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27 July 1922 vol 157 cc663-4 663
§ 57. Mr. DEVLIN
asked the Secretary of State for the Colonies whether his attention has been called to the circumstances under which three young men, John Gore, James McAllister, and John Hill, were killed in Cushendall, County Antrim, on the night of Friday, 23rd June last, by members of the Ulster special police, who arrived in the village with British soldiers in motor lorries and Crossley cars; whether he is aware that the Northern Government has issued an official statement to the effect that these men were killed in an attempt to ambush a party of specials; that overwhelming testimony is forthcoming from eyewitnesses that there was no ambush or attempted ambush on the occasion; that the killing was deliberate and unprovoked; that on arrival in Cushendall the specials opened fire on the people who were standing in the streets, and when these scattered and fled to shelter, the specials entered houses where John Gore and John Hill were, and, after asking these men what religion they were, shot them on learning they were Catholics; and that the specials had arrested James McAllister when he was cycling along the country road to his home in Glenariffe, and brought him in a motor 664 to Cushendall, where they shot him dead under revolting circumstances; and whether, in view of these facts, he will appoint an impartial commission to inquire into the matter, or, otherwise, send an independent representative to investigate the facts on the spot and report to the Imperial Government?
§ Mr. WINSTON CHURCHILL
Yes, Sir; His Majesty's Government have decided to institute an inquiry into this case, and Sir James Craig, while not desiring himself to initiate the inquiry, has intimated his willingness to give all possible facilities. Pending this inquiry, I am unwilling to accept or discuss the allegations made in the question.
William Edward Hartpole Lecky, OM (26 March 1838 – 22 October 1903) was an Irish historian and political theorist.
In 1904, money for a memorial was raised by subscription and a statue by John Goscombe was erected in Trinity College, Dublin.
In 1860 he published anonymously a small book entitled The Religious Tendencies of the Age, but on leaving college he abandoned his original intention and turned to historiography. In 1861 he published Leaders of Public Opinion in Ireland, a brief sketch of the lives and work of Jonathan Swift, Henry Flood, Henry Grattan and Daniel O'Connell.
Lecky then devoted himself to the chief work of his life, A History of England during the Eighteenth Century, Vols. i. and ii. of which appeared in 1878, and Vols. vii. and viii., which completed the work, in 1890. His object was "to disengage from the great mass of facts those which relate to the permanent forces of the nation, or which indicate some of the more enduring features of national life". In carrying out this task, Lecky displays many of the qualities of a great historian. The work is lucid in style, extensive in its use of source material, and, above all, impartial throughout.
These qualities are particularly valuable in the chapters dealing with the history of Ireland, and in the "cabinet" edition of 1892, in 12 volumes (frequently reprinted), this part of the work is separated from the rest, and occupies five volumes under the title of A History of Ireland in the Eighteenth Century.
Trinity College, Dublin (TCD; Irish: Coláiste na Tríonóide, Baile Átha Cliath), formally known as the College of the Holy and Undivided Trinity of Queen Elizabeth near Dublin, was founded in 1592 by letters patent from Queen Elizabeth I as the "mother of a university", and is the only constituent college of the University of Dublin.
Unlike the universities of Oxford and of Cambridge, after which the University of Dublin was modelled and both of which comprise several constituent colleges, there is just one Dublin college: Trinity College. Thus the designations "Trinity College Dublin" and "University of Dublin" are usually synonymous for practical purposes.
Located in Dublin, Ireland, it is Ireland's oldest university.
Originally established outside the city walls of Dublin in the buildings of the dissolved Augustinian monastery of All Hallows, Trinity was set up in part to consolidate the rule of the Tudor monarchy in Ireland, and it was seen as the university of the Protestant Ascendancy for much of its history; although Roman Catholics and Dissenters had been permitted to enter as early as 1793, certain restrictions on their membership of the college remained until 1873 (professorships, fellowships and scholarships were reserved for Protestants), and the Catholic Church in Ireland forbade its adherents, without permission from their bishop, from attending until 1970. Women were first admitted to the college as full members in 1904.
Trinity is now surrounded by Dublin and is located on College Green, opposite the former Irish Houses of Parliament. The college proper occupies 190,000 m2 (47 acres), with many of its buildings ranged around large quadrangles (known as 'squares') and two playing fields.
Academically, Trinity is divided into three faculties comprising 24 schools, offering degree and diploma courses at both undergraduate and postgraduate levels.
The Library of Trinity College is a legal deposit library for Ireland and the United Kingdom, containing over 4.5 million printed volumes and significant quantities of manuscripts (including the Book of Kells), maps and music.
Declaration of 4,000 MPs, including majorities of 30 parliaments
Moreover, a deceleration by over 4,000 MPs from 40 countries across the globe in support of the Iranian Resistance and especially Ashraf residents was unveiled at the gathering. The MPs, including the majority of the European Parliament, the majority of the Parliamentary Assembly of the Council of Europe and majorities of 28 national parliaments, called for the urgent protection of Ashraf by the UN, U.S. and EU, the immediate lifting of the siege on Ashraf – especially ensuring free access to medical services – and an impartial, comprehensive and independent investigation into the crimes committed on April 8th in Ashraf
In a large and exhilarating gathering held in the Villepinte Auditorium near Paris on Saturday afternoon, 18 June 2011, Iranians called for the immediate protection of Ashraf by the UN with assistance provided by the U.S. and EU. They also condemned any kind of displacement of Ashraf residents inside Iraq, and declared their support for Europe’s peaceful long-term solution for Ashraf. The participants described maintaining the terrorist tag against the People's Mojahedin Organization of Iran (PMOI/MEK) by the US State Department as an illegal measure and tantamount to participating in the repression of the Iranian people and Resistance. The attendees called on the U.S. government to comply with last July's verdict of the U.S. Court of Appeals in D.C. and immediately revoke the PMOI's terrorist designation.
Hundreds of prominent politicians and MPs representing a broad range of political views from countries in five continents of the globe also took part in the largest gathering of its kind by Iranian exiles. In addition to expressing their support for the Iranian Resistance and defending Ashraf’s rights, the high-profile dignitaries also called for the recognition of the National Council of Resistance by the international community
Rudolph Giuliani, former New York City Mayor and Presidential Candidate (2008); US Congressman Bob Filner; Rita Sussmouth, former Speaker of the German Parliament (1988-1998); Judge Michael Mukasey, former US Attorney General (2007-2009); Ambassador John Bruton, former Prime Minister of Ireland (1994-1997) and EU ambassador to the US (2004-2005); Jean-Pierre Brard, Member of French National Assembly; Andrew Card, White House Chief of Staff of President George Bush (2001-2006); Tom Ridge, first US Secretary of Homeland Security (2003-2005); Alejo Vidal Quadras, European Parliament Vice President; Geir Haarde, former Prime Minister of Iceland (2006-2009); Lord Corbett of Castle Vale, Head of the Labour Peers group in the House of Lords; Nariman al-Rousan, Member of Jordanian Parliament; Aude de Thuin, author and founder of the Women Forum; Sid Ahmed Ghozali, former Prime Minister of Algeria; Robert Torricelli, former U.S. Senator; Carlo Ciccioli, Member of the Italian Parliament; Jean-Charles Rielle, Member of the Swiss Federal Parliament; and Henry Leclerc, Honorary President of the Human Rights League of France.
A number of French mayors, including Jean-Pierre Béquet, Mayor of Auvers-sur-Oise; Nelly Rolland, Mayor of Villepinte; and Maurice Boscavert, Mayor of Taverny, delivered speeches and declared the support of 5,000 French mayors for the Iranian Resistance.
The ceremony was held on the eve of June 20th, the Day of Martyrs and Political Prisoners in Iran. The master of ceremony for the first part of the event was Congressman Patrick Kennedy, Member of US House of Representatives until 2011. David Amess, Member of British Parliament from the Conservative Party, took over the event for the second part.
While being accompanied by Mrs. Rezaii (the mother of 7 martyrs), Mahin Saremi and a number of French MPs, Mrs. Maryam Rajavi honored the memory of 120,000 martyrs of the Iranian people, who have fallen during the three decade struggle against the clerical dictatorship, including the martyrs of the past two years and those who lost their lives as a result of the recent criminal attack against Ashraf.
Mrs. Mahin Saremi, the wife of PMOI supporter Ali Saremi, also took part in the gathering. Ali Saremi was Iran’s most prominent political prisoner and was hanged last year by the Iranian regime after enduring 24 years of imprisonment and torture. Mrs. Saremi, who herself was arrested and imprisoned several times since the 1980s, was recently condemned to 10 years of imprisonment but managed to flee from the Iranian regime and reach Paris. Akbar, the son of Ali and Mahin Saremi, is among the residents of Ashraf.
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Japanese and other East Asian artists and here primary school children often draw pictures from an elevated birds eye view (Masuda, Gonzalez, Kwan & Nisbett, 2008). Part of the reason for this is their there desire to show everything in their pictures, to the extent that in some of these pictures the viewpoint is from that of an all-seeing eye that can look downards in all directions. So as Masuda, Gonzalez, Kawan and Nisbett argue, part of the motivation for this is the desire to see the context of actions, events, and people. I argue that another motivation is that the internalisation of this viewpoint enables them to gain a self view in a similar way to that provided by George Herbert Mead's "generalised other." And as argued by Derrida they become addicted to this view of the world since they become libidinally involved in the self relationship that viewing themselves facilitates. Contra the Western self, there may be no sexual element to this self-viewing but rather an enjoyment of seeing themselves and their actions, as cute, from the point of view of an all seeing co-viewing mother.
This internalised other sometimes makes a reapparane in the horrible women that appear from images, television sets, developer fluid, lanterns and scrolls, or sometimes hiding in a mass of black hair on the ceiling, in Japanese horror movies and legends.
It is I believe the internalisation of this self-viewing intra-psychic Other that keeps the Japapnese as moral as their are and not any external sword (or bits of wire) as argued by Ruth Benedict.
Incidentally, my father's Art School Graduation picture was of a group of people around a table drawn from above. I believe that the auto-scopic eye in the sky is present in everyone to a degree, and felt more keenly by those of Scottish Descent such as Adam Smith (whose impartial spectator appears to be a mixture of both a linguistic and visual audience), my father, and myself.
Images Copyright their respective artists.
お取下げご希望でありましたら、下記のコメント欄またはnihonbunka.comのメールリンクからご連絡いただければ幸いです。
Bibliography
Masuda, T., Gonzalez, R., Kwan, L., & Nisbett, R. E. (2008). Culture and aesthetic preference: Comparing the attention to context of East Asians and Americans. Personality and Social Psychology Bulletin, 34(9), 1260-1275.
Benedict, R. (2006). The Chrysanthemum and the Sword (1st ed.). Mariner Books.
Lummis, D. (2007). Ruth Benedict’s Obituary for Japanese Culture. Japan Focus, 23. Retrieved from www.japanfocus.org/-C__Douglas-Lummis/2474
Août-Decembre 2019 (et en partenariat entreprise Olivier Mallet) on a bien démarré ce grand projet fresque CDC Vexin Normand sur la façade de la gare de Château-sur-Epte. Ce sera donc en effet un bel art public, et une grande valorisation aux touristes de notre communauté de communes Vexin-Normand !
commence cet aout 2020 à le présenter sur artloverplace : www.artloverplace.com/Artistes/eure/peinture/applestrophe...
Je travaille cet hiver et printemps à réaliser les 39 communes en fleurs (carte exacte) et aux centres de chaque fleur un bâtiment important de chaque communes.
Sur cet album je montre des photos du travail de la façade et les premiers tableaux représentants en fleurs chaque communes
www.artisteo.com/Applestrophe-4357/Le-paquet-de-fleurs-du...
www.artisteo.com/Applestrophe-4357/Fresque-CdC-Vexin-Norm...
________________
Chaque communes sont en moyennes 2 semaines d'études puis travail et installations finales.
J’avais donc réussi à travailler touts les jours (donc lors des vents et pluies cet Automne, Hiver et Printemps) en l'intérieur de l'atelier Salle du Prieuré, 3 Place Rollon, accepté et donc soutenu par la mairie de Saint-Clair-sur-Epte (95770).
Visible de nombreux touristes nationaux et internationaux (pour rappel, la Voie Verte Gisors-Gasny est un tronçon de la Voie Verte Londres-Paris)
2 articles récents Août 2020, journal Impartial et Paris-Normandie:
www.artloverplace.com/Artistes/eure/peinture/applestrophe...
www.artloverplace.com/Artistes/eure/peinture/applestrophe...
Pleins d'autres pages internet que j'ai posés après mes 365 jours de travaux de faire cette fresque
www.artmajeur.com/fr/applestrophe/artworks/13544528/fresq...
www.artloverplace.com/Artistes/eure/peinture/applestrophe...
www.artisteo.com/Applestrophe-4357/Le-paquet-de-fleurs-du...
www.artmediacom.com/fr/gisors-le-maire-est-le-president-d...
En mon service, je commence depuis ce Août 2020 à présenter notre fresque sur nombreuses pages internet :
Vous regardez, vérifiez donc mes textes, que donc je peux améliorer en vos présentations, si j'ai assez bien expliqués les communes de notre CC et en effet je vais donc faire ce septembre des meilleurs textes en un grand site internet.
Et donc sans doutes, vous allez vous-même enfin donc présenter cette fresque en votre site internet.
Sur ARTMEDIA.COM , 18 pages :
-La fresque à Les-Bordeaux-de-Saint-Clair de Château-sur-Epte 27420 :
www.artmediacom.com/fr/la-fresque-a-les-bordeaux-de-saint...
:
-Authevernes 27420 à la Communauté de commune du Vexin-Normand :
www.artmediacom.com/fr/authevernes-27420-a-la-communaute-...
-Neaufles-saint-Martin, Dangu, Noyers, Vesly : CdC Vexin-Normand :
www.artmediacom.com/fr/neaufles-saint-martin-dangu-noyers...
-Grands G avec Gisors du CdC Vexin-Normand : Gamaches-en-Vexin, Guerny :
www.artmediacom.com/fr/grands-g-avec-gisors-du-cdc-vexin-...
-Ouest d'Etrépagny : Doudeauville, le Thil, Hacqueville, Sainte-Marie.. :
www.artmediacom.com/fr/ouest-d-039-etrepagny-doudeauville...
-CdC Vexin Normand : Etrépagny et Chauvincourt-Provemont :
www.artmediacom.com/fr/cdc-vexin-normand-etrepagny-et-cha...
-Vexin Normand Heudicourt, Saint-Denis-le-Ferment, Bazincourt-sur-Epte : www.artmediacom.com/fr/vexin-normand-heudicourt-saint-den...
-CDC Vexin-Normand au Nord Est : Martagny, Mesnil-sous-Vienne, Sancourt :
www.artmediacom.com/fr/cdc-vexin-normand-au-nord-est-mart...
-Bézu-la-Forêt, Longchamps, Mainneville du CdC Vexin-Normand :
www.artmediacom.com/fr/bezu-la-foret-longchamps-mainnevil...
-Visage souriant de Gisors, capitale CdC Vexin-Normand:
www.artmediacom.com/fr/visage-souriant-de-gisors-capitale...
-Bézu-Saint-Eloi et Bernouville au centre CDC Vexin-Normand:
www.artmediacom.com/fr/bezu-saint-eloi-et-bernouville-au-...
-CdC Vexin-Normand : Amécourt, Hébécourt, Morgny, La Neuve-Grange...:
www.artmediacom.com/fr/bezu-saint-eloi-et-bernouville-au-...
-Gisors : le maire est le président de la CdC du Vexin Normand:
www.artmediacom.com/fr/gisors-le-maire-est-le-president-d...
-Nord Ouest de ma Fresque CDC Vexin-Normand : Coudray, Puchay, Nojeon:
www.artmediacom.com/fr/nord-ouest-de-ma-fresque-cdc-vexin...
-Centre Ouest Vexin : Saussay-la-Campagne, Farceaux, Le Thil-en-Vexin:
www.artmediacom.com/fr/centre-ouest-vexin-saussay-la-camp...
-En carte cdc-vexin-normand : Communauté de communes du Vexin Normand:
www.artmediacom.com/fr/en-carte-cdc-vexin-normand-communa...
-Paquet de fleurs valorisant la Communauté Communes du Vexin-Normand:
www.artmediacom.com/fr/paquet-de-fleurs-valorisant-la-com...
-Sud Ouest : Richeville, Mouflaines, Villers et Les Thilliers-en-Vexin:
www.artmediacom.com/fr/sud-ouest-richeville-mouflaines-vi...
--------------------------
20 pages sur ArtLoverPlace à l'album Communauté de Communes Du Vexin Normand :
www.artloverplace.com/Artistes/eure/peinture/applestrophe...
-------------------------
Départs à Artisteo.com :
www.artisteo.com/Applestrophe-4357/?oeuvre=39647
www.artisteo.com/Applestrophe-4357/?oeuvre=39638
www.artisteo.com/Applestrophe-4357/Fresque-CdC-Vexin-Norm...
www.Artisteo.com/Applestrophe-4357/Le-paquet-de-fleurs-du...
----------------------
BIOGRAPHY
(From the Dictionary of National Biography)
GREGORY, Sir WILLIAM (1624-1696), judge, was the second and only surviving son of the Rev. Robert Gregory, vicar of Fownhope and rector of Sutton St. Nicholas, Herefordshire, by his wife Anne, daughter of John Harvey of Broadstone, Gloucestershire. He was born 1 March 1624, and was educated at Hereford Cathedral school. There appears to be no foundation for the statement that he became a member of All Souls' College, Oxford, and was elected a fellow as his father had been before him. He entered the society of Gray's Inn in 1640, and in 1650 was called to the bar. He joined the Oxford circuit, on which, as at Westminster, he soon obtained an extensive practice. He acquired several lucrative stewardships of manors in his native county, became recorder of Gloucester in 1672, and in the following year was elected a bencher of Gray's Inn. In 1677 he was made serjeant-at-law, and at a by-election in 1678 he was returned member of parliament for Weobly, Herefordshire. He was re-elected to the new parliament of 1679, and, after the king had three times refused to confirm the election of Edward Seymour as speaker, was proposed for that office by Lord Russell. Gregory begged the house to select a more experienced member, but when led to the chair by his proposer and seconder offered no resistance. As speaker he is stated to have been firm, temperate, and impartial, but he held the post for a few months only, as on the death of Sir Timothy Littleton in April 1679 he was appointed to his place as a baron of the exchequer, and was knighted. The trial of Sir Miles Stapleton for high treason took place before Gregory and Sir William Dolben [q.v.] in 1681. In Michaelmas term 1685 Gregory was discharged from his office for giving a judgement against the king's dispensing power, and in the next year was removed by royal mandate from his recordership. He was returned to the city of Hereford as a member of the convention of 1689, but gave up his seat on being appointed a judge of the king's bench. As a judge he was distinguished for his firmness and integrity. In his later years he was greatly afflicted with stone, which in the winter of 1694 confined him to his room for three months. He died in London 28 May 1696, and was buried in the parish church of his manor of How Capel, Herefordshire. Gregory had purchased this manor in 1677 and built the southern transept of the church, know as the Gregory Chapel, as a burying-place for himself and his family. He also bought the manor and advowson of Solers Hope, and the manor of Fownhope, but he resided chiefly in London. Besides largely rebuilding the church at How Capel, he gave a garden in Bowsey Lane, Hereford, for the benefit of the Lazarus Hospital. In 1653 Gregory became the third husband of Katharine Smith, by whom he was father of two children: James who married Elizabeth Rodd and died in 1691, and Katharine, who died in infancy. His descendants in the male line failed in 1789.
[Foss's Judges of England, vii. 318; Cooke's additions to Duncumb's Herefordshire, ii. 355, 359, 361, iii. 102, 139, 229; Manning's Speakers, p. 374; North's Examen, p. 460; Kennet's Hist. of England, iii. 372, 528; Cobbett's Parliamentary History, iv. 1112, v. 312; Luttrell's Diary, i. 9, 10, 166, 255, ii. 277, 379, iv. 64; Sir John Bramston's Autobiography (Camd. Soc. publications), p. 221; Pearce's Inns of Court, p. 344.]
---------------
The Dictionary of National Biography
Founded in 1882 by George Smith
Edited by Sir Leslie Stephen and Sir Sidney Lee
From the Earliest Times to 1900
Volume VIII: Glover-Harriott
Published since 1917 by the Oxford University Press
[pp. 547-548]
Japanese and other East Asian artists and here primary school children often draw pictures from an elevated birds eye view (Masuda, Gonzalez, Kwan & Nisbett, 2008). Part of the reason for this is their there desire to show everything in their pictures, to the extent that in some of these pictures the viewpoint is from that of an all-seeing eye that can look downards in all directions. So as Masuda, Gonzalez, Kawan and Nisbett argue, part of the motivation for this is the desire to see the context of actions, events, and people. I argue that another motivation is that the internalisation of this viewpoint enables them to gain a self view in a similar way to that provided by George Herbert Mead's "generalised other." And as argued by Derrida they become addicted to this view of the world since they become libidinally involved in the self relationship that viewing themselves facilitates. Contra the Western self, there may be no sexual element to this self-viewing but rather an enjoyment of seeing themselves and their actions, as cute, from the point of view of an all seeing co-viewing mother.
This internalised other sometimes makes a reapparane in the horrible women that appear from images, television sets, developer fluid, lanterns and scrolls, or sometimes hiding in a mass of black hair on the ceiling, in Japanese horror movies and legends.
It is I believe the internalisation of this self-viewing intra-psychic Other that keeps the Japapnese as moral as their are and not any external sword (or bits of wire) as argued by Ruth Benedict.
Incidentally, my father's Art School Graduation picture was of a group of people around a table drawn from above. I believe that the auto-scopic eye in the sky is present in everyone to a degree, and felt more keenly by those of Scottish Descent such as Adam Smith (whose impartial spectator appears to be a mixture of both a linguistic and visual audience), my father, and myself.
Images Copyright their respective artists.
お取下げご希望でありましたら、下記のコメント欄またはnihonbunka.comのメールリンクからご連絡いただければ幸いです。
Bibliography
Masuda, T., Gonzalez, R., Kwan, L., & Nisbett, R. E. (2008). Culture and aesthetic preference: Comparing the attention to context of East Asians and Americans. Personality and Social Psychology Bulletin, 34(9), 1260-1275.
Benedict, R. (2006). The Chrysanthemum and the Sword (1st ed.). Mariner Books.
Lummis, D. (2007). Ruth Benedict’s Obituary for Japanese Culture. Japan Focus, 23. Retrieved from www.japanfocus.org/-C__Douglas-Lummis/2474
BBC impartiality was challenged today by several hundred Pro Palestine protesters who gathered outside the Birmingham studios located in the Mailbox. Several speakers highlighted the disproportionality of coverage and just days after 4 Palestinian children were bombed on a beach in Gaza.
The protesters held an impromptu march to a scheduled Stop the War meeting. When it became clear that the Council House could not accomodate the number of protesters wishing to attend a sound system was hastily put together and a mass public meeting was held in the city's Chamberlain Square.
Japanese and other East Asian artists and here primary school children often draw pictures from an elevated birds eye view (Masuda, Gonzalez, Kwan & Nisbett, 2008). Part of the reason for this is their there desire to show everything in their pictures, to the extent that in some of these pictures the viewpoint is from that of an all-seeing eye that can look downards in all directions. So as Masuda, Gonzalez, Kawan and Nisbett argue, part of the motivation for this is the desire to see the context of actions, events, and people. I argue that another motivation is that the internalisation of this viewpoint enables them to gain a self view in a similar way to that provided by George Herbert Mead's "generalised other." And as argued by Derrida they become addicted to this view of the world since they become libidinally involved in the self relationship that viewing themselves facilitates. Contra the Western self, there may be no sexual element to this self-viewing but rather an enjoyment of seeing themselves and their actions, as cute, from the point of view of an all seeing co-viewing mother.
This internalised other sometimes makes a reapparane in the horrible women that appear from images, television sets, developer fluid, lanterns and scrolls, or sometimes hiding in a mass of black hair on the ceiling, in Japanese horror movies and legends.
It is I believe the internalisation of this self-viewing intra-psychic Other that keeps the Japapnese as moral as their are and not any external sword (or bits of wire) as argued by Ruth Benedict.
Incidentally, my father's Art School Graduation picture was of a group of people around a table drawn from above. I believe that the auto-scopic eye in the sky is present in everyone to a degree, and felt more keenly by those of Scottish Descent such as Adam Smith (whose impartial spectator appears to be a mixture of both a linguistic and visual audience), my father, and myself.
Images Copyright their respective artists.
お取下げご希望でありましたら、下記のコメント欄またはnihonbunka.comのメールリンクからご連絡いただければ幸いです。
Bibliography
Masuda, T., Gonzalez, R., Kwan, L., & Nisbett, R. E. (2008). Culture and aesthetic preference: Comparing the attention to context of East Asians and Americans. Personality and Social Psychology Bulletin, 34(9), 1260-1275.
Benedict, R. (2006). The Chrysanthemum and the Sword (1st ed.). Mariner Books.
Lummis, D. (2007). Ruth Benedict’s Obituary for Japanese Culture. Japan Focus, 23. Retrieved from www.japanfocus.org/-C__Douglas-Lummis/2474
Radiometrics is an industry leader in providing full service Electro-Magnetic Compatibility (EMC) testing and engineering. From the smallest components to the vehicle level, we have been delivering impartial testing and compliant results since 1983.
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Sahib Thind, a well-known Surrey citizen, is presented with the province’s newest honour the Medal of Good Citizenship by Minister of Community, Sport and Cultural Development and Minister Responsible for TransLink Peter Fassbender.
Thind is honoured for his unwavering dedication to human rights. For almost a quarter century he has been the driving force for a formal Parliamentary apology for the 1914 Komagata Maru incident in which hundreds of passengers from India who sought refuge in the country and province were denied entry to Canada and turned away without benefit of the fair and impartial treatment benefitting a society where people of all cultures are welcomed and accepted.
Learn more:
Central wholesale markets, established by local governments under the Wholesale Market Law, sell fresh foods indispensable to out daily life such as fish, vegetables, fruit, meat and flowers. It is difficult to store perishable foods for a long period as the spoil easily. In addition, the production of perishables is greatly affected by natural conditions such as the weather, so the price is subject to greater fluctuation than other goods. So the wholesale market, standing between producers and consumers, promotes the smooth distribution of perishables and contributes to stabilization of diet through the fair and speedy transactions between wholesalers and jobbers in the clean and functional facilities.
Role The Central Wholesale Market Law of 1923 has laid the foundation of the wholesale market system in Japan. The Law was revised in 1971 and the present Wholesale Market Law was newly promulgated to cope with the succeeding social changes.
The present system of wholesale market in Japan has two features: (1) Local governments found and manage their central wholesale markets. (2) Prices are fixed on the basis of auction regardless of volume of transaction. This is an unique system around the world; the law restricts transactions in the markets to maintain impartiality.
Before central wholesale markets were established, although auction had been held partially in vegetable markets, most prices had been negotiated in secret between sellers and buyers. It sometimes caused unfair transactions and placed producers and consumers under disadvantages.
The principle of public auction established by the Central Wholesale Market Law had a marked effect on distribution of perishable foods: fair prices and proper transactions are ensured. Thus, thanks to the central wholesale market, producers and consumers have become able to supply or consume perishable foods without anxiety.
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On Saturday 5 August, activists gathered in central London to protest the ongoing brutal and illegal occupation of Jammu and Kashmir by India and its use of extrajudicial killings, forced disappearances, intimidation and censorship to maintain its control.
Many of those present were also angry at Britain's continued support of India and failure to take action in support of the Kashmiri people's struggle for independence. India has forcibly occupied the region for over 75 years in open defiance of UN resolutions calling for a fair and impartial plebiscite under UN auspices to determine the area's status.
The protest marked four years since the Indian government, on 5 August 2019, revoked the autonomy of Jammu and Kashmir, previously guaranteed by the constitution, and instead imposed direct rule from Delhi. As Human Rights Watch (HRW) reported, "The government action was accompanied by serious rights violations including arbitrary detention of hundreds of people, a total communications blackout and severe restrictions on freedom of movement and peaceful assembly."
www.hrw.org/news/2022/08/02/india-repression-persists-jam...
In their most recent report on Jammu and Kashmir, HRW noted that "the government's repressive policies and failure to investigate and prosecute alleged security force abuses have increased insecurity among Kashmiris," and added that "journalists in Kashmir face increasing harassment by security forces, including raids and arbitrary arrests on terrorism charges. Authorities in India have shut down the internet more often than anywhere else in the world. A majority of those shutdowns have been in Kashmir, where they are used to curb protests and access to information."
www.hrw.org/news/2022/08/02/india-repression-persists-jam...
Enforced disappearances also continue as freelance journalist Mir Aiyaz reported in Fair Planet (23 February 2023). He interviewed Khera Begum about the arrest of her son, Abdul Rashid Dar, by over forty Indian army soldiers, with no police officer attending as is legally required. An officer reportedly told his older brother, Shabir, that the police had been "informed" and that he would be released the next morning. He was not. When the family and other locals went to enquire at the nearest army base, initially they were asked to return later, and then eventually told that he had "escaped from custody." As Aiyaz notes
'Rashid's family and community members do not believe the army's version of events. "How can a man escape in the presence of ever vigilant army men?" rued Shabir. "He was too meek a person to escape, and there was no possibility of running away in the forest where he was taken."
It seems equally difficult to believe that if the army had openly stated its intention to hold him for just 24 hours, that he would have risked everything on attempting to flee.
Aiyaz observes that 'locals, particularly youths living in Kunan Poshpora have altered their daily habits due to their fear of being abducted,' and he quotes a student who while 'staring at the fenced playground (of a school), which used to be brimming with kids but has recently been mostly desolate,' told him that "boys head home after the maghrib prayers, and time spent in the playground has been slashed down."
www.fairplanet.org/story/whats-behind-the-forced-disappea...
The Indian Army has deployed a huge military force in Jammu and Kashmir which some estimates suggest might be as high as 900,000 troops. One soldier for every eight civilians. According to journalist Munir Akram writing in the Pakistan Observer (6 August 2023), the Indian military has "perpetrated a vicious campaign of repressive actions, including extrajudicial killings of innocent Kashmiris in fake encounters, custodial killings and "cordon-and-search" operations; use of pellet guns to kill, maim and blind peaceful protestors, abduction and enforced disappearances and "collective punishments," with the destruction and burning of entire villages and urban neighborhoods.'
pakobserver.net/whats-going-on-in-kashmir-is-not-normal/
www.eureporter.co/world/pakistan/2023/08/06/seminar-on-hu...
Despite India's ongoing brutal occupation of Jammu and Kashmir and despite the continued tension and risk of war with Pakistan, Britain continues to grant licenses for the export of arms to both Pakistan and India.
On 23 February 2023, Politico reported that in the wake of the Ukraine war, 'Britain's defense and aerospace firms now see an opportunity to chip away at Russia's share (of India's military imports)', adding that 'Rolls-Royce and BAE Systems are part of a delegation to Aero India, Asia's biggest airshow which is taking place this week.'
The same report also seemed to suggest that rather than attempt to limit arms exports to maintain some leverage on the shocking human rights situation in Jammu and Kashmir and limit the arms race between the two regional nuclear powers - India and her neighbour Pakistan, the British government appears instead intent on promoting arms exports to India. According to Politico, "Last year the UK put India on its defense equipment fast-track - the first such move offered to an Indo-Pacific nation - in a shift that will reduce red tape and shorten delivery times for defense procurement."
www.politico.eu/article/india-pursues-russian-military-bu...
It should also be noted that the United Kingdom is already one of India's largest suppliers of weapons. According to the UK House of Commons Library arms exports update in January 2023, on a "10 year rolling basis the UK is Europe's largest and the world's second largest defence exporter' beaten only by the United States (p10) and the report ranks India as the fourth largest importer of arms from the UK after Saudi Arabia, Oman and the United States, based on arms transfers between 2012 and 2021. (p21).
researchbriefings.files.parliament.uk/documents/CBP-8310/...
Japanese and other East Asian artists and here primary school children often draw pictures from an elevated birds eye view (Masuda, Gonzalez, Kwan & Nisbett, 2008). Part of the reason for this is their there desire to show everything in their pictures, to the extent that in some of these pictures the viewpoint is from that of an all-seeing eye that can look downards in all directions. So as Masuda, Gonzalez, Kawan and Nisbett argue, part of the motivation for this is the desire to see the context of actions, events, and people. I argue that another motivation is that the internalisation of this viewpoint enables them to gain a self view in a similar way to that provided by George Herbert Mead's "generalised other." And as argued by Derrida they become addicted to this view of the world since they become libidinally involved in the self relationship that viewing themselves facilitates. Contra the Western self, there may be no sexual element to this self-viewing but rather an enjoyment of seeing themselves and their actions, as cute, from the point of view of an all seeing co-viewing mother.
This internalised other sometimes makes a reapparane in the horrible women that appear from images, television sets, developer fluid, lanterns and scrolls, or sometimes hiding in a mass of black hair on the ceiling, in Japanese horror movies and legends.
It is I believe the internalisation of this self-viewing intra-psychic Other that keeps the Japapnese as moral as their are and not any external sword (or bits of wire) as argued by Ruth Benedict.
Incidentally, my father's Art School Graduation picture was of a group of people around a table drawn from above. I believe that the auto-scopic eye in the sky is present in everyone to a degree, and felt more keenly by those of Scottish Descent such as Adam Smith (whose impartial spectator appears to be a mixture of both a linguistic and visual audience), my father, and myself.
Images Copyright their respective artists.
お取下げご希望でありましたら、下記のコメント欄またはnihonbunka.comのメールリンクからご連絡いただければ幸いです。
Bibliography
Masuda, T., Gonzalez, R., Kwan, L., & Nisbett, R. E. (2008). Culture and aesthetic preference: Comparing the attention to context of East Asians and Americans. Personality and Social Psychology Bulletin, 34(9), 1260-1275.
Benedict, R. (2006). The Chrysanthemum and the Sword (1st ed.). Mariner Books.
Lummis, D. (2007). Ruth Benedict’s Obituary for Japanese Culture. Japan Focus, 23. Retrieved from www.japanfocus.org/-C__Douglas-Lummis/2474
Rev Dr John Lingard (5 February 1771 – 17 July 1851) was an English Roman Catholic priest and historian, the author of The History of England, From the First Invasion by the Romans to the Accession of Henry VIII, an 8-volume work published in 1819. Lingard was a teacher at the English College at Douai, and at the seminary at Crook Hall, and later St. Cuthbert's College. In 1811 he retired to Hornby in Lancashire to continue work on his writing. Lingard also authored the very popular Catholic hymn to the Virgin Mary titled Hail Queen of Heaven, the Ocean Star, loosely based on the medieval Latin plainchant Ave maris stella. J. Vincent Higginson described it as "one of the oldest English vernacular hymns commonly found in Catholic hymnals." Lingard died at Hornby on 17 July 1851 at the age of eighty-one. He was buried, at his request, in the cloister of the college cemetery at Ushaw
"English priest and historian b. at Winchester, 5 February, 1771; d. at Hornby, 17 July, 1851. He was the son of Lincolnshire yeomen, John Lingard and Elizabeth Rennell, whom poverty and persecution had driven to migrate from their native Claxby, first to London, where they met again and married, then, after a short return to their old, home, to Winchester, where he was born. He inherited from a stock winnowed and strengthened by the ceaseless oppression of two centuries the silent stubborn, almost sullen longing for the conversion of his native land, that is so intimate a characteristic of the pre-Emancipation Catholic.
The first step towards realizing this longing was taken in 1779, when the Rev. James Nolan, Milner's predecessor at Winchester, arranged with Bishop Challoner the first preliminaries for his reception at Douai. These were concluded by Milner himself three years later, and Lingard "entered the doors of Duoai on the afternoon of 30 September, 1782". His career there was remarkably brilliant: only at one examination in the whole of his course did he fail to lead his class, and at the end of his course in philososophy he was retained as professor of one of the lower humanity schools. Shortly before the final catastrophe when the French Revolution brought upon the house he escaped to England, in charge of two brothers named Oliveira and of William, afterwards Lord Stourton. For nearly a year, he took charge of the latter's education at his father's residence, till, in May, 1794 Bishop William Gibson asked him to aid in caring for a section of the Douai refugees who were assembled first at Tudhoe, then at Pontop and Crook Hall-all places within a few miles of Durham. Nominally he held the chair of philosophy; practically, besides the duties of vice-president to the Rev. Thomas Eyre, he undertook in addition those of prefect of studies, procurator, and of professor of church history. It was in this last subject that he first found the true bent of his genius. The result was his "History of the Anglo-Saxon Church", a development of conversations and informal lectures round the winter evening fire. Its success suggested two further literary schemes: a history of the Anglo-Norman Church and a school epitome of the history of England, of which the former was finally abandoned about 1814, and the latter about the same time began to expand into his life's work. It had been impossible for him to accomplish anything during the interval, except in the way of gathering materials. The labours antecedent to and consequent upon the removal to Ushaw, in 1808; the post of vice-president which he held there; and the sole charge of the house which devolved upon him on Eyre's death, in May, 1810, effectually deprived him of leisure. He found time, however, for a few controversial works, the titles of which will be found at the end of this article.
In 1811 the Rev. John Gillow was appointed President of Ushaw, and Lingard, refusing the corresponding position at Maynooth, which was offered him by Bishop Moylan, retired in September to Hornby, a country mission about eight miles from Lancaster. Various controversial publications (one of which, "A Review of Certain Anti-Catholic Publications", earned him the formal thanks of the Board of Catholics of Great Britain) were the first fruits of his leisure here. The "History", however, still in the form of an abridgement for schools, formed his principal occupation. By the end of 1815 he had "buried Henry VII and was returning to revise." But the revision proved a rewriting, and the work began to exceed the bounds of a school-book. Two years more were devoted to the examination and comparison of original authorities, for Lingard's new method of history — practically unheard of till then — insisted on tracing every statement back to its original author. He journeyed to Rome in the spring of 1817, partly to consult authorities in the Vatican archives, partly as the confidential agent of Bishop Poynter; and in this capacity he successfully concluded negotiations for the reconstitution and reopening of the English College at Rome. This was by no means the first or the last of similar delicate commissions with which he was entrusted Throughout his life he was in the confidence of the English bishops; he exhorted, he restrained, he advised, he was their authority on procedure, he drafted their letters to Rome; indeed, the most notable fact in his career, next to his power of writing history, was the part which he took in making it, in Catholic England during the first half of the nineteenth century.
In the winter after his return from Rome he was ready to think of publication, and the first three volumes extending to the death of Henry VII, were finally purchased by Mawman of London for 1000 guineas. These were published in May, 1819, and met with speedy and surprising success not only among English Catholics, but among scholars of every nationality and belief. A fourth volume was called for as soon as it could be prepared, and a second edition of all four was found necessary before three years were out. A growing enthusiasm greeted each successive volume till the work was brought to what proved its ultimate conclusion — the revolution of 1688 — by the eighth volume, which appeared in 1830. Meanwhile, a third edition had appeared in England; two translations had been published in France (one with a continuation to the nineteenth century, revised and corrected by Lingard himself); another had appeared in German, and yet another, in Italian, was printed by the Propaganda Press. Honours from every part of Europe confirmed the general appreciation of the "History". Lingard's triple doctorate from Pius VII in 1821, his associate-ship of the Royal Society of Literature, and many other similar honours were finally crowned, in 1839, by a grant from the Privy Purse of £300 and his election as a corresponding member of the French Academy. It had also been generally, if not universally, believed — till Cardinal Wiseman first traversed the tradition nearly forty years later, in his "Last Four Popes" — that Leo XII, in a consistory of 2 October, 1826 had created Lingard cardinal in petto, deferring the promulgation of the honour till the completion of the "History" should leave him free to come to Rome. A somewhat heated controversy between Tierney and Wiseman followed the publication of the "Last Four Popes", and for a matter in which certainty is now as then, almost impossible, Tierney seems to have had the better of the argument. Perhaps Lingard's own opinion is more likely to be right than any other, and, though he affected to despise the rumour in the autumn of 1826, we find him before the end of the year asking and receiving advice on the advisability of allowing the offer to be made. Towards the end of his life he seems to have had no hesitation at all about the question. "He made me cardinal", is his unqualified assertion to a friend in a letter of 22 August, 1850.
Of course the "History" was criticized, but the very sources of the criticism showed how successfully Lingard had attained his ideal of unbiased accuracy. Milner attacked the tone of the work in "The Orthodox Journal", but the disagreement was rather one of method than of anything else; Milner would have converted England by the heavy bombardment of hard-hitting controversy; Lingard realized that his only chance of reaching the audience he desired lay in a sober, unimpassioned statement of incontrovertible fact. Dr. John Allen, then Master of Dulwich School, reached the other pole of criticism, and accused him of prejudiced distortion and suppression of facts in his account of the Massacre of St. Bartholomew. It was the only attack of which Lingard ever took formal notice, and the publication of Salviani's secret dispatches a few years later scarcely added anything to the weight of his triumphant "Vindication". Indeed his essential accuracy on any leading point has seldom, if ever, been called in question; and the mass of historical material that has flooded our libraries since his death has left unshaken not only his statements of facts, but even their conjectural restorations, which at times, prophetwise, he allowed himself to make. Hence his work has lost little of its value, and, sixty years after its author's last revision still holds its place as the standard authority on many of the periods of which it treats. The twenty years of life that still remained to him, he spent in revision of his two principal works: "The Anglo-Saxon Church", which was practically rewritten in 1846, and the "History", of which every succeeding edition (five were published in his lifetime) bore evidence of his unfailing zeal for impartial accuracy; in the composition of many smaller works and essays, some of which, like his "New Translation of the Four Gospels", have scarcely met with the recognition that their scholarship and literary merits deserve; and in untiring vigilance for the interests of the Church in England. His researches at home and abroad had brought him into touch with friends in every part of Western Europe, and only his extraordinary energy and vitality could have coped with the ensuing correspondence, which would have crushed most other men. He suffered too from a complication of maladies that forbade him to travel more than a few miles from home, yet, even in his isolation at Hornby, he was to the end a centre of spiritual and intellectual activity, a living force which still employed its every energy for the one ambition it had always held — the advancement of Catholic, the conversion of Protestant, England. In 1849 he said farewell to his books and to their readers in his pathetic preface to the fifth edition of the "History", and two years later he died. He had always preserved an active interest in the college at Ushaw, in whose beginnings he had played so prominent a part. His solid prudence was always at its service; the profits of his writings were devoted to aiding its resources; he even once found himself, by the death of his co-trustees, its sole owner. In its cemetery cloister, therefore, by his own wish, he was buried, by the side of its bishops and presidents, and Ushaw still remains the shrine of his body and of his memory.
His published works include: "Antiquities of the Anglo-Saxon Church" (Newcastle, 1806 and 1810; London, 1846); "Letters on Catholic Loyalty" (Newcastle, 1807); "Remarks on a Charge . . . by Shute, Bishop of Durham" (London, 1807); "Vindication of the 'Remarks'" (Newcastle, 1807); "General Vindication of the 'Remarks': Replies to Le Mesurier, and Faber; and Observations on . . . Method of interpreting the Apocalypse" (Newcastle, 1808; Dublin, 1808); "Remarks on . . the Grounds on which the Church of England separated from Rome, reconsidered by Shute, Bishop of Durham" (London, 1809) (these last four tracts have been collected and republished several times); "Introduction to Talbot's Protestant Apology for the Catholic Church" (Dublin, 1809); "Preface to Ward's Errata to the Protestant Bible" (Dublin, 1810, 1841); "Documents to ascertain Sentiments of British Catholics in former Ages, respecting the Power of the Popes" (London, 1812); "Review of Certain Anti-Catholic Publications" (London, 1813); "Examination of Certain Opinions advanced by Dr. Burgess, Bishop of St. David's" (Manchester, 1813); "Strictures on Dr. Marsh's Comparative View of the Churches of England and Rome" (London, 1815); "Observations on the Laws in Foreign States relative to their Roman Catholic Subjects" (London, 1817, 1851); "History of England to the Accession of William and Mary" (London, 1819-30; 2nd ed., 1823-30; 3rd ed., 1825-30; 4th ed., 1837-39; 5th ed., 1849-51; 6th ed., 1854-55; 7th ed. 1883); "Charters granted . . to the Burgesses of Preston" (Preston, 1821); "Supplementum ad Breviarium et Missale Romanum, adjectis officiis Sanctorum Angliæ" (London, 1823); "Vindication of certain Passages in the Fourth and Fifth Volumes of the History of England" (London, 1826, 4 editions 1827); "Collection of Tracts" (London, 1826); "Remarks on the 'St. Cuthbert' of the Rev. James Raine" (Newcastle, 1828); "Manual of Prayers for Sundays and Holidays" (Lancaster, 1833); "New Version of the Four Gospels" (London, 1836, 1846, 1851); "The Widow Woolfrey versus the Vicar of Carisbrooke". (London, 1839); "Is the Bible the only Rule?" (Lancaster, 1839, 1887); "Catechetical Instructions". (London, 1840); "Did the Church of England Reform Herself?" (Dublin Review, VIII, 1840); "The Ancient Church of England and the Liturgy of the Anglican Church" (Dub. Rev., XI, 1841); "Journal on a Tour to Rome and Naples in 1817" (Ushaw Magazine XVII, 1907)."
This weeks Friday activity for the kids age 11-14 was Duct Tape Art! They each got a chance to design something unique using ten different colors of duct tape, and then once they were done their hard work was judged by an impartial librarian and the winners got to take home the extra rolls of duct tape as a reward!
#Singapore - #StrengthsFinder #Consistency is like 'Lady Justice' whose eyes are blindfolded while holding a balance scale in her hands. The blindfold symbolises objectivity, that justice should be meted out objectively, without any favour and regardless of power, fame, wealth or power. Just blind justice and impartiality. The scales represents the weighing of any evidence in a case So a person with Consistency is usually impartial with judgments and always have equality & fairness in mind when weighing in on the truth The definition of StrengthsFinder Consistency's GENIUS The genius of Consistency talents lies in the way you easily and quickly make judgments that equally apply to everyone involved. As a result, people have confidence in you and see you as trustworthy #StrengthsFinderConsistency #StrengthsFinderGenius #StrengthsQuest #StrengthsSchool #Gallup #StrengthsFinderSG #Asia #HumanResource #SelfImprovement #SelfDevelopment #StrengthsCoach #ProfessionalDevelopment #StrengthsFinderCoach #CoachJasonHo Jason Ho • SouthEast Asia & Singapore's 1st StrengthsFinder Certified Coach • Strengths School™ Singapore ift.tt/2al2BOi
Photographed at the start of a hike/scramble in a side canyon of Black Dragon Canyon (the latter is behind me).
I used a polarizing filter and went for the maximum polarization, which was a mistake. Experience will improve my use of it.
The light orange thing in the car is one of my wooden storage boxes. The side of the box is a pine board.
Ralph Tripod, who usually works in proximity to my car (because he's heavy), was on hand to support my camera for this photo. He is impartial toward pine, oak, teak, fir, juniper, maple, and plywood. I'm not sure about cocobolo and Brazilian cherry though.
Japanese and other East Asian artists and here primary school children often draw pictures from an elevated birds eye view (Masuda, Gonzalez, Kwan & Nisbett, 2008). Part of the reason for this is their there desire to show everything in their pictures, to the extent that in some of these pictures the viewpoint is from that of an all-seeing eye that can look downards in all directions. So as Masuda, Gonzalez, Kawan and Nisbett argue, part of the motivation for this is the desire to see the context of actions, events, and people. I argue that another motivation is that the internalisation of this viewpoint enables them to gain a self view in a similar way to that provided by George Herbert Mead's "generalised other." And as argued by Derrida they become addicted to this view of the world since they become libidinally involved in the self relationship that viewing themselves facilitates. Contra the Western self, there may be no sexual element to this self-viewing but rather an enjoyment of seeing themselves and their actions, as cute, from the point of view of an all seeing co-viewing mother.
This internalised other sometimes makes a reapparane in the horrible women that appear from images, television sets, developer fluid, lanterns and scrolls, or sometimes hiding in a mass of black hair on the ceiling, in Japanese horror movies and legends.
It is I believe the internalisation of this self-viewing intra-psychic Other that keeps the Japapnese as moral as their are and not any external sword (or bits of wire) as argued by Ruth Benedict.
Incidentally, my father's Art School Graduation picture was of a group of people around a table drawn from above. I believe that the auto-scopic eye in the sky is present in everyone to a degree, and felt more keenly by those of Scottish Descent such as Adam Smith (whose impartial spectator appears to be a mixture of both a linguistic and visual audience), my father, and myself.
Images Copyright their respective artists.
お取下げご希望でありましたら、下記のコメント欄またはnihonbunka.comのメールリンクからご連絡いただければ幸いです。
Bibliography
Masuda, T., Gonzalez, R., Kwan, L., & Nisbett, R. E. (2008). Culture and aesthetic preference: Comparing the attention to context of East Asians and Americans. Personality and Social Psychology Bulletin, 34(9), 1260-1275.
Benedict, R. (2006). The Chrysanthemum and the Sword (1st ed.). Mariner Books.
Lummis, D. (2007). Ruth Benedict’s Obituary for Japanese Culture. Japan Focus, 23. Retrieved from www.japanfocus.org/-C__Douglas-Lummis/2474
From the autumn 2016 trip to Vietnam:
If ever there were a good way to finish up a trip, this particular Sunday in October would be it. Before arriving in Hanoi, I honestly had exceptionally low expectations. A bit like Saigon, if you are to go online and try to look up a list of places to visit – basically a tourist’s stock photography checklist, as it may be – you don’t find much that’s appealing. Well…I didn’t, anyway, and as a result, I had pretty low expectations for Hanoi.
The charm and beauty of Hanoi, however, isn’t in any one particular place. It’s in the experience of the entire city. (I’d say the same for Saigon, but multiply that a few times for Hanoi.) On this day in the Old Quarter in particular, I kept finding myself thinking, “Oh, my God, I shouldn’t be this lucky as a photographer…” Today ended up being mostly about people, with a little food and historical locations mixed in.
As I mentioned in the last set of posting, today would start off a bit sad with Junebug leaving for China a day before I would. So, we were checked out of our room by 6:00 in the morning or so. The breakfast at the Art Trendy was wonderful. Buffet with a mix of made-to-order omelets mixed in. Strong work, Art Trendy, strong work…
When June left, I really had nothing to do since it was still six in the morning and I was temporarily homeless as I had to switch hotels. So…I sat around the lobby for about two hours (possibly slightly awkward for the poor girls working there, but oh, well; I had to sit somewhere).
Around 8:00, I finally dragged my old bones out of the hotel and walked the five to ten minutes down the street to the Aquarius, where I politely asked them to hold my non-camera bag until I come back around 1:00 in the afternoon to check in.
After that, I was finally off with my cameras to enjoy an early Sunday morning in the bustling Old Quarter. On the street where the hotel is situated are a number of restaurants where locals were jammed in to enjoy noodles, steamed buns, and the like. It was wonderful to be among that crowd (though someone tried to scold me ever so slightly for taking pictures of people eating).
Since this was right next to St. Joseph’s Cathedral – and it was Sunday morning – I found my way back into the church where we crashed the wedding the afternoon before and realized that I almost got locked into Sunday mass while walking around taking pictures. So…I stayed. I prayed. And my prayer was answered when I realized the side doors and even the back door were open. (Ok…I didn’t really think I was locked in a church, but it did feel like it a little bit.)
Upon exiting the church, a handful of frames under my belt, I walked along the lovely streets photographing shops and people. At Caphe, I piggybacked on someone else’s photo shoot – it looked like they were doing a promo for the place, or possibly just a personal shoot for five women, though I have a feeling it was the former. At any rate, I was quite pleased with that little set and am presenting quite a few of those here, even if they’re a little redundant.
My ultimate goal with this wandering was to find my way to the Hanoi Hilton. Now, I’m not taking about the hotel chain, of course, but rather the prison that U.S. prisoners of war sarcastically called the Hanoi Hilton during the Vietnam War. (This is the prison where Senator John McCain was interred while a POW, and there are one or two pictures to that effect here.)
This prison has a particularly interesting history (and morbid since…well…it’s a prison). It’s about a hundred years old and was founded by the French colonialists around the turn of the 20th century. During the first 50 years of its history, the French imprisoned Vietnamese insurgents and those who wanted independence. In the eyes of the French…renegades (hence the imprisonment). In the eyes of the Vietnamese – especially the current government – patriots and national heroes. If they were truly freedom fighters, then I would probably side with the current government on that one.
The French even had a guillotine installed here and overcrowding was a major problem. There were plenty of escape attempts, and more were successful than you may think, which is a little peculiar.
After the battle of Bien Dien Phu and the ejection of the French from the north (and before the U.S. got involved in the south), the prison changed hands and was under control of Ho Chi Minh. During the Vietnam War, it became one of the main prisons for U.S. POWs, as I alluded to above.
The propaganda claims that the Vietcong were absolutely humane and decent with U.S. prisoners, allowing them to observe their religious rites (Christmas celebrations, etc.), allowed prisoners to smoke and enjoy leisure (board games, basketball, etc.), and claimed they were well-fed.
This is certainly how it’s presented in the prison/museum currently. If you were to go online, though, and try to find a contrary report, you would find that this was all coerced and staged to make it appear as if things were on the up and up. (For anyone curious, per my Vietnamese friends, the general education in Vietnam today is how terrible the French and U.S. were for colonizing and torturing the country and keeping it from its independence.)
So, what’s the truth of what really happened? Who knows? Outside of firsthand accounts, it’s impossible to know for certain and even then, memory can be a tricky thing. I tend to like to say the truth is always somewhere between two opposing viewpoints, no matter what the topic may be.
From an impartial and purely photographic point of view, the prison, currently a museum/memorial, is an interesting place to spend an hour or two. Some of the exhibits seem a bit cheesy, but some are quite tasteful and well done. There’s also an informational video. You’ll have to see this with a bit of imagination (the prison, that is), as at least half of it has been leveled for high rise buildings. At least there’s some tangible piece of it left to visit, including the main gate (Maison Centrale).
After about two hours here at the Hanoi Hilton, I walked over towards the Opera House to get a few daytime shots but, really, to get lunch at El Gaucho. I was looking forward to a proper steak. The prices were astronomical (though justifiable based on what I ate), though I just opted for a steak salad. It was so good I contemplated going back for dinner, but had other plans.
With a happy stomach, I went back to finally check in at the Aquarius Hotel and got my workout huffing up six flights of stairs each time I went out. I relaxed here for a few hours until 4:00 when a dear friend of mine came to town to see me.
Ngan and I had an ice cream at Baskin Robbins right in front of St. Joe’s before heading over to the Temple of Literature. This is a temple dedicated to education and, bless my soul, it’s a place where university graduates come for graduation pictures.
On this particular day – a warm, sunny, late Sunday afternoon – it was packed with college students. And it was beautiful to see that many people happy, full of hopes and dreams, and dressed in either cap and gown or traditional Vietnamese clothes. In short…I had a field day shooting for an hour here.
Around 5:00, Ngan had to head back to school, and I went back to my hotel. I had one more meeting. Hoa, who traveled around Thailand & Cambodia with me in May, flew back to see me this evening. She picked me up at 6:00 on her scooter and rode me all around Hanoi by evening.
She started by taking me to Ho Chi Minh’s Mausoleum (which I consider a lot more photogenic in its setting than the Great Gangster’s Mausoleum on Tiananmen Square). This one, at least, was in a parklike setting. At evening, it’s well-lit and you can find people relaxing in the grass in front of it. During the day, you can visit and there are quite a few buildings behind the mausoleum that you can also see.
After a few minutes here, Hoa took me by West Lake – the largest lake in Hanoi, as I mentioned yesterday – and just drove me around for over an hour, it seemed. My impressions that Hanoi (even out of the Old Quarter) seemed to be a good place to live – though I’d be concerned about the air pollution – and people here seemed to be happy. Also…Vietnamese really love their coffee.
We finally returned to the Old Quarter for dinner at one of the famous restaurants she recommended and she treated me to a wonderful dinner. I can’t recall what we ate (the Vietnamese names of it, anyway), but it was nice.
After dinner, she drove me over towards the Opera House and then, finally, we stopped by Hoan Kiem Lake in the heart of the Quarter and walked around the lake. It was getting close to 10:00 by this time, and I wanted to get back to the hotel to get a few hours sleep before waking up for my early flight in the morning. Hoa came to the airport with me to see me off.
If ever there were a great way to finish a great trip, this was it. I absolutely loved Vietnam – honestly, a lot more than I imagined I would, even with every single person I know who’d ever come here saying what a fantastic country this is – and would gladly come back. This seems to be one of the kinds of countries that you would never get tired of or, if you did, it would sure take a long time. With that, I’ll bid goodbye to Vietnam for now with the hopes that I’ll someday return to this land of amazing food, landscapes, and people.
As always, thanks for dropping by and viewing these pictures. Please feel free to leave any questions or comments and I’ll answer as I have time.
Jeudi 27 Novembre 2008 > L’IMPARTIAL
GISORS
SAINT-CLAIR-SUR-EPTE > L’ATELIER DU POMMIER
Leurs pommiers ont du succès
Née seulement en février de l’an dernier, l’association de l’atelier du Pommier occupe déjà une place majeure dans la vie locale du secteur. L’association gravite autour de l’activité de Pierre Marcel, artiste-peintre implanté dans la région. La semaine passée, l’association tenait sa première assemblée générale depuis sa création devant une trentaine de membres.
Née d’une étroite coopération entre Pierre Marcel et la municipalité de Saint-Clair-sur-Epte, l’association s’est ancrée, en un an et demi dans le paysage associatif du secteur qui irrigue les trois départements, blottie aux confins de trois pôles géographiques et coincée dans des barrières administratives qui donnent du fil à retordre aux bénévoles du bureau. « C’est très difficile d’être situé aux frontières administratives : il faut se battre pour obtenir des subventions des uns et des autres qui se sentent peu concernés par un territoire en marge » a expliqué Pierre Marcel lors de la réunion. « Mais on va se battre, et Saint-Clair-sur-Epte sera connu sur la carte de la Normandie, grâce à nous ! » a-t-il promis aux adhérents de l’école de peinture qu’il orchestre avec l’enthousiasme communicatif. Des adhérents qui viennent de Gisors et de son canton, dans l’Eure, comme de l’Oise.
Plein de projets
L’ambition de l’association est de promouvoir le développement de l’école de peinture de Pierre Marcel. Son objectif es aussi d’étendre la connaissance de l’art pictural des adhérents-une visite au musée d’Orsay est prévue cette année- et de favoriser l’exposition des œuvres des élèves en dehors de l’école. Les mois écoulés ont été riches en évènements. Outre ses cours, l’association a lié un partenariat de choix avec le Parc régional du Vexin français. Le projet des désormais célèbres paraboles peintes en trompe-l’œil a remporté le premier prix du Parc à la rentrée 2007. Les adhérents de l’atelier ont également participé à différentes expositions et festivals comme Brin de culture ou Les jardins de Montagny. Outre les activités artistiques, l’association s’est impliquée dans diverses actions sociales notamment en échangeant un partenariat avec le Secours populaire d’Argenteuil (opération Ville à la campagne). Pour l’an prochain, les projets fourmillent : site internet, stages de peinture et expo à Crocky, Ville à la campagne en avril, participation à la fête de la peinture en juin sur le thème de l’eau et à la fête de la voie verte en septembre, fête annuelle du pommier en octobre. Surtout, les artistes vont s’attacher, durant toute l’année, à préparer les célébrations de l’anniversaire du traité de Saint-Clair-sur-Epte, fondateurs de la Normandie, en vue des festivités de 2011.
Site Internet : www.lepommier.net et renseignements applestrophe@aol.com
Noli Me Tangere
José Rizal
Manila, Tifo-Litografia de Chofre y Comp. , Escolta,
1899
First edition, Manila
Starting bid: P 100,000
Provenance: Private Collection, Madrid
First edition of copies printed in Manila in 1899. Manila, Tifo-Litografia de Chofre y Comp., Escolta, 1899
Leon Gallery presents an extremely rare first edition of Noli Me Tangere printed in Manila in 1899, probably one of the very few copies that have survived to this day, is being offered at auction.
The book was printed in 1899, two years after he died a martyr’s death by public execution. (Manila Tifo-Litografia de Chofre y Comp. Escolta)
As a backgrounder, the very first edition of Noli Me Tangere was printed outside of the Philippines, in Germany in 1887.
The Philippine National Hero, Dr. Jose Rizal, completed his most famous novel about the inequities of society, and the abuses of Spanish friars and the ruling colonial government in December 1886. After completing his studies in Madrid, Rizal sought to embark upon a project that would make a contribution to his countrymen. At first, he had planned to publish a book that the Circulo Hispano-Filipino could contribute to; but disagreements between its members meant that the project fell through. In the end, Rizal decided to set out on his own and write a novel: first in Madrid where he completed half of the manuscript, then in Paris, and finally in Germany. He called it "Noli Me Tangere" (Touch Me Not), a reference, it has been written, to the medical term for a festering, painful cancerous sore.
Jose Rizal finished writing the novel in December 1886. At first, according to one of Rizal's biographers, Rizal feared the novel might not be printed, and that it would remain unread.
He was struggling with financial constraints at the time and thought it would be hard to pursue printing the novel. Financial aid came from a friend named Máximo Viola; this helped him print the book at Berliner Buchdruckerei Aktiengesellschaft in Berlin. Rizal was initially hesitant, but Viola insisted and ended up lending Rizal 300 Pesos for 2,000 copies. The printing was finished earlier than the estimated five months. Viola arrived in Berlin in December 1886, and by March 21, 1887, Rizal had sent a German printed copy of the novel to his friend, Blumentritt.’ Rizal, himself, describing the nature of the Noli Me Tangere to his friend Blumentritt, wrote, "The Novel is the first impartial and bold account of the life of the tagalogs. The Filipinos will find in it the history of the last ten years…"
The firestorm that followed the publication of Noli Me Tangere was swift, with accusations of heresy, treason, and subversion being leveled against its author. At the end of 1887, Fray Salvador Font, the cura of Tondo and chairman of the Permanent Commission of Censorship ordered that the book be banned from circulation. This was followed by a pronouncement that reading the Noli was tantamount to committing a mortal sin. The effect, of course, was to be the reverse, with interest being piqued and copies being clandestinely distributed.
In dedicating the Noli to his countrymen, Rizal stirred up a Philippine national consciousness, leading to an awakening sense of self. The religious at that time, in particular, insisted that it was a mortal sin to possess the “Noli.” All of this adds to the rarity of this piece.
Lot 128 of the Leon Gallery auction on 5 December 2015. Please see www.leon-gallery.com for more details.
British postcard. Photo: Paramount. Richard Cromwell as Lieut. Stone in The Lives of a Bengal Lancer (Henry Hathaway, 1935).
With his smooth, boyish good looks, American actor Richard Cromwell (1910-1960) had the makings of a Hollywood star in the early 1930s. The handsome actor became well known with The Lives of a Bengal Lancer (1935), sharing top billing with Gary Cooper and Franchot Tone. His film career reached its pinnacle with Jezebel (1938) with Bette Davis and Henry Fonda and John Ford's Young Mr. Lincoln (1939) also with Fonda. But soon after that, his meteoric career crashed and burned.
Richard Cromwell was born LeRoy Melvin Radabaugh in Long Beach, California, in 1910. he was the second of five children of Fay B. (née Stocking) and Ralph R. Radabaugh, who was an inventor. In 1918, when Radabaugh was still in grade school, his father died of the Spanish flu. Roy earnestly delivered morning newspapers to help out the family's budget crisis. on a scholarship, he attended the Chouinard Art Institute in Los Angeles, a precursor to the California Institute of the Arts. He continued to work part-time as a maintenance man, custodian and soda jerk. He set up a small art shop in Hollywood in the late 1920s and made masks and oil paintings there. He sold pictures, made lampshades, and designed colour schemes for houses. The handsome Cromwell made contacts with film stars of the time such as Anna Q. Nilsson, Colleen Moore, Beatrice Lillie, Greta Garbo, Joan Crawford and Tallulah Bankhead, some of whom he also immortalised in his paintings and masks. He painted scenery for community theatre productions and eventually took on acting roles. His first film appearance was an extra role in King of Jazz (John Murray Anderson, Walter Lantz, 1930), along with the film's star, Paul Whiteman and his orchestra. On a whim, his friends encouraged him to audition for the lead role in a Columbia remake of D.W. Griffith's silent classic Tol'able David (1921) starring Richard Barthelmess. Radabaugh won the role over thousands of hopefuls. In storybook fashion, studio mogul Harry Cohn gave him his screen name Richard Cromwell and launched his career. Cromwell earned $75 per week for his work on Tol'able David (John G. Blystone, 1930), which co-starred Noah Beery Sr. and John Carradine. Gary Brumburgh at IMDb: "the studio publicity machines worked overtime to promote both the film and their new leading man. Richard lived up to all the hype once the reviews came out, giving a terrific debut performance in a very difficult role. As the rather weak-willed young boy who finds the strength and courage to right the injustice done to him, he hit overnight stardom". Amid the flurry of publicity, Cromwell toured the country and was even invited to the White House to meet President Herbert Hoover. Cohn signed Cromwell to a multi-year contract based on the strength of his performance and the success at the box office of his debut. In the following years, Richard played several leading roles in smaller films, often in youthful, somewhat sensitive roles. Leslie Halliwell later described him in his Filmgoer's Companion as the "friendly hero of the early talkies". Cromwell maintained a deep friendship with Marie Dressler, which continued until her death from cancer in 1934. Dressler personally insisted that her studio bosses cast Cromwell on a loan-out in the lead opposite her in Emma (Clarence Brown, 1932), also with Myrna Loy. Dressler was nominated for a second Best Actress award for her portrayal of the title role in Emma. This was another break that helped sustain Cromwell's rising status in Hollywood. He was now much in demand and his next roles were in The Age of Consent (Gregory La Cava, 1932) co-starring Arline Judge and Eric Linden, Tom Brown of Culver (William Wyler, 1932), and Hoopla (Frank Lloyd, 1933), where he is seduced by Clara Bow, in her final film. He made an early standout performance as the leader of the youth gang in Cecil B. DeMille's unusual cult-favourite, This Day and Age (1933). To ensure that Cromwell's character used the right slang, DeMille asked high school student Horace Hahn to read the script and comment. Cromwell then starred with Jean Arthur in Most Precious Thing in Life (Lambert Hillyer, 1934). He had his definitive breakthrough when he co-starred with Gary Cooper and Franchot Tone in the adventure film The Lives of a Bengal Lancer (Henry Hathaway, 1935), which was nominated for seven Oscars. Cromwell played the son of a senior officer who is tortured by insurgents. His father refuses to rescue him in order to demonstrate his impartiality. After this promising start, Cromwell's career received a bump when he wanted more artistic independence.
Richard Cromwell's next pictures at Columbia Pictures and elsewhere were mostly inconsequential. Cromwell starred with Will Rogers in Life Begins at 40 (1935) and appeared in Poppy (1936) as the suitor of W.C. Fields' daughter, Rochelle Hudson. In 1937, he portrayed the young bank robber in love with Helen Mack and on the lam from Lionel Atwill in The Wrong Road (James Cruze, 1937). A challenge was his lead role in The Road Back (James Whale, 1937), a sequel to the classic All Quiet on the Western Front (Lewis Milestone, 1930). The film chronicled the story of young German soldiers readjusting to civilian life after WWI. Fearful that this film would not do well in Germany, the new regime at Universal Pictures severely edited the film before release, removing much of the strongly anti-Nazi slant that author Erich Maria Remarque included in the original novel, and which director James Whale had intended to retain in the film version. The resulting film was not well-received. Richard Cromwell took a detour in his career to Broadway for the chance to star as an evil cadet in an original play by Joseph Viertel, 'So Proudly We Hail!'. The military drama was directed by future film director Charles Walters, co-starred Edward Andrews and Eddie Bracken, and opened to much fanfare. The New York Herald Tribune called Cromwell's acting "a striking portrayal" and The New York Times said that he "ran the gamut of emotions" in the play. Cromwell had shed his restrictive Columbia contract and pursued acting work as a freelancer in other media. Cromwell guest-starred on the radio in 'The Royal Gelatin Hour' (1937) hosted by Rudy Vallee, in a dramatic skit opposite Fay Wray. Enjoying the experience, Cromwell acted in the role of Kit Marshall on the radio soap opera Those We Love, which ran from 1938 until 1942. On-screen, Cromwell appeared in Storm Over Bengal (Sidney Salkow, 1938), for Republic Pictures, in order to capitalise on his success in The Lives of a Bengal Lancer. He stood out in supporting roles as Henry Fonda's brother, who kills a man in a duel of honour, in the romantic drama Jezebel (William Wyler, 1938) starring Bette Davis and as defendant Matt Clay to Henry Fonda's title performance in Young Mr. Lincoln (John Ford, 1939). In 1939, Cromwell again tried his luck on stage in a regional production of Sutton Vane's play 'Outward Bound', co-starring Dorothy Jordan. Cromwell drifted into secondary features. He enjoyed an active social Hollywood life with friends including Barbara Stanwyck, Joan Crawford, Franchot Tone, George Cukor, Cole Porter and William Haines. For Universal Pictures, Cromwell starred as a draftsman who thwarts the Nazis in Enemy Agent. He went on to appear in marginal but still watchable fare such as Baby Face Morgan (Arthur Dreifuss, 1942), with Mary Carlisle. Cromwell enjoyed a career boost with Cosmo Jones, Crime Smasher (1943), the film adaptation of the hit radio serial. However, he was next up at Monogram Pictures, where he was cast as a doctor working covertly for a police department to catch mobsters in the forgettable though endearing Riot Squad.
During the last two years of World War II, Richard Cromwell served with the United States Coast Guard. Upon returning to California following the war's end, he acted in local theatre productions. He also signed on for live performances in summer stock in the East during this period. Cromwell's break from films due to his stint in the Service meant that he was not much in demand after the War's end. He failed to make a comeback as a film actor with a role in the Film Noir Bungalow 13 (Edward L. Cahn, 1948) and he retired from the film industry. All told, Cromwell's film career spanned 39 films. In the 1950s, he returned to his artistic roots and studied ceramics. He built a pottery studio on his property, becoming especially known and admired for his creative tile designs. Returning to the name Roy Radabaugh, Cromwell also wrote extensively, producing several published stories and an unfinished novel in the 1950s. Cromwell was married once, briefly (1945–1946), to actress Angela Lansbury, when she was 19 and Cromwell was 35. They were married in a small civil ceremony in Independence, California. Lansbury later stated in a 1966 interview that her first marriage was a mistake because Cromwell was gay. His homosexuality had been kept secret from the public and Lansbury had not known about it before the marriage. However, Cromwell and Lansbury remained friends until his death in 1960. She later described him as "charming with a good knowledge of jazz music". In 1960 he tried a second comeback in the film business. In July 1960, Cromwell signed with producer Maury Dexter for 20th Century Fox's planned production of The Little Shepherd of Kingdom Come (Andrew V. McLaglen, 1961), starring singer Jimmie Rogers. Diagnosed with liver cancer shortly thereafter, he was forced to withdraw and Chill Wills replaced Cromwell in the film. Richard Cromwell was a heavy smoker for many years and at times advertised Lucky Strike. He died on 11 October 1960 in Hollywood, at the age of 50. He is interred at Fairhaven Memorial Park in Santa Ana, California. For his services to the film industry, Cromwell has a star on the Hollywood Walk of Fame (1627 Vine Street). Cromwell's legacy is preserved today by his nephew Dan Putnam and his cousin Bill Keane IV. In 2005, Keane donated materials relating to Cromwell's radio performances to the Thousand Oaks Library's Special Collection, "The American Radio Archive". In 2007, Keane donated memorabilia relating to Cromwell's film career and ceramics work to the AMPAS Margaret Herrick Library in Beverly Hills.
Sources: Gary Brumburgh (IMDb), Leslie Halliwell (Filmgoer's Companion), Wikipedia (English and German) and IMDb.
And, please check out our blog European Film Star Postcards.
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In Llanelli, a few people mentioned that there was a lack of impartial information available in the run up to the referendum in the media and most news items were leaning towards one outcome. One gentleman said that he felt that as the media was the only way some people could access information having only one view promoted meant that it was difficult for people to make an informed decision. He also said that it is up to individuals to seek out information and so having the bus out and about is a good thing. One woman said that many television programmes about the referendum were broadcast too late at night, which meant she wasn't able to see as much coverage as she may have liked. Health was an important issue for one visitor, who was unhappy that the people of Llanelli had to travel further afield to receive treatment for particular needs. One woman was concerned about the reduction in public funding and its effects on community partnership work. Another member of the public said that it would be good to see processes simplified to allow for people to engage in Assembly committee consultations; he was particularly interested in raising issues via the Committee on Standards of Conduct.
Roedd y refferendwm yn bwnc poblogaidd ymysg pobl ardal Llanelli pan aeth bws y Cynulliad Cenedlaethol i’w tref hwy ddechrau’r wythnos. Barn y mwyafrif oedd y diffyg gwybodaeth ddiduedd oedd ar gael yn ystod yr ymgyrch. Nododd ambell un bod gwneud penderfyniad un ffordd neu’r llall yn dasg gymharol anodd i lawer gan mai un ochr yn unig oedd y cyfryngau yn tueddu i bortreadu. Soniodd un dyn mai cyfrifoldeb yr unigolyn ydi dod o hyd i’r wybodaeth angenrheidiol a bod bws y Cynulliad yn syniad da yn hyn o beth. Barn ymwelydd arall oedd bod llawer o’r rhaglenni teledu oedd yn canolbwyntio ar y refferendwm yn cael eu darlledu’n rhy hwyr ac nad oedd modd iddi wylio cymaint ohonynt o ganlyniad. Iechyd oedd prif bryder un dyn lleol oedd yn anhapus bod rhaid i bobl yr ardal deithio ymhell i dderbyn triniaeth arbenigol mewn ysbytai. Soniodd un ddynes ei bod yn poeni’n arw am y toriadau mewn gwariant cyhoeddus a sut y byddai hynny’n effeithio gwaith rhai cymdeithasau a phartneriaethau yn y gymuned. Dymuniad un ymwelydd oedd galluogi aelodau o’r cyhoedd i ymwneud mwy mewn ymgynghoriadau pwyllgorau’r Cynulliad, yn enwedig gyda Phwyllgor Safonau Ymddygiad.
The good grey guardians of art
Patrol the halls on spongy shoes,
Impartially protective, though
Perhaps suspicious of Toulouse.
Richard Wilbur
11 March 2021: Workshop 4: "Multidimensional approaches by Governments to promoting the rule of law by, inter alia, providing access to justice for all; building effective, accountable, impartial and inclusive institutions; and considering social, educational and other relevant measures, including fostering a culture of lawfulness while respecting cultural identities, in line with the Doha Declaration", during the 14th UN Congress on Crime Prevention and Criminal Justice, held in Kyoto, Japan.
Photo: UN DGC
Noted Queensland novelist Rosa Praed was born at Bromelton on the Logan River in 1851. The daughter of Thomas Murray-Prior and his wife Matilda, Praed spent much of her childhood on her father’s pastoral properties in the Logan and Burnett River districts and at Cleveland. Through her father’s subsequent political career she was familiar with a number of important personages, many of whom would be fictionalised in her works. In 1872 she married Arthur Campbell Praed and spent two years on her husband’s property on Curtis Island near Gladstone, a miserable experience which she incorporated into her autobiographical My Australian Girlhood (1902) and two novels.
She accompanied her husband when he returned to England in 1876, and after the couple separated in 1897, she remained in England for the remainder of her life except for one brief visit to Australia in 1894-1895. Writing as Mrs Campbell Praed she produced 45 works over four decades, roughly half of which drew on her life in Australia and include many historical events in Queensland. Notwithstanding her obvious attempts at impartiality, Praed’s perspective was largely that of the elite society she knew so well.
A Sikh is a follower of Sikhism, a monotheistic religion which originated during the 15th century in the Punjab region. The term "Sikh" has its origin in the Sanskrit words शिष्य (śiṣya; disciple, student) or शिक्ष (śikṣa; instruction). A Sikh is a disciple of a guru. According to Article I of the Sikh Rehat Maryada (the Sikh code of conduct), a Sikh is "any human being who faithfully believes in One Immortal Being; ten Gurus, from Guru Nanak to Guru Gobind Singh; Guru Granth Sahib; the teachings of the ten Gurus and the baptism bequeathed by the tenth Guru". "Sikh" properly refers to adherents of Sikhism as a religion, not an ethnic group. However, because Sikhs often share strong ethno-religious ties, many countries, such as the U.K., recognize Sikh as a designated ethnicity on their censuses. The American non-profit organization United Sikhs has fought to have Sikh included on the U.S. census as well, arguing that Sikhs "self-identify as an 'ethnic minority'" and believe "that they are more than just a religion".
Male Sikhs usually have "Singh" (Lion), and female Sikhs have "Kaur" (Princess) as their middle or last name. Sikhs who have undergone the khanḍe-kī-pahul (the Sikh initiation ceremony) may also be recognized by the five Ks: uncut hair (kesh); an iron or steel bracelet (kara); a kirpan (a sword tucked into a gatra strap); kachehra, a cotton undergarment, and kanga, a small wooden comb. Baptized male Sikhs must cover their hair with a turban, which is optional for baptized female Sikhs. The greater Punjab region is the historic homeland of the Sikhs, although significant communities exist around the world.
HISTORY
Sikh political history may be said to begin with the death of the fifth Sikh guru, Guru Arjan Dev, in 1606. Guru Nanak was a religious leader and social reformer in the 15th-century Punjab. Religious practices were formalized by Guru Gobind Singh on 30 March 1699. Singh baptized five people from a variety of social backgrounds, known as the Panj Piare (the five beloved ones) to form the Khalsa, or collective body of initiated Sikhs. Sikhism has generally had amicable relations with other religions, except for the period of Mughal rule in India (1556–1707). Several Sikh gurus were killed by the Mughals for opposing their persecution of minority religious communities including Sikhs. Sikhs subsequently militarized to oppose Mughal rule. The emergence of the Sikh Confederacy under Ranjit Singh was characterized by religious tolerance and pluralism, with Christians, Muslims and Hindus in positions of power. The confederacy is considered the zenith of political Sikhism, encompassing Kashmir, Ladakh and Peshawar. Hari Singh Nalwa, the commander-in-chief of the Sikh army in the North West Frontier, expanded the confederacy to the Khyber Pass. Its secular administration implemented military, economic and governmental reforms. The months leading up to the partition of India in 1947 were marked by conflict in the Punjab between Sikhs and Muslims. This caused the religious migration of Punjabi Sikhs and Hindus from West Punjab, mirroring a similar religious migration of Punjabi Muslims from East Punjab.
The 1960s saw growing animosity between Sikhs and Hindus in India, with the Sikhs demanding the creation of a Punjab state on a linguistic basis similar to other states in India. This was promised to Sikh leader Master Tara Singh by Jawaharlal Nehru, in return for Sikh political support during negotiations for Indian independence. Although the Sikhs obtained the Punjab, they lost Hindi-speaking areas to Himachal Pradesh, Haryana and Rajasthan. Chandigarh was made a union territory and the capital of Haryana and Punjab on 1 November 1966.
Tensions arose again during the late 1970s, fueled by Sikh claims of discrimination and marginalisation by the Hindu-dominated Indian National Congress party and tactics adopted by the Prime Minister Indira Gandhi.
According to Katherine Frank, Indira Gandhi's assumption of emergency powers in 1975 resulted in the weakening of the "legitimate and impartial machinery of government", and her increasing "paranoia" about opposing political groups led her to institute a "despotic policy of playing castes, religions and political groups against each other for political advantage". Sikh leader Jarnail Singh Bhindranwale articulated Sikh demands for justice, and this triggered violence in the Punjab. The prime minister's 1984 defeat of Bhindranwale led to an attack on the Golden Temple in Operation Blue Star and to her assassination by her Sikh bodyguards. Gandhi's assassination resulted in an explosion of violence against Sikh communities and the killing of thousands of Sikhs throughout India. Khushwant Singh described the riots as a Sikh pogrom; he "felt like a refugee in my country. In fact, I felt like a Jew in Nazi Germany". Since 1984, relations between Sikhs and Hindus have moved toward a rapprochement aided by economic prosperity. However, a 2002 claim by the Hindu right-wing Rashtriya Swayamsevak Sangh (RSS) that "Sikhs are Hindus" disturbed Sikh sensibilities. The Khalistan movement campaigns for justice for the victims of the violence, and for the political and economic needs of the Punjab.
In 1996, United Nations Commission on Human Rights Freedom of Religion or Belief Special Rapporteur Abdelfattah Amor (Tunisia, 1993–2004) visited India to report on religious discrimination. The following year Amor concluded, "In India it appears that the situation of the Sikhs in the religious field is satisfactory, but that difficulties are arising in the political (foreign interference, terrorism, etc.), economic (in particular with regard to sharing of water supplies) and even occupational fields. Information received from nongovernment (sic) sources indicates that discrimination does exist in certain sectors of the public administration; examples include the decline in the number of Sikhs in the police force and the military, and the absence of Sikhs in personal bodyguard units since the murder of Indira Gandhi".
Although Sikhs comprise 10 to 15 percent of all ranks of the Indian Army and 20 percent of its officers, they make up 1.87 percent of the Indian population.
During the 1999 Vaisakhi, Sikhs worldwide celebrated the 300th anniversary of the creation of the Khalsa. Canada Post honoured Sikh Canadians with a commemorative stamp in conjunction with the 300th anniversary of Vaisakhi. On April 9, 1999, Indian president K.R. Narayanan issued a stamp commemorating the 300th anniversary of the Khalsa.
DEFINITION
According to Guru Granth Sahib:
One who calls himself a Sikh of the Guru, the True Guru, shall rise in the early morning hours and meditate on the Lord's Name. Upon arising early in the morning, the Sikh is to bathe, and cleanse himself in the pool of nectar. Following the Instructions of the Guru, the Sikh is to chant the Name of the Lord, Har. All sins, misdeeds and negativity shall be erased. Then, at the rising of the sun, the Sikh is to sing Gurbani; whether sitting down or standing up, the Sikh is to meditate on the Lord's Name. One who meditates on my Lord, Har, with every breath and every morsel of food – that Gursikh becomes pleasing to the Guru's Mind. That person, unto whom my Lord and Master is kind and compassionate – upon that Gursikh, the Guru's Teachings are bestowed. Servant Nanak begs for the dust of the feet of that Gursikh, who himself chants the Naam, and inspires others to chant it.
Simran of the Lord's name is a recurring theme of Guru Granth Sahib, and Sukhmani Sahib were composed to allow a devotee to recite Nam throughout the day. Rising at Amrit Velā (before sunrise) is a common Sikh practice. Sikhism considers the spiritual and secular lives to be intertwined: "In the Sikh Weltanschauung ... the temporal world is part of the Infinite and partakes of its characteristics." According to Guru Nanak, living an "active, creative, and practical life" of "truthfulness, fidelity, self-control and purity" is superior to a purely contemplative life.
FIVE Ks
The five Ks (panj kakaar) are five articles of faith which all baptized Sikhs (Amritdhari Sikhs) are obliged to wear. The symbols represent the ideals of Sikhism: honesty, equality, fidelity, meditating on God and never bowing to tyranny. The five symbols are:
- Kesh: Uncut hair, usually tied and wrapped in a Dastar
- Kanga: A wooden comb, usually worn under a Dastar
- Katchera: Cotton undergarments, historically appropriate in battle due to increased mobility when compared to a dhoti. Worn by both sexes, the katchera is a symbol of chastity.
- Kara: An iron bracelet, a weapon and a symbol of eternity
- Kirpan: An iron dagger in different sizes. In the UK Sikhs can wear a small dagger, but in the Punjab they might wear a traditional curved sword from one to three feet in length.
MUSIC & INSTRUMENTS
The Sikhs have a number of musical instruments: the rebab, dilruba, taus, jori and sarinda. Playing the sarangi was encouraged in Guru Har Gobind. The rubab was first played by Bhai Mardana as he accompanied Guru Nanak on his journeys. The jori and sarinda were designed by Guru Arjan. The taus was made by Guru Hargobind, who supposedly heard a peacock singing and wanted to create an instrument mimicking its sounds (taus is the Persian word for peacock). The dilruba was made by Guru Gobind Singh at the request of his followers, who wanted a smaller instrument than the taus. After Japji Sahib, all of the shabda in the Guru Granth Sahib were composed as ragas. This type of singing is known as Gurmat Sangeet.
When they marched into battle, the Sikhs would play a Ranjit Nagara (victory drum) to boost morale. Nagaras (usually two to three feet in diameter, although some were up to five feet in diameter) are played with two sticks. The beat of the large drums, and the raising of the Nishan Sahib, meant that the singhs were on their way.
DISTRIBUTION
Numbering about 27 million worldwide, Sikhs make up 0.39 percent of the world population; approximately 83 percent live in India. About 76 percent of all Sikhs live in the north Indian State of Punjab, where they form a majority (about two-thirds) of the population. Substantial communities of Sikhs (more than 200,000) live in the Indian states or union territories of Haryana (more than 1.1 million), Rajasthan, West Bengal, Uttar Pradesh, Delhi, Maharashtra, Uttarakhand, Madhya Pradesh Assam and Jammu and Kashmir.
Sikh migration from British India began in earnest during the second half of the 19th century, when the British completed their annexation of the Punjab. The British Raj recruited Sikhs for the Indian Civil Service (particularly the British Indian Army), which led to Sikh migration throughout India and the British Empire. During the Raj, semiskilled Sikh artisans were transported from the Punjab to British East Africa to help build railroads. Sikhs emigrated from India and Pakistan after World War II, most going to the United Kingdom but many to North America. Some Sikhs who had settled in eastern Africa were expelled by Ugandan dictator Idi Amin in 1972. Economics is a major factor in Sikh migration, and significant communities exist in the United Kingdom, Canada, the United States, Malaysia, East Africa, Australia and Thailand.
Although the rate of Sikh migration from the Punjab has remained high, traditional patterns of Sikh migration favouring English-speaking countries (particularly the United Kingdom) have changed during the past decade due to stricter immigration laws. Moliner (2006) wrote that as a consequence of Sikh migration to the UK "becom[ing] virtually impossible since the late 1970s", migration patterns evolved to continental Europe. Italy is a rapidly growing destination for Sikh migration, with Reggio Emilia and Vicenza having significant Sikh population clusters. Italian Sikhs are generally involved in agriculture, agricultural processing, the manufacture of machine tools and horticulture.
Primarily for socio-economic reasons, Indian Sikhs have the lowest adjusted growth rate of any major religious group in India, at 16.9 percent per decade (estimated from 1991 to 2001). Johnson and Barrett (2004) estimate that the global Sikh population increases annually by 392,633 (1.7 percent per year, based on 2004 figures); this percentage includes births, deaths and conversions.
REPRESENTATION
Sikhs have been represented in Indian politics by former Indian prime minister Manmohan Singh and the deputy chairman of the Indian Planning Commission, Montek Singh Ahluwalia. Punjab Chief Minister Parkash Singh Badal is also a Sikh. Past Sikh politicians in India include former president Giani Zail Singh, Sardar Swaran Singh (India's first foreign minister), Speaker of Parliament Gurdial Singh Dhillon and former Chief Minister of Punjab Pratap Singh Kairon.
Politicians from the Sikh diaspora include the first Asian American member of the United States Congress, Dalip Singh Saund, British MPs Piara Khabra, Parmjit Dhanda and Paul Uppal, the first couple to sit together in a Commonwealth parliament (Gurmant Grewal and Nina Grewal, who requested a Canadian government apology for the Komagata Maru incident), former Canadian Shadow Social Development Minister Ruby Dhalla, Canadian Minister of State for Sport Baljit Singh Gosal and Legislative Assembly of Ontario members Vic Dhillon and Jagmeet Singh. Ujjal Dosanjh was the New Democratic Party Premier of British Columbia from July 2004 to February 2005, and was later a Liberal frontbench MP in Ottawa. In Malaysia, two Sikhs were elected MPs in the 2008 general elections: Karpal Singh (Bukit Gelugor) and his son, Gobind Singh Deo (Puchong). Two Sikhs were elected assemblymen: Jagdeep Singh Deo (Datuk Keramat) and Keshvinder Singh (Malim Nawar).
Sikhs comprise 10 to 15 percent of all ranks in the Indian Army and 20 percent of its officers, while making up 1.87 percent of the Indian population. The Sikh Regiment is one of the most-decorated regiments in the army, with 73 Battle Honours, 14 Victoria Crosses, 21 first-class Indian Orders of Merit (equivalent to the Victoria Cross), 15 Theatre Honours, five COAS Unit Citations, two Param Vir Chakras, 14 Maha Vir Chakras, five Kirti Chakras, 67 Vir Chakras and 1,596 other awards. The highest-ranking general in the history of the Indian Air Force is a Punjabi Sikh, Marshal of the Air Force Arjan Singh. Plans by the United Kingdom Ministry of Defence for a Sikh infantry regiment were scrapped in June 2007.
Historically, most Indians have been farmers and 66 percent of the Indian population are engaged in agriculture. Indian Sikhs are employed in agriculture to a lesser extent; India's 2001 census found 39 percent of the working population of the Punjab employed in this sector. The success of the 1960s Green Revolution, in which India went from "famine to plenty, from humiliation to dignity", was based in the Punjab (which became known as "the breadbasket of India"). The Punjab is the wealthiest Indian state per capita, with the average Punjabi income three times the national average. The Green Revolution centred on Indian farmers adopting more intensive and mechanised agricultural methods, aided by the electrification of the Punjab, cooperative credit, consolidation of small holdings and the existing, British Raj-developed canal system. According to Swedish political scientist Ishtiaq Ahmad, a factor in the success of the Indian green revolution was the "Sikh cultivator, often the Jat, whose courage, perseverance, spirit of enterprise and muscle prowess proved crucial". However, not all aspects of the green revolution were beneficial. Indian physicist Vandana Shiva wrote that the green revolution made the "negative and destructive impacts of science [i.e. the green revolution] on nature and society" invisible, and was a catalyst for Punjabi Sikh and Hindu tensions despite a growth in material wealth.
Punjabi Sikhs are engaged in a number of professions which include science, engineering and medicine. Notable examples are nuclear scientist Piara Singh Gill (who worked on the Manhattan Project), fibre-optics pioneer Narinder Singh Kapany and physicist, science writer and broadcaster Simon Singh.
In business, the UK-based clothing retailers New Look and the Thai-based Jaspal were founded by Sikhs. India's largest pharmaceutical company, Ranbaxy Laboratories, is headed by Sikhs. UK Sikhs have the highest percentage of home ownership (82 percent) of any religious community. UK Sikhs are the second-wealthiest (after the Jewish community) religious group in the UK, with a median total household wealth of £229,000. In Singapore Kartar Singh Thakral expanded his family's trading business, Thakral Holdings, into total assets of almost $1.4 billion and is Singapore's 25th-richest person. Sikh Bob Singh Dhillon is the first Indo-Canadian billionaire. The Sikh diaspora has been most successful in North America, especially in California’s fertile Central Valley. American Sikh farmers such as Harbhajan Singh Samra and Didar Singh Bains dominate California agriculture, with Samra specialising in okra and Bains in peaches.
Sikh intellectuals, sportsmen and artists include writer Khushwant Singh, England cricketer Monty Panesar, former 400m runner Milkha Singh, Indian wrestler and actor Dara Singh, former Indian hockey team captains Ajitpal Singh and Balbir Singh Sr., former Indian cricket captain Bishen Singh Bedi, Harbhajan Singh (India's most successful off spin cricket bowler), Bollywood actress Neetu Singh, Sunny Leone, actors Parminder Nagra, Neha Dhupia, Gul Panag, Mona Singh, Namrata Singh Gujral, Archie Panjabi and director Gurinder Chadha.
Sikhs have migrated worldwide, with a variety of occupations. The Sikh Gurus preached ethnic and social harmony, and Sikhs comprise a number of ethnic groups. Those with over 1,000 members include the Ahluwalia, Arain, Arora, Bhatra, Bairagi, Bania, Basith, Bawaria, Bazigar, Bhabra, Chamar, Chhimba, Darzi, Dhobi, Gujar, Jatt, Jhinwar, Kahar, Kalal, Kamboj, Khatri, Kumhar, Labana, Lohar, Mahtam, Mazhabi, Megh, Mirasi, Mochi, Nai, Rajput, Ramgarhia, Saini, Sarera, Sikligar, Sunar, Sudh, Tarkhan and Zargar.
An order of Punjabi Sikhs, the Nihang or the Akalis, was formed during Ranjit Singh's time. Under their leader, Akali Phula Singh, they won many battles for the Sikh Confederacy during the early 19th century.
IN THE INDIAN & BRITISH ARMIES
Sikhs supported the British during the Indian Rebellion of 1857. By the beginning of World War I, Sikhs in the British Indian Army totaled over 100,000 (20 percent of the force). Until 1945 fourteen Victoria Crosses were awarded to Sikhs, a per-capita regimental record. In 2002 the names of all Sikh VC and George Cross recipients were inscribed on the monument of the Memorial Gates on Constitution Hill, next to Buckingham Palace. Chanan Singh Dhillon was instrumental in campaigning for the memorial.
During World War I, Sikh battalions fought in Egypt, Palestine, Mesopotamia, Gallipoli and France. Six battalions of the Sikh Regiment were raised during World War II, serving in the Second Battle of El Alamein, the Burma and Italian campaigns and in Iraq and receiving 27 battle honours. Around the world, Sikhs are commemorated in Commonwealth cemeteries.
In the last two world wars 83,005 turban wearing Sikh soldiers were killed and 109,045 were wounded. They all died or were wounded for the freedom of Britain and the world, and during shell fire, with no other protection but the turban, the symbol of their faith.
—General Sir Frank Messervy
British people are highly indebted and obliged to Sikhs for a long time. I know that within this century we needed their help twice [in two world wars] and they did help us very well. As a result of their timely help, we are today able to live with honour, dignity, and independence. In the war, they fought and died for us, wearing the turbans.
—Sir Winston Churchill
IN THE WEST
During the late 19th and early 20th centuries, Sikhs began to emigrate to East Africa, the Far East, Canada, the United States and the United Kingdom. In 1907 the Khalsa Diwan Society was established in Vancouver, and four years later the first gurdwara was established in London. In 1912 the first gurdwara in the United States was founded in Stockton, California.
Since Sikhs (like Middle Eastern men) wear turbans, some in Western countries have been mistaken for Muslim or Arabic men since the September 11 attacks and the Iraq War. Several days after the 9/11 attacks Sikh Balbir Singh Sodhi was murdered by Frank Roque, who thought Sodhi was connected with al-Qaeda. CNN suggested an increase in hate crimes against Sikh men in the United States and the UK after the 9/11 attacks.
Since Sikhism has never actively sought converts, the Sikhs have remained a relatively homogeneous ethnic group. The Kundalini Yoga-based activities of Harbhajan Singh Yogi in his 3HO (Happy, Healthy, Holy) organisation claim to have inspired a moderate growth in non-Indian adherents of Sikhism. In 1998 an estimated 7,800 3HO Sikhs, known colloquially as ‘gora’ (ਗੋਰਾ) or ‘white’ Sikhs, were mainly centred around Española, New Mexico and Los Angeles, California. Sikhs and the Sikh American Legal Defense and Education Fund overturned a 1925 Oregon law banning the wearing of turbans by teachers and government officials.
In an attempt to foster Sikh leaders in the Western world, youth initiatives by a number of organisations have begun. The Sikh Youth Alliance of North America sponsors an annual Sikh Youth Symposium, a public-speaking and debate competition held in gurdwaras throughout the U.S. and Canada.
ART & CULTURE
Sikh art and culture are nearly synonymous with that of the Punjab, and Sikhs are easily recognised by their distinctive turban (Dastar). The Punjab has been called India’s melting pot, due to the confluence of invading cultures (Greek, Mughal and Persian) from the rivers from which the region gets its name. Sikh culture is therefore a synthesis of cultures. Sikhism has forged a unique architecture, which S. S. Bhatti described as "inspired by Guru Nanak’s creative mysticism" and "is a mute harbinger of holistic humanism based on pragmatic spirituality".
During the Mughal and Afghan persecution of the Sikhs during the 17th and 18th centuries, the latter were concerned with preserving their religion and gave little thought to art and culture. With the rise of Ranjit Singh and the Sikh Raj in Lahore and Delhi, there was a change in the landscape of art and culture in the Punjab; Hindus and Sikhs could build decorated shrines without the fear of destruction or looting.
The Sikh Confederacy was the catalyst for a uniquely Sikh form of expression, with Ranjit Singh commissioning forts, palaces, bungas (residential places) and colleges in a Sikh style. Sikh architecture is characterised by gilded fluted domes, cupolas, kiosks, stone lanterns, ornate balusters and square roofs. A pinnacle of Sikh style is Harmandir Sahib (also known as the Golden Temple) in Amritsar.
Sikh culture is influenced by militaristic motifs (with the Khanda the most obvious), and most Sikh artifacts - except for the relics of the Gurus - have a military theme. This theme is evident in the Sikh festivals of Hola Mohalla and Vaisakhi, which feature marching and displays of valor.
Although the art and culture of the Sikh diaspora have merged with that of other Indo-immigrant groups into categories like "British Asian", "Indo-Canadian" and "Desi-Culture", a minor cultural phenomenon which can be described as "political Sikh" has arisen. The art of diaspora Sikhs like Amarjeet Kaur Nandhra and Amrit and Rabindra Kaur Singh (the "Singh Twins") is influenced by their Sikhism and current affairs in the Punjab.
Bhangra and Giddha are two forms of Punjabi folk dancing which have been adapted and pioneered by Sikhs. Punjabi Sikhs have championed these forms of expression worldwide, resulting in Sikh culture becoming linked to Bhangra (although "Bhangra is not a Sikh institution but a Punjabi one").
PAINTING
Sikh painting is a direct offshoot of the Kangra school of painting. In 1810, Ranjeet Singh (1780–1839) occupied Kangra Fort and appointed Sardar Desa Singh Majithia his governor of the Punjab hills. In 1813 the Sikh army occupied Guler State, and Raja Bhup Singh became a vassal of the Sikhs. With the Sikh kingdom of Lahore becoming the paramount power, some of the Pahari painters from Guler migrated to Lahore for the patronage of Maharaja Ranjeet Singh and his Sardars.
The Sikh school adapted Kangra painting to Sikh needs and ideals. Its main subjects are the ten Sikh gurus and stories from Guru Nanak's Janamsakhis. The tenth Guru, Gobind Singh, left a deep impression on the followers of the new faith because of his courage and sacrifices. Hunting scenes and portraits are also common in Sikh painting.
WIKIPEDIA
Japanese and other East Asian artists and here primary school children often draw pictures from an elevated birds eye view (Masuda, Gonzalez, Kwan & Nisbett, 2008). Part of the reason for this is their there desire to show everything in their pictures, to the extent that in some of these pictures the viewpoint is from that of an all-seeing eye that can look downards in all directions. So as Masuda, Gonzalez, Kawan and Nisbett argue, part of the motivation for this is the desire to see the context of actions, events, and people. I argue that another motivation is that the internalisation of this viewpoint enables them to gain a self view in a similar way to that provided by George Herbert Mead's "generalised other." And as argued by Derrida they become addicted to this view of the world since they become libidinally involved in the self relationship that viewing themselves facilitates. Contra the Western self, there may be no sexual element to this self-viewing but rather an enjoyment of seeing themselves and their actions, as cute, from the point of view of an all seeing co-viewing mother.
This internalised other sometimes makes a reapparane in the horrible women that appear from images, television sets, developer fluid, lanterns and scrolls, or sometimes hiding in a mass of black hair on the ceiling, in Japanese horror movies and legends.
It is I believe the internalisation of this self-viewing intra-psychic Other that keeps the Japapnese as moral as their are and not any external sword (or bits of wire) as argued by Ruth Benedict.
Incidentally, my father's Art School Graduation picture was of a group of people around a table drawn from above. I believe that the auto-scopic eye in the sky is present in everyone to a degree, and felt more keenly by those of Scottish Descent such as Adam Smith (whose impartial spectator appears to be a mixture of both a linguistic and visual audience), my father, and myself.
Images Copyright their respective artists.
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Bibliography
Masuda, T., Gonzalez, R., Kwan, L., & Nisbett, R. E. (2008). Culture and aesthetic preference: Comparing the attention to context of East Asians and Americans. Personality and Social Psychology Bulletin, 34(9), 1260-1275.
Benedict, R. (2006). The Chrysanthemum and the Sword (1st ed.). Mariner Books.
Lummis, D. (2007). Ruth Benedict’s Obituary for Japanese Culture. Japan Focus, 23. Retrieved from www.japanfocus.org/-C__Douglas-Lummis/2474
► LIVE YOUR LIFE
(Rihanna):
You're gonna be a shining star, with fancy clothes, and fancy car-ars.
And then you'll see, you're gonna go far.
Cause everyone knows, who you are-are.
So live your life, ay ay ay.
Instead of chasing that paper.
Just live your life (Oh!), ay ay ay.
You got no time for no haters
Just live your life (Oh!), ay ay ay.
No telling where it'll take you.
Just live your life (Oh!), ay ay ay.
Cause I'm a paper chaser.
Just living my life (ay), my life (oh), my life (ay), my life (oh)
Just living my life (ay), my life (oh), my life (ay), my life (oh)
(T.I.):
Nevermind what haters say, ignore them 'til they fade away.
Amazing they ungreat for after all the games I gave away.
Safe to say I paved the way, for you can't get paid today.
You still be wasting days away, nah had I never saved the day.
Consider them my protégé, how much I think they should pay.
Instead of being gracious, they violated and made you wait.
I never been a hater still I love them, yeah I graze the way.
Some say they so yay and no they couldn't even work on Labor day.
It aint that they black or white, their hands of area in shades of grey.
I'm West side anyway, even if I left the day it fades away.
Some move away to make a way not move away cause they afraid.
I'll go back to the hood and all you ever did was hate away.
I pray for patience but they make me want to face away.
Like I once made them scream, now I could make them plead their case away.
Been thuggin' all my life, can't say I don't deserve to take a break.
If you ever see me catch a case, and watch my future fade away.
(Rihanna):
You're gonna be a shining star, with fancy clothes, and fancy car-ars.
And then you'll see, you're gonna go far.
Cause everyone knows, who you are-are.
So live your life, ay ay ay.
Instead of chasing that paper.
Just live your life (Oh!), ay ay ay.
You got no time for no haters
Just live your life (Oh!), ay ay ay.
No telling where it'll take you.
Just live your life (Oh!), ay ay ay.
Cause I'm a paper chaser.
Just living my life.
(T.I.):
I'm the opposite of moderate, immaculately polished with the spirit of a hustler
and the swagger of a college kid.
Allergic to the counterfeit, impartial to the politics.
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I got love for the game but ay I'm not in love with all of it.
I do without the fame and the rappers nowadays are comedy.
The hootin' and the hollerin', back and forth with the argueing.
Where you from, who you know, what you make and what kind of car you in.
Seems as though you lost sight of whats important with the positive.
And checks until your bank account, and you're about poverted.
Your values is a disarrayed, prioritized are horribly.
Unhappy with the riches cause you pis-pone morraly.
Ignoring all prior advice and fore warning.
And we might be full of ourselves all of a sudden aren't we?
(Rihanna):
You're gonna be a shining star, with fancy clothes, and fancy car-ars.
And then you'll see, you're gonna go far.
Cause everyone knows, who you are-are.
So live your life, ay ay ay.
Instead of chasing that paper.
Just live your life (Oh!), ay ay ay.
You got no time for no haters
Just live your life (Oh!), ay ay ay.
No telling where it'll take you.
Just live your life (Oh!), ay ay ay.
Cause I'm a paper chaser.
Just living my life (ay), my life (oh), my life (ay), my life (oh)
Just living my life (ay), my life (oh), my life (ay), my life (oh)
at the wake of bp. ramento at the philippine independent church nat'l cathedral
Statement on the Killing of Bp. Alberto Ramento
BY THE IGLESIA FILIPINA INDEPENDIENTE
Posted by Bulatlat
“I KNOW THEY ARE GOING TO KILL ME NEXT BUT NEVER WILL I ABANDON MY DUTY TO GOD AND MY MINISTRY TO THE PEOPLE”
-- A statement of Bp. Alberto B. Ramento to his family
The Iglesia Filipina Independiente (IFI) has once again made a precious offering in the continuing task of proclaiming the Gospel of Jesus Christ with the brutal killing of the Most Reverend Alberto B. Ramento, the 9th Obispo Maximo of the church.
The good bishop was slain by faceless assassins who broke through the rectory where he was staying at around four o’clock in the morning of October 03, 2006 in the Parish of San Sebastian, Tarlac City. He was awakened in his sleep when the assassins had entered his room and stabbed him seven times to death. We denounce in the strongest possible terms this barbaric and dastardly act against a man of the cloth within the premises of his own church.
Initial police investigation reports point to the incident as a mere case of robbery with homicide. However, the Ramento family, the clergy and the faithful of the Diocese of Tarlac believe that the motive is much deeper than what has come out from the spot investigation. There are glaring indications that Bishop Ramento’s murder was thoroughly planned and politically motivated. We believe that the brutal killing was the inevitable consequence of his principled engagement with the people and their struggle for the fullness of life.
Bishop Ramento, aside from being a well-loved pastor by his clergy and faithful, has earned the reputation as a social prophet, and an icon in the nationalist struggle of the Filipino masses with his uncompromising stand for national sovereignty and patrimony. He was a true advocate of just peace. As a matter of fact, Bishop Ramento is part of the monitoring group in the peace talks between the Government of the Republic of the Philippines (GRP) and the National Democratic Front Philippines (NDFP).
He was a known figure in the ecumenical movement in and outside the country. Bishop Ramento has served as the chairperson of the National Council of Churches in the Philippines (NCCP). He was also a co-chairperson of the Ecumenical Bishops Forum (EBF) which is composed of bishops from the various churches in the Philippines.
Bishop Ramento, as the Chairman of the IFI Supreme Council of Bishops (SCB), has strongly condemned the state of political repression and grave situation of human rights violation in the country. He has particularly denounced the unabated extra-judicial killings of militant leaders, social activists, lawyers, journalists, church people and innocent civilians under the watch of the current administration. As an outspoken critic of President Gloria Macapagal-Arroyo, he has consistently questioned the legitimacy of her presidency, and urged her to step down from office. In the last pastoral letter he signed as Supreme Council of Bishops chairman, Bishop Ramento had urged the faithful “to find courage and confront the darkness that is engulfing the very soul of the nation and continue to thread the path towards the establishment of a just society under a government that genuinely serves the interest and welfare of the Filipinos.”
Honored as the “Bishop of the Poor Peasants and Workers,” Bishop Ramento has earned the love and respect of the farm workers at Hacienda Luisita, a vast sugar plantation in Tarlac, as he rallied support to their cause and advocated for their struggle.
The people behind his death might think that they have silenced him and maimed the prophetic voice of the church. They are mistaken. His death has become like a candle in a burning incense, sparking more fire, enflaming the hearts of the clergy and faithful of the IFI to remain faithful to her pro-people and pro-labor heritage. Indeed, we grieved over his death, yet we celebrate his life.
They may have taken his life by opening his body with wounds – but these wounds have become the doorway from which Bishop Ramento’s valiant spirit has been poured out and shared to many.
Truly, the death of Bp. Alberto B. Ramento is a great loss not only for the IFI but also for the ecumenical movement and peoples’ organizations. The IFI strongly urges the authorities to immediately conduct a thorough and impartial investigation on the murder of Bishop Ramento and bring the perpetrators of this heinous crime to justice.
We ask the prayers of the faithful for Bp. Alberto B. Ramento, a fatherly pastor, a social prophet, an uncompromising nationalist, a peacemaker, and a champion of the people's cause, who now joins his Creator. As we mourn the death of a beloved member of the IFI family, may we find inspiration from his life and death even as we commit to stand firmly for what he believed in and fought for. Let his death find meaning in our continuing resolve to live-out the message of the Gospel of Jesus Christ upon which Bishop Ramento dedicated his life.
Pro Deo et Patria,
† THE MOST REVEREND GODOFREDO J. DAVID
11th Obispo Maximo
04th October 2006
Obispado Maximo
City of Manila
A Sikh is a follower of Sikhism, a monotheistic religion which originated during the 15th century in the Punjab region. The term "Sikh" has its origin in the Sanskrit words शिष्य (śiṣya; disciple, student) or शिक्ष (śikṣa; instruction). A Sikh is a disciple of a guru. According to Article I of the Sikh Rehat Maryada (the Sikh code of conduct), a Sikh is "any human being who faithfully believes in One Immortal Being; ten Gurus, from Guru Nanak to Guru Gobind Singh; Guru Granth Sahib; the teachings of the ten Gurus and the baptism bequeathed by the tenth Guru". "Sikh" properly refers to adherents of Sikhism as a religion, not an ethnic group. However, because Sikhs often share strong ethno-religious ties, many countries, such as the U.K., recognize Sikh as a designated ethnicity on their censuses. The American non-profit organization United Sikhs has fought to have Sikh included on the U.S. census as well, arguing that Sikhs "self-identify as an 'ethnic minority'" and believe "that they are more than just a religion".
Male Sikhs usually have "Singh" (Lion), and female Sikhs have "Kaur" (Princess) as their middle or last name. Sikhs who have undergone the khanḍe-kī-pahul (the Sikh initiation ceremony) may also be recognized by the five Ks: uncut hair (kesh); an iron or steel bracelet (kara); a kirpan (a sword tucked into a gatra strap); kachehra, a cotton undergarment, and kanga, a small wooden comb. Baptized male Sikhs must cover their hair with a turban, which is optional for baptized female Sikhs. The greater Punjab region is the historic homeland of the Sikhs, although significant communities exist around the world.
HISTORY
Sikh political history may be said to begin with the death of the fifth Sikh guru, Guru Arjan Dev, in 1606. Guru Nanak was a religious leader and social reformer in the 15th-century Punjab. Religious practices were formalized by Guru Gobind Singh on 30 March 1699. Singh baptized five people from a variety of social backgrounds, known as the Panj Piare (the five beloved ones) to form the Khalsa, or collective body of initiated Sikhs. Sikhism has generally had amicable relations with other religions, except for the period of Mughal rule in India (1556–1707). Several Sikh gurus were killed by the Mughals for opposing their persecution of minority religious communities including Sikhs. Sikhs subsequently militarized to oppose Mughal rule. The emergence of the Sikh Confederacy under Ranjit Singh was characterized by religious tolerance and pluralism, with Christians, Muslims and Hindus in positions of power. The confederacy is considered the zenith of political Sikhism, encompassing Kashmir, Ladakh and Peshawar. Hari Singh Nalwa, the commander-in-chief of the Sikh army in the North West Frontier, expanded the confederacy to the Khyber Pass. Its secular administration implemented military, economic and governmental reforms. The months leading up to the partition of India in 1947 were marked by conflict in the Punjab between Sikhs and Muslims. This caused the religious migration of Punjabi Sikhs and Hindus from West Punjab, mirroring a similar religious migration of Punjabi Muslims from East Punjab.
The 1960s saw growing animosity between Sikhs and Hindus in India, with the Sikhs demanding the creation of a Punjab state on a linguistic basis similar to other states in India. This was promised to Sikh leader Master Tara Singh by Jawaharlal Nehru, in return for Sikh political support during negotiations for Indian independence. Although the Sikhs obtained the Punjab, they lost Hindi-speaking areas to Himachal Pradesh, Haryana and Rajasthan. Chandigarh was made a union territory and the capital of Haryana and Punjab on 1 November 1966.
Tensions arose again during the late 1970s, fueled by Sikh claims of discrimination and marginalisation by the Hindu-dominated Indian National Congress party and tactics adopted by the Prime Minister Indira Gandhi.
According to Katherine Frank, Indira Gandhi's assumption of emergency powers in 1975 resulted in the weakening of the "legitimate and impartial machinery of government", and her increasing "paranoia" about opposing political groups led her to institute a "despotic policy of playing castes, religions and political groups against each other for political advantage". Sikh leader Jarnail Singh Bhindranwale articulated Sikh demands for justice, and this triggered violence in the Punjab. The prime minister's 1984 defeat of Bhindranwale led to an attack on the Golden Temple in Operation Blue Star and to her assassination by her Sikh bodyguards. Gandhi's assassination resulted in an explosion of violence against Sikh communities and the killing of thousands of Sikhs throughout India. Khushwant Singh described the riots as a Sikh pogrom; he "felt like a refugee in my country. In fact, I felt like a Jew in Nazi Germany". Since 1984, relations between Sikhs and Hindus have moved toward a rapprochement aided by economic prosperity. However, a 2002 claim by the Hindu right-wing Rashtriya Swayamsevak Sangh (RSS) that "Sikhs are Hindus" disturbed Sikh sensibilities. The Khalistan movement campaigns for justice for the victims of the violence, and for the political and economic needs of the Punjab.
In 1996, United Nations Commission on Human Rights Freedom of Religion or Belief Special Rapporteur Abdelfattah Amor (Tunisia, 1993–2004) visited India to report on religious discrimination. The following year Amor concluded, "In India it appears that the situation of the Sikhs in the religious field is satisfactory, but that difficulties are arising in the political (foreign interference, terrorism, etc.), economic (in particular with regard to sharing of water supplies) and even occupational fields. Information received from nongovernment (sic) sources indicates that discrimination does exist in certain sectors of the public administration; examples include the decline in the number of Sikhs in the police force and the military, and the absence of Sikhs in personal bodyguard units since the murder of Indira Gandhi".
Although Sikhs comprise 10 to 15 percent of all ranks of the Indian Army and 20 percent of its officers, they make up 1.87 percent of the Indian population.
During the 1999 Vaisakhi, Sikhs worldwide celebrated the 300th anniversary of the creation of the Khalsa. Canada Post honoured Sikh Canadians with a commemorative stamp in conjunction with the 300th anniversary of Vaisakhi. On April 9, 1999, Indian president K.R. Narayanan issued a stamp commemorating the 300th anniversary of the Khalsa.
DEFINITION
According to Guru Granth Sahib:
One who calls himself a Sikh of the Guru, the True Guru, shall rise in the early morning hours and meditate on the Lord's Name. Upon arising early in the morning, the Sikh is to bathe, and cleanse himself in the pool of nectar. Following the Instructions of the Guru, the Sikh is to chant the Name of the Lord, Har. All sins, misdeeds and negativity shall be erased. Then, at the rising of the sun, the Sikh is to sing Gurbani; whether sitting down or standing up, the Sikh is to meditate on the Lord's Name. One who meditates on my Lord, Har, with every breath and every morsel of food – that Gursikh becomes pleasing to the Guru's Mind. That person, unto whom my Lord and Master is kind and compassionate – upon that Gursikh, the Guru's Teachings are bestowed. Servant Nanak begs for the dust of the feet of that Gursikh, who himself chants the Naam, and inspires others to chant it.
Simran of the Lord's name is a recurring theme of Guru Granth Sahib, and Sukhmani Sahib were composed to allow a devotee to recite Nam throughout the day. Rising at Amrit Velā (before sunrise) is a common Sikh practice. Sikhism considers the spiritual and secular lives to be intertwined: "In the Sikh Weltanschauung ... the temporal world is part of the Infinite and partakes of its characteristics." According to Guru Nanak, living an "active, creative, and practical life" of "truthfulness, fidelity, self-control and purity" is superior to a purely contemplative life.
FIVE Ks
The five Ks (panj kakaar) are five articles of faith which all baptized Sikhs (Amritdhari Sikhs) are obliged to wear. The symbols represent the ideals of Sikhism: honesty, equality, fidelity, meditating on God and never bowing to tyranny. The five symbols are:
- Kesh: Uncut hair, usually tied and wrapped in a Dastar
- Kanga: A wooden comb, usually worn under a Dastar
- Katchera: Cotton undergarments, historically appropriate in battle due to increased mobility when compared to a dhoti. Worn by both sexes, the katchera is a symbol of chastity.
- Kara: An iron bracelet, a weapon and a symbol of eternity
- Kirpan: An iron dagger in different sizes. In the UK Sikhs can wear a small dagger, but in the Punjab they might wear a traditional curved sword from one to three feet in length.
MUSIC & INSTRUMENTS
The Sikhs have a number of musical instruments: the rebab, dilruba, taus, jori and sarinda. Playing the sarangi was encouraged in Guru Har Gobind. The rubab was first played by Bhai Mardana as he accompanied Guru Nanak on his journeys. The jori and sarinda were designed by Guru Arjan. The taus was made by Guru Hargobind, who supposedly heard a peacock singing and wanted to create an instrument mimicking its sounds (taus is the Persian word for peacock). The dilruba was made by Guru Gobind Singh at the request of his followers, who wanted a smaller instrument than the taus. After Japji Sahib, all of the shabda in the Guru Granth Sahib were composed as ragas. This type of singing is known as Gurmat Sangeet.
When they marched into battle, the Sikhs would play a Ranjit Nagara (victory drum) to boost morale. Nagaras (usually two to three feet in diameter, although some were up to five feet in diameter) are played with two sticks. The beat of the large drums, and the raising of the Nishan Sahib, meant that the singhs were on their way.
DISTRIBUTION
Numbering about 27 million worldwide, Sikhs make up 0.39 percent of the world population; approximately 83 percent live in India. About 76 percent of all Sikhs live in the north Indian State of Punjab, where they form a majority (about two-thirds) of the population. Substantial communities of Sikhs (more than 200,000) live in the Indian states or union territories of Haryana (more than 1.1 million), Rajasthan, West Bengal, Uttar Pradesh, Delhi, Maharashtra, Uttarakhand, Madhya Pradesh Assam and Jammu and Kashmir.
Sikh migration from British India began in earnest during the second half of the 19th century, when the British completed their annexation of the Punjab. The British Raj recruited Sikhs for the Indian Civil Service (particularly the British Indian Army), which led to Sikh migration throughout India and the British Empire. During the Raj, semiskilled Sikh artisans were transported from the Punjab to British East Africa to help build railroads. Sikhs emigrated from India and Pakistan after World War II, most going to the United Kingdom but many to North America. Some Sikhs who had settled in eastern Africa were expelled by Ugandan dictator Idi Amin in 1972. Economics is a major factor in Sikh migration, and significant communities exist in the United Kingdom, Canada, the United States, Malaysia, East Africa, Australia and Thailand.
Although the rate of Sikh migration from the Punjab has remained high, traditional patterns of Sikh migration favouring English-speaking countries (particularly the United Kingdom) have changed during the past decade due to stricter immigration laws. Moliner (2006) wrote that as a consequence of Sikh migration to the UK "becom[ing] virtually impossible since the late 1970s", migration patterns evolved to continental Europe. Italy is a rapidly growing destination for Sikh migration, with Reggio Emilia and Vicenza having significant Sikh population clusters. Italian Sikhs are generally involved in agriculture, agricultural processing, the manufacture of machine tools and horticulture.
Primarily for socio-economic reasons, Indian Sikhs have the lowest adjusted growth rate of any major religious group in India, at 16.9 percent per decade (estimated from 1991 to 2001). Johnson and Barrett (2004) estimate that the global Sikh population increases annually by 392,633 (1.7 percent per year, based on 2004 figures); this percentage includes births, deaths and conversions.
REPRESENTATION
Sikhs have been represented in Indian politics by former Indian prime minister Manmohan Singh and the deputy chairman of the Indian Planning Commission, Montek Singh Ahluwalia. Punjab Chief Minister Parkash Singh Badal is also a Sikh. Past Sikh politicians in India include former president Giani Zail Singh, Sardar Swaran Singh (India's first foreign minister), Speaker of Parliament Gurdial Singh Dhillon and former Chief Minister of Punjab Pratap Singh Kairon.
Politicians from the Sikh diaspora include the first Asian American member of the United States Congress, Dalip Singh Saund, British MPs Piara Khabra, Parmjit Dhanda and Paul Uppal, the first couple to sit together in a Commonwealth parliament (Gurmant Grewal and Nina Grewal, who requested a Canadian government apology for the Komagata Maru incident), former Canadian Shadow Social Development Minister Ruby Dhalla, Canadian Minister of State for Sport Baljit Singh Gosal and Legislative Assembly of Ontario members Vic Dhillon and Jagmeet Singh. Ujjal Dosanjh was the New Democratic Party Premier of British Columbia from July 2004 to February 2005, and was later a Liberal frontbench MP in Ottawa. In Malaysia, two Sikhs were elected MPs in the 2008 general elections: Karpal Singh (Bukit Gelugor) and his son, Gobind Singh Deo (Puchong). Two Sikhs were elected assemblymen: Jagdeep Singh Deo (Datuk Keramat) and Keshvinder Singh (Malim Nawar).
Sikhs comprise 10 to 15 percent of all ranks in the Indian Army and 20 percent of its officers, while making up 1.87 percent of the Indian population. The Sikh Regiment is one of the most-decorated regiments in the army, with 73 Battle Honours, 14 Victoria Crosses, 21 first-class Indian Orders of Merit (equivalent to the Victoria Cross), 15 Theatre Honours, five COAS Unit Citations, two Param Vir Chakras, 14 Maha Vir Chakras, five Kirti Chakras, 67 Vir Chakras and 1,596 other awards. The highest-ranking general in the history of the Indian Air Force is a Punjabi Sikh, Marshal of the Air Force Arjan Singh. Plans by the United Kingdom Ministry of Defence for a Sikh infantry regiment were scrapped in June 2007.
Historically, most Indians have been farmers and 66 percent of the Indian population are engaged in agriculture. Indian Sikhs are employed in agriculture to a lesser extent; India's 2001 census found 39 percent of the working population of the Punjab employed in this sector. The success of the 1960s Green Revolution, in which India went from "famine to plenty, from humiliation to dignity", was based in the Punjab (which became known as "the breadbasket of India"). The Punjab is the wealthiest Indian state per capita, with the average Punjabi income three times the national average. The Green Revolution centred on Indian farmers adopting more intensive and mechanised agricultural methods, aided by the electrification of the Punjab, cooperative credit, consolidation of small holdings and the existing, British Raj-developed canal system. According to Swedish political scientist Ishtiaq Ahmad, a factor in the success of the Indian green revolution was the "Sikh cultivator, often the Jat, whose courage, perseverance, spirit of enterprise and muscle prowess proved crucial". However, not all aspects of the green revolution were beneficial. Indian physicist Vandana Shiva wrote that the green revolution made the "negative and destructive impacts of science [i.e. the green revolution] on nature and society" invisible, and was a catalyst for Punjabi Sikh and Hindu tensions despite a growth in material wealth.
Punjabi Sikhs are engaged in a number of professions which include science, engineering and medicine. Notable examples are nuclear scientist Piara Singh Gill (who worked on the Manhattan Project), fibre-optics pioneer Narinder Singh Kapany and physicist, science writer and broadcaster Simon Singh.
In business, the UK-based clothing retailers New Look and the Thai-based Jaspal were founded by Sikhs. India's largest pharmaceutical company, Ranbaxy Laboratories, is headed by Sikhs. UK Sikhs have the highest percentage of home ownership (82 percent) of any religious community. UK Sikhs are the second-wealthiest (after the Jewish community) religious group in the UK, with a median total household wealth of £229,000. In Singapore Kartar Singh Thakral expanded his family's trading business, Thakral Holdings, into total assets of almost $1.4 billion and is Singapore's 25th-richest person. Sikh Bob Singh Dhillon is the first Indo-Canadian billionaire. The Sikh diaspora has been most successful in North America, especially in California’s fertile Central Valley. American Sikh farmers such as Harbhajan Singh Samra and Didar Singh Bains dominate California agriculture, with Samra specialising in okra and Bains in peaches.
Sikh intellectuals, sportsmen and artists include writer Khushwant Singh, England cricketer Monty Panesar, former 400m runner Milkha Singh, Indian wrestler and actor Dara Singh, former Indian hockey team captains Ajitpal Singh and Balbir Singh Sr., former Indian cricket captain Bishen Singh Bedi, Harbhajan Singh (India's most successful off spin cricket bowler), Bollywood actress Neetu Singh, Sunny Leone, actors Parminder Nagra, Neha Dhupia, Gul Panag, Mona Singh, Namrata Singh Gujral, Archie Panjabi and director Gurinder Chadha.
Sikhs have migrated worldwide, with a variety of occupations. The Sikh Gurus preached ethnic and social harmony, and Sikhs comprise a number of ethnic groups. Those with over 1,000 members include the Ahluwalia, Arain, Arora, Bhatra, Bairagi, Bania, Basith, Bawaria, Bazigar, Bhabra, Chamar, Chhimba, Darzi, Dhobi, Gujar, Jatt, Jhinwar, Kahar, Kalal, Kamboj, Khatri, Kumhar, Labana, Lohar, Mahtam, Mazhabi, Megh, Mirasi, Mochi, Nai, Rajput, Ramgarhia, Saini, Sarera, Sikligar, Sunar, Sudh, Tarkhan and Zargar.
An order of Punjabi Sikhs, the Nihang or the Akalis, was formed during Ranjit Singh's time. Under their leader, Akali Phula Singh, they won many battles for the Sikh Confederacy during the early 19th century.
IN THE INDIAN & BRITISH ARMIES
Sikhs supported the British during the Indian Rebellion of 1857. By the beginning of World War I, Sikhs in the British Indian Army totaled over 100,000 (20 percent of the force). Until 1945 fourteen Victoria Crosses were awarded to Sikhs, a per-capita regimental record. In 2002 the names of all Sikh VC and George Cross recipients were inscribed on the monument of the Memorial Gates on Constitution Hill, next to Buckingham Palace. Chanan Singh Dhillon was instrumental in campaigning for the memorial.
During World War I, Sikh battalions fought in Egypt, Palestine, Mesopotamia, Gallipoli and France. Six battalions of the Sikh Regiment were raised during World War II, serving in the Second Battle of El Alamein, the Burma and Italian campaigns and in Iraq and receiving 27 battle honours. Around the world, Sikhs are commemorated in Commonwealth cemeteries.
In the last two world wars 83,005 turban wearing Sikh soldiers were killed and 109,045 were wounded. They all died or were wounded for the freedom of Britain and the world, and during shell fire, with no other protection but the turban, the symbol of their faith.
—General Sir Frank Messervy
British people are highly indebted and obliged to Sikhs for a long time. I know that within this century we needed their help twice [in two world wars] and they did help us very well. As a result of their timely help, we are today able to live with honour, dignity, and independence. In the war, they fought and died for us, wearing the turbans.
—Sir Winston Churchill
IN THE WEST
During the late 19th and early 20th centuries, Sikhs began to emigrate to East Africa, the Far East, Canada, the United States and the United Kingdom. In 1907 the Khalsa Diwan Society was established in Vancouver, and four years later the first gurdwara was established in London. In 1912 the first gurdwara in the United States was founded in Stockton, California.
Since Sikhs (like Middle Eastern men) wear turbans, some in Western countries have been mistaken for Muslim or Arabic men since the September 11 attacks and the Iraq War. Several days after the 9/11 attacks Sikh Balbir Singh Sodhi was murdered by Frank Roque, who thought Sodhi was connected with al-Qaeda. CNN suggested an increase in hate crimes against Sikh men in the United States and the UK after the 9/11 attacks.
Since Sikhism has never actively sought converts, the Sikhs have remained a relatively homogeneous ethnic group. The Kundalini Yoga-based activities of Harbhajan Singh Yogi in his 3HO (Happy, Healthy, Holy) organisation claim to have inspired a moderate growth in non-Indian adherents of Sikhism. In 1998 an estimated 7,800 3HO Sikhs, known colloquially as ‘gora’ (ਗੋਰਾ) or ‘white’ Sikhs, were mainly centred around Española, New Mexico and Los Angeles, California. Sikhs and the Sikh American Legal Defense and Education Fund overturned a 1925 Oregon law banning the wearing of turbans by teachers and government officials.
In an attempt to foster Sikh leaders in the Western world, youth initiatives by a number of organisations have begun. The Sikh Youth Alliance of North America sponsors an annual Sikh Youth Symposium, a public-speaking and debate competition held in gurdwaras throughout the U.S. and Canada.
ART & CULTURE
Sikh art and culture are nearly synonymous with that of the Punjab, and Sikhs are easily recognised by their distinctive turban (Dastar). The Punjab has been called India’s melting pot, due to the confluence of invading cultures (Greek, Mughal and Persian) from the rivers from which the region gets its name. Sikh culture is therefore a synthesis of cultures. Sikhism has forged a unique architecture, which S. S. Bhatti described as "inspired by Guru Nanak’s creative mysticism" and "is a mute harbinger of holistic humanism based on pragmatic spirituality".
During the Mughal and Afghan persecution of the Sikhs during the 17th and 18th centuries, the latter were concerned with preserving their religion and gave little thought to art and culture. With the rise of Ranjit Singh and the Sikh Raj in Lahore and Delhi, there was a change in the landscape of art and culture in the Punjab; Hindus and Sikhs could build decorated shrines without the fear of destruction or looting.
The Sikh Confederacy was the catalyst for a uniquely Sikh form of expression, with Ranjit Singh commissioning forts, palaces, bungas (residential places) and colleges in a Sikh style. Sikh architecture is characterised by gilded fluted domes, cupolas, kiosks, stone lanterns, ornate balusters and square roofs. A pinnacle of Sikh style is Harmandir Sahib (also known as the Golden Temple) in Amritsar.
Sikh culture is influenced by militaristic motifs (with the Khanda the most obvious), and most Sikh artifacts - except for the relics of the Gurus - have a military theme. This theme is evident in the Sikh festivals of Hola Mohalla and Vaisakhi, which feature marching and displays of valor.
Although the art and culture of the Sikh diaspora have merged with that of other Indo-immigrant groups into categories like "British Asian", "Indo-Canadian" and "Desi-Culture", a minor cultural phenomenon which can be described as "political Sikh" has arisen. The art of diaspora Sikhs like Amarjeet Kaur Nandhra and Amrit and Rabindra Kaur Singh (the "Singh Twins") is influenced by their Sikhism and current affairs in the Punjab.
Bhangra and Giddha are two forms of Punjabi folk dancing which have been adapted and pioneered by Sikhs. Punjabi Sikhs have championed these forms of expression worldwide, resulting in Sikh culture becoming linked to Bhangra (although "Bhangra is not a Sikh institution but a Punjabi one").
PAINTING
Sikh painting is a direct offshoot of the Kangra school of painting. In 1810, Ranjeet Singh (1780–1839) occupied Kangra Fort and appointed Sardar Desa Singh Majithia his governor of the Punjab hills. In 1813 the Sikh army occupied Guler State, and Raja Bhup Singh became a vassal of the Sikhs. With the Sikh kingdom of Lahore becoming the paramount power, some of the Pahari painters from Guler migrated to Lahore for the patronage of Maharaja Ranjeet Singh and his Sardars.
The Sikh school adapted Kangra painting to Sikh needs and ideals. Its main subjects are the ten Sikh gurus and stories from Guru Nanak's Janamsakhis. The tenth Guru, Gobind Singh, left a deep impression on the followers of the new faith because of his courage and sacrifices. Hunting scenes and portraits are also common in Sikh painting.
WIKIPEDIA
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EVASION – PHASE I - LOUIS XVII ET ROBESPIERRE - « UNE TENTATIVE » D’ÉVASION - 23 au 25 mai 1794
Il a toujours été très difficile pour les historiens d’élucider le comportement indéchiffrable de Robespierre quant au rôle de ce personnage pendant la Révolution de 1789 à 1794. Mais une précision pour mieux saisir ce caractère, éclaire notre sujet. En effet, voici ce que dit le Conventionnel Edmé Bonaventure Courtois (1754-1816) dans son « Rapport à la Convention » lors de la séance du 5 janvier 1795 (16 nivôse, an III)». Courtois avait été chargé de dépouiller les papiers saisis chez Robespierre après la mort de ce dernier le 28 juillet 1794. (ARCHIVES NATIONALES carton F7-4775-10 et F7- 5198).
Il écrivit : « Robespierre se fit républicain sous la monarchie et monarchiste sous le gouvernement républicain ». Et encore : « Si Robespierre fût né avec du génie, peut-être vivrait-il encore. … Il se fit tyran par impuissance d'être autre chose. » Mais, précisons que Courtois détestait Robespierre et son rapport ne fut pas impartial ; il subtilisa même des pièces…
Monarchiste, Robespierre le fut pour plusieurs desseins dans certains desquels la survie de Louis XVII étai indispensable : il envisageait d’épouser Madame Elisabeth, sœur de Louis XVI, et devenir ainsi le Régent pendant la minorité du jeune Roi. Ce projet fut rapporté par Maret, Libraire au Palais Royal et ami de Robespierre qui livra ce « secret » au Conventionnel Barère de Vieuzac (« Mémoires de Barras » tome 1, p. 204).
Toutefois, dans la tournure que prenaient les évènements pendant cette époque de grands périls, il a correspondu secrètement avec Louis XVIII, émigré à Coblenz, pour s’assurer un avenir politique dans l’éventualité d’un retour sur le trône du frère de Louis XVI (correspondance retrouvée dans les papiers saisis et donnés à Courtois).
Dans ces perspectives d’avenir (devenir Régent et donc maintenir Louis XVII en vie) Robespierre organisa l’enlèvement de l’enfant royal du Temple. On a dit (après le retour de Louis XVII au Temple, comme on le verra) que ce fut un « essai », prévoyant une évasion définitive ultérieurement. Cependant, aucune pièce d’archive ne peut nous éclairer sur ce retour brusque du jeune Roi dans sa prison. Pourquoi le faire revenir ainsi alors qu’il fut si difficile de le faire sortir ? Toutes ces peines et précautions pour un simple « essai » ? Il est à augurer que des fuites sur ce projet eurent lieu et que, dans les circonstances terribles de cette époque où le couteau tombait pour une vétille, il fallut vite se raviser, bien montrer, si nécessaire, que l’enfant était bien dans la tour et déjouer ainsi els soupçons.…
Considérons les étapes de tout ce procédé appuyé sur des documents.
PHASE I DE L’ÉVASION : ROBESPIERRE – 23 au 25 mai 1794
1° Le projet – printemps 1794 : « faire un essai »
- « MÉMOIRE » rédigé par Marie-Thérèse Charlotte alors qu’elle était encore au Temple :
« Il vint un jour un homme que je crois qui était Robespierre… sa visite fut un secret et les gens de la Tour ne surent pas qui il était. Il vint chez moi, me regarda insolemment, et après avoir chuchoté avec les Municipaux, il s’en alla ». Cette visite eut lieu en mai 1794. Certainement après le 10 de ce mois où fut exécutée Madame Elisabeth; venait-il alors pour voir la nouvelle "fiancée" qu'il se réservait?
- « LE MONITEUR UNIVERSEL » du 14 vendémiaire an III (5 octobre 1794), donc deux mois et une semaine après l’exécution de Robespierre-).
On apprend qu’un Comité secret avait été institué, bien avant mars et avril 1794, sous l’instigation de Robespierre avec la participation de Danton, Pache et Chaumette pour « proclamer le jeune Capet Roi de France ». Pourquoi ce Comité secret avait été institué bien avant mars et avril 1794 ? Parce qu’en ces deux mois Robespierre poursuivit ses complices d’un temps et les fit condamner et exécuter, les uns le 24 mars 1794 et les autres les 5 et 13 avril 1794. Ce Comité se réunissait à Charenton.
Ceci fut révélé par Cambon dans son intervention que le « Le Moniteur » sus-cité rapporte : « Il est temps que je dévoile des secrets qui ont dû être ensevelis jusqu’ici…IL EXISTE UN REGISTRE SECRET QUE 6 MEMBRES DU COMITÉ DE SALUT PUBLIC EURENT LE COURAGE DE SIGNER. Ces membres étaient Guyton, Lindet, Bréard, Delmas, Barère et moi-même. Robespierre y était, en accusé » (car on avait eu vent qu’il voulait libérer Louis XVII).
Il est précisé aussi, toujours dans ce même « Moniteur », qu’ « on nous apprit que Danton allait à Charenton avec Robespierre pour y combiner des mesures… dans le même temps on nous dénonçait que dans des conciliabules IL ÉTAIT QUESTION DE PROCLAMER LE JEUNE CAPET ROI DE FRANCE. »
2° Exécution du projet : 23 -24 mai 1794
François Héron (1746-1796), membre du Comité de Sûreté Générale, était l’agent secret de Robespierre. Il adressa un rapport à Sir Francis Drake, diplomate britannique à Paris, pièce qui fut retrouvée dans les papiers de Lord Grenville, Ministre des Affaire Étrangères de l’Angleterre, et qui se trouve en copie dans les Archives de ce Ministère à Londres (Cf. The manuscripts of J.B. Fortescure. Francis Drake to Lord Grenville. T.2, pp. 574 à 582 ; le texte est en français).
Voici ce qui est y est dit : « DANS LA NUIT DU 23 AU 24 MAI 1794 ROBESPIERRE ALLA CHERCHER LE JEUNE ROI AU TEMPLE ET LE CONDUISIT A MEUDON. Le fait est certain quoi qu’il ne soit pas connu du Comité de Salut Public. On croit être assuré qu’IL A ÉTÉ RAMENÉ AU TEMPLE LA NUIT DU 24 AU 25 MAI ET QUE CECI ÉTAIT UN ESSAI POUR S’ASSURER DE LA FACILITÉ DE S’EN EMPARER ».
3° Louis XVII est ramené au Temple
Dans la nuit, donc, du 24 au 25 mai 1794, le jeune Roi revint au Temple. On allait réorganiser l’évasion mais Robespierre ne prévoyait pas le sort qui l’attendait deux mois plus tard. C’est ce que confirme un papier, griffonné à la hâte dans la première semaine de juin 1794, qui fut trouvé deux mois plus tard (28 juillet 1794) dans un carnet appartenant à l’agent national Claude François Payan (1766-1794) et contenu dans les documents trouvés chez Robespierre et confiés à Courtois que nous avons sus cité. Dans cette note est mentionné ce qui suit :
« Meudon… nommer un cuisinier.. Nicolas, pour instruire et employer Villiers, ami de Saint Just.. Opium… médécin… ».
L’organisation de cette évasion prévoyait de conduire le jeune Roi à nouveau à Meudon, en l’endormant avec de l’opium, un médecin étant requis pour veiller sur lui, un cuisinier (probablement Gagnié, cuisinier au Temple pour la famille royale et mis dans le complot, comme le déclarera plus tard, dans son interrogatoire de 1816 la veuve Simon) devant le servir, des gens fidèles à Robespierre devant être placés près de lui (Nicolas, garde du corps de Robespierre et Guislain-François Villers, domestique de Saint Just).).
Rien de cela n’arriva, comme on le sait. La loi scélérate du 22 prairial an II (10 juin 1794) approchait. La France était en ébullition. La Terreur fut « à l’ordre du jour »… La chute de Robespierre empêcha ce projet et l’enfant royal se vit relégué dans sa chambre, abandonné et devant vivre pendant deux mois, de ce 25 mai au 28 juillet 1794, dans l’obscurité. Ce fut Barras qui le délivra de cet abandon le 28 juillet 1794 lorsqu’il donna l’ordre d’un meilleur traitement et qu’il plaça auprès de l’enfant royal un gardien dévoué à la cause de l’évasion, Christophe Laurent, ami de Joséphine de Beauharnais, venant de Martinique comme celle-ci. (ARCHIVES NATIONALES. Cote - A.F. 47-363 – Arrêtés nommant les gardiens des enfants de Capet – 10 thermidor an II - 28 juillet 1794)
Nous abordons maintenant la PHASE II : L’ÉVASION ORGANISÉE PAR LE GÉNÉRAL VENDÉEN LOUIS DE FROTTÉ, AIDÉ DE BARRAS ET DE JOSÉPHINE DE BEAUHARNAIS entre novembre 1794 et juin 1795.
Voir nos posts intitulés dans l’ordre qui suit:
2 - L’Évasion Phase II – Barras et général d Frotté
3 - Enlèvement de l’enfant Roi et la double bière – 12 juin 1795
4 – Traité de la Jaunais
© Cercle Royal Légitime -2019-2020
Vegetarian tuna (imilar to canned tuna, not similar to fresh tuna steaks) with some kewpie mayonaise, cilantro, spring onion, worcestersauce, limejuice, salt and pepper. With some cucumbercubes and sriracha.
I'm not a vegetarian and I'm quite indifferent to the meat-or-no-meat-dilemma, so I like to think I'm pretty much impartial in this matter. So trust me when I say this vegetarian "no-tuna" is pretty decent to eat. It tastes a little different from the cheap canned tuna we normally have, but you could actually say it tastes a little better!
It didn't look better though. It looked a bit "split". But the taste was wonderfull. No reason (apart from the price) not to use this vegetarian option.
Available in the Netherlands at The Vegetarian Butcher
08 August 2012- Deputy UN Special Envoy for Afghanistan Nicholas Haysom visited Kunduz where he engaged the Governor, Mohammad Anwar Jegdalak, and well other groups on political and security concerns in that province.
Of primary concern was the Security Transition, the Afghan Peace and Reintegration Program and the coming election.
“The biggest challenges facing Afghanistan now is how it is going to experience the transition both the security transition and the political transition,” said Mr. Haysom in his meeting with Kunduz elders.
“If the election goes badly it seems to us, it may provoke the crises,” said Mr. Haysom
Haji Aman Utmanzai, a member of High Peace Council, believes the UN can play an impartial vital role in these processes.
“The UN is our hope and we have a lot of expectations from the UN,” Utmanzai added.
At these meetings officials expressed some of their ideas for and anxieties about Afghanistan’s future.
“Afghans is capable of the securing their country if the terrorists entering from other countries can be stopped,” said Governor Jegdalak.
Ms, Muslima Waliji, a member of Kunduz Provincial Peace Committee, raised a concern of women regarding the possibility that Afghan women might lose some of their hard-won gains after 2014.
“We want the UN to continue supporting Women and not to stop advocating for them,” said Ms. Waliji.
Asadulla Omerkhil the chairman of Kunduz Provincial Peace Committee said that the the international community should stay true to their promise to defeat Al-Qaeda and terrorism and should not leave Afghanistan too early.
Photo: Shamsuddin Hamedi / UNAMA
The Washington Monument at Washington, DC is seen on April-9th-2022.
The Washington Monument is an obelisk within the National Mall in Washington, D.C., built to commemorate George Washington, once commander-in-chief of the Continental Army (1775–1784) in the American Revolutionary War and the first President of the United States (1789–1797). Located almost due east of the Reflecting Pool and the Lincoln Memorial,the monument, made of marble, granite, and bluestone gneiss, is both the world's tallest predominantly stone structure and the world's tallest obelisk,[A] standing 554 feet 7+11⁄32 inches (169.046 m) tall according to the U.S. National Geodetic Survey (measured 2013–14) or 555 feet 5+1⁄8 inches (169.294 m) tall, according to the National Park Service (measured 1884).[B] It is the tallest monumental column in the world if all are measured above their pedestrian entrances.[A] Overtaking the Cologne Cathedral, it was the tallest structure in the world between 1884 and 1889, after which it was overtaken by the Eiffel Tower in Paris.
It was listed on the National Register of Historic Places on
October 15, 1966.
George Washington (February 22, 1732[b] – December 14, 1799) was an American military officer, statesman, and Founding Father who served as the 1st president of the United States from 1789 to 1797. Appointed by the Continental Congress as commander of the Continental Army, Washington led the Patriot forces to victory in the American Revolutionary War and served as the president of the Constitutional Convention of 1787, which created the Constitution of the United States and the American federal government. Washington has been called the "Father of the Nation" for his manifold leadership in the formative days of the country.
Washington's first public office was serving as the official surveyor of Culpeper County, Virginia from 1749 to 1750. Subsequently, he received his initial military training (as well as a command with the Virginia Regiment) during the French and Indian War. He was later elected to the Virginia House of Burgesses and was named a delegate to the Continental Congress. Here he was appointed Commanding General of the Continental Army. With this title, he commanded American forces (allied with France) in the defeat and surrender of the British at the Siege of Yorktown during the American Revolutionary War. He resigned his commission after the Treaty of Paris was signed in 1783.
Washington played an indispensable role in adopting and ratifying the Constitution of the United States. He was then twice elected president by the Electoral College unanimously. As president, he implemented a strong, well-financed national government while remaining impartial in a fierce rivalry between cabinet members Thomas Jefferson and Alexander Hamilton. During the French Revolution, he proclaimed a policy of neutrality while sanctioning the Jay Treaty. He set enduring precedents for the office of president, including the title "Mr. President", and swearing the Oath of Office on the Bible. His Farewell Address is widely regarded as a pre-eminent statement on republicanism.
Washington was a slave owner who had a complicated relationship with slavery. During his lifetime he controlled a cumulative total of over 577 slaves, who were forced to work on his farms and wherever he lived, including the President's House in Philadelphia. As president, he signed laws passed by Congress that both protected and curtailed slavery. His will said that one of his slaves, William Lee, should be freed upon his death and that the other 123 slaves must work for his wife and be freed on her death. She freed them during her lifetime to remove the incentive for hastening her death.
He endeavored to assimilate Native Americans into the Anglo-American culture. However, he waged military campaigns against hostile Native American nations during the Revolutionary War and the Northwest Indian War. He was a member of the Anglican Church and the Freemasons, and he urged broad religious freedom in his roles as general and president. Upon his death, he was eulogized by Henry "Light-Horse Harry" Lee as "first in war, first in peace, and first in the hearts of his countrymen".
Washington has been memorialized by monuments, a federal holiday, various media depictions, geographical locations, including the national capital, the State of Washington, stamps, and currency, and many scholars and ordinary Americans alike rank him among the greatest U.S. presidents. In 1976 Washington was posthumously promoted to the rank of General of the Armies of the United States, the highest rank in the United States Army.
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Looks like the impartial advice was to throw the flowers in the litter bin...and move on. By the great Super-Multi-Coated Takumar 50/1.4.
Chris Kelly (Dudley South) (Con):
The Secretary of State is talking about energy-intensive industry and there is still a great deal of that in my constituency. Does he agree we do not want these industries going offshore where environmental legislation may not be as stringently enforced as it is in the UK? We need to keep those industries here in the UK, and yesterday’s Budget helps us to achieve that. [Interruption.]
Madam Deputy Speaker (Mrs Eleanor Laing):
Order. Before the Secretary of State answers the intervention, I should say that there are far too many conversations on the Back Benches. The House is getting restless. If the House does not calm down and let the Secretary of State get on with it, he will never come to the end of his speech.
Vince Cable:
I am trying very hard, Madam Deputy Speaker, to take as many interventions as Members wish to throw at me.
In relation to Dudley and manufacturing, my hon. Friend is right that it is not sensible to lose manufacturing overseas as we will get carbon leakage and lose the production and the jobs. It is very much in our interests to stop that happening and we are doing so. There is a lot of evidence of the reshoring of production, including to the industries in the west midlands to which my hon. Friend refers.
...
3.13 pm
Chris Kelly (Dudley South) (Con):
I welcome the Budget statement. It is a Budget that will help us build a resilient economy and is part of the Government’s long-term economic plan to put this country back on the path to sustained growth, a path that was deviated from by the Labour party with the debt-fuelled politics of the final decade of its time in office.
I commend my right hon. Friend the Chancellor who, since coming to office, has been proved right on all the big calls of the past four years. He correctly identified the problems and was right to set out a clear plan to address and then overcome them and equally right continually to stress that there was no alternative to plan A if Britain were to turn the corner. The deficit is down by a third, and in the coming year it will be down by a half. But it is still one of the highest in the world, so the Government are right to be taking action to bring it down further.
I will now deal with some of the detail of the Budget, but in the light of the number of Members who wish to speak, I will limit my remarks to three or four main areas. First, this was a Budget for savers. Social media has been awash with the hashtag #savingsupported, and with good reason. The reforms to individual savings accounts and raising the limit to £15,000 could benefit up to 513,000 ISA holders in the west midlands alone. Cutting the savings income tax to zero on up to £5,000 could benefit up to 131,000 savers in my region.
The Budget will help more of my constituents to save for a home, save for their retirement and save for their family. I welcome the additional support for savers, so that more people can provide a secure future for themselves and their families. Although we are getting on top of our debts as a nation, for many decades Britain has borrowed too much and saved too little. It is therefore right that hard-working people keep more of what they earn, and of what they save. Support for savers is, rightly, at the centre of the Budget.
The personal tax changes will also be widely welcomed in my area. The increase in the personal allowance in 2015-16 will lift 27,000 people out of income tax altogether, and 2,120,000 people will see an average real terms gain of £62. Again, these are west midlands numbers and the national figures are, of course, even more impressive.
The next area I want to deal with, after help for savers and cutting taxes, is the welcome news on pension flexibility, particularly with the fundamental reform of the taxation of defined contribution pensions. As the hon. Member for Somerton and Frome (Mr Heath) has just said, from April 2015, the Government will legislate to remove all remaining tax restrictions on how to access defined contribution pension pots, which means that no one will have buy an annuity if they do not want to. Those who still want the certainty of an annuity, as many will, will be able to shop around for the best deal. There will be no punitive 55% tax rate for those who take more than their tax-free lump sum. It will still be possible to take 25% of the pension pot tax free on retirement, but what is taken above the tax-free lump sum will be taxed at normal marginal rates, not 55%, as at the moment. We will have a new guarantee, enforced in law, that everyone who retires on a DC scheme will be offered free, impartial, face-to-face advice. As economist Ros Altmann summarised:
“No more annuity will be required. No 55% tax charge, only marginal rates. Everyone will get access to face-to-face advice to make the right choice for themselves and their family.”
As the Secretary of State for Business, Innovation and Skills said earlier, we now know that manufacturing halved under Labour, with all bets effectively being on the City of London, and look where that got us. Now manufacturing is growing again, and jobs are being created in Dudley and the black country, and across the country. Week in, week out, I visit businesses, often in manufacturing or engineering, or connected to those industries, and the optimism I am finding is reflected in the figures, with 1.7 million new private sector jobs having been created since May 2010. Investment and exports are also up. But we have 20 years of catching up to do, so the Government are right to be backing businesses that invest and export. With the help of the British people, the Government are turning the economy around. The reward is economic security for the families of Britain. The Budget is part of the long-term economic plan—a plan that is delivering economic security for families in my constituency and throughout the country.
nypost.com/2022/07/31/senate-gop-argues-data-shows-schume...
Schumer-Manchin deal raises taxes on earners under $400K, study shows
The energy and health care deal from Sens. Joe Manchin and Chuck Schumer would raise taxes on millions of Americans earning less than $400,000 annually, Senate Republicans say, citing nonpartisan data.
The Congressional Joint Committee on Taxation found that taxes would jump by $16.7 billion on American taxpayers making less than $200,000 in 2023 and raise another $14.1 billion on taxpayers who make between $200,000 and $500,000.
During the 10-year window, the average tax rate would go up for most income categories, the Senate GOP said, citing the data from the joint committee. And by 2031, new energy credits and subsidies would have people earning less than $400,000 pay as much as two-thirds of the additional tax revenue collected that year, the release said.
“Americans are already experiencing the consequences of Democrats’ reckless economic policies. The mislabeled ‘Inflation Reduction Act’ will do nothing to bring the economy out of stagnation and recession, but it will raise billions of dollars in taxes on Americans making less than $400,000,” said Sen. Mike Crapo, an Idaho Republican who sits on the Senate Finance Committee as a ranking member, and who requested the analysis.
“The more this bill is analyzed by impartial experts, the more we can see Democrats are trying to sell the American people a bill of goods,” Crapo added.
But Democrats are objecting to the GOP’s assertions, with a spokesperson for Senate Finance Chair Ron Wyden (D-Ore.) stating families “will not pay one penny in additional taxes under this bill,” according to Politico.
The spokesperson, Ashley Schapitl, also said the JCT analysis isn’t complete because “it doesn’t include the benefits to middle-class families of making health insurance premiums and prescription drugs more affordable. The same goes for clean energy incentives for families,” Politico reported.
The plan from Manchin (D-WV) and Schumer (D-NY) would spend $369 billion on energy and climate initiatives and another $64 billion to continue federal health insurance subsidies.
The measure would raise $739 billion over a 10-year span, with much of that money coming from a 15% corporate minimum tax, the West Virginia Democrat and the Senate majority leader said.
Manchin, in touting the bill, said it “would dedicate hundreds of billions of dollars to deficit reduction by adopting a tax policy that protects small businesses and working-class Americans while ensuring that large corporations and the ultra-wealthy pay their fair share in taxes.”
He said on CNN Sunday the bill is “not putting a burden on any taxpayers whatsoever.”
On “Meet the Press,” he said, “I agree with my Republican friends, we should not increase and we did not increase taxes.”
www.msn.com/en-us/news/politics/democrats-inflation-reduc...
Democrats' Inflation Reduction Act would RAISE taxes on Americans making less than $400,000: GOP
Senate Democrats' Inflation Reduction Act of 2022 would raise federal taxes for Americans in every income bracket, according to a study shared by Republicans on the Senate Finance Committee.
If the projection proves true, it would cast doubt on President Joe Biden's promise to not raise taxes on Americans making less than $400,000 per year.
The study by the Joint Committee on Taxation found that taxpayers bringing in less than $200,000 per year would see their taxes raised by $16.7 billion over a decade.
But the study speculates about the effect of the package's 15 percent minimum corporate tax rate, which it suggests could be passed off onto workers and shareholders.
It also factors in possible effects on the stock market that would affect company shareholders and people who rely on pensions and other similar funds.
Positive effects of green energy and healthcare tax credits, as well as lower prescription drug costs, were not factored into Republicans' calculations.
The JCT states that the minimum corporate tax would bring in more than $300 billion over a decade.
While the bill is not directly hiking the tax rate for Americans making less than $400,000, the indirect increases that the JCT anticipates has been enough for Republicans to heap criticism on the White House.
GOP lawmakers also cited a budget model by the University of Pennsylvania's Wharton business school that the legislation 'would very slightly increase inflation until 2024 and decrease inflation thereafter.'
West Virginia Democratic Senator Joe Manchin, a key player in negotiating the bill, said he would 'agree to disagree' with the JCT's predictions.
Manchin told reporters at the US Capitol on Monday that 'there's not one penny of change in taxes' in the bill for Americans making less than $200,000.
'We looked at taking everything out that could be looked at to fanning the fires of inflation or inflaming it. And there's nothing there,' he said.
The package is Democrats' latest attempt to usher a significant budget bill through Congress without Republican support before the November midterm elections.
It provides more funding for the IRS, green energy subsidies, expansion of Affordable Care Act (ACA) subsidies, and lowers prescription drug costs among other measures.
The Penn Wharton Budget Model estimates that the $740 billion bill - which includes roughly $433 billion in new spending - would reduce the deficit by $248 billion.
Details on the Inflation Reduction Act of 2022
Senators Joe Manchin and Chuck Schumer's new bill would raise $739 billion in new revenue through a variety of proposals:
$313 billion by implementing a 15-percent corporate minimum tax
$288 billion from empowering Medicare to negotiate lower drug prices
$124 billion from strong IRS enforcement of tax law
$14 billion from closing the carried interest loophole for money managers
It also includes $433 billion in new spending:
$369 billion on energy security and climate change
$64 billion to extend health care subsidies for the Affordable Care Act
All this would leave $300 billion to reduce the deficit
But a projection that includes making ACA subsidies permanent would shrink that deficit reduction to just $89 billion.
'The more this bill is analyzed by impartial experts, the more we can see Democrats are trying to sell the American people a bill of goods,' said Senator Mike Crapo, ranking member on the Senate Finance Committee.
'Non-partisan analysts are confirming this bill raises taxes on the middle class and produces no meaningful deficit reduction when gimmicks are removed and the full cost is accounted for.
'It’s no wonder this bill, which was drafted behind closed doors, is being rushed through the Senate at record pace.'
In addition to raising taxes on Americans making less than $200,000, the JCT estimates that it would increase taxes on the $200,000 to $500,000 income bracket by $14.1 billion.
Americans making more than that would see a tax hike equivalent to $23.5 billion.
After 2031, Republicans claim Democrats' green energy tax credits would force Americans bringing in less than $400,000 to 'bear as much as two-thirds of the burden of the additional tax revenue collected that year.'
But the JCT study, which the GOP commissioned, omits the effects that healthcare and green energy credits as well as lower prescription drug costs have on everyday Americans.
The bill was negotiated behind closed doors by Manchin and Senate Majority Leader Chuck Schumer.
Manchin, who tanked multiple previous attempts by his party to pass a budget bill via reconciliation, appeared on all five major news networks' Sunday shows to promote the legislation.
The reconciliation process would allow Democrats to pass the bill with just their razor-thin majority in the Senate plus Vice President Kamala Harris' tie-breaking vote.
But that means every member must vote in lock-step for it to pass.
'I agree with my Republican friends,' Manchin told NBC's Meet The Press on Sunday morning. 'We should not increase taxes, and we did not increase taxes.'
He also denied that his support for the bill would undermine future efforts at bipartisanship.
'You can walk and chew gum, you have a balanced approach. These are solutions Americans want. We were able to provide these solutions. Let's not make them political,' Manchin said.
11 March 2021: Workshop 4: "Multidimensional approaches by Governments to promoting the rule of law by, inter alia, providing access to justice for all; building effective, accountable, impartial and inclusive institutions; and considering social, educational and other relevant measures, including fostering a culture of lawfulness while respecting cultural identities, in line with the Doha Declaration", during the 14th UN Congress on Crime Prevention and Criminal Justice, held in Kyoto, Japan.
Photo: UN DGC
11 March 2021: Workshop 4: "Multidimensional approaches by Governments to promoting the rule of law by, inter alia, providing access to justice for all; building effective, accountable, impartial and inclusive institutions; and considering social, educational and other relevant measures, including fostering a culture of lawfulness while respecting cultural identities, in line with the Doha Declaration", during the 14th UN Congress on Crime Prevention and Criminal Justice, held in Kyoto, Japan.
Photo: UN DGC