text:
Vinayak Damodar Savarkar
Bhagur, Maharashtra, India
self-termination
Veer Savarkar
Bachelor of Arts from Fergusson College, Pune, Maharashtra (India); Barrister from The Honourable Society of Gray's Inn, London (England).
Indian Independence Movement, Hindutva
Hindu Mahasabha
Hindu atheist[1][2]
Yamunabai
sons Prabhakar (died in infancy), Vishwas Savarkar and daughter Prabha Chiplunkar
Damodar Savarkar
Yashoda Savarkar
Ganesh Damodar Savarkar (brother), Narayan Damodar Savarkar (brother), Maina Damodar Savarkar (sister)
Vināyak Dāmodar Sāvarkar (विनायक दामोदर सावरकर pronunciation (help·info)) (May 28, 1883 – February 26, 1966) was an Indian freedom fighter,[3] revolutionary[4] and politician. He was the proponent of liberty as the ultimate ideal.[5] Savarkar was a poet, writer and playwright. He launched a movement for religious reform advocating dismantling the system of caste in Hindu culture, and reconversion of the converted Hindus back to Hindu religion. Savarkar created the term Hindutva, and emphasized its distinctiveness from Hinduism which he associated with social and political disunity. Savarkar's Hindutva sought to create an inclusive collective identity. The five elements of Savarkar's philosophy were Utilitarianism, Rationalism and Positivism, Humanism and Universalism, Pragmatism and Realism.[6]
Savarkar's revolutionary activities began when studying in India and England, where he was associated with the India House and founded student societies including Abhinav Bharat Society and the Free India Society, as well as publications espousing the cause of complete Indian independence by revolutionary means.[7] Savarkar published The Indian War of Independence about the Indian rebellion of 1857 that was banned by British authorities. He was arrested in 1910 for his connections with the revolutionary group India House. Following a failed attempt to escape while being transported from Marseilles, Savarkar was sentenced to two life terms amounting to 50 years' imprisonment and moved to the Cellular Jail in the Andaman and Nicobar Islands.
While in jail, Savarkar wrote the work describing Hindutva, openly espousing Hindu nationalism. He was released in 1921 under restrictions after signing a plea for clemency in which he renounced revolutionary activities. Travelling widely, Savarkar became a forceful orator and writer, advocating Hindu political and social unity. Serving as the president of the Hindu Mahasabha, Savarkar endorsed the ideal of India as a Hindu Rashtra and opposed the Quit India struggle in 1942, calling it a "Quit India but keep your army" movement. He became a fierce critic of the Indian National Congress and its acceptance of India's partition, and was one of those accused in the assassination of Indian leader Mohandas Karamchand Gandhi. He was acquitted as the charges could not be proven.
The airport at Port Blair, Andaman and Nicobar's capital, has been named Veer Savarkar International Airport.[8] The commemorative blue plaque on India House fixed by the Historic Building and Monuments Commission for England reads "Vinayak Damodar Savarkar 1883-1966 Indian patriot and philosopher lived here".[9]
2 Activities at India House
3 Arrest in London and in Marseilles
4 Savarkar case
5 Trial and Andaman
6 Hindutva
7 Leader of the Hindu Mahasabha
7.1 Opposition to the partition of India
8 Support for Jewish state in Palestine
10 Arrest and acquittal in Gandhi's assassination
10.1 The approver's testimony
10.2 Kapur commission
11 Later life and Death
Vinayak was born in the family of Damodar and Radhabai Savarkar in the village of Bhagur, near the city of Nasik, Maharashtra. He had three other siblings namely Ganesh, Narayan, and a sister named Mainabai.
After death of parents the eldest sibling Ganesh, known as Babarao, took responsibility of the family. Babarao played a supportive and influential role in Vinayak's teenage life. During this period, Vinayak organised a youth group called Mitra Mela (Band of Friends) and encouraged revolutionary and nationalist views of passion using this group.[10] In 1901, Vinayak Savarkar married Yamunabai, daughter of Ramchandra Triambak Chiplunkar, who supported his university education. Subsequently in 1902, he enrolled in Fergusson College, in Pune (then Poona).[10] As a young man, he was inspired by the new generation of radical political leaders namely Bal Gangadhar Tilak, Bipin Chandra Pal and Lala Lajpat Rai[10] along with the political struggle against the partition of Bengal and the rising Swadeshi campaign. He was involved in various nationalist activities at various levels. In 1905, during Dussehra festivities Vinayak organised setting up of a bonfire of foreign goods and clothes. Along with his fellow students and friends he formed a political outfit called Abhinav Bharat. Vinayak was soon expelled from college due to his activities but was still permitted to take his Bachelor of Arts degree examinations. After completing his degree, nationalist activist Shyam Krishnavarma helped Vinayak to go to England to study law, on a scholarship.[10] It was during this period that Garam Dal, (literally translated as Hot Faction) was formed under the leadership of Tilak, due to the split of Indian National Congress. The members of Garam Dal, did not acknowledge the moderate Indian National Congress leadership agenda which advocated dialogue and reconciliation with the British Raj. Tilak advocated the philosophy of Swaraj and was soon imprisoned for his support of revolutionary activities.[10]
Activities at India House
Main article: India House
Madan Lal Dhingra was a protege of Savarkar.
After his joining Gray's Inn law college in London Vinayak took accommodation at India House. Organised by expatriate social and political activist Pandit Shyamji, India House was a thriving centre for student political activities. Savarkar soon founded the Free India Society to help organise fellow Indian students with the goal of fighting for complete independence through a revolution, declaring,
" We must stop complaining about this British officer or that officer, this law or that law. There would be no end to that. Our movement must not be limited to being against any particular law, but it must be for acquiring the authority to make laws itself. In other words, we want absolute independence[7] "
Savarkar envisioned a guerrilla war for independence along the lines of the famous armed uprising of 1857. Studying the history of the revolt, from English as well as Indian sources, Savarkar wrote the book, The History of the War of Indian Independence. He analyzed the circumstances of 1857 uprising and assailed British rule in India as unjust and oppressive. It was via this book that Savarkar became one of the first writers to allude the uprising as India's "First War for Independence."[11] The book was banned from publication throughout the British Empire. Madame Bhikaji Cama, and expatriate Indian revolutionary obtained its publication in the Netherlands, France and Germany. Widely smuggled and circulated, the book attained great popularity and influenced rising young Indians, savarkar was studying revolutionary methods and he came into contact with a veteran of the Russian Revolution of 1905, who imparted him the knowledge of bomb-making. Savarkar had printed and circulated a manual amongst his friends, on bomb-making and other methods of guerrilla warfare. In 1909, Madan Lal Dhingra, a keen follower and friend of Savarkar, assassinated British MP Sir Curzon Wylie in a public meeting. Dhingra's action provoked controversy across Britain and India, evoking enthusiastic admiration as well as condemnation. Savarkar published an article in which he all but endorsed the murder and worked to organise support, both political and for Dhingra's legal defence. At a meeting of Indians called for a condemnation of Dhingra's deed, Savarkar protested the intention of condemnation and was drawn into a hot debate and angry scuffle with other attendants. A secretive and restricted trial and a sentence awarding the death penalty to Dhingra provoked an outcry and protest across the Indian student and political community. Strongly protesting the verdict, Savarkar struggled with British authorities in laying claim to Dhingra's remains following his execution. Savarkar hailed Dhingra as a hero and martyr, and began encouraging revolution with greater intensity.
Arrest in London and in Marseilles
In India, Ganesh Savarkar had organised an armed revolt against the Morley-Minto reforms of 1909. The British police implicated Savarkar in the investigation for allegedly plotting the crime. Hoping to evade arrest, Savarkar moved to Madame Cama's home in Paris. He was nevertheless arrested by police on March 13, 1910. In the final days of freedom, Savarkar wrote letters to a close friend planning his escape. Knowing that he would most likely be shipped to India, Savarkar asked his friend to keep track of which ship and route he would be taken through. When the ship S.S. Morea reached the port of Marseilles on July 8, 1910, Savarkar escaped from his cell through a porthole and dived into the water, swimming to the shore in the hope that his friend would be there to receive him in a car. But his friend was late in arriving, and the alarm having been raised, Savarkar was re-arrested.
Savarkar case
Savarkar's arrest at Marseilles caused the French government to protest to the British, which argued that the British could only revover Savarkar if they took appropriate legal proceedings for his rendition. This dispute came before the Permanent Court of International Arbitration in 1910, and it gave its decision in 1911. The case excited much controversy as was reported by the New York Times, and it considered it involved an interesting international question of the right of asylum. The Court held, firstly, that since there was a pattern of collaboration between the two countries regarding the possibility of Savarkar's escape in Marseilles and since there was neither force nor fraud in inducing the French authorities to return Savarkar to them, the British authorities did not have to hand him back to the French in order for the latter to hold rendition proceedings. On the other hand, the tribunal also observed that there had been an "irregularity" in Savarkar's arrest and delivery over to the Indian Army Military Police guard.[12][13]
Trial and Andaman
Arriving in Mumbai (colonial name Bombay), he was taken to the Yeravda Central Jail. Following a trial, Savarkar was sentenced to 50 years imprisonment and transported on July 4, 1911 to the infamous Cellular Jail in the Andaman and Nicobar Islands.
His fellow captives included many political prisoners, who were forced to perform hard labour for many years. Reunited with his brother Ganesh, the Savarkars nevertheless struggled in the harsh environment. Forced to arise at 5 a.m., tasks including cutting trees and chopping wood, and working at the oil mill under regimental strictness, with talking amidst prisoners strictly prohibited during mealtime. Prisoners were subject to frequent mistreatment and torture. Contact with the outside world and home was restricted to the writing and mailing of one letter a year. In these years, Savarkar withdrew within himself and performed his routine tasks mechanically. Obtaining permission to start a rudimentary jail library, Savarkar would also teach some fellow convicts to read and write.
Savarkar appealed for clemency in 1911 and again during Sir Reginald Craddock's visit in 1913, citing poor health in the oppressive conditions. In 1920, the Indian National Congress and leaders such as Mahatma Gandhi, Vithalbhai Patel and Bal Gangadhar Tilak demanded his unconditional release. Savarkar tactically signed a statement endorsing the trial, verdict and British law, and renouncing violence, a bargain for freedom.
" I hereby acknowledge that I had a fair trial and just sentence. I heartily abhor methods of violence resorted to in days gone by and I feel myself duty bound to uphold law and constitution to the best of my powers and I am willing to make the [1919 Montague-Chelmsford Reforms] a success in so far as I may be allowed to do so in future "
Savarkar appealed for clemency within a year of his reaching the Andamans. In one of his communications, he says,
" ...if the government in their manifold beneficence and mercy release me, I for one cannot but be the staunchest advocate of constitutional progress and loyalty to the English government which is the foremost condition of that progress.... Moreover, my conversion to the constitutional line would bring back all those misled young men in India and abroad who were once looking up to me as their guide. "
On May 2, 1921, the Savarkar brothers were moved to a jail in Ratnagiri, and later to the Yeravda Central Jail. He was finally released on January 6, 1924 under stringent restrictions – he was not to leave Ratnagiri District and was to refrain from political activities for the next five years. However, police restrictions on his activities would not be dropped until provincial autonomy was granted in 1937. Puniyani considers Savarkar to be a coward for submitting such clemency offers, and notes that Savarkar's anti-British struggles and anti-British activities totally ceased after his release by the British as per the terms of his internment.[14] Joglekar calls such allegations a Marxist Calumny and considers Savarkar's appeal for clemency a tactical ploy, like Shivaji's letter to Aurangzeb, during his arrest at Agra, Vladimir Lenin's travel by sealed train through Germany as a part of a deal with Germany and Joseph Stalin's pact with Adolf Hitler.[15] Joglekar notes that Shivaji made many promises to Aurangzeb which he did not keep after his escape which was the same done by Savarkar comprimising his patriotism.
See also: Hindutva
During his incarceration, Savarkar's views began turning increasingly towards Hindu cultural and political nationalism, and the next phase of his life remained dedicated to this cause.[10] In the brief period he spent at the Ratnagiri jail, Savarkar wrote his ideological treatise – Hindutva: Who is a Hindu?. Smuggled out of the prison, it was published by Savarkar's supporters under his alias "Maharatta." In this work, Savarkar promotes a radical new vision of Hindu social and political consciousness. Savarkar began describing a "Hindu" as a patriotic inhabitant of Bharatavarsha, venturing beyond a religious identity.[10] While emphasising the need for patriotic and social unity of all Hindu communities, he described Hinduism, Jainism, Sikhism and Buddhism as one and same. He outlined his vision of a "Hindu Rashtra" (Hindu Nation) as "Akhand Bharat" (United India), purportedly stretching across the entire Indian subcontinent:
" the Aryans who settled in India at the dawn of history already formed a nation, now embodied in the Hindus.... Hindus are bound together not only by the tie of the love they bear to a common fatherland and by the common blood that courses through their veins and keeps our hearts throbbing and our affection warm but also by the tie of the common homage we pay to our great civilisation, our Hindu culture."(Page108) "
[citation needed]
Scholars, historians and Indian politicians have been divided in their interpretation of Savarkar's ideas. A self-described atheist,[1] Savarkar regards being Hindu as a cultural and political identity. While often stressing social and community unity between Hindus, Sikhs, Buddhists and Jains, Savarkar's notions of loyalty to the fatherland are seen as an implicit criticism of Muslims and Christians who regard Mecca, Medina and Jerusalem as their holiest places. Savarkar openly assailed what he saw as Muslim political separatism, arguing that the loyalty of many Muslims was conflicted. After his release, Savarkar founded the Ratnagiri Hindu Sabha on January 23, 1924, aiming to work for the social and cultural preservation of Hindu heritage and civilisation. Becoming a frequent and forceful orator, Sarvakar agitated for the use of Hindi as a common national language and against caste discrimination and untouchability. Focusing his energies on writing, Savarkar authored the Hindu Pad-pada-shahi[11] – a book documenting and extolling the Maratha empire – and My Transportation for Life – an account of his early revolutionary days, arrest, trial and incarcertaion. He also wrote and published a collection of poems, plays and novels. Another activity he started was to reconvert to Hinduism those who had converted to other faiths.
Leader of the Hindu Mahasabha
Although disavowing revolution and politics, Savarkar grew disenchanted with the Congress's emphasis of non-violence and criticised Gandhi for suspending Non-cooperation Movement following the killing of 22 policemen in Chauri Chaura in 1922. He soon joined the Hindu Mahasabha, a political party founded in 1911 and avowed to Hindu political rights and empowerment. The party was disengaged from the Indian independence movement, allowing Savarkar to work without British interference. As his travel restrictions weakened, Savarkar began travelling extensively, delivering speeches exhorting Hindu political unity and criticising the Congress and Muslim politicians. Savarkar and the Mahasabha did not endorse the Salt Satyagraha launched by the Congress in 1930, and neither Savarkar nor any of his supporters participated in civil disobedience. Savarkar focused on expanding the party's membership, revamping its structure and delivering its message.
In the wake of the rising popularity of the Muslim League led by Muhammad Ali Jinnah, Savarkar and his party began gaining traction in the national political environment. Savarkar moved to Mumbai and was elected president of the Hindu Mahasabha in 1937, and would serve until 1943. The Congress swept the polls in 1937 but conflicts between the Congress and Jinnah would exacerbate Hindu-Muslim political divisions. Jinnah derided Congress rule as a "Hindu Raj", and hailed December 22, 1939 as a "Day of Deliverance" for Muslims when the Congress resigned en masse in protest of India's arbitrary inclusion into World War II. Savarkar's message of Hindu unity and empowerment gained increasing popularity amidst the worsening communal climate. However, Savarkar and the Mahasabha joined several political parties including the League and the Communist Party of India in endorsing the war effort.[11] Savarkar publicly encouraged Hindus to enlist in the military, which his supporters described as an effort for Hindus to obtain military training and experience potentially useful in a future confrontation with the British.[11] When the Congress launched the Quit India rebellion in 1942, Savarkar criticised the rebellion and asked Hindus to stay active in the war effort and not disobey the government.[11] Under his leadership, the Mahasabha won several seats in the central and provincial legislatures, but its overall popularity and influence remainedpoliticians. Hindu Mahasabha activists protested Gandhi's initiative to hold talks with Jinnah in 1944, which Savarkar denounced as "appeasement." He assailed the British proposals for transfer of power, attacking both the Congress and the British for making concessions to Muslim separatists. Soon after Independence, Dr Shyama Prasad Mookerjee resigned as Vice-President of the Hindu Mahasabha dissociating himself from its Akhand Hindustan plank, which implied undoing partition.[16]
Opposition to the partition of India
The Muslim League adopted the Lahore Resolution in 1940, calling for a separate Muslim state based on the Two-Nation Theory, Bhimrao Ramji Ambedkar summaries Savarkar's position, in his Pakistan or The Partition of India as follows,
" Mr. Savarkar... insists that, although there are two nations in India, India shall not be divided into two parts, one for Muslims and the other for the Hindus; that the two nations shall dwell in one country and shall live under the mantle of one single constitution;... In the struggle for political power between the two nations the rule of the game which Mr. Savarkar prescribes is to be one man one vote, be the man Hindu or Muslim. In his scheme a Muslim is to have no advantage which a Hindu does not have. Minority is to be no justification for privilege and majority is to be no ground for penalty. The State will guarantee the Muslims any defined measure of political power in the form of Muslim religion and Muslim culture. But the State will not guarantee secured seats in the Legislature or in the Administration and, if such guarantee is insisted upon by the Muslims, such guaranteed quota is not to exceed their proportion to the general population.[17]
Support for Jewish state in Palestine
Savarkar in a statement issued on 19 December 1947, expressed joy at the recognition of the claim of Jewish people to establish an independent Jewish state, and likened the event to the glorious day on which Moses led them out of Egyptian bondage. He considered that justice demanded restoration of entire Palestine to the Jews, their historical holyland and fatherland. He regetted India's vote at the United Nations Organisation against the creation of the Jewish state terming the vote a policy of appeasement of Muslims.[18]
Veer Savarkar wrote more than 10,000 pages in the Marathi language. His literary works in Marathi include "Kamala", "Mazi Janmathep" (My Life Sentence), and most famously "1857 - The First War of Independence", about what the British referred to as the Sepoy Mutiny. Savarkar popularised the term 'First War of Independence'. Another noted book was "Kale Pani" (similar to Life Sentence, but on the island prison on the Andamans), which reflected the treatment of Indian freedom fighters by the British. In order to counter the then accepted view that India's history was a saga of continuous defeat, he wrote an inspirational historical work, "Saha Soneri Pane" (Six Golden Pages), recounting some of the Golden periods of Indian history. At the same time, religious divisions in India were beginning to fissure. He described what he saw as the atrocities of British and Muslims on Hindu residents in Kerala, in the book, "Mopalyanche Band" (Muslims' Strike) and also "Gandhi Gondhal" (Gandhi's Confusion), a political critique of Gandhi's politics. Savarkar, by now, had become a committed and persuasive critic of the Gandhi-an vision of India's future.
He is also the author of poems like "Sagara pran talmalala" (O Great Sea, my heart aches for the motherland), and "Jayostute" (written in praise of freedom), one of the most moving, inspiring and patriotic works in Marathi literature. When in the Cellular jail, Savarkar was denied pen and paper. He composed and wrote his poems on the prison walls with thorns and pebbles, memorised thousands lines of his poetry for years till other prisoners returning home brought them to India. Savarkar is credited with several popular neologisms in Marathi and Hindi, like "Hutatma"(Martyr),"Mahapaur" ( Mayor),Digdarshak (leader or director, one who points in the right direction), Shatkar (a score of six runs in cricket), Saptahik (weekly), Sansad (Parliament), "doordhwani" ("telephone"), "tanklekhan" ("typewriting") among others.
He chaired Marathi Sahitya Sammelan in 1938.
Books by Savarkar:
Saha Soneri Paane (translation: Six golden pages of Indian History)
1857 che Svatantrya Samar
Hindupadpaatshahi
Jatyochhedak Nibandha
Moplyanche Banda
Maazi Janmathep (translation: My life imprisonment)
Kale Paani
Shatruchya Shibirat
Londonchi batamipatre (translation: London Newsletters)
Andamanchya Andheritun
Vidnyan nishtha Nibandha
Joseph Mazzini (on Giuseppe Mazzini)
Hindurashtra Darshan
Hindutvache Panchapran
Savarkaranchya Kavita (translation: Poems by Savarkar)
Sanyasta Khadg
All these Books are available as Free E-Books (PDF) on [1]
Arrest and acquittal in Gandhi's assassination
A group photo of people accused in the Mahatma Gandhi's murder case. Standing: Shankar Kistaiya, Gopal Godse, Madanlal Pahwa, Digambar Badge. Sitting: Narayan Apte, Vinayak D. Savarkar, Nathuram Godse, Vishnu Karkare
At the Gandhi murder trial; Savarkar seated in the back.
See also: Assassination of Mohandas Karamchand Gandhi
Following the assassination of Gandhi on January 30, 1948, police arrested the assassin Pundit Nathuram Godse and his alleged accomplices and conspirators. He was a member of the Hindu Mahasabha and RSS's Swayansevak an organisation started by among others Pundit Madan Mohan Malviya and Lala Lajpat Rai. Godse was the editor of Agrani - Hindu Rashtra a Marathi daily from Pune which was run by a company "The Hindu Rashtra Prakashan Ltd." This company had contributions from such eminent persons as Gulabchand Hirachand, Bhalji Pendharkar and Jugalkishore Birla. Savarkar had invested 15000 in the company. Savarkar a former president of the Hindu Mahasabha, was arrested on 5 February 1948, from his house in Shivaji Park, and kept under detention in the Arthur Road Prison, Mumbai. He was charged with murder, conspiracy to murder and abetment to murder. Ambedkar[disambiguation needed ] secretly assured Savarkar's lawyer, Mr. L.B. Bhopatkar, that his client, was implicated as a murder-suspect on the flimsiest grounds. A day before his arrest, Savarkar in a public written statement, as reported in The Times of India", Mumbai dated 7 February 1948, termed Gandhi's assassination a fratricidal crime, endangering India's existence as a nascent nation.[19][20][21]
The approver's testimony
Godse claimed full responsibility for planning and carrying out the attack, However according to Badge the approver, on 17 January 1948, Nathuram Godse went to have a last darshan of Savarkar in Bombay before the assassination. While Badge and Shankar waited outside, Nathuram and Apte went in. On coming out Apte told Badge that Savarkar blessed them "Yashasvi houn ya" ("यशस्वी होऊन या", be successful and return). Apte also said that Savarkar predicted that Gandhiji's 100 years were over and there was no doubt that the task would be successfully finished.[22][23] However Badge's testimony was not accepted as the approver's evidence lacked independent corroboration and hence Savarkar was acquitted.
Kapur commission
See also: Kapur Commission
On November 12, 1964, a religious programme was organised in Pune, to celebrate the release of the Gopal Godse, Madanlal Pahwa, Vishnu Karkare from jail after the expiry of their sentences. Dr. G. V. Ketkar, grandson of Bal Gangadhar Tilak,[24] former editor of Kesari and then editor of Tarun Bharat, who presided over the function, revealed gave information of a conspiracy to kill Gandhi, about which he professed knowledge, six months before the act. Ketkar was arrested. A public furore ensued both outside and inside the Maharashtra Legislative Assembly and both houses of the Indian parliament. Under pressure of 29 members of parliament and public opinion the then Union home minister Gulzarilal Nanda, appointed Gopal Swarup Pathak, M. P. and a senior advocate of the Supreme Court of India, in charge of inquiry of conspiracy to murder Gandhi. The central government intended on conducting a thorough inquiry with the help of old records in consultation with the government of Maharashtra, Pathak was given three months to conduct his inquiry, subsequently Jevanlal Kapur a retired judge of the Supreme Court of India was appointed to conduct the inquiry.[25] The Kapur Commission was provided with evidence not produced in the court; especially the testimony of two of Savarkar's close aides - Appa Ramachandra Kasar, his bodyguard, and Gajanan Vishnu Damle, his secretary,[26] Kasar told the Kapur Commission that Godse and Apte visited Savarkar on or about January 23 or 24, which was when they returned from Delhi after the bomb incident. Damle deposed that Godse and Apte saw Savarkar in the middle of January and sat with him (Savarkar) in his garden. Justice Kapur concluded: "All these facts taken together were destructive of any theory other than the conspiracy to murder by Savarkar and his group."[27][28][29]
Despite his exoneration, Savarkar's role in the plot remains a source of intense controversy but at the time the public held him answerable for instigating the murder. Public outrage over Gandhi's murder wrecked the fortunes of the Hindu Mahasabha, whose membership and activity dwindled into insignificance. Savarkar's home in Mumbai was stoned by angry mobs, and his political influence and activism sharply curtailed by widespread public anger.[11] His activities remained confined to occasional speeches and publishing his writings.
He considered RSS and its associate organizations with equal ideology. But RSS had a stronger appeal to the votaries of Hindutva. RSS founder Keshav Baliram Hedgewar had the highest respect for Savarkar, and RSS continues to acknowledge Savarkar's efforts for the Hindu unity. Savarkar also admired and participated in the activities of RSS.
In 1966 Savarkar renounced medicines, food and water leading to his death on February 26, 1966. He was mourned by large crowds that attended his cremation. He had written an article 'Atma-hatya or Deh-tyaag', arguing that suicide in most cases is taking one's life, but renouncing life after the body was no longer capable of functioning properly was a different matter. He left behind a son Vishwas and a daughter Prabha Chiplunkar. His first son, Prabhakar, had died in infancy. His home, possessions and other personal relics have been preserved for public display.
Savarkar was a national and political 'non-entity' in independent India by the time he died and thereafter.[30] After his death, since Savarkar was championing militarization, some thought that it would be fitting if his mortal remains were to be carried on a gun-carriage. A request to that effect was made to the then Defence Minister, Y.B. Chavan, who later on became Deputy Prime Minister of India. But Chavan turned down the proposal and not a single minister from the Maharashtra Cabinet showed up in the cremation ground to pay homage to Savarkar. In New Delhi, the Speaker of the Parliament turned down a request that it pay homage to Savarkar. In fact, after the independence of India, Jawaharlal Nehru had put forward a proposal to demolish the Cellular Jail in the Andamans and build a hospital in its place. When Y.B. Chavan, as the Home Minister of India, went to the Andamans, he was asked whether he would like to visit Savarkar's jail but he was not interested. Also when Morarji Desai went as Prime Minister to the Andamans, he too refused to visit Savarkar's cell.[30] Savarkar's contribution to Indian Freedom Struggle has been immense, starting from his student days in London, where he organized the Indians in England, and France from the famous India House, where he wrote the famous book First Indian War of Independence, inspiring Indians to remember martyrs of 1857, and motivating them to carry on second war of independence. English government at that time, arrested him on political charges of waging a war against the English king, for which he was sentenced to 50 years of imprisonment, in 1907 which was unheard of in Indian political circles. No Congress politician was sentenced to such a long and rigorous imprisonment. His entire life was devoted to bring India freedom, from his works and actions.[5]
In the 1996 Malayalam movie Kaala Pani directed by Priyadarshan, noted Hindi actor Annu Kapoor played the role of Veer Savarkar.
In 2001, Ved Rahi and Sudhir Phadke made the biopic film Veer Savarkar, which was released after many years in production. Savarkar is portrayed by Shailendra Gaur.[31][32] The Movie Veer Savarkar was released in 2001 which was produced by Vocalist, Musician and a renowned Savarkar follower Sudhir Phadke. The movie was directed by Ved Rahi and Shailendra Gaur played the role of Veer Savarkar. This movie was made after over a decade of fund raising efforts by Late Sudhir Phadke and his "Savarkar Darshan Prathisthaan", an organization established solely with the purpose of depicting the life of great revolutionary Vinayak Damodar Savarkar aka Veer Savarkar, and to inspire particularly the young generation with his thoughts and work. The finance for the film came entirely from hundreds of Veer Savarkar followers, who paid out of their pockets generously, to help the production of a motion picture being made on the life of their hero, the legendary Veer Savarkar. Late Sudhir Phadke, a renowned name in Marathi Music, and an avid follower of Veer Savarkars ideology; spend many years towards latter part of his life, raising funds through his musical concerts, in an effort to bring wishes of Savarkar followers into reality. Maharashtra Government in the honor of he great Freedom Fighter and Patriot, made the movie tax free when it opened in theatres.
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Mohandas Karamchand Gandhi · Rahul Sankrityayan · Mahatma Jyotirao Phule · Gopal Ganesh Agarkar · Shahu Maharaj · Dr. Babasaheb Ambedkar · Dhondo Keshav Karve · Vitthal Ramji Shinde · Mahadev Govind Ranade · Swami Dayananda Saraswati · Ramakrishna · Swami Vivekananda · Swami Sahajanand Saraswati · Vinoba Bhave · Baba Amte · Ram Mohan Roy · Gopal Hari Deshmukh
Puli Thevar · Yashwantrao Holkar · Rahul Sankrityayan · Swami Sahajanand Saraswati · Tipu Sultan · Veerapandiya Kattabomman · Sangolli Rayanna · Baba Ram Singh · Mangal Pandey · Rae Ahmed Nawaz Khan Kharal · Bakht Khan · Veer Kunwar Singh · Rani of Jhansi · Bahadur Shah Zafar · Swami Dayanand Saraswati · Bal Gangadhar Tilak · Gopal Krishna Gokhale · Dadabhai Naoroji · Bhikaiji Cama · Shyamji Krishna Varma · Annie Besant · Har Dayal · Subramanya Bharathi · Lala Lajpat Rai · Bipin Chandra Pal · Rash Behari Bose · Chittaranjan Das · Bidhan Chandra Roy · Khan Abdul Ghaffar Khan · Maulana Azad · Ashfaqullah Khan · Ram Prasad Bismil · Chandrasekhar Azad · Rajaji · K. M. Munshi · Bhagat Singh · Sarojini Naidu · Achyut Patwardhan · Purushottam Das Tandon · Alluri Sitaramaraju · M. Ali Jinnah · Sardar Patel · Subhash Chandra Bose · Jawaharlal Nehru · Mohandas Karamchand Gandhi · Allama Mashriqi · Kotwal Dhan Singh Gurjar · V. K. Krishna Menon · more
Clive · Outram · Dalhousie · Irwin · Linlithgow · Wavell · Cripps · Mountbatten · more
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v · d · eHindu reform movements
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v · d · eIndia House
Indian independence movement (revolutionary) · Shyamji Krishna Varma · Lajpat Rai · Dadabhai Naoroji · Bhikaiji Cama · S. R. Rana · Henry Hyndman · Indian Home Rule Society · V.D. Savarkar · V.V.S. Iyer · V.N. Chatterjee · P.M. Bapat · M.P.T. Acharya · Har Dayal · Madanlal Dhingra · Mohammed Barkatullah · B.C. Pal · G.S. Khaparde · Abhinav Bharat Society · Free India Society · The Indian Sociologist · The Indian War of Independence · Paris Indian Society · Bande Mataram · Talvar · Berlin Committee · more
^ a b Kumar, Pramod (1992). Towards Understanding Communalism. Chandigarh: Centre for Research in Rural and Industrial Development. p. 348. ISBN 9788185835174. OCLC 27810012.
^ Nandy, Ashis (2003). Time Warps: The Insistent Politics of Silent and Evasive Pasts. Delhi: Orient Longman. p. 71. ISBN 9788178240718. OCLC 49616949.
^ Wadia, J. B. H. (1983). M.N. Roy: The Man. Mumbai: J. B. H. Wadia Publications. p. 32. ISBN 8171542468. http://books.google.co.in/books?id=-3w0xy7h4o8C&printsec=frontcover&dq=M.N.+Roy:+The+Man+By+Wadia,+J.B.H.,+Wadia&cd=1#v=onepage&q=M.N.%20Roy%3A%20The%20Man%20By%20Wadia%2C%20J.B.H.%2C%20Wadia&f=false. Retrieved 2011-07-10.
^ Chandra, Bipan (1989). India's Struggle for Independence. New Delhi: Penguin Books India. p. 145. ISBN 9780140107814.
^ a b Keer, Dhananjay (1966). Veer Savarkar. Bombay: Popular Prakashan. ISBN 978-0861321827. OCLC 3639757.
^ Wolf, Siegfreid (2010-01). "Vinayak Damodar Savarkar's strategic agnostism: A compilation of his socio-political philosophy and world view.". Heidelberg papers in South Asian and comparative politics. (Heidelberg: South Asia Institute, Department of Political Science, Heidelberg University) Working paper no 51. ISSN 1617-5069. http://docs.google.com/viewer?a=v&q=cache:T7DvOdXjgJ8J:archiv.ub.uni-heidelberg.de/volltextserver/volltexte/2010/10414/pdf/HPSACP_Wolf.pdf+savarkar+utilitarian+humanist&hl=en&pid=bl&srcid=ADGEESiMazwIuo_woe1GTyJEUXYMGbGNmRo8E3ISs1a3mellCeCT-2ur02Got4FrG84PhQKoW2_ALdxrNgvVoW48h_N8rw9KbwseGI-Y4g3pujTAT-JVQ1tWTsgE5-Qw4UQzUxD_ErQu&sig=AHIEtbQ3YVQu24_Gij9LQPRCS6wvycB19A. Retrieved 2010-09-10.
^ a b V., Sundaram (2008-05-10). "remembering all the revolutionaries of 1857". News Today. http://www.newstodaynet.com/col.php?section=20&catid=33&id=7318. Retrieved 2010-06-13.
^ Press Trust of India (2009-06-09). "Port Blair airport gets Rs 450 cr quake-proof makeover". Business Standard. http://www.business-standard.com/india/news/port-blair-airport-gets-rs-450-cr-quake-proof-makeover/63763/on. Retrieved 2010-02-20.
^ "Search Blue Plaques". Historic Building and Monuments Commission for England. http://www.english-heritage.org.uk/discover/blue-plaques/search/s/?page=2. Retrieved 2010-06-13.
^ a b c d e f g Lal, Vinay (22 October 2006). "Veer Savarkar - Ideologue of Hindutva" (PHP). http://www.sscnet.ucla.edu/southasia/History/Hindu_Rashtra/veer.html. Retrieved 2006-10-22.
^ a b c d e f Diwanji, Amberish (28 July 2006). "Who was Veer Savarkar? - Rediff.com" (PHP). Archived from the original on 2006-05-13. http://web.archive.org/web/20060513095209/http://in.rediff.com/news/2004/aug/23spec1.htm. Retrieved 2006-07-28.
^ GOLDIE, LOUIS (1972). "LEGAL ASPECTS OF THE REFUSAL OF ASYLUM BY U.S. COAST GUARD ON 23 NOVEMBER, 1970". LITHUANIAN QUARTERLY JOURNAL OF ARTS AND SCIENCES. LITUANUS Foundation, Inc.. http://www.lituanus.org/1972/72_3_04.htm. Retrieved 2011-04-19.
^ "Hindu case at Hague: Question between France and England over extradition of student". The New York Times. 1911-02-15. http://query.nytimes.com/mem/archive-free/pdf?. Retrieved 2011-004-20.
^ Ram Puniyani, Veer Savarkar : Brave By Half CounterCurrents
^ Joglekar, J. D.. "VEER SAVARKAR VINDICATED: A reply to a Marxist Calumny". Hindu Vivek Kendra Publications. Hindu Vivek Kendra. http://www.hvk.org/Publications/veer.html. Retrieved 2010-02-20.
^ Bhargava, G.S.. "Apotheosis of Jinnah?". The Tribune, Chandigarh. http://www.tribuneindia.com/2005/20050613/edit.htm. Retrieved 2010-02-23.
^ Ambedkar, Bhimrao Ramji (1945). Pakistan or the Partition of India. Mumbai: Thackers. http://www.columbia.edu/itc/mealac/pritchett/00ambedkar/ambedkar_partition/307a.html#part_2.
^ Savarkar, Vinayak. "GLAD TO NOTE THAT INDEPENDENT JEWISH STATE IS ESTABLISHED". Historic statements - Veer Savarkar. www.docstoc.com. http://www.docstoc.com/docs/8423379/Historic-Statements-Veer-Savarkar. Retrieved 2010-02-23.
^ "Charges Framed against Savarkar and other accused". www.savarkar.org. http://www.savarkar.org/en/biography/charges-framed-against-savarkar-mahatma-gandhi-murder-case. Retrieved 2010-09-02.
^ "Written Statement of Savarkar". www.savarkar.org. http://www.savarkar.org/en/biography/written-statement-savarkar. Retrieved 2010-09-02.
^ Malgaokar, Manohar. "AUTHOR'S NOTE TO THE FIRST EDITION". www.indiaclub.com. http://www.indiaclub.com/shop/searchresults.asp?ProdStock=23826. Retrieved 2010-09-02.
^ Abdul Gafoor Abdul Majeed Noorani (2002) Savarkar and Hindutva: the Godse connection LeftWord Books, ISBN 81-87496-28-2, 9788187496281 p. 4 & 114
^ Mahatma Gandhi--the last phase, Volume 2 Navajivan Pub. House, 1958 p.752
^ "Interview: K. Ketkar". University of Cambridge, Centre of South Asian Studies. http://www.s-asian.cam.ac.uk/archive/audio/ketkar.html. Retrieved 2009,August 29.
^ Jain, Jagdishchandra (1987). Gandhi the forgotten Mahatma. New Delhi: Mittal Publications. ISBN 81-7099-037-8.
^ Noorani, A. G. (2003, March 15–28). "Savarkar and Gandhi". The Hindu. http://www.hindu.com/fline/fl2006/stories/20030328003603400.htm. Retrieved 2009, August 29.
^ A.G. NOORANI Savarkar and Gandhi Frontline Volume 20 - Issue 06, March 15–28, 2003
^ Rajesh Ramchandran The Mastermind? Outlook Magazine Sep 06, 2004
^ Raina, Badri (2004-08-29). "RSS and the Gandhi murder.". People's democracy. (Communist Party of India (Marxist)). http://pd.cpim.org/2004/0829/08292004_badri%20raina.htm. Retrieved 2009-10-01.
^ a b J. Kuruvachira (2006) Hindu nationalists of modern India: a critical study of the intellectual genealogy of Hindutva Rawat Publications. ISBN 81-7033-995-2, 9788170339953
^ http://www.imdb.com/title/tt0303187
^ http://www.rediff.com/entertai/2001/sep/06news.htm
Vinayak Damodar Savarkar, Savarkar Samagra: Complete Works of Vinayak Damodar Savarkar in 10 volumes,ISBN 81-7315-331-0
Hindutva by Veer Savarkar
Dhananjay Keer, Veer Savarkar. Bombay: Popular Prakashan, 1966.
Savarkar, Vinayak Damodar. The Indian War of Independence, 1857. New Delhi: Rajdhani Granthnagar, 1970; 1st ed., 1908.
Savarkar, Vinayak Damodar. Hindutva: Who is a Hindu? Nagpur, 1928.
Savarkar, Vinayak Damodar. Hindu Rashtra Darshan: A Collection of Presidential Speeches Delivered from the Hindu Mahasabha Platform. Bombay: Khare, 1949.
Savarkar, Vinayak Damodar. Six Glorious Epochs of Indian History. Trans. and ed. S. T. Godbole. Bombay: Veer Savarkar Prakashan, 1985.
Savarkar, Vinayak Damodar. My Transportation for Life. Trans. V. N. Naik. Bombay: Veer Savarkar Prakashan, 1984; 1st ed., 1949.
Five stormy years : Savarkar in London, June 1906-June 1911 : a centenary salute to Swatantrayaveer Vinayak Damodar Savarkar, b. 28 May 1883-d. 26 February 1966 / by Harindra Srivastava
Harindra Srivastava, Five stormy years : Savarkar in London, June 1906-June 1911 : a centenary salute to Swatantrayaveer Vinayak Damodar Savarkar, b. 28 May 1883-d. 26 February 1966, ISBN 9780836414707, OCLC 234299389
Official Website of Savarkar National Memorial
A website dedicated to Savarkar
Satyashodh.com facts
History of Andaman Cellular Jail
Newsreel on Savarkar
Name Savarkar, Vinayak Damodar
Place of birth Bhagur, India
Indian independence activists
Santhara
Marathi people
Marathi-language writers
Hindu revivalists
People acquitted of murder
Deaths by euthanasia
Indian atheists
Indian Hindus
Prisoners and detainees of British India
Splinter (The Offspring album)
Vinayak Damodar Savarkar — (genannt Vir [Veer] Savarkar; Marathi: विनायक दामोदर सावरकर, Vināyak Dāmodar Sāvarakar; * 28. Mai 1883 im Dorf Bhagur bei Nashik; † 26. Februar 1966 in Nagpur, Maharashtra) war ein indischer … Deutsch Wikipedia
Savarkar, Vinayak Damodar — ▪ militant Hindu and Indian nationalist byname Vir, or Veer born May 28, 1883, Bhagur, India died Feb. 26, 1966, Bombay [now Mumbai] militant Hindu and Indian nationalist and leading figure in the Hindu Mahasabha ("Great Society of… … Universalium
Savarkar — Vinayak Damodar Savarkar (genannt Vir [Veer] Savarkar; Marathi: विनायक दामोदर सावरकर, Vināyak Dāmodar Sāvarakar; * 28. Mai 1883 im Dorf Bhagur bei Nashik; † 26. Februar 1966 in Nagpur, Maharashtra) war ein indischer Politiker. Er entwickelte eine … Deutsch Wikipedia
Vir Savarkar Airport — Vir Savarkar Airport … Deutsch Wikipedia
Nathuram Vinayak Godse — (Marathi: नथूराम गोडसे, Nathūrām Goḍse; * 19. Mai 1910 in Baramati im Distrikt Pune, Indien; † 15. November 1949 in Ambala, Haryana) war der Mörder von Mahatma Gandhi, den er zehn Tage nach einem erfolglosen Attentat am 30. Januar 1948 in Delhi… … Deutsch Wikipedia
Саваркар, Винаяк Дамодар — Статья по тематике Индуистская политика Основные партии Бхаратия джаната парти · Шив сена · Акхил бхаратия хинду махасабха Прекратившие существование Бхаратия джана сангх · Рам раджья паришад Понятия … Википедия
Hindu politics — refers to the political movements professing to draw inspiration from Hinduism. Hindu nationalism is the numerically most significant among the current political movements claiming to be inspired by Hinduism. RevivalismHindu revivalism started… … Wikipedia
Hindu nationalism — is a nationalist ideology that sees the modern state of the Republic of India as a Hindu polity [the proper english translation of Hindu rashtra would be Hindu polity and not Hindu nation . as retrieved from para 1, page vi, editors note, The… … Wikipedia
Akhil Bharatiya Hindu Mahasabha — A group photo taken in Shimoga in 1944 when Vinayak Damodar Savarkar (seated fourth from right, second row) came to address the State level Hindu Mahasabha conference. The late Bhoopalam Chandrashekariah, presid … Wikipedia
Hindu-Nationalismus — Dieser Artikel oder Abschnitt ist nicht hinreichend mit Belegen (Literatur, Webseiten oder Einzelnachweisen) versehen. Die fraglichen Angaben werden daher möglicherweise demnächst gelöscht. Hilf Wikipedia, indem du die Angaben recherchierst und… … Deutsch Wikipedia


ASK HORNY TEEN BABES FOR NUDES AND HOOKUP TONIGHT! CLICK HERE FOR PICS!
Plans for today??? I will be all day in my owner's lap while she works in her never ending to do list 🐱 Meow!
Drawing and digital collage, before colorization.


text:
Find Literature
The Only True Guide to Russia: Hidden Secrets Revealed
Sharing - Graphic Fiction
This story from China also features a city-as-character.
The Pharaohs of Egypt - Graphic Fiction
Like "The Only True Guide," this story harnesses graphic literature's capacity for exaggeration and fantasy.
Read more literature from Russia.
Graphic Fiction by Ilia Kitup
Translated from the Russian by Ilia Kitup
These underground comics from the Russia of the 1990s, just after the Soviet Union dissolved, capture the sense of mingled freedom and foreboding that characterized that era.
Click the Next button to read the story.
The fortified Moscow building complex that serves as the official residence of the President of Russia, and has housed different rulers for centuries.
Published in Words Without Borders' February 2007 issue: (Worth) Ten Thousand Words: A World of Graphics.
for The Only True Guide to Russia: Hidden Secrets Revealed
https://wwb-campus.org/literature/the-only-true-guide-to-russia-hidden-secrets-revealed
Ilia Kitup
Born in 1964 in Russia, Ilia Kitup is a founding member of the Soviet comics fanzine, Kitup's Own Propeller Comics. Kitup also writes poetry and prose, paints, and plays ska music. He lives in Berlin, and continues to promote alternative comics in Russia.
Ilia Kitup (translator)
Links available online only
Listen to pronunciations of the Russian names and places from this story, read aloud by Dmitry Kurbanov.
(Listen to audio on SoundCloud.)
Read what Julia Trubikhina writes about these comics in the Russia introduction:
The clever comics of the graphic writer and artist Ilia Kitup, who was born in Lithuania and lives in Berlin, are situated in the cultural gap between the West and Russia, allowing him to draw humorously on well-worn cultural stereotypes of Mother Russia (bears wander the streets there! Russian frosts are eternal!) and conspiracy theories that both reinforce and undermine them (these bears are remotely controlled! The frosts are generated in secret refrigerators in the Kremlin cellars!). Russia and its capital city, Moscow, become a myth in their own right . . .
Read more in the introduction.
Ilia Kitup wonders whether one reason Russian comic culture is not very developed is that "Russian life itself is so 'comic,' that the citizens don't need any comics." Read more about comic culture in Russia in Kitup's essay: "Dostoevsky Forever."
"Moscow can be official, unofficial, informal, and absolutely unofficial!" Read about the all of these parts of life in nineties-era Russia in Andrew Solomon's story: "Young Russia's Defiant Decadence," from the NYT Magazine—the first few pages describe the "absolutely unofficial" side of life; go to pages 7-8 to read about the gap between the mafia—one component of "informal" society, and the "official" government realm.
Find out why one author says that in the '90s in Russia, "if you weren't in the trendy magazines, you didn't exist" in the article "Pop, glamour, and gangsters: Boris Yeltsin's new rave Russia."
How are these stories of decadence on the one hand and impoverishment on the other hand reflective of a typical image of Russia? Read about the "Russian Nineties" trope in the first half of the "New Russia" page on TV Tropes. Read about Moscow too, and scroll down the page for "Moscow in Fiction."
Look at photos from Moscow in the 1990s. Also, look at more pictures from Russia in the first ten years after the USSR collapse. (Note: This site has some typos and grammar issues, as well as some rather random links to outside sites.)
What kind of subway is the Moscow Underground? Learn about the Moscow Metro, and find out about the conspiracy theory about Metro-2, a secret underground railway.
Then, find out the reasons why "Post-Soviet cities are a perfect location for the existence of secret subterranean networks, real or imagined," in "Subterranean Secrets," from Atlas Obscura.
Read about the role of bears in Russian culture in the entry "Glorious Mother Russia" from TV Tropes. (Scroll about a quarter down the page.)
Read Russian people's explanations for their distrust (and trust) of the police in a 2008 New York Times blog post.
In "Drinking Habits," one drinker claims that "wine saves from radiation." Read "Memories of Chernobyl," an essay about the 1986 nuclear disaster that made radiation a real, urgent, and continuing fear for many people in the former Soviet Union.
Learn the millennium-old history of Moscow, or read about the era of these stories in "Transitional Moscow," two thirds down the page.
Read another one-page comic by Kitup, from his series "Misha & Grisha." Then read two pages from Komiks: Comic Art in Russia, to read about Kitup's other work.
Gypsies play a large, romantic, and sometimes stereotypical role in Russian culture. Watch a dance scene from a film entitled The Gypsy Camp Goes to Heaven, which tells the tale of a love affair between a gypsy girl and a horse thief. (The film is based on several short stories by Soviet author Maxim Gorky.)
Watch other scenes from the film in a YouTube playlist.
Watch a video of the historical and rarely seen rooms at the Kremlin from BBC. (Flash player required. Or, watch on YouTube.)
Browse through the website for the Kremlin Museum.
Find out about some recent instances of Russian xenophobia, and the government policies that promote those attitudes.
Then, read about what happened to spur nationalistic riots in 2013 in "Why Russia is Growing More Xenophobic" from The Atlantic.
Finally, read about Russian anti-Semitism.
Biased actions by police officers are not unique to Russia. Read a collection of studies about police and racial bias in the United States.
See images of police around the world and find out about their protocols.
Watch a video from the Moscow Metro in recent years.
(Watch the video on YouTube.)
Then, watch a scene from the 1963 movie I Walk Around Moscow. The opening lines of the song the boy sings as he walks through the Moscow Metro are: "Sometimes, everything in the world seems good, And you don't know what's caused that feeling, It's just that the summer rain has stopped falling, That ordinary summer rain."
Watch music videos of popular songs from Russia in the 1990s, including Mister Maloy's "I'm Going to Die Young," below.
Read about stereotypes and realities of Russian life in the '90s and today in Bears in the Streets: Three Journeys Across a Changing Russia, by Lisa Dickey. (The title references the same presumed stereotype as does Kitup's first comic.)
And read about contemporary conspiracy theories in "Confessions of a Kremlin Conspiracist."
Look at a series of black and white pictures the economic difficulties ordinary people faced in Moscow in the 1990s. In 1998, when some of these stories were written, many Russians lost their entire life savings.
Learn about Disney's classic definition of exaggeration, and the idea of reductio ad absurdum, both concepts that can apply to this series.
Other graphic literature about cities
On WWB Campus:
"Sharing"
"The Apartment in Bab el-Louk"
"Tetsu of the Yamanote Line"
Longer graphic works:
Jerusalem: Chronicles from the Holy City by Guy Delisle and Helge Dascher; other travelogues by Guy Delisle include Shenzen, in China and Pyongyang, in North Korea
The Property, by Rutu Modan and Jessica Cohen
Read more literature with a strong sense of place: Sherwood Anderson's Winesburg, Ohio, F. Scott Fitzgerald's The Great Gatsby and Andrei Bely's Petersburg.
More Literature of Exaggeration and Fantasy
"The Pharaohs of Egypt," a graphic story in which a violent attack is later shown to be only a fantasy
"Sharing," from China, in which fantastical and abstracted elements represent emotional realities
Jonathan Swift's A Modest Proposal, the classic example of reductio ad absurdum; or Gulliver's Travels, which uses fantastical elements to satirical effect
George Orwell's Animal Farm
Read about the history of Moscow from the city's official website.
1. A City in a Comic
2. Truth, Rumor, Exaggeration, and Reality
To access these Teaching Ideas, please register or login to WWB-Campus.
Print Teaching Ideas
Print Bios
Print Literature
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Banner image by Glyn Lowe

redpajama_set_name: RedPajamaCommonCrawl


As an Iranian citizen you now have the right to make an access to information request to the government and other bodies providing public services. This can be a complicated process so we have compiled a brief how-to-guide to help you.
The right of access to information is available to any Iranian citizen or legal entity.
The law applies to any kind of information, including written documents, audio tapes, visual images, films and recordings, signs, maps, and data in physical or electronic form, as long as its recorded can be requested.
All governmental organizations are required to publish this information immediately.
The act prohibits public institutions from asking requesters to provide a reason or explanation for their request.
All public and private organizations are obliged to respond to requests for information in no more than 10 days.
Public bodies are obliged to facilitate proactive publishing of information.
There are sanctions against those that act against the law with fines ranging between 300,000 rials ($9USD) to 100,000,000 rials ($3000USD).
However publication of information on organs under the supervision of the Supreme Leader (such as the Revolutionary Guard, Ministry of Intelligence and Security, and the Supreme Council of Cyberspace) require the permission of the Supreme Leader.
You can see the full outline of the law in our legal summary where we summarise its shortcomings and opportunities. We will also release user guides to support Iranian citizens requesting information in February 2018.
The gateway established for access to information requests has been in place since the second half of 2017. Currently, over 131 organisations have joined with over 1,133 requests made so far of which 974 have been responded to. Responses to these have been unclear (although the gateway indicates that the released information will be made public on the gateway). This gateway gives citizens – activists, journalists and concerned individuals alike – the opportunity to make requests for information about these institutions.
While there is understandable doubt about the effectiveness of this law in obtaining information, it must be utilised. ARTICLE 19's own research in February 2017 indicated that even prior to these protests there was considerable interest in the law: out of 1000 people surveyed across the country, 33.3% knew about its existence, 32% knew about their rights as a citizen to access information about governmental agencies and 13.7% had even made requests already. This engagement will be vital in turning the government's apparent interests in transparency into action. Even demonstrating a lack of response to information requests is a good way of holding governments accountable to their national and international responsibilities for transparency.
But how do you make a request?
Materials released by the government on the right to information and how to make requests.
Applying in person to the Information Unit of the institution.
Please note, you are required to provide information about yourself in the request including name, national ID number or national registration number (for legal entities), address, and at least one form of contact. For the Government e-service, you must register using your national code number.
The Ministry of Communication and Information Technology operates an online gateway for making and receiving requests.
You can follow the instructions on the gateway, or see the above government graphic for details (in Farsi).
You can ask for any kind of information, including written documents, audio tapes, visual images, films and recordings, signs, maps, and data in physical or electronic form, as long as its recorded.
Do you need to have a reason to obtain information?
The Act applies to all public bodies in the executive, legislative and judicial branches and their affiliated bodies and subsidiaries as well as provincial governments and municipalities. It also applies to private bodies, including non-governmental organisations and private companies providing public services. However, it does not apply to bodies that are under the control of the Supreme Leader without his permission. Each public and private institution must create a "Unit for Providing Information" to respond to requests and must appoint a person in charge of the unit.
For most requests there are no fees involved but for some requests you may be asked to pay a fee. The structure of the fees are not yet clear.
You should receive a response to your request within 10 days. Public and private institutions are required to respond to requests within 10 business days.
Tax audit or legal tolls or their collection.
Overseeing immigration to the country.
In addition, a request can be denied if it would release "information that could cause defamation and disgrace, or are against public decency and/or promoting vice." The purpose or meaning of this exemption needs much clarification, with bylaws clarifying its enforcement. However, importantly, especially for environmental activists, the exemptions do not apply if they reveal the existence or emergence of environmental hazards and threatening public health.
The request is considered by an institution to be incomplete or insufficient information is provided. A requestor can submit a follow-up request providing the missing information.
The request is form documents or information that have been openly published and is accessible through the institution's website.
If a request for information is denied, the institution must communicate to the requestor the legal reasons for denial.
If you believe that your request has been denied unlawfully, you can appeal to the Commission for Publication and Free Access to Information in the Ministry of Culture and Islamic Guidance.
Complaints can be filed through the government E-service or directly with the Commission.
Appeals of denials can also be made to a court. According to the Iranian Constitution, everyone who has a complaint against a Government institution, including the Information Commission, can take this complaint to the High Administrative Tribunal. The complaint can be submitted in person or online and through the Judiciary platform.


web design - Value for money websites and no monthly fees? Easy!
Few years ago, WordPress was unknown to many people including those in Internet industry. The huge development of this friendly, open-source management platform can now be described with only one word. "Revolution".
In the past, building a website for a business was to be absolutely dependent on each management system, which usually was very limited and difficult to use. This revolutionary idea was the open source software, which made things different by providing alternative management platforms, the most prominent of which, is WordPress.
Every day, a whole community of WordPress developers around the world is constantly updating the system code and improving the user's experience.
oEmbed is an open format designed to allow embedding content from a website into another.
You can embed YouTube videos, display Instagram photos, Tweets, and Soundcloud audio just by pasting the URL.
By using WordPress, our code is very clean and simple for all search engines to read and index a website's content.
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31.5% of global websites are using WordPress software.
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Our expert team can built and customize any type of web project according to your own needs. From a simple content website, to a multi-product virtual store. Every project, is a different challenge for us.


Far Infrared is the 'chi' energy in humans and animals, also emitted from sunlight. The intensity of Far Infrared produced by the human body constantly fluctuates. When its intensity is high, we feel healthy and are able to overcome ailments. When the Far Infrared (FIR) begins to decline, we are subject to disease and illness and tend to age more quickly. We can be exposed to Far Infrared heat for hours and it will never cause our skin to burn. Far Infrared heat is completely healthy and safe for all living things.
Far Infrared heat therapy is know to prevent, combat and kill cancerous cells.
Far Infrared Hothouse Dome and Sun Ancon Chi Machine used in combination therapy.
Far Infrared Ray are waves of energy, totally invisible to the naked eye, capable of penetrating deep into the human body, where they gently elevate the body's surface temperature and activate major bodily functions.
1) Far Infrared expands capillaries which stimulates increased blood flow, regeneration, circulation and oxygenation.
2) Far Infrared is excellent for detox. Scientists in Japan report that in the FIR treatment of clogged capillary vessels, heat expands the capillaries and then initiates the start of a process to dissolve hidden toxins. Far Infrared thereby promotes elimination of fats, chemicals and toxins from the blood: Poisons, carcinogenic heavy metals – toxic substances from food processing – lactic acid, free fatty acids, and subcutaneous fat associated with aging and fatigue – excess sodium associated with hypertension – and uric acid which causes pain. Furthermore, if sebaceous glands are activated, accumulated cosmetics in pores can be eliminated through the skin (sweat and oil glands) rather than by the kidneys.
3) Far Infrared stimulates enzyme activity and metabolism – One hour under the Hotouse improves metabolism. FIR heat aids in breaking down cellulite – trapped water, fat and waste.
4) Far Infrared may induce the killing of varied pathogenic (disease causing) bacteria, viruses, fungi and parasites.
5) Far Infrared promotes rebuilding of injured tissue by having a positive effect on the fibroblasts (connective tissue cells necessary for the repair of injury). Furthermore, it increases growth of cells, DNA syntheses, and protein synthesis all necessary during tissue repair and regeneration. Excellent for healing burns, scar tissue and skin problems.
6) Far Infrared relieves nervous tension and relax autoneuro muscles thereby helping the body make the most of its intended healing abilities. FIR reduces soreness on nerve endings and muscle spasms, as muscle fibers are heated.
7) Far Infrared strengthens the Immune System by stimulating increased production of white blood cells (leukocytes) by the bone marrow and killer T-cells by the thymus.
8) Far Infrared strengthens the Cardiovascular System by causing heart rate and cardiac output increase, and diastolic blood pressure decrease – Extensive research by NASA in the early 1980′s led to the conclusion that far infrared stimulation of cardiovascular function would be the ideal way to maintain cardiovascular conditioning in American astronauts during long space flight.


The Mag-Wisdom range is the best 3-D toys for children's creativity and brain development. Children can transfer 2-D plane shapes to over one hundred 3-D geometric structures while they are playing. They can naturally recognize the principles of magnets by feeling the magnetic power. The Mag-Wisdom range are super-powerful magnetic toys that lead children to the world of limitless imagination and creativity.
Intelligent magnetic construction set for KIDS.


The Path of Power is one of the paths you can join by meditating.
Power path tiles are usually found on flat tiles at high elevations (i.e. on mountains).
You should be able to create your own power path tile by flattening tiles when high above sea level, then testing them.
You get the option on your Body (in your inventory). This will make you immune to traps for 30 minutes.
You get the "Erupt" option on rock and cliff tiles. The tile is transformed into a lava tile. Can't be used on a tile too close (less than 2 tiles) to a Magranon altar. Timer: 40 seconds.
Cave walls that are under the tile that is erupted will change into lava walls. This includes ore veins. These lava walls can be changed into regular cave walls with the freeze ability.
The resulting lava tile above-ground and lava wall below-ground are separate from each other, and must be frozen separately using two different uses of "Freeze".
You may not use the "Erupt" ability outside of your own kingdom.
You get the "Freeze" option on lava tiles. The tile is transformed into a rock tile (even if it was an 'erupted' cliff tile before). Timer: 1 minute 40 seconds.
Freezing a surface tile also freezes the cave tile below.
"Freezing" a lava tile is not possible on another player's settlement unless the player performing the action belongs to that settlement or a settlement allied with it.
"Erupt" and "Freeze" are the same path power and share the same timer. Only one can be used once every 24 hours.
Only usable inside Magranon's domain, and in areas with no domain of any deity.
You get the option on your Body (in your inventory). This will make you immune to elemental damage (fire, ice, acid and water ; natural or spells) for 30 minutes. This includes immunity to lava and drowning. It has a cooldown of 18 hours.
All your stamina losses are reduced by 50%.
You get the option on your Body (in your inventory). This will instantly teleport you back to the token at your deed. Can be used once every 12 hours. This cooldown is lowered by 1 hour for every level past 12. It only works if you have been part of the village for more than 24 hours.
Final Breath has a 2 hour cooldown. This cooldown is reduced by 6 minutes for every level past 13.
This page was last modified on 14 August 2018, at 19:53.


PIERRE, S.D. - Some members of South Dakota's wildlife community have told Governor Kristi Noem she could spend the money more effectively, but she's pushing ahead with her new bounty program that began Monday.
It will pay people for trapping predators that raid nests of waterfowl and upland game birds.
To collect $10, a trapper must present the tailbone and entire tail of a raccoon, striped skunk, badger, opossum or red fox at a state Game, Fish and Parks Department regional wildlife office Monday through Friday from 8 a.m. to 5 p.m. local time.
People also can make individual arrangements for collecting bounties by contacting a GFP wildlife conservation officer or wildlife damage specialist from the list online. Phone numbers are also listed in the current version of the GFP hunting and trapping handbook.
The bounty program is scheduled to run through August 31 unless the $500,000 cap is reached first. Only South Dakota residents are eligible. Road-killed animals aren't. There's a household limit of $590.
Licensing requirements and other information including locations of the regional centers can be found online.
There's also a GFP-hosted series of meetings on getting started in trapping. There were still openings Monday afternoon for sessions later this month in Huron, Hot Springs, Phillip, Chamberlain, Yankton, Brookings, Mobridge, Aberdeen, Faith and Watertown.
The bounty program is one piece of the new governor's greater emphasis on improving and increasing habitat for pheasants, other upland game birds, ducks and geese.
The Legislature agreed Friday to spend $1 million on her plan for matching private donations and federal program for more habitat throughout South Dakota.


The Emerson Grill, your local neighborhood restaurant, has been serving critically acclaimed home-style Northern Italian cuisine in the Emerson Center for the Arts & Culture since 2005. The Emerson Grill is warm, romantic and inviting with high ceilings, original maple floors and an open exhibition kitchen.
Owner Robin Chopus offers guests an upscale but deliciously affordable dining experience. Locally produced and organic ingredients are used whenever possible. Join the Emerson Grill for dinner or for one of their special dining events!
In addition the Emerson Grill is pleased to offer their amazing on site catering in our own private dining room, the Ecce Gallery, or in any of the public rental venues throughout the Emerson.
The Emerson Grill is located in the Southeast corner of the Emerson Center for the Arts & Culture on the ground floor and is open for dinner Monday-Saturday 5:00PM – Close. Outside seating under the stately trees on the lawn is available in the warmer months.
Emerson North features fine wines and selections from the EG menu. Emerson North is available for Private Parties as well.


We acknowledge the Indigenous communities who provided valuable input on the development of this Call for Proposals.
Funding is available only to those projects led by an identified Indigenous community.
The full Call for Proposals and application instructions are available here, application forms are available here, and authorization forms are available here.
The Newfoundland and Labrador SUpport for People and Patient-Oriented Research and Trials Unit (NL SUPPORT) aims to improve health-care outcomes for everyone within Newfoundland and Labrador. NL SUPPORT works directly with communities around the province to set priorities for health research.
NL SUPPORT is part of the national initiative by The Canadian Institutes for Health Research (CIHR): Strategy for Patient-Oriented Research (SPOR). NL SUPPORT is a partnership between the Canadian Institute for Health Research (CIHR), the Government of Newfoundland and Labrador, Memorial University, IBM and other agencies with a focus on applied health research.
NL SUPPORT offers access to a pool of resources available to any researcher (including community and patient partners) whose interests fall under patient-oriented research. These resources can include: database linkages and data analysis, biostatistical and epidemiological support, project management support, assistance with grant writing and study design, patient and community engagement support, change policy analysis and more.
This Patient-Oriented Research (POR) Grant Program is designed to support community research that aims to improve health and/or wellbeing of Indigenous Peoples of Canada. The program has been developed in consultation with Indigenous communities across Newfoundland and Labrador. NL SUPPORT administers the program. NL SUPPORT will fund up to $75.000. This could be one project of $75,000 or a number of smaller proposals up to a total of $75,000.


Missed out on an IEA place in semester one?
Didn't get a place at UPNG?
Applications are now open for the IEA College of TAFE second semester intake.
Download a course brochure with information on qualifications and tuition fees, and download an application for enrolment.
New applications for enrolment must be accompanied by a non-refundable K120 application fee.
This qualification is suitable for people who are responsible for conducting workplace training, and was previously referred to as the Training of the Trainer. This Certificate 2 covers three competencies and meets the PNG National Training Council's requirements for registration as an 'Instructor'.
Fees cover all course materials, enrolment in the eLearning platform, graduation and evening meal.


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Tag Archives: Beefeater
The king of white spirits
Posted on 30 July 2014 by Patrick Leclezio | Leave a comment
It's gin of course, but who will win its crown? Patrick Leclezio casts an eye over the claimants.
First published in Prestige Magazine (July 2014 edition).
As it appeared.
I ascribe no small measure of my attraction to gin to its ability to hold my interest. Whisky stands tall amongst spirits for the variety and complexity encompassed within its broach reach – and whilst gin could never hope to match this scale, being largely unmatured, in a sense it can be considered to be the whisky, and consequently the king, of white spirits. Gin is gin because of its botanicals – ingredients or infusions, potentially limitless in number (virtually), which give individual gins their complex flavour, and which very distinctly differentiate one gin from another. I recently gathered up some of the more prominent gins available on the local market and invited a panel of hard tack luminaries to review them with me – a serious analysis, sure, but also, admittedly, an opportunity to indulge. And indulge we did. I take no responsibility for any inaccuracies or misrepresentations – rather I blame them on some large measures of unstoppable deliciousness. As a friend once memorably responded when I offered him a g & t: "ooh, talk dirty to me". It's that exciting.
The gin repertoire is fairly extensive: it's drunk neat, with a citrus garnish of some sort, in cocktails (in fact it's the original cocktail base), with a mixer, and in martinis (I feel I need to separately mention and emphasise this particularly legendary gin cocktail). Most commonly though, it's drunk with Indian tonic: a quinine-laced carbonated beverage that was conceived, as the name suggests, and as is the case with the evolution of many other popular drinks, for purposes other than epicurean titillation. This mosquito neutraliser struck a chord, and became entrenched for its flavour rather than its original function. So any gin review would not be complete without evaluation in combination with its running mate. Of course there are tonics and there are tonics. Schweppes is passable, but why settle for passable – life's too short. The best to which we have access in this country is the delightful Fitch & Leedes, made by a small producer in Stellenbosch. I guess you could call it craft tonic. It's a bit more expensive but worth every cent. Needless to say our tasting was conducted using this excellent option.
Gin flavours are very particular – and different gins will appeal to each individual to varying degrees of preference. Juniper, certainly, and also citrus seem to be the most widespread botanicals. I'd venture the opinion that these are the traditional signatures, perhaps best represented in gins like Tanqueray, and the under-the-radar, more muted (or subtle), but no less worthy Boodles. In fact Tanqueray marries so well with tonic that it's become a standard for that purpose; it's smooth and easy, but still interesting. Supercharge it and you get Tanqueray No. 10, or, once you're better acquainted, Tanq 10 – same smooth integrated effect but bursting with additional flavours. If you're inclined towards "traditional" gins and you're willing to pay the premium then you probably don't have to look too far beyond its impressive, faceted visage.
If the Tanqs occupy the London Dry Gin middle ground, then on either side you'll will find Bombay Sapphire and Beefeater, the former soft, open, and fragrant, the latter savoury and edgy. These three gins are a striking exhibition of gin's diversity. They have clearly distinct flavour profiles and I can see each having particular appeal to different drinkers: Beefeater and Bombay in my opinion are unlikely to be substitutable for one another to most gin lovers. Beefeater has pulled back from its extremities with its premium expression, the new-ish Beefeater 24, which is considerably more moderate; I wonder how it's been received by hard-core fans of the mainline variant. It's wonderfully enjoyable but it feels like a departure from what makes Beefeater Beefeater – in my opinion.
Now it's worth noting some extrinsics at this stage. I firmly believe that flavour, and, relatedly, the appreciation of a fine spirit, is psychosomatic – by which I mean that external influences beyond aroma and taste play an important role. This extends from contextual elements such as setting and mood, to visual cues such as presentation and packaging. Bombay is a standout in this regard – a compelling mix of the classic and contemporary: Queen Victoria mixing it up in electric blue (or maybe a few shades shy). I can't help but be drawn to it and luckily it doesn't disappoint – anything but! – on cracking the seal.
The other gin that's making a splash at the moment is Hendrick's. This isn't London Dry, so the flavours are created partly from infusions rather than only distillates, as a result of which the drink seems relatively less balanced and integrated but also bolder and more visceral. It's also a step away from the traditional – cucumber and rose petal predominate making it significantly unlike anything else I've tasted; it's rich, round and racy.
We were also privileged to have included in our review a local craft gin, made in Stillbaai, called Inverroche – epically South African in that fynbos constitutes its botanicals. It's a well-presented, well-made product, with a strong, unique flavour. I prefer my gin more restrained and traditional, but I'd urge you to give this a try. There's a little bit of the Cape in every bottle.
Last, and unfortunately least, in our estimation was Seagram's Gin, the eponymously named gin of a now defunct liquor company accommodated in an iconic frosted bottle. Spirity and obvious, it's best left to the formula which made it famous in the States – mixed with juice.
It would be an understatement if I were to tell you that I've become a fan of gin. My appreciation of this fine spirit is legion. It has become my aperitif of choice. At the risk of sounding like a tedious Capetonian – a risk I'll take – I can think of little to compare with the experience of sitting on my veranda on a warm summer's evening, and contemplating the mountain (and my day and life in general) whilst sipping on a stiff gin and tonic. Glorious! This is my special gin moment, as I'm sure you have yours. As the bible sort-of advises (and who would argue) – go forth and multiply it. Chin chin!
Special thanks to Marsh Middleton and Bernard Gutman.
Tagged Beefeater, Bombay Sapphire, Boodles, Fitch & Leedes, gin, Hendrick's, Inverroche, Seagram's Gin, Tanqueray, tonic
@benpooler @AntonEberhard Hopefully this will be subsidised, or at least tax-deductible. 23 hours ago
@AntonEberhard Apparently you'd first have to buy an expensive new meter... 23 hours ago


Hi to the few readers I do have on here.
2017 has been very busy already, and I plan to journal, pray, and work hard throughout the year because I really want 2017 to be my Breakout year.
The book is complete and currently undergoing the last editorial treatment. At about 450 pages, it promises to be a thorough affair in all things Restaurant marketing and Management.
For this year, I have a detailed editorial schedule. I plan to market my course every Monday morning. EVERY Monday morning. This has forced me to learn new ways to market my course, stretch my dollars to work for me, and also broaden the horizons about what possible ways there are to market yourself in person and online.
Since the book has gone through so many revisions, I have actually added to the many methods and ways I teach things in the book. For example, originally one of my chapters was 30 ways to increase restaurant sales. After much research, it grew to 52 ways. I have to now check and re-write many of my own marketing material to better describe the book and future seminar. So this list below is a work in progress. I will add to it because this was based on my lecture videos, which were completed before my book was completed.
Somehow, eventually, all of this should match perfectly.
Thanks for reading and God bless. For now, here is my recent PR Web release.
Mr. Dikran Iskenderian has a Bachelor of Science degree and an honorary Master of Arts in Leadership from Burbank's Woodbury University. He is the author of 2 books: Restaurant Marketing: The Secret is in the Sauce™ which is coming out this Christmas, and also Success Today, which he co-authored with bestselling author Brian Tracy.
He co-owns Zankou Chicken with his family in Los Angeles, CA. They have 8 locations and continue to grow. Mr. Iskenderian has now made available, for the first time, an online education program that encompasses everything he has learned from practicing marketing and management mastery on the executive restaurant level for over 25 years.
Topics include How to Learn 12 ways to INCREASE Customer Satisfaction!
How to Determine your price strategy!
Know the 12 Characteristics of GREAT Managers so you will know who to hire.
Learn about the 12 Styles of Leadership that will serve you both inside and outside the industry.
Learn all about the Power of Reciprocity and how to use it daily in order to have a more positive outlook on life, better results, and make more (and better) friends.
Should you franchise or not?
Learn about the 21 Pillars of Negotiation. These will serve you in almost every transaction in life: from negotiating your pay in the restaurant industry, to when you're checking out of a hotel, to making deals with family members.
Learn how to use effective Strategic Marketing analysis for your restaurant.
Should you offer delivery? This is not without its pitfalls. We discuss that topic here.
Learn how to INCREASE your RATINGS on Yelp. There are many things you can do WITHOUT violating Yelp's guidelines. Yelp does not teach you these things because it wants restaurants to just advertise with them. What most people don't realize is they can use YELP effectively for free.
How to advertise EFFECTIVELY on yelp without spending tons of money.
Know the difference between starting a restaurant solely for profit (sure to fail) and starting a restaurant to serve a greater purpose.


Earlier this month, my head was all out of sorts. There were things on my mind that I just kept thinking about. Things I seemed unable to straighten out. One day, as I drove from Denver to Colorado Springs, Colorado, I wrestled with my thoughts, prayed out loud (perhaps very loud), and banged on my steering wheel. There was a lot that was said and felt during that drive. By the end of it, things still weren't sorted out, but I parked my truck at the base of Pikes Peak, crammed some gear into my pack, and headed up the mountain.
Typically, I would just hop on the Barr Trail and take the 6.5 miles of trail to my home in the woods at Barr Camp. But on this particular day, I headed straight for the Manitou Incline. Gaining approximately 2,000 feet of elevation in a roughly one mile via a straight-shot staircase, the 'incline' is anything but easy. Leaning into the grade that day, I could certainly feel the weight of my pack. And yet, I also felt smooth, strong, and dare I say, 'good.' As I climbed higher, I felt motivated by the things reeling in my head. Maybe I couldn't fix them, make sense of them, or get rid of them, but I could give a bit more of myself in opposition to that which I could not erase.
For some, this may conjure up an image of extreme aggression. They might picture me with a scowl on my face and a set of clenched fists. But in reality, it was a much more positive thing. It was an act of giving. Sure, there wasn't any real tangible or concrete result, but in my heart it was there. It was a way for me to express that I wanted things to be better or different or okay.
The giving part was inspired by something I had listened to earlier in the month by author Darren Hardy. In this short bit of daily inspiration, Darren addressed the topic of give and take, asking his listeners if they identified as givers or takers. The question made me stop and think. As we go through life, are we giving to others or mostly just taking? Thinking about this can be a bit humbling. Most of us probably like to think that we do a lot of giving, and many of us likely do. But if we sit down and look things over, we're also likely to find that we do a lot of taking, sometimes a lot more. Now, I don't bring this up to say that people should rid their lives of all forms of taking. No. If everyone were to do that, there wouldn't be anyone left to do the taking, just a whole lot of givers giving to, well, I don't know who.
Skipping back to my day on the incline and the wrestling match going on inside my head, I thought about give and take. I thought about running. How in training I give so much of myself. All of the hours I spend on the mountain, the discomfort I experience in workouts, the commitment and dedication. It's an awful lot of giving. Sometimes the giving results in the takeaway of a PR, a victory, or a course record. Other times things fall apart. And yet, for some reason I'm always willing to do the giving. My willingness to give in training is not dependent on the promise of a positive race day. In other areas of life, however, I am cautious to give. But why is this? How can I find it so easy to give in hard interval workouts, long runs, steep climbs, and big races, but feel so cautious when it comes to other things?
I think the giving in running is easy for two reasons. The first reason is that I enjoy the process, meaning that I get a positive takeaway even if race day isn't so hot. The second reason is that most of the time I feel like a less-than-favorable race result isn't really devastating to anyone else. Sure, I can get really bummed about a bad race, but I doubt that others are losing too much sleep over it. I don't feel like I have harmed anyone by falling short of my goals. That I can take.
Other things in life are much more dynamic. They involve people and rules and laws and all sorts of things that we just can't fully control. From cancer to natural disasters to death coming too soon, these things can be hard to handle and even harder to make sense of. And yet they require our all. They want not a part of our attention, love, and care, but all of it. And they don't promise that the result or the journey will be very fun. Some days they feel like interval workouts with no rest, tempo runs with no end, and bitter-cold long runs that leave you with frozen everythings and a bad case of the 'screamin' barfies.' And yet this is life. Amidst all of the fun and carefree moments, there are also a lot of really tough ones.
So, what do we do with these tough moments? Do we run from them, pretending they no longer exist? As tempting as that may be, I don't think it's the solution. Sure, we may run, but not from the problems. Instead, we should run into them with helping hands, through them with brave hearts, and on from them with lessons learned and memories clutched. In other words, we must learn to give of ourselves even when the takeaways may seem bleak, questionable, or non-existent.
That bit right there brought some relief to what's been reeling in my mind. Bad things happen and then life goes on. It sounds so simple. Sometimes it is. Other times it isn't. But hard or easy, move on we must. We can't change the past, but we can move forward. We can give of our time, our gifts, and our energies in an attempt to make the most of the here and now. This doesn't mean that we forget what happened; it simply means that we find a way to keep going.
Acknowledging this is one thing. Putting it into action is another. I'm a person who believes in grace, forgiveness, and second chances. Those three things can go a long way. But here is where I get hung up: I get stuck on the fact that you can't erase or alter the past. Some of my friends have been through some insanely awful things. As much as I would like to see them make it through and as much as some of them have in some way, I struggle with the fact that the past will always be there. No matter how many silver linings we find, we can't change what's happened. That's tough. Some might say paralyzing.
But that's it! That's what I realized on my run tonight while scrambling off the side of Mary's Mountain in the dark. I realized that our response to hard things can be like those times when your body goes into panic mode and starts to lock up. It doesn't happen to me all the time, but every now and then when I am navigating technical terrain (think cliffs, rock scrambles, and sketchy ridgelines), my body starts to panic. In a matter of seconds it can go from feeling calm and collected to extremely uneasy. Mentally, I sense fear and panic. Physically, I feel like a fainting goat on the verge of locking up. (Those goats must be so stressed!) And yet, I know that if I allow the fear to rule me, I won't get anywhere. I'll be stuck up on the side of that rock forever (or at least until I get too tired and fall off). So, I do what I have to. I fight off the panic, focus on my next move, and clear the obstacle.
In life, this is what's hard. It's hard to focus on the next move, to overcome the panic, to wake up day after day and reach for the next hold. And yet, unless we wish to stay frozen on the ridgeline, reaching for that next hold is exactly what we must do. It's like that day on the incline. My head was anything but clear when I got on those stairs, but each step was a way to move on. Sure, it didn't fix everything, but it provided a release, and now, thanks to the book Visiting Tom and my off-trail adventures, it also serves as a reminder that we need to keep moving. We don't have to have all the answers. We don't (and cannot) erase the past. We can't stop bad things from happening. Hard moments will always be part of life. Some of those moments will feel like more than we can handle. But no matter how hard, we can't wallow. We can't stop. We can't freeze. We have to keep moving. We have to keep living. We have to keep giving and sometimes taking–because we all need some help now and then.
Do you ever have mental anguish over the perpetual give-and-take aspects of life? How do you come to peace with this?
Taking Zach's thoughts a bit further, do you ever use the strength you find through running to get through some of the rougher parts of life? Do you see any parallels in how you cope with the hardest parts of both life and running?
This was awesome. Thanks Zach!
Thanks Joe! Glad you liked it.
Thank you Zach! Very inspiring. It gives the energy to move forward.
You bet Dimitry! Thanks for the feedback!
So true. The perseverance that ultra running has taught me over the past few years has helped me to press on in other aspects of life especially when things don't go as planned and are more of a challenge.
Zach has found words for those moments were you dont have words!
Zach has found words for those moments when words run dry!
Thanks Josh. And yes, on to the next hold!
What a meaty article thanks Zach. I am going to have to read it a few times to let all the lessons sink in. I started running to help me overcome personal pain and eventually over the years have found that ultra running (especially on trails) is my best fit. I love the struggle. I love using the inner strength I have found in overcoming struggles in life and channeling it into my running every time I hit the wall or feel I can't take another step. You can't have a pity party and let yourself get bitter. You have to rise above it and be the better person and think how you have triumphed in the past and know you can do it again. Often having others encourage you and remind you, you've got what it takes, helps a lot. But you also have to learn to do it alone and want it badly enough…to finish what you start and embrace every run and every life experience to the full.
You're welcome Debbie. Thanks for sharing your thoughts.
We all have anxieties, insecurities, and worry about things because those things are important to us and really do matter in some way. Don't see your anxiety as a flaw. It may be an important part of your character that should be celebrated. Just like grieving is sometimes an important part of loving. Keep up your good work Zach! Me and my family love so much about you.
Hi Zach, nice words. I'll try to take a look at your posts again; I like the depth of your writing.
I used to write when I was younger. As I got older, I lost my momentum and drive to explore the world with written words. As I got older, I also began running more often.
Recently, faced with some shifts in my life and a niggling Achilles pain, I've found myself wondering why I run and losing focus, just as I did with my writing years ago.
Your adventures, their relations to the wider world and the way you reflect on them in your post here reminds me why both endeavors are adventures worth taking.


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The Normans or north men (in French: Normands; in German: Nordmänner) were the people who gave their name to Normandy, a region in northern France.
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