Arquivo de março 8, 2009

Templers are members of the Temple Society (GermanTempelgesellschaft). It is a name they use in referring to themselves and their religious denomination. The wordTemple here is derived from the concept of the Christian Community as described in the New Testament, see 1 Corinthians 3:16 and 1 Peter 2:5, where every person and the community are seen as temples in which God’s spirit dwells. Although Templers may believe in different spiritual teachings, many of them reject common ChristiandogmasJesus is rather seen as an example to follow and not as the Son of God. What unites the Templers is their daily wish to work for the Kingdom of God on Earth.

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Temple Society

Christoph Hoffmann and Georg David Hardegg founded the Temple Society at Kirschenhardthof near Ludwigsburg in 1861. This religious society has its roots in thePietism within the Lutheran Church in the State of Württemberg. Called “Deutscher Tempel” by its founders, their aim was to promote spiritual cooperation to advance the rebuild of the Temple in the Holy Land (Palestine), in the belief that their foundation promotes the second coming of Christ. On their course to achieve that goal, their contributions towards raising the standards of agriculture, crafts, scientific research, business and building in an undeveloped province under Turkish rule were significant. Many see them as an indispensable helping force in the early establishment of the Yishuv, and perhaps a role model for the Zionist Movement of the time. The Templers are sometimes confused with the Knights Templar, a Crusader order.

 

Bethlehem of Galilee (Hebrewבֵּית לֶחֶם הַגְּלִילִית‎, Beit Lehem HaGlilit; literally “the Galilean Bethlehem”) is a semi-cooperative moshav in northern Israel. Located in the Galilee near Kiryat Tivon, around 10 kilometres north-west of Nazareth and 30 kilometres east of Haifa, it falls under the jurisdiction of the Jezreel Valley Regional Council. In 2006, it had a population of 651.

A former Templer colony, it is mentioned in the Book of Joshua (19:15) as the city of the Tribe of Zebulun.

Genghis Khan’s Tengriism

Publicado: março 8, 2009 por Yogi em Culture, History, Media, Tudo
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Genghis Khan’s religion is widely speculated to be Shamanism or Tengriism, which was very likely among nomadic MongolTurkic tribes of Central Asia. But he was very tolerant religiously, and interested to learn philosophical and moral lessons from other religions. To do so, he consulted among others with  Christian   missionaries,  Muslim   merchants, and the Taoist monk Qiu Chuji.

Tengriism (Tengrism, Tengrianism, Tengrianizm, Tengricilik) was the major belief of the Mongols andTurkic peoples before the vast majority joined the established world religions. It focuses around the sky deityTengri (also Tangri, Tangra, Tanrı, etc.) and incorporates elements of shamanismanimismtotemism andancestor worship.

“Khukh” and “Tengri” literally mean “blue” and “sky” in Mongolian language and modern Mongolians still pray to “Munkh khukh tengri” (“eternal blue sky”). Therefore Mongolia is called as “land of Eternal Blue Sky (“Munkh khukh tengriin oron” in Mongolian). And also in modern Turkey Tengriism is sometimes called Gök Tanrı religion by some scholars. Note that the Turkish “Gök” and “Tanrı” mean the same as and sound very similar to the Mongolian “khukh” (blue) and “Tengri” (sky), respectively. Even though there is insufficient research, Tengriism is thought to heavily influence the Alevi belief system. Today, there are still a large number of Tengriist people living in inner Asia, such as the Khakas and Tuvans.

In Tengriism, the meaning of life is seen as living in harmony with the surrounding world. Tengriist believers view their existence as sustained by the eternal blue SkyTengri, the fertile Mother-Earth, spirit Eje, and a ruler who is regarded as the holy spirit of the SkyHeavenEarth, the spirits of nature and the ancestors provide every need and protect all humans. By living an upright and respectful life, a human being will keep his world in balance and maximize his personal power Wind HorseShamans play an important role in restoring balance when it is thrown off by disaster or spirit interference.

It is likely that Tengriism was the religion of the HunsEurasian Avars, early Hungarians, and of the early Bulgarswho brought it to Europe.[3]. It is still actively practised in SakhaBuryatiaTuva, and Mongolia, in parallel withTibetan Buddhism and Burkhanism.

 

A diagram of the Tengriist World view on a shaman‘s drum [1] [2]. The World-tree is growing in the centre and connecting the three Worlds: UnderworldMiddleworldand Upperworld.

 

An ovoo (Mongolianовооheap) is a type of shamanistic cairn found in Mongolia, usually made from rocks or from wood. Ovoos are often found at the top of mountains and in high places, like mountain passes. They serve mainly as religious sites, used in worship of the mountains and the sky as well as in Buddhist ceremonies, but often are also landmarks. At especially prominent sites, ovoos can come in clusters, for example of 13 ovoos.

When travelling, it is custom to stop and circle an ovoo three times in clockwise direction, in order to have a safer journey. Usually, rocks are picked up from the ground and added to the pile. Also, one may leave offerings in the form of sweets, money, milk, or vodka.

Ovoos are also used in mountain- and sky-worshipping ceremonies that typically take place at the end of summer. Worshippers place a tree branch or stick in the ovoo and tie a blue khadag, a ceremonial silk scarf symbolic of the open sky, to the branch.[1] They then light a fire and make food offerings, followed by a ceremonial dance and prayers (worshippers sitting at the northwest side of the ovoo), and a feast with the food left over from the offering.

During Mongolia’s Communist period, ovoo worship was officially prohibited along with other forms of religion, but people still worshipped clandestinely.[2]

Mr. Magorium’s Wonder Emporium

Sei que parece banal, um filme para crianças. Todavia, o filme me surpreendeu. A Loja do Sr. Magorium é uma loja mágica (ou maçônica?) e possui personagens fictícios segundo o contador, porém, segundo o dono da loja são realmente verdadeiros. Um desses personagens é Yaweh entre muitas outras simbologias interessantes, no melhor esquema hollywood, para mostrar que o amor que surge da fé na vida  é a fórmula de onde vem o poder mágico do ser humano. Sem contar que o accountant aprende no final que o mundo não é o recebe e manda “formulários”, mas sim a crença num cubo de madeira (ou seria a kaaba?). Ele conta apenas o final da história do “dono da loja”. Muito Interessante…. Quem quiser se aprofundar na parte “mágica” das mensagens subliminares do filme, sugiro clicar nestas palavras: tetragramaton, kaaba, 

 

Watchman

Ontem vi o dito filme conspiratório fantástico humanista verossímil. Em termos gerais, filmaço – 3h de cadeira sem reclamar. Faz um bom tempo que eu não ia ao cinema, porque não custo ficar 3horas sem fumar, então vejo NET HD, torrents, etc, mas fiquei 3h sem lembrar do cigarro (nos últimos 5, quando já tinha acabado o que interessa, desconcentrei e lembrei do cigarro). Porém, a crítica do portal UAI que postei na sexta é pertinente e, na minha opinião, descreveu o mesmo sentimento que senti, imediatamente ao final do  filme, embora sem conhecer tanto a série, mais de orelhada: ” Não se preocupa, também, com a crônica do cotidiano de um quarteirão em Nova York – o que desumaniza a história, diminuindo nossa identificação com ela. ” Poderia ter sido muito melhor, embora tenha seu lado de realismo cruel, com um final meio feliz (na minha opinião muito infeliz) quase todos são felizes para sempre com um mundo de bosta e vamo lá que amanhã é dia de “branco”. Mas, realmente, o filme é um primor por levantas questões fundamentais e resumir uma série de 12 edições de revista em quadrinho. Como sempre a wilipedia ajuda pra quem quiser viajar no assunto.

O Vaticano Hoje

Publicado: março 8, 2009 por Yogi em Culture, History, International, Juris, Media, Non Sense, Psy, Tudo

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From Wikipedia, the free encyclopedia

 The Blue Sky with a White Sun (Chinese青天白日pinyin: Qīng tīan bái rì) serves as the design for the party flag and emblem of the Kuomintang (KMT), the canton of the flag of the Republic of China, the national emblem of the Republic of China (ROC), and as the naval jack of the ROC Navy.

In the “Blue Sky with a White Sun” symbol, the twelve rays of the white Sun representing the twelve months and the twelve traditional Chinese hours (時辰 shíchen), each of which corresponds to two modern hours (小時 xiǎoshí, literal meaning: “little shi“) and symbolizes the spirit of progress.

The “Blue Sky with a White Sun” flag was originally designed by Lu Hao-tung, a “martyr” of the Republican revolution. He presented his design to represent the revolutionary army at the inauguration of the Society for Regenerating China, an anti-Qing society in Hong Kong, on February 211895. In 1905, Sun Yat-sen added a red field to the design to create what would become the current flag of the Republic of China.

During the Wuchang Uprising in 1911 that heralded the Republic of China, the various revolutionary armies had different flags. Lu Hao-tung’s “Blue Sky with a White Sun” flag was used in the provinces of Guangdong,GuangxiYunnan, and Guizhou, while the “18-Star Flag“, “Five-Colored Flag“, and other designs were used elsewhere.

 National Emblem of the Republic of China

When the government of the Republic of China was established on January 11912, The “Five-Colored” flag was adopted as the national flag, but Sun Yat-sen did not consider its design appropriate, reasoning that horizontal order implied a hierarchy or class like that which existed during dynastic times. Thus, when he established a rival government inGuangzhou in 1917, he brought over the “Blue Sky with a White Sun” flag for the party and the “Blue Sky, White Sun, and a Wholly Red Earth” (then the naval ensign) for the nation. This officially became the national flag in 1928, and continued to serve as the naval ensign; the “Blue Sky with a White Sun” flag was adopted as the naval jack at the same time.

In the early years of the Republic, under the KMT’s political tutelage, the KMT party flag shared the same prominence as the ROC flag. A common wall display consisted of the KMT flag perched on the left and the ROC flag perched on the right, each tilted at an angle with a portrait of National Father Sun Yat-sen displayed in the center.

Since the ROC government moved to Taiwan and especially in the years since the end of martial law the KMT flag has lost some of its prominence. However, it is still frequently seen in political rallies and other meetings of KMT and the pan-blue coalition.

The flag and the KMT party emblem made news during the ROC legislative elections of 2004, when President Chen Shui-bian suggested that the Kuomintang’s flag and party emblem violated the ROC’s National Emblem Law for being too similar to the national emblem of the Republic of China. Chen stated that the law forbids the ROC’s emblem and flag from being used by non-governmental organizations and warned that the KMT would have three months to change its flag and emblem if his Democratic Progressive Party won a majority of seats in the legislature. The KMT responded by asking the government to change the national emblem, saying the KMT emblem existed first. However, the pan-green coalition failed to win a majority, and Chen took no action for the remainder of his presidency.

Party Emblem of the Kuomintang

Estatuto de Roma

Publicado: março 8, 2009 por Yogi em International, Politics, Tudo

Origem: Wikipédia, a enciclopédia livre.

Mapa-múndi dos Estados-membros da Corte Penal Internacional (em 2008).

Estatuto de Roma é um tratado que estabeleceu a Corte penal internacional – CPI (também conhecida como Tribunal penal internacional – TPI). O tratado foi adotado em 17 de julho de1998, em Roma, na Itália.

Índice

Criação

As primeiras bases do futuro Estatuto de Roma foram estabelecidas em julho de 1994 pela Comissão de Direito Internacional. Mas foi somente em 1995 que as primeiras negociações começaram nas Nações Unidas (ONU). Após duas reuniões daAssembléia Geral das Nações Unidas, decide-se criar um Comitê preparatório (também chamado de PrepCom) que tinha como objetivo propor um projeto de Estatuto. O PrepCom teve duas reuniões em 1996, três em 1997 e uma última em 1998, quando um projeto de Estatuto foi apresentado.

Adoção

O Estatuto da CPI foi aberto à assinatura em Roma, em 17 de julho de 1998. Na oportunidade, 120 Estados assinaram o tratado.

Diversos países assinaram o Estatuto esperando poder modificá-lo mais tarde (o que foi feito, em parte, após a aprovação de diversas emendas). Foi por essa razão que Bill Clinton assinou-o um pouco antes de deixar a presidência dos EUA.

Em julho de 2004, 94 nações haviam ratificado o Estatuto de Roma da Corte penal internacional, entre elas:

Outros haviam-no assinado mas não ratificado, entre os quais:

Ratificação

Para que a CPI fosse criada, era necessário que no mínimo 60 países ratificassem o Estatuto. Este quórum foi atingido em 11 de abril de 2002 durante uma cerimônia na ONU, quando 10 Estados ratificaram o Estatuto simultaneamente.

Em 1 de julho de 2002, o Estatuto entrou em vigor. A CPI começou oficialmente suas atividades em 11 de março de 2003.

Conteúdo

O Estatuto de Roma é dividido em 13 capítulos, que por sua vez estão divididos em diversos artigos.

Eis uma apresentação do assunto dos diferentes capítulos:

  • Capítulo 1 : Define o que é a CPI
  • Capítulo 2 : Define as competências da CPI
  • Capítulo 3 : Define as competências das diferentes partes não incluídas na CPI
  • Capítulo 4 : Define a composição da CPI
  • Capítulo 5 : Define o papel das diferentes partes da CPI
  • Capítulo 6 : Define os princípios segundo os quais devem se desenrolar o julgamentos
  • Capítulo 7 : Define as penas aplicáveis aos indivíduos declarados culpados
  • Capítulo 8 : Define os procedimentos de apelo e de revisão dos julgamentos
  • Capítulo 9 : Define os princípios de cooperação das diferentes partes com a CPI
  • Capítulo 10 : Define os procedimentos de execução das penas
  • Capítulo 11 : Define os princípios de funcionamento da Assembléia dos Estados membros
  • Capítulo 12 : Define as modalidades de financiamento da CPI e a maneira pela qual ela pode usufruir das somas que lhe são alocadas
  • Capítulo 13 : Define a data de entrada em vigor da CPI, bem como a da revisão de seu estatuto

Ver também

Ligações externas