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La vague de suicides en 1945 dans l'Allemagne nazie est une série de morts par suicide de civils, de responsables gouvernementaux et de militaires au cours des dernières semaines du Troisième Reich et de la Seconde Guerre mondiale.

Cette vague de suicides a commencé au premier trimestre 1945 avec l'avancée des troupes soviétiques dans le . La propagande nazie, qui enjoignait de rester fidèle jusqu'à la mort aux principes et aux valeurs du Parti nazi, a influencé de nombreux civils et militaires en ce sens.

Raisons

Plusieurs raisons ont poussé certains Allemands à mettre fin à leurs jours dans les derniers mois de la guerre. La propagande nazie avait suscité des craintes parmi certaines couches de la population à propos de l'invasion militaire imminente de leur pays par les troupes soviétiques et les Alliés occidentaux. En effet, le mythe du bolchévique sanguinaire, mangeur d'enfants et violeur de femmes, a été alimenté sans relâche par la propagande du Reich, qui a exploité dès  le massacre de Nemmersdorf.

D'autres se sont suicidés parce qu'ils savaient ce qui allait leur arriver après la défaite. Les Alliés avaient clairement signalé lors de la déclaration de Moscou, en 1943, que tous ceux considérés comme criminels de guerre seraient jugés et condamnés. De nombreux responsables du parti et des militaires étaient donc conscients qu'ils seraient probablement condamnés pour leurs convictions politiques et leur rôle pendant la guerre.

Méthodes de suicide

Les capsules de cyanure étaient l'un des moyens les plus courants pour mettre fin à ses jours.

Le , des jeunes gens des Jeunesses hitlériennes distribuent du poison lors du dernier concert de la Philharmonie de Berlin.

L'usage d'une arme à feu ou la pendaison étaient d'autres moyens de suicide courants.

« Du 30 avril au 5 mai 1945, des mères, des enfants, des familles entières se donnent la mort par noyade, pendaison, prise de médicaments ou armes à feu, à Demmin ».

Lieux
Plus de  suicides ont été signalés à Berlin en 1945, et près de  à Demmin, le cas le plus massif par rapport à la taille de la ville, mais on pense que de nombreux suicides n'ont pas été répertoriés en raison du chaos de la période d'après-guerre. Environ  furent évoqués en 1945 pour toute l'Allemagne, surtout entre février et juin 1945.

D'autres endroits où des suicides notoires ont eu lieu comprennent :
 Neubrandenbourg
 Burg Stargard
 Neustrelitz
 Demmin (5 % de la population)
Penzlin
 Tessin
 Vietzen et Rechlin (surtout dans l'arrondissement de Müritz)
 Teterow, Güstrow, Rostock, Bad Doberan
 Malchin
 Schönlanke
 Stolp
 Lauenburg
 Grünberg

Suicides notables enregistrés

Beaucoup de nazis de premier plan, disciples nazis, et les membres des forces armées se sont suicidés au cours des derniers jours de la guerre.

La capitulation sans condition de l'Allemagne le  n'interrompt pas cette vague de suicides. Le même jour, parce qu'il a appris la mort du Führer, Jakob Sprenger, chef de district de Nassau, meurt avec sa femme. À Oslo, le général SS Wilhelm Rediess, chef de la police et des SS en Norvège, se tue tandis que Josef Terboven, un ancien du putsch de la Brasserie, fait exploser  de dynamite dans son bunker à Skaugum, près d'Oslo.

Le  à Plzeň, Konrad Henlein s'ouvre les veines dans sa prison. Le , Heinrich Himmler, , se suicide après son arrestation par les Britanniques. Le lendemain à Salzbourg, Robert Ritter von Greim, le dernier commandant de la Luftwaffe, se pend.

Au total, 8 des 41 , 7 des 47 hauts dirigeants des SS, 53 des 554 généraux de l'armée de terre, 14 des 98 généraux de l'aviation, 11 des 53 amiraux et un nombre inconnu de fonctionnaires subalternes se sont donné la mort.

Voir aussi
 Derniers jours d'Adolf Hitler
 Suicide de masse de Demmin

Notes et références

Annexes

Bibliographie
 .
 Richard Bessel, Alf Lüdtke, Bernd Weisbrod. No man's land of violence: extreme wars in the 20th century, Wallstein Verlag 2005,
 .
 David R. Beisel "The German Suicide, 1945." The Journal of Psychohistory 34 (2007)

Liens externes
 L'Allemagne hitlérienne se suicide - Valeursactuelles.com

Suicide collectif
Suicide en Allemagne
1945 en Allemagne

redpajama_set_name: RedPajamaWikipedia


text:
Rajesh Kochhar
Honorary Professor Panjab University Chandigarh
BAKED NEWS
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Publications in Press
On the origin of the Punjabi Khatris
12/05/2009 Blogs (Articles)Arora, Bhatia, Bunjai, caste system, Char-ghar, colonial ethnology, DNA fingerprinting, Khatri, Kochhar, Mohyal Brahmins, Parshuram, Punjabi, Sarasvat Brahmins, social anthropology, SoodRajesh Kochhar
This essay first describes how the question of Punjabi Khatri identity arose as part of colonial ethnology. It then briefly reviews the structure and the legends. Finally a hypothesis is proposed to explain the origin of the Khatri caste and its relationships:
i. Persons of Greek extraction who had already been Persianized and were located in the north-west India were absorbed by the ( upper) Punjab Kshatriya clans. Khatri, Arora and Sood are products of this alliance.
ii. These Greeks carried a taint because they were of mixed pedigree,ate beef and otherwise also did not submit themselves to Brahminical discipline.
iii. The taint was transferred to the Punjab Kshatriya clans who accepted them in marriage.
iv. Khatris in Punjab were able to enlist Brahmin support for themselves and self-consciously insisted on calling themselves Khatri.
v. Their brethren who migrated to Punjab hills were not so fortunate. Since the dominant position there was held by the Rajputs, and since Brahmin orthodoxy was strong , they were pushed down in the hierarchy and dubbed Sood. Note that both Khatri and Sood are derived from varna names.
vi. For some reason, Aroras split from the Khatris and established matrimonial alliances in lower Punjab and Sind.
vii. In course of time, structure appeared within the Khatri caste, which loosely split into Char-ghar and Bunjai. From among the later, Sarin and Khukhrain became autonomous.
It should be possible to test or refine the hypothesis by carrying out DNA tests on carefully selected population samples drawn from various castes, sub-castes and clans
Punjabi Khatris are a numerically small but otherwise successful and influential caste group. Many students of current affairs probably know that the community has contributed two prime ministers to India: Inder Kumar Gujral and Dr Manmohan Singh who does not use his Kohli surname.
Though their caste appellation is obviously derived from Kshatriya, denoting the ancient Indian warrior class, the Khatris have traditionally been engaged in professions associated elsewhere with Banias and Kayasthas. They have thus been predominantly though not exclusively traders, merchants and bankers as well as administrative and revenue officials.
From their original habitat in (the undivided) Punjab, the Khatris spread eastwards as far as West Bengal and Orissa and southwards into Gujarat. One of the biggest landowners in the erstwhile Bengal presidency was the Raja of Burdwan, a Punjabi Khatri from the Kapur clan whose ancestor had come over in the mid 17th century as a petty revenue official. The Mahtabs of Orissa are also believed to be of Khatri extraction.
Colonial ethnology
Punjabi Khatris became conscious of their caste identity about 125 years ago. The British with their fetish for categorization and documentation felt that all extant Indian castes should be fit into the Vedic framework of the four varnas. "It was decided by the Government of India in 1885 to make a comprehensive field survey for precise information about the way of life, manners and customs, rituals, marriage practices etc. of the tribes, castes, sub-castes of the country for better administration and ethnographic research." The task was assigned to a Bengal Indian Civil Service Officer, Herbert Hope Risley, who in 1891-92 published his The Tribes and Castes of Bengal, after "six years of intensive study and survey". Much to the chagrin of the Khatris through out north India, Risley declared that "If then, it is at all necessary to connect the Khatris with the ancient fourfold system of castes, the only group to which we can affiliate them is the Vaisyas" ( quoted in Seth 1905:iii).
This was unacceptable to the Khatris for whom the villain of the piece was "One Babu Jogendra Nath Bhattacharya, M.A., of Bengal". Risley had based his conclusion on the study by Bhattacharya who in turn was alleged to have deliberately degraded the Khatris " under the influence of a personal grudge against the Burdwan Raj, publicly attributed by the Honourable Raja Banbihari Kapur, Manager of the State, in his speech delivered before the Khatri Conference at Bareilly, in June 1901" ( Seth 1905:i).
The Khatris marshalled a whole lot of evidence in favour of their higher social status and, wishing to be suitably classified in the 1901 census, submitted a "manuscript volume of about 300 pages of foolscap, dealing with the question in detail" to the census superintendent for North West Province and Oudh (corresponding to the present Uttar Pradesh). The response of the authorities was rather unexpected. It was now proposed to classify "the Khattris, the Kurmis and the Kayasthas" all in a new group called "Castes allied to Kshatriyas who are considered to be of high social standing , though their claim is not universally admitted" (Seth 1905:viii). This "night-mare of impending social degradation" propelled Khatris into concerted action. A three-day conference of "more than four hundred representatives of the numerous Khattri Sabhas, Committees and Associations scattered over the country" was held in Bareilly in June 1901 under the chairmanship of Raja Banbihari Kapur (referred to above).The Khatri leadership was eventually able to convince the British authorities that "the Khattris are generally believed to be the modern representatives of the Kshatriyas of Hindu tradition" (Seth 1905: xiv).
It is noteworthy that the debate centred on the position of Khatris vis-à-vis Vaishyas , Kayasthas and other castes in Bengal and ( what is now ) Uttar Pradesh rather than in the original Khatri habitat, Punjab.
The results of the campaign were summarized in a 1905 book "A Brief Ethnological Survey of the Khattris" written by Moti Lal Seth, deputy inspector of schools and member Khattri Hitkari Association, Agra. This remains one of the primary sources of information on Khatris. A valuable additional and more general source is the three-volume Glossary of the Tribes and Castes of the Punjab and the North West Frontier Province, compiled by a British civil servant Horace Arthur Rose, superintendent of Punjab census operations. The Glossary is based on Punjab census reports of 1881 and 1891 prepared by Denzil Charles Jeff Ibbetson and Edward Douglas Maclagen respectively . It also "embodies some of the materials collected in the Ethnological Survey of India which was begun in 1900, under the scheme initiated by Sir Herbert Risley".
It must be stated at the outset that in the following, the cultural and geographical setting, rules of endogamy and exogamy as well as hierarchical ordering, etc., that are described here are as they obtained a century ago, even though present tense is employed . There is no implicit approval or disapproval of any practice that is reported. Needless to say, various social groups are far more flexible now than they were in the past. The changes have been particularly rapid after the partition.
A caste is defined by rules of endogamy. It comprises a number of sub-castes or clans which practice exogamy. People do not marry within their clan; they marry into other clans within the caste. The social and ritual status of a caste is assigned by the priestly class. Non-acceptance by the Brahmins of uncooked food and drinking water from a caste group would place it way down on the hierarchical ladder. (Since food is grown by castes ranked low, uncooked food can be accepted.) One of the principal arguments proffered by the Khatris in support of their claim for a high social status was that the Sarasvat Brahmins accepted cooked food from them.
Within related castes, daughters are not given in marriage to clans deemed lower. There is a reason for that. Socially, the girl's side ranks lower than the boy's. Marrying a girl from a lower- ranking clan re-enforces this pattern. But if a higher-ranking girl was married off beneath her level, the rules of hierarchy would become fuzzy. (It is noteworthy that the two daughters of Emperor Shah Jahan, Roshan Ara and Jahan Ara, remained unmarried. Shah Jahan is probably the only Mughal Emperor whose all children are from the same mother.)
The varna system that prevailed in very ancient times was a simple one. The current caste system is far too complex to be related to the varna system in any straight forward manner. Brahmins and Banias are probably the only two caste groups that conform to the ancient varna categories.
Perusal of a Sanskrit dictionary would reveal that many castes formed through intermarriages between various varnas. Thus Modak is described as a " mixed tribe" that " sprung from a Kshatriya father and Sudra mother" ( Apte 1970:449 ). Also people who came into India from outside at different times were obviously accommodated into the caste system. Castes have split; new castes have been created; and there are examples of vertical mobility. People have migrated within the country and carried their caste identity with them. But the status assigned to them in their new setting depended on the extant power structure and availability of slots. While we try to created the big picture, we should keep in mind caste equations were primarily local.
It is not possible to construct socio-history of any caste group, because of total absence of authenticated source material. There are a large number of legends. It is difficult to say when these legends were created and what factual information they contain. Many legends are a recent creation. When communities prosper and become influential, they seek to upgrade their status retrospectively. There is a widespread tendency to trace the origin of castes, sub-castes and family names to ancient texts. Nobody has ever attributed the origin of their family or clan name to a dishonorable act by their ancestors!
If a group was alienated from the main body, it must necessarily have been small to begin with. It would however grow through marriage alliances elsewhere. Since a caste is endogamous, it must attain a certain minimum size for maintaining its identity. If it becomes too big it must split.
It is ironical that the quest for a higher social status within Indian society required approval from the colonial rulers. Since the Europeans were obsessed with the Sanskrit India, upper-caste Indian themselves went overboard in linking themselves to ancient India, as if there were no intermediary evolutionary stages between the remote antiquity and the colonial present.
The remaining part of this essay is organized as follows. We first review the structure within the Khatri caste and then examine its relationship to other castes (Arora, Bhatia and Sood) which are, or claim to be, related. Aroras are recognized as coming from the same ethnic stock as Khatris but are ranked lower, while Bhatias have always been considered to be separate. Soods, residing in Punjab hills, have not figured in the reckoning. I shall however argue that they are probably closer to Khatri-Arora than hitherto conceded.
I shall then present my own hypothesis on the origin of the Khatri caste and also suggest some specific DNA tests to test the hypothesis.
Aroras
Aroras like the Khatris are urbanite and engaged in similar professions. The Aroras are far more numerous than the Khatris and spread over much larger territory. The Khatris were confined to upper Punjab while the Aroras inhabited not only upper Punjab but also lower Punjab and Sind. In the upper Punjab, the Aroras were more concentrated towards the west while the major Khatri concentration was between the rivers Ravi and Beas. Satluj was the eastern boundary for both. Interestingly, the Bania concentration lay towards the east of Satluj. The absence of Banias in Punjab proper and made it possible for Khatris and Aroras to take up the former's profession. It may be noted in passing that the upper Punjab Aroras are largely Sikh while their southern counterparts are Hindu. The Khatris however are mostly Hindus. This is interesting in view of the fact that Sikh Gurus were all Khatri ( see below).
Structure within the caste
The primary division among the Khatris is between Char-ghar or Char-jati ( four-clans) and Bavanjai or Bunjai ( from bavinja, 52 in Punjabi). The sub – castes comprising the Char-ghar are Kapoor, Khanna, Malhotra or Mehra, and Seth. In Uttar Pradesh , Malhotra is known as Mehrotra and Seth and Tandon are equivalent. The total number of Bunjai sub-castes is of course much higher than 52. The relationship between these two groups is non-symmetrical. The Char-ghars marry their daughters among themselves but condescendingly accept daughters-in–law from among the Bunjai. Since the Bunjai are a party to this custom, this means that they accept a lower position vis–a-vis the Char-ghar on the social totem pole.
Normally while arranging the marriage of a boy or a girl, the partner should not be chosen from the clan of either the father or the mother. However the Char-ghars, because of the small number of constituent clans, do not follow this dictum in entirety. While the father's clan is kept out in toto, only the closely related part of mother's clan is excluded so that two and a half clans are available for striking a matrimonial alliance within the group. For this reason, Char-ghar are also known as Dhai-ghar (Dhai means two and a half) (Ibbetson quoted in Seth 1905:175). It would thus be erroneous to consider Dhai-ghar and Char-ghar as distinct entities as is sometimes done.
There are in addition groups known as 5-jati, 6-jati or 12-jati ( Sometimes the word jati is replaced by ghar). They seem to represent marriage – driven clustering among contiguously placed clans. They have no other significance. The Khatri structure as recorded by Seth ( 1905) and Rose (1911) is over-constructed.
It is a matter of immense proud for the Khatri community that the Sikh Gurus were all Khatris. Guru Nanak was a Bedi; Guru Angad Trehan; and Guru Amar Das Bhalla. He was succeeded by his son-in-law, Guru Ram Das, a Sodhi. All the subsequent Gurus came from the same family. Bichitra Natak names Rama's sons Lava and Kush as ancestors of Sodhi and Bedi clans respectively ( Seth 1905: 61-62).
There are two offshoots of the Bunjai, namely Khukhrain (spelt variously) and Sarin. The Khukhrain are said to be descendents of Khatris who "joined the Khokhars in rebellion and whom other Khatris were afraid to marry" ( Rose 1911:513). "This group consisted of 8 sections originally": Anand, Bhasin, Chaddha, Kohli, Sabharwal, Sahni, Sethi and Suri. To these "Chandok have been affiliated in Peshawar, and in Patiala the Kannan section is said to belong to this group" ( Rose 1911 II:509). Seth ( 1905: 215-216) inserts Kari (?) into the list, which is difficult to identify. Ghai are also said to be Khukhrain. According to Wikipedia and web sites maintained by the Khukhrains, they were predominantly located in the area between rivers Jhelum and Chenab with the town of Bhera as their main centre. Interestingly Mohyal Brahmins, rather than the Sarasvats, officiated as their priests.While the isolation of the Khukhrain was at least in part due to geography, the separation of Sarin came about for reasons of social orthodoxy.
Allaudin Khalji
It is said that the " entire organization" of the Khatris " underwent a complete change" in the time of Sultan Allauddin Khalji ( r. 1296-1316) on the question of widow remarriage ( Seth 1905 :171). On the death of a large number of Khatri soldiers, a royal proposal was made for remarrying the young war widows. The proposal was eventually abandoned because of vehement opposition from within the community. A small band of Khatris who had supported the proposal were isolated as Sarins. For the rest, the agitation created a social hierarchy was created ; the stronger the opposition the higher the status.
Interestingly, Seth's account (Seth 1905: 171-175) is couched in modern idiom. One gets the distinct impression that he is backdating his own campaign against the colonial ethnologists! Sample the following: "The subject became the common topic of the day in all Khatri households…monstrous Khattri meetings were held in all parts of the country; and party after party began to pour into the capital". "Crowded meetings were held at Delhi to submit protests against the proposal to the Emperor; a deputation waited on the Durbar to represent the case… The excitement became a mania and the mania a frenzy". The royal supporters "could only get a limited number of signatures to what we may call The Khattri Widow Remarriage Bill" (Seth 1905:171-173).
According to Seth, this is when hierarchical ordering within the Khatris was created. "The primary movers of the agitation were considered to be the brightest jewels of their race and given the now proud title of dhai ghars". They were followed by the Char- ghar, 12-ghar and the Bunjai ( Seth 1905:174).
There are many problems with this story. While the episode may well explain the isolation of the Sarins, it cannot explain the structure within the community in a satisfactory manner. As we have already seen, Dhai-ghar do not have an identity distinct from the Char-ghar, and 12-ghar.etc., do not have a separate entity. It is not clear why social leadership in the hands of the Char-ghar should lead to their refusing to marry their daughters into the Bunjai. Significantly, there does not appear to be any mention of the episode in the Sultanate chronicles of the time. One wonders whether it was an historical event at all.
Kochhars: a case study
It may be instructive to narrate the story of birth of a clan preserved as oral history by the clan itself. A girl was married into the Nanda family . A disaster struck her parents' family which killed all its members except for her little brother. This orphaned boy was brought up in his married sister's household . The boy became the progenitor of a new clan, which was named Kochhar for the following reason. The little boy was carried by his sister on her side lap ( called kuchhad in Punjabi).The rescue took place on Baisakhi day which is celebrated as the founders' day by the Kochhars. As part of the commemoration, Dadi svaad da poorha is cooked, as a homage to a holy man who fed the brother-sister duo on their foot journey. Since now the Nandas became the foster parents of the Kochhars, they would not intermarry. Notably, the Nandas do have an assigned Gotra as can be expected from an old clan, but Kochhar have none.
Although the Kochhars do not carry any living memory of the original sub-caste of their progenitor, according to Rose ( 1911 II:522), he was a Seth. If this be true, it is a remarkable piece of information. The Kochhar as also the Nanda now belong to the lower-ranking Bunjai while the Seth are from the Char-ghar. The creation of the Kochhar clan thus belongs to an era when a Seth girl could be married to a Nanda. Beri are said to be an off-shoot of Chopra ( Rose 1911:517), although details are not known.
Khatri – Arora divide
Khatris claim that they are the survivors of Parshuram's anti-Kshatriya campaigns. Their ancestors took shelter with a Vaishya friend while their purohits, the Sarasvat Brahmins, interceded on their behalf with Parshuram who in turn spared their life on the condition that they give up arms and take to trade ( Seth 1905:53).
There is another version of the story. After exterminating the Kshatriyas, Parshuram came looking for pregnant women who had taken shelter with Sarasvat Brahmins. The hosts declared the Kshatriya women to be their own daughters and as a proof thereof partook food cooked by the Khatri women ( Seth 1905:64).
This legend is hard to accept at face value. Parshuram belonged to the Bhrigu clan and is said to have lived some 30 generations before Rama and 60 generations before Krishna. According to the Puranas, the target of his wrath were not all Kshatriyas but a specific section called the Haihaya. Accounts of Parshuram's battles are grossly exaggerated. Surely there were Kshatriyas, including the Haihaya, in the post-Parshuram period (See Pargiter (1922) for details). As far as the Khatri community is considered, if it had taken to trade that early , it is unimaginable that the Kshatriya label would have stuck to it. This legend runs counter to the one cited above which makes the Sodhi and the Bedi direct descendents of Rama. It is very likely that the Parshuram legend is a back formation consistent with known Khatri attributes.
While the Khatris escaped Parshuram's wrath through the intervention of their purohits, allegedly the would-be Aroras saved their skin by claiming that they were not Kshatriyas but some others (Aur in Hindi).They were accordingly dubbed Aroras and made to constitute a separate endogamous group.
The legend must have been influential in its time because it succeeded in putting the Aroras on the back foot. The Aroras also trace their origin to Parshuram's time, but claim that their eponymous king Arur truthfully told Parshuram that he indeed was a Kshatriya. The sage was pleased to spare and bless him. The logic here seems to be rather convoluted. If Parshuram could spare Arur for telling the truth, why did he exterminate the others?
No matter when and why the Khatri – Arora split occurred, it must have taken place in the upper Punjab where the Khatris lived. Once the Aroras were refused matrimonial alliances by the Khatris, lower Punjab and Sind were probably added to the Arora fold through marriages. The legend, no matter how unhistorical, does convey the important information that the Aroras and Khatris are accepted as being ethnically the same people, and that they separated before structure developed among the Khatri caste.
I now propose a hypothesis to explain their origin. It would seem that the insistence of the Punjabi Khatris to flaunt their Kshatriya antecedents was a defensive act, whose purpose was to divert attention from an un-Kshatriya taint they carried, This taint , I would like to suggest , was an alliance with the settlers of Greek extraction. It should be kept in mind that what have been called Indo-Greeks had already been Persianized.
Indo-Greeks
Contrary to general perception, north-west India's acquaintance with Greek elements began not with the Macedonian king Alexander's invasion ( 326 BC) but two centuries previously during the Achaemenid empire of Iran which at its peak extended from Indus in the east to the Aegean Sea in the west. During the period 546-448 BC, the Persians made repeated efforts to annex Greece. While they were thwarted in their attempts to capture the mainland, they were able to subjugate the Greek states in Asia Minor, including Ionia (from which the Sanskrit term Yavana is believed to come).
One of the consequences of the intermittent Greco-Persian wars was the establishment of Greek settlements in the eastern parts of the Achaemenid empire that is in and to the north of the Hindu Kush region. There were two type of settlers. For some, Hindu Kush was a safe haven. They had earned the wrath of their compatriots by collaborating with the invaders and therefore had to be shifted out for their own safety. For others, Hindu Kush was a Siberia. They had valiantly raised the banner of revolt against the invaders and were consequently deported. In course of time both these types of settlers married locally and partially de-Hellenized themselves.
When Alexander encountered them, he judged them by the actions of their ancestors. Thus citizens of the small hill state of Nysa ( between rivers Kabul and Indus) were treated with consideration , while the Branchidae`( located probably between Balkh and Samarqand) were said to be massacred because their ancestors had yielded up the treasure of the temple of Apollo at Didyma near Miletus to Xerxes ( Narain 1957: 3).
There were pockets of Greek influence in the Punjab plains as well. Greek historians mention Alexander's friendly encounter with a petty king Sophytes, who either ruled the territory between rivers Indus and Jhelum or, what is more likely, between Jhelum and Chenab. Direct proof of Sophytes' Greek extraction/ connection has come from the discovery of a silver drachma.
A notable feature of the kingdom of Sophytes was that it attached "uncommon value" to physical beauty. While contracting marriage, the people "did not seek an alliance with high birth but made their choice by the looks, for beauty in the children was highly appreciated". The love for beauty was carried to an extreme. If "the officers entrusted with the medical inspection of the infants" noticed "any thing deformed or defective" , the children were ordered to be killed (Raychaudhuri 1972 :222).
Greek historians also mention a people called Kathaians who lived to the east of river Ravi and gave a tough fight to Alexander's army. They also valued beauty very much to the extent that the "handsomest man was chosen as king" (Raychaudhuri 1972 :222).
As is well known Alexander's invasion was followed by the establishment of an empire by Chandragupta Maurya. His grandson Ashoka (304-232 BC) in his edicts refers to Yavana and Kamboja on his north-western frontier. ( Similarly, there are numerous literary references as well.) Within 25 years of Ashoka's death, the Greeks from Bactria ( Balkh) came down to the Punjab plains. Demetrios (early 2nd century BC) appears to have held Punjab, as well as lower Indus, Malwa, Gujarat and probably also Kashmir. He was the first one to introduce bilingual coinage with inscriptions in Greek and Kharoshthi. After him the kingdom split into two warring parts with Jhelum as the dividing line. The most prominent later king was Menander ( c. 150 BC) who decoupled himself from Bactria and is known to Buddhist literature as Milind. His capital has been identified with Sialkot. The Indo-Greek rule lingered on till about 50BC, when its last king Hermaeus was dethroned by the Pahlava who also came from the north-west.
The Indo-Greeks were unable to expand into mid-India. They and their early internecine wars were duly taken note of by the Puranas: "There will be Yavanas here by reason of religious feeling or ambition or plunder; they will not be kings solemnly anointed but will follow evil customs by reason of the corruption of the age. Massacring women and children and killing one another, kings will enjoy the earth at the end of the Kali age". Similarly, Gargi Samhita states that "there will be a cruel, dreadful war in their own kingdom, caused between themselves" (Raychaudhuri 1972:343).
Dharma-sastras do not think much of the Greeks. Atreya Dharma- sastra , which is quoted by Manu-smrti, mentions Yavanas among non-Aryan tribes ( Kane 1990 : 261). Manu-smrti classifies Yavanas as dasyus who speak mleccha language ( Kane 1990 : 326) and forbids Brahmins to dwell in the kingdom of a sudra ( Kane 1990 : 335).
Gautama Dharma-sastra quotes the widely held view that the offspring of a Kshatriya male and a Sudra female was designated a Yavana ( Kane 1990 : 35). It is noteworthy that Gautama forbids beef eating while Apastamba "seems to allow it and cites the Vajasaneyka for support" (Kane 1990 : 1990 :73). Significantly the latter does not mention Yavanas ( Kane 1990 : 73). It is recorded that a Damodara made the Yavanas of Mulsthana ( modern Multan) give up cow slaughter ( Kane 1990 : 806). It would thus seem that the Persianized Greeks, or Yavanas, were looked down upon for their mixed pedigree, for eating beef, and more generally for not subjecting themselves to the Brahminical discipline.
What happened to the Yavanas? It is noteworthy that while the name Kamboja survives as a Punjab caste group, there is no preservation of Yavana in any contemporary caste or ethnic group. I would like to suggest that the Yavanas were absorbed by the Punjabi Kshatriya clans through intermarriage. Product of this alliance was the Khatri caste. Since the Yavanas had been dubbed outsiders or half-castes by the Dharma-sastras , the Khatris deliberately shoved their Greek connection under the carpet, tenaciously stuck to the Kshatriya label, and emphasized their ancient lineage.
I would like to further suggest that the Sood of Punjab hills are the same people. It is noteworthy that the Khatri could claim and obtain high-caste status because their claim was supported by the Sarasvat Brahmins. Since the dominant slot in the hills was already occupied by the Rajputs, Sood were pushed down the hierarchy. It is significant that both the terms Khatri and Sood are derived from the ancient Varna names Kshatriya and Shudra; they are probably two sides of the same coin.
It was stated in the Khatri claims for a high-caste status that their rituals are in accordance with Manusmriti. Going strictly by the book seems to be a deliberate attempt at Sanskritization. It is noteworthy that Brahmins do not have much of a hold in Punjab unlike in the Madhyadesh, for example. The Khatri community is clan-driven rather than gotra-driven. Some of the clans have two gotras instead of one. In some cases, more than one clan share the same gotra. In addition there are cases where the clans do not have any gotra at all.
While a Khatri's notions about his own handsomeness may be exaggerated, the incidence of fair complexion and sharp features among Khatris seems to be higher than the national average. This may be due to the Greek strain in them. Another contributing factor may have been the beauty-enhancing selective breeding prevalent among the subjects of Sophytes and probably also among the Kathaians, as noticed earlier. The name Sophytes seems to be cognate with Sobti , a Punjabi Khatri clan name. Iran also has a similar sounding surname, Sabouti.
To sum up our discussion so far, we have made the following points.
i. Persons of Greek extraction who had already been Persianized and were located in the north-west India were absorbed by the (upper) Punjab Kshatriya clans. Khatri, Arora and Sood are products of this alliance.
ii. These Greeks carried a taint because they ate beef and otherwise also did not submit themselves to Brahminical discipline. The taint was transferred to the Kshatriya clans which accepted then in marriagel.
iii. Khatris in Punjab were able to enlist Brahmin support for themselves and self-consciously insisted on calling themselves Khatri.
iv. Their brethren who migrated to Punjab hills were not so fortunate. Since the dominant position there was held by the Rajputs, and since Brahmin orthodoxy was strong , they were pushed down in the hierarchy and dubbed Sood. Note that both Khatri and Sood are derived from varna names.
v. For some reason, Aroras split from the Khatris and established matrimonial alliances in lower Punjab and Sind.
vi. In course of time, structure appeared within the Khatri caste, which loosely split into Char-ghar and Bunjai. From among the later, Sarin and Khukhrain became autonomous.
The above discussion is admittedly speculative. There is no reliable source material on the subject and it is not possible to establish any chronology. Fortunately, recent developments in biology can be combined with social anthropology to obtain valuable clues on questions such as the history of Khatris and their relationship with other castes. We can take blood samples from volunteers drawn from different well- defined social groups like Char-ghar; Bunjai ; Sarin; Khukhrain ; Aroras from upper Punjab and from lower Punjab; Soods, Bhatias, etc., and study the results of DNA fingerprinting. What results can be expected from such a study?
The separation between Khatris and Soods should be small. Since because of geographical isolation the Soods have been tightly endogamous, their genetic study can be expected to provide valuable information.
The separation between Khatris and the Aroras from upper Punjab should be less than that between Khatris and the Aroras from lower Punjab.
Given the lack of any worthwhile material on the history of Indian castes, sub-castes and clans , it is time new biology was listed as an aid. The old advice to a young researcher is very relevant here: Try something and see what happens.
Apte, Vaman Shivram ( 1970) The Student's Sanskrit – English Dictionary ( Delhi : Motilal Banarasidass)
Kane, P.V. (1990) History of Dharmasastra, Vol. I, 2nd ed. (Pune : Bhandarkar Oriental Research Institute)
Narain , A. K. ( 1980) The Indo-Greeks ( Delhi : Oxford University Press)
Pargiter, F. E. (1922) Ancient Indian Historical Tradition (Reprint, New Delhi: Motilal Banarasidass)
Raychaudhuri, Hemchandra (1972) Political History of Ancient India, 7th ed. ( Calcutta : University of Calcutta)
Rose, Horace Arthur (1911) Glossary of the Tribes and Castes of the Punjab and the North West Frontier Province ( Reprinted)
Seth , Moti Lal ( 1905) A Brief Ethnological Survey of the Khattris ( Agra: Khattri Hitkari Association)//
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26 thoughts on "On the origin of the Punjabi Khatris"
Naresh Malhotra says:
I didn't know that my roots are so deep, thanks for sharing your valuable study on this subject. You wonderful work may not get recognition form all, but to even to few it will make a mark on them.
With my deepest regards
Naresh Malhotra
KAURA says:
Thats some great work Kocchar saahib, thank to you for enlightening us Khatris about all this. Certianly we Khatris dont belong to vaish varna as whined by some mischevious people on various forums and websites, i personally beleive that nobody can stop us from serving our great motherland 'Bharata" and we Khatris should keep on moving forward on this path to transform our nation to acheive its lost glory, thanks.
KAURA.
Jatin Kapoor says:
Can you please let me know some similarity between punjabi Khatri (Kapoor) and Rajput's (Dhakarey). I wanted to know couple positive points between them if possible… Please help!!!
Rajeev Puri. says:
Dear Rajeshji,
Spectacular work-hats off.
I have got the answer to the spectacular success of Khatris in Bollywood, which has an overwhelming presence of Khatris.
The impressive personalities and European looks of Khatris have stood out always.
The martial approach to all aspects of life is evident as Khatris excel in business, defence, corporates, films,research, etc-the result of forays in all fields being success.
Regards-pl carry on the good work.
Kapil Dev Saggi says:
Thanks for this great information, I am also a Punjabi Khatri and want to know more about my origin…
arun p sinha says:
Dear Dr. Kochhar,
You have interesting insights on Khatris. I would keenly look forward to DNA result, and it would be great if I am included in a mailing list for alerts when your conclusions are out.
PS: I am sure you would control for the possibility that the graeco-persian connection may be intrinsic to the brahminical stream as a whole, such as is evident in the pan-indian preferences of feature and complexion.
Arun P Sinha
Professor of Strategy
Dear Prof. Sinha-Thanks for your letter. I have suggested that DNA fingerprinting can resolve many issues in Indian social anthropology (as well as ancient history). Caste system is a valuable genetic lab. If we choose our samples carefully and carry out our research in a detached manner, valuable insights, and valuable scientific results, can emerge. But geneticists with a well-equipped .lab will have to come forward.I would like to suggest this to biologists stationed abroad. Of course they will require help from social scientists in formulating the problem. I am sure genetic comparison of Punjabi Khatris and Himachal Soods will be very rewarding. Similarly it will be interesting to see how closely Parsis, Kashmiri Pandits and Pushtoon s or Balochs are related. Any takers?
Ramesh Chander says:
Dear Dr Kochhar
Truely a facinating and scholarly piece of work. Congratulations! I agree that DNA based research offers opportunties to test out your thesis.
It may interest you to know that the National Geographic is currently doing a large scale study thru its Genographic Project. Although the sample it will draw may largely be of residents of North America, it may attract others. Please see the link – nationalgeographic.com/genographic
It provides extensive info on the nature of the study.
I would be interested in further work that you are likely to undertake in relation to the Soods.
Ashwani Kumar Gulla says:
Dear Mr. Kochhar,
Your study on Khatri Gives ample opportunity to understand some context of origin of words. Being a student of Ancient History, spritualism, anthropology and sociology the research work done on some very important management areas, undoubtedly your simple messages on concepts have given inner concsciousness to the readers. To understand word "Khatri" I tell you the words of my ancestors – " We hold the sword in hands and it would be better to die than holding a tarazu (tarakrhi) in hands". Secondly, "Paisa te Kanjaran kol vi honda hai, Izzar jyada zaruri hai, Paisa hi jyada zaruri hove te log Kanjaran naal rishte kar lain". I think being punjabi Khatri, everybody could understand what a KHATRI means. My ancestors assumed Khatri far higher than Rajputs etc. They were absolutely Khatriya. I could not understand why the people are giving more importance to word "Kshatriya" than "Khatri". My ancestors were very literate and rulers of "Shah" of Punjab of their time were more eager to call themselve Khatri than word 'Kshatriya'. They always explained that 'Kshatriya' and "Khatri" is synonymous. I have alot to add in your write-up and very interesting knowledge about Khatris since mythological Ramayana,Purana period/Mahabaharata time and more….. Best of luck to all of the reader !
With lots of regards.
Ashwani kumar Gulla
Gautam Sareen says:
Hello , it feels good to see Khatri community . Please share knowledge about khatri my great grand father was addressed as shah ji which was a title for king of the world .please contact me through email. [email protected]
Sanjay Bavdekar says:
Dear Sir, brilliant analysis. At last a sane voice rising above political correctness.I will like to give you my own personal observations.
Noting at physical features an complexion I have always felt Punjabis as a whole look closer to Arabs. Now I understand Jats of Punjab look closer to Arabs.Khatris do indeed look a lot like Greeks.While other Punjabis look a lot Indian.But as someone has pointed out Brahmins all over India also stand out from the overwhelming majority of Indians.An as you will expect from a much older community they look a lot mixed( darker) than the average Jat or Khatri. But I will add while Khatris and Jats look to have come from the west,perhaps 10% or so Brahmins retain considerable European features. I am amazed how many dark haired Russians from the south of that country resemble so much to Brahmins. Just as pre politically adjusted history will tell you.Particularly notice the high forehead as opposed to the Mediterranean forehead of the upper class Khatri.Really if you approach things from a common sensical perspective how easy it all becomes. I too have noted the different ness of Punjabis from the rest of India. They culturally are closer to Pakistanis and MID easterners. Perhaps that i the reason they take up western culture so easily as traditional bahmin culture was never too strong on them. I am myself a Maharahtrian Brahmin. You might be aware we are the most European looking Brahmin community in India. It will be interesting to o some DNA sampling on Maharashtrian Brahmins as well. Anyway I will like to add off topic India is so diverse but it's soul seems to reside on the ghats of the Ganges. This coming from a Maharashtrian Brahmin but I think it's true. anyway.
Jagdev Rai Sood says:
sir, go to sood sabha chandigarh.com
KJS Chatrath says:
I have read many of your articles but have just found this one which I would be going through today.
At this stage let me only say, Thank you Sir, India is proud to have a scholar-scientist like you.
Adarsh Kumar says:
its a very nice article…i want to ask one question srivastav belong to which punjabi community.plz reply.
thanks with regards,
Ankur Malhotra says:
Excellent,Incisive and thought provoking. Highly knowledgeable. Would love to know the precise origins of Malhotra clan and the significance of Chenote
Ankur Malhotra
Sudhir Dudeja says:
hey very great article i am arora , i wanna to add more thing to your post
i find a person who is also hindu on facebook which live in sindh he have same surname as i have "dudeja"/"dodeja"
i ask him to which clan they belong i asked him do u belong to arora clan . he get completely puzzled he said what arora what are they i was shocked by this then i give him more option to which clan you belong arora,khatri,rajput , then he told me that he belong to khatri clan that confirm that arora are khatri .
2.) My second point is khat marriage among arora are allowed i will show many people who marry among arora clan and vicer versa
ashfwani kumar says:
The article was read by me and my father in the tribune , chandigarh, in year 2000. the article was liked by us. the sociology tells that blood has been intermixed due to coming up of invaders in India. You might have noticed that in Ludhiana area people belonging to other castes have also now fair colour. This might be due to climate or blood intermixture. It is sure that average colour complexion of Khatri is high in fairness.
Anil Vadhera says:
Dear brother kochher ji Jai Shri Ram
I am president of Pb.khatri sabha Sangrur
Unit our family vadhera family actually belongs to machhiwara Perhaps you do not know that most of our vadhera families in the world belongs to machhiwara in India &Sialkot now in Pakistan You have done excellent work I like it very much keep it up in future My best wishes to you
Hello, Sir i am curious regarding the details for Sareen Origin,could you please tell me the reasons of social orthodoxy. As you mentioned (The separation of Sarin came about for reasons of social orthodoxy).So just Curious regarding the History of Sarin's .
GautamSareen
Rajesh Kochhar says:
It is said that there was a proposal by Allauddin Khalji to marry off young Khatri widows. This progressive measure was opposed by the mainstream but supported by a small group which came to be isolated as Sareens.
Anil Kumar Verma says:
Thanks, for d information..
Kindly help me to locate or meet Sohal gotra khatris. As our family is in search of Sohal khatri gotra Jathere to perform some worship as advised by some religious persons.
I will be very grateful for this honour…
Dear Anil, I do not know how to help you. Perhaps some old members of the clan will be able to help.
vinay vig says:
dear mr kochhar
i would be grateful, if you could publish the all caste ( sir names ) of khatris. also origin of vig caste.
Dear Vinay
Such a list would be available on the net
DESH PAL ALAGH says:
plz give detail for Alagh surname in bunjai caste ogf punjabi khatrri.
D.P.ALAGH
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We May All Be Wrong About Easter Island
Melanie Lieberman
One of the world's most isolated, inhabited destinations, the island of Rapa Nui — more commonly known as Easter Island — has long been shrouded in legend and lore. More than 2,100 miles from continental Chile, Easter Island is famous for its mysterious, giant moai statues, nearly 1,000 of which guard the isle.
It has long been thought that the founding society of Polynesian seafarers that created these staggering monoliths collapsed after natural resources were exhausted and led to internal conflicts.
But a new article, published in the latest volume of the Journal of Pacific Archaeology suggests that this theory is unfounded.
"The idea of competition and collapse on Easter Island might be overstated," lead study author Dale Simpson Jr., an archaeologist at the University of Queensland said in a statement. "To me, the stone carving industry is solid evidence that there was cooperation among facilities and craft groups," Simpson added.
Easter Island, Moai stone heads in Rano Raraku quarry, Rapa Nui National Park. (Photo by Getty Images)
Archeological findings from the excavations of statues and thousands of stone tools suggests that there was not a "dramatic abandonment of moai carving, as has been proposed and linked to the island's alleged 'collapse' … but instead highlights that [ancient statue carvers] were well organized and planned ahead by having a surplus of necessary materials on hand and ready to use," the report explains.
As Simpson said in the statement, Easter Island may be famous for its mystery and remoteness, but islanders were themselves not secluded from one another. "On the island, people were, and still are, interacting in huge amounts," Simpson said. "There are thousands of Rapa Nui people alive today — the society isn't gone."
Easter Island's moai, which are thought to represent Rapa Nui ancestors, have long attracted travelers to the remote island. In fact, they're one of the main reasons to take the five-hour flight from mainland Chile.
Travelers interested in visiting this tiny island, roughly 15 miles at its widest point, shouldn't put the far-flung destination at the bottom of the bucket list. Though Easter Island's first societal collapse may not have been triggered by the unfettered consumption of resources, the next one might.
On Aug. 1, Chilean authorities slashed the amount of time visitors can stay on Rapa Nui from 90 days to 30 to help protect the island, most of which is a UNESCO World Heritage Site.
According to the 2017 census, just shy of 7,800 residents now call Easter Island home — a figure that has increased exponentially in just a few years.
Rapa Nui Mayor Pedro Edmunds told the AFP that the growth in residents and tourists — which exceeded 100,000 that same year — is changing the island's unique culture. He also said that though the new visitor limitations are a "good start," he would rather see a total ban on new residents.
The island is also threatened by rising sea levels, which has contributed to severe land erosion.
Featured image by Getty images.
Melanie Lieberman As senior travel editor, Melanie manages destination, cruise, hotel and product features and news. Formerly a Travel + Leisure editor, her work appears in Bloomberg Pursuits, Jetsetter, Saveur and others.


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Home News Business Age discrimination sometimes hidden in code language
Age discrimination sometimes hidden in code language
Kate Ramunni
Every now and then I scan the want ads to see what kind of opportunities are out there for attorneys. It helps me understand where there may be new hot areas of law, and what types of matters are being pursued by clients.
Typically, when law firms are looking for attorneys their ads will describe their ideal candidate_ Often the description includes the years of experience that a firm is seeking in a new attorney.
For example, the ad might read, "Mid-sized law firm seeking a lateral hire with between five and 10 years experience litigating complex matters." That looks like a reasonable advertisement. It is pretty clear.
The firm wants a litigator with experience in complex matters. And five to 10 years of experience seems like the sweet spot for someone with the right amount of seasoning to be a good fit.
But isn't it possible that limiting qualified applicants to those with five to 10 years of experience is just another way of saying that they do not really want to hire anyone over the age of 40? Consider that a typical law school graduate gets out of law school somewhere between ages 24 and 30. This advertisement is basically saying that nobody over age 40 need apply.
If that is true, then that would be illegal.
A recent case from Texas addressed the issue. In that case, an older attorney was hired to work at a company on a per diem basis. He learned that there were two permanent openings in the general counsel's office and he applied for each position.
The postings for the openings sought lawyers with up to 10 years experience. The plaintiff in the case had more than 10 years of experience as an attorney and he was 64 years old.
When he applied for the jobs, he was told by one of the decision-makers that the company did not want someone with so much experience that he would be "inflexible." He believed that this was another code word for "old," as in, "You can't teach an old dog new tricks."
Ultimately, the company filled the two positions with a 36-year-old attorney and a 32-year-old attorney.
In his lawsuit, the 64-year-old claimed that he met all of the objective qualifications for the positions that were posted. He had worked for several international corporations, had been on the law review in law school and had more than the necessary experience to fill either of the positions.
The company claimed that he did not attend a top law school, questioned his academic performance and argued that his resume and cover letter were filled with typos and other errors. The company also claimed that his performance as a per diem employee was less than satisfactory.
In evaluating the plaintiff's claims, the court found that the employee could present evidence that a jury could believe that the reasons given for hiring the younger individuals were simply pretext to disguise a discriminatory motivation based on age. According to the court, the plaintiff did have the necessary qualifications, and while the chosen applicants were also qualified, a jury could find that the statement about "inflexibility" could be construed as evidence of a discriminatory motive.
The court decided to let a jury decide the case and refused to dismiss it.
Eric Brown is an attorney with offices in Farmington and Waterbury. He can be reached at 888-579-4222 or online at thelaborlawyer.com.
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Q: SQL Procedure return value to one variable inside another procedure I have a procedure  , which return a single row of data.
CREATE PROCEDURE GetABCD
AS
declare  @_Wsd   varchar = 'England'
declare  @_App   varchar = '500'
declare  @_Ver   varchar = '1.0'
BEGIN
SET NOCOUNT ON;
select
  @_Wsd as [WSDL_CODE]
  ,@_App as [APP_TYPE]
  ,@_Ver as [VERSION]
END

The procedure  GetABCD is calling in another Procedure , and assign the three values to another variables in the calling procedure .
How can i achieve it ?

A: You will need to define the three values you want to return as OUTPUT values, and have the calling stored procedure use them from there on.
I.e. (pseudo code, i.e. untested)
CREATE PROCEDURE GetABCD
(
@_Wsd   varchar = 'England' OUTPUT
, @_App   varchar = '500' OUTPUT
, @_Ver   varchar = '1.0' OUTPUT
)
select
  @_Wsd as [WSDL_CODE]
  ,@_App as [APP_TYPE]
  ,@_Ver as [VERSION]
RETURN

More information here on MSDN.
You can then consume the variables from another query or procedure.
As stated, this is untested, so you might have to slightly adjust the code. If it throws any error, please let me know, and I will update the answer accordingly.

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O Sacred Heart of Jesus, to whom one thing alone is impossible, namely, not to have compassion on the afflicted, have pity on us miserable sinners and grant us the grace which we ask of Thee through the Sorrowful and Immaculate Heart of Mary, Your and our tender Mother.
Hail, Holy Queen, Mother of Mercy, our life, our sweetness, and our hope! To thee do we cry, poor banished children of Eve; to thee do we send up our sighs, mourning and weeping in this valley of tears. Turn then, most gracious advocate, thine eyes of mercy towards us; and after this our exile, show unto us the blessed fruit of thy womb Jesus. O clement, O loving, O sweet Virgin Mary. Amen.
p.s. - This novena was recited every day by Padre Pio for all those who recommended themselves to his prayers.


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Jann Mari Nayre saw his medal bid in the 2018 Youth Olympic Games come to an end after dropping his match against Rio de Janeiro Olympian Kanak Jha of the United States yesterday at the Table Tennis Arena of the Technopolis in Buenos Aires, Argentina.
Jha swept Nayre in four sets, 13-11, 11-8, 15-13, 11-8, but not after encountering a strong resistance from the Filipino ace on his final match in Group B of the men's singles preliminaries of the meet featuring the finest under-18 paddlers in the world.
Losing back-to-back matches after winning his opening game opposite Nicolas Burgos of Chile, the 18-year-old pride of Baybay, Leyte failed to advance in the round of 16 and bombed out of the tournament for good.
"Maganda ang nilaro ko kanina pero talagang magaling ang kalaban (Jha)," said Nayre, the first Filipino table netter to qualify in the Youth Olympics.
Jha, who ranks number-one in the world in the under-18 category, regularly plays in overseas meets held in America, Asia and Europe as well as Burgos and Austria's Maciej Kolodziejczyk, who clipped Nayre in four sets on Sunday.
"Crucial talaga ang laban ko against Austria. This is a learning experience para sa akin," said Nayre, who made it to the quarterfinals of the Southeast Asian Games in Kuala Lumpur last year and the round of 32 in the recent Asian Games held in Jakarta, Indonesia.
Korean coach Kwon Mi Sook, who mentored the late Ian Lariba in the 2016 Rio De Janeiro Games, was also credited for helping Nayre qualify in the YOG.
According to chef de mission and Philippine Olympic Committee auditor Jonne Go, Mi Sook helped spent for the training of Nayre out of her own pocket.
Filipino-Norwegian Christian Tio got into the top six out of 12 entries in the first round of the kiteboarding competitions while swimmer Nicole Oliva failed to advance to the finals of the women's 100-meter freestyle event after landing sixth out of eight in her heat in 57.33 seconds.
Oliva, based in Sta. Clara, California, will swim in the heats of the 800m free on Wednesday while golfers Yuka Saso and Carl Jano Corpus will start their bid at the Hurlingham Club as well as fencer Lawrence Everett Tan in the men's foil event.


Javon Jackson – tenor sax.
It was 1978. Disco had reached its glitzy peak in Milwaukee, a provincial Midwestern city where trends tend to hit a bit late. But jazz was still holding its own at intimate nightspots like John Hawks Pub, Sharon's, Brother's Lounge and Dr. Feelgood's Jazz Riverboat, all places where Brian Lynch used to play.
Back then, he was a brash young kid with bravura technique. Cocky and confident, he was part of the new guard that threatened the old. And he had an outrageous streak that intimidated and infuriated the squares on the scene. Decked out in bell bottom pants, platform shoes and Miles-style wrap-around glasses, he'd swagger onto the stage, horn in hand, and invariably blow everybody away. He had the LOOK, he had the ATTITUDE and he had the killer CHOPS to back up his boasts.
Brian left town in 1980 to begin that learning process, moving to San Diego, where he gained some invaluable experience in the group of alto sax master Charles McPherson. He made the big leap to New York City in 1981 and quickly established himself on the city's highly competitive music scene. Early gigs included work with George Russell's band and with Latin bandleader Angel Canales. In October of '82, he hooked up with Horace Silver, an important gig that lasted three years and furthered Brian's on-the-job education. In '83, he also began working outside of Horace's quintet when scheduling allowed, including stints with Latin stars Ray Barretto and Hector Lavoe as well as playing in the Toshiko Akiyoshi Jazz Orchestra.
In 1987, after a brief period with the Frank Wess Quintet, Brian joined Eddie Palmieri's progressive salsa-jazz ensemble. He continues to play with that stellar outfit off and on, time permitting, and he appears on Palmieri's highly acclaimed Capitol/Intuition debut from 1989, Sueño.
Around Christmas of '88, Brian entered the ranks of Art Blakey's Jazz Messengers, perhaps the best Christmas present a trumpeter could ever receive.
All these varied influences come to bear on Brian's second album as a leader for Criss Cross, Back Room Blues. It's a paean to the trumpeter's past glory in Milwaukee, to his present status as a well-respected Blakeyite and to his future as a bandleader in his own right.
While Back Room Blues follows the formula that Brian established on his 1987 Criss Cross debut, Peer Pressure, recreating the classic sound of '60s Blue Note dates, it offers the soloists more room to stretch and also showcases five Lynch originals.
The title cut comes from the year-long period from '83-'84 when Brian fronted the house band at the Star Cafe on 23rd St. in New York. His old Milwaukee mate David Hazeltine was also on that gig, in between jobs with Jon Hendricks, and the two used to hold forth with such illustrious jazzmen as Junior Cook and Curtis Fuller. You can sense the rapport between the pianist and the trumpeter as Hazeltine nudges Brian ever-upward with sly-phrased block chords while drummer Lewis Nash expertly swings the quintet. Lynch's lessons about dynamics and accents and pacing a solo, learned under the sage-like tutelage of Blakey, are put into practice here. Dig the tight tenor-trumpet lines upfront, a Messengers trademark, and listen for Brian's quote from A Love Supreme on his well-crafted solo.
One For Mogie, dedicated to Lee Morgan, is another swinging vehicle in the bristling hard bop tradition of the Jazz Messengers. Brian soars here with crackling high spirits, recalling Morgan's work on Speedball from The Gigolo. Another great example of well-thought-out solo construction. And dig the classic tenor-trumpet-drum accents throughout the piece. Another Messengers motif.
C.K.'s Bossa, named for another Milwaukee friend, Cathy Kaiser, is somewhat reminiscent of Morgan's Ceora from the Cornbread album on Blue Note. Pianist Hazeltine turns in his most affecting solo here, with able support from former Messengers bassist Peter Washington. Also, listen for Javon Jackson's sly quote from Girl From Ipanema on his tenor solo.
Cramer St., an uptempo cooker that flaunts Brian's bravado chops to the max, is an ode to another time and place. As Hazeltine explains, "That was the name of a band we had together back in the late '70s and also the name of the street where we lived with a drummer named Scott Napoli. It was kind of a haven for jazz musicians. It was the place where everybody crashed. Our doors were always open to jazz musicians, and we had plenty of them sleeping in various places around that pad." Tenorist Jackson flows confidently on this quickstepper, throwing in some multiphonics and a few daring forays outside the changes. Hazeltine also digs in and burns with authority. Brian enters quietly on his solo, as if tip-toeing in the dark after-hours so as not to wake his fellow musicians sprawled out on the floor of his Cramer St. digs. He gradually builds his solo, unveiling that vigorous tone, and eventually reaches the kind of virtuosic peaks that would have patrons in a club hooting and shouting out encouragements.
On the album's closer, Hazeltine's Confluence, the pianist offers blithe right hand comments while Brian flies over the changes with typical aplomb, again displaying a fluid, vocal phrasing that is full of confidence and always under control.
And Back Room Blues is a laudable step in that direction.


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Wolf RPG — In Character: Roleplaying — Rising Sun Valley — Bearclaw Valley Shot out of a cannon
Bearclaw Valley Shot out of a cannon
July 13, 2019, 01:43 PM (This post was last modified: July 15, 2019, 07:04 PM by Breccan.)
Breccan
Ooc — Kim
It would have been easy for Breccan to find a place to call home; he had friends, new and old, who were laying claim to various territories in the region. Ibis, Yami, Bat, and Tristan were on his mind briefly as he continued to travel southeast, but they slipped from his attention as he focused on finding Nuna. The land around him was becoming more familiar as he approached Lost Creek Hollow, and he felt a wave of nostalgia when he spotted its trees in the distance.
He put his nose to the ground and began tracking. He didn't come across anything striking for some time, and worked his way gradually through a thicket and a field of wildflowers. There, on the verge of a valley ringed by steep rocky walls, he caught a whiff of his friend's scent. It was faint, but it was apparent, like she had been here for some time before departing. Breccan frowned. He considered picking his way down the uneven path into the heart of the valley, but something told him he wouldn't find Nuna there.
He was stumped, and his consternation was evident in his face as he considered his options.
Artyom
He set off from the Hollow in pursuit of the deer that settled quietly in the Western reaches of the pack's claim, a group he'd watched with silent patience as they rested for a time. Artyom counted a couple of the previous year's young bucks and fourteen does, some with Spring fawns at their flanks, and a proud stag who stood watch over his harem. His study was from a distance but, when the bull roused his family as morning broke, the hunter was sure to keep them in his sights.
Their travels brought Artyom to a valley that unnerved him. The first thing he noted was the singular entrance, something that immediately made his furs prickle. He didn't like feeling trapped, much preferring the shelter of a vast forest over steep cliffs or rockly slopes. The second thing he noticed was the unsettling stench of predator, a musk he knew to belong to a species far more deadly than his own. Still, Artyom was unwilling to let his herd escape without further study; they could be of use to Lost Creek Hollow and its growing pups.
There was no ay out for the deer but the way they'd come, so the golden wolf hung back to follow his nose tooward the nearest water source. As he veered through an open field of wildflowers, his dark gaze found the tawny figure of a young stranger. He took a moment to observe the yearling's quiet contemplation before he offered a soft woof in greeting to accompany the friendly swish of his pale tail.
Given by Rannoch on January 08, 2019
My FEELINGS. YOU HURT THEM.


Then I got out my Twinkling H20s and dabbed on some color through the stencil. And, once that was dry, I added some shading with a Stabilo pencil and a water brush. There's a bit of soft sparkle from the H20s that doesn't really show up in my picture. The sentiment sticker is from Tim Holtz.
Quite simple to do really and I love the look!


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STEP 3 – SAUCE IT. Get creative with our house-made Mediterranean sauces.
STEP 4 – COMPLETE IT. Pair up your Garbanzo creation with our healthy sides and drinks.


Pakistan Telecommunication Company Limited PTCL has launched one year internship program 2019-20. Its a paid internship program and 500 candidates will be selected through NTS test and interview. This program is the part of PTCL corporate social responsibility campaign. Its a golden opportunity for those who want make their career in telecommunication field. PTCL is the biggest telecommunication company in Pakistan and its internship certificate will be very helpful for you in finding a job of your choice. You will be given an opportunity of hands-on experience in running projects. The skills tools and practical knowledge will boost your confidence. Only short listed candidates will be called for written entry test.
1-In Information Technology (IT) section candidates who have MCS, BCS (Hons) or BE (Software Engineering) can apply.
2-Business Administration students having MBA (HR/ Marketing or BBA (Hons) can also apply.
3-For applying in Finance & Accounting department applicants mush hold MBA (Finance), M.Com, B.Com (Hons), ICMA, ACCA, CA Inter or any other 16 years equivalent degree in (Accounts/ Finance/ Commerce) fields.
4-Yong Engineers having BE/BS Engineering degree in Electrical, Electronics, Telecom or Computer field are also eligible to apply.
5-Applicants must have got at least CGPA 2.80 or 70% aggregate marks in Business, IT & Engineering exams.
6-Applicants age must be from 18 to 25 years on the last date of applying.
7-Both male and female candidates are eligible to apply.
1-Last date for submission of applications is ……………… Test date will be announced later on.
2-Applicants who have got their last degree before 2018 are ineligible to apply.
3-Internships opportunities are offered all over Pakistan.
4-Successful candidates will be given internship certificate on successful completion of program.
5-Click The link given below for for applying online.
If you meets the eligibility criteria then do not waste time and apply within the due date as this internship will add a star in your profile. You will be able to find dignified job as due to higher competition in job market only applicants with some distinction in their career can find a reasonable job. Visit our NTS category for reading articles about NTS written test and interviews. Feel free to ask any question from or career consultants. Apply with full preparation and confidence. Stay in touch with s and our facebook page for latest internship program alerts.
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