The Daily Signal: Policy News, Conservative Analysis and Opinion The Daily Signal is the multimedia news organization of The Heritage Foundation covering policy and political news, conservative commentary and analysis.
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Destination Southern Maryland | Where Tide and Time Meet Shaped by the Chesapeake Bay and its mighty tributaries, the Patuxent and Potomac Rivers, Maryland’s verdant peninsula has fostered a traditional lifestyle anchored in the natural bounty of the Tidewater. Southern Maryland boasts a thousand miles of shoreline with fossil-laden cliffs, quiet tidal inlets and sandy beaches. The result of this unique geography is a…
Iran | Where Is Iran Iran is a deeply intriguing country, rich in cultural heritage and the legacy of ancient civilizations. This site aims to dispel some of the myths of Iran and present accurate information about Iran overall, Iranian religious and historical monuments, natural attractions, and culture and art. It is hoped that this site proves valuable to those contemplating a trip to Iran, or who are simply interested in finding out more.
Maha Luxmi Mandir, Eau-Coulee, Mauritius | The Maha Luxmi Mandir is a Hindu temple located in the area of Eau-Coulée in Mauritius. The Mandir is dedicated to serving the religious, cultural and philosophical needs of the Hindu community through regular prayers and the celebration of major Hindu festivals. Founded in 1966, the Mandir has been perpetuating the socio-cultural heritage of our forefathers, thus keeping alive, our traditions and values. – See Hindu Calendar – Maha Laksmi Mandir – Maha Laxmi Mandir – mahaluxmimandir – mahalakshmimandir – Golden Jubilee 2016 – 50 years mandir Mauritius The Maha Luxmi Mandir is a Hindu temple located in the area of Eau-Coulée in Mauritius. The Mandir is dedicated to serving the religious, cultural and philosophical needs of the Hindu community through regular prayers and the celebration of major Hindu festivals. Founded in 1966, the Mandir has been perpetuating the socio-cultural heritage of our forefathers, thus keeping alive, our traditions and values. - See Hindu Calendar - Maha Laksmi Mandir - Maha Laxmi Mandir - mahaluxmimandir - mahalakshmimandir - Golden Jubilee 2016 - 50 years mandir Mauritius
Lisieux Minor Seminary, Athirampuzha Already in the beginning of the twentieth century the Eucharistic- centered re-awakening, initiated by St. Pius X, had its impact in the Syro-Malabar Church. The missionary awareness and enthusiasm of the period also had its influence on this Apostolic Church. The Missionary Congregation of the Blessed Sacrament was born in this historical context. The idea…
Al-Mawrid A Foundation for Islamic Research and Education Al-MawridA Foundation for Islamic Research and EducationAs a legatee of the rich intellectual tradition in Muslim history, Al-Mawrid Global is a unique institution of learning. A deep concern over the dearth of suitable approaches to Islamic learning in our times gave birth to this institution at the dawn of the fifteenth century. Lost in the maze of sectarian prejudices and political wrangling, the true message of Islam, based on the Qur’an and the Sunnah, has become alien to the Muslims. The Qur’an, which is the foundation of this religion, is rarely approached for purposes other than oral delivery or rote learning. In the madrasas, those disciplines of learning that were at best a possible means to understanding the Qur’an have become an end in themselves. The Hadith has been isolated from its foundations in the Qur’an and the Sunnah, and the primary focus now is on the foundational principles and the emanating discourses of a particular school of thought and on the polemics to establish their superiority over those of others.As an institution, al-Mawrid is a name that symbolizes the effort to redress this problem. Therefore, the basic objective of this institution is facilitation and perpetuation of explanatory and research work on the true understanding of Islam, the publication and mass communication of this understanding through all possible means, and augmentation of people’s knowledge and education through its dissemination.As an institution, Al-Mawrid Global is a name that symbolizes the effort to redress this problem. Therefore, the basic objective of this institution is facilitation and perpetuation of explanatory and research work on the true understanding of Islam, the publication and mass communication of this understanding through all possible means, and augmentation of people’s knowledge and education through its dissemination.Following are the salient features of the strategy we have adopted to achieve the objective outlined above:A global movement of Tazkir bi al-Qur’an (reminding people through the Qur’an) shall be initiated.People shall be educated on the divine law, articles of faith and moral principles derived from the Qur’an and Sunnah.Researchers and scholars adhering to the true understanding of Islam shall be affiliated to the institution through the fellowship scheme, and their research, education and dawah work be facilitated as far as possible.People shall be motivated to set up, wherever possible:institutions of Islamic learning to produce religious scholars and researchers with a true vision and understanding of Islam.schools (up to the intermediate / high school / A levels) to provide students with high quality education and training in an environment where their creativity is encouraged and due attention is given to developing sound awareness of their religious and cultural heritage.weekend schools to provide students from other schools with instruction in the Qur’an through the Qur’an itself in such a manner as enables them to remain committed to their religion from the depth of heart, mind and soul in their later years.religious and spiritual sanctuaries where people can find a break from their worldly and mundane routines to benefit from the company of scholars and pious people, learn religion from them, and focus on worship and the prayer to purge their hearts and mindsThe administration of Al-Mawrid Global is in the hands of its Board of Governors. The administrative system is founded on democratic principles. The President of the institution serves as the academic and intellectual patron, and the Secretary General is entrusted with its administrative affairs.Al-Mawrid Global is a charity registered in Scotland (no. SC044505), and the institution accepts contributions from all those who agree with its objectives.The institution has its world-wide presence through its country chapters. Following are the details:Australia ChapterCountry Director: Dr Zulfiqar KhanEmail: [email protected] ChapterCountry Director: Tariq HussainEmail: [email protected] ChapterCountry Director: Shadab HashmiEmail: [email protected] ChapterCountry Director:Dr. Abeeda QureshiEmail: [email protected] ChapterCountry Director: Shokaib ArifEmail: [email protected] institution also has the following affiliate websites:www.hamid-uddin-farahi.orgwww.amin-ahsan-islahi.orgwww.javedahmadghamidi.comwww.drfarooqkhan.comwww.abdus-sattar-ghauri.org www.khalidzaheer.comwww.studying-islam.org www.exploring-islam.comwww.monthly-renaissance.com www.inzaar.orgwww.tadabbur-i-quran.org
Project Mesorah – Our Nation, Our Children, Our Future At Project Mesorah, we are committed to connecting today’s Jewish youth, regardless of religious affiliation or denomination, to their illustrious and rich heritage..
Ottawa Theravada Buddhist Vihara and Cultural Center Ottawa Buddhist Monastery is a vibrant religious organization based on the teachings of Buddha. Our dedicated members follow the tenets of Buddhism and strive to practice them in their daily lives, particularly The Five Precepts (Pancha Sīla). Founded in Ottawa in 2007 by Sri Lankan Monk Most Venerable Kekanadure Hemalankara Nayaka Thero to meet the religious and cultural needs of the growing Buddhist population in our nation’s capital, the monastery relocated to Orléans in July, 2014. It is a registered charitable organization (Ottawa Theravada Buddhist and Cultural Center Inc., registration number 847682291 RR0001) that is funded by voluntary donations. Buddhist community life revolves around a local monastery acting as a service hub to the surrounding population. Ottawa Buddhist Monastery aims to replicate this tradition by offering many events and activities free-of-charge to its members and the general public, Buddhists and non-Buddhists alike. Weekly meditation sessions, weekly dhamma sermons and pūjās, Pirith Chantings, Sunday Dhamma School, monthly Sil Program (Precept Observings), the grand Annual Vesak Festival (Birthday of Buddha) every year in May and Kathina Ceremony- these are just a few of the services and events that celebrate religious and cultural heritage and foster the development of exceptional members of Canadian Society.
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The Daily Signal: Policy News, Conservative Analysis and Opinion The Daily Signal is the multimedia news organization of The Heritage Foundation covering policy and political news, conservative commentary and analysis.
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SSS Online Portal | History of Bangladesh is full of power shifts, disasters, conflicts and victory. Though Bangladesh is a small country in Asia, historically it is very important. She has seen important rises and falls in history. The earliest history is a little vague. The political life of ancient Bangladesh can be found in the Greek and Latin History. In 326 BCE, when Alexander the Great invaded India, he withdrew from his conquered place as he anticipated a counter attack from the Bengal region. The Bengal region was then ruled by some valiant rulers. Bengal region was ruled by the Hindu kings. The Muslims first invaded the area in 13th Century. They seized control and established their independent rule. They ruled for nearly two hundred years without any major foreign invasion. But in 15th Century, the traders from different countries of Europe started coming to Bengal region. The Portuguese, Dutch, French and British came one by one into this region. The main reason of the European traders for coming to this region was to make money from the local market. They wanted to spread their influence in the field of trade and economy in South Asia. Though the traders had economic motives when they arrived, soon they took interest in the local politics. In 1757, the last Muslim leader of Bengal region was defeated by the British. The British started ruling the Bengal region. They imposed their rule upon the people of that region. They controlled West Bengal for approximately two hundred years. The British people had to leave India and Bengal region for strong pressure from the local intellectuals and ordinary people. Near the end of the Second World War, the size of the British Empire got reduced. The empire was breaking down. Though Gandhi and Viceroy Lord Mountbattan both tried to unite the Hindus and Muslims, the Muslims felt insecure. They were worried because they thought they will be neglected in India as this is a region dominated by the Hindus. Due to the situation, Lord Mountbattan decided to divide the subcontinent in 1947. Two countries were born instead of one. One is India and another is Pakistan. According to the partition agreement, India would be a Hindu state and Pakistan would be a Muslim state. Pakistan was divided into two parts: East Pakistan (Bengal) and West Pakistan (Punjab). Even after the partition, there were conflicts between the Hindus and Muslims. So, finally Muslims left India and moved to Pakistan. The Hindus left Pakistan and moved to India. Though there were disparity between the history, culture, lifestyle, language and customs of the two parts of Pakistan, they were united on the basis of shared belief in Muslim religion. But problems arose soon when the rulers started distinguishing the people of West Pakistan from the East Pakistan. The disparity in all sectors made the people of East Pakistan angry. The discontent grew due to the unfair policies and partial treatment of the people of East Pakistan by the government. When Urdu was imposed upon the people of East Pakistan, they revolted. Many people die for the language. The language movement brought the courage among the people of Bangladesh and they dreamt of freeing the land from the invasion of Pakistan. Finally, in 1971, after a bloody war of 9 months, Bangladesh became independent. Bangladesh Travel Guide – Three Cities to Visit With air travel becoming ever more affordable regardless of destination, scheduling a trip to exotic locations like Bangladesh is becoming the norm rather than the exception in today's travel culture. Likewise, the expansive reach of the internet now allows any traveler to check a prospective tourist destination in advance so much so that one can now plan a trip entirely on a mobile phone mobile internet device. Such advancements in travel and tourism have simplified the process so much that all one needs to do is decide exactly where to go and everything else is taken cared of from there. From insurance quotes to itinerary booking, any traveler is now safe in the hands of advance travel planning. For this reason, it comes down to deciding which three cities in, say Bangladesh, is well worth the visit for any traveler looking to relax, unwind, and see the world. You can find many article source references on the subject but for ease and convenience, we are listing down the three cities in Bangladesh that is well worth anyone's time. Dhaka. The capital and largest city in Bangladesh, Dhaka is a melting pot of the old and the new. Dhaka is also an ideal springboard for further incursions into other parts of the country. It features the most extensive list of local tourism agencies which will do all things for you short of sending a "Good Night SMS." Dhaka is also an excellent venue for getting all the necessary supplies in case you plan on spending a night or two in many of the more exotic destinations that grant access to wildlife, camping, hiking, and other outdoor adventures. Instead of spending your time reading phen375 reviews, perhaps you'd lose more weight if you spend time in Dhaka and other Bangladeshi locations. Not only are you seeing the world, but you are also doing your body a favor as well. Sundarbans. Located in the southern part of Bangladesh, Sundarbans is home to some of the most recognizable natural attractions anywhere in the world. This is a prime location for beautiful forests, the biggest mangrove growth in the world, and expansive delta swamps. Are you looking for an alternative to the Africa Safari? Sundarbans ably fits the bill. While you may not be able to buy premium Kratom here, you get everything else in the name of a crazy and wild adventure and for any nature lover, that's a trip that is well worth the attraction. Kuakata. Far away from the commercialized beaches in many other Asian locations, Kuakata in Bangladesh offers reclusive beach locations that make you feel like you are in paradise. The beaches here are strategically located to give you a stunning view of both the sunrise and the sunset. Bring your labrador retriever with you and it may feel like home away from home. Online public relations information allows you to scout your trip ahead of time. If you want more information on Bangladesh prior to scheduling a trip, do your homework and look up all the necessary information. Past that, you will not regret booking a trip to Bangladesh. Easily one of the most romantic getaways on Earth, you'll find all the comfort, relaxation and quiet that you need in Bangladesh, in the company of animals, the stunning beach and an expansive blue sky. You'll probably ask yourself why you did not come sooner. The History of Bangladesh Compared to its more popular neighbors Indian, Pakistan and Burma, the history of Bangladesh is not as well known. However, this does not mean that the history of this small country in South Asia is anything less dramatic or interesting. Like dreamweaver templates, the history of Bangladesh presents its own set of challenges and subplots that are intriguing to any student of world history but importantly to those who have taken a keen interest at this country. Bangladesh did not become a formal sovereign state until 1971 but even before this, it already had a rich culture that was well documented in the region. This is because the thriving religions of Hinduism and Buddhism all had their roots somewhere in the region where Bangladesh is located. As such, the land on which modern-day Bangladesh has stood has been a stirring witness to rise and fall of many civilizations in the area. No amount of anti wrinkle cream can hide the fact that Bangladesh has laid witness to countless wars for various purposes from the early Gupta and Harsha Empires of the 3rd to 6th centuries CE to the last war that led to its independence. The long history of Bangladesh paved the way to the occupation of the British in the 19th century. The change in governing authority was more like a drug detox for the people of Bangladesh who had to get accustomed to a new set of political, religious and economic policies. It was never a melaleuca experience; rather it was a time of serious struggle for the people who had to adjust to foreign influences for the very first time. Still, this also marks the period where the people of Bangladesh were formally introduced to the benefits coming from the West particularly in the area of education and medical aid. Formal independence for Bangladesh was gained following the war in 1971. This was after Bangladesh was originally considered as East Pakistan. While the country remained under Indian influences for the next few years, Bangladesh began to be freely ruled by people from within the country. This marked a period of steady progress where Bangladesh opened itself to modernization, and economic growth via capitalism. With the introduction of modern advantages like online mba for students, the growth of it jobs, and even technological benefits like home alarm systems, Bangladesh is slowly but surely introducing itself into the world. Still, the history of Bangladesh continues to evolve today as the country fights to overcome serious social, political and economic issues in the 21st century. Its economy enjoys a solid BB- rating which is higher than that of Pakistan and neighbor Sri Lanka but it also continues to suffer from rampant perceptions of corruption and crime. As Bangladesh forges ahead, there is no doubt it will be present in many an ebook reader detailing its ascent into the world stage. Only time will tell if Bangladesh makes the leap from being a developing country into a development one. That is something that the government and its people must work hard at achieving in order to be able to provide a bright future for the future generations of Bangladeshi citizens. The Three Must See Cities in Bangladesh If you are all for travel and tourism to exotic destinations particularly those in the Southeast Asian region, then there are three must-see cities in Bangladesh that you need to visit to complete your whirlwind tour of The Far East. While the name of these cities are fairly hard to remember or might cause you to cheat at scrabble, there are plenty of reasons – mainly religious and cultural – that make Bangladesh and its cities a definite stopover during a trip in the region. Here are the three must-see cities in Bangladesh and what you should expect when you drop by these unique tourism destinations. Dhaka. The capital of Bangladesh, its primary attraction has to be its mind-boggling "collection" of rickshaw transports. By conservative estimates, there are roughly 400,000 rickshaws running around Dhaka on any given day and you do not need a masters of accounting to tell you that such a number is truly astounding especially when you consider that Dhaka is not even close to being considered a major metropolitan district by global standards. Rickshaws are the lifeblood of Dhaka as a city and they bring tourists closer to the city attractions figuratively and literally speaking. Dhaka is also home to plenty of cultural attractions like the prominent national holidays on March 26 commemorating the nation's Independence, February 21 as the Language Martyr's day, and the 16th of December as Victory Day. These carry the local Buddhist and Hindu influences in the region and are excellent attractions to those interested in learning about East Asian culture. Any masters in education or even those planning RN to BSN online programs but would want to take a break before plunging to the rigors of intensive studying can certainly benefit from the refreshing atmosphere that is Dhaka, Bangladesh. Of course, we mean that in the full cultural sense of the word. Chittagong. Next to Dhaka, Bangladesh, Chittagong is the next biggest city in the country and is home to a multicultural collection of beliefs influenced by Islamic, Buddhist, and Hindu cultures primarily because of its location as a port. Chittagong is also home to the rich historical chapters that helped defined Bangladesh as the struggles opposing the conquering invaders of the Second World War had its roots here. At its very best, Chittagong is undergoing a dramatic face lift and is becoming an attractive home to many an umbrella company as the city is widely considered as one of the fastest growing metropolitan districts in the world. If you want to see a third-world city in action, or if you are planning to grow your business in East Asia, there is little doubt that Chittagong is the best place to be in as it also gives you access to neighboring territories like Nepal, Bhutan, Burma, Northeast India, and even Southern China. Khulna. Rounding up the list of the three must-see cities in Bangladesh is Khulna which, not surprisingly, is the 3rd largest city in the country after Chittagong and Dhaka. Khulna is a vital location for many a masters in health administration professional as majority of the world's battles against infectious diseases are being waged here, including malaria and water-borne diseases. Still, it cannot be denied that Khulna remains to be a vital and strategic location for business and economics in the region as it is like a city with a coach hire advertisement sign as it seeks to remodel itself into a vital economic hub next to Chittagong. As Bangladesh grows, so will Khulna with all the potential that it offers. While Bangladesh is far from being one of the most recognizable cities in the world, its potential for growth is more than apparent. Consequently, it remains to be a popular destination for exotic tourism escapades or even backpacking trips for religious and spiritual discoveries. The next time you find yourself in Bangladesh, check out Dhaka, Chittagong, and Khulna for all the great attractions that it offers. With these, you can make your Bangladesh visit one that will be truly memorable for many years to come. Travel Tips While Visiting Bangladesh If you have never been to Bangladesh and you are looking for more information on the country, its citizens, the roads, the sightseeing that is worth awhile there, the best types of hotels to stay in or what precaution measures should you be taking if you are planning on going here for the summer, you should read article here and learn everything there is to know about Bangladesh and Bangladesh tourism in particular. First and foremost, you are going to have to think about the prefect time of the year when you can visit Bangladesh. Once you are done with this type of planning, you should go ahead and decide what type of transportation means should you better opt for. Taking the bus could represent an action that is going to submit you to a constant threat of terrorism is some areas of Bangladesh. Driving to this far-distant country could also prove to not be a great idea. Taking your time and doing the proper amount of research about traveling to and visiting Bangladesh should also help you understand if taking your english mastiff along is a good idea or not, especially if you are going to be travelling to cities such as Sylhet and Chittagogn Hill Tracts. There are no top dental hygienist schools awaiting for there, but rather cruel acts of terrorism that might be welcoming you on these lands. As a matter of fact, the general lines of recommendations refer to the avoidance of tourism travelling to these parts of Bangladesh, as you will also be required to go through some rather harsh formalities. The official authorities are going to be asking for a 10-day notice in regards to your travel plans in Chittagong Hill Tracts. In other words, the situation can get so delicate there, that, at times, not even the best wrinkle creams on the planet should be able to help you forget all about your terrorism-related experience. Violent street disorders, local abductions of citizens or politicians and bus or public vehicle burning activities are not uncommon here. Ordering some books using Amazon Australia and doing some heavy reading about acts of terrorism should aid you learn more about this threats of the 21th century. Plus, pick pocketing and armed robberies are also often times occurring in Bangladesh, so special attention needs to attributed to doing your shopping there. As for the road travelling itself, you also need to pay special attention to the poor road conditions and the poor quality of the roads. Speeding and aggressive overtaking of the road are going to yet pose another threat to you, so if you are thinking about going to Bangladesh in order to be a part of some mph programs, you should probably think again. Upon preparing your incursion here, you might as well think about asking some masters of social work students to tell you how to handle travelling to countries that are under the threat of terrorism. Bangladesh Breakdown Country Analysis Bangladesh The Vibrant Culture of Bangladesh When eyeing a country to visit in Asia, it helps to be acquainted with the vibrant culture of Bangladesh, a small country of 148 million people sandwiched between India and Burma. Not too long ago, the reputation of Bangladesh was such that it was a poor country reliant on agriculture, tourism, and fishery as its primary means for livelihood. However, the growth of industrial and commercial markets primarily coming from India and spilling over to Bangladesh and fueled by more research into technologies designed to push the region forward has dramatically uplifted the quality of life in Bangladesh. As such, it is now one of the more enticing destinations for tourists from all over the globe. With regard to the culture of this vibrant country, everything begins with the influence of history and religion to what has become of Bangladesh today. It is heavily influenced by the cultures from India and the Cambodian peninsula which is discussed in better detail when you click here. Bangladesh also has very strong ties to Islamic traditions from nearby Middle East and this is also an essential determinant in today's economy where company ratings can be traced to connections in the Arab peninsula. The same can be said of the music coming from Bangladesh. While the country does not produce Taylor guitars for export, you can bet that it has a long list of musical instruments that pool together the country's rich history and cultural heritage. Such instruments include the ektara, dhol, dotara and tabla and are important musical pieces in North Indian classical music. The richness of the musical genre also spills over into the dance scene as there are many folk dances, not different from those in South Africa, which are predominantly buoyed by the local tradition in the area. More importantly, the myriad of festivals and celebrations in Bangladesh are major tourist attractions the whole year around and are strong enough that the industry fuels subsequent other businesses like home remodeling companies that kick into high gear at the onset of the tourist season. Festivals like the Eid ul-Fitr and Eid ul-Adha of the Islamic calendar are well received and widely sought out by foreigners more than you would expect with a free cell phone. The same can be said of colorful Hindu festivals like Kali Puja, Durga Puja, and Saraswati Puja while Buddhist festivals like the birth of Buddha are also celebrated. There is so much to see and enjoy in Bangladesh, borne on the shoulders of its rich cultural heritage. Book a trip today and see for yourself why Bangladesh is one of the most traveled destinations in Central Asia. It's a trip that will surely fill your heart with great memories and one that will open your eyes to the richness and diversity of Bengali culture. Is Bangladesh Worth Visiting? Whenever we hear of tourist destinations marketed heavily, we always end up asking ourselves whether that place is worth visiting or not in the first place. A classic case, for example, is Bangladesh where tourism ads have been revving in full gear for a while now. Those ads do not shy away from proclaiming all the good things in Bangladesh so much so that, just from reading the ads, one would surely be enticed to check out the potential travel destinations. You find yourself reading, and then shortly after, clicking the first link to people's testimonies about Bangladesh. So is it really worth visiting? Should you even bother to plan a trip to Bangladesh? The true answer is that it really depends on your goals as a tourist. Let's be honest; it's unreasonable to expect that you will find the best in First World amenities in Bangladesh. You can't expect to see first class counterparts of your Dentist Salem Oregon or Vancouver WA dentists. If you are expecting the best that the world has to offer when you visit Bangladesh, then you will be sorely disappointed. However, this does not mean that Bangladesh is the complete opposite of what you'd expect from a first class tourist destination. The capital, Dhaka, is fairly industrialized owing to the huge volume of businesses that finds its way into Bangladesh. As a result, the amenities have followed suit and international hotel brands are not setting shop in Bangladesh. On the one hand, you may not find a Domestic Violence Attorney Seattle counterpart in Bangladesh, but finding a Westin hotel or a Radisson Blu Garden Hotel is more than enough to make up for your worries. But of course, this is not why one should come to Bangladesh. For that, you would have to be interested in the culture. Bangladesh draws inspiration from the unique intersection of the Hindu and Buddhist religions resulting in one of the more unique cultural marriages in the world. Its literature, music and arts, and norms are heavily influenced by this social union. While you may not find fantasy football names here, the festivals and attractions will be more than sufficient to keep you engaged. The cities also offer a unique insight in Third World life. Bangladesh is dominated by huge populations packed in the metropolitan areas offering a unique avenue for observing the life of many who seek to make it in the big city. Between the cars, scooters, and rickshaws during the rush hour traffic, plus the added beauty of Bangladesh's many waterways, there is plenty to see and explore in the city. You can even watch people window cleaning high alongside tall skyscrapers, if only to see how the life in this progressive country relies heavily on manpower resources. Bangladesh has plenty to offer for the right person and is certainly a good place to find something new. Learn more about what Bangladesh can offer so you can personally decide if indeed, this is a country that is well worth visiting for a tourist getaway. Economic Progress in Bangladesh There seems to be a common perception from many in the Western world that most countries in Asia outside of the notables like China, Japan, Singapore, and Russiaare wallowing in continued poverty and have yet to enjoy the benefits of economic progress. Do a quick survey in Americaasking about the economic progress in Bangladesh and the long-standing perception is that the country is more than likely to have never heard of the somanabolic muscle maximizer scam and many similarly complicated ploys. All told, it is hard to picture a country as notoriously languid as Bangladesh snapping out of its funk and finally climbing the rungs of economic progress. Is this perception true or can we be any more farther from the truth? Consider the facts vetted by multiple UN agencies and recently released to pronounce Bangladesh's slow but sure arrival on the world economic stage: 6% GDP growth amidst the global economic crisis when most western countries were seeing declines 8% growth on the industrial sector 6% growth in the services department 4% growth in agriculture 90% of all annual public spending is now supported by domestic sources rather than borrowed from international agencies like the IMF and World Bank The economic progress shown by Bangladesh over the last few years has been nothing short of astounding especially when considered in the light of Bangladesh's recent economic struggles. In a relatively short period, the country has moved from basic cash advance transactions to being an attractive hub for foreign investments in South Asia. Bangladesh primarily draws on its manpower competitive advantage to funnel jobs from rising economic powers China and India so much so that in recent years, company equivalents to a Beaverton Auto Accident assistance firm are beginning to exist. A big portion of the rise in economic performance is driven by key changes to policies which have fostered a business-friendly climate well beyond your everyday plumber chester business. Specific examples include fair and speedy processing steps for local and foreign investors alike leveling the playing field and allowing outsiders to put up their business quickly and efficiently. A Scottish Trust Deed business equivalent deciding to establish a base in Bangladesh would take no more time than a local businessman putting up an agricultural company. The same can be said of legal measures to protect from nationalization, the strict enforcement of intellectual property laws, reduced duties on imports as well as subsidies on exports, and even corporate tax holidays among other things. The long road to economic independence is slowly off for Bangladesh although it is certain that more time is required before people begin to buy Kratom just because they can, rather than do it out of need. Still, any road to progress, no matter how slow, is much better than taking a few steps backward. No doubt,Bangladesh's recent economic data suggests it is trending in the right direction with more reason for continued optimism. Only time, and the vigorous implementation of more business-friendly policies, can guarantee that growth will be sustained. In the interim, there is cause for a minor celebration. In the long-term, there is certainly cause for much hope. The Flourishing Export Business in Bangladesh The People's Republic of Bangladesh is one of the flourishing countries in Asia, despite it being a flood-prone nation during the rainy season. It has quite a lot of resources that has attracted investors for import and export businesses and local trading as well, generating a positive input in supplier and client history. While farmers and crop cultivators make up the majority of the country's population, the export business in Bangladesh generally come from the supreme group of fabrics and textiles that they manufacture. They are also known to have large deposits of minerals such as limestone, hard rock and silicone sand. Even though the country has quite a lot of resources in almost every industry, especially in the agricultural side, the absence of competent technologies to harness them is one of the main reasons why their assets have yet to reach the full potential of being explored and properly utilized. They have yet to take advantage of the high-end equipments that will transform their raw materials to several things that are deemed useful to every country. Nevertheless, their current export ventures in the garment business are still a promising one for the Bangladeshis. They are also doing export on leather, paper, tea, ceramic items, to name a few, and all of which have given positive inputs in the economy. The major counterparts of Bangladesh in their imported and exported products are India, China, Japan, USA, Hong Kong, Malaysia, Taiwan, South Africa, Saudi Arabia, Indonesia, and other countries in Europe. Companies involved in this major activity stay in touch with suppliers and customers alike through the virtual phone service that helps them stay organized and connected with each other at all times. In doing so, they are keeping their economy in the balance by importing the goods they need and produce products for local and internal consumption, by means of export. True, Bangladesh may still be laid back in terms technology innovation, but their manpower has never failed to sustain and maintain their status in the global market. Aside from the thriving economy of Bangladesh, the country has also quite a number of natural resources to be proud of. It is primarily because of the Sundarbans, which is considered to be the world's biggest mangrove forest, where the Royal Bengal Tiger resides, among many other beautiful creatures in the wild. Shapla is the country's national flower, known to many as water lily, while Kathal, or jackfruit, is their national fruit, and of late, they have chosen their national tree to be that of a mango. With the natural beauty of the country and persistence among its citizens, Bangladesh will continue to attract new markets and globally be recognized as one of the leading exporters of prime commodities. Neighboring countries may have yet to learn more from their ways and adopt their simplicity and sincerity in approaching things. Needless to say, they have gone far with lesser modern mechanism, and will continue to achieve much more if they are given the opportunity to be explored. Is Bangladesh in Crisis? Bangladesh politics offers some great insights into what can happen when abuse of authority can corrupt an otherwise peaceful march to progress and equality. From late 2006 to 2008, Bangladesh was embroiled in a deadly and violent political crisis which claimed the lives of many people. Many a professional institute focusing on global political affairs point to the root of the whole conflict as the mismanagement of political authority when it was conferred by the Bangladeshi constitution during a period of political transition. There are basically two dominant political parties in Bangladesh; the Bangladesh Nationalist Party (BNP) and the Awami League. In late 2006, a caretaker government was formed to oversee the administration of the national election following a two-decade long political conflict. This was not Ibiza where blue horizons were seen up ahead. Instead, the Awami League questioned what it termed where unfair acts by the caretaker government designed to manipulate the results of the upcoming election. When the Awami League announced that it would boycott the upcoming election, the political crisis boiled over leading to riots and clashes which claimed the life of many political supported on both sides. The cessation of hostilities in late 2008 was made possible by the intervention of the UN and the EU in Bangladeshi political affairs. This intervention led to the creation of an interim government where the President was not elected. It only served to momentarily diffuse the tensions like lulls on movie trailers online but as long as the issues remain, the threat continues to be present and waiting for the right moment to manifest itself. Enter 2013 when the EU and UN have suspended their participation in the election monitoring process owing to claims that a credible political system for fair and equal voting does not exist. This has set the stage for what can be another deadly round of political crisis in Bangladesh. Like sciatica that only lies dormant, now is perhaps the time where it can all resurface again with even more deadly consequences. The planned 2013 elections in Bangladesh give rise to two very important issues that require attention not only by the local ruling government but also by international watchdogs with a stake in the country. These are the rise of election-related violence as parties go against each other in the pursuit of their own respective agenda, and the role of the increasingly imbalanced military which can escalate violence even further. Both elements are so serious it cannot be addressed by the metaphorical coconut oil for face approach. Something needs to be done if a new round of violence is to be prevented. So what can we expect from this political turmoil? There is no clear answer to that question, but there are sound suggestions. First, the sitting government led by Prime Minister Sheikh Hasina from the Awami League must take careful steps to assure the BNP that a fair election will occur, much like when the Awami clamored for BNP to do the same in 2008. Second, a conciliatory approach needs to be taken akin to employing a car accident attorney to objectively settle matters. Third, the military must remain non-biased on the issue, but also restrained in its quest to control the conflict. This is a goal that is far easier said than done. So is Bangladesh in crisis? It might not be, YET. Only time will tell if the parties involved can come into a peaceful resolution of their differences so they can forge a credible government which will carry Bangladesh to its future;if not, then there is little doubt that a political crisis is about to happen again. And this time, the consequences can be even deadlier. ICC Twenty20 World Cup 2014 Held In Bangladesh The best cricket players in the world recently gathered in Bangladesh to compete in the 2014 ICC World Twenty20 tournament. Organized by the International Cricket Council (ICC), the games were played from March 16 to April 6, 2014 in three cities of Dhaka, Chittagong, and Sylhet. Although this was already the 5th ICC World Twenty20 competition, it was the second consecutive time that an Asian country, Bangladesh, hosted the event. The 2012 version was held in Sri Lanka. Established in June 15, 1909, the International Cricket Council (ICC) is the international governing body of the popular sports of cricket. The ICC is headquartered in Dubai, United Arab Emirates and has 106 member countries including Bangladesh, Australia, England, India, New Zealand, Canada, and other countries. There are 10 Full Members that play official Test matches, 37 Associate Members, and 59 Affiliate Members. The ICC World Twenty20, aka ICC World T20 or World Twenty20, is an international championship of Twenty20 cricket normally held every two years. The first ever tournament was held in 2007 in South Africa and was won by India. Twenty20 cricket, commonly shortened to T20, is a form of cricket that was first played in England and Wales for professional inter-county tournaments in 2003 and administered by the England and Wales Cricket Board (ECB). Introduced to create a more lively form of cricket, a Twenty20 game can be completed in approximately three hours. Each inning lasts about 75-90 minutes with 10-20 minutes interval. Such is the worldwide popularity of the Twenty20 game that the ICC adopted the format and made it into an international competition in the form of the ICC World Twenty20 tournament. The ICC World Twenty20 is played on a group stage and knockout format. Points are awarded to teams during Round 1 and Super 10 stages. 2 points for win, 1 point for no result/tie, zero for loss. During the 2014 tournament, 16 warm-up matches were played in March 12-19, 2014. In the Group stage, teams were clustered into Group A and Group B. In the Super 10, teams were organized into Group 1 and Group 2. In the Knockout stage, four teams competed in the Semifinals until two teams remain and competed in the championship round. The following teams directly qualified for the Super 10: Australia, England, India, New Zealand, Pakistan, South Africa, Sri Lanka, and West Indies. The following teams qualified for the group stage: Afghanistan, Bangladesh, Hong Kong, Ireland, Nepal, Netherlands, United Arab Emirates, and Zimbabwe. After holding thirty-five matches at three different venues, the tournament closed by declaring Sri Lanka as the champion. Virat Kohli of India was declared the Man of the Series as well as the player with the most runs of 319. Most wickets awards were given to Imran Tahir of South Africa and Ahsan Malik of Netherlands, each with 12 wickets. To learn more about wicket, visit icc-cricket.com to get more information. If you have the desire to learn cricket, then go for it, have fun, and play. Please browse through the Web pages of our portal to find out more about the SSS organisation and our objectives, and to make a donation by clicking on the Donate logo, on the right hand side of the page. About SSS Welcome to SSS!Society for Social Service (SSS) is a local non-profit, non-political, non-governmental voluntary organisation. It was established in November 1986 by the initiative of a group of development workers of Tangail district in order to promote the socio-economic condition of the underprivileged and indigent Bangladeshi people with special attention to women and children.
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Gospelize Me | Share Jesus. April 12, 1963 We the undersigned clergymen are among those who in January, issued "An Appeal forLaw and Order and Common Sense," in dealing with racial problems in Alabama. We expressed understanding that honest convictions in racial matters could properly be pursued in the courts but urged that decisions of those courts should in the meantime be peacefully obeyed. Since that time there had been some evidence of increased forbearance and a willingness to face facts. Responsible citizens have undertaken to work on various problems which caused racial friction and unrest. In Birmingham, recent public events have given indication that we all have opportunity for a new constructive and realistic approach to racial problems. However, we are now confronted by a series of demonstrations by some of our Negro citizens directed and led in part by outsiders. We recognize the natural impatience of people who feel that their hopes are slow in being realized. But we are convinced that these demonstrations are unwise and untimely. We agree rather with certain local Negro leadership which has called for honest and open negotiation of racial issues in our area. And we believe this kind of facing of issues can best be accomplished by citizens of our own metropolitan area white and Negro, meeting with their knowledge and experience of the local situation. All of us need to face that responsibility and find proper channels for its accomplishment. Just as we formerly pointed out that "hatred and violence have no sanction in our religious and political tradition." We also point out that such actions as incite to hatred and violence, however technically peaceful those actions may be, have not contributed to the resolution of our local problems. We do not believe that these days of new hope are days when extreme measures are justified in Birmingham. We commend the community as a whole and the local news media and law enforcement officials in particular, on the calm manner in which these demonstrations have been handled. We urge the public to continue to show restraint should the demonstrations continue, and the law enforcement officials to remain calm and continue to protect our city from violence. We further strongly urge our own Negro community to withdraw support from these demonstrations, and to unite locally in working peacefully for a better Birmingham.When rights are consistently denied, a cause should be pressed in the courts and in negotiations among local leaders, and not in the streets. We appeal to both our white and Negro citizenry to observe the principles of law and order and common sense. Signed by: C. C. J. CARPENTER, D.D., LL.D. Bishop of Alabama JOSEPH A. DURICK, D.D. Auxiliary Bishop. Diocese of Mobile-Birmingham Rabbi HILTON J. GRAFMAN, Temple Emmanu-El, Birmingham, Alabama Bishop PAUL HARDIN, Bishop of the Alabama-West Florida Conference of theMethodist Church. Bishop HOLAN B. HARMON, Bishop of the North Alabama Conference of theMethodist Church GEORGE M. MURRAY, Bishop Coadjutor, Episcopal Diocese of Alabama EDWARD V. RAMSAGE, Moderator, Synod of the Alabama Presbyterian Church in theUnited States EARL STALLINGS, Pastor, First Baptist Church, Birmingham, Alabama. . . Martin Luther King Jr wrote a letter responding from a Birmingham Jail . . 16 April 1963 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." I wish you had commended the Negro sit inners and demonstrators of Birmingham for their sublime courage, their willingness to suffer and their amazing discipline in the midst of great provocation. One day the South will recognize its real heroes. They will be the James Merediths, with the noble sense of purpose that enables them to face jeering and hostile mobs, and with the agonizing loneliness that characterizes the life of the pioneer. They will be old, oppressed, battered Negro women, symbolized in a seventy two year old woman in Montgomery, Alabama, who rose up with a sense of dignity and with her people decided not to ride segregated buses, and who responded with ungrammatical profundity to one who inquired about her weariness: "My feets is tired, but my soul is at rest." They will be the young high school and college students, the young ministers of the gospel and a host of their elders, courageously and nonviolently sitting in at lunch counters and willingly going to jail for conscience' sake. One day the South will know that when these disinherited children of God sat down at lunch counters, they were in reality standing up for what is best in the American dream and for the most sacred values in our Judaeo Christian heritage, thereby bringing our nation back to those great wells of democracy which were dug deep by the founding fathers in their formulation of the Constitution and the Declaration of Independence. Never before have I written so long a letter. I'm afraid it is much too long to take your precious time. I can assure you that it would have been much shorter if I had been writing from a comfortable desk, but what else can one do when he is alone in a narrow jail cell, other than write long letters, think long thoughts and pray long prayers? If I have said anything in this letter that overstates the truth and indicates an unreasonable impatience, I beg you to forgive me. If I have said anything that understates the truth and indicates my having a patience that allows me to settle for anything less than brotherhood, I beg God to forgive me. I hope this letter finds you strong in the faith. I also hope that circumstances will soon make it possible for me to meet each of you, not as an integrationist or a civil-rights leader but as a fellow clergyman and a Christian brother. Let us all hope that the dark clouds of racial prejudice will soon pass away and the deep fog of misunderstanding will be lifted from our fear drenched communities, and in some not too distant tomorrow the radiant stars of love and brotherhood will shine over our great nation with all their scintillating beauty. Yours for the cause of Peace and Brotherhood, Martin Luther King, Jr.
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