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Oxygen-tracking methodology may improve polygenic disorder treatment

Oxygen-tracking methodology may improve polygenic disorder treatment Measurements may facilitate scientists develop higher styles for a bio artificial duct gland Transplanting exocrine gland island cells into patients with polygenic disorder may be a promising various to the daily hormone injections that several of those patients currently need. These cells may act as a bio artificial duct gland, watching glucose levels and secreting hormone once required. For this sort of transplantation to achieve success, scientists ought to confirm that the established cells receive enough O that they have so as to provide hormone and to stay viable. Massachusetts Institute of Technology engineers have currently devised how to live O levels of those cells over long periods of your time in living animals that ought to facilitate them predict that implants are going to be simplest. In a paper showing within the Proceedings of the National Academy of Sciences the week of Feb. 25, the researchers incontestable that they may use this methodology, a specialized sort of resonance imaging (MRI), to trace however Levels of established cells within the intraperitoneal (IP) cavity of mice amendments they move through the cavity over a chronic amount of your time. “Our goal is to create living cellular factories which will provide medication on demand for patients. the power to trace the O provide and also the location of established cells can facilitate U.S. higher perceive the way to build and use prospering therapies,” says Daniel Anderson, AN prof in MIT’s Department of Chemical Engineering, a member of MIT’s Robert Koch Institute for Integrative Cancer analysis and Institute for Medical Engineering and Science (IMES), and also the senior author of the study. Virginia Spanoudaki, the scientific director of the Robert Koch Institute Animal Imaging and diagnosing Testing Core Facility, is that the lead author of the study. Alternative authors embrace Massachusetts Institute of Technology postdocs Joshua Dolloff and Shady Farah, analysis soul Wei Huang, former analysis affiliate prophet Norcross, and David H. Robert Koch Institute faculty member RobertLanger. Better measurements for the past many years, Anderson, Langer, and their colleagues are developing implantable island cells encapsulated in particles fabricated from alginate, a starchy molecule naturally found in protoctist. Such particles can be wont to replace the exocrine gland island cells of individuals with sort one polygenic disorder, that don’t operate properly. In AN earlier study, the researchers found that larger particles, with a diameter of one.5 millimeters, maintain their operate longer than smaller particles (0.5-millimeter diameter), partially as a result of the smaller particles tend to become enclosed by connective tissue, that blocks their access to O. However, queries still remained regarding the role of O within the fate of those established cells. The particles will move through the informatics area once established, that makes pursuit them and their O exposure necessary. Totally different elements of the informatics area contain varied levels of O, and former studies had shown that the smaller particles tend to cluster in patches of fat, that have less O, tributary to their failure. Optical micro sensors that square measure usually used for activity O levels in living tissue square measure terribly fragile and invasive, that the Massachusetts Institute of Technology team determined to undertake another approach: atomic number 9tomography, a antecedently developed technique that alternative researchers have wont to track living cells. whereas ancient tomography measures interactions between a magnetic flux and gas nuclei, atomic number 9 tomography will live similar interactions between a magnetic flux and atomic number 9 nuclei, also as however these interactions square measure stricken by the presence of O. To perform the study, the researchers incorporated a fluorine-containing material known as a fluorocarbon emulsion into the alginate that they commonly use to encapsulate their island cells. They tested particles with diameters of zero.5 and 1.5 millimeters, in each diabetic and nondiabetic mice. The nondiabetic mice received alginate implants with no cells within, whereas the diabetic mice received implants with exocrine gland island cells. The researchers then used atomic number 9 tomography to live O levels within the informatics area over a three-month amount. At a similar time, they conjointly measured the diabetic mice’s glucose levels. To assist them analyze the ensuing information, the researchers used a machine-learning formula to travel through all of the pictures and notice associations between the positions of the capsules among the informatics area, the O levels, and also the glucose levels of the mice. “These reasonably imaging studies involve plenty of information, and screening all of those 2-D pictures and creating selections regarding however the position of the capsules affects O concentration is extraordinarily difficult and extremely error prone once it’s done by a personality's observer,” Spanoudaki says. “So we have a tendency to rely on machine learning to mechanically undergo the pictures and notice associations between the positions of the capsules and alternative parameters.” This analysis disclosed that the smaller capsules turn out enough hormone to treat diabetic mice throughout the primary thirty days of treatment, then again tend to prepare in massive clusters and accumulate within the fatty areas of the animals’ extremities. Once the particles become stuck in these oxygen-deprived regions, glucose levels rise within the mice. The larger capsules cared-for detached over a bigger space, so some terminated up in low-oxygen areas et al. in high-oxygen areas. Overall, the cells secreted enough hormone to stay the diabetic mice’s glucose levels stable over many months. Gordon Weir, the co-head of the Joslin polygenic disorder Center’s section on island and regenerative biology, says the study sheds light-weight on necessary problems concerning the best size of the alginate capsules wont to deliver island cells. “The Massachusetts Institute of Technology cluster has antecedently shown the higher transplant ends up in mice (and non-human primates) victimization capsules with a diameter of one.5 millimeters compared with zero.5 millimeters,” says Weir, World Health Organization wasn't concerned within the analysis. “Now with this exceptional technique, we will see what we have a tendency to suspect: that the smaller capsules tend to clump a lot of simply, which ends in an exceedingly a lot of hypoxic setting that ends up in impaired hormone secretion and a lot of necrobiosis.” Toward a bio artificial duct gland Sigil on medicine, an organization started by Langer, Anderson, et al. to more develop the bio artificial duct gland, hopes to start testing implantable island cells in patients early next year, Anderson says. The new O measuring technique may probably be tailored to be used in larger animals, together with humans, that may facilitate guide the event of future versions of the encapsulated islets, the researchers say. “Based on measurements in larger animals, we might wish to perceive whether or not there square measure alternative ways to style the bio artificial duct gland, so this aggregation of capsules that probably ends up in reduced O doesn't happen,” Spanoudaki says. “We hope to use this as a guide to create higher styles for the bioartificial duct gland.” The researchers are hoping to adapt the atomic number 9 tomography technology to review however O levels have an effect on different kinds of cell processes like metastasis and immune cell activation. The analysis was funded by JDRF, the Leona M. and Harry B. Helmsley public trust Foundation, the Parviz Tayebati analysis Fund, and a Robert Koch Institute Support (core) Grant from the National Cancer Institute.
submitted by Chronicwatch01 to u/Chronicwatch01 [link] [comments]

Post from a user from a few years back predicting Tulsi Gabbard’s presidential bid, as a false prophet to perpetuate the “illusion of duality”. One of the first users to point out her affiliation with the CFR (Council on Foreign Relations). Worth a read.

Post from a user from a few years back predicting Tulsi Gabbard’s presidential bid, as a false prophet to perpetuate the “illusion of duality”. One of the first users to point out her affiliation with the CFR (Council on Foreign Relations). Worth a read. submitted by TrumpIsAPuppet69 to conspiracy [link] [comments]

Letter from a Birmingham Jail

With all of the recent discussion of the protests and riots following George Floyd's murder I thought it was worth remembering that this conversation has occurred before. Many objected to the tactics used by the Civil Rights movement with the same arguments and criticism that we hear today. I think they ring as hollow now as they did then. I think we could do well to read MLK's words and reflect on whether we want to be embracing the arguments that were so eloquently criticized here.
My Dear Fellow Clergymen:
While confined here in the Birmingham city jail, I came across your recent statement calling my present activities "unwise and untimely." Seldom do I pause to answer criticism of my work and ideas. If I sought to answer all the criticisms that cross my desk, my secretaries would have little time for anything other than such correspondence in the course of the day, and I would have no time for constructive work. But since I feel that you are men of genuine good will and that your criticisms are sincerely set forth, I want to try to answer your statement in what I hope will be patient and reasonable terms.
I think I should indicate why I am here in Birmingham, since you have been influenced by the view which argues against "outsiders coming in." I have the honor of serving as president of the Southern Christian Leadership Conference, an organization operating in every southern state, with headquarters in Atlanta, Georgia. We have some eighty five affiliated organizations across the South, and one of them is the Alabama Christian Movement for Human Rights. Frequently we share staff, educational and financial resources with our affiliates. Several months ago the affiliate here in Birmingham asked us to be on call to engage in a nonviolent direct action program if such were deemed necessary. We readily consented, and when the hour came we lived up to our promise. So I, along with several members of my staff, am here because I was invited here. I am here because I have organizational ties here.
But more basically, I am in Birmingham because injustice is here. Just as the prophets of the eighth century B.C. left their villages and carried their "thus saith the Lord" far beyond the boundaries of their home towns, and just as the Apostle Paul left his village of Tarsus and carried the gospel of Jesus Christ to the far corners of the Greco Roman world, so am I compelled to carry the gospel of freedom beyond my own home town. Like Paul, I must constantly respond to the Macedonian call for aid.
Moreover, I am cognizant of the interrelatedness of all communities and states. I cannot sit idly by in Atlanta and not be concerned about what happens in Birmingham. Injustice anywhere is a threat to justice everywhere. We are caught in an inescapable network of mutuality, tied in a single garment of destiny. Whatever affects one directly, affects all indirectly. Never again can we afford to live with the narrow, provincial "outside agitator" idea. Anyone who lives inside the United States can never be considered an outsider anywhere within its bounds.
You deplore the demonstrations taking place in Birmingham. But your statement, I am sorry to say, fails to express a similar concern for the conditions that brought about the demonstrations. I am sure that none of you would want to rest content with the superficial kind of social analysis that deals merely with effects and does not grapple with underlying causes. It is unfortunate that demonstrations are taking place in Birmingham, but it is even more unfortunate that the city's white power structure left the Negro community with no alternative.
In any nonviolent campaign there are four basic steps: collection of the facts to determine whether injustices exist; negotiation; self purification; and direct action. We have gone through all these steps in Birmingham. There can be no gainsaying the fact that racial injustice engulfs this community. Birmingham is probably the most thoroughly segregated city in the United States. Its ugly record of brutality is widely known. Negroes have experienced grossly unjust treatment in the courts. There have been more unsolved bombings of Negro homes and churches in Birmingham than in any other city in the nation. These are the hard, brutal facts of the case. On the basis of these conditions, Negro leaders sought to negotiate with the city fathers. But the latter consistently refused to engage in good faith negotiation.
Then, last September, came the opportunity to talk with leaders of Birmingham's economic community. In the course of the negotiations, certain promises were made by the merchants--for example, to remove the stores' humiliating racial signs. On the basis of these promises, the Reverend Fred Shuttlesworth and the leaders of the Alabama Christian Movement for Human Rights agreed to a moratorium on all demonstrations. As the weeks and months went by, we realized that we were the victims of a broken promise. A few signs, briefly removed, returned; the others remained. As in so many past experiences, our hopes had been blasted, and the shadow of deep disappointment settled upon us. We had no alternative except to prepare for direct action, whereby we would present our very bodies as a means of laying our case before the conscience of the local and the national community. Mindful of the difficulties involved, we decided to undertake a process of self purification. We began a series of workshops on nonviolence, and we repeatedly asked ourselves: "Are you able to accept blows without retaliating?" "Are you able to endure the ordeal of jail?" We decided to schedule our direct action program for the Easter season, realizing that except for Christmas, this is the main shopping period of the year. Knowing that a strong economic-withdrawal program would be the by product of direct action, we felt that this would be the best time to bring pressure to bear on the merchants for the needed change.
Then it occurred to us that Birmingham's mayoral election was coming up in March, and we speedily decided to postpone action until after election day. When we discovered that the Commissioner of Public Safety, Eugene "Bull" Connor, had piled up enough votes to be in the run off, we decided again to postpone action until the day after the run off so that the demonstrations could not be used to cloud the issues. Like many others, we waited to see Mr. Connor defeated, and to this end we endured postponement after postponement. Having aided in this community need, we felt that our direct action program could be delayed no longer.
You may well ask: "Why direct action? Why sit ins, marches and so forth? Isn't negotiation a better path?" You are quite right in calling for negotiation. Indeed, this is the very purpose of direct action. Nonviolent direct action seeks to create such a crisis and foster such a tension that a community which has constantly refused to negotiate is forced to confront the issue. It seeks so to dramatize the issue that it can no longer be ignored. My citing the creation of tension as part of the work of the nonviolent resister may sound rather shocking. But I must confess that I am not afraid of the word "tension." I have earnestly opposed violent tension, but there is a type of constructive, nonviolent tension which is necessary for growth. Just as Socrates felt that it was necessary to create a tension in the mind so that individuals could rise from the bondage of myths and half truths to the unfettered realm of creative analysis and objective appraisal, so must we see the need for nonviolent gadflies to create the kind of tension in society that will help men rise from the dark depths of prejudice and racism to the majestic heights of understanding and brotherhood. The purpose of our direct action program is to create a situation so crisis packed that it will inevitably open the door to negotiation. I therefore concur with you in your call for negotiation. Too long has our beloved Southland been bogged down in a tragic effort to live in monologue rather than dialogue.
One of the basic points in your statement is that the action that I and my associates have taken in Birmingham is untimely. Some have asked: "Why didn't you give the new city administration time to act?" The only answer that I can give to this query is that the new Birmingham administration must be prodded about as much as the outgoing one, before it will act. We are sadly mistaken if we feel that the election of Albert Boutwell as mayor will bring the millennium to Birmingham. While Mr. Boutwell is a much more gentle person than Mr. Connor, they are both segregationists, dedicated to maintenance of the status quo. I have hope that Mr. Boutwell will be reasonable enough to see the futility of massive resistance to desegregation. But he will not see this without pressure from devotees of civil rights. My friends, I must say to you that we have not made a single gain in civil rights without determined legal and nonviolent pressure. Lamentably, it is an historical fact that privileged groups seldom give up their privileges voluntarily. Individuals may see the moral light and voluntarily give up their unjust posture; but, as Reinhold Niebuhr has reminded us, groups tend to be more immoral than individuals.
We know through painful experience that freedom is never voluntarily given by the oppressor; it must be demanded by the oppressed. Frankly, I have yet to engage in a direct action campaign that was "well timed" in the view of those who have not suffered unduly from the disease of segregation. For years now I have heard the word "Wait!" It rings in the ear of every Negro with piercing familiarity. This "Wait" has almost always meant "Never." We must come to see, with one of our distinguished jurists, that "justice too long delayed is justice denied."
We have waited for more than 340 years for our constitutional and God given rights. The nations of Asia and Africa are moving with jetlike speed toward gaining political independence, but we still creep at horse and buggy pace toward gaining a cup of coffee at a lunch counter. Perhaps it is easy for those who have never felt the stinging darts of segregation to say, "Wait." But when you have seen vicious mobs lynch your mothers and fathers at will and drown your sisters and brothers at whim; when you have seen hate filled policemen curse, kick and even kill your black brothers and sisters; when you see the vast majority of your twenty million Negro brothers smothering in an airtight cage of poverty in the midst of an affluent society; when you suddenly find your tongue twisted and your speech stammering as you seek to explain to your six year old daughter why she can't go to the public amusement park that has just been advertised on television, and see tears welling up in her eyes when she is told that Funtown is closed to colored children, and see ominous clouds of inferiority beginning to form in her little mental sky, and see her beginning to distort her personality by developing an unconscious bitterness toward white people; when you have to concoct an answer for a five year old son who is asking: "Daddy, why do white people treat colored people so mean?"; when you take a cross county drive and find it necessary to sleep night after night in the uncomfortable corners of your automobile because no motel will accept you; when you are humiliated day in and day out by nagging signs reading "white" and "colored"; when your first name becomes "nigger," your middle name becomes "boy" (however old you are) and your last name becomes "John," and your wife and mother are never given the respected title "Mrs."; when you are harried by day and haunted by night by the fact that you are a Negro, living constantly at tiptoe stance, never quite knowing what to expect next, and are plagued with inner fears and outer resentments; when you are forever fighting a degenerating sense of "nobodiness"--then you will understand why we find it difficult to wait. There comes a time when the cup of endurance runs over, and men are no longer willing to be plunged into the abyss of despair. I hope, sirs, you can understand our legitimate and unavoidable impatience. You express a great deal of anxiety over our willingness to break laws. This is certainly a legitimate concern. Since we so diligently urge people to obey the Supreme Court's decision of 1954 outlawing segregation in the public schools, at first glance it may seem rather paradoxical for us consciously to break laws. One may well ask: "How can you advocate breaking some laws and obeying others?" The answer lies in the fact that there are two types of laws: just and unjust. I would be the first to advocate obeying just laws. One has not only a legal but a moral responsibility to obey just laws. Conversely, one has a moral responsibility to disobey unjust laws. I would agree with St. Augustine that "an unjust law is no law at all."
Now, what is the difference between the two? How does one determine whether a law is just or unjust? A just law is a man made code that squares with the moral law or the law of God. An unjust law is a code that is out of harmony with the moral law. To put it in the terms of St. Thomas Aquinas: An unjust law is a human law that is not rooted in eternal law and natural law. Any law that uplifts human personality is just. Any law that degrades human personality is unjust. All segregation statutes are unjust because segregation distorts the soul and damages the personality. It gives the segregator a false sense of superiority and the segregated a false sense of inferiority. Segregation, to use the terminology of the Jewish philosopher Martin Buber, substitutes an "I it" relationship for an "I thou" relationship and ends up relegating persons to the status of things. Hence segregation is not only politically, economically and sociologically unsound, it is morally wrong and sinful. Paul Tillich has said that sin is separation. Is not segregation an existential expression of man's tragic separation, his awful estrangement, his terrible sinfulness? Thus it is that I can urge men to obey the 1954 decision of the Supreme Court, for it is morally right; and I can urge them to disobey segregation ordinances, for they are morally wrong.
Let us consider a more concrete example of just and unjust laws. An unjust law is a code that a numerical or power majority group compels a minority group to obey but does not make binding on itself. This is difference made legal. By the same token, a just law is a code that a majority compels a minority to follow and that it is willing to follow itself. This is sameness made legal. Let me give another explanation. A law is unjust if it is inflicted on a minority that, as a result of being denied the right to vote, had no part in enacting or devising the law. Who can say that the legislature of Alabama which set up that state's segregation laws was democratically elected? Throughout Alabama all sorts of devious methods are used to prevent Negroes from becoming registered voters, and there are some counties in which, even though Negroes constitute a majority of the population, not a single Negro is registered. Can any law enacted under such circumstances be considered democratically structured?
Sometimes a law is just on its face and unjust in its application. For instance, I have been arrested on a charge of parading without a permit. Now, there is nothing wrong in having an ordinance which requires a permit for a parade. But such an ordinance becomes unjust when it is used to maintain segregation and to deny citizens the First-Amendment privilege of peaceful assembly and protest.
I hope you are able to see the distinction I am trying to point out. In no sense do I advocate evading or defying the law, as would the rabid segregationist. That would lead to anarchy. One who breaks an unjust law must do so openly, lovingly, and with a willingness to accept the penalty. I submit that an individual who breaks a law that conscience tells him is unjust, and who willingly accepts the penalty of imprisonment in order to arouse the conscience of the community over its injustice, is in reality expressing the highest respect for law.
Of course, there is nothing new about this kind of civil disobedience. It was evidenced sublimely in the refusal of Shadrach, Meshach and Abednego to obey the laws of Nebuchadnezzar, on the ground that a higher moral law was at stake. It was practiced superbly by the early Christians, who were willing to face hungry lions and the excruciating pain of chopping blocks rather than submit to certain unjust laws of the Roman Empire. To a degree, academic freedom is a reality today because Socrates practiced civil disobedience. In our own nation, the Boston Tea Party represented a massive act of civil disobedience.
We should never forget that everything Adolf Hitler did in Germany was "legal" and everything the Hungarian freedom fighters did in Hungary was "illegal." It was "illegal" to aid and comfort a Jew in Hitler's Germany. Even so, I am sure that, had I lived in Germany at the time, I would have aided and comforted my Jewish brothers. If today I lived in a Communist country where certain principles dear to the Christian faith are suppressed, I would openly advocate disobeying that country's antireligious laws.
I must make two honest confessions to you, my Christian and Jewish brothers. First, I must confess that over the past few years I have been gravely disappointed with the white moderate. I have almost reached the regrettable conclusion that the Negro's great stumbling block in his stride toward freedom is not the White Citizen's Counciler or the Ku Klux Klanner, but the white moderate, who is more devoted to "order" than to justice; who prefers a negative peace which is the absence of tension to a positive peace which is the presence of justice; who constantly says: "I agree with you in the goal you seek, but I cannot agree with your methods of direct action"; who paternalistically believes he can set the timetable for another man's freedom; who lives by a mythical concept of time and who constantly advises the Negro to wait for a "more convenient season." Shallow understanding from people of good will is more frustrating than absolute misunderstanding from people of ill will. Lukewarm acceptance is much more bewildering than outright rejection.
I had hoped that the white moderate would understand that law and order exist for the purpose of establishing justice and that when they fail in this purpose they become the dangerously structured dams that block the flow of social progress. I had hoped that the white moderate would understand that the present tension in the South is a necessary phase of the transition from an obnoxious negative peace, in which the Negro passively accepted his unjust plight, to a substantive and positive peace, in which all men will respect the dignity and worth of human personality. Actually, we who engage in nonviolent direct action are not the creators of tension. We merely bring to the surface the hidden tension that is already alive. We bring it out in the open, where it can be seen and dealt with. Like a boil that can never be cured so long as it is covered up but must be opened with all its ugliness to the natural medicines of air and light, injustice must be exposed, with all the tension its exposure creates, to the light of human conscience and the air of national opinion before it can be cured.
In your statement you assert that our actions, even though peaceful, must be condemned because they precipitate violence. But is this a logical assertion? Isn't this like condemning a robbed man because his possession of money precipitated the evil act of robbery? Isn't this like condemning Socrates because his unswerving commitment to truth and his philosophical inquiries precipitated the act by the misguided populace in which they made him drink hemlock? Isn't this like condemning Jesus because his unique God consciousness and never ceasing devotion to God's will precipitated the evil act of crucifixion? We must come to see that, as the federal courts have consistently affirmed, it is wrong to urge an individual to cease his efforts to gain his basic constitutional rights because the quest may precipitate violence. Society must protect the robbed and punish the robber. I had also hoped that the white moderate would reject the myth concerning time in relation to the struggle for freedom. I have just received a letter from a white brother in Texas. He writes: "All Christians know that the colored people will receive equal rights eventually, but it is possible that you are in too great a religious hurry. It has taken Christianity almost two thousand years to accomplish what it has. The teachings of Christ take time to come to earth." Such an attitude stems from a tragic misconception of time, from the strangely irrational notion that there is something in the very flow of time that will inevitably cure all ills. Actually, time itself is neutral; it can be used either destructively or constructively. More and more I feel that the people of ill will have used time much more effectively than have the people of good will. We will have to repent in this generation not merely for the hateful words and actions of the bad people but for the appalling silence of the good people. Human progress never rolls in on wheels of inevitability; it comes through the tireless efforts of men willing to be co workers with God, and without this hard work, time itself becomes an ally of the forces of social stagnation. We must use time creatively, in the knowledge that the time is always ripe to do right. Now is the time to make real the promise of democracy and transform our pending national elegy into a creative psalm of brotherhood. Now is the time to lift our national policy from the quicksand of racial injustice to the solid rock of human dignity.
You speak of our activity in Birmingham as extreme. At first I was rather disappointed that fellow clergymen would see my nonviolent efforts as those of an extremist. I began thinking about the fact that I stand in the middle of two opposing forces in the Negro community. One is a force of complacency, made up in part of Negroes who, as a result of long years of oppression, are so drained of self respect and a sense of "somebodiness" that they have adjusted to segregation; and in part of a few middle-class Negroes who, because of a degree of academic and economic security and because in some ways they profit by segregation, have become insensitive to the problems of the masses. The other force is one of bitterness and hatred, and it comes perilously close to advocating violence. It is expressed in the various black nationalist groups that are springing up across the nation, the largest and best known being Elijah Muhammad's Muslim movement. Nourished by the Negro's frustration over the continued existence of racial discrimination, this movement is made up of people who have lost faith in America, who have absolutely repudiated Christianity, and who have concluded that the white man is an incorrigible "devil."
I have tried to stand between these two forces, saying that we need emulate neither the "do nothingism" of the complacent nor the hatred and despair of the black nationalist. For there is the more excellent way of love and nonviolent protest. I am grateful to God that, through the influence of the Negro church, the way of nonviolence became an integral part of our struggle. If this philosophy had not emerged, by now many streets of the South would, I am convinced, be flowing with blood. And I am further convinced that if our white brothers dismiss as "rabble rousers" and "outside agitators" those of us who employ nonviolent direct action, and if they refuse to support our nonviolent efforts, millions of Negroes will, out of frustration and despair, seek solace and security in black nationalist ideologies--a development that would inevitably lead to a frightening racial nightmare.
Oppressed people cannot remain oppressed forever. The yearning for freedom eventually manifests itself, and that is what has happened to the American Negro. Something within has reminded him of his birthright of freedom, and something without has reminded him that it can be gained. Consciously or unconsciously, he has been caught up by the Zeitgeist, and with his black brothers of Africa and his brown and yellow brothers of Asia, South America and the Caribbean, the United States Negro is moving with a sense of great urgency toward the promised land of racial justice. If one recognizes this vital urge that has engulfed the Negro community, one should readily understand why public demonstrations are taking place. The Negro has many pent up resentments and latent frustrations, and he must release them. So let him march; let him make prayer pilgrimages to the city hall; let him go on freedom rides -and try to understand why he must do so. If his repressed emotions are not released in nonviolent ways, they will seek expression through violence; this is not a threat but a fact of history. So I have not said to my people: "Get rid of your discontent." Rather, I have tried to say that this normal and healthy discontent can be channeled into the creative outlet of nonviolent direct action. And now this approach is being termed extremist. But though I was initially disappointed at being categorized as an extremist, as I continued to think about the matter I gradually gained a measure of satisfaction from the label. Was not Jesus an extremist for love: "Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you." Was not Amos an extremist for justice: "Let justice roll down like waters and righteousness like an ever flowing stream." Was not Paul an extremist for the Christian gospel: "I bear in my body the marks of the Lord Jesus." Was not Martin Luther an extremist: "Here I stand; I cannot do otherwise, so help me God." And John Bunyan: "I will stay in jail to the end of my days before I make a butchery of my conscience." And Abraham Lincoln: "This nation cannot survive half slave and half free." And Thomas Jefferson: "We hold these truths to be self evident, that all men are created equal . . ." So the question is not whether we will be extremists, but what kind of extremists we will be. Will we be extremists for hate or for love? Will we be extremists for the preservation of injustice or for the extension of justice? In that dramatic scene on Calvary's hill three men were crucified. We must never forget that all three were crucified for the same crime--the crime of extremism. Two were extremists for immorality, and thus fell below their environment. The other, Jesus Christ, was an extremist for love, truth and goodness, and thereby rose above his environment. Perhaps the South, the nation and the world are in dire need of creative extremists.
I had hoped that the white moderate would see this need. Perhaps I was too optimistic; perhaps I expected too much. I suppose I should have realized that few members of the oppressor race can understand the deep groans and passionate yearnings of the oppressed race, and still fewer have the vision to see that injustice must be rooted out by strong, persistent and determined action. I am thankful, however, that some of our white brothers in the South have grasped the meaning of this social revolution and committed themselves to it. They are still all too few in quantity, but they are big in quality. Some -such as Ralph McGill, Lillian Smith, Harry Golden, James McBride Dabbs, Ann Braden and Sarah Patton Boyle--have written about our struggle in eloquent and prophetic terms. Others have marched with us down nameless streets of the South. They have languished in filthy, roach infested jails, suffering the abuse and brutality of policemen who view them as "dirty nigger-lovers." Unlike so many of their moderate brothers and sisters, they have recognized the urgency of the moment and sensed the need for powerful "action" antidotes to combat the disease of segregation. Let me take note of my other major disappointment. I have been so greatly disappointed with the white church and its leadership. Of course, there are some notable exceptions. I am not unmindful of the fact that each of you has taken some significant stands on this issue. I commend you, Reverend Stallings, for your Christian stand on this past Sunday, in welcoming Negroes to your worship service on a nonsegregated basis. I commend the Catholic leaders of this state for integrating Spring Hill College several years ago.
But despite these notable exceptions, I must honestly reiterate that I have been disappointed with the church. I do not say this as one of those negative critics who can always find something wrong with the church. I say this as a minister of the gospel, who loves the church; who was nurtured in its bosom; who has been sustained by its spiritual blessings and who will remain true to it as long as the cord of life shall lengthen.
When I was suddenly catapulted into the leadership of the bus protest in Montgomery, Alabama, a few years ago, I felt we would be supported by the white church. I felt that the white ministers, priests and rabbis of the South would be among our strongest allies. Instead, some have been outright opponents, refusing to understand the freedom movement and misrepresenting its leaders; all too many others have been more cautious than courageous and have remained silent behind the anesthetizing security of stained glass windows.
In spite of my shattered dreams, I came to Birmingham with the hope that the white religious leadership of this community would see the justice of our cause and, with deep moral concern, would serve as the channel through which our just grievances could reach the power structure. I had hoped that each of you would understand. But again I have been disappointed.
I have heard numerous southern religious leaders admonish their worshipers to comply with a desegregation decision because it is the law, but I have longed to hear white ministers declare: "Follow this decree because integration is morally right and because the Negro is your brother." In the midst of blatant injustices inflicted upon the Negro, I have watched white churchmen stand on the sideline and mouth pious irrelevancies and sanctimonious trivialities. In the midst of a mighty struggle to rid our nation of racial and economic injustice, I have heard many ministers say: "Those are social issues, with which the gospel has no real concern." And I have watched many churches commit themselves to a completely other worldly religion which makes a strange, un-Biblical distinction between body and soul, between the sacred and the secular.
I have traveled the length and breadth of Alabama, Mississippi and all the other southern states. On sweltering summer days and crisp autumn mornings I have looked at the South's beautiful churches with their lofty spires pointing heavenward. I have beheld the impressive outlines of her massive religious education buildings. Over and over I have found myself asking: "What kind of people worship here? Who is their God? Where were their voices when the lips of Governor Barnett dripped with words of interposition and nullification? Where were they when Governor Wallace gave a clarion call for defiance and hatred? Where were their voices of support when bruised and weary Negro men and women decided to rise from the dark dungeons of complacency to the bright hills of creative protest?"
Yes, these questions are still in my mind. In deep disappointment I have wept over the laxity of the church. But be assured that my tears have been tears of love. There can be no deep disappointment where there is not deep love. Yes, I love the church. How could I do otherwise? I am in the rather unique position of being the son, the grandson and the great grandson of preachers. Yes, I see the church as the body of Christ. But, oh! How we have blemished and scarred that body through social neglect and through fear of being nonconformists.
There was a time when the church was very powerful--in the time when the early Christians rejoiced at being deemed worthy to suffer for what they believed. In those days the church was not merely a thermometer that recorded the ideas and principles of popular opinion; it was a thermostat that transformed the mores of society. Whenever the early Christians entered a town, the people in power became disturbed and immediately sought to convict the Christians for being "disturbers of the peace" and "outside agitators."' But the Christians pressed on, in the conviction that they were "a colony of heaven," called to obey God rather than man. Small in number, they were big in commitment. They were too God-intoxicated to be "astronomically intimidated." By their effort and example they brought an end to such ancient evils as infanticide and gladiatorial contests. Things are different now. So often the contemporary church is a weak, ineffectual voice with an uncertain sound. So often it is an archdefender of the status quo. Far from being disturbed by the presence of the church, the power structure of the average community is consoled by the church's silent--and often even vocal--sanction of things as they are.
But the judgment of God is upon the church as never before. If today's church does not recapture the sacrificial spirit of the early church, it will lose its authenticity, forfeit the loyalty of millions, and be dismissed as an irrelevant social club with no meaning for the twentieth century. Every day I meet young people whose disappointment with the church has turned into outright disgust.
Perhaps I have once again been too optimistic. Is organized religion too inextricably bound to the status quo to save our nation and the world? Perhaps I must turn my faith to the inner spiritual church, the church within the church, as the true ekklesia and the hope of the world. But again I am thankful to God that some noble souls from the ranks of organized religion have broken loose from the paralyzing chains of conformity and joined us as active partners in the struggle for freedom. They have left their secure congregations and walked the streets of Albany, Georgia, with us. They have gone down the highways of the South on tortuous rides for freedom. Yes, they have gone to jail with us. Some have been dismissed from their churches, have lost the support of their bishops and fellow ministers. But they have acted in the faith that right defeated is stronger than evil triumphant. Their witness has been the spiritual salt that has preserved the true meaning of the gospel in these troubled times. They have carved a tunnel of hope through the dark mountain of disappointment. I hope the church as a whole will meet the challenge of this decisive hour. But even if the church does not come to the aid of justice, I have no despair about the future. I have no fear about the outcome of our struggle in Birmingham, even if our motives are at present misunderstood. We will reach the goal of freedom in Birmingham and all over the nation, because the goal of America is freedom. Abused and scorned though we may be, our destiny is tied up with America's destiny. Before the pilgrims landed at Plymouth, we were here. Before the pen of Jefferson etched the majestic words of the Declaration of Independence across the pages of history, we were here. For more than two centuries our forebears labored in this country without wages; they made cotton king; they built the homes of their masters while suffering gross injustice and shameful humiliation -and yet out of a bottomless vitality they continued to thrive and develop. If the inexpressible cruelties of slavery could not stop us, the opposition we now face will surely fail. We will win our freedom because the sacred heritage of our nation and the eternal will of God are embodied in our echoing demands. Before closing I feel impelled to mention one other point in your statement that has troubled me profoundly. You warmly commended the Birmingham police force for keeping "order" and "preventing violence." I doubt that you would have so warmly commended the police force if you had seen its dogs sinking their teeth into unarmed, nonviolent Negroes. I doubt that you would so quickly commend the policemen if you were to observe their ugly and inhumane treatment of Negroes here in the city jail; if you were to watch them push and curse old Negro women and young Negro girls; if you were to see them slap and kick old Negro men and young boys; if you were to observe them, as they did on two occasions, refuse to give us food because we wanted to sing our grace together. I cannot join you in your praise of the Birmingham police department.
It is true that the police have exercised a degree of discipline in handling the demonstrators. In this sense they have conducted themselves rather "nonviolently" in public. But for what purpose? To preserve the evil system of segregation. Over the past few years I have consistently preached that nonviolence demands that the means we use must be as pure as the ends we seek. I have tried to make clear that it is wrong to use immoral means to attain moral ends. But now I must affirm that it is just as wrong, or perhaps even more so, to use moral means to preserve immoral ends. Perhaps Mr. Connor and his policemen have been rather nonviolent in public, as was Chief Pritchett in Albany, Georgia, but they have used the moral means of nonviolence to maintain the immoral end of racial injustice. As T. S. Eliot has said: "The last temptation is the greatest treason: To do the right deed for the wrong reason."
submitted by cstar1996 to moderatepolitics [link] [comments]

Obese Mufti who called for Shia Genocide and Rape was caught earlier this year by Iraqi SWAT teams

Obese Mufti who called for Shia Genocide and Rape was caught earlier this year by Iraqi SWAT teams submitted by BenAfflecksBackTatt to islam [link] [comments]

This morning, my local new affiliate's weather prophet proffered this image while answering a question about so-called "Ball Lightning." Duly, my fondness for the prophet increased many-fold.

submitted by dmsheldon87 to proper [link] [comments]

Melanie Gibb interview with Nate Eaton - Part 1


submitted by sunzusunzusunzusunzu to LoriVallow [link] [comments]

First week on Nalmefene

Uk based. Always been a drinker, spiralled the last couple of years, used alcohol as pain & emotional medication to numb a lifetime of things I have never dealt with, then COVID hit, went onto weird shift patterns & things got really heavy & I started to scare myself badly.
Stumbled across TSM one day while pissed on Reddit!!! I was very emotional & about as low as I have been for a while; how I had never heard of this before is beyond me, but once I knew about TSM, I did the research, read the literature, understood the treatment & sourced a clinic who would prescribe privately.
It has not been a straightforward path, especially as I have chosen not to involve my GP atm. Had to seek a Consultant hepatologist referral before I could have my online consultation.
But I finally did have my consultation: discussed at length about my drinking habits, what I want to achieve, mental health issues, the whole works. All online! Bit weird but I’ve been rolling with the whole online thing the last few months so it was fine. I was brutally honest. No reason to not be: this isn’t cheap, but isn’t extortionate (along the lines of in-patient rehab etc). I’m not interested in a short term fix, where my re-lapse rate in AA is ~90% in the first year. No thanks. I have committed to TSM as I believe scientifically it is sound & will give me a much higher % of getting my drinking under control/aiming towards complete abstinence than any other method.
Got a prescription from the lovely Dr at the clinic which they sent it to an affiliated pharmacy, I went online, paid for it, they delivered to my door.
I have a support counsellor who is lovely, I think she thought I was going to message her once I received the prescription (no reason why I couldn’t have) but I just cracked straight on.
Waited until I had an evening just to myself, took the pill (didn’t halve it or anything) with a big glass of water & just allowed myself time to process how I felt, gave it 90 mins & then started with a drink as I normally would. Was ‘mindful’ of my drinking, took it slow, watered down with lemonade, but drank as I normally would. Noted that I didn’t actually feel a ‘buzz’, even though crave to drink was 100%.
I was worried about not sleeping or increased anxiety: haven’t taken a single sleeping tablet or benzo prescribed with the Nalmefene. No major side effects: I feel slightly ‘not here’ occasionally but not in a dissociative way. Get a few niggly headaches but nothing horrific, no nausea. It’s been absolutely fine for me personally.
I have done that every night since. I don’t usually drink when I have a work day, but my craving to drink is 100% atm, so I have taken a tablet every day without fail, as I don’t want to drink without taking a tablet now I have them.
I think I have drunk when I likely wouldn’t have as I had taken the tablet, but what I can say, is that I have considered, contemplated, thought & written down how I have felt each day/evening/morning.
I am recognising that a part of this is now a massive ‘habit’; I’ve done this for years so what do I do instead? Been edging back into manual hobbies I used to do as a mental distraction & manual activity from drinking.
First week down. I bought myself a little diary: been noting every day when taking a tablet, been exacting in measuring every unit, my craving to drink, how I have felt & slept etc. I’ll be 100% honest, it’s not been too bad.
End of week one: 90 units, & believe me, that was after ‘mindful’ drinking. Being aware of what I was drinking, while I didn’t stop myself in anyway, made me realise how much I had been putting away. I think up until the weeks previous to last week, I was probably easily drinking around 160 units easily every week. Mindful drinking really helped to get it down to nearly half that in just my first week.
Anyway, I don’t really have anything prophetic to say, just wanted to share my thoughts & experience to date.
Keep heading forward if you can. Life is hard, so try not to be even harder on yourself. Happy if anyone feels like a chat/PM, no judgement, no pressure (expected on both sides!!!).
So that has been my first week in the road to a more sober life. . . .
submitted by bsaddon to Alcoholism_Medication [link] [comments]

Off My Chest: What BYU Provo Counseling Services is Really Like

Here's the thing, guys. I'm a little pissed off.
I've seen a lot of comments, and I think that this community has a gross misconception of what CAPS (Counseling and Psychological Services) at BYU is really like. People try to frame it as this awful place where the therapists are just glorified bishops who preach to pray instead of treating, constantly under the thumb of the church.
But honestly? It's practically a rebellion in there. A very quiet rebellion, but the counselors at BYU are not what they were a few decades ago, and it's not fair to them to keep misrepresenting it. Especially because misrepresenting what CAPs is really like could discourage many exmo students who need it from going to therapy.
I work closely with CAPS on a professional level, have gone to counseling there myself and worked with multiple therapists, and have family members that have worked there both part-time and full-time, so I have quite a bit to go on when I say this.
First off, CAPS is a real, accredited counseling service. If a student says that they do drugs and drink and have gay sex every night and cuss out all the prophets while they're at it, nothing gets to the honor code. CAPS is fairly separate from the church, especially compared to the rest of BYU. Confidentiality holds, and the therapists are more loyal to their professional integrity (and the law, and their clients) than they are to the church.
Second, the vast majority of counselors are at the very least extremely nuanced when it comes to church doctrine. And I would even go so far as to say that most of them are PIMO, agnostic, atheist, etc. Studying psychology so intensely and working closely with traumatized mormon kids will do that to you, apparently. They all know about the CES letter, many (if not most) have read it. Students come in all the time with faith crises triggered by all kinds of things, and they're very empathetic to that. They've heard it all, they've done their research. And for many of them, their shelves are broken.
Thirdly, every therapist that I know or have worked with, both professionally or in a client-counselor relationship has been very sympathetic to both LGBTQ+ rights and faith crises. I ranted to one therapist about the church every time I met with them, and he just nodded and told me he agreed. One time, I was talking to this particular therapist about the honor code disaster earlier this year and he told me he literally threw his phone across the room in anger when they reversed it. And almost everyone feels that way. They see firsthand the damage that the church can do to students, and so many of them are no longer on the church's side--they just stick around to give support to the student population.
Fourth, and I cannot stress this enough, I have not interacted with a single counselor that supports conversion therapy. Everyone is against conversion therapy. That practice ended years ago at BYU, and every psychologist I've spoken to at CAPS is violently against it. Conversion therapy is a church thing, not a CAPS thing. Most of the therapists are fairly liberal and have figured out their own moral compass, if nothing else.
Basically, what I'm trying to say is that good people who are going hard work in a sometimes hostile environment are being mocked by people on this subreddit who are angry (which I understand, and I'm sorry, I get it) and misdirecting their anger at people who don't deserve it. Just because CAPS is part of BYU doesn't mean that they're part of some amorphous homogenous mormon machine. In fact, just because someone works for BYU doesn't mean they're the perfect TBM either. To name just a couple examples, I had a religion professor last semester that literally held a class discussion for a good hour about whether or not gender is binary in the preexistance--arguing that it actually isn't. Maybe I'll tell that story sometime in another post. When I had my faith crisis, I had several professors that I spoke to in private about it, and many of them expressed similar feelings.
I know that not everyone's experience has been identical to mine, and I know that CAPS didn't used to be as good as it is now. But really, my point is that if you're in the middle of a faith crisis, or depressed, or anxious, or whatever, and you need therapy, it's okay to go to CAPS. Thousands of students have faith crises and get real, professional help there. Not "pray more" or "you're not trying hard enough" crap. Real, actual, helpful therapy from people who are not just drones of the church. And if you end up with the one therapist that's actually a true TBM, then you can request to switch therapists, no questions asked. You'll get a better one next time.
Try and separate the humans from the institution, people. Rant over.
TL/DR: BYU CAPS is actually way liberal, not big-brothered by the church, and a great resource for struggling students. This subreddit needs to stop abusing what it doesn't understand.
Edit: wording
Edit 2: To clarify one point, LDS Family Services is not the same thing as CAPS. I don't know much about LDSFS, so I can't speak to their effectiveness or ethics, but from many of the comments here it looks like a mixed bag. I also can't speak to the counseling centers at BYU-I or BYU-H, I only have experience with CAPS, Provo.
But if you need help, please get it. CAPS is a great resource, and there's another thing I might as well put in a plug for-- When you hit the maximum therapy sessions you can have per semester as a student at CAPS, they can and will help you find a community therapist (many of whom are not in any way affiliated with the church) and will pay for your therapy sessions for as long as you're a student (minus a small co-pay). I've done it myself and had a very positive experience.
Edit 3: Thank you everyone for sharing your stories and comments. Based on popular request, I will post my story about the professor who argued for non-binary gender in the next few days, and I'll link it in this post as well.
Edit 4: Here's the story:
submitted by zaffre_diphthong to exmormon [link] [comments]

Game V.A 2020: Phase 09 - On my phone, I think I'm a sadist

Chaos chapter 9

"Good morning Cantaloupians. I am excited to introduce your new war tribunal!" The curtain raised again, and the people of Cantaloupe stared in confusion. In place of where the two men had sat the day before, were instead sticks with melons plopped atop them. The melons had faces painted on them, and on the top were coconut husks made into hair.
"My darlings. May the first resident please make your case!"
A slightly confused man can forward, "I supposed I'll start then... I'd like to propose that this problem stems from a lack of leaders. Let me be your prophet! I'd like to nominate myself to be in charge of communicating with the almighty, and leading this community to prayer and worship of him. I also think it would be helpful if all three women of Cantaloupe married myself and a few other select, Godly men who will lead them to righteousness."
The curtain closed momentarily, before reopening with the announcer standing.
"Plan dismissed as sexist and hard nope. Another vote it shall be!"
This phase's media recommendation- Escaping Polygamy on Lifetime
Nannersplit116 has been banished from Cantaloupe Commune, they were affiliated with the Cult.
kendall_black has disappeared from Cantaloupe Commune, they were affiliated with the Cult.
Username Vote
alfiestoppani 1
BhudsMcGee 4
Moonviews 1
Nannersplit116 19
PenguinJassy 1
TipsyTippett 3
The Flower Crown of Enlightenment was used:
Possible roles for PenguinJassy are: Agent F, Sheela, Sheeple


Submit lynch vote here.
Submit actions here.
Submit private confessionals here.

Countdown to Phase End.

submitted by CantaloupeCommune to hogwartswerewolvesA [link] [comments]

Went down the rabbit hole of Nurie (and Kaylee's) "bible school" that they "graduated" from... tuition is $30/semester

Admission requirements (page 2): umm, just be an adult person. Or a juniosenior in high school.
Overview of the courses and the tuition - $30 for a single person, $45 for a married couple.
Course descriptions (page 5):
Personal Evangelism – practical instruction in witnessing to unbelievers and leading them to Jesus Christ. Emphasis is laid on key Bible principles relating to evangelism. Students are taught how to use their personal testimony in witnessing and how to present the gospel clearly.
Survey of the Old Testament I – a survey of the Books of Law (Genesis through Deuteronomy) and the Historical Books (Joshua through Esther) of the Old Testament. The main theme of each book is highlighted along with other significant features including key words, key verses, and pictures of Christ.
Basic Bible Doctrine I – clear Bible teaching in the subjects of bibliology (the study of the Bible), theology (the study of God), Christology (the study of Jesus Christ), pneumatology (the study of the Holy Spirit), and angelology (the study of angels). Bible answers are given to commonly asked questions concerning the Christian faith.
Methods of Bible Study – helpful methods to assist believers in personal Bible study. Students learn principles of biblical interpretation to guide them in understanding different passages of Scripture such as narratives, psalms, proverbs, parables, and prophecy. Students also learn how to use Bible study tools to help them in their study of individual books, chapters, verses, and words.
Survey of the Old Testament II – a survey of the Books of Poetry (Job through the Song of Solomon), the Major Prophets (Isaiah through Daniel), and the Minor Prophets (Hosea through Malachi) of the Old Testament. The main theme of each book is highlighted along with other significant features including key words, key verses, and pictures of Christ.
Basic Bible Doctrine II – clear Bible teaching in the subjects of anthropology (the study of man), hamartiology (the study of sin), soteriology (the study of salvation), ecclesiology (the study of the church), and eschatology (the study of end times). Bible answers are given to commonly asked questions concerning the Christian faith.
Teaching the Bible – practical instruction on teaching the Bible effectively to adults, youth, and children. Biblical methods of teaching are explored and learned. This course is particularly helpful to Sunday School teachers and workers, Bible study leaders, and parents who are teaching the Bible in their homes.
The Christian Home – clear teaching from God’s Word concerning God’s design for the home and for the Christian family. Helpful instruction is given in the areas of marriage and parenting. This course is beneficial also to singles who plan to establish a Christian home some day.
Survey of the New Testament I – a survey of the books of the New Testament (Matthew through Ephesians). The main theme of each book is highlighted along with other significant features including key words, key verses, and pictures of Christ.
Survey of the New Testament II – a survey of the books of the New Testament (Philippians through Revelation). The main theme of each book is highlighted along with other significant features including key words, key verses, and pictures of Christ.
The New Testament Church – a study of the fi rst-century church in the New Testament. Emphasis is laid on the biblical purpose of the church and on the involvement of each member of the body. Key topics are studied such as worship in the church and the prayer life of the church.
The Life of Christ – a detailed look at the Person and work of the Lord Jesus Christ. Some topics covered are Christ’s virgin birth; His teachings, miracles, and parables; His suffering and death; His resurrection and ascension. Students also learn Bible answers concerning the deity of Jesus Christ.
Affiliated with Crown College of Tennessee
Also click here to get saved right quick
Seems very legit /s
submitted by actual-catlady to FundieSnark [link] [comments]

Kanye West joins two prominent anti-LGBTQ crusaders as one of twelve headliners of prayer rally ‘Awaken 2020’ happening today in Arizona

UPDATE: Awaken 2020 has responded, emphasizing that Lou Engle is not affiliated with the event.
Kanye West will be featured as the headliner of Awaken 2020, a 10-hour-long prayer rally in Arizona, which is being billed as the “first epic evangelical stadium event of the decade.”
West has announced that he will bring his gospel choir Sunday Service to the Jan. 18 event, which will take place at the Sun Devil Stadium in Phoenix, Ariz.
The appearance by the hip-hop mogul is being seen by many in the Evangelical community as a way which will be used by God to “help spark the next national spiritual awakening in the United States,” according to Arizona-based conservative news site The Western Journal.
According to the event’s page, organizers of Awaken 2020 are inviting participants to “open the door and enter into a new era, a new decade, of revival that is bringing a movement of signs and wonders, healing of the sick, and preaching of the gospel.”
West will join a roster of high profile anti-LGBTQ cusaders in the "monumental movement launching a new decade of awakening America back to God at a critical time in our nation’s history.”
The long list of Evangelical celebrities include:
  • Ardent Trump defender Guillermo Maldonado, who has said that having same-sex relations is “clearly prohibited by God” and “invites unclean spirits into our lives," according to the Advocate;
  • Ché Ahn, who has said that LGBTQ equality “is not a civil rights issue” because they never had “rights taken from them,” as reported by Right Wing Watch;
  • “Prophet" Cindy Jacobs of Generals International, who has warned that passage of legislation to prohibit discrimination on the basis of sexual orientation or gender identity, the Equality Act, could lead the nation to “come to a place of civil war;”
  • Lou Engle, one of the more prominent players on the American religious right, according to the Southern Poverty Law Center, who has called homosexuality a “spirit of lawlessness," was a vocal proponent of Uganda’s “Kill the Gays” bill, and once claimed Nazism was fueled by homosexuality.
Cindy Jacobs and Guillermo Maldonado are two of the 12 keynote speakers, including Kanye. Others include Daniel Kolenda, Brian "Head" Welch, Jerame Nelson, Jake Hamilton, Jeremy Riddle, David & Stephanie Herzog, Eddie James, and Steve Swanson.
Daniel Kolenda is a missionary evangelist who has led more than 21-million people to Christ face-to face through massive open-air evangelistic campaigns in some of the most dangerous, difficult and remote locations on earth. As the successor to world renowned Evangelist Reinhard Bonnke, Daniel is the president and CEO of Christ for All Nations; a ministry which has conducted some of the largest evangelistic events in history, has published over 190 million books in 104 languages and has offices in 10 nations around the world. He also hosts an internationally syndicated television program.
Dr. David & Stephanie Herzog are the founders of David Herzog Ministries.
Brian Welch, also known by his stage name Head, is an American musician, singer and songwriter. He is one of the guitarists and founding member of the nu metal band Korn. After becoming a born again Christian, Welch left the band in 2005 to focus on life as a father and to pursue his own solo career.
Jerame Nelson is a prophetic revivalist and the founder of Elisha Revolution. He is an author, as well as a well-known international conference speaker. It is Jerame's passion to equip the body of Christ in hearing God's voice and in walking in the supernatural power of God in every day life.
Jake Hamilton is an American Christian praise & worship singer and songwriter. Hamilton released the album entitled Marked By Heaven in 2009, which was his first full-length live album.
Jeremy Riddle is an American Christian musician, songwriter, and worship leader.
Steve Swanson travels around the world leading worship and training a generation of worshipers into abandoned joy and fullness of glory.
Engle appears to have previously been a headliner but is no longer shown on the website. Same for Ché Ahn.
submitted by HHHRobot to hiphopheads [link] [comments]

What I Learned from Edward Snowden at the Hacker Conference - Whatever Snowden's origins and affiliations, he was not coming to his audience as a peer. He was coming as a prophet, and the gospel was liberty and anonymity and privacy and security.

What I Learned from Edward Snowden at the Hacker Conference - Whatever Snowden's origins and affiliations, he was not coming to his audience as a peer. He was coming as a prophet, and the gospel was liberty and anonymity and privacy and security. submitted by galt1776 to Libertarian [link] [comments]

Covid-19 update Wednesday 22nd April

Good morning from the UK. It’s Wednesday 22nd April and today also marks the 50th Earth Day.

Virus news in depth

Air pollution falls by unprecedented levels in major global cities during coronavirus lockdowns - CNN reports that lockdowns restricting travel and industry imposed to halt the spread of coronavirus have resulted in unprecedented reductions in deadly air pollution around the world, new analysis shows. Major cities that suffer from the world's worst air pollution have seen reductions of deadly particulate matter by up to 60% from the previous year, during a three-week lockdowns period. The Indian capital New Delhi -- which frequently tops the world's most polluted city lists -- saw a 60% reduction in PM2.5 levels from March 23 to April 13 from the same period in 2019. Both New Delhi and the country's commercial center Mumbai experienced their best March air quality on record in 2020. During the initial three-week lockdown period, the number of hours rated as "unhealthy" in New Delhi dropped from 68% in 2019 to 17% in 2020. Over the course of Wuhan's 10-week lockdown, the city experienced its cleanest air quality on record for the months of February and March. The average concentration of PM2.5 plunged from 63.2 and 43.9 micrograms per cubic meter in February and March 2019 respectively, to 36.8 and 32.9 in the same months this year. The World Health Organization considers anything above 25 to be unsafe.

Ramadan in a time of plague: 'The best thing is to stay home, stay quiet' - The Guardian points out that the holy month of Ramadan is scheduled to start this week; the ongoing spread of Covid-19 poses unique questions for Muslims around the world, including whether they can access their mosque to pray, whether fasting is still required during a time of plague and whether they can travel home to visit friends and family (such visits are few and far between for many). Many mosques will be closed, the article says including the Ka’bah, the gold-embroidered shrine in Mecca’s Grand Mosque, as well as the Prophet’s Mosque in Medina and Jerusalem’s al-Aqsa mosque. Abdullah Abu Galous, a 38-year-old hardware shop owner from the Palestinian city of Ramallah, said it felt as if Ramadan had been cancelled. “I would never have thought that a tiny virus could stop us from celebrating the month of Ramadan. It has held more than one billion Muslims throughout the world hostage,” he said. Meanwhile, several Arab newspapers have carried expert assurances that fasting has not been shown to reduce resistance to the virus. Al-Azhar, Egypt’s top Sunni mosque, said last week that coronavirus could not be used as an excuse not to participate unless it was scientifically established that drinking water helps to ward off the disease.

Virus news in brief

Today’s live blogs are The Guardian, CNN unless otherwise specified

Supply chain news in depth

No takers: Hyundai cars sit in U.S. ports as virus keeps buyers away - While Hyundai is one of few global automakers whose production has recovered at home, its exports optimism has been dampened by the severity of the U.S. outbreak, weak consumer sentiment and as rivals have quickly moved to guard their turf. Consignments of cars shipped from South Korea are now sitting in U.S. ports, with dealers slow to take deliveries because of slumping sales and rising inventory, four people with knowledge of the matter told Reuters. The company idled a Tucson production line at home last week for five days, while sister firm Kia Motors (000270.KS) is looking to suspend three Korean plants for a week. And analysts now expect a sharp drop in first-quarter operating profit when it reports results on Thursday and some even forecast a second-quarter loss. “I hope that the situation will recover by the middle of next month. If not, we might have to lay off some people,” said Brad Cannon, general manager of an exclusive Hyundai dealership in California, whose sales are down more than 50% from when the pandemic started. Hyundai runs a factory in Alabama - which is closed until May 1 - but imports are key to meet U.S. demand. Only about half of its vehicles sold in the United States are made in North America compared to between 68% and 85% for Japanese rivals Toyota Motor (7203.T), Nissan Motor (7201.T) and Honda Motor (7267.T), who have also suspended production there till May. The South Korean company makes about 61% of its cars overseas, up from 48% a decade ago. That leaves it vulnerable to overseas factory shutdowns and shrinking demand outside of its home market.

Coronavirus pandemic 'will cause famine of biblical proportions' - The Guardian quotes the chief of the UN’s food relief agency who has said that the world is facing widespread famine “of biblical proportions” because of the coronavirus pandemic and that there is only a short time to act before hundreds of millions starve. More than 30 countries in the developing world could experience widespread famine, and in 10 of those countries there are already more than 1 million people on the brink of starvation, said David Beasley, executive director of the World Food Programme. “We are not talking about people going to bed hungry,” he told the Guardian in an interview. “We are talking about extreme conditions, emergency status – people literally marching to the brink of starvation. If we don’t get food to people, people will die.” Covid-19 is likely to be sweeping through the developing world but its spread is hard to gauge. What appears to be certain is that the fragile healthcare systems of scores of developing countries will be unable to cope, and the economic disaster following in the wake of the pandemic will lead to huge strain on resources. “This is truly more than just a pandemic – it is creating a hunger pandemic,” said Beasley. “This is a humanitarian and food catastrophe.” Beasley took his message to the UN security council on Tuesday, warning world leaders that they must act quickly in a fast-deteriorating situation. He urged them to bring forward about $2bn (£1.6bn) of aid that has been pledged, so it can get to the frontline as quickly as possible. Another $350m (£285m) is also needed to set up the logistics network to get food and medical supplies – including personal protective equipment – to where it is needed, including air bridges where ground transport is impossible.

Supply chain news in brief

Good news section

Taxi driver takes stranded student from Spain to Italy free of charge - CNN reports that an Italian student stranded in Spain due to the coronavirus crisis has been driven more than 1,500 kilometers home, free of charge by a taxi driver. Driver Kepa Amantegi, 22, drove Giada Collalto, also 22, from Bilbao, Spain, to Montebello, near Venice, Italy, after a series of unfortunate events left her stuck. Collalto's struggle to find a way back home included hours on the internet and phone calls with the Italian embassy. She managed to purchase a plane ticket from Madrid to Paris, then to Rome and finally to Venice. But on April 8, she found herself navigating more restrictions at the airport of the Spanish capital Madrid, where a flight attendant informed her she wasn't permitted to board. "I was desperate and angry, my parents were worried but couldn't do anything to help me. I called the embassy and they told to me to send an email. All hotels in Madrid were closed, no public transport to go back to Bilbao," she added. A friend of hers knew a taxi driver in Bilbao -- Amantegi -- and contacted him. "He immediately said he was available to come to pick me up and he drove nine hours from Bilbao to Madrid and back," Collalto said. But once she was back in Bilbao, she learned her apartment was no longer available. Amantegi offered to host Collalto in his family home for the night. "I insisted on paying him but he said, 'I don't want to get advantage of you, I see you are in a difficult situation, don't worry about the cost'," Collalto said, adding Amantegi only asked for a reimbursement of expenses for picking her up in Madrid. (Link)


Several asked if they can send me $/£/€ via Patreon (in some cases because I've saved them time or money, others for no reason at all). I don't need the cash (that's lovely though) but as you may have read above, food bank charities are getting really hit hard with all this panic buying. Please consider giving whatever you'd have given me to a foodbank charity instead:
Thanks in advance for any donations you give. If there's foodbank charities in your country and it's not listed above, please suggest it and I will include it going forward.
submitted by Fwoggie2 to supplychain [link] [comments]

HHH Essential Album of the Week #116: Mos Def - Black on Both Sides

Every Wednesday we will discuss an album from our Essential Album List
Last week: Eminem - The Slim Shady LP
This week:: Mos Def - Black on Both Sides
All previous posts: Here
Black on Both Sides, Mos Def's debut album, was released on October 12 1999 to universal critical acclaim. Not since the emergence of A Tribe Called Quest, De La Soul (or any one of the heralded Native Tongues collective) had hip hop seen an MC as intelligent, lyrically proficient, consciously aware, and baby-butt smooth as Mos Def. Black On Both Sides can be seen as an extraordinary solo debut, an unlikely commercial success, an influential framework for unapologetically black albums that make noise in the mainstream, the best offering ever from Mos Def, or a loving time capsule for a Brooklyn lost. There is arguably no other hip-hop album released in 1999 with as much dimension and impact.
By late 1999 hip hop was at a critical juncture. The culture of hip-hop and the medium of rap were becoming more defined as separate entities while still occupying the same space as the century rapidly came to a close. At the 1999 Grammys, Lauryn Hill claimed the first ever Album Of The Year award for a hip-hop and R&B release, with the tour de force that is The Miseducation Of Lauryn Hill. But at the same time, Juvenile and Cash Money foreshadowed a commercial rap boom when they declared both 1999 and 2000 were theirs on one of the biggest hits of the year, “Back That Azz Up.” Dr. Dre’s 2001 would earn a gold certification in its first week en route to a platinum plaque with over 90 seconds of audio from a staged orgy on it.
There is more of a peaceful coexistence of rap on top and hip-hop in the underground now, but 1999 saw a second wave of tension between artists who were considered to be continuing the traditions of hip-hop and those who were perceived to be selling out for money and fame. It had happened once before in the late ’80s and early ’90s, when rap moved out West and many hip-hop traditionalists on the East Coast thought N.W.A were sensationalizing their lifestyle to pimp it across the country under the guise of “street knowledge.” Hence Common’s disappointment with the game in his 1994 track “I Used To Love H.E.R.” It seemed the first battle was lost as sales sky-rocketed while any semblance of consciousness in the mainstream was going to die along with Tupac and the Notorious B.I.G. So this second wave of resistance against the commercialization and globalization of hip-hop had much more urgency. It felt like a last stand against what was most likely inevitable.
Rap had already existed and thrived in other regions, but traditionalists, especially those in the five boroughs of NYC, felt it was more derivative each time another region got its hands on it. New York still occupied the majority of the charts with five of the 10 rap albums with the highest first week sales in 1999, but the gap was closing quickly. In addition to other regions gaining ground, albums from politically savvy veterans like Public Enemy or the Sugarhill Gang and newcomers like Nas and the Roots failed to register blips on the popular radar and even fell short critically in some cases. It was becoming dismal for fans and artists of substance alike, and though they knew they were on the losing team in terms of sales and popularity, one MC would give them a last glimmer of hope.
In many ways Mos was perfectly groomed to lead the conscious fight at the turn of the millennium. He watched hip-hop make its way through the NYC boroughs, and saw Biggie Smalls win freestyle battles on Bed-Stuy corners. He saw one of the biggest superstars of rap as a “local cat,” and would never forsake his Brooklyn roots no matter how high his star rose. He fully understood the exigence of the moment, fittingly making his recorded debut on De La Soul’s 1996 warning cry Stakes Is High. The Black Dante fits in seamlessly rhyming alongside veterans Posdnuos, Maseo, and Trugoy on “Big Brother Beat,” but he invigorates the track with his fresh, signature flow in just eight bars.
That Native Tongues tie would lead to him showing the world much more of what he could do alongside fellow crew member and Brooklynite Talib Kweli on Mos Def & Talib Kweli Are Black Star in 1998. From Brooklyn to Africa it was hard to find someone tapped into rap that wouldn’t respond to “One, two, three… ” with “Mos Def and Talib Kweli-i-i!” The perfect pairing established both as firmly local, but worldly MCs with head-spinning rhyming abilities. The album only hit #53 at its peak position on the charts, but it was critically beloved and caught the attention of the zeitgeist. Even so: Despite the buzz, there were still doubts about how the mighty Mos would perform commercially and fit into the changing landscape of the mainstream.
Enter Black On Both Sides — a marvelous solo debut from Mos Def that would briefly, yet brilliantly, blackhole some of the spotlight from the commercial takeover and give it back to hip-hop’s early tenets, back to New York and cognizance. Four months after its release, the album would hit number one on Billboard’s Top Rap Albums Chart and be certified Gold, signifying 500,000 units shipped. Back then, a lot of big rap albums would go Gold or close to it in their first week. Yet the album reaching those heights after moving just 78,000 units in its first week meant people were hooked long after the initial rush of the album’s newness. Ingenuity often takes time to sink in.
It’s not hard to see why the album grew on listeners. Black On Both Sides possesses a wonderful depth and breadth in the midst of a rhyme clinic with a steady current of blackness and Brooklyn as its lifeblood. The man either says, spells, or alludes to Brooklyn over 35 times on the album collectively, and does so 19 times on the track “Brooklyn” alone. The constant shoutouts don’t feel like overkill because he roams so far away home in the number of topics he touches on.
The Mighty Mos addresses the state of hip-hop on the intro “Fear Not Of Man,” the importance of community on “Love,” lust on “Ms. Fat Booty,” the dangers of flexing too hard and living life too fast on “Got” and “Speed Law,” the global water crisis on “New World Water,” the legacy of black music he is attempting to keep alive on “Rock ‘N’ Roll,” escaping poverty on “Climb,” black social mobility on “Mr. Nigga,” and much more. He does it all with dazzling wordplay, captivating storytelling, sophisticated similes and metaphors, and complex rhyme schemes.
Immediately he lets everyone know he’s in tune with what’s happening to the rap game on the intro “Fear Not of Man,” and positions himself as someone who should be heard in the matter. Yet it’s not some self-aggrandizing spiel. It’s simply an answer to a question: “Yo Mos, what’s getting ready to happen with hip-hop?” He replies: “Whatever’s happening with us.” He goes on to explain that “Me, you, everybody, we are hip-hop” and “Hip-hop is about the people.”
Though he offers tidbits about people not being valuable because they “got a whole lot of money” — setting himself in opposition to the birth of the bling era — he doesn’t come off as preachy or corny. There is a measured nonchalance that lets you know he’s spent a lot of time contemplating the fate of the culture he loves, and he’s not worried. It’s the perfect first offering to set the tone for the album because he comes off as knowledgeable, but he isn’t “trying to kick knowledge,” as Nas would say. That is a delicate balance to strike and Mos does it well, making what follows on the 17-track behemoth easy to digest and accept.
The intro frames the subsequent “Hip Hop” perfectly. It’s understood why Mos has to keep the OG Spoonie Gee alive with the opening line “One for the treble, two for the time.” Lines like “The industry just a better built cell block” still have plenty of bite, but they don’t come off as condescending. The sharp barbs feel more like a man who cares deeply for his people, his culture, and his music than some prophet sent to deliver the rap game from evil and temptation. The transition into the wonderful storytelling on “Love” further establishes his conviction and what he’s fighting for. His depiction of the love and warmth he felt despite a poor upbringing in the Roosevelt housing projects leads listeners to realize there is so much lost when a rapper’s downtrodden community is exploited for the sake of image and profit.
Mos continues with the engaging storytelling on “Ms. Fat Booty,” subverting the rise of the “video hoe” moment where women were basically only cast as eye candy ornaments. His story of how Sharice opened his nose up is masterful; it’s a testament to Mos’ skill that he was able to work an Idaho Potato into a rhyme and not come across irredeemably cheesy. Perhaps the best part of this song is that you can picture all of this going down in a Brooklyn club and continuing in the neighborhood, like a Spike Lee screenplay. Up to the halfway point of the album, it’s fair to say he hasn’t even left Brooklyn yet, but it’s already captivating.
When he does exit the borough, things get even more interesting. Dude comes with some smooth singing chops on “UMI Says,” and that change in form signifies a relocation from the local to the global geographically, but also a shift from a specific blackness in Brooklyn to blackness internationally and historically. This is the first sense we get of Mos Def the traveler, theologian, and philosopher. The stretch from “UMI Says” to “Climb” and from “Mr. Nigga” to “May-December” showcase how far Mos could wander despite being firmly rooted in Brooklyn. From the Arabic words — Umi (mother), Abi (father), Jiddo (grandfather) — on “UMI Says” to the nations without clean drinking water that come to mind on “New World Water” to the thorough statistical analysis of inequity that is “Mathematics,” Mos goes places where probably 95% of rappers don’t have the knowledge or skill to follow.
What partly ties everything he expands on together is the steady current of blackness underneath. “Rock ‘N’ Roll” in particular highlights a black legacy in rock music that you still can’t find in history textbooks to this day, featuring everyone from Chuck Berry to Bad Brains. Lines like “Fools done upset the Old Man Rive Made him carry slave ships and fed him dead niggas” on “New World Water” reminds you that his skin color informs his perspective first and foremost. “Mr. Nigga” reminds you that other people’s perspectives are informed first and foremost by his skin color as well, no matter where he gets to in life. “Habitat” shows you that there are Brooklyns all over the country, and all over the world with resonant lines like “Son I been plenty places in my life and time/ And regardless where home is, son home is mine.”
Another aspect that keeps Black On Both Sides cohesive is its production. Though this album isn’t quite Questlove and company locked in a studio together being geniuses, it is one of the more loosely affiliated Soulquarian projects. The sonics are not as groundbreaking and quintessential as they are on D’Angelo’s Voodoo or Erykah Badu’s Mama’s Gun, but they’re smart and sophisticated in matching Mos’ every move. (Mos was also heavily involved on the production side of the album, as he tends to be.)
On “Got,” Ali Shaheed Muhammad of A Tribe Called Quest and production crew the Ummah (with J Dilla and Q-Tip) keep things just engaging and varied enough to not be boring and let Mos’ lyrics shine. We of course can’t forget the legendary DJ Premier lending some classic New York boom bap and triumphant horns on “Mathematics.” A young 88-Keys also contributes some subtle brilliance on the keyboards on “Love,” “Speed Law,” and “May-December.” No sound ever detracts from Mos’ voice; they only serve to uplift and keep things moving.
More important than the relationship between Mos’ vocals and the sounds surrounding them, the production subtly enhances the motif of blackness. Peep this list of samples and tell me it’s not one of the most melanated things you’ve ever heard: “Fear Not For Man” by Fela Kuti (on “Fear Not Of Man”), “One Step” by Aretha Franklin (on “Ms. Fat Booty”), “Anyone Who Had A Heart” by Dionne Warwick (on “Know That”), “A Legend In His Own Mind” by Gil-Scott Heron (on “Mr. Nigga”), “We Live In Brooklyn” by Roy Ayers (on none other than “Brooklyn”), Angela Davis’ interview with Art Seigner (on “Mathematics”), James Brown’s classic “Funky Drummer” break (also on “Mathematics”), and “On And On” by Erykah Badu (again on “Mathematics”).
Though he strays far from Brooklyn in the breadth of topics he addresses, the borough’s steady presence is the first sign of how the album is aging. Mos Def refers to Brooklyn as Bucktown, and the album feels like a time capsule for a Brooklyn that no longer exists. The “luxury tenements” that Mos Def foreshadowed on “Hip Hop” indeed “choke the skyline” as deep as Bushwick and Flatbush. The areas he names where people get “got” have been gentrified.
No longer is the intersection of Broadway and Myrtle “black as midnight” as he describes it on “Mathematics.” Silly awning ordinances make businesses that have been thriving for decades look like they’ll be shut down soon. Murals depicting a white woman adorned in chains with pendants tell people to “Protect ya neck.” Google swoops in with ads that tell people who have lived in Brooklyn for decades that “You don’t know Bed-Stuy (yet).” Rents sky-rocket and displace multigenerational families, forcing them deeper into Brooklyn until rent in that area becomes unaffordable and they have to move again. The Brooklyn the Black Dante refers to is sadly gone and mostly colonized.
The album has aged beautifully in other ways, though. There are clear sight lines to contemporary, politically conscious albums like J Cole’s KOD. Black On Both Sides is still a blueprint for any conscious album that makes mainstream appeal bend to its sensibilities, such as recent classics like Kendrick Lamar’s To Pimp A Butterfly, Solange’s A Seat At The Table, and D’Angelo’s Black Messiah. It’s less than 100,000 copies away from a Platinum certification, and could reach the milestone soon with its 20th anniversary possibly providing a resurgence in sales.
Mos Def has turned into quite the traveler since Black On Both Sides, giving even more credibility to his hints of far-flung wisdom on the album. He had trouble leaving South Africa after spending three years living in Cape Town. He started performing under his Muslim name, Yasiin Bey, and has since dropped four more albums to varying critical receptions. He has contemplated retirement several times, but also promised three more albums during the rollout for his latest offering, Dec 99th with producer Ferrari Sheppard. Though Mos more often than not comes correct on the mic, only 2009’s The Ecstatic approaches the end-to-end, how-dare-you-skip-a-track greatness of Black On Both Sides.
submitted by The_Plow_King to hiphopheads [link] [comments]

Examples of the Rage and Irrationality on the ex Baha'i forum

Most people I know, when corrected, at least try to find out if they are wrong and investigate and correct misstatements. But on the exbahai subreddit factually false statements are repeatedly made that any experienced Baha'i or person familiar with the Baha'i Faith or that takes the time to investigate would know are not true. Yet, no one bothers to correct the errors and when someone like me points out errors, they double down on the error and scream like they are somehow being persecuted.
What is clear is: 1. Most of the people on the exbahai subreddit really do not know what they are talking about when it comes to the Baha'i Faith or else don't care that stuff gets said and repeated that is clearly false (if they did, someone would correct obvious factual misstatements that most experienced Baha'is would know is false as occurs frequently on the bahai subredit),
2. Honest people would not exaggerate or inflate claims that are simply silly and not credible (like claims of love bombing and compulsion or brainwashing; such things simply do not exist in the Baha'i Faith as those terms are used and understood in sociology and psychology and are, in fact, not consistent with Baha'i teachings and practices; yet I see such false claims get repeated with a certain frequency; a more fair criticism might be that Baha'i communities often mistakenly eave "seekers" to themselves for fear of appearing to be too pushy and have a habit of leaving people to investigate for themselves or not being warm or loving enough as a result).
3. Honest and sincere people would not spread and then repeat disinformation especially when based on hearsay and unreliable information (like claims that the Baha'i Faith is not growing or experiencing disunity; in fact, 99.9% of all Baha'is in the world are united in one common religious organization; the Baha'i Faith is rapidly growing in developing countries in many parts of the world at this time; the core activities introduced in the past 28 years have resulted in substantial increases in activity levels, fund contributions, and unity generally) (similarly, the patently false claims that the number of Baha'is in India is less than 5,000 is rediculous to anyone actually knowledgable about the Indian Baha'i community and its history; one can count that many active Baha'is in the area around New Dehli; there have been youth conferences with thousands of youth in some single states of India; and recorded enrollments and core activities in just the New Dehli region that exceed those numbers).
4. What becomes clear is that a lot of the active persons on the exbahai subreddit really don't care about the truth and are entirely hypocritical in that context with respect to their claims as a result.
It seems strange that a Baha'i, like me, would consider and respond and research what they are saying (indicating my willingness to hear such information) but they want to scream and complain whenever someone like me responds, no matter how respectful or factual that person might be in the response.
Rarely, but sometimes, I will PM a person posting erroneous information to allow them to correct misstatements. I do this on other forums I participate actively on and do this on the Bahai subreddit much more frequently. Today, a person ( u/Fresh-Rouge1855 ) on the exbahai subreddit reposted something I sent to him today in a PM. Then he created a new post raising a stink about being PMed, ignoring the fact that exBaha'is have been known to PM Baha'is about their posts on the Bahai forum and Baha'is, (myself a number of times over the past three years).
My sense is this is some kind of self-aggrandizement. This seems to be the thing on insular, rage-based groups on reddit and has often been noted as an issue with reddit. There is the overstataed cry of martyrdom and typical belittling of the person simply responding sincerely with actual knowledge of the subject.
I don't get it. If I receive a comment or PM calling out something I said as wrong, I at least consider and investigate it and am willing to reconsider my position, even if I find the person objectionable and offensive. Many persons can attest to that fact that I have interacted with.
I don't know why a person would post inflammatory disinformation, especially without checking the facts independently, other than to get attention and sympathetic posts by an insular group that seems to revel in disinformation, rage, and hatred, much of it irrational. This is all-too-common on the Internet forums and is a sign of the declining morality and disunity of this materialistic and self-absorbed society. What is strange is that he would not verify what I said and doubled down to deny factual information even when offered links to the correct information.
What seems to be going on on the exbahi subreddit is a combination of a limited number persons who are really just trolls (some of them from Iran including at least two of the moderators who appear to be Shi'ih Muslims) combined with a very small number of marginal and disaffected persons (who seem to turn over a lot and some appear to be "sock puppet" accounts created to appear to have more activity at times) who appear to be looking for excuses for why they chose to no longer be a Baha'i (often really due to not wanting to comply with Baha'i laws; rebelling or angry with family members who are Baha'is; not taking the time or being open to actually studying and understanding the proofs and evidences of the Baha'i Faith (see for example Proofs of the Prophets-The Case for Baha'u'llah by Peter Terry or The Challenge of Baha'u'llah , 2018, by Gary Matthews); or not being able or willing to conform to Baha'i spiritual morals and expectations of civil behavior). These persons have lingering resentments not characteristic of most former Baha'is (and I have had some very good friends who left the Faith freely and most leave with no ill will and many say that if they ever came to believe in God that they would only be a Baha'i):.
Why would a person like that includes especially in the United States agree to affiliate with or associate with professional paid anti-Baha'i trolls from Iran and allow authoritarian and intolerant Muslims in Iran republish and post inflammatory material about the Baha'i Faith to be used in Iran to justify the efforts to further persecute and oppress innocent Baha'is? Think about how despicable and truly evil such an act really is?
[Since the exBahai subreddit seems to want to ban anyone posting truthful information or opinions not hostile to the Baha'i Faith, I am posting here. (See the recent u/jolo444 posts on this subreddit for an example where one mod, u/MirzaJan who has selfdoxxed himself and has been exposed by others on exbahai as an anti-Baha'i Shi'ih troll from Tehran, Iran, created a false excuse (claiming spamming when the person posted no links at all in his posts) to ban a user and then made clearly false accusations as well for evidence of the lack of sincerity of the mods on the exbahai subreddit)]
submitted by DavidbinOwen to FreeSpeechBahai [link] [comments]

CMV: Sectarianism in Lebanon will never be fully uprooted unless the fears of all sects are resolved.

Edit: TLDR: We can't just turn Lebanon into a secular state and expect sectarianism to go away. There's too much fear for community survival, the essence of Lebanon is wonky and mired with sectarianism and foreign intervention, Lebanese people have way too many different conceptions of identity, and a secular state cannot guarantee that all sects are protected. Though many solutions have been bandied about, none seem very applicable.
There's always this dream that through turning Lebanon into a secular state, the society will gradually embrace a Lebanese identity above all else, and no one will care about your religion or lack thereof: a secular paradise! However, I believe this idea to be incorrect, as much I would like it to be true. I will be outlining my reasons below:
1- Sectarianism, as much as it involves religion and identity, plays on one crucial factor: survival. The essence of sectarianism is a fear that your religious grouping is going to be wiped out by another grouping or the remaining groupings. Let's take what happened on Saturday as an example. When the video of curses against the Prophet's wife Aisha was released, things escalated quickly. When you curse another group's sacred figures, you invoke a sort of disregard for the other group. It's sort of like you're saying, "IDGAF about your group's concerns, all I care about are my group's concerns and I will trample on your group if necessary to make that happen."
That kind of perception is fear-inducing, and for social groups like ours which have been conditioned for ages on looking out for their survival, this acts as a call to action on basis of defending your community against the other. In an ideal world, both communities are one, just under different beliefs. But real life ain't working that way.
2- Lebanon's been built on very wobbly grounds. Sectarianism in Lebanon has been promoted directly or indirectly by the rulers of the land as well as the influencing foreign powers for hundreds of years, at least since the 1700s. We've seen Maronites vs Druze, Muslims vs Christians, Sunnis vs Shias and everything in between. The very genesis of an independent Lebanon was based on a verbal confessional contract in an attempt to allay the fears of all parties whilst concentrating power at the hands of elite zu3ama. However, as we're seeing now, that basis was flimsy, very flimsy.
3- Each sect in Lebanon has a wildly different view of the kind of life, the Lebanon they want to see come to life. It's been that way for ages. From political affiliation and identity (Western vs Arab with Syrian in between), to the Palestinian question (Israel the Big Bad vs ain't nothing wrong with peace), to the social norms and cultural ideals, each sect has it's own vision of how they want things. Even secularists and atheists have their own visions of the above, and it ain't even uniform. Neither is the vision of the sects for that matter, but everything can be roughly categorized to a certain degree for identifying differences.
4- A secular state by itself does not, and will not, guarantee that all sects are safe from possible annihilation. Granted, any secular, democratic state worth its salt will need to have laws guaranteeing freedom of religion and worship. However, to those with a sectarian view, of which there are many, any majority representation of a sect in government will present a perceived threat to the other sects' safety and security, as God forbid sect x dominates. This is regardless of the level of secularism of the candidates: Sectarianism does not work with the logical realm. It works with feelings.
With all the above, the question becomes: How do we allay the fears of all sects so that we can build a damn country?
There have been attempts to solve this quandary, but all seem unconvincing to me. A blanket secular state, as discussed above, won't really wipe away sectarianism. Federalism is sexy and would encourage decentralization, but is inapplicable in such a small nation with intermingling communities. Plus it may cause forced migrations and sectarian cantons which would legalize the war situation proper. And the division of thirds (or mutelate) proposal is simply going to redivide the sectarian balance of power between Sunnis, Shias and Christians rather than lump Muslims together into a 50-50 with Christians. It's just moving the weights but keeping the same game we've got here.
Perhaps the most interesting proposal remains the one within the Taif Accord: secular parliament, secular laws and secular posts, with a Senate Council containing representatives of all sects that would decide on crucial, game-changing decisions that require some form of consensus among most of the religious communities in Lebanon. While that limits inter-sect conflict through requiring a form of consensus-building, there is a risk of several sects banding together in order to screw a certain sect over.
TBH I hope I'm wrong, that there's a way to get rid of the fuckwits ruling us today, elect proper humans who have Lebanon's best interests in mind, and that a secular state would allow everyone to live in peace and not have to worry about their sect's survival, since there is a state that protects ALL citizens without discrimination. And if there is, let me know of it. Convince me I'm wrong.
But if not, then what would you recommend we do? Immigrate? Sect war? Eradicate all religions? Bring forth the rule of our one true cosmic deity Cthulhu?
submitted by badgenes94 to lebanon [link] [comments]

Inconspicuous Van: Phase 09 - I need another day off

Chaos chapter 9

"Good morning Cantaloupians. I am excited to introduce your new war tribunal!" The curtain raised again, and the people of Cantaloupe stared in confusion. In place of where the two men had sat the day before, were instead sticks with melons plopped atop them. The melons had faces painted on them, and on the top were coconut husks made into hair.
"My darlings. May the first resident please make your case!"
A slightly confused man can forward, "I supposed I'll start then... I'd like to propose that this problem stems from a lack of leaders. Let me be your prophet! I'd like to nominate myself to be in charge of communicating with the almighty, and leading this community to prayer and worship of him. I also think it would be helpful if all three women of Cantaloupe married myself and a few other select, Godly men who will lead them to righteousness."
The curtain closed momentarily, before reopening with the announcer standing.
"Plan dismissed as sexist and hard nope. Another vote it shall be!"
This phase's media recommendation- Escaping Polygamy on Lifetime
Nannersplit116 has been banished from Cantaloupe Commune, they were affiliated with the Cult.
kendall_black has disappeared from Cantaloupe Commune, they were affiliated with the Cult.
Username Vote
alfiestoppani 1
BhudsMcGee 4
Moonviews 1
Nannersplit116 19
PenguinJassy 1
TipsyTippett 3
The Flower Crown of Enlightenment was used:
Possible roles for PenguinJassy are: Agent F, Sheela, Sheeple


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Countdown to Phase End.

submitted by CantaloupeCommune to InconspicuousVan [link] [comments]

I am a VERY new player and I want to build an affordable and balanced deck for my dad that's suitable for play against my own.

I don't know if this is the right place to put this, as I'm new to Magic and the subreddits affiliated with it. I got a Magic deck off a friend a while ago (entirely red, I don't know the terminology) and I haven't done much with it. It seems to be focused on instants that deal a lot of damage. Recently I decided that I wanted to try learning Magic properly, and my dad has agreed to play with me to let us both learn if I can sort out a deck for him.
I know the basics of how to play Magic, but not much else, especially about deck-building. Since I don't know much I don't know what information will help with deciding what card types or deck would make a balanced counter to my deck to help make an even playing field, so I'll include ALL the information.
My deck includes:
I'm not sure how much of this is helpful, or if I'm going about this the right way, so anything at all, even if it's relativly unrelated to my actual question, would be amazing.
submitted by Makar_Accomplice to budgetdecks [link] [comments]

Excerpt: Anarch- How Chaos actually sees the Emperor and the Imperium

Setting: An Imperial Guardsmen (Mkoll/Ghost) was taken prisoner by Chaos forces and moved to their main encampment. While he stages a breakout, he notices that native statues of the Emperor (depicting him as a sea god or some sort of Deus Ex Machina rather than a more Christo-Juedic deity surrounded by angels), have been left relatively untouched by the invading renegades. When he questions his captive (Olort), the renegade explains how many of the Chaos affiliates see the Emperor.
'Why have these not been torn down?’ Mkoll asked Olort.
Olort seemed surprised. ‘They show him as he is,’ he replied. ‘Why would we break those?’
‘I don’t understand.’
‘The Urdeshi know the deeper truths,’ said Olort. ‘They are kin to us. They understand the fluidity. You cannot stand upon a border line for generations and not see both sides.’ Olort glanced up at one of the images. ‘See him there, not as a false emperor surrounded by saints. He is shown as the machine, as the mutation, a force of war. He has always been a creature of the deep warp, warped like us. You know him only as you want to see him.’ Olort made a gesture of respect to the engravings.
‘You worship him?’ Mkoll asked.
'Nen, we respect,’ replied Olort. ‘He is no god, nor is he an emperor. But a prophet? Kha. Yes. He has seen the enlightenments of the Eight Powers and witnessed the truth of the warp. Ghost, your kind… they follow blindly. They see what they want to see. The Holy Lord, blessed of all, defying the darkness. But he stands in the darkness, beyond the curtain of death, fed by the warp and changed by it. He is a brother to us, a brother we must sadly fight to subdue until he renounces his insurrection.’ Olort looked at him. ‘You know nothing of this?’ he asked.
‘It makes no sense.’
‘This is because of your breeding. The indoctrination of your heretical culture. Do you… not know why we fight?’
‘You fight to annihilate.’
Olort shook his head sadly. ‘You are a man of war, Ghost,’ he said. ‘You have spent your whole life, I’d wager, serving your Throne in the field of battle. And you have never stopped to wonder what those you fight believe in? What our cause is?'
Mkoll didn’t reply.
‘We fight to bring you back,’ said Olort. ‘We fight to break your mindset and your blind beliefs. To make you see the truth and embrace it. Your prophet-lord has seen it, but he can no longer speak it, so your kind, they fight on according to ancient decrees and fossilised laws, things you believe are what he would have wanted. He is of us, and will be welcomed back to our bosom on such day as his followers finally lay down their swords and accept the warp-truth. Your faith in a man that was never a god has blinded you for ten millennia.’
‘No,’ said Mkoll simply.
‘This is the way of it,’ replied Olort. ‘You think we are the darkness. But you are the darkness. Your ignorance is a shadow on your eyes and a fog in your mind. We fight to deliver you from that. We fight, Ghost, to save you.'
An interesting philosophy. While you can definitely pick out inconsistencies in the logic, it is fascinating to see a chaos ideology that extends past 'Emperor bad, Chaos good. Death to the servants of the Corpse God!'
submitted by Hoyinny to 40kLore [link] [comments]

My five-year journey to baptism

Today I feel compelled to share the long-winded version of my conversion story, which is still in progress. I don't really have anyone in my personal life who is supportive (save for my husband who's heard it about a dozen times), so I figured I'd post here. Be warned, it's probably way too long and way too personal.
My introduction to the church was nearly 5 years ago. I've been a pianist since the age of seven, when I threw a temper tantrum because I couldn't make any pretty noises. I took lessons from the only teacher in my tiny Wisconsin town for five years and quit when I decided I needed more of a challenge. I was very ambitious at that age, and set my sights on entering competitions.
I did a few judged events in middle school and performed well. By the time I turned 13 years old, I had improved and built up my repertoire enough where I felt ready to audition for big competitions, and I set my sights on one the next year in SLC (a very long way from home). To my surprise, my family was very supportive, and helped organize for my uncle to accompany me. Eventually, the time came, and I was grossly unprepared. But at this point, everything is already paid for, and I decide to go anyway and give it my best shot. Before my mother dropped me off at the airport, she quipped, "Now, don't you be coming back Mormon!"
We flew in about two days before the actual audition so that we could have a little time to play tourist and relax before things got serious. Our hotel was very close to Temple Square, and my uncle decided to drag me along early that first morning. My mind was honestly anywhere but that. While my uncle was enjoying an all expenses paid vacation, I was freaking out, desperate to find a piano to practice on. After a little bit of sightseeing, which I was barely present for, my uncle approached an older man serving there to chat with.
I remember my uncle asked a ton of questions. I stayed mostly quiet. I had no idea what I might ask. But for a moment, my worries became somewhat muted, pushed to the background as I heard for the very first time about the restoration of the gospel. My attention had been caught. I learned about the building itself. I learned about eternal families, and living prophets, and proxy baptisms. I silently admired how unashamed these people were in their faith and the Christ-centered lives they lead. It was a ton of information at once, but I was fascinated. He had planted the seed.
Long story short, I bombed my audition (they said my hands were too small, which still burns today 😭) and we returned home. One of the first things I did when I arrived was hop on my computer to scour I hesitated for over a month to ask my mother to allow me to speak with missionaries, and when I finally slipped it into conversation, let's just say she wasn't happy about it, which I expected. I was upset, but I told myself my interest in the church was just a passing feeling and that it would eventually let go.
Spoiler alert: it did not let go.
Over the course of my high school years, every few months something would come along to remind me, and I felt a burning in my chest. I felt it when I left the church that I was raised and confirmed in my sophomore year. I felt it on the nights I would sneak out just to walk in nature. I felt it every time I was asked what church I belonged to. And every time I felt it, I would go on another information binge. I followed the church and a bunch of members on my social media. I watched countless videos about church history and controversy. I even got really close to reading the actual Book of Mormon a few times (the idea was really overwhelming at the time, and I felt completely unprepared every time I tried to start). Eventually I would tire of it knowing I couldn't do anything about it. That is, until I could.
Very shortly after I turned 18, I escaped my home of origin and married my partner of two years. The first six months of our marriage were spent in Minneapolis, where he had been attending college. For me, this time was spent attempting to cope with numerous traumas and the effects thereof with intense therapy and two inpatient stays. This took up nearly all of my energy, but I'd be lying if I said I didn't think about inviting missionaries over to my apartment a few times. The issue was that we were living on campus at a religiously (AG, the denomination my husband was raised in) affiliated school, and my husband, after watching a few anti documentaries, was worried that I would fall victim to predatory tactics. I respected his wishes.
Eventually, in December, we moved back to his hometown in WI and during this time I prayed a lot. Not necessarily about the church, but about how I can make Him the center of my life. I shortly thereafter had this thought, this realization, this revelation; almost as if the idea had been put there by something other than myself, it was so sudden and powerful.
"Your faith is so much more important than what others think of you".
So simple, but I needed to hear that so badly. The fire lit up again. I requested my first chat online the same day and checked the BoM out from the library. I spoke with the sister they connected me with about what I had realized that day, and how I chickened out every time it was time to take another step. We had a fantastic conversation but unfortunately after that I lost my cell service and it didn't go far. I returned the book before cracking it open. But little did I know, she kept praying for me, and that was last time that would happen.
Fast forward to a few weeks ago. My husband and I were sat in the car, parked in the driveway. We chatted about a number of things, mainly concerning faith. We eventually got to the point where he asked me if there was a church I'd like to try out when COVID-19 blows over. There was a long silence. I didn't expect him to pose that question at all, especially considering how much his church means to him. I hesitated before I told him what I was really thinking: The Church of Jesus Christ of Latter-day Saints. This was nervewracking because the last conversation we'd had about it was not very positive. I was honestly shocked to find he was absolutely supportive of me getting in touch with missionaries. He made it clear it was not for him, but I had the green light.
Minutes later I filled out the form to be contacted. The missionary I spoke with on the phone seemed surprised at the whole thing, considering the times, but we figured it out and set up a Zoom call the next day. They drove a copy of the Book of Mormon to my house as soon as we finished, and this time, after just holding it for a solid five minutes, I was washed over with a sense of calm. I opened the book and started reading. I was no longer overwhelmed by the language. I read the first chapter with ease, and as I was advised, I prayed about it. No sooner had I bowed my head, than I received the answer I knew deep down that I would get. I finished the prayer anyway with tears of joy and relief.
The very next lesson they asked me to be baptized. I could not contain my excitement. The missionaries told me they usually don't ask so soon, but that they had been prompted by the Spirit to do so. It was a glorious moment. My dunking date was set for June 13. I have been attending Zoom church and Relief Society meetings, taking my lessons, and reading the heck out of the Book of Mormon (I've almost finished 2 Nephi!). My husband is the only one in my personal life cheering me on, which gets down on me sometimes, but has surprised me with my own resolve and endurance. I also know I have a ward family that is excited to meet me and welcome me once it is okay to reconvene.
If you got this far, even if you skimmed it, I want to thank you so much for reading my story. It's been a long time coming and I am so ready to make these covenants and start the next chapter of my life with Christ at the center. ☺️
submitted by mayovegan to latterdaysaints [link] [comments]

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