high volume always helps me forget the work day.
Topic: Mike Valenti and Juwan Howard
Re: Mike Valenti and Juwan Howard
I'm neither a U of M fan or hater. The hire seems like a reach. Its like the Tigers handing the keys to inexperienced Brad Ausmus. That's a good comparison. In the days leading up to the hire, there were many articles about different Fab Five players endorsing Howard, which was no big surprise, but...
Mike Valenti and Juwan Howard
Last week I actually spent some time listening to Mike Valenti and enjoying it. He seemed to be the only sports person in town who wasn't bending over backwards to rationalize the hiring of Juwan Howard to be the next basketball coach at the University of Michigan. He was quite critical of it, and e...
Topic: Ron Cameron In One Word:
Re: Ron Cameron In One Word:
...the recycling of addled octogenarians/nonagerians... That's pretty harsh. :) I find them very interesting, with a lot historical value. Maybe because I just turned 60. It's especially nice to hear how they made lives for themselves after their playing days, when they didn't make the kind of mone...
Topic: Elton John Countdown
Elton John Countdown
On the way home from work, I listened to a WNIC/IHeart countdown of Elton John songs in anticipation of the new Elton John movie coming out tomorrow. It was great radio because Elton John himself was talking between the songs about the history of the songs and how they fit into his career. He talked...
Topic: Lost Classic Rock Songs - Detroit version
Re: Lost Classic Rock Songs - Detroit version
"Highway Star" by Deep Purple 1972 "Bad Motor Scooter" by Montrose 1973 The Original "Smokin' In The Boy's Room" by Brownsville Station 1973 "Rock Candy" by Montrose 1973 "Hold Your Head Up" by Argent 1972 "Godzilla" by Blue Oyster Cult 1977 "Golden Country" by REO Speedwagon 1972 "Raise A Little H...
Topic: Overplayed Classic Rock Songs
Re: Overplayed Classic Rock Songs
While these songs are burnt to a crisp, and it's a great idea to play deeper album cuts, it'll never happen, and I'll tell you why. To the average listener, these are recognizable songs. They want songs they know. No PD or MD worth his/her weight in you-know-what is going to program a bunch of B-si...
Topic: Bernie the Blooper Boy :Perhaps SIX decades at WDIV .
Re: Bernie the Blooper Boy :Perhaps SIX decades at WDIV .
Sadly, another sportscaster who was known for his personality died recently in a tragic accident—Chet Coppock. I remember him in Indianapolis in the 1970s.
https://www.youtube.com/watch?v=AbSDUIIbO3Y
Topic: Ch2 weather bro's
Re: Ch2 weather bro's
I remember being surprised when I heard that Mike Huckman and John Klekamp of Channel 7 were a couple.
According to this bio, he's been at WDIV since 1986: http://www.berniesmilovitz.com/about I think he's become the sports version of Sonny Eliot. Something that's overly familiar, but something that is never going to change and connects people to the past. Kind of like an eccentric old uncle. When he...
Topic: Farewell, Uncle Russ
Re: Farewell, Uncle Russ
It's a shame he didn't make it to the 50th anniversary of the Paul is Dead controversy that he helped fuel.
https://en.wikipedia.org/wiki/Paul_is_dead#Growth
Wonder if he every met Paul McCartney?
Topic: 98.7 The Breeze just ruined itself with new Fresh / RnB playlist
Re: 98.7 The Breeze just ruined itself with new Fresh / RnB playlist
Great song, Winwood is Great, He was with The Spencer Davis Group, Blind Faith, and Traffic in the early days of Classic Rock, You should check it out on YouTube. Quality music. Recently listened to the "Low Spark of High Heeled Boys" album again. Great stuff, and I remember my local FM rock statio...
Topic: JIM PRICE STINKS!!!
Re: JIM PRICE STINKS!!!
In fact, I have seen Brandon Inge and Nate Robertson on Fox TV, and they both appear to be capable. Perhaps they could be considered as possible replacements for Price (or Gibson if his illness ever becomes an issue for him). Those two have had a lot of practice. When they played, they were obvious...
Topic: Why So Much 80's?
Re: Why So Much 80's?
when do we get a 70s obsession? There was a 60's obsession in the 90s, then 80s in the 2000s, and 2010s.. What is wrong with the 70s???? One thing that hurt 70s nostalgia was the rise of music videos in the 1980s. That pushed the new music so far to the front that 70s nostalgia never had a chance t...

redpajama_set_name: RedPajamaCommonCrawl


Peach: Do you like my smell?
FrumeSarah: Do I like your what?
Peach: My smell. We all have our own smell. Like we all have our own breath.
FrumeSarah: Hey Peach, do you know who put our breath inside of us?
Peach: God. Isn't that so cool? I told my friends at school today that God put hot breath inside of us.
Peach: I can't remember the day I was born.
FrumeSarah: That's OK, Peach. You were pretty little.
Peach: Can you take me there?
FrumeSarah: Where? To the hospital?
Peach: No, the place where I was waiting for you before I was born.
Peach is not alone in his musings about prenatal life. HIs sister had her own take on things.
So sweet! But I'm dreading the day the question of how/when arises!
He asked how and I said that God kissed us right before we are born. That's how the breath gets inside of us.
Here at Beit Frummie, all discussions are fun.


text:
KERRISON, ASSIGNEE, v. STEWART ET AL.
93 U.S. 155
KERRISON, ASSIGNEE,
STEWART ET AL.
October Term, 1876
APPEAL from the Circuit Court of the United States for the District of South Carolina.
Edwin L. Kerrison and Herman Leiding, of Charleston, S. C., May 1, 1867, conveyed to Charles Kerrison, in trust, the real estate in controversy in this suit, by deed, the material parts of which are as follows:——'This deed of two parts, made this first day of May, in the year of our Lord one thousand eight hundred and sixty-seven, between Edwin L. Kerrison and Herman Leiding, of the city of Charleston, in the State aforesaid, lately trading together as merchants, copartners, under the name and style of Kerrison & Leiding, of the first part, and Charles Kerrison, also formerly merchant, of the same place, of the second part, witnesseth: That whereas, with a view to enable them, the said Kerrison & Leiding, parties hereto of the first part, to resume some mercantile trade or business, a majority of their creditors, both in number and amount or value, have agreed to take their notes, dated the first day of December last, payable, with interest, from the first day of June, that was in A.D. 1865, two and three years after the said date, secured by a conveyance to an approved trustee of the real estate hereinafter fully and particularly mentioned and described, and intended to be conveyed to the said Charles Kerrison, hereto of the second part, in trust, for the better securing of the said notes, a schedule whereof, with the names of the said creditors and the respective amounts of the notes given to each of them, all bearing the date and payable on the days aforesaid, is hereunto annexed and made a part of these presents; and whereas all other the creditors of the said Kerrison & Leiding may be disposed to come in upon the footing of the said agreement and security, and in that event it is intended to secure to them that right, and also to provide for making the security more effectual.
'Now this deed further witnesseth, That the said Edwin L. Kerrison and Herman Leiding, . . . for the better securing their said notes, and such as may be given to their other creditors, . . . have granted, bargained, sold, and released, and by these presents do grant, bargain, sell, and release, unto the said Charles Kerrison [here follows the description of all the property]. To have and to hold all and singular the premises unto the said Charles Kerrison, his heirs and assigns for ever, . . . in trust, nevertheless, in the first place, to hold the said premises as a security for the several and respective parties, creditors of the said Kerrison & Leiding, named in the first section of the schedule hereunto annexed, for the several and respective sums set opposite to their names, with interest, as above recited; and also for such other parties, creditors of the said Kerrison & Leiding, the names of which are, as is believed and intended, to be correctly stated in the second section of the said schedule hereto annexed, who, at any time before the first day of December next, in lieu and satisfaction of their claim, shall take and accept the notes of the said Kerrison & Leiding, bearing the same date, 1st December, 1866, payable at the same time (two and three years after date), with interest from the same (1st June, 1865), each note for one-half the principal due such creditors as the creditors named in the first section of the said schedule have taken and accepted; and thereupon the proper amount shall be set opposite the names of the said creditors named in the second section of the said schedule: and, in the next place, in trust, unless the said notes be paid by the parties hereto of the first part in the mean time, then at public or private sale to sell and dispose of all and singular the premises aforesaid, or so much thereof as may be necessary, or to raise the sum required by mortgage (if practicable), in due time, to provide for the payment of the said notes as they shall fall due, together with all proper charges, expenses, and commissions to be allowed to the said Charles Kerrison, which commissions shall not exceed five per cent upon the amount of sales or sums raised by mortgage. Or if he, the said Charles Kerrison, should deem it best for the interest of all, then to sell and dispose of the said premises, or any part of them, at any time after the execution and delivery of these presents, as he may think proper, for cash, or on such credit as may enable him to meet the said notes at maturity; and if he should so sell for cash, or for cash and credit, before the maturity of the said notes, then, after paying and retaining all proper charges, expenses, and commissions, to pay the clear residue of the cash so received by him to the parties or holders of the said notes in average and proportion to the several and respective amounts due upon the said notes, if the cash be not sufficient to pay the whole thereof, and in the same way to pay the proceeds of sale of the whole property (less charges, commissions, and expenses) pro rata, if the whole be not sufficient to pay the said notes in full at their maturity.'
A. T. Stewart & Co. were named as creditors in the second schedule; but they declined to accept under the trust. Paton & Co. were named in the first schedule, and Benkard & Hutton in the second.
On Aug. 8, 1866, and before the execution of the deed of trust, Stewart & Co. sued out a summons, entitled 'Sixth Circuit of the United States of America, South Carolina District,' and tested by the Chief Justice of the United States, at Greenville, South Carolina, commanding the marshal of the United States for that district to summon Edwin L. Kerrison and Herman Leiding to appear before the clerk of the Circuit Court of the United States for the aforesaid circuit and district, at the rules to be holden at Charleston, in the aforesaid district, on the first Monday in September next, to answer, &c. The writ was signed by the clerk of the Circuit Court for the district of South Carolina, and sealed. At the day named, Kerrison & Leiding, by their attorneys, entered their appearance to the suit, before the clerk. Stewart & Co. then filed their declaration, containing several counts; to a part of which Kerrison & Leiding demurred, and to others they pleaded specially. They also pleaded the general issue. Stewart & Co. demurred to the special pleas, and the cause was placed upon the docket of the Circuit Court. At a regular term of the Circuit Court, holden at Charleston in June and July, 1867, the demurrers to the declaration were overruled, and those to the special pleas sustained. The cause then standing for trial upon the general issue, was continued. In the following August, the docket of the Circuit Court was taken to Greenville, at which place, on the first Monday in that month, a regular term of the District Court for the Western District of South Carolina was held, that court having circuit-court jurisdiction and powers in that part of the district of South Carolina embraced within the western district. Before the term, the attorneys of Stewart & Co. notified the attorneys of Kerrison & Leiding that they should insist upon the trial of the cause at that term and place. Accordingly, the parties appeared, and upon the regular call of the docket a trial was had. The case was argued by counsel on both sides, without objection to the jurisdiction. A verdict having been rendered by the jury in favor of Stewart & Co., judgment was in due form entered thereon, Sept. 24, 1868. Execution was issued upon the judgment, and returned nulla bona; whereupon Stewart & Co. filed their bill in equity in the Court of Common Pleas for the county of Charleston, a State court of South Carolina, against Edwin L. Kerrison, Herman Leiding, Charles Kerrison, Paton & Co., and Hutton (the last two as representative creditors), praying that the deed of trust to Charles Kerrison might be adjudged void as to them, and that the property covered by it might be subjected to the payment of their judgment. The Kerrisons and Leiding appeared and defended the suit. Publication was made to bring in Paton & Co. and Hutton, who were non-residents of the State; but they did not appear, or make defence. The Court of Common Pleas, June 22, 1870, after hearing, adjudged the deed to be void as to Stewart & Co. From this decree the Kerrisons and Leiding appealed to the Supreme Court of the State, where it was affirmed, March 1, 1872.
Kerrison & Leiding were adjudged bankrupts upon their own petition, April 6, 1872, and afterwards Charles Kerrison was duly appointed and qualified as their assignee. This bill was filed by him, as such assignee, in the Circuit Court for the district of South Carolina, against Stewart & Co., and the creditors provided for in the trust deed, to adjust the liens upon the property, with a view to a sale and distribution of the proceeds under the direction of the court. Stewart & Co. answered, claiming a prior lien under the operation of their judgment and the decree of the State court in their favor; and they insist that the creditors are bound by that decree. The creditors answered, alleging that the judgment in favor of Stewart & Co. was void for want of jurisdiction in the court in which it was rendered; or, if not void, that it is invalid as to them, by reason of certain irregularities in the proceedings previous to and at the time of its rendition, and that, as they were not parties to the suit in the State court, they are not bound by the decree.
The Circuit Court sustained the prior lien of Stewart & Co., and decreed accordingly. From this decree the creditors and the assignee in bankruptcy appeal to this court.
Submitted on printed arguments by Mr. Edward McCrady, Jr., for the appellant, and by Mr. Samuel Lord, Jr., for the appellees.
MR. CHIEF JUSTICE WAITE delivered the opinion of the court.
The first question to be considered in this case is, whether the creditors of Kerrison & Leiding, who claim the benefit of the trust created by the deed to Charles Kerrison, are concluded by the decree against him in the State court. If they are, the decree of the Circuit Court must be affirmed.
It cannot be doubted, that, under some circumstances, a trustee may represent his beneficiaries in all things relating to their common interest in the trust property. He may be invested with such powers and subjected to such obligations that those for whom he holds will be bound by what is done against him, as well as by what is done by him. The difficulty lies in ascertaining whether he occupies such a position, not in determining its effect if he does. If he has been made such a representative, it is well settled that his beneficiaries are not necessary parties to a suit by him against a stranger to enforce the trust (Shaw v. Norfolk Co. R. R. Co., 5 Gray, 171; Bifield v. Taylor, 1 Beat. 91; Campbell v. R. R. Co., 1 Woods, 376; Ashton v. Atlantic Bank, 3 Allen, 220); or to one by a stranger against him to defeat it in whole or in part. Rogers v. Rogers, 3 Paige, 379; Wakeman v. Grover, 4 id. 34; Winslow v. M. & P. R. R. Co., 4 Minn. 317; Campbell v. Watson, 8 Ohio, 500. In such cases, the trustee is in court for and on behalf of the beneficiaries; and they, though not parties, are bound by the judgment, unless it is impeached for fraud or collusion between him and the adverse party.
The principle which underlies this rule has always been applied in proceedings relating to railway mortgages, where a trustee holds the security for the benefit of bondholders. It is not, as seems to be supposed by the counsel for the appellants, a new principle developed by the necessities of that class of cases, but an old one, long in use under analogous circumstances, and found to be well adapted to the protection of the rights of those interested in such securities, without subjecting litigants to unnecessary inconvenience.
Undoubtedly cases may arise in which it would be proper to have before the court the beneficiaries themselves, or some one other than the trustee to represent their interests. They then become proper parties, and may be brought in or not, as the court in the exercise of its judicial discretion may determine. But this was very clearly not a case in which such action was required; and so all the parties evidently thought, while the litigation was progressing. The trustee, as well as Kerrison & Leiding, appeared, and vigorously resisted the decree asked for. The report of the case in 3 Rich. (S. C.) N. S. 266, to which we have been referred, shows that they were represented by the same counsel who appear here for the creditors, that the argument was full, and the judgment carefully considered. In addition to this, Paton & Co. and Hutton, who are among the creditors now resisting the decree, were named as parties to the suit, and might have appeared to defend, if they had been so inclined. They seem, however, to have been then content to leave their interests in the hands of the trustee, who certainly could present their defence if he would, and against whom no charge of neglect even is now made.
It remains to determine whether Charles Kerrison was authorized to represent the creditors in proceedings against him to defeat the title he held for their security. This depends upon the intention of the parties, as expressed in the deed creating the trust and making him the trustee. Looking to that, we find that he was the 'approved trustee,' provided for in the arrangement between Kerrison & Leiding and the majority of their creditors, which was the foundation of the trust. He was to 'hold the premises' as security for the scheduled creditors who had already accepted the terms proposed, and also for such of certain other creditors named in a second schedule as should thereafter accept. If the debts so secured were not paid by Kerrison & Leiding, it was made his duty to provide the means for their payment, as well as the payment of all proper charges and expenses, either by a public or private sale of the property, or by mortgage, if practicable. If he should deem it best for the interest of all, he was authorized to sell the whole or any part of the property at any time for cash, or on such credit as would enable him to meet the debts at maturity; but if he did sell before maturity, the cash received, after deducting all proper charges, &c., was to be divided amongst the creditors in proportion to the amounts due them respectively.
From this it appears that he was not only invested with the legal title to the property, but that all parties relied upon his judgment and discretion for the protection of their respective interests. A clear intent is manifested of relieving the creditors from the necessity of looking personally to the conversion of the securities, or to the preservation of the trust. While the trustee is nowhere in express terms invested with the power to give receipts for purchase-money upon sales made, it is perfectly apparent that such must have been the intention of the parties. The wide range of discretion allowed him in making the security available for the payment of the debts is entirely inconsistent with the idea that purchasers or mortgagees must look to the application of their moneys after payment actually made to him. The creditors cannot interfere with his discretion in making sales, so long as he keeps within the general scope of his powers; neither can they prescribe the terms upon which he shall sell. In all these particulars he has been authorized to act in such manner as he shall deem best for the interests of both parties, debtors as well as creditors. The debtors rely upon his judgment to avoid unnecessary sacrifice; and the creditors must be satisfied, if, at the proper time, he is found to have done all that could reasonably be required of him to subject the securities to the payment of their several demands.
With these facts before us, it is impossible to come to any other conclusion than that, as to strangers, he did represent the trust and its property. Purchasers must go to him to make their purchases, and adverse claimants may properly look to him as the party against whom alone they are called upon to assert their rights. If the creditors, mindful of their interests, are dissatisfied with the manner in which he represents them in suits that are pending, they may, under proper circumstances, intervene, and ask to be made parties, so as to speak for themselves; but their adversary need not go after them, except under the direction of the court.
There is no need of inquiring whether this was a case in which one of the creditors might be brought in and made to represent all; for the trustee is himself the chosen representative of all, and whatever binds him must bind them.
It follows that the creditors are concluded by the decree of the State court; and that necessarily disposes of this case, without further inquiry as to the other important questions argued before us. The object of the suit in that court was to avoid the deed to Charles Kerrison, as against the judgment of Stewart & Co.; and the decree was in accordance with the prayer of the bill. The validity of the judgment was necessarily involved in the suit; and the decree, as rendered, could not have been given except by establishing it. This is expressly admitted by the creditors in their answer to this bill; for they say, 'That the said decrees were given upon the allegation of the bill of complaint of the said A. T. Stewart & Co., among which was the material allegation, without which his said complaint could not have been sustained, that they, the said A. T. Stewart & Co., had recovered, and at the time of their bill filed had, a judgment in this honorable court, upon which they had sued out an execution of fieri facias,' &c.


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Text to 9-1-1 should only be used to communicate between emergency help and the texter. No pictures, video, attachment or other recipients can be received by 9-1-1.
If I am able to text 9-1-1, will the 9-1-1 center automatically know my location?
No. When you make a voice call to 9-1-1 from your cell phone, the dispatcher taking your call will typically receive your phone number and your approximate location provided by your phone as the Phase II capabilities which show the closest cell phone tower to your location. However when you text 9-1-1 from a cell phone, the dispatcher does not receive this information. This is why it is important to know your location when texting 9-1-1.
How do I find out if the area I am in has Text to 9-1-1 capability?
You can call your local 9-1-1 center to see if they are prepared to accept text to 9-1-1 messages.
If Text to 9-1-1 is available in my area, what type of wireless phone or service do I need to send an emergency text?
Check with your wireless phone company. In general, you must have a text-capable wireless phone, and a wireless service subscription or contract with a wireless phone company. You may also need a "wireless data plan." Remember you can make a voice call to 9-1-1 using a wireless phone that does not have a service plan but you cannot text to 9-1-1 without a service contract that includes texting.


Prepare chicken breasts scallopini-style by pounding them into thin, quick-cooking servings, then dredge in lemon juice and breadcrumbs.
A vibrant six-ingredient pan sauce performs double-duty as a marinade and a vinaigrette in this quick-cooking recipe.
Serve this flavorful dish in a bowl or wrap in a tortilla for festive Mexican flair.
Serve this one-pan dish in less than 20 minutes.
Bring the flavor and ease of cooking outdoors into the kitchen with simple chicken skewers infused with the bright flavors of fresh lemon juice, apricot jam, and dried herbs.
Make this Szechuan restaurant classic in just 30 minutes.
Bake a hearty chicken dinner with over-the-top flavor in less than 30 minutes.
This saucy chicken dish with sweet vermouth, fresh tarragon, and dried cranberrie, is impressively quick and delicious.
Cut chicken breasts into strips and pan-fry for a crispy, low-fat version of fried chicken tenders.
Brown the chicken breasts in the skillet, and then make a tangy Asian-style sauce with soy sauce, sherry vinegar, red pepper flakes and green onions in the same skillet.
Bake apples alongside the chicken, and then mash the apple for a flavorful, chunky sauce.
Keep chicken, pasta, and canned tomatoes on hand so that you can toss this easy dinner together at any time.
The delicate flavor of marjoram is ideal with the pan-cooked chicken, mushrooms and green onions in this 5-ingredient main dish.
Rely on convenience items such as chopped cooked chicken, canned chicken broth and canned veggies to make this super-quick main dish soup.
Savor the flavors of Italy in this easy chicken dish packed with onions, carrots, white wine, and tomatoes.
If you're a chicken soup novice, this recipe is for you.
This spicy chicken dish is popular with online reviewers as a satisfying last-minute meal on busy weeknights.
Serve with mashed potatoes or egg noodles to soak up the tasty sauce.
Spicy, sweet, and savory, this exotic chicken soup can be made in less than 45 minutes. Light coconut milk mixes with chicken broth to create a creamy yet healthy broth.


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Theoretical Physics - From Outer Space to Plasma
Education Podcasts >
Members of the Rudolf Peierls Centre for Theoretical Physics host a morning of Theoretical Physics roughly three times a year on a Saturday morning. The mornings consist of three talks pitched to explain an area of our research to an audience familiar with physics at about the second-year undergraduate level and are open to all Oxford Alumni. Topics include Quantum Mechanics, Black Holes, Dark Matter, Plasma, Particle Accelerators and The Large Hadron Collider.
Education Podcasts
Science Podcasts
Cosmic acceleration revealed by Type la supernovae?
In this talk Subir Sarkar will explain how deflagration supernovae have been used to infer that the Hubble expansion rate is accelerating, and critically assess whether the acceleration is real and due to `dark energy'.
Supernova Explosions and their Role in the Universe
In this talk, Philipp Podsiadlowski will explain how this energy (sometimes) creates a visible fireball, before going on to explain the role of supernovae in the production of the heaviest elements in the periodic table.
What makes stars go bang?
In this talk, James Binney will outline the physics that leads to prodigeous release of energy in core-collapse and deflagration supernovae.
... from collisions to the Higgs boson
To study the Higgs boson at the LHC we also need to understand how highly energetic quarks and gluons interact, among themselves and with the Higgs. These interactions are described by quantum field theory, a beautiful mathematical framework that combines quantum mechanics with Einstein's theory of special relativity. In recent years, our understanding of quantum field theory has progressed significantly, allowing us to develop a new generation of accurate theoretical predictions for key...
From protons to collisions…
We learn about the Higgs Boson and its interactions at the LHC by examining the debris produced by colliding protons head-on at unprecedented high energies. However, we know from our theory of strong interactions - quantum chromodynamics (QCD) - that protons themselves are highly complex bound states of more fundamental 'quarks', held together by the force carriers of QCD, the 'gluons'. The question is then: how do we go from the collision of these complicated protons to a theoretical...
What the Large Hadron Collider is telling us about the Higgs sector and its new interactions
Over the past two years, CERN's Large Hadron Collider (LHC) has started to directly probe a qualitatively new class of interactions, associated with the Higgs boson. These interactions, called Yukawa interactions, are unlike any other interaction that we have probed at the quantum level before. In particular, unlike the electromagnetic, weak and strong forces, they have an interaction strength that does not come in multiples of some underlying unit charge. Yukawa interactions are believed...
Why the world is simple - Prof Ard Louis
The coding theorem from algorithmic information theory (AIT) - which should be much more widely taught in Physics! - suggests that many processes in nature may be highly biased towards simple outputs. Here simple means highly compressible, or more formally, outputs with relatively lower Kolmogorov complexity. I will explore applications to biological evolution, where the coding theorem implies an exponential bias towards outcomes with higher symmetry, and to deep learning neural networks,...
Topology in Biology - Prof Julia Yeomans FRS
Active systems, from cells and bacteria to flocks of birds, harvest chemical energy which they use to move and to control the complex processes needed for life. A goal of biophysicists is to construct new physical theories to understand these living systems, which operate far from equilibrium. Topological defects are key to the behaviour of certain dense active systems and, surprisingly, there is increasing evidence that they may play a role in the biological functioning of bacterial and...
Welcome from the Head of the Physics Department
Ian Shipsey delivers the welcome speech for the Saturday Mornings of Theoretical Physics.
Entropy from Entanglement
Siddharth Parameswaran, Associate Professor, Physics Department. The usual picture of entropy in statistical mechanics is that it quantifies our degree of ignorance about a system. Recent advances in cooling and trapping atoms allow the preparation of quantum systems with many interacting particles isolated from any external environment. Textbook discussions of entropy — that invoke the presence of a "large" environment that brings the system to thermal equilibrium at a fixed temperature...
Entropy: two short stories
John Chalker, Head of Theoretical Physics, gives a talk on entropy. Thermodynamics and statistical mechanics give us two alternative ways of thinking about entropy: in terms of heat flow, or in terms of the number of micro-states available to a system. John Chalker will describe a physical setting to illustrate each of these. By applying thermodynamics in a realm far beyond its origins, we can use the notion of an ideal heat engine to find the temperature of a black hole. And by applying...
Entropy: Gaining Knowledge by Admitting Ignorance
Alexander Schekochihin, Professor of Theoretical Physics, gives a talk on entropy. When dealing with physical systems that contain many degrees of freedom, a researcher's most consequential realisation is of the enormous amount of detailed information about them that she does not have, and has no hope of obtaining. It turns out that this vast ignorance is not a curse but a blessing: by admitting ignorance and constructing a systematic way of making fair predictions about the system that...
Networked Quantum Information Technologies
This talk reviews the developments in quantum information processing.
Quantum logic with trapped-ion qubits
This talk reviews testing and developing ideas in quantum computing using laser-manipulated trapped ions.
The ultimate limits of privacy and randomness...for the paranoid ones
This talk explains how qubits are used to represent numbers in a way that permits 'quantum-mechanical parallel' computing. We show how this can used to achieve fast factorisation of large numbers, and hence the breaking of current codes. We end by explaining how entangled pairs of particles can be used to provide an alternative and entirely secure cryptographic system.
This talk reviews how to deal with quantum systems that are coupled to the outside world, as in reality all systems are. We first introduce density operators and explain how quantum states give rise to them. We then turn to measures of entanglement that can be computed from a density operator, and show that entanglement grows with time. Finally, we show how the interaction with the environment gives rise to the phenomenon of decoherence.
Quantum Systems from Group up
This talk reviews the modern formulation of the basic ideas of quantum mechanics. We start by explaining what quantum amplitudes are, how they lead to the idea of a quantum state and how these states evolve in time. We then discuss what happens when a measurement is made before describing correlated ('entangled') systems. Applying these ideas to two-state systems ('qubits') we point out that the complexity of computing the evolution of an N qubit system grows like exp(N)
Galaxy Dynamics: The chemical evolution side
Dr Ralph Schoenrich will talk about the chemical evolution side Spiral density waves patterns re-distribute stars throughout the entire system, making it impossible to know a star's origin from just its kinematics. However, stars are more than just points in phase space: every star is labelled with the elemental abundances of the gas cloud from which it was formed. Over the last few years a number of observational campaigns have started to measure these labels for millions of stars in our...
Galaxy Dynamics: The dynamics of galaxy discs
Dr John Magorrian will talk about the dynamics of galaxy discs In galaxy discs it is energetically favourable for angular momentum to move outwards and mass to move inwards. This transportation is effected by spiral arms, but what causes them? Simple linear response calculations demonstrate that even the smallest perturbation is amplified manyfold, while the differential rotation of the disc means that the response is stretched out into a spiral-like pattern. John Magorrian will introduce...
Galaxy Dynamics: Stellar systems: a new state of matter
Prof James Binney FRS will talk about stellar systems: a new state of matter The long range of gravity means that many concepts from undergraduate statistical mechanics do not apply: energy is not extensive; there is no microcanonical or canonical ensemble. Stars and dark matter particles have long mean free paths, which means that to a very good approximation their motion is determined by the mean-field gravitational potential. James Binney will identify a hierarchy of timescales,...


text:
Vikariát Karlovy Vary je jedním z deseti vikariátů plzeňské diecéze, do níž náleží od jejího založení v roce 1993. Okrskovým vikářem je P. Marek Hric.

Farnosti vikariátu

Externí odkazy
 Vikariát karlovarský - Plzeňská diecéze

Vikariáty plzeňské diecéze
Náboženství v Karlových Varech

redpajama_set_name: RedPajamaWikipedia


text:
My Married Life: The Whole Truth Thus Far
By Mark Singer
The narrator has been married quite a few times. There have been more marriages than he can at times remember. Damn near half a million. He thinks he's a pretty good catch. His first wife was Eos, goddess of the dawn. Basically, this marriage didn't work out because the Narrator is a night person. He remarried almost immediately, as he often has. A dozen of his wives -- fifteen at tops -- lacked conspicuous physical beauty, but had hidden beauties which made them ravishing. He has married no men, believing that men make good fishing buddies, but poor wives. In addition to his own, the narrator attends many marriage ceremonies of his friends. Norman Mailer, Mickey Rooney, and Barbara Hutton are all friends of his. He was married to many movie stars. Ingrid Bergman was his favorite -- he was married to her for two years, when she was married to Roberto Rossellini, the Italian filmmaker. He pretended to be Rossellini, perfecting his Italian, directing two films. He once married an entire subway car full of women -- forty-three wives. He officiated at these ceremonies himself. He has been told that these forty-three marriages don't count in the final standings. But in his book, they all count.
Mark Singer, a longtime contributor to The New Yorker, is the author of, most recently, "Trump and Me."


text:
1st-5th Grade Performance Class: MOANA, JR.! Mondays & Wednesdays 4:40-6:40 PM
October 5, 2020 By Artistree Performing Arts
Join us for our 1st-5th Grade Production Class of MOANA, JR.! Young performers will audition for, be cast in, and rehearse this popular movie turned musical. Rehearsals take place on Mondays and Wednesdays, and not all rehearsals are mandatory for all performers. This production's performances will take place at the Bandstand in Harbor Island Park in Mamaroneck OR at the Emelin Theatre in Mamaroneck, depending on COVID restrictions at the time of the performance. Students must be enrolled in the class prior to auditions, and all enrolled students will be cast in the show. Payment plans are available for this class. Call 914-835-2200 for more details. Additional rehearsals may be called before showtime.
Dress Rehearsal:
Show Date and Time: April 24th and 25th
Class Policies: www.artistreearts.com/performance-workshop-class-policies
Class Datesshow details +hide details - $975.00 (USD) Sold Out
Class Dates $975.00 (USD)
Total $975.00 (USD)
Goes On Sale: October 19, 2020 11:55 am
Sales End: May 31, 2021 1:10 am
Class #1
January 25, 2021 4:40 pm to 6:35 pm
February 1, 2021 4:40 pm to 6:35 pm
February 22, 2021 4:40 pm to 6:35 pm
March 1, 2021 4:40 pm to 6:35 pm
March 10, 2021 4:40 pm to 6:35 pm
Class #10
Class # 13
April 5, 2021 4:40 pm to 6:35 pm
April 12, 2021 4:40 pm to 6:35 pm
Class #117


Realfit Riseley opened in July 2018, 4 years after Realfit St Neots. Again, it was all about getting that community feel into a business and we feel this has been achieved.
We are not a gym, we provide instructor led training in small groups of 1:8 (Realfit Sessions) 1:3 (Results Accelerator) or 1:1 (Personal Training) allowing our clients to achieve the results they are looking for in an accountable environment that is motivational, inspiring and effective which is all in a community led atmosphere.
Our coaches are all extremely qualified and knowledgeable as well as being very approachable, we feel that they are second to none in the area providing our clients with the best possible training methods whether in a class environment or personal training.
We have some great advocates that have left testimonials on our review page as well as wonderful comments on our Facebook page – Realfit Centres.
As a fitness community we get to know our clients enabling us to help them with their fitness and nutritional needs. We even have an engaging closed Facebook group for our members to ask any questions they have while getting on with their lives, as well as having some awesome social events.
If you are a beginner to exercise, simply want something a little different than your bog standard gym or want that community feel to get to know people then Realfit is definitely for you.
We have very much the same ethos as Realfit St Neots and this is shown by how engaging our Realfit Sessions are at the centre at The Garage in Riseley.
Contact us today and we can arrange a good time for you to come and have a coffee, a chat and a show-around of the centre.


Greater Gift leads initiatives focused on engaging the community in clinical trials and honoring those who contribute to clinical research.
Greater Gift is proud to bring "Departure", part of the Hero's Journey™ Art project, to Winston-Salem. The Hero's Journey™ Art project is a collaboration initiated by Eli Lilly and Company and the clinical trial community to honor clinical trial participants and raise awareness for the importance of participation.


The purpose of the financial crime prevention zone is to provide useful tools, handy links and good and best practice guides to assist firms in preventing, detecting and reporting financial crime and meeting their regulatory requirements.
Content for this page will continue to grow with regular updates by TISA and the output from our Financial Crime Working Group. If there is any topic not covered that you feel would be useful please contact us to let us know.
TISA has teamed up with Templar Executives - an award-winning Cyber Security company trusted by Governments and multi-national organisations – to deliver this GCHQ certified training course, designed for directors/senior executives of TISA member firms. For details of scheduled training dates, please click here.


text:
import * as React from "react";
import {IStringStyle} from "../Interfaces/IStringStyle";
import {ComponentToViewMapService} from "../ComponentToViewMap";

interface SubstringRCProps {
    value: string;
    style?: IStringStyle;
}

interface SubstringRCState {
}

export class SubstringComponent extends React.Component<SubstringRCProps, SubstringRCState> {
    render() {
        let View = ComponentToViewMapService.get(this);
        return (<View value={this.props.value} style={this.props.style}/>);
    }
}

redpajama_set_name: RedPajamaGithub


An eco friendly house with solar panels and thermal massed walls for heating. Large glass expanses captured views, light and winter heating. Large structural steel portals were needed to create an open planned living and kitchen area.


text:
		<title>Daniel Marcelino | Portifólio digital</title>
		<meta charset="utf-8">
		<link rel="stylesheet" href="style.css" />
		<link rel="icon" href="favicon.ico" type="image/x-icon"/>
		<link rel="shortcut icon" href="favicon.ico" type="image/x-icon"/>

Daniel Marcelino

Portifólio digital

Sobre Mim

Sou Daniel Marcelino Azevedo, 21 anos, acadêmico de Sistemas de Informação no Instuituto Federal do Norte de Minas Gerais (IFNMG) - Campus Januária.

						Contato / Redes Sociais
						danielmarcelinoazevedo@gmail.com

						Instagram
						Facebook

Meus Trabalhos

Meu primeiro projeto: portifólio digital

									24/02/2019

Em 2019 dei início ao curso de Bacharel em Sistemas de Informação no IFNMG - Januária. Desenvolvi este website para registrar meus trabalhos realizados ao longo do curso.

O site consiste em paginas estáticas, apenas front-end.

				Daniel Marcelino Azevedo - 2019


Watch WWE Monday Night RAW 06 August 2018 live streaming. Monday night Raw show steals former ufc champion Ronda Rousey makes her debut and destroyed Alicia Fox. Further Big Dog Roman Reigns fight against the constable Baron Corbin, Seth Rollins face 1-on-2 handicap match vs Dolph Ziggler and Drew Mcintyre. Explore more full tv series online in free of cost.


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Q: An association rules algorithm that maintains the order of items For example: if my dataset contains (A, B), but does not contain (B, A). Then the algorithm may generate the rule A -> B, but will not generate the rule B -> A.
Is there an association rules algorithm, or variation of an algorithm, that respects the order of items in this manner?

A: I think you might be looking for a sequential pattern mining algorithm, such as apriori all.

Agrawal, Rakesh, and Ramakrishnan Srikant. "Mining sequential
  patterns." Data Engineering, 1995. Proceedings of the Eleventh
  International Conference on. IEEE, 1995.

Implementation of many current algorithms for mining sequential patterns are available in SPMF.

redpajama_set_name: RedPajamaStackExchange


If you need extra money for any reason, don't put it off. MariSol has the solution.
All financial companies need to share members' personal information to run their everyday business. In this section below, we list the reasons financial companies can share their members personal information; the reasons everyday business purpose chooses to share; and whether you can limit this sharing.
How does MariSol protect my personal information? To protect your personal information from unauthorized access and use, we use security measures that comply with federal law. These measures include computer safeguards and secured files and buildings.
MariSol restricts access to non public information about you to only those who need the information to provide services or products.
We also collect your personal information from other companies.
Affiliates Companies related by common ownership or control. They can be financial and nonfinancial companies.
Nonaffiliates Companies not related by common ownership or control. They can be financial and nonfinancial companies.
Joint marketing A formal agreement between nonaffiliated financial companies that together market financial products or services to you.
MariSol does not sell any member information to a non affiliated third party.
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