Thursday, September 6, 2007


In computing, tar (derived from tape archive) is both file format (in the form of a type of archive bitstream) and the name of the program used to handle such files. The format was standardized by POSIX.1-1988 and later POSIX.1-2001. Initially developed as a raw format, used for tape backup and other sequential access devices for backup purposes, it is now commonly used to collate collections of files into one larger file, for distribution or archiving, while preserving file system information such as user and group permissions, dates, and directory structures.
tar's linear roots can still be seen in its ability to work on any data stream and its slow partial extraction performance, as it has to read through the whole archive to extract only the final file. A tar file (somefile.tar), when subsequently compressed using a compression utility such as gzip, bzip, or (formerly) compress, produces a compressed tar file with a filename extension indicating the type of compression (e.g.: somefile.tar.gz). A compressed .tar file is commonly referred to as a tarball.
As is common with Unix utilities, tar is a single specialist program. It follows the Unix philosophy in that it can "do only one thing" (archive), "but do it well". tar is most commonly used in tandem with an external compression utility, since it has no built-in data compression facilities. These compression utilities generally only compress a single file, hence the pairing with tar, which can produce a single file from many files. To ease this common usage, the BSD and GNU versions of tar support the command line options -z (gzip), and -j (bzip2) which will compress or decompress the archive file it is currently working with, although even in this case the (de)compression is still actually performed by an external program. Compression is sometimes avoided because of the greatly amplified potential for damage to data in long term storage.

Format details
The file header block contains metadata about a file. To ensure portability across different architectures with different byte orderings, the information in the header block is encoded in ASCII. Thus if all the files in an archive are text files, then the archive is essentially an ASCII file.
The fields defined by the original Unix tar format are listed in the table below. When a field is unused it is zero filled. The header is padded with zero bytes to make it up to a 512 byte block.
The Link indicator field can have the following values:
A directory is also indicated by having a trailing slash(/) in the name.
For historical reasons numerical values are encoded in as ASCII text octal numbers, with leading zeroes. The final character is either a null or a space. Thus although there are 12 bytes reserved for storing the file size, only 11 octal digits can be stored. This gives a maximum file size of 8 gigabytes on archived files. To overcome this limitation some versions of tar, including the GNU implementation, support an extension in which the file size is encoded in binary. Additionally, versions of GNU tar from 1999 and before pad the values with space characters instead of zero characters.
The checksum is calculated by taking the sum of the byte values of the header block with the eight checksum bytes taken to be ascii spaces (value 32). It is stored as a six digit octal number with leading zeroes followed by a nul and then a space.

File header
Most modern tar programs read and write archives in the new USTAR (Uniform Standard Tape Archive) format, which has an extended header definition as defined by the POSIX (IEEE P1003.1) standards group. Older tar programs will ignore the extra information, while newer programs will test for the presence of the "ustar" string to determine if the new format is in use. The USTAR format allows for longer file names and stores extra information about each file.

Tar (file format) Example
Tarbomb is derogatory hacker slang used to refer to a tarball containing files that untar to the current directory instead of untarring into a directory of their own. This can be a potential problem if it overwrites files using the same name in the current directory. It can also be a pain for the user who then needs to delete all the files that are scattered over the directory amongst other files. Often this ends up happening in the user's home directory. Such behaviour is often considered bad etiquette on the part of the archive's creator.

Tarbombs
Tarpit is a term to describe a method of revision control where a tar is used to capture the state of development of a software module at a particular point in time. The use of a tarpit typically loosely mirrors the use of a revision control software tag and branching through the use of descriptive names.

Notes

List of archive formats
List of file archivers
Comparison of file archivers
List of Unix programs

Wednesday, September 5, 2007

Shepard, Texas
Shepherd is a city in San Jacinto County, Texas, United States. The population was 2,029 at the 2000 census. The Cox Radio Tower, one of the tallest constructions in the USA, is located near Shepherd.

Demographics
The City of Shepherd is served by the Shepherd Independent School District.

Tuesday, September 4, 2007


Walt Disney Animation Studios is the animation studio that makes up a key element of The Walt Disney Company, and the oldest surviving animation studio in the world. The feature animation studio was an integrated part of Walt Disney Productions from 1934 (the start of production on Snow White and the Seven Dwarfs) until 1986, when, during the corporate restructuring to create The Walt Disney Company, it officially became a subsidiary of the company. The studio was named Walt Disney Feature Animation (WDFA) until 2007, when it was renamed to reflect its change of direction under new management. [1]

Management
Walt Disney Animation Studios is headquartered in Burbank, California, across the street from the original Walt Disney Studios in a specialized building completed in 1995. There has also been talk that they are planning to build a completely new studio in the future. Satellite studios once existed at Disney-MGM Studios in Lake Buena Vista, Florida (19892003) and at Paris, France (19952002), but those studios were closed in an effort to revive lagging profits by restructuring and recentralizing the division to produce fully computer-animated features solely in Burbank.

Locations
WDFA has occasionally joined forces with Walt Disney Imagineering to create an attraction for a Disney theme park which has required the expertise of Disney animators. Among this select number of attractions are:
WDFA and WDI also collaborated with the in-house entertainment studios at Disneyland and the Disney-MGM Studios to develop the night-time Fantasmic! show.
In the 1980s, WDFA collaborated with director Robert Zemeckis to create Who Framed Roger Rabbit?, a film that combined traditional hand-drawn animation with live action footage.

Mickey's PhilharMagic at the Walt Disney World, Magic Kingdom and Hong Kong Disneyland
Stitch's Great Escape at the Walt Disney World and Magic Kingdom Walt Disney Animation Studios Achievements

List of Disney theatrical animated features
The Walt Disney Company
Walt Disney

Monday, September 3, 2007


Celibacy refers either to being unmarried or to sexual abstinence. Celibacy is sometimes used as a synonym for "abstinence" or "chastity." A vow of celibacy is a promise not to enter into marriage or engage in sexual intercourse. The term involuntary celibacy has recently appeared to describe a chronic, unwilling state of celibacy.

Its neutrality is disputed.Tagged since August 2007. It may contain original research or unverified claims.Tagged since August 2007.Celibate It does not cite any references or sources. Please help improve this article by citing reliable sources. Tagged since December 2006.
Reasons for celibacy
Clerical celibacy is a requirement for priests of some religions or denominations within a religion. These are church laws maintained by the Roman Catholic Church and also by the monastic orders of Hindu and Buddhist traditions. Celibacy is also proclaimed by some religions as an ideal for laypeople, for the unmarried or for gays.

Religious celibacy
The question of celibacy is handled differently by various Christian authorities. One religious argument for celibacy is given by the Apostle Paul in I Corinthians 7:7-8;32-35: "But I would have you to be without solicitude. He that is without a wife is solicitous for the things that belong to the Lord, how he may please God. But he that is with a wife, is solicitous for the things of the world, how he may please his wife: and he is divided. And the unmarried woman and the virgin thinketh on the things of the Lord, that she may be holy both in body and spirit. But she that is married thinketh on the things of this world how she may please her husband. And this I speak for your profit, not to cast a snare upon you, but for that which is decent and which may give you power to attend upon the Lord without impediment."
Catholics understand celibacy to be a reflection of life in Heaven, and a source of detachment from the material world, which aids in one's relationship with God. Catholic priests are called to be espoused to the Church itself, and espoused to God, without overwhelming commitments interfering with the relationship. Catholics understand celibacy as the calling of some, but not of all.
Among Catholics and members of The Church of Jesus Christ of Latter-day Saints (Mormons), gays are expected to remain celibate. A Catholic organization promoting chaste celibacy for gays is Courage International. Those who identify as gay may not be able to become Catholic priests, however, even if they maintain celibacy. The LDS Church encourages its members not to feed any such tempted desire.

Christianity
In the Orthodox Church ordinary parish priests are expected to be married men with families before ordination, and they need their family's approval to become a priest.
Clerical celibacy was an important point of disagreement during the Reformation. Reformers argued that requiring a vow of celibacy from a priest was contrary to biblical teaching (see 1 Tim 4:1-5 [1], Heb 13:4 [2] and 1 Cor 9:5 [3]), a degradation of marriage and a reason for the widespread sexual misconduct within the clergy at the time of the Reformation (e.g., discussed by Calvin in his Institutes of the Christian Religion IV,12,23-28 [4]).
The Church did not change its position claiming to be based on Matthew 19:12. The arguments against the Reformer's interpretations were some of the following: the Church never condemned or forbade marriage but has only required celibacy of those who would enter the priesthood so they could devote themselves completely to the care of Christ's Flock (see Mathew 19:12) or who have otherwise taken vows to do so of their own free will (in response to 1 Tim 4:1-5); the Church has never dishonored marriage but has elevated its honor from its Old Testament and secular status while acknowledging Christ's elevation of celibacy for the sake of the Kingdom of Heaven to an even more honorable status (in response to Heb 13:4); and the Church has not required celibacy of all ecclesiastics at all times in history (it was not required of the majority of ecclesiastics in the early Church, and in modern times certain converts are permitted to be married when receiving Holy Orders), although Christ's counsel is normally followed (in response to 1 Cor. 9:5, which lists certain ecclesiastics who had the right at the time, but apparently chose not to exercise this right for the sake of the Gospel). The Church also found that the clerics who engaged in sexual misconduct were not sincere, unreserved followers of Christ, but those who had either become ecclesiastics with the wrong intentions or had lost their fidelity to Christ.
The Catholic Church's practice of clerical celibacy among priests and bishops of the Latin Rite and bishops of all rites, Eastern and Western, was confirmed by the Second Vatican Council and reaffirmed by Pope Paul VI in his encyclical letter, Sacerdotalis Caelibatus, June 24, 1967.
Recently, the issue of celibacy for Roman Catholic priests has again become a source of heated debate, partly in response to the decline in "vocations" (men applying to be priests), but also in the wake of discoveries of longstanding child sexual abuse by Catholic priests in the USA and elsewhere. Although a married priesthood is advocated by some to be a solution to these problems, the Church continues to stand firm in its longstanding celibacy rule. Church representatives maintain that mental illness and a loss of fidelity to Christ and the Church are responsible. They further point out that in the sectors of the Church where fidelity to the Church's teachings is valued, there are a higher number of new vocations and a lower incidence of sexual abuse cases. [5] Additionally, many point to the vast majority of priests not accused of sexual misconduct.
Others, still, point to research indicating no direct connection between celibacy and clerical abuse, citing, among other things, the fact that rates of abuse are significantly higher among non-celibate people of all professions than they are among celibate priests. Prof. Philip Jenkins, Professor of History and Religious Studies at Penn State University, published the book Pedophiles and Priests: Anatomy of a Contemporary Crisis in 1996. In it, he stated that between 0.2 and 1.7 percent of Catholic priests are pedophiles or child molesters. His 2002 article "The myth of the 'pedophile priest'"[10] expresses his views. In contrast to Louise Haggett's statement, Professor Jenkins states:
"My research of cases over the past 20 years indicates no evidence whatever that Catholic or other celibate clergy are any more likely to be involved in misconduct or abuse than clergy of any other denomination -- or indeed, than nonclergy. However determined news media may be to see this affair as a crisis of celibacy, the charge is just unsupported."

Buddhism
In Hindu culture, celibacy is observed when the young child leads a student life. A Hindu renunciate may take the vow of celibacy at any age when they have understood that living for material/sensual pleasures will never bring the perfect happiness that their soul desires. Thus their life becomes centered on surrender to Guru and God with the firm hope of God realization and the perfect Divine Happiness.
In Hinduism, there is a historical difference between monks and priests. Historically, monks take vows of poverty and celibacy and are exempt from most public ceremonies and focused instead on prayer and meditation, focusing on the contemplative side of the Hindu tradition. Priests on the other hand do not have to be celibate and are responsible for the public ceremonies in the Hindu faith. Over the last 100 years however, the public roles between monks and priests have started to change and now some monks function within the social structure in needy areas of society.

Notable Celibates

Brahmacharya
Clerical celibacy
40 Days and 40 Nights
The 40-Year-Old Virgin
Virgin

Kenneth David Kaunda, commonly known as KK (born April 28, 1924) served as the first President of Zambia, from 1964 to 1991.

Early life
In April 1949 Kaunda returned to Lubwa to become part-time teacher, but resigned in 1951. In that year he became Organising Secretary of the Northern Rhodesian African National Congress for Northern Province, which included at that time Luapula Province. On 11 November 1953 he moved to Lusaka to take up the post of Secretary General of the ANC, under the presidency of Harry Nkumbula. The combined efforts of Kaunda and Nkumbula were unsuccessful in mobilizing African people against the White-dominated Federation of Rhodesia and Nyasaland. In 1955 Kaunda and Nkumbula were imprisoned for two months (with hard labour) for distributing "subversive" literature. Such imprisonment and other forms of harassment were normal rites of passage for African nationalist leaders. The experience of imprisonment had a radicalizing impact on Kaunda. The two leaders drifted apart as Nkumbula became increasingly influenced by white liberals and was seen as being willing to compromise on the issue of Black majority rule. Nkumbula's allegedly autocratic leadership of the ANC eventually resulted in a split. Kaunda broke from the ANC and formed the Zambian African National Congress (ZANC) in October 1958. ZANC was banned in March 1959. In June Kaunda was sentenced to nine months' imprisonment, which he spent first in Lusaka, then in Salisbury (Harare).
While Kaunda was in prison, Mainza Chona and other nationalists broke away from the ANC and, in October 1959, Chona became the first president of the United National Independence Party (UNIP), the successor to ZANC. However, Chona did not see himself as the party's main founder. When Kaunda was released from prison in January 1960 he was elected President of UNIP. In July 1961 Kaunda organized a civil disobedience campaign in Northern Province, the so called Cha-cha-cha campaign, which consisted of burning schools and blocking roads. Kaunda ran as a UNIP candidate during the 1962 elections. This resulted in a UNIP–ANC Coalition Government, with Kaunda as Minister of Local Government and Social Welfare. In January 1964 UNIP won the General Election under the new Constitution beating the ANC under Nkumbula. Kaunda was appointed Prime Minister. On 24 October 1964 he became the first President of independent Zambia. Simon Kapwepwe was appointed as the first Vice President.

Presidency
At independence Zambia had just 109 university graduates and less than 0.5% of the population was estimated to have completed primary education. The nation's educational system was one of the most poorly developed in all of Britain's former colonies. Because of this, Zambia had to invest heavily in education at all levels. Kaunda instituted a policy where all children, irrespective of their parents' ability to pay, were given free exercise books, pens and pencils. The parents' main responsibility was to buy uniforms, pay a token "school fee" and ensure that the children attended school. This approach meant that the best pupils were promoted to achieve their best results, all the way from primary school to university level. Not every child could go to secondary school, for example, but those who did were well educated.
The University of Zambia was opened in Lusaka in 1966, after Zambians all over the country had been encouraged to donate whatever they could afford towards its construction. Kaunda was appointed Chancellor and officiated at the first graduation ceremony in 1969. The main campus was situated on the Great East Road, while the medical campus was located at Ridgeway near the University Teaching Hospital. In 1979 another campus was established at the Zambia Institute of Technology in Kitwe. In 1988 the Kitwe campus was upgraded and renamed the Copperbelt University, offering business studies, industrial studies and environmental studies. The University of Zambia offers courses in agriculture, education, engineering, humanities and social sciences, law, medicine, mining, natural sciences, and veterinary medicine. The basic program is four years long, although engineering and medical courses are five and seven years long, respectively.
Other tertiary-level institutions established during Kaunda's era were vocationally focused and fell under the aegis of the Department of Technical Education and Vocational Training. They include the Evelyn Hone College of Applied Arts and Commerce and the Natural Resources Development College (both in Lusaka), the Northern Technical College at Ndola, the Livingstone Trades Training Institute in Livingstone, and teacher-training colleges.

Kenneth Kaunda Educational policies
At independence Kaunda received a country with an economy that was completely under the control of foreigners. For example, the British South Africa Company (BSAC, originally setup by the British imperialist Cecil Rhodes) retained commercial assets and mineral rights that it claimed it acquired from a concession signed with the Litunga of Bulozi in 1890 (the Lochner Concession). Only by threatening to expropriate it, on the eve of independence, did Kaunda manage to get the BSAC to assign its mineral rights to the incoming Zambian government. During the Federation, Northern Rhodesia's copper revenues were siphoned off by White Southern Rhodesians, since they were the dominant group in the polity. In their view, Southern Rhodesia was well-suited to providing managerial and administrative skills, Northern Rhodesia would provide the copper revenues, and Nyasaland would provide the labour., Kaunda was forced to make a major policy shift: he announced the intention to partially privatize the parastatals. However, these changes came too late to prevent his fall from power, which was largely the result of the economic troubles.

Economic policies
In 1964 there was the Lumpa Uprising in Northern Zambia, four months before independence. Kaunda had a state of emergency declared which was not repealed until his fall from power. The state of emergency gave Kaunda absolute power. The Lumpa Church was destroyed and banned. It was a major source of opposition because it refused to allow church members to participate in politics which went against the 100% participation wanted by UNIP. This created a lot of animosity between the two groups and violence that began on a small scale escalated into a small civil war in which more than a thousand people were killed. The crisis was brought about by a combination of complacency on the part of the Colonial administration and UNIP intransigence. Kaunda tried to mediate the differences between the Church, local authorities and UNIP party members but was eventually unable to control party cadres in the North.
Becoming increasingly intolerant of opposition, Kaunda banned all parties except UNIP, following violence during the 1968 elections. In 1972, he made Zambia a one-party state, probably because he was worried by Simon Kapwepwe's decision to leave UNIP and found a rival party, the United Progressive Party, which Kaunda immediately banned. Next, he appointed the Chona Commission, which was set up under the chairmanship of Mainza Chona in February 1972. Its task was to make recommendations for the constitution of a 'one-party participatory democracy' (i.e. a one-party state). The Commission's terms of reference did not permit it to discuss the pros and cons of Kaunda's decision. The sole surviving opposition party, the ANC, boycotted the Commission and unsuccessfully challenged the constitutional change in the courts. The Chona report was based on four months of public hearings and was submitted in October 1972. It was widely regarded as a 'liberal' document. Finally, Kaunda neutralised Nkumbula by getting him to wind-up the ANC, join UNIP and sign a document called the Choma Declaration on 27 June 1973. The ANC ceased to exist after the dissolution of parliament in October 1973. Allegedly Kaunda "bought off" Nkumbula by offering him an emerald mine.
With no more opposition against him, Kaunda allowed the creation of a personality cult. He developed a national ideology, called Zambian Humanism. This was based on what he considered basic African values: mutual aid, trust and loyalty to the community. Similar forms of African Socialism were introduced inter alia in Ghana by Kwame Nkrumah ("Consciencism") and Tanzania by Julius Nyerere ("Ujamaa"). To elaborate his ideology, Kaunda published several books: Humanism in Zambia and a Guide to its Implementation, Parts 1, 2 and 3. Other publications on Zambian Humanism are: Fundamentals of Zambian Humanism, by Timothy Kandeke; Zambian Humanism, religion and social morality, by Cleve Dillion-Malone S.J. andZambian Humanism: some major spiritual and economic challenges, by Justin B. Zulu.

One-Party State and "African Socialism"
Although it was Kaunda's nationalization of the copper mining industry in the late 1960s that led to increased economic problems, matters were made worse by his economic and logistical support for the Black freedom fighters in the region: South Africa, the Portuguese colonies of Portuguese West Africa (now Angola)and Portuguese East Africa (now Mozambique) and Rhodesia (now Zimbabwe). Kaunda tried to solve the conflict in Southern Africa between the White minority governments of Rhodesia, South Africa and Angola and Mozambique and the African freedom fighters by mediation and boycotts.
On 25-26 August 1976, Kaunda met with the Prime Minister of South Africa, B.J. Vorster at Victoria Falls and again on 30 April 1982 with Prime Minister, Pieter Willem Botha on the Botswana border to discuss the political situation in South West Africa and South Africa. However, he did not manage to get serious concessions from the South African government. Kaunda was criticised in the African press for talking to representatives of the apartheid regime.

Freedom fighters
During his early presidency he was an outspoken supporter of the anti-apartheid movement and opposed Ian Smith's white minority rule in Rhodesia. Kaunda allowed several African liberation fronts such as ZAPU and ZANU of Rhodesia and African National Congress to set headquarters in Zambia. Former ANC president Oliver Tambo spent a significant proportion of his 30 year exile living and working in Zambia.. Kaunda served as chairman of the OAU from 1970 to 1973.

Foreign policy
After promulgation of the Second Republic, following Mainza Chona's recommendations for the constitution of a "one-party participatory democracy", Kaunda's leadership took on more autocratic characteristics. He personally appointed the Central Committee of UNIP, although the process was given a veneer of legitimacy by being "approved" by a National Congress of the party. In theory, Kaunda's nominations could be discarded by Congress, but in practice they were always accepted without modification. The argument used was that "the President knows the people who can work well with him, so if we modify the nominations we will end up with a less effective team". In turn, the Central Committee nominated a sole candidate for the post of President of the party. Of course, since the members of the Central Committee had been nominated by him, Kaunda was always the sole presidential candidate.
After that charade, the rest of the Zambian population was given the opportunity to express approval or disapproval of the sole candidate's nomination by voting either "Yes" or "No". Since the presidential "election" was always accompanied by parliamentary elections, there was great pressure placed on parliamentary candidates to "campaign" for the president's "Yes" vote, in addition to their own campaigns. Parastatals companies (which were controlled through ZIMCO - Zambia Industrial and Mining Corporation) were also under pressure to "campaign" for Kaunda by buying advertising space in the two national newspapers (Times of Zambia and Zambia Daily Mail) exhorting the electorate to give the president a "massive 'Yes' vote".
The parliamentary elections were also controlled by Kaunda: the names of candidates had to be submitted to UNIP's Central Committee, which then selected three people to stand for any particular constituency. Anyone could be vetoed without the Central Committee giving any reason, since UNIP was supreme and its decisions were unchallengeable. Using these methods, Kaunda kept any enemies at bay by ensuring that they never got into political power.
This was the tactic he used when he saw off Nkumbula and Kapwepwe's challenges to his sole candidacy for the 1978 UNIP elections. On that occasion, the UNIP's constitution was "amended" overnight to bring in rules that invalidated the two challengers' nominations: Kapwepwe was told he could not stand because only people who had been members for five years could be nominated to the presidency (he had only rejoined UNIP three years before); Nkumbula was outmaneuvered by introducing a new rule that said each candidate needed the signatures of 200 delegates from each province to back his candidacy. A third candidate called Chiluwe was beaten up by the UNIP Youth Wing, so that he was in no state to submit his nomination.

UNIP and Kaunda's autocracy during the Second Republic
Eventually, however, economic troubles and increasing international pressure to bring more democracy to Africa forced Kaunda to change the rules that kept him in power. People who had been afraid to criticise him were now emboldened to challenge his competence. His close friend Julius Nyerere had stepped down from the republican presidency in Tanzania in 1985 and was quietly encouraging Kaunda to follow suit. Pressure for a return to multiparty politics increased and Kaunda voluntarily yielded and called for multiparty elections in 1991, in which the Movement for Multiparty Democracy (MMD) won. Kaunda left office with the inauguration of MMD leader Frederick Chiluba as president on November 2, 1991.

Post presidency

"Kaunda, Kenneth."Encyclopædia Britannica from Encyclopædia Britannica Online. URL:http://search.eb.com/eb/article-3849 Accessed May 19, 2006.
Fergus Macpherson, Kenneth Kaunda: The Times and the Man (1974)
Richard Hall, The High Price of Principles: Kaunda and the White South (1969)
David C. Mulford, Zambia: The Politics of Independence, 1957–1964 (1967)
At Ipenburg, 'All Good Men.' The Development of Lubwa Mission, Chinsali, Zambia, 1905-1967 (1992)

Sunday, September 2, 2007


Some countries, expressing concern with possible abuses by groups they regard as cults, have for a variety of reasons implemented restrictive measures against some of the activities of organizations which they see as cults. Against a background of suspicion of, and generally low regard for, identified cults (in French: sectes, in German: Sekten), such measures sometimes intensified in the wake of various crimes committed in connection with certain so-called "cults", especially following a string of murderous incidents involving doomsday cults circa 1995

Historical background

Specific cases
For official legislative measures taken against the practice of Scientology in Australia, see Church of the New Faith.

Australia
In Belgium, the Belgian Parliamentary Commission on Cults submitted a report to the Belgian Parliament in 1997. The report differentiated in its conclusions between three types of "sectes":
The report Belgium
According to Edward Irons,

Huhan Pai (The Shouters)
Beili Wang (The King Who Has Been Established)
Zhongchua Dalu Xingzhen Zhishi Zhan (Administrative Station of the Chinese Mainland)
Zhushen Jiao (Religion of the Primary Deity)
Dami Xuanjiao Hui (Dami Mission Church)
Children of God
Xinyue Jiaohui (Congregation of the New Testament)
Lingxian Zhen Fozong (Immortal True Buddha)
Guanying Famen (The Quanyin Method)
Mentu Hui (Association of Disciples)
Quanyuanwei Jiaohui (Religion of the Complete Garden)
Lingling Jiao (Teachings of the Luminous Spirit) China
While the constitution of the United States (for example) allows no legislation on religion, things differ in Europe. The Council of Europe, to which 46 European nations belong, has had in force since 1953 a "Convention for the Protection of Human Rights and Fundamental Freedoms", which defines religious freedom and sets certain limits to it:
Article 9 Freedom of thought, conscience and religion

1. Everyone has the right to freedom of thought, conscience and religion; this right includes freedom to change his religion or belief and freedom, either alone or in community with others and in public or private, to manifest his religion or belief, in worship, teaching, practice and observance.
2. Freedom to manifest one's religion or beliefs shall be subject only to such limitations as are prescribed by law and are necessary in a democratic society in the interests of public safety, for the protection of public order, health or morals, or for the protection of the rights and freedoms of others.
On June 22, 1999 the Council of Europe Parliamentary Assembly adopted, unanimously, in view of the "the serious incidents which had occurred in recent years" a recommendation which gives priority to the provision of information on sects. The recommendation regards major legislation on sects as undesirable, but it calls on the member states:
i. where necessary, to set up or support independent national or regional information centres on groups of a religious, esoteric or spiritual nature; ii. to include information on the history and philosophy of important schools of thought and of religion in general school curricula; iii. to use the normal procedures of criminal and civil law against illegal practices carried out in the name of groups of a religious, esoteric or spiritual nature; iv. to ensure that legislation on the obligation to enrol children at school is rigorously applied, and that appropriate authorities intervene in the event of non-compliance; v. where necessary, to encourage the setting-up of non-governmental organisations for the victims, or the families of victims, of religious, esoteric or spiritual groups, particularly in eastern and central European countries; vi. to encourage an approach to religious groups which will bring about understanding, tolerance, dialogue and resolution of conflicts; vii. to take firm steps against any action which is discriminatory or which marginalises religious or spiritual minority groups.

Council of Europe
On May 22, 1984 the European Parliament passed a resolution with the title "New Organizations Operating Under the Protection Afforded to Religious Beliefs" that expressed the Parliament's concern about the recruitment and treatment of the members of these new organizations.
On December 22, 1997 the Committee on Civil Liberties and Internal Affairs released an amended resolution named "Resolution on Cults in the European Union" and originally intended for voting on by the European Parliament in Strasbourg during the session of January 1998. The plenary of the European Parliament in July 1998 rejected the text of the resolution, with anti-cultists seeing it as too weak and religious-liberties activists considering it out of the scope of the European Parliament to decide. The resolution went back to the Commission for further consideration.

European Union

Main articles: About-Picard law and Status of religious freedom in France France
The German federal government does not accept (for example) Scientology's self-designation as a religion, but regards it as a business disguised as a religion. The German internal secret service, the Verfassungsschutz, monitors Scientology, and the German authorities place restrictions on its activities.
In 1997 the United States Congress failed to pass a proposed resolution related to "discrimination by the German Government against members of minority religious groups" that mentioned only Scientology-related examples of discrimination. See also Status of religious freedom in Germany.

Germany
The government of Iran treats members of some minority religious movements (such as Bahá'ís) as though they belong to cults, with restrictions on their rights and privileges. See religious minorities in Iran and Persecution of Baha'is.

Iran
In Switzerland there exists according to the constitution no legislation whatsoever about religion at the national level, only at the level of the cantons. At federal level Switzerland grants no church or religion or religious group any official recognition, and passes no legislation forbidding any religious groups.
Some cases involving the sentencing of members of religious groups and purported cults for breaking Swiss law include:

On 5 December 1997, a Swiss federal court sentenced one of the leaders of the theosophic Universal Church to a fine for publishing antisemitic statements. The defense claimed that the statements formed part of the teaching of the church, and its leader Peter Leach-Lewis has lost the right to enter Switzerland due to a similar charge.
On 3 April 2003 the Swiss federal court confirmed a sentence against Uriella, the leader of the Fiat Lux group, obliging her to pay back a large sum to an ex-member. The court reasoned that normal loan regulations apply also between leaders and members of cults.
On 10 June 1987 the penal court of Basel sentenced two Scientologists for continued extortion to a suspended prison sentence and to a fine because they had sold services at high prices to a physically and mentally handicapped person.
In December 2003 a court sentenced the head of Scientology Lausanne to a suspended prison-sentence and the payment of damages for defamation of a former member. Cults and governments United Kingdom
Timothy Miller, of the University of Kansas writes that no country in the world has a religious diversity as extensive as that found in the United States. He asserts that this religious diversity stems in significant part from the First Amendment to the United States Constitution, which guarantees that no religion will have governmental endorsement and that all Americans have the freedom to practise the religion(s) of their choice.

Bibliography
U.S. citizens should be aware that there have been unconfirmed reports of inappropriate sexual behavior by a prominent local religious leader at an ashram (religious retreat) located in Andhra Pradesh. Most of the reports indicate that the subjects of these approaches have been young male devotees, including a number of U.S. citizens.

Saturday, September 1, 2007


Flag of Mughal Empire
Flag
The Mughal Empire (Persian: سلطنت مغولی هند, Solṭanat Moġuli Hend; Urdu: مغلیہ سلطنت, Muġalīh Sulṭanat; self-designation: گوركانى, Gurkâni), as an important imperial power in the Indian Subcontinent from the early sixteenth to the mid-nineteenth centuries. At the height of its power, around 1700, it controlled most of the subcontinent and parts of what is now Afghanistan and Pakistan. Its population at that time has been estimated as between 100 and 150 million, over a territory of over 3 million square km. Following 1720 it declined rapidly. Its decline has been variously explained as caused by wars of succession, agrarian crises fueling local revolts, and the growth of religious intolerance. The last Emperor, whose rule was restricted to the city of Delhi, was imprisoned and exiled by the British after the Indian Rebellion of 1857.
The classic period of the Empire starts with the accession of Akbar in 1556 and ends with the death of Aurangzeb in 1707. During this period, the Empire was marked by a strongly centralized administration connecting the different regions of India. All the significant monuments of the Mughals, their most visible legacy, date to this period.

Early history
After the invasion of Persia by the Mongol Empire, a regional Turko-Persio-Mongol dynasty formed. Just as eastern Mongol dynasties intermarried with locals and adopted the local religion of Buddhism and Chinese culture, this group adopted the local religion of Islam and Persian culture. The first Mughal King Babur, established Mughal dynasty in India. Upon invading India, the Mughals intermarried with local royalty once again, creating a dynasty of combined Turko-Persian, Indian and Mongol background.
The language of the court was Persian although most of the subjects of the Empire were Hindu. The dynasty remained unstable until the reign of Akbar, who was of liberal disposition and intimately acquainted, since birth, with the mores and traditions of India. Under Akbar's rule, the court abolished the jizya (the poll-tax on non-Muslims) and abandoned use of the lunar Muslim calendar in favor of a solar calendar more useful for agriculture. One of Akbar's most unusual ideas regarding religion was Din-i-Ilahi ("Faith-of-God" in English), which was an eclectic mix of Hinduism, versions of Sufi Islam, Zoroastrianism, Jainism and Christianity. It was proclaimed the state religion until his death. These actions however met with stiff opposition from the Muslim clergy, especially by the Sufi Shaykh Alf Sani Ahmad Sirhindi. The Mughal emperor Akbar is remembered as tolerant, at least by the standards of the day: only one major massacre was recorded during his long reign (1556–1605), when he ordered most of the captured inhabitants of a fort be slain on February 24, 1568, after the battle for Chitor. Akbar's acceptance of other religions and toleration of their public worship, his abolition of poll-tax on non-Muslims, and his interest in other faiths bespeak an attitude of considerable religious tolerance, which, in the minds of his orthodox Muslim opponents, was tantamount to apostasy. Its high points were the formal declaration of his own infallibility in all matters of religious doctrine, his promulgation of a new creed, and his adoption of Hindu and Zoroastrian festivals and practices.
Religious orthodoxy would only play a truly important role during the reign of Aurangzeb Ālamgīr, a devout Muslim and the man responsible for many atrocities and eventual downfall of the Mughal empire; this last of the Great Mughals retracted the liberal policies of his forbears. Although under Aurangzeb, the empire extended to its largest, his rule was thus less popular with the Hindu Rajputs, and with the rise to military power of the Sikhs, may have been the prime factor in the downfall of the Mughals.

Religion
The Mughals used the mansabdar system to generate land revenue. The emperor would grant revenue rights to a mansabdar in exchange for promises of soldiers in wartime. The greater the size of the land the emperor granted, the greater the number of soldiers the mansabdar had to promise. The mansab was both revocable and non-hereditary; this gave the center a fairly large degree of control over the mansabdars.

Establishment and reign of Babur
* Afghan Rule (Sher Shah Suri and his descendants)

Successors
According to the document available in the State Library of Bhopal, Babur left the following will to Humayun:
"My son take note of the following: do not harbour religious prejudice in your heart. You should dispense justice while taking note of the people's religious sensitivities, and rites. Avoid slaughtering cows in order that you could gain a place in the heart of natives. This will take you nearer to the people.
"Do not demolish or damage places of worship of any faith and dispense full justice to all to ensure peace in the country. Islam can better be preached by the sword of love and affection, rather than the sword of tyranny and persecution. Avoid the differences between the Shias and Sunnis. Look at the various characteristics of your people just as characteristics of various seasons."

Babur's will to Humayun

Main article: HumayunMughal Empire Humayun

Main article: Akbar Akbar

Main article: Jahangir Jahangir

Main article: Shah Jahan Shah Jahan

Main article: Aurangzeb The Reign of Aurangzeb and the Decline of the Empire

Bahadur Shah I (Shah Alam I), b. October 14, 1643 at Burhanpur, ruler 1707–12, d. February 1712 in Lahore.
Jahandar Shah, b. 1664, ruler 1712–13, d. February 11, 1713 in Delhi.
Furrukhsiyar, b. 1683, r. 1713–19, d. 1719 at Delhi.
Rafi Ul-Darjat, ruler 1719, d. 1719 in Delhi.
Rafi Ud-Daulat (Shah Jahan II), ruler 1719, d. 1719 in Delhi.
Nikusiyar, ruler 1719, d. 1719 in Delhi.
Mohammed Ibrahim, ruler 1720, d. 1720 in Delhi.
Mohammed Shah, b. 1702, ruler 1719–48, d. April 26, 1748 in Delhi.
Ahmad Shah Bahadur, b. 1725, ruler 1748–54, d. January 1775 in Delhi.
Alamgir II, b. 1699, ruler 1754–59, d. 1759.
Shah Jahan III, ruler 1760
Shah Alam II, b. 1728, ruler 1759–1806, d. 1806.
Akbar Shah II, b. 1760, ruler 1806–37, d. 1837.
Bahadur Shah II aka Bahadur Shah Zafar, b. 1775 in Delhi, ruler from 1837–57, d. 1862 in exile in Rangoon, Burma. The lesser mughals
A few descendants of the last Mughal Emperor, Bahadur Shah Zafar, are known to be living in Delhi, Kolkata (previously called Calcutta), and Hyderabad. Some of the direct descendants still identify themselves with the clan name Temur and with one of its four major branches: Shokohane-Temur (Shokoh), Shahane-Temur (Shah), Bakshane-Temur (Baksh) and Salatine-Temur (Sultan). Some direct descendants of the Mughals carry the surname of Mirza and Baig and are found predominantly in Pakistan particularly in Multan. There is some controversy surrounding the use of these surnames by imposters masquerading as descendants today. However, good genealogical records exist for most families in the subcontinent and are often consulted for establishing the authenticity of their claims.

Present-day descendants
The main mughal contribution to the south Asia was their unique architecture. Many monuments were built during the mughal era including the Taj Mahal. The first Mughal emperor Babur wrote in the Bāburnāma:
Fortunately his successors, with fewer memories of the Central Asian homeland he pined for, took a less jaundiced view of Indian culture, and became more or less naturalised, absorbing many Indian traits and customs along the way. The Mughal period would see a more fruitful blending of Indian, Iranian and Central Asian artistic, intellectual and literary traditions than any other in Indian history. The Mughals had taste for the fine things in life - for beautifully designed artifacts and the enjoyment and appreciation of cultural activities. The Mughals borrowed as much as they gave - both the Hindu and Muslim traditions of India were huge influences on their interpretation of culture and court style. Nevertheless, they introduced many notable changes to Indian society and culture, including:
The remarkable flowering of art and architecture under the Mughals is due to several factors. The empire itself provided a secure framework within which artistic genius could flourish, and it commanded wealth and resources unparalleled in Indian history. The Mughal rulers themselves were extraordinary patrons of art, whose intellectual calibre and cultural outlook was expressed in the most refined taste.

Centralised government which brought together many smaller kingdoms
Persian art and culture amalgamated with native Indian art and culture
Started new trade routes to Arab and Turk lands, Islam was at its very high
Mughali cuisine
Urdu and spoken Hindi languages were formed for common Muslims and Hindus respectively
A new style of architecture
Landscape gardening Alternate meanings

List of Mughal emperors
Mughal era (part of the History of South Asia series)
Muslim conquest in the Indian subcontinent
List of wars in the Muslim world
Turco-Persian/Turco-Mongol
List of the Muslim Empires
Islamic architecture
Mughal painting
Timurid dynasty