Category Archives: nayra

Malamatiyya

“Al-Sulami praises the Malamati wariness of hypocrisy saying that “no man can attain the rank of these people unless he regards all his actions as hypocrisy (riya’) and all his spiritual states are presumptuous pretense (da’awa)

Consequently, the Malamatiyyas believed that the only way to rid oneself of ego was to practice asceticism secretly and publicly act unlawfully in order to humiliate the nafs from all angles, from both external agents and from the Malamati himself.[20] To illustrate such a practice it is said that a saint “was hailed by a large crowd when he entered a town; they tried to accompany the great saint; but on the road he publicly started urinating in an unlawful way so that all of them left him and no longer believed in his high spiritual rank.[21] According to the Malamati, this saint was virtuous in his unlawfulness.

The Malamatiyya school of thought deemed that adherents should not take help unless it is humiliating.”

Dream

“…we saw a vast city on the move with its inhabitants, with mosques and bazaars in it, the smoke of the kitchens rising in the air (for they cook while on the march), and horse drawn wagons transporting the people. On reaching the camping place they took down the tents from the wagons and set them on the ground, for they are light to carry, and so likewise they did with the mosque and shops.”

— Ibn Battuta, 1331–1332

Zitkála-Šá

“I was not wholly conscious of myself, but was more keenly alive to the fire within. It was as if I were the activity, and my hands and feet were only experiments for my spirit to work upon…A wee child toddling in a wonder world, I prefer to their dogma my excursions into the natural gardens where the voice of the Great Spirit is heard in the twittering of birds, the rippling of mighty waters, and the sweet breathing of flowers. If this is Paganism, then at present, at least, I am a Pagan.”

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‘”Saluting the Light’, was a custom that was performed by grown males in the Aleut community. This early custom is described as follows –

The grown men were in the habit of emerging from their huts as soon as day was breaking, naked, and standing with their face to the east, or wherever the dawn appeared, and having rinsed their mouths with water saluted the light and the wind; after this ceremony they would proceed to the rivulet supplying them with drinking water, strike the water several times with the palm of their hands, saying:

‘I am not asleep; I am alive; I greet with you the life-giving light, and I will always live with thee.’ While saying this they also had their faces turned to the east, lifting the right arm so as to throw the water, dripping from it, over their bodies. Then throwing water over the head and washing face and hands, they waded into the stream up to their knees and awaited the first appearance of the sun. Then they would carry water to their homes for use during the day. ln localities where there was no stream the ceremony was performed on the sea-beach in the same manner, with the exception that they carried no water away with them.”

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One study suggests that, among American men between the ages of fifteen and thirty-four, the number who were treated in emergency rooms as a result of injuries inflicted by police and security guards was almost as great as the number who, as pedestrians, were injured by motor vehicles.

In eighteenth-century New York, a person held as a slave could not gather in a group of more than three; could not ride a horse; could not hold a funeral at night; could not be out an hour after sunset without a lantern; and could not sell “Indian corn, peaches, or any other fruit” in any street or market in the city. Stop and frisk, stop and whip, shoot to kill.

Police patrolled Black neighborhoods and arrested Black people disproportionately; prosecutors indicted Black people disproportionately; juries found Black people guilty disproportionately; judges gave Black people disproportionately long sentences; and, then, after all this, social scientists, observing the number of Black people in jail, decided that, as a matter of biology, Black people were disproportionately inclined to criminality.

In 1965, President Lyndon Johnson declared a “war on crime,” and asked Congress to pass the Law Enforcement Assistance Act, under which the federal government would supply local police with military-grade weapons, weapons that were being used in the war in Vietnam. During riots in Watts that summer, law enforcement killed thirty-one people and arrested more than four thousand; fighting the protesters, the head of the L.A.P.D. said, was “very much like fighting the Viet Cong.”

More Americans went to prison between 1965 and 1982 than between 1865 and 1964, Hinton reports. Under Ronald Reagan, still more social services were closed, or starved of funding until they died: mental hospitals, health centers, jobs programs, early-childhood education. By 2016, eighteen states were spending more on prisons than on colleges and universities. Activists who today call for defunding the police argue that, for decades, Americans have been defunding not only social services but, in many states, public education itself. The more frayed the social fabric, the more police have been deployed to trim the dangling threads.

Wilson’s work informed programs like Detroit’s stress (Stop the Robberies, Enjoy Safe Streets), begun in 1971, in which Detroit police patrolled the city undercover, in disguises that included everything from a taxi-driver to a “radical college professor,” and killed so many young Black men that an organization of Black police officers demanded that the unit be disbanded. The campaign to end stress arguably marked the very beginnings of police abolitionism. stress defended its methods. “We just don’t walk up and shoot somebody,” one commander said. “We ask him to stop. If he doesn’t, we shoot.”

“The first visitor to the Pilgrims’ settlement in Plymouth would make himself known, remarkably, by speaking English.

Samoset, an Abenaki sachem who was visiting among the Wampanoag and likely learned to speak the language as a result of long-standing relations with English and European traders, bid them “Welcome, Englishmen.” After establishing a modicum of goodwill with the colonists, he left and returned with Wampanoag Tisquantum, known commonly as Squanto, who spoke more fluent English.”

“The peak was named for Sir George Everest, a Survey of India man who had retired in 1843, and the name has stuck, although there have been advocates of local names; a Survey pamphlet mentions, among others, Chomolungma, the commonest Tibetan name, and Mi-ti Gu-ti Cha-pu Long-nga, which can be translated roughly as “You cannot see the summit from near it, but you can see the summit from nine directions, and a bird that flies as high as the summit goes blind.”

About Tenzing Norgay, the first to summit Everest with Edmund Hillary:

“Although Tenzing usually manages to keep above the conflict, he is hurt when, as has happened a few times, he hears Westerners say that many another Sherpa, if properly led, could have climbed Everest. When he talks of such incidents, he points to his chest and mutters about “something black inside,”

When development is the mainstream ideology of the era, and the entire nation is in love with speed, what else is there to say? On the one hand are economic progress and technical development, and on the other are environmental destruction and the decline of morality. On the one hand is the modernization of materials and technologies, and on the other is chaos encroaching on civilization. The world has never been like it is today. The roads are wide, but the people who walk them have no idea where they are going.
–Zhang Zanbo