Universal Brotherhood

Theosophical Siftings Universal Brotherhood Vol 2, No 5 Universal Brotherhood by Alexander Fullerton A paper read before the Aryan T. S. of New York, by Alexander Fullerton Published by the Theosophical Publishing Services, Duke Street, Adelphi 1889. Reprinted from â€Å"Theosophical Siftings† Volume 2 The Theosophical Publishing Society, England THE term â€Å"Universal Brotherhood † is obviously an extension to the whole human family of the idea in the word â€Å"brother†, a child of the same parents as is oneself.It suggests at once the thought of equal rights, common interests, mutual affection, and responsive care. Moreover, it incites an exhilarating conception of what might be the state of things throughout the earth if family tenderness were the law of all life, if race and tribal animosities were ended, and if everyone felt a wrong perpetrated on a foreigner as keenly as if perpetrated on a relation. This is the true view of human solidarity, and a vivid apprehension of it would abolish national wars, social outrages, and personal injustice.Its unlimited influence in securing peace and good-will was seen by the founders of the Theosophical Society, and they proclaimed it as the very first of their and its aims, not as a gracious sentiment, not as a pleasing phrase, but as a principle of action, a means of social regeneration. If we did not believe in it, there would be no Aryan society, there would be no meeting tonight. And yet the very fact that it is a principle and not a sentiment warrants some examination into its nature.If a principle, it must have a root, must sustain analogy to other principles, must be capable of practical uses, and also must be subject to limitations and just restrictions. As the term â€Å"Universal Brotherhood † is derivative, we may properly look for these in the primary, and thus infer facts as to the universal human family from facts in the domestic families which epitomize it. Now, when we co me to search for that which constitutes the cohesive influence in a family, we shall find it, I think, to be none other than that which constitutes cohesive influence anywhere else — affinity. It cannot be the mere fact of relationship.That is altogether casual. We do not select our relations, any more than we select our temperament. Nor can it be the closeness of association. That is quite as likely to arouse hostility as friendship; and, indeed, the peculiar bitterness of family quarrels is proverbial. Nor can it be the consciousness of common parentage, for the parents may be distasteful and anything but a source of harmony. Nor can it be the likeness of disposition, for the dissimilarity of traits in children is notorious. Nor is it any necessary oneness of interest, for [Page 4] interests in a household are very apt to be conflicting and to excite animosity.Nor need it be an instinct of union against aggressors, for that would only operate in barbarous communities or tho se under feudal laws. But if it is no one of these things, what is it ? Here, again, we must peer into actual families and so learn. Our own observation will show us that, where the family tie is very strong, it is where the members have the same tastes, ideas, pursuits, aims. Where the family tie is loose, it is where the members have variant convictions, differ in likes and habits, hold to separate standards of faith or duty. Where certain Page 1 Theosophical Siftings Universal BrotherhoodVol 2, No 5 members are in one group and certain others in a second, it is seen that in each case some common sympathy — in opinion, taste, what not — cements the units. And where, as is not infrequently the case, some one member is unlike the rest, and finds his associates wholly without the domestic circle, it is because the family character is not his, and his social wants must be met elsewhere. There is no mystery in any of this; it is all an illustration of the workings of affi nity. And affinity, as every Occult student insists, is like every other force, far stronger in the immaterial regions of mind and oul than on the material plane of flesh and blood. In other words, the attraction between two sympathetic souls is incomparably more powerful than that between two bodies which happen to have had the same parents. But what, still further, is the ground-work for this affinity ? Analyzing affinities, we find that all such as are purely selfish or distinctly bad in quality can be but transient. That rogues will sooner or later fall out is a maxim, but it is no less true that associations for self-interest are fragile just in the degree that each party feels his own interest to be supreme.Conversely, the enduring ties are those between men of finer mould, where principle has recognition and force, where high sentiments of justice and generosity rule, where, in short, egoism is subordinated to altruism. The unity subsisting between the sympathetic members of a household must have its root in such qualities, or it will not last long. The only security for the continuance of affinities is, therefore, in the goodness of each party. If these are the facts in a domestic circle, they must be the facts in the universal human family, the â€Å"Brotherhoodâ€Å" of which Theosophy speaks. Affinity determines the coherence of its particles.We do not expect the sage to consort with the fool, the intelligent to delight in the stupid, the broad minded to sympathize with the petty, the refined with the rough, the generous with the mean, the tactful with the blundering, the cheery with the gruntling Mrs. Gummidges, the high principled with the low principled. Like naturally, and very properly, seeks like. The mere fact that two men each possess a human nature is not of itself a very strong bond, for they may not agree as to what constitutes human nature, or as to its really valuable qualities, or as to the aim of existence or how it is to be pursued .The affinity, and therefore the attraction, begins where a similar opinion, taste, desire, faculty manifests itself, when, as we say, they have [Page 5] â€Å"something in common†. There must be somewhat of interest in a person, or he will not be interesting. So also, in the human brother as in the family brother, the duration of the attraction depends upon the goodness of it. There is every variety of cohesion, from the slight and ephemeral relations on the lowest planes of life to the lofty intimacies of noble souls, such as are immortalized by history in the case of Damon and Pythias, and by sacred writings in the case of Jesus and St.John — may I not add the case of those two exalted beings whom Theosophists revere as the unseen prompters of their own Society, but whose names they do not lightly voice? Let it be understood most unflinchingly that Theosophy demands from each man to all men equal rights, constant courtesy, respect for feelings, kindly consideration, unstinting justice, ready help, unselfish effort. One unerring test of the Theosophic spirit is its persistency in according all these things.It is always the case, however, that the sentiment has to be bridled by reason, and the history of all philanthropic efforts shows that they are futile, if not injurious, where they defy considerations of equal reality, or ignore laws which are just as demonstrable as sympathies. Theosophy would be unique in human experience if it ran no such risks, or if it were always presented with the cool and balanced judgment of well-trained thinkers. Those of you who are au courant with Theosophical writings know how constantly the faculty of discrimination must be kept in use, and with what care one has to guard against Page 2Theosophical Siftings Universal Brotherhood Vol 2, No 5 faulty argument, or extreme positions, or one-sided statements. The doctrine of Universal Brotherhood is particularly an illustration, for it is a noble thought in itself, i t inspires rich pictures of future possibilities, and it holds just the sentiment which to a half-thinker appears unlimited in its scope. Hence, we encounter representations of it sometimes effusive, sometimes dogmatic, sometimes extravagant, very rarely such as are judicious and impartial.Now, in a general way, it may be said that no theory can be correct which of necessity contravenes any laws or facts clearly demonstrated. While the doctrine of Universal Brotherhood may be true, any particular exposition of its use is but a theory, and, as such, is subject to this criterion. We know for instance that justice, truth, the welfare of society, the operation of certain habits in social life, the superiority of principle to impulse, are facts, and that it is a law that they cannot be disregarded without harm. Any plan purporting to disregard them and yet void the harm traverses this law, and so, whatever plausibility it may wear is really fallacious. A true theory of Universal Brotherh ood, one which takes in these and cognates facts and laws, has nothing to fear when confronted with them. But it is in that confronting, that the error of a mistaken theory is brought to view, and, as â€Å"there is no religion higher than truth,† we Theosophists should rejoice in any process which discloses illusion or confirms reality. [Page 6] Let us take an illustration. We not infrequently meet the assertion that, because all men are brothers, tenderness is the only fitting treatment for them.This assumes seven things; ( 1) that all kinds of conduct are entitled to one kind of return; (2) that the same result is produced on unlike characters by a like treatment; (3) that the cultivation of a sense of justice is to be reserved for public officials, and has no place in private development; (4) that no collateral evils result from unmerited sympathy; (5) that we are wiser than Nature as she shows herself in her constant operations; ( 6) that a one-sided culture is better th an such as is symmetrical; ( 7) that a common nature in the lower human principles is more important than a common interest in the higher.Not one of these things is true. It is not the fact that the moral sense views all acts as of equal moral quality, and hence it cannot be the fact that it accords to them a like reward. It is not the fact that diverse natures respond in the same way to the same treatment, as every schoolhouse and every family can testify.It is not the fact that only judges are to cultivate and exhibit a sense of justice, for that sense — which is, indeed, the most abstract of all, the most difficult to attain, and the one indicative of the finest training — is precisely the one most effective in restraining aggression, and especially to be evolved in the interior development of every intelligent disciple. It is not the fact that indiscriminate tenderness draws no evils in its train, as may be shown by the statistics of either pauperism or criminality .It is not the fact that the sentimentalist effects more good than natural law, the whole doctrine of Karma being indirectly to the contrary. It is not the fact that we become more god-like if we educate our sympathies at the expense of our reason, and grow more rounded as we grow more flabby. It is not a fact that we are more truly at one with others because of having a fleshly body than because of a united spirit of life and truth. Nor, indeed, is this theory borne out by the state of things in family brotherhoods.There are good brothers and bad brothers. No one claims that they are to be regarded and treated alike. Much forbearance may naturally be exercised from good-will, but there of ten comes an occasion when the claims of justice, the rights of others, and the well-being of a whole household require that a member Page 3 Theosophical Siftings Universal Brotherhood Vol 2, No 5 shall be exiled and tabooed. Could anything be more monstrous than the claim that a brother, because a brother, was at liberty to ill-treat with impunity the rest of the family ?If your brother steals your property, can he ask you to save him from jail because your brother? You would probably reply that, that was a reason why he should refrain from robbing you, not a reason why he should be allowed to rob you and escape punishment. One can not claim the privileges of a relationship while repudiating its obligations, and it would be strange indeed if, the closer the connection, the more one was at liberty to poison and outrage it. Similarly as to the Universal Brotherhood.There are times when severity is [Page 7] a necessity. The great eternal law of Right is more cogent than any sentimental sympathy; the stern arm of Justice cannot be paralyzed by whimperings or regrets; the far-reaching needs of the whole family are more worthy of regard than the momentary compact of a scamp. We have no right to sacrifice the well- behaved to the ill-behaved, to juggle with the moral sense, to rev erse the moral standard and treat evil as if good. If Theosophy so taught us, it would be anything but a boon.I do not believe that it does. I do not believe that it teaches any doctrines enfeebling to the moral nerves or disastrous to the social life, and if it did, it would be contradicted by its own grand and fundamental principle — Karma, the vindication of justice. And so it is that tenderness is not always a duty. There are occasions when in speech, in act, in cooperative function, we are to resist and rebuke our brothers who are unbrotherly. A man does not lose his claim to proper treatment by becoming aTheosophist, and if he does not lose the claim, he does not lose the right to enforce the claim. Nor, in becoming a Theosophist, does he engage to close his eyes to truth of any kind or in any quarter, or to stupefy any department of his moral system, or to encourage onesidedness and disproportion. Theosophy, I take it, honours Aristides quite as truly as St. John. â₠¬Å"But†, you will say, â€Å"what scope does this leave for the operation of the fraternal sentiment ? † I reply, much every way, more than any of us will be likely to fulfil. Truth is many-sided.There is room for kindly allowance, for generous interpretation, for patience, and interest, and good-will. There is ample range for the philanthropic sentiment, for the fostering of all rich and noble charities, for the sunny beneficence which loves to shed happiness around. It by no means follows that because evil-doers have to be checked, nobody is to be cheered. If the bad forfeit your consideration, there are plenty remaining who do not. There is not the slightest danger that a benevolent spirit, however coupled with a discriminating mind, will find itself at loss for objects.If every other outlet failed, there would still be the work of the Theosophical Society, which certainly in its animus and its zeal to disseminate the most ennobling of motives cannot be surpassed in fraternal feeling. Each of us can participate in that, and so exemplify and expand the Brother principle. Yet, as in families, so in the broad human fraternity, the instinct of affinity will work. The Theosophist does not pretend that his greatest interest is in things upon the surrounding plane. It is rather his doctrine that higher planes are equally open to aspiration and vastly richer in satisfaction.His fuller sympathies most naturally go out to those who are like-minded. As a man of letters does not find much congeniality in the ignorant or the addle-brained, so neither does an etherialized nature in such as are dull to the immaterial. In the upper regions of thought and intuition there must be livelier motions of concurrent feeling, larger ranges for common effort, more inspiring topics for mind and heart. As the developing spirit ascends to higher plateaux, it meets fewer [Page 8] comrades, but it finds them more congenial.If the swarming mass of humanity remains below, it i s not his fault, but theirs. He does not discard the relationship, but he detects the finer qualities of it on his own level. And should any man complain that he does not secure Page 4 Theosophical Siftings Universal Brotherhood Vol 2, No 5 from the Theosophist that unlimited sympathy which the term â€Å"Universal Brotherhood† might seem to imply, the Theosophist might say to him, as the Adept says to the Theosophist, â€Å"Don't ask us to descend; come up here yourself†. Page 5

The Twilight Saga 3: Eclipse Chapter 11. LEGENDS

â€Å"ARE YOU GONNA EAT THAT HOT DOG?† PAUL ASKED JAcob, his eyes locked on the last remnant of the huge meal the werewolves had consumed. Jacob leaned back against my knees and toyed with the hot dog he had spitted on a straightened wire hanger; the flames at the edge of the bonfire licked along its blistered skin. He heaved a sigh and patted his stomach. It was somehow still flat, though I'd lost count of how many hot dogs he'd eaten after his tenth. Not to mention the super-sized bag of chips or the two-liter bottle of root beer. â€Å"I guess,† Jake said slowly. â€Å"I'm so full I'm about to puke, but I think I can force it down. I won't enjoy it at all, though.† He sighed again sadly. Despite the fact that Paul had eaten at least as much as Jacob, he glowered and his hands balled up into fists. â€Å"Sheesh.† Jacob laughed. â€Å"Kidding, Paul. Here.† He flipped the homemade skewer across the circle. I expected it to land hot-dog-first in the sand, but Paul caught it neatly on the right end without difficulty. Hanging out with no one but extremely dexterous people all the time was going to give me a complex. â€Å"Thanks, man,† Paul said, already over his brief fit of temper. The fire crackled, settling lower toward the sand. Sparks blew up in a sudden puff of brilliant orange against the black sky. Funny, I hadn't noticed that the sun had set. For the first time, I wondered how late it had gotten. I'd lost track of time completely. It was easier being with my Quileute friends than I'd expected. While Jacob and I had dropped off my bike at the garage – and he had admitted ruefully that the helmet was a good idea that he should have thought of himself – I'd started to worry about showing up with him at the bonfire, wondering if the werewolves would consider me a traitor now. Would they be angry with Jacob for inviting me? Would I ruin the party? But when Jacob had towed me out of the forest to the clifftop meeting place – where the fire already roared brighter than the cloud-obscured sun – it had all been very casual and light. â€Å"Hey, vampire girl!† Embry had greeted me loudly. Quil had jumped up to give me a high five and kiss me on the cheek. Emily had squeezed my hand when we'd sat on the cool stone ground beside her and Sam. Other than a few teasing complaints – mostly by Paul – about keeping the bloodsucker stench downwind, I was treated like someone who belonged. It wasn't just kids in attendance, either. Billy was here, his wheelchair stationed at what seemed the natural head of the circle. Beside him on a folding lawn chair, looking quite brittle, was Quil's ancient, white-haired grandfather, Old Quil. Sue Clearwater, widow of Charlie's friend Harry, had a chair on his other side; her two children, Leah and Seth, were also there, sitting on the ground like the rest of us. This surprised me, but all three were clearly in on the secret now. From the way Billy and Old Quil spoke to Sue, it sounded to me like she'd taken Harry's place on the council. Did that make her children automatic members of La Push's most secret society? I wondered how horrible it was for Leah to sit across the circle from Sam and Emily. Her lovely face betrayed no emotion, but she never looked away from the flames. Looking at the perfection of Leah's features, I couldn't help but compare them to Emily's ruined face. What did Leah think of Emily's scars, now that she knew the truth behind them? Did it seem like justice in her eyes? Little Seth Clearwater wasn't so little anymore. With his huge, happy grin and his long, gangly build, he reminded me very much of a younger Jacob. The resemblance made me smile, and then sigh. Was Seth doomed to have his life change as drastically as the rest of these boys? Was that future why he and his family were allowed to be here? The whole pack was there: Sam with his Emily, Paul, Embry, Quil, and Jared with Kim, the girl he'd imprinted upon. My first impression of Kim was that she was a nice girl, a little shy, and a little plain. She had a wide face, mostly cheekbones, with eyes too small to balance them out. Her nose and mouth were both too broad for traditional beauty. Her flat black hair was thin and wispy in the wind that never seemed to let up atop the cliff. That was my first impression. But after a few hours of watching Jared watch Kim, I could no longer find anything plain about the girl. The way he stared at her! It was like a blind man seeing the sun for the first time. Like a collector finding an undiscovered Da Vinci, like a mother looking into the face of her newborn child. His wondering eyes made me see new things about her – how her skin looked like russet-colored silk in the firelight, how the shape of her lips was a perfect double curve, how white her teeth were against them, how long her eyelashes were, brushing her cheek when she looked down. Kim's skin sometimes darkened when she met Jared's awed gaze, and her eyes would drop as if in embarrassment, but she had a hard time keeping her eyes away from his for any length of time. Watching them, I felt like I better understood what Jacob had told me about imprinting before – it's hard to resist that level of commitment and adoration. Kim was nodding off now against Jared's chest, his arms around her. I imagined she would be very warm there. â€Å"It's getting late,† I murmured to Jacob. â€Å"Don't start that yet,† Jacob whispered back – though certainly half the group here had hearing sensitive enough to hear us anyway. â€Å"The best part is coming.† â€Å"What's the best part? You swallowing an entire cow whole?† Jacob chuckled his low, throaty laugh. â€Å"No. That's the finale. We didn't meet just to eat through a week's worth of food. This is technically a council meeting. It's Quil's first time, and he hasn't heard the stories yet. Well, he's heard them, but thiswill be the first time he knows they're true. That tends to make a guy pay closer attention. Kim and Seth and Leah are all first-timers, too.† â€Å"Stories?† Jacob scooted back beside me, where I rested against a low ridge of rock. He put his arm over my shoulder and spoke even lower into my ear. â€Å"The histories we always thought were legends,† he said. â€Å"The stories of how we came to be. The first is the story of the spirit warriors.† It was almost as if Jacob's soft whisper was the introduction. The atmosphere changed abruptly around the low-burning fire. Paul and Embry sat up straighter. Jared nudged Kim and then pulled her gently upright. Emily produced a spiral-bound notebook and a pen, looking exactly like a student set for an important lecture. Sam twisted just slightly beside her – so that he was facing the same direction as Old Quil, who was on his other side – and suddenly I realized that the elders of the council here were not three, but four in number. Leah Clearwater, her face still a beautiful and emotionless mask, closed her eyes – not like she was tired, but as if to help her concentration. Her brother leaned in toward the elders eagerly. The fire crackled, sending another explosion of sparks glittering up against the night. Billy cleared his throat, and, with no more introduction than his son's whisper, began telling the story in his rich, deep voice. The words poured out with precision, as if he knew them by heart, but also with feeling and a subtle rhythm. Like poetry performed by its author. â€Å"The Quileutes have been a small people from the beginning,† Billy said. â€Å"And we are a small people still, but we have never disappeared. This is because there has always been magic in our blood. It wasn't always the magic of shape-shifting – that came later. First, we were spirit warriors.† Never before had I recognized the ring of majesty that was in Billy Black's voice, though I realized now that this authority had always been there. Emily's pen sprinted across the sheets of paper as she tried to keep up with him. â€Å"In the beginning, the tribe settled in this harbor and became skilled ship builders and fishermen. But the tribe was small, and the harbor was rich in fish. There were others who coveted our land, and we were too small to hold it. A larger tribe moved against us, and we took to our ships to escape them. â€Å"Kaheleha was not the first spirit warrior, but we do not remember the stories that came before his. We do not remember who was the first to discover this power, or how it had been used before this crisis. Kaheleha was the first great Spirit Chief in our history. In this emergency, Kaheleha used the magic to defend our land. â€Å"He and all his warriors left the ship – not their bodies, but their spirits. Their women watched over the bodies and the waves, and the men took their spirits back to our harbor. â€Å"They could not physically touch the enemy tribe, but they had other ways. The stories tell us that they could blow fierce winds into their enemy's camps; they could make a great screaming in the wind that terrified their foes. The stories also tell us that the animals could see the spirit warriors and understand them; the animals would do their bidding. â€Å"Kaheleha took his spirit army and wreaked havoc on the intruders. This invading tribe had packs of big, thick-furred dogs that they used to pull their sleds in the frozen north. The spirit warriors turned the dogs against their masters and then brought a mighty infestation of bats up from the cliff caverns. They used the screaming wind to aid the dogs in confusing the men. The dogs and bats won. The survivors scattered, calling our harbor a cursed place. The dogs ran wild when the spirit warriors released them. The Quileutes returned to their bodies and their wives, victorious. â€Å"The other nearby tribes, the Hohs and the Makahs, made treaties with the Quileutes. They wanted nothing to do with our magic. We lived in peace with them. When an enemy came against us, the spirit warriors would drive them off. â€Å"Generations passed. Then came the last great Spirit Chief, Taha Aki. He was known for his wisdom, and for being a man of peace. The people lived well and content in his care. â€Å"But there was one man, Utlapa, who was not content.† A low hiss ran around the fire. I was too slow to see where it came from. Billy ignored it and went on with the legend. â€Å"Utlapa was one of Chief Taha Aki's strongest spirit warriors – a powerful man, but a grasping man, too. He thought the people should use their magic to expand their lands, to enslave the Hohs and the Makahs and build an empire. â€Å"Now, when the warriors were their spirit selves, they knew each other's thoughts. Taha Aki saw what Utlapa dreamed, and was angry with Utlapa. Utlapa was commanded to leave the people, and never use his spirit self again. Utlapa was a strong man, but the chief's warriors outnumbered him. He had no choice but to leave. The furious outcast hid in the forest nearby, waiting for a chance to get revenge against the chief. â€Å"Even in times of peace, the Spirit Chief was vigilantin protecting his people. Often, he would go to a sacred, secret place in the mountains. He would leave his body behind and sweep down through the forests and along the coast, making sure no threat approached. â€Å"One day when Taha Aki left to perform this duty, Utlapa followed. At first, Utlapa simply planned to kill the chief, but this plan had its drawbacks. Surely the spirit warriors would seek to destroy him, and they could follow faster than he could escape. As he hid in the rocks and watched the chief prepare to leave his body, another plan occurred to him. â€Å"Taha Aki left his body in the secret place and flew with the winds to keep watch over his people. Utlapa waited until he was sure the chief had traveled some distance with his spirit self. â€Å"Taha Aki knew it the instant that Utlapa had joined him in the spirit world, and he also knew Utlapa's murderous plan. He raced back to his secret place, but even the winds weren't fast enough to save him. When he returned, his body was already gone. Utlapa's body lay abandoned, but Utlapa had not left Taha Aki with an escape – he had cut his own body's throat with Taha Aki's hands. â€Å"Taha Aki followed his body down the mountain. He screamed at Utlapa, but Utlapa ignored him as if he were mere wind. â€Å"Taha Aki watched with despair as Utlapa took his place as chief of the Quileutes. For a few weeks, Utlapa did nothing but make sure that everyone believed he was Taha Aki. Then the changes began – Utlapa's first edict was to forbid any warrior to enter the spirit world. He claimed that he'd had a vision of danger, but really he was afraid. He knew that Taha Aki would be waiting for the chance to tell his story. Utlapa was also afraid to enter the spirit world himself, knowing Taha Aki would quickly claim his body. So his dreams of conquest with a spirit warrior army were impossible, and he sought to content himself with ruling over the tribe. He became a burden – seeking privileges that Taha Aki had never requested, refusing to work alongside his warriors, taking a young second wife and then a third, though Taha Aki's wife lived on – something unheard of in the tribe. Taha Aki watched in helpless fury. â€Å"Eventually, Taha Aki tried to kill his body to save the tribe from Utlapa's excesses. He brought a fierce wolf down from the mountains, but Utlapa hid behind his warriors. When the wolf killed a young man who was protecting the false chief, Taha Aki felt horrible grief. He ordered the wolf away. â€Å"All the stories tell us that it was no easy thing to be a spirit warrior. It was more frightening than exhilarating to be freed from one's body. This is why they only used their magic in times of need. The chief's solitary journeys to keep watch were a burden and a sacrifice. Being bodiless was disorienting, uncomfortable, horrifying. Taha Aki had been away from his body for so long at this point that he was in agony. He felt he was doomed – never to cross over to the final land where his ancestors waited, stuck in this torturous nothingness forever. â€Å"The great wolf followed Taha Aki's spirit as he twisted and writhed in agony through the woods. The wolf was very large for its kind, and beautiful. Taha Aki was suddenly jealous of the dumb animal. At least it had a body. At least it had a life. Even life as an animal would be better than this horrible empty consciousness. â€Å"And then Taha Aki had the idea that changed us all. He asked the great wolf to make room for him, to share. The wolf complied. Taka Aki entered the wolf's body with relief and gratitude. It was not his human body, but it was better than the void of the spirit world. â€Å"As one, the man and the wolf returned to the village on the harbor. The people ran in fear, shouting for the warriors to come. The warriors ran to meet the wolf with their spears. Utlapa, of course, stayed safely hidden. â€Å"Taha Aki did not attack his warriors. He retreated slowly from them, speaking with his eyes and trying to yelp the songs of his people. The warriors began to realize that the wolf was no ordinary animal, that there was a spirit influencing it. One older warrior, a man name Yut, decided to disobey the false chief's order and try to communicate with the wolf. â€Å"As soon as Yut crossed to the spirit world, Taha Aki left the wolf – the animal waited tamely for his return – to speak to him. Yut gathered the truth in an instant, and welcomed his true chief home. â€Å"At this time, Utlapa came to see if the wolf had been defeated. When he saw Yut lyinglifeless on the ground, surrounded by protective warriors, he realized what was happening. He drew his knife and raced forward to kill Yut before he could return to his body. â€Å"‘Traitor,' he screamed, and the warriors did not know what to do. The chief had forbidden spirit journeys, and it was the chief's decision how to punish those who disobeyed. â€Å"Yut jumped back into his body, but Utlapa had his knife at his throat and a hand covering his mouth. Taha Aki's body was strong, and Yut was weak with age. Yut could not say even one word to warn the others before Utlapa silenced him forever. â€Å"Taha Aki watched as Yut's spirit slipped away to the final lands that were barred to Taha Aki for all eternity. He felt a great rage, more powerful than anything he'd felt before. He entered the big wolf again, meaning to rip Utlapa's throat out. But, as he joined the wolf, the greatest magic happened. â€Å"Taha Aki's anger was the anger of a man. The love he had for his people and the hatred he had for their oppressor were too vast for the wolf's body, too human. The wolf shuddered, and – before the eyes of the shocked warriors and Utlapa – transformed into a man. â€Å"The new man did not look like Taha Aki's body. He was far more glorious. He was the flesh interpretation of Taha Aki's spirit. The warriors recognized him at once, though, for they had flown with Taha Aki's spirit. â€Å"Utlapa tried to run, but Taha Aki had the strength of the wolf in his new body. He caught the thief and crushed the spirit from him before he could jump out of the stolen body. â€Å"The people rejoiced when they understood what had happened. Taha Aki quickly set everything right, working again with his people and giving the young wives back to their families. The only change he kept in place was the end of the spirit travels. He knew that it was too dangerous now that the idea of stealing a life was there. The spirit warriors were no more. â€Å"From that point on, Taha Aki was more than either wolf or man. They called him Taha Aki the Great Wolf, or Taha Aki the Spirit Man. He led the tribe for many, many years, for he did not age. When danger threatened, he would resume his wolf-self to fight or frighten the enemy. The people dwelt in peace. Taha Aki fathered many sons, and some of these found that, after they had reached the age of manhood, they, too, could transform into wolves. The wolves were all different, because they were spirit wolves and reflected the man they were inside.† â€Å"So that's why Sam is all black,† Quil muttered under his breath, grinning. â€Å"Black heart, black fur.† I was so involved in the story, it was a shock to come back to the present, to the circle around the dying fire. With another shock, I realized that the circle was made up of Taha Aki's great – to however many degrees – grandsons. The fire threw a volley of sparks into the sky, and they shivered and danced, making shapes that were almost decipherable. â€Å"And your chocolate fur reflects what?† Sam whispered back to Quil. â€Å"How sweet you are?† Billy ignored their jibes. â€Å"Some of the sons became warriors with Taha Aki, and they no longer aged. Others, who did not like the transformation, refused to join the pack of wolf-men. These began to age again, and the tribe discovered that the wolf-men could grow old like anyone else if they gave up their spirit wolves. Taha Aki had lived the span of three old men's lives. He had married a third wife after the deaths of the first two, and found in her his true spirit wife. Though he had loved the others, this was something else. He decided to give up his spirit wolf so that he would die when she did. â€Å"That is how the magic came to us, but it is not the end of the story. . . .† He looked at Old Quil Ateara, who shifted in his chair, straightening his frail shoulders. Billy took a drink from a bottle of water and wiped his forehead. Emily's pen never hesitated as she scribbled furiously on the paper. â€Å"That was the story of the spirit warriors,† Old Quil began in a thin tenor voice. â€Å"This is the story of the third wife's sacrifice. â€Å"Many years after Taha Aki gave up his spirit wolf, when he was an old man, trouble began in the north, with the Makahs. Several young women of their tribe had disappeared, and they blamed it on the neighboring wolves, who they feared and mistrusted. The wolf-men could still read each other's thoughts while in their wolf forms, just like their ancestors had while in their spirit forms. They knew that none of their number was to blame. Taha Aki tried to pacify the Makah chief, but there was too much fear. Taha Aki did not want to have a war on his hands. He was no longer a warrior to lead his people. He charged his oldest wolf-son, Taha Wi, with finding the true culprit before hostilities began. â€Å"Taha Wi led the five other wolves in his pack on a search through the mountains, looking for any evidence of the missing Makahs. They came across something they had never encountered before – a strange, sweet scent in the forest that burned their noses to the point of pain.† I shrank a little closer to Jacob's side. I saw the corner of his mouth twitch with humor, and his arm tightened around me. â€Å"They did not know what creature would leave such a scent, but they followed it,† Old Quil continued. His quavering voice did not have the majesty of Billy's, but it had a strange, fierce edge of urgency about it. My pulse jumped as his words came faster. â€Å"They found faint traces of human scent, and human blood, along the trail. They were sure this was the enemy they were searching for. â€Å"The journey took them so far north that Taha Wi sent half the pack, the younger ones, back to the harbor to report to Taha Aki. â€Å"Taha Wi and his two brothers did not return. â€Å"The younger brothers searched for their elders, but found only silence. Taha Aki mourned for his sons. He wished to avenge his sons' death, but he was old. He went to the Makah chief in his mourning clothes and told him everything that had happened. The Makah chief believed his grief, and tensions ended between the tribes. â€Å"A year later, two Makah maidens disappeared from their homes on the same night. The Makahs called on the Quileute wolves at once, who found the same sweet stink all through the Makah village. The wolves went on the hunt again. â€Å"Only one came back. He was Yaha Uta, the oldest son of Taka Aki's third wife, and the youngest in the pack. He brought something with him that had never been seen in all the days of the Quileutes – a strange, cold, stony corpse that he carried in pieces. All who were of Taha Aki's blood, even those who had never been wolves, could smell the piercing smell of the dead creature. This was the enemy of the Makahs. â€Å"Yaha Uta described what had happened: he and his brothers had found the creature, who looked like a man but was hard as a granite rock, with the two Makah daughters. One girl was already dead, white and bloodless on the ground. The other was in the creature's arms, his mouth at her throat. She may have been alive when they came upon the hideous scene, but the creature quickly snapped her neck and tossed her lifeless body to the ground when they approached. His white lips were covered in her blood, and his eyes glowed red. â€Å"Yaha Uta described the fierce strength and speed of the creature. One of his brothers quickly became a victim when he underestimated that strength. The creature ripped him apart like a doll. Yaha Uta and his other brother were more wary. They worked together, coming at the creature from the sides, outmaneuvering it. They had to reach the very limits of their wolf strength and speed, something that had never been tested before. The creature was hard as stone and cold as ice. They found that only their teeth could damage it. They began to rip small pieces of the creature apart while it fought them. â€Å"But the creature learned quickly, and soon was matching their maneuvers. It got its hands on Yaha Uta's brother. Yaha Uta found an opening on the creature's throat, and he lunged. His teeth tore the head off the creature, but the hands continued to mangle his brother. â€Å"Yaha Uta ripped the creature into unrecognizable chunks, tearing pieces apart in a desperate attempt to save his brother. He was too late, but, in the end, the creature was destroyed. â€Å"Or so they thought. Yaha Uta laid the reeking remains out to be examined by the elders. One severed hand lay beside a piece of the creature's granite arm. The two pieces touched when the elders poked them with sticks, and the hand reached out towards the arm piece, trying to reassemble itself. â€Å"Horrified, the elders set fire to the remains. A great cloud of choking, vile smoke polluted the air. When there was nothing but ashes, they separated the ashes into many small bags and spread them far and wide – some in the ocean, some in the forest, some in the cliff caverns. Taha Aki wore one bag around his neck, so he would be warned if the creature ever tried to put himself together again.† Old Quil paused and looked at Billy. Billy pulled out a leather thong from around his neck. Hanging from the end was a small bag, blackened with age. A few people gasped. I might have been one of them. â€Å"They called it The Cold One, the Blood Drinker, and lived in fear that it was not alone. They only had one wolf protector left, young Yaha Uta. â€Å"They did not have long to wait. The creature had a mate, another blood drinker, who came to the Quileutes seeking revenge. â€Å"The stories say that the Cold Woman was the most beautiful thing human eyes had ever seen. She looked like the goddess of the dawn when she entered the village that morning; the sun was shining for once, and it glittered off her white skin and lit the golden hair that flowed down to her knees. Her face was magical in its beauty, her eyes black in her white face. Some fell to their knees to worship her. â€Å"She asked something in a high, piercing voice, in a language no one had ever heard. The people were dumbfounded, not knowing how to answer her. There was none of Taha Aki's blood among the witnesses but one small boy. He clung to his mother and screamed that the smell was hurting his nose. One of the elders, on his way to council, heard the boy and realized what had come among them. He yelled for the people to run. She killed him first. â€Å"There were twenty witnesses to the Cold Woman's approach. Two survived, only because she grew distracted by the blood, and paused to sate her thirst. They ran to Taha Aki, who sat in counsel with the other elders, his sons, and his third wife. â€Å"Yaha Uta transformed into his spirit wolf as soon as he heard the news. He went to destroy the blood drinker alone. Taha Aki, his third wife, his sons, and his elders followed behind him. â€Å"At first they could not find the creature, only the evidence of her attack. Bodies lay broken, a few drained of blood, strewn across the road where she'd appeared. Then they heard the screams and hurried to the harbor. â€Å"A handful of the Quileutes had run to the ships for refuge. She swam after them like a shark, and broke the bow of their boat with her incredible strength. When the ship sank, she caught those trying to swim away and broke them, too. â€Å"She saw the great wolf on the shore, and she forgot the fleeing swimmers. She swam so fast she was a blur and came, dripping and glorious, to stand before Yaha Uta. She pointed at him with one white finger and asked another incomprehensible question. Yaha Uta waited. â€Å"It was a close fight. She was not the warrior her mate had been. But Yaha Uta was alone – there was no one to distract her fury from him. â€Å"When Yaha Uta lost, Taha Aki screamed in defiance. He limped forward and shifted into an ancient, white-muzzled wolf. The wolf was old, but this was Taha Aki the Spirit Man, and his rage made him strong. The fight began again. â€Å"Taha Aki's third wife had just seen her son die before her. Now her husband fought, and she had no hope that he could win. She'd heard every word the witnesses to the slaughter had told the council. She'd heard the story of Yaha Uta's first victory, and knew that his brother's diversion had saved him. â€Å"The third wife grabbed a knife from the belt of one of the sons who stood beside her. They were all young sons, not yet men, and she knew they would die when their father failed. â€Å"The third wife ran toward the Cold Woman with the dagger raised high. The Cold Woman smiled, barely distracted from her fight with the old wolf. She had no fear of the weak human woman or the knife that would not even scratch her skin, and she was about to deliver the death blow to Taha Aki. â€Å"And then the third wife did something the Cold Woman did not expect. She fell to her knees at the blood drinker's feet and plunged the knife into her own heart. â€Å"Blood spurted through the third wife's fingers and splashed against the Cold Woman. The blood drinker could not resist the lure of the fresh blood leaving the third wife's body. Instinctively, she turned to the dying woman, for one second entirely consumed by thirst. â€Å"Taha Aki's teeth closed around her neck. â€Å"That was not the end of the fight, but Taha Aki was not alone now. Watching their mother die, two young sons felt such rage that they sprang forth as their spirit wolves, though they were not yet men. With their father, they finished the creature. â€Å"Taha Aki never rejoined the tribe. He never changed back to a man again. He lay for one day beside the body of the third wife, growling whenever anyone tried to touch her, and then he went into the forest and never returned. â€Å"Trouble with the cold ones was rare from that time on. Taha Aki's sons guarded the tribe until their sons were old enough to take their places. There were never more than three wolves at a time. It was enough. Occasionally a blood drinker would come through these lands, but they were taken by surprise, not expecting the wolves. Sometimes a wolf would die, but never were they decimated again like that first time. They'd learned how to fight the cold ones, and they passed the knowledge on, wolf mind to wolf mind, spirit to spirit, father to son. â€Å"Time passed, and the descendants of Taha Aki no longer became wolves when they reached manhood. Only in a great while, if a cold one was near, would the wolves return. The cold ones always came in ones and twos, and the pack stayed small. â€Å"A bigger coven came, and your own great-grandfathers prepared to fight them off. But the leader spoke to Ephraim Black as if he were a man, and promised not to harm the Quileutes. His strange yellow eyes gave some proof to his claim that they were not the same as other blood drinkers. The wolves were outnumbered; there was no need for the cold ones to offer a treaty when they could have won the fight. Ephraim accepted. They've stayed true to their side, though their presence does tend to draw in others. â€Å"And their numbers have forced a larger pack than the tribe has ever seen,† Old Quil said, and for one moment his black eyes, all but buried in the wrinkles of skin folded around them, seemed to rest on me. â€Å"Except, of course, in Taha Aki's time,† he said, and then he sighed. â€Å"And so the sons of our tribe again carry the burden and share the sacrifice their fathers endured before them.† All was silent for a long moment. The living descendants of magic and legend stared at one another across the fire with sadness in their eyes. All but one. â€Å"Burden,† he scoffed in a low voice. â€Å"I think it's cool.† Quil's full lower lip pouted out a little bit. Across the dying fire, Seth Clearwater – his eyes wide with adulation for the fraternity of tribal protectors – nodded his agreement. Billy chuckled, low and long, and the magic seemed to fade into the glowing embers. Suddenly, it was just a circle of friends again. Jared flicked a small stone at Quil, and everyone laughed when it made him jump. Low conversations murmured around us, teasing and casual. Leah Clearwater's eyes did not open. I thought I saw something sparkling on her cheek like a tear, but when I looked back a moment later it was gone. Neither Jacob nor I spoke. He was so still beside me, his breath so deep and even, that I thought he might be close to sleep. My mind was a thousand years away. I was not thinking of Yaha Uta or the other wolves, or the beautiful Cold Woman – I could picture her only too easily. No, I was thinking of someone outside the magic altogether. I was trying to imagine the face of the unnamed woman who had saved the entire tribe, the third wife. Just a human woman, with no special gifts or powers. Physically weaker and slower than any of the monsters in the story. But she had been the key, the solution. She'd saved her husband, her young sons, her tribe. I wish they'd remembered her name. . . . Something shook my arm. â€Å"C'mon, Bells,† Jacob said in my ear. â€Å"We're here.† I blinked, confused because the fire seemed to have disappeared. I glared into the unexpected darkness, trying to make sense of my surroundings. It took me a minute to realize that I was no longer on the cliff. Jacob and I were alone. I was still under his arm, but I wasn't on the ground anymore. How did I get in Jacob's car? â€Å"Oh, crap!† I gasped as I realized that I had fallen asleep. â€Å"How late is it? Dang it, where's that stupid phone?† I patted my pockets, frantic and coming up empty. â€Å"Easy. It's not even midnight yet. And I already called him for you. Look – he's waiting there.† â€Å"Midnight?† I repeated stupidly, still disoriented. I stared into the darkness, and my heartbeat picked up when my eyes made out the shape of the Volvo, thirty yards away. I reached for the door handle. â€Å"Here,† Jacob said, and he put a small shape into my other hand. The phone. â€Å"You called Edward for me?† My eyes were adjusted enough to see the bright gleam of Jacob's smile. â€Å"I figured if I played nice, I'd get more time with you.† â€Å"Thanks, Jake,† I said, touched. â€Å"Really, thank you. And thanks forinviting me tonight. That was . . .† Words failed me. â€Å"Wow. That was something else.† â€Å"And you didn't even stay up to watch me swallow a cow.† He laughed. â€Å"No, I'm glad you liked it. It was . . . nice for me. Having you there.† There was a movement in the dark distance – something pale ghosting against the black trees. Pacing? â€Å"Yeah, he's not so patient, is he?† Jacob said, noticing my distraction. â€Å"Go ahead. But come back soon, okay?† â€Å"Sure, Jake,† I promised, cracking the car door open. Cold air washed across my legs and made me shiver. â€Å"Sleep tight, Bells. Don't worry about anything – I'll be watching out for you tonight.† I paused, one foot on the ground. â€Å"No, Jake. Get some rest, I'll be fine.† â€Å"Sure, sure,† he said, but he sounded more patronizing than agreeing. â€Å"‘Night, Jake. Thanks.† â€Å"‘Night, Bella,† he whispered as I hurried into the darkness. Edward caught me at the boundary line. â€Å"Bella,† he said, relief strong in his voice; his arms wound tightly around me. â€Å"Hi. Sorry I'm so late. I fell asleep and -â€Å" â€Å"I know. Jacob explained.† He started toward the car, and I staggered woodenly at his side. â€Å"Are you tired? I could carry you.† â€Å"I'm fine.† â€Å"Let's get you home and in bed. Did you have a nice time?† â€Å"Yeah – it was amazing, Edward. I wish you could have come. I can't even explain it. Jake's dad told us the old legends and it was like . . . like magic.† â€Å"You'll have to tell me about it. After you've slept.† â€Å"I won't get it right,† I said, and then I yawned hugely. Edward chuckled. He opened my door for me, lifted me in, and buckled my seat belt around me. Bright lights flashed on and swept across us. I waved toward Jacob's headlights, but I didn't know if he saw the gesture. That night – after I'd gotten past Charlie, who didn't give me as much trouble as I'd expected because Jacob had called him, too – instead of collapsing in bed right away, I leaned out the open window while I waited for Edward to come back. The night was surprisingly cold, almost wintry. I hadn't noticed it at all on the windy cliffs; I imagined that had less to do with the fire than it did with sitting next to Jacob. Icy droplets spattered against my face as the rain began to fall. It was too dark to see much besides the black triangles of the spruces leaning and shaking with the wind. But I strained my eyes anyway, searching for other shapes in the storm. A pale silhouette, moving like a ghost through the black . . . or maybe the shadowy outline of an enormous wolf. . . . My eyes were too weak. Then there was a movement in the night, right beside me. Edward slid through my open window, his hands colder than the rain. â€Å"Is Jacob out there?† I asked, shivering as Edward pulled me into the circle of his arm. â€Å"Yes . . . somewhere. And Esme's on her way home.† I sighed. â€Å"It's so cold and wet. This is silly.† I shivered again. He chuckled. â€Å"It's only cold to you, Bella.† It was cold in my dream that night, too, maybe because I slept in Edward's arms. But I dreamt I was outside in the storm, the wind whipping my hair in my face and blinding my eyes. I stood on the rocky crescent of First Beach, trying to understand the quickly moving shapes I could only dimly see in the darkness at the shore's edge. At first, there was nothing but a flash of white and black, darting toward each other and dancing away. And then, as if the moon had suddenly broken from the clouds, I could see everything. Rosalie, her hair swinging wet and golden down to the back of her knees, was lunging at an enormous wolf – its muzzle shot through with silver – that I instinctively recognized as Billy Black. I broke into a run, but found myself moving in the frustrating slow motion of dreamers. I tried to scream to them, to tell them to stop, but my voice was stolen by the wind, and I could make no sound. I waved my arms, hoping to catch their attention. Something flashed in my hand, and I noticed for the first time that my right hand wasn't empty. I held a long, sharp blade, ancient and silver, crusted in dried, blackened blood. I cringed away from the knife, and my eyes snapped open to the quiet darkness of my bedroom. The first thing I realized was that I was not alone, and I turned to bury my face in Edward's chest, knowing the sweet scent of his skin would chase the nightmare away more effectively than anything else. â€Å"Did I wake you?† he whispered. There was the sound of paper, the ruffling of pages, and a faint thump as something light fell to the wooden floor. â€Å"No,† I mumbled, sighing in contentment as his arms tightened around me. â€Å"I had a bad dream.† â€Å"Do you want to tell me about it?† I shook my head. â€Å"Too tired. Maybe in the morning, if I remember.† I felt a silent laugh shake through him. â€Å"In the morning,† he agreed. â€Å"What were you reading?† I muttered, not really awake at all. â€Å"Wuthering Heights,† he said. I frowned sleepily. â€Å"I thought you didn't like that book.† â€Å"You left it out,† he murmured, his soft voice lulling me toward unconsciousness. â€Å"Besides . . . the more time I spend with you, the more human emotions seem comprehensible to me. I'm discovering that I can sympathize with Heathcliff in ways I didn't think possible before.† â€Å"Mmm,† I sighed. He said something else, something low, but I was already asleep. The next morning dawned pearl gray and still. Edward asked me about my dream, but I couldn't get a handle on it. I only remembered that I was cold, and that I was glad he was there when I woke up. He kissed me, long enough to get my pulse racing, and then headed home to change and get his car. I dressed quickly, low on options. Whoever had ransacked my hamper had critically impaired my wardrobe. If it wasn't so frightening, it would be seriously annoying. As I was about to head down for breakfast, I noticed my battered copy of Wuthering Heights lying open on the floor where Edward had dropped it in the night, holding his place the way the damaged binding always held mine. I picked it up curiously, trying to remember what he'd said. Something about feeling sympathy for Heathcliff, of all people. That couldn't be right; I must have dreamed that part. Three words on the open page caught my eye, and I bent my head to read the paragraph more closely. It was Heathcliff speaking, and I knew the passage well. And there you see the distinction between our feelings: had he been in my place and I in his, though I hated him with a hatred that turned my life to gall, I never would have raised a hand against him. You may look incredulous, if you please! I never would have banished him from her society as long as she desired his. The moment her regard ceased, I would have torn his heart out, and drank his blood! But, till then – if you don't believe me, you don't know me – till then, I would have died by inches before I touched a single hair of his head! The three words that had caught my eye were â€Å"drank his blood.† I shuddered. Yes, surely I must have dreamt that Edward said anything positive about Heathcliff. And this page was probably not the page he'd been reading. The book could have fallen open to any page.

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Disabled Entrepreneurs - Literature review Example A disability is a condition or function judged to be significantly impaired, relative to the usual standard of an individual or group. The term is used to refer to individual functioning, including physical impairment, sensory impairment, cognitive impairment, intellectual impairment, mental illness and various types of chronic disease. Furthermore, people with disability make up 20% of the total population of the poorest people in the world. There are 10 million individuals with disability in the UK alone, which comprises 18% of the total population of employed individuals (Wood et al., 2012: p. 146). A large number of disabled individuals have by now built opportunities or prospects for themselves by means of entrepreneurship. The advantages of entrepreneurship for these disabled people rest largely in their self-reliance and in the chance to engage in their own business decision-making, the capability to make their own timetable and pace, and the prevention of stereotypes and discrimination that are at times observed in the practise of recruitment, leading to underemployment or unemployment. Decreased transportation difficulties offered by home-based businesses are important advantages too. Disabled individuals usually face challenges, difficulties, or barriers when trying to embark on entrepreneurial projects, particularly in obtaining the resources or capital required for business start-ups, for they do not have the adequate resources or credit to fall back on as indemnity for a loan (Parker, 2009). This paper discusses the barriers confronted by disabled entrepreneurs and the possible measures that can be implemented to help disabled people become successful entrepreneurs and gain self-sufficiency and confidence. In certain instances, they may not possess the assets, knowledge, or information needed to formulate a business plan, a successful path to economic self-reliance

INTEGRATED CARE Essay Example | Topics and Well Written Essays - 2500 words

INTEGRATED CARE - Essay Example After a few months X noticed changes in Ys behavior. Y would talk aloud as if there was some one else in the room, even when there was no one around. He constantly kept telling X that the other person was plotting to kill him and hence he gave him a severe warning. Y also had many false beliefs. Over a period of time, X noticed that though these symptoms were not there for some days and then they reappeared in a severe form. X also complained that Y stopped attending social functions and preferred to either stay alone or only mingle with his friends who give him company while consuming alcohol. Gradually, the symptoms worsened and on one day, she noticed that Y laughed when X got hurt badly. 5 years after marriage, X managed to convince Y to meet a psychiatrist. Though he was started on some medication, Y did not take the tablets properly and did not return for proper follow ups. X also mentioned that Y kept complaining of abdominal pain for about a month prior to admission. He had l ost weight and actually looked ill and tired. X and Y do not have children. At the time of admission, Y complained of headache and inability to sleep properly. He also complained of nausea. He had consumed alcohol about 18 hours prior to admission. Physical examination of Y revealed pallor, but no icterus. His blood pressures and pulses were within normal limits. He appeared restless and disinterested in the surroundings. Examination of the abdomen revealed tenderness in the epigastric and right hypochondriac region. Respiratory and cardiovascular examinations were unremarkable. He had mild tremors. Rest of the neurology evaluation was normal. A diagnosis of schizophrenia with alcohol abuse was made. Since Y suffered from multiple problems, an integrated care approach was used to treat him. The integrated care was delivered by a multidisciplinary team which included psychiatrist, physician, mental health nurse,

Critical Analysis Essay Example | Topics and Well Written Essays - 750 words - 9

Critical Analysis - Essay Example Today, many view the US presidency as a form of monarch due to numerous unbalanced and unchecked powers exercised by the president. The US constitution provides qualifications that should be met by persons intending to vie for the presidency and the vice presidency. One fascinating thing about the qualifications is that anyone, who has been a US citizen for a minimum of 14 years and is above 35 years of age, is qualified to vie for the presidency. This provision gives legal immigrants a chance to exercise their constitution rights, and everyone can agree that this provision enabled the current US president to be an eligible presidential candidate among other attributes. The issue of the vice president having similar qualifications to those of the president is truly okay. This is because the vice president takes over incase the president is kicked out of office for reasons provided in the constitution. Therefore, government operations continue as usual (John et al 2-56). On the other hand, sitting presidents have the power to appoint a vice president in case the current vice president is out office. The process is carried out in a democratic way since the appointed vice president goes through a vetting process by the Senate. The move to seek the Senate opinion is a sign of limited presidential powers in the nomination of vice presidents. The US constitution allows incumbents to hold power for two terms. In any democratic State, such provisions give more citizens a chance to lead government than when an incumbent remains in office until his death (John et al 2-56). People may argue that a sitting president may detach from State affairs in the last term of presidency. This is contrary to what has been seen from the history of the US presidency, whereby persons who have been in the white house have held the States’ interests at heart until their last minute in office. In many states, persons in the vice president’s office usually take

Two Topics Research Paper Example | Topics and Well Written Essays - 500 words

Two Topics - Research Paper Example Not all light is absorbed by visual pigments in the retina. Some of it penetrates through the visual pigments. When this bouncing occurs with the light that comes into the eyes, the animals effectively intensifies the quantity of light accessible for the eyes to see with. Therefore, increasing the capability to see in the darkness. With human beings, the eyes mirror light, however, does act like a reflector. Human eyes appear red in some flash photographs as a result of the camera flash bouncing off the red blood vessels and red tissue in the retina. This happens when using a photographic flash up close a camera lens, in relatively low light (Richard, 14). The red-eye effect appears in the animal and human eyes that do not have tapetum lucidum. The red-eye effect is as a result of the color of the fundus, a pigment predominantly positioned in the retinal pigment epithelium. The fundus color is a result of melanin pigment. When the light coming from a flash happens too quickly for the pupil to close, plenty of the very bright light from the flash penetrates the eye through the pupil. Due to this, the fundus at the retina is reflected off and out through the pupil. The camera registers the reflected light and emits it as a red-eye effect (Richard, 14). Chromatic Aberration is a typical optical problem that happens when a lens is incapable of conveying all wavelengths of color to the same focal plane. Chromatic aberration can also occur when the wavelengths of colors are concentrated on different locations in the focal plane. Chromatic aberration is initiated by lens scattering with different colors of light drifting at varying speeds while passing through a lens. This causes the image to appear blurred or perceptible colored edges seem around objects, especially in high-contrast conditions (Nave, 2015). An ideal lens would concentrate all wavelengths into a particular focal point, where the

Celebrities from magazines Essay Example for Free

Celebrities from magazines Essay I have chosen to study and research this statement as I believe that the media puts pressure on young girls to conform to to the idealistic images constantly portrayed in the media. Slimming articles along with related television programmed has increased. The number of young girls within this age span that develop eating disorders has increased in the last thirty five years. I feel that the media and its ideal of super slim models and celebrities that dominate the media affect me. I intend to tackle the issue head on and first of all ask the question what is the relationship between the media and eating disorders. Vaughnhan and Fous conducted a study looking at the amount of time that girls were exposed to media and the development of eating disorders. They used 374 girls ranging from 12-14. They were surveyed twice at different times, each being one year apart. The girls were given the same survey both times which contained questions regarding the amount of time they were exposed to fashion magazines and TV. They also included questions that would reveal symptoms of have eating disorders. After obtaining the results from these surveys they were able to com up with some possible conclusions. The results showed that the girls who had increased their exposure to fashion magazines from the first survey to the second had also increased signs of eating disorder symptoms, and visor versa. The evidence from this study suggest that there is a definite link between developing eating disorders and the media. Results also imply that girls become influenced by the media and can develop a complex about their bodies from a young age. From this we can see that media has a direct effect on young girls which could lead to eating disorders. Girls/women predominantly strive to be perceived as attractive to the opposite sex. I want to see if within the last fifty years the ideal body image has changed. Is the ideal woman sown as slim, attractive young etc.? Garner, looked into this when he assed the height , weight and body measurements of Playboy centrefolds and miss America pageants from 1960 to 1979. He found that the percentage of the average weight of the models had decreased. In 1960 the average weight of playboy models were 91% of the average mean, but by 1978 the mean weight of the models had dropped to 84%. It would be interesting to see id this trend continued, from my own observations of women used in the media today, when the normal size for a model is a size 6, I would believe that they had, from looking at various popular fashion magazines. This would suggest that the statement thin is in used in these magazines is true. Both studies suggest that the concept I lay out, that womens ideal shape that they strive to be is directly influenced by the material they read, is very much true.

Alicia My Story, Book Summary Essay Example for Free

Alicia My Story, Book Summary Essay The main character in this story is a Jewish girl named Alicia. When the book starts she is ten years old, she lives in the Polish town of Buczacz with her four brothers, Moshe, Zachary, Bunio, and Herzl, and her mother and father . The holocaust experience began subtly at first when the Russians began to occupy Buczacz. When her brother Moshe was killed at a Boys School in Russia and her father was gathered up by German authorities, the reality of the whole situation quickly became very real. Her father was taken away shortly after the Russians had moved out and the Germans began to occupy Buczacz. Once the Germans occupied, they moved the Jewish population of Buczacz into mass ghettos. Alicia and the rest of her family had to share a house with several other families which had also been driven out of there homes. The only source of income in this situation was to sell things at the marketplace, and even there, Jews were forbidden. Alicia went anyway and sold what she could for food and money. One day her brother Bunio disappeared from the ghetto. Alicia and her family found out later that he had been taken to a work camp, but that they could send food packages to him. Shortly after this, Alicia was taken into custody by German officials and put on a train to another work camp. Alicia managed to escape from this train by jumping through a small window. She found her way to a river which led her back to the ghetto. By this time several people in the ghetto had been feeling the effects of the impoverished conditions. Starvation, Typhoid, and other diseases, were beginning to take its toll on the people who lived in the ghetto. Then one day, Alicia found out that her brother Bunio had been killed in the work camp. A boy had escaped so they lined up all the boys and shot every fourth one. As time progressed, Alicia began assuming more responsibility for the daily tasks of the family such as going out and trading for more food in places other than the marketplace. While this was going on, Zachary and a few other boys from the ghetto had been forming a sort of resistance. One day Alicia was informed that her brother had been hanged. After Zacharys death, Alicia was befriended by a woman named Bella. She met many good friends in the ghetto including a future friend as well as savior, Milek . Months later, Alicia and several other people were rounded up and sent to a prison in Chortkov. Here the conditions were very poor. Every day more and more people were taken out and shot. On the inside of the cells it was a cesspool of germs and diseases. Every morning the jailkeepers would go around the cell and kick people to see if they were still alive. One of these times Alicia was taken for dead and put onto a wagon with other bodies. The driver of the wagon found her, nursed her back to better health and then brought her back to the ghetto. During this time, before, and after she returned to the ghetto attempts to rid the ghettos of Jews were called actions. To escape being caught by the German police who took part in the actions, they built large bunkers to hide from their captors. After several of these actions, the Buczacz ghetto had been emptied by more than half. At this point the time came to move to a new ghetto. Alicia had been in this new ghetto only a short time when another action occurred. This time Alicia was captured and brought to a mass grave with a multitude of other Jews. Just when Alicia was about to be shot Milek took a gun from one of the shooters and began shooting other officers. Alicia took advantage of this opportunity, as she had many others, and ran for her life. She ran fast and far until she found herself coming into a town which was surrounded with tilled fields. She discovered she could work in exchange for a small amount of food. She worked hard in these fields and was able to let her mother in Buczacz know that she was safe. Alicia was reunited with her mother and they returned to this community where they lived for about a year. She also found out that her youngest brother Herzl had been taken away and killed Alicia would work at these fields and get food, she would bring some back to her mother who, because of poor health, was resting in seclusion most of the day.. One day they met a nice old man that was sort of an outcast from the rest of the community. He let them stay with him and another Jewish family that he was taking care of in his shack. They stayed here during the winter while Alicia still searched for food, in the process, making many friends. News came one day that the Germans were beginning to fall back from the Russian fronts and Germanys grip on the Jews in Poland was weakening. This news made Alicia and her mother move away from the old man who helped them. Alicia and her mother had formed a very close friendship with the kindly man. When Alicia and her mother arrived in Buczacz they moved into a regular apartment and began to live a semi-normal life. It was not long after Alicia had moved back into Buczacz that the Germans took over the town again. In this raid on the Jews, Alicias mother was killed by the Germans. Alicia was taken to another prison where she would later be transported to another mass grave. While she was waiting, she devised a plan to escape the mass grave by running down a hillside and into a river. When they were lined up to be shot she ran to the river. She hid there all night and once again she had escaped the Germans. As she made her way back, she became friends with a group Russian Jews who were fighting with the Russians. She even earned a medal from them because she had helped a number of them escape from a prison cell. Her bravery was not overlooked. Returning to Buczacz she found that there wasnt much left for her there, so she moved away with a person to a nearby town. She was in this town less than a few hours when her and her friend were taken into custody by the Russian police. What had happened was that her friend was suspected of selling things in the black market ( which she was ) and the police wanted to find out who was buying things from her. Over a span of 8 months they were kept but finally they were released. They received a lot of money from people that had been saved by their withholding of evidence. Alicia and her friend took this money and bought a train ticket to Lodz. They were stopped in Lvov because they went to get some tea while stopped at a station, but the train took off without them and they left all of their belongings on the train. Next they boarded a train to Krakow, and parted ways there. In Krakow, Alicia was staying at a rather large house with another family. She built a sort of orphanage by gathering up homeless children from the neighborhood. She lived with this family for a long time, and during this time she learned about a way that she could go to Eretz Island, Israel where she could be safe. She left her orphanage and went on a long journey where she met many people that were like her, in that she didnt like to see people suffer. Alicia made it to Israel but was taken by British border patrol officers to a jail on Cypress for coming into the country illegally. She was then released from Cyprus.

Islam and terrorism

Islam and terrorism INTRODUCTION When the terrorists attacked the United States on the morning of September 11, 2001, they set in motion a sequence of events that demonstrated unequivocally the power and influence ofterrorism. Less than two hours of unimaginable violence by nineteen terrorists led to repercussions felt around the world. Beyond the death and destruction that the terrorists caused more than 3,000 people were killed in the suicide attacks on the World Trade Center and the Pentagon. They also inflicted a deep psychological wound upon United States and the rest of the world.[1] Although the United States had experienced major terrorist attacks on its soil in the past, including the 1993 bombing of the World Trade Center and the 1995 bombing of the Alfred P. Murrah Federal Building in Oklahoma City, the September 11 attacks were beyond most peoples worst nightmare. Hijacked planes crashing into U.S. landmarks and live television coverage of the twin towers of the World Trade Center collapsing images that will likely be etched in ones mind forever. The tragedy of September 11, 2001, has revealed the roots of deep planetary contradictions that threaten the world community and indeed life itself on planet Earth. This act of unprecedented terror against thousands of innocent people ought, at last, to start humanity thinking about the stark incompatibility of modern achievements in the areas of scientific knowledge, human rights, and the establishment of human moral standards with ideological, nationalistic, or religiousfanaticism in any form. Lately, most of the terrorismseems to be about Islam, and it all seems to be the same. By all accounts the specter of jihadism looms large. Even if we suspend the belief for a moment and simply cast aside all those terrorist groups that clearly have nothing at all to do with the Islamic religionthe Tamil Tigers in Sri Lanka, the FARC in Colombia and the IRA in Ireland (to name but a few)we are still left with a slew of seemingly similar groups all motivated by and distorting Islam to suit their own ends[2]. The anatomy of propaganda The document found in a suitcase belonging to leading September 11, 2001, terrorist Muhammed Atta further strengthens this belief. The suitcase document is reproduced below and analysed in the ensuing paragraph: Pray during the previous night. Remember God frequently and with complete serenity. Visualize how you will respond if you get into trouble. Read verses of the Quran into your hands and rub them over your luggage, knife, and all your papers. Check your weapons, perform ablution before you leave your apartment, and remember God constantly while riding to the airport. Take courage and remember the rewards which God has promised for the martyrs. [3] The suitcase document is remarkable for four reasons. First, it embodies a classic ascetical strategy for applying formulaic principles to intended actions. Second, it shares much in common with repetitive techniques for self-hypnosis. Third, it bears a striking resemblance to mainstream traditions such as Catholicism in ascetical manuals like The Spiritual Exercises of St. Ignatius of Loyola or The Rule of St. Benedict that says, keep death daily before ones eyes. Whether or not such manuals threaten human freedom depends, of course, on the various contexts in which they have been presented. If in the wrong hands they can function as formulas and meditations both for indoctrination and for fighting holy wars. Fourth, the document from the suitcase directly connectsreligiousformulas and meditations with intentions to perpetrate mass murder. Practical checklists of objectives, terrifying in magnitude, are interwoven withreligiousstatements and then repeated and applied as mantras of s elf-indoctrination. Religion The Terrorists Best Weapon Whileterrorism even in the form of suicide attacks is not an Islamic phenomenon by definition, it cannot be ignored that the lions share of terrorist acts and the most devastating of them in recent years have been perpetrated in the name of Islam. This fact has sparked a fundamental debate both in the West and within the Muslim world regarding the link between these acts and the teachings of Islam. Most Western analysts are hesitant to identify such acts with the bona fide teachings of one of the worlds great religions and prefer to view them as a perversion of a religion that is essentially peace-loving and tolerant. Western leaders such as George W. Bush and Tony Blair have reiterated time and again that the war againstterrorismhas nothing to do with Islam. It is a war against evil[4]. Modern International Islamistterrorismis a natural offshoot of twentieth-century Islamic fundamentalism. The Islamic Movement emerged in the Arab world and British-ruled India as a response to the dismal state of Muslim society in those countries: social injustice, rejection of traditional mores, acceptance of foreign domination and culture. It perceives the malaise of modern Muslim societies as having strayed from the straight path (as-sirat al-mustaqim) and the solution to all ills in a return to the original mores of Islam. The problems addressed may be social or political: inequality, corruption, and oppression. But in traditional Islamand certainly in the worldview of the Islamic fundamentalistthere is no separation between the political and thereligious. Islam is, in essence, both religion and regime (din wa-dawla) and no area of human activity is outside its remit. Be the nature of the problem as it may, Islam is the solution.[5] The role of religion of Islam needs closer examination since the majority of terrorists of contemporary times are practising the religion of Islam. One of the enduring questions is what religion of Islam has to do with this. Put simply, does religion of Islam cause terrorism? Could these violent acts be the fault of religion-the result of a dark strain of religious thinking that leads to absolutism and violence? Is religion the problem or the victim? When one looks outside ones faith it is easier to blame religion. In the current climate of Muslim political violence, a significant sector of the American and European public assumes that Islam is part of the problem. The implication of this point of view is the unfortunate notion that the whole of Islam has supported acts of terrorism. Most Muslims refused to believe that fellow members of their faith could have been responsible for anything as atrocious as they September 11 attacks-and hence the popular conspiracy theory in the Muslim world that somehow Israeli secret police had plotted the terrible deed. Recently, however, Islam and fundamentalism are tied together so frequently in public conversation that the term has become a way of condemning all of Islam as a deviant branch of religion. But even in this case the use of the term fundamentalism allows for the defenders of other religions to take comfort in the notion that their kind of non-fundamentalist religion is exempt from violence or other extreme forms of public behaviour.[6] CHAPTER II METHODOLOGY Statement of Problem Terrorism has been a persistent feature of warfare and the international security environment for centuries. The magnitude and impact of terrorism has not remained consistent but rather has ebbed and flowed over the course of time. Today terrorism has emerged as one of the most significant international and regional security issues. The terror attacks of Sep 11 have brought about a lasting change in the way contemporary society perceives the religion of Islam. The perception of the people all across the globe has been that Islam is source of violence. Scope Islam is a vast religion and consists of various facets. The dissertation would aim to study the historical perspective of terrorism, conceptualise terrorism and then determine how religion is used as a motivator for terrorism before studying the Quranic interpretations associated with the violence and finally aim to answer the question Is there a link between Terrorism and Islam. The scope does not cover the causes and motivators of terrorism like cultural conflict, globalisation, and economic disparity e.t.c. but is limited to investigate the general belief that Islam is associated with the terrorism. Methods of Data Collection Data for this research has been collected from the following sources: Books, journals, periodicals and studies on the subject. Authenticated information from selected web sites. A bibliography of the books, periodicals and web sites referred to is appended at the end of text. Organisation Of The Dissertation Topic is intended to be dealt in the sequence enumerated below: Introduction Methodology The Genesis of Terrorism A historical perspective. Conceptualising terrorism Definitions. How religion is used as a motivator for terrorism. Interpretations of Quran and Terrorism. Conclusion Is there a link between Islam and terrorism? CHAPTER III THE GENESIS OF TERRORISM A HISTORICAL PERSPECTIVE Introduction The terrorism is as old as the human civilization. Although the use of violence has been integral to the human beings in the entire process of evolution. Zealots of Judea. The earliest known organization that exhibited aspects of a modern terrorist organization was the Zealots of Judea. Known to the Romans as sicarii, or dagger-men, they carried on an underground campaign of assassination of Roman occupation forces, as well as any Jews they felt had collaborated with the Romans. Eventually, the Zealot revolt became open, and they were finally besieged and committed mass suicide at Masada fortress. The Assassins. The Assassins were the next group to show recognisable characteristics of terrorism, as we know it today. A breakaway faction of Shia Islam called the Nizari Ismalis adopted the tactic of assassination of enemy leaders because the cults limited manpower prevented open combat. Their leader, Hassam-I Sabbah, based the cult in the mountains of Northern Iran. Their tactic of sending a lone assassin to successfully kill a key enemy leader at the certain sacrifice of his own life (the killers waited next to their victims to be killed or captured) inspired fearful awe in their enemies. The Zealots of Judea and the Assassins were forerunners of modern terrorists in aspects of motivation, organisation, targeting, and goals. Although both were ultimate failures, the fact that they are remembered hundreds of years later, demonstrates the deep psychological impact they caused. The period between 14th and 18th century was of relative calm. From the time of the Assassins (late 13th century) to the1700s, terror and barbarism were widely used in warfare and conflict, but key ingredients for terrorism were lacking. Until the rise of the modern nation state after the Treaty of Westphalia[8] in 1648, the sort of central authority and cohesive society that terrorism attempts to influence barely existed. Communications were inadequate and controlled, and the causes that might inspire terrorism (religious schism, insurrection, ethnic strife) typically led to open warfare. By the time kingdoms and principalities became nations, they had sufficient means to enforce their authority and suppress activities such as terrorism. The French Revolution. The French Revolution provided the first uses of the words Terrorist and Terrorism. Use of the word terrorism began in 1795 in reference to the Reign of Terror initiated by the Revolutionary government. The agents of the Committee of Public Safety and the National Convention that enforced the policies of The Terror were referred to as Terrorists. The French Revolution provided an example to future states in oppressing their populations. It also inspired a reaction by royalists and other opponents of the Revolution who employed terrorist tactics such as assassination and intimidation in resistance to the Revolutionary agents. The Parisian mobs played a critical role at key points before, during, and after the Revolution. Such extra-legal activities as killing prominent officials and aristocrats in gruesome spectacles started long before the guillotine was first used. The 19th Century Narodnya Volya. The terrorist group from this period that serves as a model in many ways for what was to come was the Russian Narodnya Volya (Peoples Will). They differed in some ways from modern terrorists, especially in that they would sometimes call off attacks that might endanger individuals other than their intended target. Other than this, they showed many of the traits of terrorism for the first time. These traits included clandestine tactics, cellular organisation, impatience and inability for the task of organising the constituents they claim to represent and a tendency to increase the level of violence as pressures on the group mount. Internationalisation of Terrorism Modern Terrorism. The age of modern terrorism might be said to have begun in 1968 when the Popular Front for the Liberation of Palestine (PFLP) hijacked an El Al airliner en route from Tel Aviv to Rome. While hijackings of airliners had occurred before, this was the first time that the nationality of the carrier (Israeli) and its symbolic value was a specific operational aim. Also a first was the deliberate use of the passengers as hostages for demands made publicly against the Israeli government. The combination of these unique events, added to the international scope of the operation, gained significant media attention. The founder of PFLP, Dr. George Habash observed that the level of coverage was tremendously greater than battles with Israeli soldiers in their previous area of operations. At least the world is talking about us now.[9] Cooperation. Another aspect of this internationalisation is the cooperation between extremist organizations in conducting terrorist operations. Cooperative training between Palestinian groups and European radicals started as early as 1970, and joint operations between the PFLP and the Japanese Red Army (JRA) began in 1974. Since then international terrorist cooperation in training, operations, and support has continued to grow, and continues to this day. Motives range from the ideological, such as the 1980s alliance of the Western European Marxist-oriented groups, to financial, as when the IRA exported its expertise in bomb making as far afield as Colombia. Current State of Terrorism The roots of todays terrorism began to grow in 1990s. The largest act of international terrorism occurred on September 11, 2001 in set of coordinated attacks on the United States of America where Islamic terrorists hijacked civilian airliners and used them to attack the World Trade Center towers in New York City and the Pentagon in Washington, DC. After September 11, it is very easy to be nostalgic about the 1990s. In fact, the post Cold War decade was a very chaotic period. Americans were absorbed by domestic issues and lulled by the fact that the Cold War was over[10]. Summary There were two great forces at work through the 1990s. First, there were the forces of integration, including global economic growth, cross-border development, the communications revolution and the spreading of democracy. The power of these forces was captured in the popular phrase, The End of History. Thats what seemed to be happening after the fall of the Berlin Wall and all of the other great events that were affecting world history. But there was also a second set of equally powerful forces-the forces of disintegration-including religious and ethnic conflict, an ever-widening North-South gap, religious fundamentalism (Islamic and otherwise) and terrorism. The power of these forces was captured in the phrase, the Clash of Civilizations. While I disagree with the ultimate conclusion of Samuel Huntington, the author of that phrase, that the clash is inevitable, Huntingtons words nonetheless capture the import of the forces that were producing post-Cold War conflicts. CHAPTER IV CONCEPTUALISING TERRORISM A few terms that are important to the study of violence in Islam are: terrorism, religious terrorism and Islamic terrorism. A discussion of these terms will permit a comprehensive analysis on the way in which the use of violence sanctioned by the Quran and its interpretations amounts to Islamic terrorism. Terrorism Terrorism is a non-political act of aggression in which the extent of violence used is outside the realm of normative behavior[11]. Terrorists use or threaten to use this violence against combatants and non-combatants to achieve political, social, economical or religious change within a given community. These reforms appeal to the terrorists and do not represent popular opinion of the society from which terrorism arises and terrorists are no respecters of borders[12]. Thus Omar Abdullah, the Chief Minister of Jammu and Kashmir says that there are no well defined or internationally accepted criteria to designate an organization as terrorist. However the UN Security Council has, on occasion, adopted resolutions putting in place specific sanctions and measures against individual countries orcertain terrorist organizations[13]. According to Kofi Annan the Ex Secretary General of the United Nations, the manifestations of terrorism are limitless. The only common denominator among different variants of terrorism is the calculated use of deadly violence against civilians[14]. Terrorists are those who violate the right to life, liberty and security[15] vested in each civilian by the UNs Universal Declaration of Human Rights Resolution: 217 A (III). Thus the Foreign and Commonwealth Office (FCO) of the United Kingdom defines terrorism as a movement in which terrorists directly challenge the authority of democratically elected governments to manage their countrys affairs peacefully, according to the rule of law and internationally accepted fundamentals of human rights[16], to satisfy their own liking. Religious Terrorism Religious terrorism occurs when the use of terrorism is systematized by an ideological and fanatical interpretation of a religious text. Religious terrorist groups functioning in the absence of this pretext, create junk terrorism[17]. According to Charles Kimball, religious terrorism functions on the basis of five essential principles. These are: means justify the end, holy war, blind obedience, absolute truth claims and the ideal times. Kimball explains that truth claims are essential points in a religion at which divergent interpretations arise[18]. Extreme interpretations of truth claims provoke the ideology upon which religious terrorism is based. However the authentic religious truth claims are never as inflexible and exclusive as zealous adherents insist[19]. The staunch truth claims professed by religious terrorists, allow them to use religious structures and doctrinesalmost like weapons[20] for their movement. In the process, religious convictions that become locked into absolute truths can easily lead people to see themselves as Gods agents. People so emboldened are capable of violent and destructive behaviour in the name of religion[21]. This conviction creates fanatical interpretations and ideologies that give rise to religious terrorism. Nancy Connors Biggos[22], states that foreign observers are unfamiliar with the extreme interpretations of religious terrorists. Thus scholars often dismiss the rhetoric of religious terrorism as one that is devoid of any strategic motivation. This creates a dearth of quantifiable data that can be used to assess religious terrorism. However Biggo explains that the lack of understanding or data cannot dismiss the fact that religious terrorism is systematized by extreme interpretations of a religious text. Therefore Wener Ruf, states, where God was pronounced dead all notions of morality have been turned into nihilism[23]. Islamic Terrorism Islamic terrorism is a movement in which the violence caused by terrorism is derived from and used to preserve extreme interpretations of the Quran, in an Islamic community. An in-depth discussion of the how Islamic terrorism is invoked from the Quran, will be discussed in a separate chapter. However, preliminarily speaking Islamic terrorism exists where there is a controversy over sacred space[24]or a Kuranic tenet has been violated. Participants of this movement call for unquestioned devotion and blind obedience[25] to the word of God in order to ameliorate un-Islamic conditions. Islamic terrorism is itself a controversial phrase, although its usage is widespread throughout the English-speaking world. Ordinary Muslims who have nothing to do with terrorism find it reprehensible because it forces upon them a label simply because they, too, are believers of Islam. In fact, the common Muslim believes that you are making him a racial hate target by using the word Islam with terrorism. Bernard Lewisbelieves that the phrase Islamic terrorism is apt, because although Islam, as a religion is not particularly conducive to terrorism or even tolerant of terrorism. In his own words: Islam has had an essentially political character from its very foundation to the present day. An intimate association between religion and politics, between power and cult, marks a principal distinction between Islam and other religions. In traditional Islam and therefore also in resurgent fundamentalist Islam, God is the sole source of sovereignty. God is the head of the state. The state is Gods state. The army is Gods army. The treasury is Gods treasury, and the enemy, of course, is Gods enemy. CHAPTER V RELIGION AS A MOTIVATOR FOR TERRORISM The overwhelming problem in the world today, everyone knows, is terrorism, where people in the name of religion kill each other, kill others just to go to heaven, and thinking only they will go to heaven. . Introduction. The dynamics whereby religion becomes a motivator for terrorism is complex but highly understandable. What terrorists groups using this dynamic have begun to understand is that most ordinary citizens are not highly interested in politics nor dedicated to working for social change. Many ordinary citizens are however interested in religion as it relates to their personal lives and morals and because of this they can be emotionally manipulated when they learn of social injustices particularly if they view them through the lens of religious rhetoric. This is specifically true in todays world of instantaneous news coverage where it is possible to whip up political and religious outrage over events that are seen to be bordering on religious threshold. This is certainly true in the case of al Qaeda and its loosely affiliated groups within what is now commonly referred to as the global salafi jihadist movement[26]. Religious Brainwash. Following the Afghan war in which Islamic peoples from many nations came together to successfully throw out the Russian infidel, Osama bin Laden and similar groups have successfully managed to continue to widen their global appeal by showcasing social injustices against Muslims. This helps to create within a wide group of otherwise less connected Muslim ethnic groups identification with the victims and with each other as a caring and responsive community for their Muslim brothers. Typically, these groups make use of the human rights abuses occurring within the Israeli/Palestinian and Russian/Chechen conflicts and now also include the occupations in Iraq and Afghanistan. The making of a Terrorist. While instantaneous and repetitive satellite coverage of worldwide events is enough to show injustices and to even create identification with victims sharing similar ethnic or religious backgrounds it is not sufficiently enough to fuel terrorism. However, with the addition of religious rhetoric it is transformed into a potent mix. This transformation is achieved via the following means:- Great Moral Wrong. First the event is presented as a great moral wrong, a threat to religious morality or purity and as one that must be corrected. The message, which is crafted for unhappy persons, social outcasts or those who are already suffering from religious guilt, is framed as one of good and evil and the listener is admonished to be on the side of good. Mind of God. The second tactic in which religion is used to motivate terrorism is convincing the person that it is possible to know the mind of God. For this purpose scriptures are used, and misused, to clearly identify the social wrongs as evil, immoral or impure. Once identified as threats to morality, this tactic is used to take it a step further with additional scriptures that are used to justify violence in order to destroy the evil. In this way religion is co-opted as the means to morally justify violence in the pursuit of social change. While the world debated about the first strike in the Iraq War (to be carried out by the U.S., Great Britain and their coalition forces), moralists all over the world debated about the doctrine of just wars, thereby holding forth about the mind of God on these matters. Overcoming Guilt. Thirdly, because nearly all religions hold human life as sacred and forbid murder the scriptures are used to break down these prohibitions against taking innocent human lives. Islamic rhetoric for example refers to the infidels, nonbelievers, defiled, impure, outsiders, and sinners. In this manner the intended terrorist act in ways that take innocent human lives without suffering guilt for having done so. Common Cause Fourthly, by using religion as a motivator the terrorist group creates a sense of cohesion and belonging to a higher cause. They prey upon individuals who are alienated and disenfranchised. When these individuals find a cause to belong to, especially when it espouses religious rhetoric of brotherhood, love and hope for the future life they can become powerfully motivated to act in behalf of the group simply for the sense of identity.[27] Heroic Martyrdom. The One of the ultimate uses of religion to motivate terrorism is to hold forth a view of the afterlife, promising rewards in the hereafter for sacrificing oneself in the here and now. This is a particularly potent tactic used with those who feel guilty about their actions in this life and uncertain of their standing with God, and with those marginal members of society who suddenly find themselves centered in a group with a purpose. The Muslim interpretation of afterlife while dying for jihad states that the Prophet will be waiting to welcome the martyr with thousands of virgins lined up for his pleasure. Referring to afterlife one martyr also states, I will have God welcome me with open arms. I will be a true hero in the sky.[28] Between the two recent wars in Chechnya (1994-96 and 1999) similar means were used to convince vulnerable Chechen individuals to sign on the new Chechen jihad which began making use of suicide terrorism in 2000. During this time period terrorist sponsored schools used were opened in the capital Grozny which recruited young boys and girls who lost their fathers in the Russian/Chechen conflicts promising their widowed mothers a good education for their sons and daughters. Unknown to their families these vulnerable young students were indoctrinated into militant Islamic ideas foreign to Chechen experiences of Sufi Islam and some became convinced that the price of belonging to higher glory is to be willing to sacrifice oneself for the group. In the words of a hostage who conversed with one of the Chechen terrorists :- He explained to me that while his greatest dream was to continue his education and go to university and that while he wished to live, even more important for him was to die a martyr. He had become totally convinced that martyrdom was his highest calling in life.[29] Conclusion. Religion has always been used as a means of constructing social justice, expiating wrongdoing or sins, and of modulating emotional states. These means however can also be used to manipulate vulnerable individuals into taking social actions that they might otherwise never have considered or consented to take part in. For instance a colleague in Chechnya reports that the children who attended terrorist based schools were taught to rock and chant repeating Koranic verses that invoke jihad, ideas that their masters consider important to instil. This practice can easily make use of inducing a suggestive hypnotic state; a light trance in which susceptible children who have already reason to want to avenge a murdered parent might be induced to do so. People interacting with such persons mentioned that these young terrorists were brainwashed, rocking, singing and praying often, and readily embracing death.[30] CHAPTER VI QURANIC INTERPRETATIONS AND TERRORISM Approximately fourteen hundred years ago, Prophet Muhammad, the last in the line of the prophets of Islam, received revelation from God known as the Quran, which is the Final Testament. He came with a message of peace and reconciliation, mercy and compassion. Yet, ever since the beginning of the call of Islam, its image and that of Muslims has been subject to distortion, misconceptions, and misinterpretations. This chapter aims at establishing the link between Quran and the distortions in its interpretation which has manifested itself in the form of jihad or the holy-war. Quran and Sanction of Violence The Quran permits violence as an act of defence waged to protect the Shariat in an Islamic community. The Shariat can be explained as a system of ordinances outlined in the Quran and Hadis[31] through which God lays down for mankind the rules of conduct[32]. The Shariat is the guidance for all walks of life individual and social, material and moral, economic and political, legal and cultural, national and international[33]. Muslims are advised to closely follow the Shariat to acquire the well being that God has envisioned for the Islamic community. Preservation of the Shariat is an obligation of every able-bodied individual[34]. Oppression, despotism, injustice and criminal abuse of power[35] of the Shariat by Muslims or non-Muslims[36], must be punished. Quran and Jihad The Quran identifies three main kinds of Jihad that can be used for the punishment of oppression and injustice. These are: internal[37], external[38] and inter-communal[39]. The Quran permits the use of violence as an optional method for all three forms of Jihad but it limits the use of violence in internal[40] and external Jihad. It expands on its doctrine of Jihad and violence, mainly in the context of inter-communal conflicts. In these cases, Muslims can individually determine the nature and extent of Jihad based on the freedom of interpretations, and the geopolitical conditions in which the conflict arises. However the most essential prerequisite in the Qurans discourse on violence is that, force should be used only when the Shariat has been violated and needs to be persevered as the very