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Title in other languages:
English: Castle pond of Bad Bentheim, Germany
Nederlands: Kasteelvijver van Bad Bentheim in Duitsland
English:
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Deutsch:
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PRESIDIO OF MONTEREY, Calif. -- The Defense Language Institute Foreign Language Center observed Memorial Day during a ceremony on Soldier Field at the Presidio of Monterey, California, May 26. The annual ceremony consists of a formation of troops in their dress uniforms representing all four service detachments, ceremonial cannon fire and the playing of taps. Retired U.S. Air Force Col. William “Terry” Bare, former assistant commandant at DLIFLC from 2008 to 2011, was guest speaker at the event that honored service members killed in service to our nation.
Official Presidio of Monterey Web site
Official Presidio of Monterey Facebook
PHOTO by Steven L. Shepard, Presidio of Monterey Public Affairs.
Lehde (Lědy in the local Sorbian language) is a village situated near Lübbenau and meawhile integrated into that town. While Lehde had 298 inhabitants in 1929, only 150 people still live here (as of 2017). The place is a village consisting of many small islands. For centuries, until the early 1950s, Lehde could only be reached by water. Even today, practically all plots of land have their own access to one of the many canals between 0.8 and 1 meter deep, which largely have the function of roads. Postal deliveries and waste collection still take place by water. During the winter months, however, mail is delivered to mailboxes set up by the residents on the landside, by mail bike or car.
Due to the unusual location of Lehde and some preserved historical Spreewald houses, Lehde, which is completely under monumental protection, is a popular destination for tourists. Lehde can also be reached on foot, by bicycle or by car, however, the beauty and special features of the place can be experienced above all from the water side. (Wikpedia.de)
The Spreewald (German for 'Spree Forest'; in Lower Sorbian: Błota, i.e. 'the Swamps') is a section of the German state of Brandenburg located about 100 km sou It is known for its traditional irrigation system, consisting of more than 200 small canals (called Fließe; total length: 1,300 kilometres or 810 miles) within the 484-square-kilometre (187 sq mi) area. The landscape was shaped during the last Ice Age. About 50,000 people live in the biosphere reserve (1998). Many of them are descendants of the first settlers in the Spreewald region, the Slavic tribes of the Sorbs and Wends. They have preserved their traditional language, customs and clothing to this day.
Most inhabitants depend on tourism. Many tourists explore the Spreewald in punts. Agriculture, forestry and fishery are other important sources of income. The principal town of the area is Lübbenau. Alder forests on wetlands and pine forests on sandy dry areas are characteristic of the Spreewald region. Grasslands and fields can be found as well. About 18,000 species of flora and fauna have been identified. In 1991, the Spreewald was protected by the UNESCO under its Man and Biosphere Reserve Programme.
Pedestrian Thoughts:
The top image was taken in Madrid.
The bottom image was taken in Berlin.
Thoughts - comments - critiques - always welcome.
COPYRIGHT © ALL RIGHTS RESERVED
Resting - even then it looks like communication. Are these 2 letters? A 'C' from Taj and a very long 'M' from Kita? Or.... I've been puzzling to read this message for a whlie now. Do you any ideas or clues?
Ladli — which in Indian languages (Hindi and Urdu) means ‘beloved daughter.’
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Photo: Firoz Ahmad Firoz
"Worst of all, violence against women and girls continues unabated in every continent, country and culture. It takes a devastating toll on women’s lives, on their families and on society as a whole. Most societies prohibit such violence -- yet the reality is that, too often, it is covered up or tacitly condoned." (UN SECRETARY-GENERAL in International Women’s Day 2007 Message.)
“Almost every country in the world still has laws that discriminate against women, and promises to remedy this have not been kept.” (UN High Commissioner for Human Rights on the eve of International Women's Day 2008)
According to one United Nations estimate, 113 to 200 million women are “demographically missing” from the world today. That is to say, there should be 113 to 200 million more women walking the earth, who aren’t. By that same estimate, 1.5 to 3 million women and girls lose their lives every year because of gender-based neglect or gender-based violence and Sexual Violence in Conflict.
In addition to torture, sexual violence and rape by occupation forces, a great number of women and girls are kept locked up in their homes by a very real fear of abduction and criminal abuse. In war and conflicts, girls and women have been denied their human right, including the right to health, education and employment. “Sexual violence in conflict zones is indeed a security concern. We affirm that sexual violence profoundly affects not only the health and safety of women, but the economic and social stability of their nations” –US Secretary of State, Condoleeza Rice, 19 June 2008 (Read more about UN Action against Sexual Violence in Conflict www.stoprapenow.org/ ).
Millions of young women disappear in their native land every year. Many of them are found later being held against their will in other places and forced into prostitution. According to the UNICEF ( www.unicef.org/gender/index_factsandfigures.html ),Girls between 13 and 18 years of age constitute the largest group in the sex industry. It is estimated that around 500,000 girls below 18 are victims of trafficking each year. The victims of trafficking and female migrants are sometimes unfairly blamed for spreading HIV when the reality is that they are often the victims.
According to the UNAIDS around 17.3 million, women (almost half of the total number of HIV-positive) living with HIV ( www.unaids.org ). While HIV is often driven by poverty, it is also associated with inequality, gender-based abuses and economic transition. The relationship between abuses of women's rights and their vulnerability to AIDS is alarming. Violence and discrimination prevents women from freely accessing HIV/AIDS information, from negotiating condom use, and from resisting unprotected sex with an HIV-positive partner, yet most of the governments have failed to take any meaningful steps to prevent and punish such abuse.
United Nations agencies estimated that every year 3 million girls are at risk of undergoing the procedure – which involves the partial or total removal of external female genital organs – that some 140 million women, mostly in Asia, the Middle East and in Africa, have already endured.
We can point a finger at poverty. But poverty alone does not result in these girls and women’s deaths and suffering; the blame also falls on the social system and attitudes of the societies.
India alone accounts for more than 50 million of the women who are “missing” due to female foeticide - the sex-selective abortion of girls, dowry death, gender-based neglect and all forms of violence against women.
Since the late 1970s when the technology for sex determination first came into being, sex selective abortion has unleashed a saga of horror in India and other Asian countries. Experts are calling it "sanitized barbarism”. Worryingly, the trend is far stronger in urban rather than rural areas, and among literate rather than illiterate women, exploding the myth that growing affluence and spread of basic education alone will result in the erosion of gender bias. The United Nations has expressed serious concern about the situation.
The decline in the sex ratio and the millions of Missing Women are indicators of the feudal patriarchal resurgence. Violence against women has gone public – whether it is dowry murders, the practice of female genital mutilation, honour killings, sex selective abortions or death sentences awarded to young lovers from different communities by caste councils, rapes and killings in communal and caste violence, it is only women’s and human rights groups who are protesting – the public and institutional response to these trends is very minimal.
Millions of women suffer from discrimination in the world of work. This not only violates a most basic human right, but has wider social and economic consequences. Most of the governments turn a blind eye to illegal practices and enact and enforce discriminatory laws. Corporations and private individuals engage in abusive and sexist practices without fear of legal system.
More women are working now than ever before, but they are also more likely than men to get low-productivity, low-paid and vulnerable jobs, with no social protection, basic rights nor voice at work according to a new report by the International Labour Organization (ILO) issued for International Women’s Day 2008. Are we even half way to meeting the eight Millennium Development Goals?
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Unite To End Violence Against Women!
Say No To Sex Selection and Female Foeticide!!
Say No To Female Genital Mutilation!!!
Say No To Dowry and Discrimination Against Women!!!!
Say Yes To Women’s Resistance !!!!!
Educate & Empowered Women for a Happy Future !!!!!!
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Luke now knows sign language for equal. Using sign language to explain human rights to a four year old well, that is another story.
During my weekend to Cambridge in Summer last year I took a trip out to see the community of Eddington on the outskirts and the RIBA award winning buildings, including Storey's Fields community centre with its unusual design patterns and mediterranean influenced architecture and design.
The Afrikaans Language Monument symbolises the contributions of Africa, Europe, and the Malayo-Indonesian world to the development of the language. Unfortunately, I didn't get a great shot of the wall on the stairway of the monument represents the influence of Malay-Indonesian languages on the development of Afrikaans. This is the wall on the stairway of the monument, the top of which is just poking up here, centre of shot. The rising trio of obelisks on the right represents Europe; the domes representing Africa aren't visible in this shot. I'll try better next time!
The Afrikaans Language Monument (Afrikaans: Afrikaanse Taalmonument) is located on a hill overlooking Paarl, Western Cape Province, South Africa. Officially opened on 10 October 1975, it commemorates the semicentenary of Afrikaans being declared an official language of South Africa separate from Dutch. Also, it was erected on the 100th anniversary of the founding of Genootskap van Regte Afrikaners (the Society of Real Afrikaners) in Paarl, the organisation that helped strengthen Afrikaners' identity and pride in their language.
The monument, surprisingly post-modern for the product of an authoritarian right-wing state, consists of various tapering structures of a convex and concave nature, symbolising the influences of different languages and cultures on Afrikaans itself, as well as political developments in South Africa, as follows:
* three columns symbolise the European heritage of the language. The columns are from high to low to illustrate Europe’s diminishing influence on Afrikaans.
* three convex mounds on a podium symbolise the African influences on the language
* a wall on the stairway symbolises the influence of the Malay language and culture, placed between the curves of Western Europe and Africa as a separate entity. Yet it forms a unity with the two forces of Western Europe and Africa that merge to form the bridge that symbolically depicts the roots of Afrikaans.
* the highest column (about 57m high) symbolises the growth of Afrikaans and is open at the top. The other writer that inspired the architect, CJ Langenhoven, wrote that Afrikaans grows like a “fast-rising arch”; the second very high column represents South Africa and the declaration of the Republic of South Africa in 1960.
There is also an open stadium at the bottom of the structure where concerts and events are held.
This description incorporates text from the English Wikipedia and the official Afrikaanse Taalmuseum & -monument website.
This memorial has been researched by the Roll of Honour team, and where information has been used from that site it is identified as (RoH).
www.roll-of-honour.com/Norfolk/NorwichStSaviour.html
W H Ager
William Henry AGER (RoH)
Private 328231, 1st Battalion, Cambridgeshire Regiment. Killed in action 28th August 1918. Aged 19. Born and enlisted Norwich. Son of Mr. and Mrs. C. Ager, of 15, Golden Dog Lane, St. George's, Norwich. Buried in PERONNE ROAD CEMETERY, MARICOURT, Somme, France. Plot III. Row I. Grave 3.
CWGC: www.cwgc.org/search/casualty_details.aspx?casualty=310602
There is a picture of William Henry on Norlink
norlink.norfolk.gov.uk/02_Catalogue/02_013_PictureTitleIn...
The accompanying notes read
Ager, Private William Henry, 3/4 Norfolk Regiment
Resident at 15 Golden Dog Lane, Norwich; enlisted 7 November 1915; killed in action in France, 26 August 1918.
The 2 year William , born Norwich, can be found on the 1901 Census at 15 Golden Dog Lane in the parish of St Saviour, This is the household of his parents, Charles, (aged 42 and a Carpenter from Norwich) and Caroline, (also aged 42 and from Norwich). Their other children are:-
Annie…….aged 18.….born Norwich…..Yarn Picker
Edith………aged 15.…born Norwich…..Yarn Twister
Sidney……aged 12.….born Norwich
Charles…..aged 8.……born Norwich
Alice…….aged 4.……born Norwich
However, while Charles senior still appears to be in Norwich for the 1911 census, his wife, William, Charles and Alice appear to be completely absent.
The Battalion would have been involved in the general advance following the Third Battle of Albert, which is one of the divisional Battle Honours.
Battle of Albert (1918) (August 21 - 22, 1918) was the third battle by that name fought during World War I, following the First Battle of Albert, and the Second Battle of Albert, with each of the series of three being fought roughly two years apart. This smaller third battle was significant in that it was the opening push that would lead to the Second Battle of the Somme, and heavily involved the New Zealand Division, formed after the disastrous Gallipoli campaign. This attack opened the advance, with the main attack being launched by the British Third Army, with the United States II Corps attached.
The attacks developed into an advance, which pushed the German 2nd Army back along a 50-mile (80 km) front line. On August 22, the New Zealand Division took Albert, with the British and Americans advancing on Arras. On August 29, Bapaume fell into British and American hands, which resulted in an advance by the Australian Corps, who crossed the Somme River on August 31 and broke the German lines during the Battle of Mont St. Quentin. Ultimately, the overall battle resulted in the German Army being pushed back to the Hindenburg Line, from which they had launched their spring offensive.
en.wikipedia.org/wiki/Battle_of_Albert_(1918)
www.cwgc.org/victory1918/content.asp?menuid=35&submen...
A Barber
Arthur BARBER (RoH)
Private 267239, 13th (Service) Battalion (Forest of Dean)(Pioneers), Gloucestershire Regiment. Died 26th April 1918. Born St Saviour, Norwich, enlisted Norwich. No known grave. Commemorated on TYNE COT MEMORIAL, Zonnebeke, West-Vlaanderen, Belgium. Panel 72 to 75.
CWGC: www.cwgc.org/search/casualty_details.aspx?casualty=847003
(No personal details on CWGC).
We have a 2 year old Arthur A, born Norwich, and living at Tarrells Yard, which appears to be in the Cowgate \ Bull Close area in the neighbouring parish of St Pauls, as well as a 4 year old Arthur and his 26 year old father of the same name living in nearby St Augustines. There are then a further 5 Arthur \ Alfred’s of the right sort of age to have fought in WW1 in the ranks, i.e. born after 1875 and with a Norwich connection.
The division of which Arthur’s unit was part lists amongst its battle honours for 1918
Second Battle of Kemmel. 25-26 Apr.
As part of the German assault there was a heavy bombardment of the Artillery and rear areas with both conventional shell and gas.
www.webmatters.net/belgium/ww1_lys_4.htm
W Barber
William BARBER (RoH)
Private 6692, Depot, Norfolk Regiment. Died 9th July 1917. Aged 33. Husband of Ellen Barber, of 2, Mischief Yard, Peacock St., Norwich. Buried in NORWICH CEMETERY, Norfolk. Plot/Row/Section V. Grave 547.
CWGC: www.cwgc.org/search/casualty_details.aspx?casualty=2803041
No match on Norlink
The 17 year old William,(born Norwich and employed as a Shoe Finisher), can be found on the 1901 census at 176 St George Street, in the parish of St Augustines. This is the household of his widower father, James, (aged 59 and a Publican from Norwich), Also resident is William’s brother, Walter, aged 19 and a shoe finisher from Norwich.
Wm A. Bassett
William A BASSETT (RoH)
Private 250620, 1st/6th Battalion, Durham Light Infantry. Killed in action 28th July 1918. Aged 23. Born and enlisted Norwich. Son of Mrs. L. E. Bassett, of 2, Ling's Court, Stump Goss, Magdalen St., Norwich. Formerly 5565, Norfolk Regiment. Buried in THELUS MILITARY CEMETERY, Pas de Calais, France. Plot V. Row C. Section 1.
CWGC www.cwgc.org/search/casualty_details.aspx?casualty=296709
CWGC only lists this soldier as W Bassett.
Brother of Walter Albert listed below.
No match on Norlink
The 1901 Census has the 4 year old Willie, born Norwich, recorded at 18, Gildencroft in the Parish of St Augustines. This is the household of his parents, George, (aged 45 and a sweep, no place of birth recorded), and Lottie, (aged 39 and from Norwich). The rest of their children are:-
Richard…………..aged 16.……born Norwich……Printers apprentice
Ethel………………aged 15.…..born Norwich
George……………aged 11.…..born Norwich
Walter…………….aged 10.….born Norwich
Lillian…………….aged 6.……born Norwich
Hilda…………..aged 2.……….born Norwich
The 1st/6th had been reduced to a cadre by the end of June, with surplus men being released to other units. As the Thelus Military Cemetery was used for battlefield casualties, I suspect Private Bassett was one of those surplus men, and he died while serving with another unit.
Wr.A.Bassett
Walter Albert BASSETT (RoH)
Private 12784, 7th Battalion, Norfolk Regiment. Died 13th October 1915. Aged 24. Born St Saviour, Norwich, enlisted Norwich. Son of Mrs. L. Bassett, of 2, Ling's Court, Magdalen St., Norwich; husband of Laura V. Watling (formerly Bassett), of 2, St. Saviour's Alley, Magdalen St., Norwich. Commemorated on LOOS MEMORIAL, Pas de Calais, France. Panel 30 and 31.
CWGC www.cwgc.org/search/casualty_details.aspx?casualty=727290
Brother of William above.
No match on Norlink
See William above for 1901 Census details.
On 12th October 1915 the Battalion moved from billets to a line in front of the St Elie Quarries, taking over from the Coldstream Guards. The attack was planned to go ahead the following day under a smoke cloud with the Norfolks closing on the German trenches from both ends of their position thus straightening their line, their own trenches being in a semi-circle. The left side of the Battalion was also tasked with bombing a German communications trench. A bright sunny day with an ideal wind for moving the smoke towards the enemy positions, the artillery bombardment began at 12:00 and was intensive by 13:45. 54 heavy and 86 field howitzers and 286 field guns fired on enemy trenches in the area of the Hohenzollern Redoubt, Fosse 8, the Quarries, Gun Trench and the positions south to Chalk Pit Wood. It failed to cause sufficient damage to the enemy positions. The smoke barrage went wrong and ceased by 13:40, twenty minutes before the attack was launched at 14:00 and was thus very thin. German machine gun fire from in front and from the direction of Slag Alley, opposite the Norfolks right flank, enfiladed their attack. Whilst they gained a foothold in the Quarries and consolidated the position they were unable to advance further. In the battalions first serious engagement they lost 5 Officers killed or died of wounds and 6 wounded, and 66 other ranks killed, 196 wounded and 160 missing.
Source: 1914-1918.invisionzone.com/forums/index.php?showtopic=42270
W G Brown
William George BROWN (RoH)
Driver T/326178, Royal Army Service Corps. Died in India 6th October 1918. Born, resident and enlisted Norwich. Buried in Bangalore (Hosur Road) Cemetery and commemorated on MADRAS 1914-1918 WAR MEMORIAL, CHENNAI, India. Face 26.
Note: The MADRAS 1914-1918 MEMORIAL is situated at the rear of the Madras War Cemetery. It bears the names of more than 1,000 servicemen who died during the First World War who lie in many civil and cantonment cemeteries in various parts of India where it is not possible to maintain their graves in perpetuity.
CWGC www.cwgc.org/search/casualty_details.aspx?casualty=1465419
No match on Norlink.
The 1911 Census high level search contains two individuals with the first names William George with a Norwich, (although there are also two George Williams). There are of course many William Browns who may be the man we are looking for. The details available are:
Circa 1901 born Norwich resident Norwich
Circa 1880 born Norwich resident Norwich
On the 1901 census the 1901 born individual doesn’t even appear, and therefore as its likely he was born after March 1901 its very unlikely he was serving overseas in the British Army in 1918.
There are two William Brown’s that match the 1880 individual and neither are listed with any middle names. Therefore any further information I add here would simply be mis-leading.
E D Brundish
Edgar Donald BRUNDISH (RoH)
Private 3/8042, 1st Battalion, Norfolk Regiment. Died 7th October 1915. Aged 39. Son of Edgar John and Ruth Brundish, of Norwich. Buried in POINT 110 OLD MILITARY CEMETERY, FRICOURT, Somme, France. Plot/Row/Section G. Grave 8.
CWGC www.cwgc.org/search/casualty_details.aspx?casualty=571013
There is a picture of Private Brundish on Norlink
norlink.norfolk.gov.uk/02_Catalogue/02_013_PictureTitleIn...
The accompanying notes read
Born at St. James's, Norwich on 22nd December 1879, Private Brundish was educated at Silver Road School. He enlisted 25th August 1914 and was killed in action in France on 7th November 1915
(NB, the Norlink date is different to the CWGC\Roll of Honour Date.)
The 21 year old Edgar, (born Norwich and a Boot and Shoe Maker by trade), is recorded at 12 Mousehold Street in the Parish of St James with Pockthorpe on the 1901 census. He is married to Edith , aged 21 and a Boot Machinist, also from Norwich. Edgar is the head of household.
On the 1891 Census the 11 year old Edgar D. is recorded at The Paddocks, Silver Road in the Parish of St James. He is already employed as a Domestic Servant - a House Boy. Unfortunately, Edgar’s name is at the top of the page, with his parents, (and any elder siblings) on the previous page. He has 5 younger siblings:-
Ronald N………..aged 9.…..born Norwich
Patricia R……….aged 7.…..born Norwich….recorded as deaf and dumb
Rupert Jn……….aged 5.…..born Norwich
Maud M………..aged 3.……born Norwich
Percy Ed……….aged 1.……born Norwich.
Fortunately Edgar is just old enough to make the 1881 census. There his parents are listed as John, (aged 34?, and possibly a Brewers Serv.?, from Horning) and Ruth, aged 24 and also from Horning. There are no older siblings listed.
Interestingly, a family history web-site gives some slightly difference information. Edgar’s father John married Ruth Thompson in Norwich in 1879. Their children are listed as
Beatrice R. Brundish, b. 1884, Norwich, England, d. 1896, Aged 12 London.
Edgar Donald Brundish, b. 1880, Norwich, England, d. 07 Oct 1915, World War 1 France.
Percy Edward Brundish, b. 1890, Norwich, England, d. 1937, Wisbech.
Reginald Victor Brundish, b. 1882, Norwich, England, d. 1916, World War 1.
Rupert John Brundish, b. 1886, Norwich, England, d. date unknown, Australia. +Maud Maria Brundish, b. 04 Oct 1887, Norwich, England, d. 1981, Norwich, England.
Hilda R. Brundish, b. 1897, Norwich, England, d. date unknown.
familytreemaker.genealogy.com/users/t/h/o/Donald-J-Thorpe...
Name: BRUNDISH, REGINALD V.
Rank: Bombardier Regiment/Service: Royal Field Artillery Unit Text: 35th Div. Ammunition Col. Age: 35 Date of Death: 17/07/1916 Service No: 6942
Grave/Memorial Reference: 27. 242. Cemetery: NORWICH CEMETERY, Norfolk
CWGC www.cwgc.org/search/casualty_details.aspx?casualty=2803070
The 1st Battalion were on rotation in and out of the front-line trenches at Fricourt at this time, in what was then a comparatively quiet sector. Sniping and the occasional artillery \ mortar barrage would take their toll. For a glimpse of this, take a look at the War Diary of the 1st Battalion Bedfordshire Regiment who were in the same Brigade as the 1st Norfolks and frequently fought together.
www.bedfordregiment.org.uk/1stbn/1stbtn1915diary.html
F B Edwards
Benjamin Frederick EDWARDS (RoH)
[Listed as F B on memorial and CWGC] Private 3673, 1st/4th Battalion, Norfolk Regiment. Killed in action 4th October 1915. Enlisted Norwich. Buried in 7th FIELD AMBULANCE CEMETERY, Turkey. Special Memorial Plot/Row/Section A. Grave 64.
Note: There are now 640 Commonwealth servicemen of the First World War buried or commemorated in this cemetery. 276 of the burials are unidentified but special memorials commemorate 207 casualties known or believed to be buried among them.
CWGC: www.cwgc.org/search/casualty_details.aspx?casualty=605477
No match on Norlink
There is no Frederick Benjamin or Benjamin Frederick with a Norfolk connection listed on the 1911 Census. There are numerous Frederick Edwards on the 1901 Census including one aged 6, born Norwich and currently resident at 30 Silver Road, Norwich in the neighbouring parish of St.Pauls, while there is also a 19 year old Benjamin Edwards, a Boot and Shoe Operator from Norwich who was currently residing at 43 Barracks Street, in the neighbouring parish of St James.
Fortunately the baptism records for some of these parish’s are on line. There is a Frederick Benjamin listed who was born 12th January 1895 and baptised the 24th September 1896 at the church of St.James, Pockthorpe. His parents are listed as Ellis William and Ellen Elizabeth. His fathers occupation is given as drayman. Going back to the census, this ties in with the 6 year old at Silver Road.
At the time of the 1901 census, Ellis was aged 34 and a Drayman from Long Stratton. Ellen was 36 and probably also from Long Stratton. As well as Frederick, their other children are:-
Alfred…….aged 14.…born Norwich……occupation undecipherable
Charles……aged 13.…born Norwich
Gertie…….aged 10.…born Norwich
Florence….aged 4.….born Norwich
After the fighting in the middle of August, the struggle was more against disease and hardship than against Turkish guns and rifles. Dysentery caused havoc in all ranks, and in the middle of October there remained of the 1/4th Battalion only sixteen officers and 242 men fit for duty.
user.online.be/~snelders/sand.htm
H E Fitt
Frank Herbert FITT (RoH) - but see my notes.
[Listed as H F on memorial and CWGC] Private 235096, 1st/5th Battalion, The King's (Liverpool Regiment). Killed in action 31st July 1917. Aged 27. Born Norwich, enlisted and resident Lowestoft. Son of Harry and Sally Fitt, of Eden Villa, 2, Eden St., Lowestoft; husband of Hilda Pearl Fitt, of 146, Raglan St., Lowestoft. No known grave. Commemorated on YPRES (MENIN GATE) MEMORIAL, Ieper, West-Vlaanderen, Belgium. Panel 4 and 6.
CWGC: www.cwgc.org/search/casualty_details.aspx?casualty=1612459
I’ve looked at all the shots I took and its definitely an E, not an F. There is no H E Fitt listed on CWGC but there is a possible H Fitt.
Name: FITT Initials: H
Rank: Lance Corporal Regiment/Service: Norfolk Regiment Unit Text: 1st Bn.
Date of Death: 25/04/1917 Service No: 9672
Grave/Memorial Reference: VI. H. 22. Cemetery: CABARET-ROUGE BRITISH CEMETERY, SOUCHEZ
CWGC www.cwgc.org/search/casualty_details.aspx?casualty=585647
However, the 1901 Census throws up a new possibility - the 3 year old Harrold Fitt, born Norwich and living at 2, Cat & Fiddle Yard in the parish of St,Saviour. This is the household of his parents, Walter, (aged 40 and a Shoemaker from Norwich), and Emma, (aged 36 and from Norwich). Their other children are:-
Alice…………..aged 14.……………born Norwich
Walter…………aged 11.……………born Norwich
Sidney…………aged 9.…………….born Norwich
Maude…………aged 8.…………….born Norwich
May……………aged 5.……………born Norwich
Hilda…………..aged 1.……………born Norwich
As the 1st Battalion man is the only one of the four H. Fitt listed on the CWGC database who doesn’t have parents shown, and as the other three have parents who are not a Walter and Emma, the guesswork for now is that he is our man.
And indeed Lance Corporal H Fitt,9672, is down on the Great War Roll of Honour as a “Harold” Fitt.
Lance Corporal Fitt probably died as a result of wounds received in the attack of the 23/24th April.
From the War Diary of the 1st Bedfords
Report on action at La Coulotte.. Lt. Colonel P.B. Worrall M.C. Commanding 1st Battalion, Bedfordshire Regiment.
Sir, I have the honour to report that I received orders to attack LA COULOTTE from T.1.d.1/9 to T.1.a.3/9. and attach a copy of my Operation Orders which I personally explained in detail to all Officers and NCO’s. Briefly, I had to make:
(a) a frontal attack to the N.
(b) a flank attack East on WATER TOWER TRENCH.
AND (c) attack on triangle south of WATER TRENCH from the south, including a large part of CYRIL TRENCH held by the Germans.
The whole undertaking seemed to be most hazardous.
I considered the WATER TOWER TRENCH to be key to the situation and so attacked it frontally and in enfilade. Had I not got this footing, my Battalion must haave been wiped out by WATER TOWER TRENCH if we were held up by wire.
NARRATIVE.
4.40am. For half an hour previous to this I heard no M.G. fire and this proved a successful deployment.
5.15am. Two wounded reported that left company had reached 1st line German trench. It proved afterwards to be correct but with regard to extreme left only.
6.15am. 24 prisoners marched in from DEVONS and BEDFORDS captured at the junction of these two Battalions. 6.5am O.C. right assault company reported wounded but right company going through gaps. This Officer in charge and many others afterwards reported that it took at least five minutes to get through the wire, that there were few gaps, and a double belt (the first one 15 yards thick) in front of the first line.
7.05am. Touch with NORFOLKS reported.
7.55amj. Right 2nd wave (“C” Coy.) report they had passed through first objective (second German line) met with strong resistance, machine gun fire from houses and minerwerfer, but captured 9 prisoners (sent back), and 2 machine guns which they later smashed, and parties actually reached buildings T.1.b.5/9 and made a great attempt to rush LA COULOTTE from there, patrols were also sent out from there to try and get touch with the NORFOLKS , and companies on the left.
9.50am. NCO’s from “B” and “D” (left companies) reported that their right was held up, they had been surrounded and several prisoners had been taken. I have satisfied myself that these men were between two belts of wire with wire and a communication trench on the right from which they were enfiladed, and the gaps through which they had advanced were covered, and that they were bombed from the front and like rats in a trap.
Lt. Hunter from the right and who was on the other side of the road witnessed it and stated they were absolutely powerless.
10.00am. I sent orders to “A” and “C” to hang on and throw a defensive flank from junction of LENS-ARRAS ROAD and 1st German line and make strenuous efforts to get in touch with “B” and “D” .
11.05am. Lt. Woodford wounded, reported that “B” and “D” took the German 2nd line and were at once driven out of it with the exception of extreme left (communication trench T.1.a.30/95). Capt. C.A.S. Morris O.C. B Company was killed in rallying his men to make a gallant attack on machine guns, holding up their advance from 2nd line. At the same time I received a message that the remnants of A and C Companies were under 100 in WATER TOWER TRENCH and TRIANGLE, and that there were some NORFOLKS fighting with them and that they could not hold out much longer. They asked for reinforcements and bombs.
1.30pm. I applied at once for permission to conduct retirement in person but on this being refused I despatched Lt.H.J.EVERERTT MC with all available men from headquarters with 700 bombs and detailed orders for retirement if forced back, and I considered it imperative:
1. To hold the strong point in CYRIL TRENCH and not save the OUTPOST LINE
2. To evacuate my wounded (some 30) in the TUNNEL before evacuation.
My orders were more than carried out, the bombs were taken up under heavy fire, though some sent up by another Regiment failed to arrive, a splendid attack was led by a Sergeant of the NORFOLKS before the withdrawal, all the wounded were got away, and barricade strengthened before withdrawal.
[Cannot read time]. Verbal message received that A and C Companies had withdrawn to our original OUTPOST LINE and that Lt. H.J.EVERETT MC again sent up with a further supply of ammunition and bombs for strong point in CYRIL TRENCH.
[Cannot read time]. My position at the time of this withdrawal was:
1. About 60 men of “A” and “C”, all me effective rifles and some NORFOLKS from about T.1.a.6/7 to T.1.a.9/0 (German Front Line).
2. On my left from T.1.a.5/6 to T.1.a.1/8 the remnants of “B” and “D” lying out in front of German Wire till dusk, being continually bombed, grenaded and minenwerfened.
[Cannot read time]. A proportion of “B” and “D” Companies withdrew under the smoke of a protective barrage on German 2nd Line trench, to left of OLD OUTPOST LINE.
Copy of orders of my forced retirement attached.
I consider that my Officers, NCO’s and men showed great devotion to duty against untold odds, particularly wire and machine guns and I am forwarding under separate cover a list of recommendations.
I have the honour to be, Sir, your obedient servant
P.R.WORRALL, Lt.Colonel commanding 1st Battalion, Bedfordshire Regiment www.bedfordregiment.org.uk/1stbtn/1stbtn1917appendices.html
F Futter
F FUTTER (RoH) - but see my notes
Either Frank Charles FUTTER, Private 10554, 3rd Battalion, Coldstream Guards. Killed in action 11th May 1915. Aged 20. Born Burnham Thorpe, enlisted Norwich, resident Wells, Norfolk. Son of Charles and Elizabeth Futter, of Graver's Cottage, Burnham Thorpe, King's Lynn. Buried in CUINCHY COMMUNAL CEMETERY, Pas de Calais, France. Plot II. Row A. Grave 1.
CWGC: www.cwgc.org/search/casualty_details.aspx?casualty=594134
Or Frederick FUTTER, Private G/10190. 1st Battalion, Duke of Cambridge's Own (Middlesex Regiment). Killed in action 25th September 1915. Born St Bartholomew's. Norfolk, enlisted Norwich. Formerly 13023, Norfolk Regiment. Buried in CAMBRIN CHURCHYARD EXTENSION, Pas de Calais, France. Plot/Row/Section H. Grave 25.
CWGC www.cwgc.org/search/casualty_details.aspx?casualty=170678
The 1911 census has a Frederick Futter, born Norwich circa 1896 and still recorded in the district. There are no Futters recorded living in Norwich on the 1901 census, and no Norwich baptisms on the transcribed records available for the period 1881 to 1901. Frank is up at Burnham Thorpe, along with his nephew Walter Frederick who also died in the Great War.
The register of births doesn’t appear to have anything for 1896, but in 1895 in the April June quarter there is a Frederick John H recorded at Yarmouth.
The Great War Roll of Honour has Frederick down as Fred., and Frank Charles down as Charles F.
Therefore the balance is looking more like Frederick rather than Frank.
25th September-30th September 1915.
When dawn broke on the morning of 25th it seemed as if the elements had again conspired to make the attack abortive, for heavy rain fell and the wind, what there was of it, shifted almost continually; it was a bad day for the projection of gas. Indeed, one Brigade of the 2nd Division (6th) notified Divisional Headquarters that the wind was unfavourable, but was ordered to proceed with the projection. So, at 5.50 a.m., the cylinders were opened and great clouds of asphyxiating gas were projected into the air, whilst the smoke candles were lighted. But instead of the gas floating across No Man's Land and settling down over the German trenches, it hung lifeless in the air or blew back upon the British trenches from which it had been projected, in many places with disastrous effects.
The left Battalion (the Highlanders) of the 19th Brigade fared worse than the right-the Middlesex-for the ground in front of the former was much cut up by craters, and in these the gas hung about with exasperating stillness.
Across No Man's Land the Germans could be seen donning gas masks and using sprays-in order to dispel the gas-whilst all along their parapets, at intervals of about 20-30 yards, they lighted fires for the same purpose, and by their activities they appeared quite unaffected by the noxious fumes. For forty minutes the gas projection lasted and then, at 6.30 a.m., the signal was given for the assault.
"A", "B" and "C" Companies of the 1st Middlesex, awaiting the order to go forward, at once began their advance; "D" Company was in reserve. But the men had not gone more than a few yards ere a storm of rifle and machine-gun bullets tore their ranks to shreds and No Man's Land was soon littered with killed and wounded. Undeterred by the gas fumes the Germans stood up in their trenches, in many places upon the parapets, and poured a deadly accurate fire upon the advancing British troops. For not alone from in front of the gallant Die-Hards did fierce resistance take place, but all up and down the line. Unable to make further progress, the Middlesex men laid down. By this time the German trenches, which when the advance began had been lightly held, were packed with men and the volume of fire increased. With orders to reinforce the three forward companies, "D" Company now "went over the top," only to share a similar fate, and survivors lay close to the ground with a rain of bullets pouring overhead. The Battalion Diary records the action in the following and all too brief words: "At 5.50 a.m. a gas attack was opened on the German trenches for 40 minutes. This was not, however, very successful, and did not have much effect. At 6.30 the Battalion attacked with three Companies in the front line and one Company ("D") in reserve. The Battalion was all flung into the line, but failed to get further forward than 100 yards and were then hung up. Gunners again shelled the hostile line, but no further advance was made. At 12 noon the Battalion was ordered to withdraw into Brigade Reserve, having lost very heavily in both officers and men. A large proportion of N.C.Os. were casualties."
The 19th Brigade Diary throws but little further light on the action, though the position of the Brigade at 7.30 a.m. is given thus: "1st Middlesex about 100 yards in front of our front-line trenches; 2nd A. and S. Highlanders being under cover of the German parapet by the wire " (a terrible position). Then a little later the narrative states: "2nd A. and S. Highlanders withdrawn to their original trenches, leaving many men behind, including two complete platoons who reached the German front trenches. 1st Middlesex, trying to get on, are a hundred yards in front. Artillery shell the German front line very heavily. A bombardment under 2nd Divisional orders was arranged to start at 9a.m., after which infantry were to advance. 2nd Royal Welch Fusiliers now put out two companies to support the Middlesex, but they were met with fierce opposition and lose heavily. Bombers of 1st Middlesex reach the craters at "D," but are heavily fired on by our own artillery." At 9.45a.m. orders were received at Brigade Headquarters stating that as the attack on the right of the 2nd Division was progressing favourably, no further attack was to be made for the present by the 19th Brigade and the 6th Brigade ( the latter was on the left of the former).
Amongst the appendices to the Diary of the 19th Infantry Brigade, however, are several field messages of special interest to the Middlesex Regiment, and although there are gaps in the story it is possible to follow the course of the Battle from a battalion point of view.
The first message, timed 6.57 a.m., is from Brigade Headquarters to Battalion Headquarters Middlesex and reads: "Any news aaa How far have you advanced aaa Is gas returning you aaa Keep me well informed so that artillery barrage may be altered to suit if you want it." In reply to this message there follow several, one after the other, from the O.C. Middlesex, and they are given in their correct order, though the first was evidently despatched while the Brigade message was on its way to Battalion Headquarters: (i) "6.50 a.m. Much opposition to our front. Please ask guns to shell Les Briques trench." (ii) "7 a.m. Reserve company has got on, but we are being very heavily fired at." (iii) "7.16 a.m. Line held up. Very heavy fire aaa Have " (here the message is overwritten and is unreadable. (iv) "7.20 a.m. Ask guns to shell German front-line trench aaa Railway trench I mean." (v) "7.26 a.m. Don't think gas is affecting us or Germans. They are holding their front-line trench aaa Our Battalion is all out in area between their front trench and ours aaa 2nd Royal Welch Fusiliers are now up aaa It is essential to now shell hostile front trench." (vi) "7.30 a.m. Reported casualties probably 400, but impossible to tell aaa Have observed an enormous number fall." ( vii) "7.55 a.m. Must shell German first line aaa Our men are all out in front aaa Almost all must be killed or wounded aaa Please shell first line aaa Welch Fusiliers are now advancing." And, at 8 a.m. the Commanding Officer asks for men for the attack on his left: "Is there any news re Argylls and Sutherlands ?"
It is apparent from the last message that no news had reached the Commanding Officer of the Middlesex from his own front line of the situation on his left flank. About 8 a.m., however, Colonel Rowley received the following message from Lieut. A. D. Hill ( commanding "C" Company): "Enemy very strong in front with machine-guns and rifles. "C" Company strength only about 30 or 35 men. Impossible to advance on account of machine guns. Mr. Henry and 3 men alone remain out of two platoons. Can we have reinforcements ? We are in Square 27B in crater S.E. of road and about 60 yards south Point 79." To which, at 8.12 a.m., Colonel Rowley replied: "Hang on where you are until reinforced." The next message is written on a small muddy and blood-stained piece of paper: "8.30 a.m. "B" Company attack held up 100 yards out of own trench. Major Swainson wounded. "B" Company knocked out, few men stand fast." It is signed "P. Choate, 2nd Lieutenant."
The only other information received by Colonel Rowley from No Man's Land was a second message from Lieut. Choate, timed 10.50 a.m.: "So far as can ascertain "B" Company nearly wiped out. A few men are lying near me 100 yards in front of our front trench to left of wrecked aeroplane and facing Les Briques Farm. I have not enough men to advance further. Can you reinforce or give orders ?" There is no reply in the Diaries to this message.
The one bright spot in the attack was an assault from the left flank carried out by the Grenade Reserve platoon, assisted by a platoon of the Reserve Company ("D"). These gallant fellows attacked a large crater (at D) and actually captured it.
There is little more to tell ! At 1.15 p.m. the Battalion- all that was left of it-was ordered into reserve at Siding No. 3 and Braddell Trench. When this movement had been carried out, but a handful of men-84 other ranks-were mustered, though when darkness had fallen over the battlefield on the night of 25th other men, who had been lying out all day in No 2 Man's Land, were able to withdraw. The little party of "D" Company who had hung on to the crater they had captured were also withdrawn. During the day they had actually pushed beyond the crater, but were held up by very thick hostile wire entanglements, and the grenade officer was killed whilst trying to force a way through. A machine gun had also been pushed forward into the crater and did great execution, but the machinegun officer being wounded, the gun had to be withdrawn. Throughout the morning the Battalion stretcher-bearers performed many gallant deeds and worked heroically
Ten officers killed (Captains N. Y. L. Welman, F. V. A. Dyer, L. G. Coward and R. J. Deighton; 2nd Lieuts. C. A. J. Mackinnon, C. Pery, B. U. Hare, A. L. Hill, R. C. Mellish, J. H. Linsell; Lieut. A. W. R. Carless died of wounds on 27th September.) and 7 wounded; 73 other ranks killed, 285 wounded, 66 missing, 7 gassed and 2 suffering from shell concussion-a total of 455-were the casualties suffered by the 1st Middlesex throughout the day. Well indeed might the Brigadier-General (P. R. Robertson) commanding 28th Brigade write in a letter to Colonel Rowley, dated 26th September: "Please convey to all ranks my very high appreciation of the splendid behaviour of all ranks in yesterday's action. They did all that it was possible to do under such circumstances; their conduct was most gallant and fully upheld the fine reputation of the Die-Hards."
Source freespace.virgin.net/howard.anderson/loos.htm
S Guyett
Sidney GUYETT (RoH)
Private 241797, 1st/5th Battalion, Northumberland Fusiliers. Died 14th November 1916. Born Norwich, enlisted Norwich. Formerly 3165, Norfolk Regiment. Buried in THIEPVAL MEMORIAL, Somme, France. Pier and Face 10 B 11 B and 12 B.
CWGC www.cwgc.org/search/casualty_details.aspx?casualty=788145
No match on Norlink
No match on either the 1911 or 1901 Census, although there are plenty of Guyett’s in Norfolk,
The attack on Hook Sap 14th November 1916
Captain Francis Buckley wrote, in Q6a and Other Places:
The position in front was now as follows. The 1st Division had pushed the enemy back to a line running along the top of a ridge running from the Butte of Warlencourt practically due east. This ridge prevented our seeing the enemy's approaches and support positions in Le Barque. On the other hand from Loupart Wood the whole of our approaches and support trenches were in full view of the enemy, as far back as High Wood. Across those two miles no one could move in daylight without being seen by the enemy, and there was practically no position to put our field guns forward of High Wood. The enemy's front line consisted of two trenches - Gird Line and Gird support - with a forward trench on the top of the ridge, called on the left 'Butte Trench' and on the right 'Hook Sap.' Our front line Snag Trench and Maxwell Trench lay this side of the ridge and about two hundred yards away from the German forward trench.
The Butte of Warlencourt, an old Gallic burial place, was a round chalk hill, rising about 100 feet above ground level; and had been mined with deep dugouts and made into a formidable strong point. From the Butte, machine guns defended the approaches to Hook Sap, and from Hook Sap and the Gird Line, machine guns defended the approaches to the Butte. The ground between and around the opposing trenches had been ploughed up with innumerable shells, some of huge calibre, and it was now a spongy morass, difficult to cross at a walk and impossible at a run. As events proved, unless both the Butte and the Gird Line could be taken at the same time, the one would render the other impossible to hold. This then was the problem that faced the 50th Division, a problem that would have been difficult enough in the driest of weather, but rendered four times more so by the rain which fell in deluges on three days out of four during the whole of October and November.
I have dealt with these details rather fully, because this phase of the Somme battle has been passed over as a thing of no account. The eyes of the public have been directed to the successful operations at Beaumont Hamel and Beaucourt. They have not been directed to the misery and horror that we endured heroically but unavailingly on the slopes between Eaucourt L'Abbaye and Le Barque. Never have the soldiers of the 50th Division deserved more and won less praise than they did during the operations between October 25 and November 15. I have no pen to describe the conditions that were faced by the brave men, who after labouring unceasingly in the slimy horrors and rain for three weeks without rest or relief, stormed and took Hook Sap, only to be cut off and killed to the last man by successive counter- attacks. It is a sorrowful page in the history of the 7th N.F., but for stark grim courage and devotion to duty it cannot be surpassed by anything in the history of the battalion.
At dawn on November 14 the 149th Brigade attacked the Hook Sap and Gird Line, the 5th N.F. on the right, the 7th N.F. on the left opposite the sap At the same time the Australian Corps attacked farther to the right, but no attack was made on the Butte itself. An officer, who was in the trenches south-west of the Butte and saw the Northumberlands go forward, told me that he had never seen such a strange sight. The men staggered forward a few yards, tumbled into shell-holes or stopped to pull out less fortunate comrades, forward a few more yards, and the same again and again. All the while the machine guns from the German trenches poured a pitiless hail into the slowly advancing line; and the German guns opened out a heavy barrage on the trenches and on the ground outside. In spite of mud, in spite of heavy casualties, the survivors of two companies of the 7th N.F. struggled across that spongy swamp and gained the German line. What happened after that can only be conjectured, for they never kept in touch with the 5th N.F., who reached and took the Gird Line. But it is known that the 7th N.F. got a footing both in Hook Sap and in the Gird Line behind.
The Germans barraged the captured trenches twice or three times during the day, and are thought to have attacked them in force, with fresh reserves each time. Owing to the heavy and continuous barrage across No Man's Land no news could be got back, and no supports could be sent forward. Finally, at night, the remnants of the shattered brigade were collected, and another attempt were made to reach the trenches; but the Germans had evidently now got back to their old position and in the mud and darkness the fresh attack had little chance of success. Nothing more has been seen or heard of the two companies that reached Hook Sap. It is believed that they perished to the last man, over whelmed by successive German counter-attacks. Second-Lieut. E. G. Lawson fell at Hook Sap, also 2nd-Lieut. R.H.F.Woods, both Bombing Officers of the 7th N.F.; also Bombing Sergts. J.R. Richardson and J. Piercy.
The 5th N.F. did well indeed, for they succeeded in holding their ground in the Gird Line, and handed it over next day to the troops that relieved them. But that also had to be abandoned at last owing to its isolated position.
The only consolation that can be drawn from this heroic but tragic affair is that it may have created a diversion to our successful operation at Beaucourt. As an isolated operation it was doomed from the start owing to the state of the ground and the exhaustion of the men who took part in it.
www.fairmile.fsbusiness.co.uk/hooksap.htm
A Lake
A LAKE (RoH)
Either LAKE, Arthur Norman, Sapper 85613, 207th Field Company, Royal Engineers. Died 19th January 1917. Aged 34. Born Colegate, Norfolk, enlisted Norwich. Awarded the Military Medal (M.M.). Son of Mr. and Mrs. Fred W. Lake, of 36, Pitt St., Norwich; husband of Eliza Alice Lake, of 7, Rosebery Rd., Norwich. Buried in BREWERY ORCHARD CEMETERY, BOIS-GRENIER, Nord, France. Plot IV. F. 13.
CWGC: www.cwgc.org/search/casualty_details.aspx?casualty=59108
There is a picture of Arthur Norman on Norlink. Accompanying notes read Sapper Lake was killed on 19th January 1917
norlink.norfolk.gov.uk/02_Catalogue/02_013_PictureTitleIn...
Arthur Norman was baptised at St George’s Colegate on the 12th October 1884. His actual date of birth isn’t noted. His parents are listed as Frederick William and Sarah, and their address is given as Pitt Street, Norwich.
Or LAKE, Arthur, Private 3921, 2nd Battalion, Northumberland Fusiliers. Killed in action 12th March 1915. Aged 19. Born and enlisted Norwich. Son of Mr. and Mrs. Lake. No known grave. Commemorated on PLOEGSTEERT MEMORIAL, Comines-Warneton, Hainaut, Belgium. Panel 2.
CWGC www.cwgc.org/search/casualty_details.aspx?casualty=869348
Norlink also has
Lake, Lance Corporal Arthur Walter, 101st Winnipeg Light Infantry (Overseas) Battalion
Lance Corporal Lake was born at Norwich, 31st December 1883, the son of W. Walter and Lottie Lake of 83 Crown Road, Great Yarmouth. He enlisted in early 1916 and was killed 9th April 1917 at Vimy Ridge, France.
norlink.norfolk.gov.uk/02_Catalogue/02_013_PictureTitleIn...
CWGC: www.cwgc.org/search/casualty_details.aspx?casualty=2954741
His enlistment papers can be seen here
www.collectionscanada.gc.ca/databases/cef/001042-119.02-e...
www.collectionscanada.gc.ca/databases/cef/001042-119.02-e...
To add to our plethora of choices, the 1901 census has an 8 year old Arthur, born Norwich and recorded at 15 Priory Yard in the Parish of St James with Pockthorpe. His parents are Walter and Eliza. There is also a 11 year old Arthur recorded at 117 Oak Street, who lives with parents Robert and Mary.
While Arthur Norman from Pitt Street is there, and Arthur Walter, who by the time of the 1901 census has moved to 83 Crown Road, Great Yarmouth, there is no trace of the youngest Arthur on either the 1901 or the 1911 census. The only Arthurs of the right age and with a Norfolk connection on the 1901 census were born at Stalham and Attleborough.
C G Marshall
Cecil George MARSHALL (RoH)
probably Private M/33836, "N" Forage Company (Cambridge), Royal Army Service Corps. Died in United Kingdom 4th November 1918. Aged 22. Born Eccles, Kent, enlisted Chatham, resident Maidstone. Husband of Mabel Sophia Marshall, of 9, Howletts Court, Botolph St., Norwich. Buried in NORWICH CEMETERY, Norfolk. Plot/Row/Section 47. Grave 803.
CWGC www.cwgc.org/search/casualty_details.aspx?casualty=2803224
No match on Norlink
There is also a Claude at 67 Magpie Road Aged 8 Parents Thomas and Mary on the 1901 census who is still around in Norwich in 1911, but the only match on CWGC for a Claude Marshall is a Temporary Lieutenant in the 7th Battalion South Staffs Regiment, who died in 1917.
Unfortunately no next of kin details shown on CWGC
CWGC www.cwgc.org/search/casualty_details.aspx?casualty=159629
Private Marshall’s headstone:-
www.flickr.com/photos/43688219@N00/3085037887/
G H Marshall
George Henry MARSHALL (RoH)
Private 772766, 2nd Battalion, Canadian Infantry (Eastern Ontario Regiment). Died 29th September 1918. Aged 30. Born 12th September 1888 in Norwich. Son of Robert and Sarah Marshall, of 26, Stacey Road, Norwich; husband of Ellen Mary Marshall, of King's Head Yard, Magdalen St., Norwich. Machinist by trade,. Unmarried. Enlisted 5th February 1916 at Brantford, Ontario, Canada, passed fit 7th February 1916. Height 5 feet 5½ inches, girth 35½ inches, complexion fair, eyes brown, hair light brown, religion Church of England. Buried in BUCQUOY ROAD CEMETERY, FICHEUX, Pas de Calais, France. Plot II. Row K. Grave 23. National Archives of Canada Accession Reference: RG 150, Accession 1992-93/166, Box 5952 - 17
CWGC: www.cwgc.org/search/casualty_details.aspx?casualty=179082
There is a picture of George on Norlink
norlink.norfolk.gov.uk/02_Catalogue/02_013_PictureTitleIn...
Accompanying notes read Private Marshall was born in Norwich on 21st September 1888, and educated at Angel Road School. He enlisted on 30th July 1916, and died of wounds received at the Battle of Cambrai on 29th September 1918
Interestingly the photo was taken at Bonds of Magdalen Street, Norwich.
The 12 year old George appears on the 1901 Census at 51 Esdelle Street in the parish of St Augustines. This is the household of his parents, Robert, (aged 43 and a Fruiterers Porter from Norwich), and Sarah, (aged 43 and also from Norwich). Their other children are:-
Robert……..aged 21.…..Born Norwich…..Printers Compositor
Edward……aged 20.…..Born Norwich…..Shoemakers Pressman
Walter……..aged 17.….Born Norwich…..Printers Porter
Albert……..aged 16.…..Born Norwich…..Errand Boy - Drapers
Sarah………aged 14.….Born Norwich
Rosa……….aged 11.….Born Norwich
Susan………aged 10.…Born Norwich
Eliza……….aged 8.…..Born Norwich
Arthur………aged 4.….Born Norwich
The enlistment papers for George Henry Marshall, born 12th September 1888 can be seen on-line in the Canadian Archive.
www.collectionscanada.gc.ca/databases/cef/001042-119.02-e...
www.collectionscanada.gc.ca/databases/cef/001042-119.02-e...
He gives his next of kin as his father, Robert Marshall, of 26, Stacey Road, Norwich
27th September 1918
On the Corps left the 1st Division’s success paid tribute to careful planning and well-directed and determined execution. Two guns of the 1st Battery C.F.A. gave the 1st Brigade a good start by moving in front of Inchy-en-Artois and firing point-blank into enemy positions along the canal. Thus aided, the 4th Battalion, having crossed the dry bed with little difficulty, was able to jump ahead to the north-east and capture its assigned portion of the Marquion Line. Here the 1st Battalion pushed through as planned and secured the Green Line in short order. The 2nd and 3rd Battalions now assumed the lead, only to be stopped by heavy fire from the embanked railway which curved north from Bourlon. With the aid of a timely flanking attack by the 72nd Battalion they overcame this resistance and swept on to the Blue Line.
On the whole the day had gone very well. That night (General) Currie wrote in his diary: “Today’s success jeopardizes the hold of the enemy on the Quéant- Drocourt system north of the Scarpe, and he may be expected to fall back to Douai.” With the obstacle of the Canal du Nord overcome there was hope that Cambrai might soon be captured, and that the fall of Douai would follow. But gains had been limited on the Corps right, where the 4th Canadian Division, suffering from an open flank because of the slow progress of the British formations farther south, had been unable to start the second phase of the operation. During the night of 27-28 September, however, the Germans fell back. With his divisions ejected from their lines and lying unprotected in the open fields from Epinoy to Ribécourt, General von Below gave orders for a withdrawal to the far side of the Sensée between Arleux and Aubigny, and to the “Hagen” position running southward from Aubigny through Marcoing.108
On the evening of the 27th General Currie issued orders for the advance to continue throughout the night and following day in an effort to work around the north side of Cambrai and keep the enemy from setting up a defensive line west of the city.
The 2nd Battalion seems to have been engaged in holding the line on the 28th and 29th, as the various Canadian Reserve units were brought forward to keep the momentum going.
See Chapter 14, Matrix Nicholson Transcriptions.
Source: cefresearch.com/matrix/Nicholson/Transcription/
W H Mason
William Henry MASON (RoH)
Private Norfolk Regiment 1st/4th Battalion, Aged 21 Died 19/04/1917 200086 Son of Henry and Mary A. Mason, of 24, Rose Yard, St. Augustines, Norwich. Plot Panels 12 to 15. Buried in JERUSALEM MEMORIAL
CWGC www.cwgc.org/search/casualty_details.aspx?casualty=1646317
No match on Norlink
The five year old William H. is recorded on the 1901 Census at 11 Thompsons Yard in the Parish of St Edmunds. This is the household of his parents, Henry, (aged 46 and a Crepe Finisher from Morwich), and Mary.A., (aged 38 and from Norwich). Their other children are:-
May……….,,,,,,,,,,,,,,aged 10.…….born Norwich
Alice M……………..aged 9.……..born Norwich
Ethel………………aged 3.………born Norwich
Making up the household is a 1 year old boarder, Ernest Camplin
19th April 1917 During the 2nd Battle of Gaza,
Facing the Tank Redoubt was the 161st Brigade of the 54th Division. To their right were the two Australian battalions (1st and 3rd) of the Imperial Camel Corps Brigade who had dismounted about 4,000 yards from their objective. As the infantry went in to attack at 7.30am they were joined by a single tank called "The Nutty" which attracted a lot of shell fire. The tank followed a wayward path towards the redoubt on the summit of a knoll where it was fired on point blank by four field guns until it was stopped and set alight in the middle of the position.
The infantry and the 1st Camel Battalion, having suffered heavy casualties on their approach, now made a bayonet charge against the trenches. About 30 "Camels" and 20 of the British infantry (soldiers of the 5th (territorial Battalion of the Norfolk Regiment) reached the redoubt, then occupied by around 600 Turks who immediately broke and fled towards their second line of defences to the rear.
The British and Australians held on unsupported for about two hours by which time most had been wounded. With no reinforcements at hand and a Turkish counter-attack imminent, the survivors endeavoured to escape back to their own lines.
To the right (west) of Tank Redoubt, the 3rd Camel Battalion, advancing in the gap between two redoubts, actually made the furthest advance of the battle, crossing the Gaza-Beersheba Road and occupying a pair of low hills (dubbed "Jack" and "Jill"). As the advances on their flanks faltered, the "Camels" were forced to retreat to avoid being isolated.
Source: en.wikipedia.org/wiki/Second_Battle_of_Gaza
E S Plumstead
Ernest Sidney PLUMSTEAD (RoH)
Gunner 875273, "A" Battery, 173rd Brigade (Territorial Force), Royal Field Artillery Killed in action 15th October 1918. Born and enlisted Norwich. Buried in DADIZEELE NEW BRITISH CEMETERY, Moorslede, West-Vlaanderen, Belgium. Plot I. Row C. Grave 35.
CWGC www.cwgc.org/search/casualty_details.aspx?casualty=163254
No match on Norlink
The 3 year old Ernest is recorded on the 1901 census at 55 Peacock Street in the Parish of St Pauls. This is the household of his parents, Samuel, (aged 41 and a Painter from Norwich), and Alice, (aged 31 and from Norwich). Their other children are:-
Percy……………….aged 8.………born Norwich
Alice……………….aged 6.………born Norwich
Arthur………………aged 5.……..born Norwich
Also living with them is Samuel’s Sister-in-Law, (and therefore probably Alice’s sister), Susan Saddleton, aged 19 and a Silk Weaver in a Crape Factory. Susan was also from Norwich.
CLXXIII (East Ham) Brigade: War Raised Unit; Formed at East Ham in 1915 and consisted of A, B, C and D Batteries; 36th (Ulster) Division. The Division moved to France 3-6 Oct 1915; Divisional Artillery remained in England until November 1915.
Forum Post,
14th - 15th October 1918
During the liberation of my village (Gulleghem, incl hamlets such as Salines, Steenbeek, Drie Masten...), 43 soldiers were killed and burried on the spot, the graves scattered all over the village. A document in the village archive lists their names, numbers and regiments. Most of the killed men were from the 29th Division (a few from the 35th and 36 division) serving with the South Wales Borderers, the Royal Scots, the Hampshire regiment, the Border Regiment, King's Own Scottish Borderers, Machine Gun Corps, Royal Inniskilling Fusiliers and Royal Field Engineers
(Gunner Plumstead is in the attached list)
1914-1918.invisionzone.com/forums/index.php?showtopic=104003
J W Scottow
John 'Jack' William SCOTTOW (RoH)
Gunner 101885, 355th Siege Battery, Royal Garrison Artillery. Died of wounds 21st August 1918. Born Heigham, enlisted Norwich. Buried in DAOURS COMMUNAL CEMETERY EXTENSION, Somme, France. Plot V. Row B. Grave 27.
CWGC www.cwgc.org/search/casualty_details.aspx?casualty=77657
There is a picture of Gunner Scottow on Norlink
norlink.norfolk.gov.uk/02_Catalogue/02_013_PictureTitleIn...
The accompanying notes read Gunner Scottow was born in Norwich in March 1887. He enlisted in August 1916, and was killed in action on 21st August 1918
On the 1911 census, a John Scottow, born Norwich circa 1887, is recorded in the district of Dartford. Other possibly related Scottow’s are a Mary, (born circa 1883, Norwich - possibly John’s wife?), and a Richard, (born circa 1909 Norwich - possibly John’s son?).
There isn’t a match on the 1901 census. On the 1891 census, the 3 year old John W is recorded at 29 Orchard Street in the parish of St Bartholomews. This is the household of his parents, John, (aged 39 and a Carpenter & Joiner from Alby, Norfolk), and Elizabeth, (aged 36 and from Hanworth). Their other children are:-
Mary……..,,,,,,,,,aged 17.….born Norwich…….Teacher:Elementary
George……,,,,,,,,aged 15.…born Norwich…….Labourer as a Packer
Elizabeth……….aged 13....born Norwich
Havvield(? Daughter)…..aged 1.…born Norwich
G Snelling
Gordon SNELLING (RoH)
Private 30316, 8th Battalion, Norfolk Regiment. Killed in action 11th May 1917. Born St Saviour, Norwich, enlisted Norwich. No known grave. Commemorated on ARRAS MEMORIAL, Pas de Calais, France. Bay 3.
CWGC www.cwgc.org/search/casualty_details.aspx?casualty=1653957
No match on Norlink
On the 1901 census the 8 year old Gordon is recorded at 8, Little White Horse Yard, Botolph Street, in the Parish of St Saviour. This is the household of his parents, George, (age 39 and a Shoemaker from Norwich), and Emma, (also aged 39 and from Norwich). Their other children are:-
George………aged 13.……..born Norwich
Emma……….aged 10.……..born Norwich
William……..aged 4.……….born Norwich
Walter………aged 1.……….born Norwich
The 18th Division, of which the 8th Battalion were part, lists amongst its battle honours the third battle of the Scarpe, (3rd May-5th May 1917), part of the wider Battle of Arras. However, while fatalities amongst the 8th continued through-out May, its difficult to establish there whereabouts during this period.
I think this is a good source for learning several languages at one time. Seriously, you can look at the word "sugar", for example.
There are English, French, German, Spanish, Portguese, Italian, Dutch, Swedish, Norwegian, Danish, Finnish (mmm, difficult), Russian (this is very difficult), Greek (very difficult), Polish (difficult), Chech (difficult), Arabic (you'll need at least 30 days to learn the letters), Japanese (my native tongue so no problem for me), and Chinese (the characters are the same so I can guess to some extent).
In this picture, there are Norwegian (blurred), Danish, Finnish, Russian, Greek, Polish, Chech, Arabic, Japanese, and Chinese (blurred).
Title in other languages:
Deutsch: Häuser und Zacken
English: Houses and jags
English:
Welcome and thank you for being here! This image forms part of a collection of photographs of moments on Planet Earth.
If you enjoy this work and want to support me financially, I’m glad to receive your donation via Paypal: paypal.me/jankohoener
If you intend to use this picture for your own purposes, please credit me with the following attribution line: Janko Hoener / CC-BY-SA-4.0. This is required by the license terms. A link back to this page and informing me about your usage via FlickrMail is appreciated.
Deutsch:
Willkommen und vielen Dank, dass Sie hier sind! Dieses Bild stellt Teil einer Sammlung von Fotografien von Augenblicken auf dem Planet Erde dar.
Wenn Ihnen diese Arbeit zusagt und Sie mich finanziell dabei unterstützen möchten, so freue ich mich über Ihre Spende via Paypal: paypal.me/jankohoener
Wenn Sie dieses Foto für eigene Zwecke nutzen möchten, geben Sie bitte Janko Hoener / CC-BY-SA-4.0 in der Bildunterschrift an. Dies ist per Lizenz gefordert. Über einen Link auf diese Seite und eine Benachrichtigung über die Nutzung via FlickrMail freue ich mich.
Photoshoot at a Pokot village.
The Pokot people are categorized under the larger Kalenjin tribes grouping of Kenyan Nilotic speakers because they have oral traditions of a similar origin. They speak the Pokot language. The Pokot people live in the Baringo and Western Pokot districts of Kenya and also in the Eastern Karamoja region of Uganda. The Pokots are dived into two main sub-groups depending of their location and way of life. The two groups are the Hill Pokot who practice both farming and pastoralism, and live in the rainy highlands in the west and in the central south. The second group is made up of the Plains Pokot who living in dry and infertile plains, herd cows, goats and sheep.
As a result of their nomadic lifestyle, adopted by most of the Pokot, they have interacted with different peoples in their history and therefore incorporated social customs of neighbors into their life. The Turkana and the Karamojong of Uganda, who they neighbor, appear to have had the most influence on the Pokot. Those who are cultivators mainly grow corn/maize. Nevertheless, whether a pastoralist or a farmer, wealth among the Pokot is measured by the number of cattle one has. The other major uses of cows are in bride price and barter trade. As long as a Pokot man has enough wealth in terms of cows to offer, marrying more than one wife is allowed.
Dairy products like milk are an important part of the diet of the Pokot. Porridge made from wild fruits boiled with a mixture of milk and blood, a repast rich in nutrients and iron is the staple of the Pokot diet. Using a special arrow, it's shot into the neck of a cow to drain blood without permanently causing harm to the animal.
The Tororot being the utmost god according to the Pokot, prayers and sacrifices are made to him during ethnic festivals and dances that are organized by their elders. Also, the Pokot have diviners who are in charge for maintaining the spiritual balance within their society. Being superstitious and believing in sorcery and sometimes calling on various forms of shielding lucky charms to ward off the ill will of any sorcerers is a part of their tradition. They also worship other deities like the sun, moon and believe in the spirit of death.
Governing within the Pokot community, is through a number of age-sets and association with any particular set is be determined by the age during which a Pokot goes through their initiation into that set group or society. It is typically between the ages of fifteen and twenty for the men while, it is around twelve, for the women. Matrimonial binds for the youngsters are allowed, once the initiation has been accomplished. As well, they begin taking part in the local economic functions. The bonds formed within the initiation groups, are close and are functional in future political ties as they progress through the positions in the tribal organization. At old age, they get a certain degree of status and the esteem that goes with it. Presiding over important tribal decisions, festivals and religious celebrations are the duties among others that elders are in charge of.
The Pokot are quite proud of their culture are bound to hold on to it in the future. Generally, Pokot women wear colorful necklaces and beaded headgears, brass jewelry and big loop type earrings whereas men wear just a few wrap garments and cowhide capes and shirts. They use beaded skirts to distinguish those females who have been initiated from those who haven't. Pokot warriors wear red clay on their hair, special headgears of feathers. Dances are an important aspect of their culture especially during social-cultural events.
Voyage dans l'Amérique méridionale
Paris, :Chez Pitois-Levrault et ce., libraires-éditeurs, rue de la Harpe, no. 81;1835-1847.
__ Allora ti sei divertita?
__ Così
__ L'hai visto il metrò?
__ No
__ E allora,che cosa hai fatto?
__ Sono invecchiata
(R.Queneau---Zazie nel metrò)
The word Allah
The Semitic language which is spoken in the celestial spheres, is the language in which the angels and God address each other. Adam Safi-Allah spoke the same language in paradise. Adam and eve then came into the world and settled in Arabia. Their children also spoke the same language. Then as a result of the descendants of Adam spreading in the world, this language passed from Arabic, Persian, Latin and into English and God was then known by different names in the different languages. As Adam lived in Arabia, there are many words of the Semitic language which are still found in the Arabic language. God addressed the Prophets, Adam as Adam Safi-Allah, Noah as Nuh Nabi-Allah, Abraham as Ibraheem Khalil-Allah, Moses as Musa Kalim-Allah, Jesus as I’sa Ruh-Allah and Mohammed Rasul-Allah. All these titles, in the Semitic language were written on the Tablet before the arrival of the Prophets. This is why the Prophet Mohammed said: “I was a Prophet even before I came in to this world.”
Many people believe that the word Allah is a name given by Muslims, this is not so.
The Prophet Mohammed’s fathers name was Abd-Allah, at a time when Islam did not exist. Prior to the advent of Islam the Name Allah was announced with the title of every Prophet. When the souls were created, the first Name on their tongue was Allah and when the soul entered the body of Adam, it said, Ya-Allah, and only then it entered the body. Many religions understand this enigma and chant the Name Allah and many others because of doubt are deprived of the Name.
Any name which is used to point towards God is worthy of respect.
In other words, which points towards God. The mystical effect of the Name of God has been diversified due to the different names. Every letter of the alphabet has a separate numeric value. This is also a celestial knowledge. All the numeric values are connected with all of the human race. Occasionally the numeric values do not agree with the astronomical calculations as a result of which people become afflicted. Many people go to astrologers and experts of this knowledge and have charts prepared based on the stars. They name their children on this basis.
Just as the letters (a, b, j, d,) (1, 2, 3, 4) when added have the numerical value of ten. Similarly every name has a separate numeric value. As God has been given so many different names, this has caused a conflict between the numeric value of the different names. If all the people called upon God by the same name, then despite the fact that they would all have separate religions, they would all be united inwardly. They too, like Nanak Sahib and Baba Farid would then say:
“All the souls have been created by the light of God, even though their environment and communities are separate.”
The angels that are assigned tasks in the world are also taught the languages of the people of the world.
It is important for the people of every Prophet that they recite, chant and affirm the Title of their Prophet which was granted by God to the Prophet at his time, for the recognition, spiritual grace and purification of his people. The recital and affirmation should be in the same method and in the language of their Prophet.
The entry of any individual into any religion is subject to the condition that the individual accepts and affirms the Title of the Prophet of that religion. Just as the affirmation and the verbal vows are a condition of any marriage.
Entry into the heavens has been made subject to the acceptance and affirmation of the Titles of the Prophets. In the western world many Muslims and Christians have no knowledge of their Prophet’s Title furthermore many do not even know their Prophets original name (in the original language of the Prophet.)
People who only verbalize the affirmation of their Prophet’s Title rely upon their good deeds. Those that reject and do not affirm their Prophet’s Title are refused entry to paradise. Those individuals in whose hearts the affirmation of their Prophet’s Title has descended (entered) they will enter paradise without any accountability.
The revealed celestial Scriptures, whichever language they are in so long as they are in the original form, are a means to finding God. Where the texts and the translations that have been adulterated, just as adulterated flour is harmful for the stomach, the adulterated books have become harmful and people of the same religion and the same of Prophet have divided into so many sects.
To be sure of the straight and guided path it is better that you are guided by the Light (of God) also.
The method of producing light.
In prehistoric times stones would be rubbed together to make fire. Whereas a spark can also be produced by rubbing two metals together. In a similar way electricity is made from water. Similarly by the friction of the blood inside the human body, in other words electric energy is produced by the vibrating heartbeat. In every human being there is present, approximately one and a half volts of electricity due to which the body is energetic. As the heartbeat slows in old age, this reduces the electricity in the body and this in turn also causes a reduction of the energy level in the body.
Firstly, the heartbeat has to be made vibrant and pronounced. Some do this by dancing, some by sports and exercise and some people try to do this by meditating and chanting the Name of God Allah.
When the heartbeat becomes vibrant and pronounced then by chanting the Name Allah try to synchronize it with every heartbeat. Alternatively try to synchronize Allah with one heartbeat and Hu with the other. Some time by placing your hand on the heart and when you feel your heartbeat, again try to synchronize the Name Allah by chanting it with the rythm of the heartbeat and imagine that the Name Allah is entering the heart.
The chanting of Allah Hu is better and more effective but if anyone has an objection, or a fear of chanting Hu, then instead of being deprived one should solely use the Name Allah, repetitively in the chanting. It is beneficial for people who chant and practice this discipline and who read mantras to physically remain as clean as possible as the:
“disrespectful are unfulfilled and the respectful are fulfilled.”
The first method for producing light.
Write Allah on a paper in black ink, and do this exercise for as long as you wish on a daily basis. Soon thereafter, the Word Allah will be transported from the paper and hover over the eyes. Then with one-pointed concentration, attempt to transport the word from the eyes to the heart.
The second method for producing light.
Write Allah on a zero watt bulb, in yellow. Whilst you are awake or just before sleep, concentrate and try to absorb it into the eyes. When it appears on the eyes then try to transport it to the heart.
The third method for producing light.
This method is for those people who have perfect spiritual guides and teachers and who due to their spiritual connection are spiritually assisted by them.
Sit alone and imagine that your index finger is a pen. Using your finger and with your concentration, attempt to write Allah on your heart. Call upon your spiritual teacher (spiritually), so that he too may, hold your finger, and write Allah on your heart. Continue to do this exercise everyday, until you see Allah written on your heart.
By the first and second method, the Name Allah becomes inscribed on the heart, just as it was written and seen by you but when it becomes synchronized with the heartbeat, then it slowly starts to shine. In the synchronized method, the assistance of the spiritual teacher is provided and for this reason it is seen shining and well written on the heart right from the beginning.
Many Prophets and Saints have come into the world, and just for the sake of testing this, if you feel it appropriate, concentrate or call upon all of them when you are practicing your meditation.
Whilst concentrating on any Prophet or Saint, during your meditating practice, if the rhythm of your heartbeat increases, in its vibration or you feel an improvement then this means that your destiny (spiritual fruits) lies with that Prophet or Saint.
Thereafter it is beneficial to concentrate on that same person whenever you practice your meditation as spiritual grace is transferred in this way, because every Saint is spiritually connected to a Prophet, even if that Prophet is not physically living.
The spiritual fruit (grace) of every illuminated person is in the hands of one Saint or another. It is essential that the Saint is living. Sometimes a very fortunate person is gifted with celestial spiritual grace by a perfect Saint who is not living, but this is very rare. However Saints not living in our human realm can provide worldly spiritual grace and assistance to people from their tombs. This is known as Owaisi spiritual grace.
The recipients of such spiritual grace often get entangled in their spiritual insights, visions and dreams because the spiritual guide providing the assistance is in the spiritual realm and so too is Satan and the recognition of the two becomes difficult.
Along with the spiritual grace it is important to have knowledge, for which a living Saint is more appropriate. If a person (Saint) possesses spiritual grace but is without knowledge, that person is known as a Majzoob (Godly but abstracted due to the complete absorption into the Essence of God and who is not in full control of his faculties).
A person (Saint) having spiritual grace and knowledge is known as a Mehboob (literally, loved one). Such people (Saints) as a result of their knowledge provide worldly spiritual assistance as well as spiritual grace and benefit. Whereas the Majzoobs are known to provide worldly spiritual assistance to people by their unusual but accepted practices of shouting obscenities and poking people with their wooden sticks.
If any (Prophet or Saint) appears but does not help or assist you then put Gohar Shahi to the test.
You may belong to any religion, there is no condition in this respect as long as the individual is not eternally ill-fated.
Many people have received the spiritual grace of Qalb meditation from the Moon. This is obtained when there is a full Moon from the East. Look at it with concentration and when you see the image of Gohar Shahi on it say Allah, Allah, Allah three times and you will be blessed with this spiritual grace. Thereafter without any fear or reservation practice the meditation as described.
Believe (the fact) that the image on the Moon has spoken to many people in many different languages. You can try looking and speaking to it also.
About Muraqba
(transcendental meditation)
(Literally. journey. Meditation in which the soul leaves the human body)
Many people without having acquired the illumination of the spiritual entities (‘Lata’if/Shaktian’) and without attaining spiritual strength and prowess try to engage in this meditation. They either fail to reach the meditative state or become the subject of Satanic interference. This type of meditation is for illuminated people, whose spiritual entity of the self has been purified and the Qalb has been cleansed. The practice or attempt at this type of meditation is foolish no matter what type of physical worship is used to achieve this. To collect and gather the strength of the soul and the spiritual entities and then to travel to a place is what is known as meditation.
Sainthood is the one fourtieth part of Prophecy.
Every dream, meditative journey, inspiration or revelation of a Prophet is accurate and authentic and does not need verification. Only fourty out of a hundred dreams, meditative journeys, inspirations and revelations of Saints are accurate the remaining sixty percent are inaccurate.
God cannot be understood without knowledge
The lowest type of meditative journey is started only after the illumination and awakening of the spiritual entity of the Qalb. This is impossible without first achieving the meditation of the Qalb (meditation with the vibrating heartbeat synchronized with the Name Allah). It takes one jerk or shake to bring the person out of this meditative state and back to consciousness. The faculty of the augury (foretelling the future by reading verses or looking into designated books) is also connected to the Qalb.
The next stage is the meditative journey of the soul. It takes three jerks or shakes to return a person back to normality from this meditative state.
The third stage of the meditative journey is done by the spiritual entity, Anna and the soul together. The soul travels along with the spiritual entity Anna, to the realm of souls just as the Archangel Gabriel accompanied the Prophet Mohammed to the realm of souls.
People who are in this meditative state are sometimes even taken to be buried in their graves and they are unaware of this happening to them. Such a meditative state and journey was taken by the “Companions of the Cave” as a result of which they remained asleep in the cave for more than three hundred years.
When this meditative state and journey was undertaken by the Sheikh, Abdul-Qadir al-Jilani, in the jungle, the occupants of the jungle would regard the Sheikh as dead and would take him to a grave for burial but the meditative journey would break just before the burial (the Sheikh would return to consciousness).
How to recognize a special inspiration and revelation from God.
When a person has awakened and illuminated the spiritual entities in the chest and is worthy of receiving the rays of the Grace of God, then at that point God communicates with that person. God is All-Powerful and can do as he pleases and thus communicate with the human being in any way fit, but he has made a special method for his recognition so that his friends can be saved from the deception of Satan.
Firstly, text in the Semitic language appears on the seekers heart and its translation is seen in the language of the seekers mother-tongue. The text is white and shiny and the eyes close automatically and look at the text (internally). The text then passes the Qalb and moves towards the spiritual entity Sirri as a result of which it shines even more. Then the text moves towards the spiritual entity, Akhfa and from here it shines more and then moves onto the tongue. The voice then spontaneously starts to repeat that text.
If this inspiration is from Satan then an illuminated heart will dull the text and if the text is strong and prominent then the spiritual entities Sirri or Akhfa destroy that text. Further if due to the weakness of the spiritual entities the text does arrive at the tongue, then the voice will prevent it from being spoken into words.
This type of inspiration is for special types of Saints, whereas in respect of ordinary Saints, God sends messages to them through the angels or other spiritual entities. When the Archangel Gabriel accompanies the special and inspired text, this is known as revelation which is confined to the Prophets.
For more detail visit www.goharshahi.org or visit asipk.com and for videos visit HH rags
Language not only communicates, it defines culture, nature, history, humanity, and ancestry. The indigenous languages of the Arctic have been formed and shaped in close contact with their environment. They are a valuable source of information and a wealth of knowledge on human interactions with nature is encoded in these languages. If a language is lost, a world is lost. This deep knowledge and interconnectedness is expressed in Arctic song, subsistence practices, and other cultural expressions but especially in place names across the Arctic. Place names of the indigenous peoples reflect subsistence practices, stories, dwelling sites, spawning sites, migratory routes of animals, and links to the sacred realms of the indigenous peoples of the north. From surveys it was possible to calculate change in the absolute number of speakers and proportion of speakers for 44 of the surveyed languages. Only 4 languages displayed an increase in absolute numbers of speakers, proportion of speakers and net population. Thirty nine of the surveyed languages experienced a decrease in vitality over the last decade, i.e., a decrease in numbers of speakers and in the proportion of speakers within their populations. Thirty-five languages experienced reductions in proportion of speakers and 22 of these ranged from 10–50%. Of the remaining languages all but seven experienced reductions of over 10% in the absolute numbers of speakers within their populations. Some languages, such as the Enet language of the Russian Federation experienced a 70% decrease in the numbers of speakers. Only twelve languages displayed an increase in absolute numbers of speakers The Inuit language(s) had the highest gain while the Chukchi language had the greatest loss.
For any form of publication, please include the link to this page:
This photo has been graciously provided to be used in the GRID-Arendal resources library by: Hugo Ahlenius, GRID-Arendal & CAFF
Wintergarten_Conservatory - Greenhouse Wintergarten conservatory or commonly called the green house or in the English language is a greenhouse used to grow other crops as well. wintergarten Wintergarten comes from the German language is commonly called the greenhouse in English. conservatory Wintergarten amazingly constructed for informal meetings or also plant crops. greenhouse about Wintergarten_Conservatory - Greenhouse from youtu.be/rX6NGhXTyYU
I won't repeat the the filthy bilge this bad boy was spewing...it's what comes I guess from hanging out too long with park employees and other human beings. You pick up some pretty fancy lingo. A wild goose would gag on this stuff.
Xo in American Sign Language
Learn more about the XO laptop at OLPC News - your independent blog of record about the One Laptop Per Child program
[image in cooperation with Mo/ (Sorrenta)]
those three words are never enough
~~
~
if you are the meaning of love,
I need not know more words
if you are who I am to live for,
there is no limit to life
if you are the reasons I need to try,
let there be no boundaries
if you are why life's restless motion
soothes to the silence of a moment,
there is no time
if you are all my heart seeks
and all it will ever need
let it be yours, let it be
if you are my soul to whole
let it be to you,
as you are to me
if you are why we make one
there is no such thing as distinction
if you are why truth turns trust turns belief
let my heart rest blind in your hands.
- those three words
[Writen by Mo /(Sorrenta)]
-----------------------------------------------------------------------------
I'm proud of being a part of one of Sorrenta's beautiful ideas. He did the editing and did the writing, my only cooperation was the my hands (The blury ones ;)
A KB&S train bound for Lafayette makes a brief stop at the World Headquarters in Iroquois Junction, Illinois.
Don't forget Closed Captioning! HTML5 needs to be accessible for the hearing disabled as well.
Feel free to use this logo for any presentations, web pages, or whatever else you can think of. it uses the Gallaudet font www.fontspace.com/category/ASL
Here's a braille version: www.flickr.com/photos/draket/5449654430/
Editors: Reimer
Language: German
Booklet, 248 pages
ISBN-10: 3496027169
ISBN-13: 978-3496027164
Franziska Becker (2001): Ankommen in Deutschland - Einwanderungspolitik als biografische Erfahrung im Migrationsprozess russischer Juden
Die Studie untersucht Migrationsprozesse russischer Juden. Dabei werden sowohl die Einwanderungspolitik als auch die Erfahrungsperspektive der Migranten in den Blick genommen. Dichte biografische Fallstudien eröffnen Einblicke in einen komplexen Umbauprozess sozialer Erfahrung und individueller Verortung.
Seit 1991 werden Juden aus der ehemaligen Sowjetunion in Deutschland als „jüdische Kontingentflüchtlinge“ aufgenommen. Franziska Becker lotet die Einwanderungspolitik und ihre rechtlichen und bürokratischen Rahmenbedingungen sowie ihre sozialen und kulturellen Kontexte aus. Dabei wird auch eine (deutsche) Strategie der Identitätszuschreibung vorgeführt, die eindeutig konstruktive und normative Züge trägt. Die Studie zeigt anhand biographischer Fallstudien, wie diese Zuschreibungsdiskurse im individuellen Migrationsprozess wirken, wie sie Migranten dazu herausfordern, ihre Lebensgeschichte reflexiv neu zu bewerten, um das Hiersein plausibel zu machen und zu legitimieren. Eindrückliche Porträts geben Aufschluss darüber, mit welchen Identitätserwartungen und Stereotypen russische Juden im Kontakt mit den Institutionen der Aufnahmegesellschaft wie Flüchtlingsheimen, Ausländerbehörden, der Sozialbürokratie und jüdischen Gemeinden konfrontiert werden und wie sich dabei ihre jüdischen Selbstbilder verändern. Die Studie setzt neue Akzente in der ethnologischen Migrationsforschung und lässt sich zugleich als Ethnografie des deutsch-jüdischen Verhältnisses lesen, eines für die Bundesrepublik zentralen Politikfeldes.
...ein wichtiger Beitrag zur Integrationsforschung, der „Integration“ gegen den Strich liest, nämlich als Resultat eines mühevollen Prozesses der Auseinandersetzung mit den Paradoxien der deutschen Einwanderungspoltik.[H-Soz-U-Kult]
Die ethnologische Dissertation von Franziska Becker über die russisch-jüdische Einwanderung ist eine hervorragende wissenschaftliche Arbeit, die man als eine Einführung in die überaus komplexe Materie empfehlen kann. [Im Gespräch – Martin-Buber-Gesellschaft.e.V.] /
Franziska Becker (2001): Arriving in Germany - Immigration policy as a biographical experience in the migration process of Russian Jews
The study analyses the migration processes of Russian Jews. Both immigration policy and the migrants' experiences are analysed. Dense biographical case studies provide insights into a complex process of transformation of social experience and individual localisation.
Since 1991, Jews from the former Soviet Union have been admitted to Germany as "Jewish quota refugees". Franziska Becker explores immigration policy and its legal and bureaucratic framework as well as its social and cultural contexts. In the process, a (German) strategy of identity attribution is also presented that clearly bears constructive and normative traits. Using biographical case studies, the study shows how these attribution discourses work in the individual migration process and how they challenge migrants to reflexively re-evaluate their life stories in order to make being here plausible and legitimise it. Impressive portraits shed light on the identity expectations and stereotypes with which Russian Jews are confronted in contact with the institutions of the host society, such as refugee centres, immigration authorities, the social bureaucracy and Jewish communities, and how their Jewish self-images change in the process. The study sets new accents in ethnological migration research and can also be read as an ethnography of the German-Jewish relationship, a central political field for the Federal Republic of Germany.
...an important contribution to integration research that reads "integration" against the grain, namely as the result of a painstaking process of coming to terms with the paradoxes of German immigration policy. [H-Soz-U-Kult] Franziska Becker's ethnological dissertation on Russian-Jewish immigration is an outstanding academic work that can be recommended as an introduction to the extremely complex subject matter. [In dialogue - Martin-Buber-Gesellschaft.e.V.] /
Franziska Becker (2001) : Arriver en Allemagne - La politique d'immigration comme expérience biographique dans le processus migratoire des Juifs russes.
L'étude examine les processus migratoires des Juifs russes. Elle s'intéresse aussi bien à la politique d'immigration qu'à l'expérience des migrants. Des études de cas biographiques denses ouvrent des perspectives sur un processus complexe de transformation de l'expérience sociale et de la localisation individuelle.
Depuis 1991, les Juifs de l'ex-Union soviétique sont accueillis en Allemagne en tant que "réfugiés du contingent juif". Franziska Becker explore la politique d'immigration et son cadre juridique et bureaucratique ainsi que ses contextes sociaux et culturels. Ce faisant, elle démontre également une stratégie (allemande) d'attribution d'identité qui présente des traits clairement constructifs et normatifs. L'étude montre, à l'aide d'études de cas biographiques, comment ces discours d'attribution agissent dans le processus de migration individuel, comment ils poussent les migrants à réévaluer leur histoire de vie de manière réflexive afin de rendre plausible et de légitimer leur présence ici. Des portraits impressionnants permettent de comprendre à quelles attentes identitaires et à quels stéréotypes les Juifs russes sont confrontés au contact des institutions de la société d'accueil telles que les foyers de réfugiés, les autorités d'immigration, la bureaucratie sociale et les communautés juives, et comment leur image de soi juive se modifie dans ce contexte. L'étude pose de nouveaux jalons dans la recherche ethnologique sur la migration et peut en même temps être lue comme une ethnographie des relations entre juifs et allemands, un domaine politique central pour la République fédérale.
...une contribution importante à la recherche sur l'intégration, qui lit "l'intégration" à contre-courant, à savoir comme le résultat d'un processus laborieux de confrontation avec les paradoxes de la politique d'immigration allemande.[H-Soz-U-Kult] La thèse de doctorat en ethnologie de Franziska Becker sur l'immigration juive russe est un excellent travail scientifique, que l'on peut recommander comme introduction à cette matière extrêmement complexe. [Entretien - Martin-Buber-Gesellschaft.e.V.] /
Franziska Becker (2001): Llegar a Alemania - La política de inmigración como experiencia biográfica en el proceso migratorio de los judíos rusos
El estudio analiza los procesos migratorios de los judíos rusos. Se analizan tanto la política de inmigración como las experiencias de los emigrantes. Densos estudios de casos biográficos permiten comprender un complejo proceso de transformación de la experiencia social y de localización individual.
Desde 1991, los judíos de la antigua Unión Soviética son admitidos en Alemania como "refugiados de cuota judía". Franziska Becker explora la política de inmigración y su marco jurídico y burocrático, así como sus contextos sociales y culturales. En el proceso, también se presenta una estrategia (alemana) de atribución de identidad que presenta claramente rasgos constructivos y normativos. Mediante estudios de casos biográficos, el estudio muestra cómo funcionan estos discursos de atribución en el proceso migratorio individual y cómo desafían a los inmigrantes a reevaluar reflexivamente sus historias de vida para hacer plausible y legitimar su presencia aquí. Impresionantes retratos arrojan luz sobre las expectativas de identidad y los estereotipos a los que se enfrentan los judíos rusos en contacto con las instituciones de la sociedad de acogida, como los centros de refugiados, las autoridades de inmigración, la burocracia social y las comunidades judías, y cómo cambia su autoimagen judía en el proceso. El estudio establece nuevos acentos en la investigación etnológica de la migración y también puede leerse como una etnografía de la relación germano-judía, un campo político central para la República Federal de Alemania.
...una importante contribución a la investigación sobre la integración que interpreta la "integración" a contracorriente, es decir, como el resultado de un minucioso proceso de reconciliación con las paradojas de la política alemana de inmigración [H-Soz-U-Kult] La disertación etnológica de Franziska Becker sobre la inmigración ruso-judía es un trabajo académico sobresaliente que puede recomendarse como introducción a un tema extremadamente complejo. [En diálogo - Martin-Buber-Gesellschaft.e.V.]. /
Franziska Becker (2001): Arrivare in Germania - La politica di immigrazione come esperienza biografica nel processo migratorio degli ebrei russi
Lo studio analizza i processi migratori degli ebrei russi. Vengono analizzate sia la politica di immigrazione che le esperienze dei migranti. I densi studi di casi biografici forniscono indicazioni su un complesso processo di trasformazione dell'esperienza sociale e di localizzazione individuale.
Dal 1991, gli ebrei dell'ex Unione Sovietica sono stati ammessi in Germania come "rifugiati in quota ebraica". Franziska Becker esplora la politica di immigrazione e il suo quadro legale e burocratico, nonché i suoi contesti sociali e culturali. Nel processo, viene anche presentata una strategia (tedesca) di attribuzione dell'identità che presenta chiaramente tratti costruttivi e normativi. Utilizzando casi di studio biografici, lo studio mostra come questi discorsi di attribuzione funzionino nel processo migratorio individuale e come sfidino i migranti a rivalutare in modo riflessivo le loro storie di vita per rendere plausibile e legittimare la loro presenza qui. Ritratti impressionanti fanno luce sulle aspettative identitarie e sugli stereotipi con cui gli ebrei russi si confrontano a contatto con le istituzioni della società ospitante, come i centri per rifugiati, le autorità per l'immigrazione, la burocrazia sociale e le comunità ebraiche, e sul modo in cui l'immagine di sé degli ebrei cambia nel corso del processo. Lo studio pone nuovi accenti nella ricerca etnologica sulle migrazioni e può essere letto anche come un'etnografia del rapporto tra tedeschi ed ebrei, un campo politico centrale per la Repubblica Federale Tedesca.
... un importante contributo alla ricerca sull'integrazione che legge l'"integrazione" controcorrente, cioè come il risultato di un accurato processo di avvicinamento ai paradossi della politica tedesca sull'immigrazione. [H-Soz-U-Kult] La dissertazione etnologica di Franziska Becker sull'immigrazione russo-ebraica è un'opera accademica eccezionale che può essere raccomandata come introduzione a un argomento estremamente complesso. [In dialogo - Martin-Buber-Gesellschaft.e.V.] /
Франциска Беккер (2001): Прибуття до Німеччини - імміграційна політика як біографічний досвід міграційного процесу російських євреїв
У дослідженні проаналізовано міграційні процеси російських євреїв. Аналізується як імміграційна політика, так і досвід мігрантів. Детальний аналіз біографічних прикладів дає уявлення про складний процес трансформації соціального досвіду та індивідуальної локалізації.
З 1991 року євреїв з колишнього Радянського Союзу приймають до Німеччини як "біженців за єврейською квотою". Франциска Беккер досліджує імміграційну політику, її правові та бюрократичні рамки, а також соціальний і культурний контексти. У процесі дослідження також представлено (німецьку) стратегію атрибуції ідентичності, яка має чітко виражені конструктивні та нормативні риси. Використовуючи біографічні приклади, дослідження показує, як ці дискурси атрибуції працюють в індивідуальному міграційному процесі і як вони змушують мігрантів рефлексивно переосмислювати свої життєві історії, щоб зробити перебування тут правдоподібним і легітимізувати його. Вражаючі портрети проливають світло на ідентифікаційні очікування та стереотипи, з якими стикаються російські євреї, контактуючи з інституціями приймаючого суспільства, такими як центри для біженців, імміграційні служби, соціальна бюрократія та єврейські громади, а також на те, як змінюється їхнє єврейське самоусвідомлення в процесі міграції. Дослідження розставляє нові акценти в етнологічних дослідженнях міграції, а також може бути прочитане як етнографія німецько-єврейських відносин, що є центральним політичним полем для Федеративної Республіки Німеччина.
...важливий внесок в інтеграційні дослідження, які прочитують "інтеграцію" протилежно, а саме як результат кропіткого процесу примирення з парадоксами німецької імміграційної політики. [H-Soz-U-Kult] Етнологічна дисертація Франциски Беккер про російсько-єврейську імміграцію є видатною академічною працею, яку можна рекомендувати як вступ до надзвичайно складного предмету. [У діалозі - Martin-Buber-Gesellschaft.e.V.] /
Франциска Беккер (2001): Прибытие в Германию - иммиграционная политика как биографический опыт в миграционном процессе российских евреев
В исследовании анализируются миграционные процессы российских евреев. Анализируются как иммиграционная политика, так и опыт самих мигрантов. Насыщенные биографические кейсы дают представление о сложном процессе трансформации социального опыта и индивидуальной локализации.
С 1991 года евреи из бывшего Советского Союза принимаются в Германию в качестве "беженцев по еврейской квоте". Франциска Беккер исследует иммиграционную политику, ее правовые и бюрократические рамки, а также социальный и культурный контекст. В процессе работы также представлена (немецкая) стратегия атрибуции идентичности, которая явно несет в себе конструктивные и нормативные черты. На примере биографических примеров исследование показывает, как эти дискурсы атрибуции работают в индивидуальном миграционном процессе и как они заставляют мигрантов рефлексивно пересматривать свои истории жизни, чтобы сделать пребывание здесь правдоподобным и легитимировать его. Впечатляющие портреты проливают свет на ожидания и стереотипы идентичности, с которыми сталкиваются российские евреи в контакте с институтами принимающего общества, такими как центры для беженцев, иммиграционные власти, социальная бюрократия и еврейские общины, и на то, как при этом меняется их еврейское самовосприятие. Исследование расставляет новые акценты в этнологических исследованиях миграции, а также может быть прочитано как этнография немецко-еврейских отношений - центрального политического поля Федеративной Республики Германия.
...важный вклад в исследование интеграции, в котором "интеграция" рассматривается против зерна, а именно как результат кропотливого процесса примирения с парадоксами немецкой иммиграционной политики" [H-Soz-U-Kult]. Этнологическая диссертация Франциски Беккер о русско-еврейской иммиграции - это выдающаяся научная работа, которую можно рекомендовать в качестве введения в чрезвычайно сложную тему. [В диалоге - Martin-Buber-Gesellschaft.e.V.]
It's a pity humans' ears are fixed, because they'd give a good clue as to a person's emotional state.
When cats, dogs and horses, and alpacas and their South American cousins put their ears back, one should take notice.
Here, when this vicuña lowered his ears, I knew the photo session was over. Here's why:
================
Llamas and alpacas are sweet animals but won't hesitate to spit at you.
Lisa Williamson is an associate professor of large animal medicine at the University of Georgia. She says llamas and alpacas spit for several reasons. A female uses this behavior to tell a male she's not interested in his advances, and both genders use it to keep competitors away from food.
Spitting is also used to warn an aggressor away.
Some llamas and alpacas are just crabbier than others and spit with little provocation. But, most of them usually give fair warning before unloading the full arsenal.
"They'll raise their chin, and they'll flatten their ears back, and they may first threaten that way," says Williamson. "Then if the animal they're directing that behavior at doesn't pick up on it, they will first blow out some air and saliva. And it makes a little "pfffffpth" noise."
If the offending party doesn't get the hint and back off, the llama or alpaca will regurgitate its stomach contents and spit it up to 10-feet away. The animals' moment of victory is brief, however, because the gastric goo isn't pleasant for them, either.
"They can't stand the taste of it! They'll actually sit there with their mouths hanging open and they'll take their ears to half-mast," says Williamson. "It's really hysterical! So their mouth's hanging open, there's green stuff falling out, and they just look like somebody washed their mouth out with soap. And sometimes they'll walk around, they'll seek out something like a breath mint, you know a tasty leaf, just to try to get the taste out of their mouth. And that will go on for a few minutes while they're just, "ugh, why did I do that?"
Williamson says most llamas and alpacas do not spit on people. But if their ears are pinned back, and they're staring at you, avoid eye contact and act nonthreatening.
Title in other languages:
English: Close to highway A57 in Köln-Neuehrenfeld, Germany
Nederlands: Aan de autobaan A57 in Köln-Neuehrenfeld (Duitsland)
English:
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Deutsch:
Willkommen und vielen Dank, dass Sie hier sind! Dieses Bild stellt Teil einer Sammlung von Fotografien von Augenblicken auf dem Planet Erde dar.
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The word Allah
The Semitic language which is spoken in the celestial spheres, is the language in which the angels and God address each other. Adam Safi-Allah spoke the same language in paradise. Adam and eve then came into the world and settled in Arabia. Their children also spoke the same language. Then as a result of the descendants of Adam spreading in the world, this language passed from Arabic, Persian, Latin and into English and God was then known by different names in the different languages. As Adam lived in Arabia, there are many words of the Semitic language which are still found in the Arabic language. God addressed the Prophets, Adam as Adam Safi-Allah, Noah as Nuh Nabi-Allah, Abraham as Ibraheem Khalil-Allah, Moses as Musa Kalim-Allah, Jesus as I’sa Ruh-Allah and Mohammed Rasul-Allah. All these titles, in the Semitic language were written on the Tablet before the arrival of the Prophets. This is why the Prophet Mohammed said: “I was a Prophet even before I came in to this world.”
Many people believe that the word Allah is a name given by Muslims, this is not so.
The Prophet Mohammed’s fathers name was Abd-Allah, at a time when Islam did not exist. Prior to the advent of Islam the Name Allah was announced with the title of every Prophet. When the souls were created, the first Name on their tongue was Allah and when the soul entered the body of Adam, it said, Ya-Allah, and only then it entered the body. Many religions understand this enigma and chant the Name Allah and many others because of doubt are deprived of the Name.
Any name which is used to point towards God is worthy of respect.
In other words, which points towards God. The mystical effect of the Name of God has been diversified due to the different names. Every letter of the alphabet has a separate numeric value. This is also a celestial knowledge. All the numeric values are connected with all of the human race. Occasionally the numeric values do not agree with the astronomical calculations as a result of which people become afflicted. Many people go to astrologers and experts of this knowledge and have charts prepared based on the stars. They name their children on this basis.
Just as the letters (a, b, j, d,) (1, 2, 3, 4) when added have the numerical value of ten. Similarly every name has a separate numeric value. As God has been given so many different names, this has caused a conflict between the numeric value of the different names. If all the people called upon God by the same name, then despite the fact that they would all have separate religions, they would all be united inwardly. They too, like Nanak Sahib and Baba Farid would then say:
“All the souls have been created by the light of God, even though their environment and communities are separate.”
The angels that are assigned tasks in the world are also taught the languages of the people of the world.
It is important for the people of every Prophet that they recite, chant and affirm the Title of their Prophet which was granted by God to the Prophet at his time, for the recognition, spiritual grace and purification of his people. The recital and affirmation should be in the same method and in the language of their Prophet.
The entry of any individual into any religion is subject to the condition that the individual accepts and affirms the Title of the Prophet of that religion. Just as the affirmation and the verbal vows are a condition of any marriage.
Entry into the heavens has been made subject to the acceptance and affirmation of the Titles of the Prophets. In the western world many Muslims and Christians have no knowledge of their Prophet’s Title furthermore many do not even know their Prophets original name (in the original language of the Prophet.)
People who only verbalize the affirmation of their Prophet’s Title rely upon their good deeds. Those that reject and do not affirm their Prophet’s Title are refused entry to paradise. Those individuals in whose hearts the affirmation of their Prophet’s Title has descended (entered) they will enter paradise without any accountability.
The revealed celestial Scriptures, whichever language they are in so long as they are in the original form, are a means to finding God. Where the texts and the translations that have been adulterated, just as adulterated flour is harmful for the stomach, the adulterated books have become harmful and people of the same religion and the same of Prophet have divided into so many sects.
To be sure of the straight and guided path it is better that you are guided by the Light (of God) also.
The method of producing light.
In prehistoric times stones would be rubbed together to make fire. Whereas a spark can also be produced by rubbing two metals together. In a similar way electricity is made from water. Similarly by the friction of the blood inside the human body, in other words electric energy is produced by the vibrating heartbeat. In every human being there is present, approximately one and a half volts of electricity due to which the body is energetic. As the heartbeat slows in old age, this reduces the electricity in the body and this in turn also causes a reduction of the energy level in the body.
Firstly, the heartbeat has to be made vibrant and pronounced. Some do this by dancing, some by sports and exercise and some people try to do this by meditating and chanting the Name of God Allah.
When the heartbeat becomes vibrant and pronounced then by chanting the Name Allah try to synchronize it with every heartbeat. Alternatively try to synchronize Allah with one heartbeat and Hu with the other. Some time by placing your hand on the heart and when you feel your heartbeat, again try to synchronize the Name Allah by chanting it with the rythm of the heartbeat and imagine that the Name Allah is entering the heart.
The chanting of Allah Hu is better and more effective but if anyone has an objection, or a fear of chanting Hu, then instead of being deprived one should solely use the Name Allah, repetitively in the chanting. It is beneficial for people who chant and practice this discipline and who read mantras to physically remain as clean as possible as the:
“disrespectful are unfulfilled and the respectful are fulfilled.”
The first method for producing light.
Write Allah on a paper in black ink, and do this exercise for as long as you wish on a daily basis. Soon thereafter, the Word Allah will be transported from the paper and hover over the eyes. Then with one-pointed concentration, attempt to transport the word from the eyes to the heart.
The second method for producing light.
Write Allah on a zero watt bulb, in yellow. Whilst you are awake or just before sleep, concentrate and try to absorb it into the eyes. When it appears on the eyes then try to transport it to the heart.
The third method for producing light.
This method is for those people who have perfect spiritual guides and teachers and who due to their spiritual connection are spiritually assisted by them.
Sit alone and imagine that your index finger is a pen. Using your finger and with your concentration, attempt to write Allah on your heart. Call upon your spiritual teacher (spiritually), so that he too may, hold your finger, and write Allah on your heart. Continue to do this exercise everyday, until you see Allah written on your heart.
By the first and second method, the Name Allah becomes inscribed on the heart, just as it was written and seen by you but when it becomes synchronized with the heartbeat, then it slowly starts to shine. In the synchronized method, the assistance of the spiritual teacher is provided and for this reason it is seen shining and well written on the heart right from the beginning.
Many Prophets and Saints have come into the world, and just for the sake of testing this, if you feel it appropriate, concentrate or call upon all of them when you are practicing your meditation.
Whilst concentrating on any Prophet or Saint, during your meditating practice, if the rhythm of your heartbeat increases, in its vibration or you feel an improvement then this means that your destiny (spiritual fruits) lies with that Prophet or Saint.
Thereafter it is beneficial to concentrate on that same person whenever you practice your meditation as spiritual grace is transferred in this way, because every Saint is spiritually connected to a Prophet, even if that Prophet is not physically living.
The spiritual fruit (grace) of every illuminated person is in the hands of one Saint or another. It is essential that the Saint is living. Sometimes a very fortunate person is gifted with celestial spiritual grace by a perfect Saint who is not living, but this is very rare. However Saints not living in our human realm can provide worldly spiritual grace and assistance to people from their tombs. This is known as Owaisi spiritual grace.
The recipients of such spiritual grace often get entangled in their spiritual insights, visions and dreams because the spiritual guide providing the assistance is in the spiritual realm and so too is Satan and the recognition of the two becomes difficult.
Along with the spiritual grace it is important to have knowledge, for which a living Saint is more appropriate. If a person (Saint) possesses spiritual grace but is without knowledge, that person is known as a Majzoob (Godly but abstracted due to the complete absorption into the Essence of God and who is not in full control of his faculties).
A person (Saint) having spiritual grace and knowledge is known as a Mehboob (literally, loved one). Such people (Saints) as a result of their knowledge provide worldly spiritual assistance as well as spiritual grace and benefit. Whereas the Majzoobs are known to provide worldly spiritual assistance to people by their unusual but accepted practices of shouting obscenities and poking people with their wooden sticks.
If any (Prophet or Saint) appears but does not help or assist you then put Gohar Shahi to the test.
You may belong to any religion, there is no condition in this respect as long as the individual is not eternally ill-fated.
Many people have received the spiritual grace of Qalb meditation from the Moon. This is obtained when there is a full Moon from the East. Look at it with concentration and when you see the image of Gohar Shahi on it say Allah, Allah, Allah three times and you will be blessed with this spiritual grace. Thereafter without any fear or reservation practice the meditation as described.
Believe (the fact) that the image on the Moon has spoken to many people in many different languages. You can try looking and speaking to it also.
About Muraqba
(transcendental meditation)
(Literally. journey. Meditation in which the soul leaves the human body)
Many people without having acquired the illumination of the spiritual entities (‘Lata’if/Shaktian’) and without attaining spiritual strength and prowess try to engage in this meditation. They either fail to reach the meditative state or become the subject of Satanic interference. This type of meditation is for illuminated people, whose spiritual entity of the self has been purified and the Qalb has been cleansed. The practice or attempt at this type of meditation is foolish no matter what type of physical worship is used to achieve this. To collect and gather the strength of the soul and the spiritual entities and then to travel to a place is what is known as meditation.
Sainthood is the one fourtieth part of Prophecy.
Every dream, meditative journey, inspiration or revelation of a Prophet is accurate and authentic and does not need verification. Only fourty out of a hundred dreams, meditative journeys, inspirations and revelations of Saints are accurate the remaining sixty percent are inaccurate.
God cannot be understood without knowledge
The lowest type of meditative journey is started only after the illumination and awakening of the spiritual entity of the Qalb. This is impossible without first achieving the meditation of the Qalb (meditation with the vibrating heartbeat synchronized with the Name Allah). It takes one jerk or shake to bring the person out of this meditative state and back to consciousness. The faculty of the augury (foretelling the future by reading verses or looking into designated books) is also connected to the Qalb.
The next stage is the meditative journey of the soul. It takes three jerks or shakes to return a person back to normality from this meditative state.
The third stage of the meditative journey is done by the spiritual entity, Anna and the soul together. The soul travels along with the spiritual entity Anna, to the realm of souls just as the Archangel Gabriel accompanied the Prophet Mohammed to the realm of souls.
People who are in this meditative state are sometimes even taken to be buried in their graves and they are unaware of this happening to them. Such a meditative state and journey was taken by the “Companions of the Cave” as a result of which they remained asleep in the cave for more than three hundred years.
When this meditative state and journey was undertaken by the Sheikh, Abdul-Qadir al-Jilani, in the jungle, the occupants of the jungle would regard the Sheikh as dead and would take him to a grave for burial but the meditative journey would break just before the burial (the Sheikh would return to consciousness).
How to recognize a special inspiration and revelation from God.
When a person has awakened and illuminated the spiritual entities in the chest and is worthy of receiving the rays of the Grace of God, then at that point God communicates with that person. God is All-Powerful and can do as he pleases and thus communicate with the human being in any way fit, but he has made a special method for his recognition so that his friends can be saved from the deception of Satan.
Firstly, text in the Semitic language appears on the seekers heart and its translation is seen in the language of the seekers mother-tongue. The text is white and shiny and the eyes close automatically and look at the text (internally). The text then passes the Qalb and moves towards the spiritual entity Sirri as a result of which it shines even more. Then the text moves towards the spiritual entity, Akhfa and from here it shines more and then moves onto the tongue. The voice then spontaneously starts to repeat that text.
If this inspiration is from Satan then an illuminated heart will dull the text and if the text is strong and prominent then the spiritual entities Sirri or Akhfa destroy that text. Further if due to the weakness of the spiritual entities the text does arrive at the tongue, then the voice will prevent it from being spoken into words.
This type of inspiration is for special types of Saints, whereas in respect of ordinary Saints, God sends messages to them through the angels or other spiritual entities. When the Archangel Gabriel accompanies the special and inspired text, this is known as revelation which is confined to the Prophets.
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