Колективен квалитет на живеење

sepak choporskiot mentalitet e nus efekt i od nemanjeto podobra alternativa [1] ta shtom deteto od mali noze navikne na molzenje adrenalin vo glutnica - togash chare teshko se naogja, eventualno da se ostavi da mu pomine trendot, no dali voopshto moze da mu pomine choporskiot poriv dokolku istiot mu e vlezen pod kozha a neznae za podobar, verojatno da, no otkako kje nastrada institucionalno il ne daj Boze fizichki no chesto i togash opstanuva huliganot na svoite naviki osobeno ako ima koj da go dichi za stradanjeto a so toa i da go bilda statusot odnosno renometo vo tifoskata tajfa

edno vreme ajde gi razbirav onie koi zaglaile i na stari godini vo chopor ko tifozi, demek nemale kade da se isturat pa aj na stadion, no definitivno sega sum na misla deka ne e do kanaliziranjeto vishok energija tuku deka e do lechenje kompleksi i vishok gurabi preku nasilstvo, neka zemat da cepaat drva i kopaat kanali veruvam kje im pomine vakvata faza mnogu brzo, moze za rehabilitacija e dobro sekoj huligan so ozbilen prestap da se vpregne na vakov tretman ko nekogash zatvorenicite shto gradele patishta so kocka

huliganite kolku se sekjavam promoviraa rasturanje na jugoslavija, huliganite ja rasprostranija i omrazata vo Makedonija, a ja pocnaa i rasnata podelba vo evropa, verojatno ova e potencijalno pogolema kol3ktivna opasnost i od alkoholizam i od narkomanija, a chesto denes ovie tri sidzimi se izvrzani vo edno



patem lokalno huliganite iako se privlecheni bidejki nemaat adrenalinska alternativa, megju drugoto osven navidum ljubov kon fudbalot, glavat choporski i navidum zaradi potencijalno imanje grb kako pripadnici na odredena tajfa

The racism was never physical. It never spilled over into brawls or fights. But it was incessant. “I took it day after day,” he says. “It made me feel inferior. I rejected who I was and where I was from. I didn’t want to be that person. I wanted to be white. I wanted to belong.” ... He found a teenage identity in music and fashion: jazz funk initially, then the New Romantics and the fashions of the time. “It only really made sense to me when I read a story in the paper about the Leeds Service Crew – a group of Leeds United fans, Leeds casuals, who dressed in a certain way.” He cut the feature out and read it over and over again. This is what he wanted. The clothes. The hair. The bond, the camaraderie. “I worked at Walkers crisps in the summer and all my money would go on Lyle & Scott jumpers and Patrick cagoules and Puma G.Vilas trainers. I was out and about, wearing this stuff, when one day, while walking through Leicester I saw a group of lads dressed in the same stuff.” They started talking. We’re football trendies, they said. Come and join us. It was a chance to be part of something – although what that was, he wasn’t exactly sure – and Riaz took it. He was in. For the first time in his life, he was in. “I was never into football, but they told me about the football and the fighting and how it was all part and parcel of it and well, that was it for me. I can’t say that was what I was looking for, but, also, it wasn’t enough to make me walk away.” His first football game was in October 1983, away to Birmingham. City lost that day 2-1. Lineker scored for Leicester. Riaz doesn’t remember this. He didn’t see his first game. He was arrested before the match kicked off. “I didn’t even make it to the ground. We ran into some Birmingham lads near the Bull Ring and that was that.” It kicked off. ... But the way you got accepted in this strange new world, the way you earned your stripes, was by standing your ground, covering your mate’s back, proving yourself. “So that’s what I started to do,” says Riaz. There was a moment, one incident during a lads’ day out in Skegness when Riaz knew, finally, that he’d been . They bumped into a small group of skinheads who, immediately, started shoving Riaz around. “One of them hit me over the head with a steel-framed newspaper A-board. It was kicking off and it was kicking off for no other reason than because I was Asian.” One by one, his new Baby Squad mates, who were drinking nearby, poured out into the street and set about the skinheads. It was a clear message: you fight him, then you fight all of us. “There was a bit of a skirmish: Baby Squad lads versus these National Front lads. They didn’t want me to get beaten up because of the colour of my skin, because I was Asian. They saw me as one of them.” Amid the flying fists and violence, Riaz was aware something significant had just occurred. It was, he says, a beautiful moment. “A few years earlier and that just wouldn’t have happened.” The Baby Squad was the collective name of the Leicester City hooligan firm. It was one big group on a Saturday afternoon, but made up of a combination of smaller gangs from all over Leicestershire – Braunstone, Thurnby Lodge, Netherhall, the West End, New Parks, St Mark’s and St Matthew’s, as well as county areas such as Coalville and Hinckley. “Before the advent of the Baby Squad, these groups fought each other. The BS brought them together.” For six years, that’s what he did. Home and away, although not always away. “I never really enjoyed travelling too far,” he says. He bought his clothes from Scotney’s, on London Road, or MC Sports, in Humberstone Gate. Occasionally, Riaz and some of this friends would take the train to London for a shopping spree at Nik Naks and Lilywhites. “There weren’t many places to go in Leicester, really,” he says. “I knew some lads – some of the more middle-class members from Oadby – who would fly over to Italy to get kitted out.” How you looked was important, he says. It set you apart. Riaz left that world a long time ago, but not all of it, it seems. On the day we meet, Riaz is wearing black Adidas Gazelles, a Ralph Lauren shirt, Armani jumper and Stone Island hat and coat. “Yeah,” he says. “Once you’re into that, I don’t think it ever leaves you. I’m not as daft as I was back then, though. This stuff will last me a couple of years now. Back then, I’d wear it for a month then sell it.” Which is all very nice and glamorous – but it wasn’t always like that, was it? “No, it wasn’t,” he says. “There were a few hairy moments. I remember lots of City fans getting a police escort from Villa Park one Saturday afternoon. “Somehow, the small group I was with ended up outside the Holte End at Villa Park with no escort – just as the Villa fans were coming out. “We were spotted and a gang of 300 or so Villa fans chased us for miles. We ran and ran until we couldn’t run any more. I remember someone saying, ‘Look, we’ve got to stop, let’s just get this over with’. We knew we were going to take a beating.” And then, as if from nowhere, the West Midlands Police arrived. “I don’t think I have ever been so relieved to see a policeman in my life,” says Riaz. Another Saturday afternoon: the Haymarket, 1984, Leicester versus Arsenal. “We confronted the Arsenal fans near the Haymarket. It was bedlam. I remember one of our boys, a nice lad from Birstall, was slashed with a Stanley knife. “I saw the blood and I saw the wound. He never came back after that. I never saw him again.” There were others, he says. Fights and slashings and brawls and beatings. They all kind of blend into one big bloody brawl of testosterone and designer gear. “West Ham was always a bit hairy. Chelsea were always very racist. Millwall were just mad. I don’t know why.” It stopped as quickly as it started for Riaz. In 1989, he was 23, nearly 24. “I was bored of it. I didn’t want to fight every weekend. “I started going to raves instead. I enjoyed it. It was a completely different thing – driving out to a big field in the middle of nowhere and dancing all night with blokes who supported other teams and having a great time.” He’d changed. “I grew up,” he says. “That adolescent/teenage period was over. Temporary insanity, you see.” Riaz started to think about who he was, what he’d done, and what he wanted to be. “The religion I turned my back on as a teenager started to appeal to me. I read about Islam and started going to the mosque on Loughborough Road.” Riaz is now married to Maryam and has four children. He went back to college and studied. Today, he’s an English teacher and studying for a Masters Degree in English language teaching at university. Education, he says. That’s what counts. Education changes everything. His pupils know nothing of his past. “I guess they’re in for a bit of a shock,” he says. Four years ago, as the EDL started to garner support from the terraces of English football grounds, Riaz thought about writing a book. “When the EDL came here, I saw people I used to know from the Baby Squad and it just stopped me in my tracks. “Had it really come to this? “I thought they were better than that. I wondered what they were thinking.” The book – Khan: Memoirs of an Asian Football Casual – is out next weekend. It tells the story of a nice little Muslim boy from Leicester who ran with the Baby Squad. http://www.youtube.com/watch?v=84B9QqfyW1o&t=11m44s It attempts to explain what that was like, to put what he did in those years into some sort of context. There was a justification for it, he says. “There is no justification for the thinly-veiled racism you see in the EDL, though,” he says. And what if one of your sons comes home and says, ‘Dad, I want to be a casual, a football hooligan?’ “I won’t allow that,” he says. “I know what happens. I’ve seen it. I don’t want that for them.” http://www.leicestermercury.co.uk/Football-hooliganism-Islam-8211-story-Asian-lad/story-17558145-detail/story.html#1BCduFFUkvBx3VgM.99

Edited by +Protagorist - 22-Jul-2014 at 22:46

kakov takov postojniot kvalitet na zivot tuka garantira bezbednost, bidejki narod na jugov i bez pari e azdisan a ne pa da ima tro povekje, prosto juznjacki mentalitet [1] edinstveno zbunuvaat i ucenuvaat nacionalistichkite hidri koi rovarat po balkanot, a koi ne treba da gi gledame ko bezopasni, iako ne treba da ziveeme vo paronoja ko grcite, problemot verojatno kje biden reshen posredi polnopravnoto chlenstvo vo EU, a na shto ko slepi za stap se fakjaat site, no definitivno preku vakviot osigurach pak grcite odnosno grchkata drzava gleda kurshlus za svojot opstanok navidum se plashat deka togash makedoncite kulturno mozat da se obedinat vo eu a toa da im gi pomati smetkite za homogeno opshtestvo, vo najmala raka kje go izgubat adutot za defokusiranje od svoite domashni problemi pa dodeka mozat do posledno kje ne blokiraat vo EA-integraciite iako ko pacifist mene mi odgovara ova scenarioa kako bi ostanale nadvor od nato ko prodolzena raka na zapadniot korporaciski imperijalizam, no defakto teshko e da ima skandinavska srekja choek na ovoj svet

inaku nacionalistichkiot fundamentalizam mozebi ne e tolku opasen kolku verskiot, a kombinacija od dvata e nevozmozno pogubna, pa duri i istata (opravdano ili ne) i duhovno e razoblichena [1] sepak sekoj ima pravo na posebnost no dokolku istata e osilo za destabiliziranje na odreden kvalitet na zivot kako shto e tolerancijata vo Makedonija [2] toa treba i mora da se predvidi, no na nachin da takvite scenarija ne posluzat za nametnuvanje strategii vrz naselenieto > tuku soochuvanje na istoto so tie isti scenarija > a potem naselenieto neka si smiruva strastite kolektivno svesno il potsvesno

sepak posredi soochuvanjeto na narodot deka eventualna gragjanska vojna kje predizvika traumi so dolgorochni posledici, treba da se prevzeme se' za da se olabavi naselenieto od nedoverba vo instituciiite, osobeno malcinskoto, a shto kje bide vozmozno samo koga na svojata etnicka zaednica kje i sudi sudija od istiot etnikum a potem eventualno zaednichki sudski sovet da odluchuva na apelacija, jasno vrhovniot sud nemoze da bide pod malcinski kluch pa nego vo vakvi sluchai moze najdobro bi bilo da se dopolnuva (vondredno) so prosiren sostav od site etnichki zaednici... vo sprotivno postojano kje ima prostor za nedoverba kon instituciite a toa postojano nekoj kje go koristi za sproveduvanje i glancanje na svoite sitnopalanechki ambicii i sueti, no se plasham i vo najdobri okolnosti huliganizmot sekogash kje ostava otvoren prostor za tektonski izmestuvanja duri se ostanato bilo pacifizirano

   

   


Edited by +Protagorist - 07-Nov-2016 at 01:05

http://www.numbeo.com/cost-of-living/rankings_by_country.jsp

8 - http://www.insidermonkey.com/blog/lowest-cost-of-living-270146/?singlepage=1

http://www.expatistan.com/cost-of-living

http://eastbook.eu/en/2013/07/country-en/moldova-en/living-surviving-consumer-basket-in-eastern-partnership-countries/

imperativ za Pravoslavieto bil vizantiski model na zaednicho vladeenje na Crkvata i Drzavata sepak realno Crkvata davala blagoslov okolu ekonomskite politiki adakta dodeka okolu duhovnite politiki go imala glavniot zbor iako odela za amin i kaj carot, no i obratno, praktichno vizantija ne bila monarhija tuku diarhija, primer drzavniot zakon se potpiral na blagochestivosta na carevite sepak tie ko verni se sovetuvale i so Crkvata iako avtokratski vladelee, osobeno bidejki Hristovata Crkva smetala i smeta deka carot e avtoritet koj doshol na zemniot prestol po Bozja Promisla i Dopushtenie, od toj aspekt primer duri i naezdata na osmanliite vo vizantija ili komunistite vo Rusija komotno moze da se kaze deka Crkvata primila smirenoumno, odnosno deka takvata naezda e kazna zaradi nashe opravanje nalik korektor zaradi nasheto opushtanje shto ne vturnalo kon dekadencija, prosto licemerieto i farisejstvoto znaat da ja oslabat zashtitata od Boga poveke od se', iako samata imperija zaradi niv se otrgala od Milosta Bozja, vo najmala raka od odanosta na narodot koj shtom vidi deka vlastelinot ja utnal rabotata popoleka mu otkazuva poslushnost a potem i se vrti protiv nego, no napati shto od nepretpazlivost shto od alchnost vizantija pa i carska Rusija ko nejzin naslednik po vera, pagjale vo bunar no se izbavuvale trpelivo, sepak razvratot na kraj gi sotrel preku nokj a toa e sluchaj i so sekoe opshtestvo koe ne vnimava na zakonite (i postojanata opasnost od koruptivnost), istoto bilo i so osmanliskata i so angliskata i so francuskata imperija, a istoto bilo i so gradovite duri mnogu tek preku katastrofi bile prochisteni [1]

Crkvata ko proizlezena od narodot vprochem i vo mnogu shto vlijaela vrz politikite na carevite, nekogash povekje nekogash pomalku, no obezbeduvala zashtita na site sloevi, a siromashnite i gi vdomuvala pri manastirite vo vizantija, im davala zemja na plodouzivanje, i gi opsimenuvala onie koi projavuvale interes, duri i denes ova treba i moze da bide eden od postulatite na Crkvata no so ogled deka ziveeme vo sekularni vreminja istata treba da stane firma kako ova bi go ovozmozila no so toa kje se percepira odnosno kje bidne po primerot na zapadnite denominacii > poblisku do teleta otkolku do srcata na vernicite, definitivno balnsot treba da bide nekade kaj socijalnite politiki kade na Crkvata bi i se dala pogolema uloga nego sporadichno samostojna milosrdna dejnost preku svoite javni kujni pri Gjakonija, moe mislenje e deka treba zakonski da se motivira Crkvata da vodi agro-zgrizuvanje na site socijalni sluchai > potencirano dva posta pogore pri kraj na #66

http://www.build.mk/forum/forum_posts.asp?TID=468&PID=172732#172732

http://byzantineplymouth.weebly.com/social-hierarchy.html

Relations between church and state The ideology that had prevailed since Constantine (4th century) and Justinian I (6th century)—according to which there was to be only one universal Christian society, the oikoumene, led jointly by the empire and the church—was still the ideology of the Byzantine emperors. At the heart of the Christian polity of Byzantium was the Emperor, who was no ordinary ruler, but God's representative on earth. If Byzantium was an icon of the heavenly Jerusalem, then the earthly monarchy of the Emperor was an image or icon of the monarchy of God in heaven; in church people prostrated themselves before the icon of Christ, and in the palace before God's living icon - the Emperor. The labyrinthine palace, the Court with its elaborate ceremonial, the throne room where mechanical lions roared and musical birds sang: these things were designed to make clear the Emperor's status as vicegerent of God. 'By such means,' wrote the Emperor Constantine Vll Porphyrogenitus, 'we figure forth the harmonious movement of God the Creator around this universe, while the imperial power is preserved in proportion and order.'' The Emperor had a special place in the Church's worship: he could not of course celebrate the Eucharist, but he received communion within the sanctuary 'as priests do'- taking the consecrated bread in his hands and drinking from the chalice, instead of being given the sacrament in a spoon - and he also preached sermons and on certain feasts censed the altar. The vestments which Orthodox bishops now wear are the vestments once worn by the Emperor in church. The life of Byzantium formed a unified whole, and there was no rigid line of separation between the religious and the secular, between Church and State: the two were seen as parts of a single organism. Hence it was inevitable that the Emperor played an active part in the affairs of the Church. Yet at the same time it is not just to accuse Byzantium of Caesaro-Papism, of subordinating the Church to the State. Although Church and State formed a single organism, yet within this one organism there vvere two distinct elements, the priesthood (sacerdotium) and the imperial power (imperium); and while working in close co-opcration, each of these elements had its own proper sphere in which it was autonomous. Between the two there was a 'symphony' or 'harmony', but neither element exercised absolute control over the other. This is the doctrine expounded in the great code of Byzantine law drawn up under Justinian (see the sixth Novel) and repeated in many of the; Byzantine texts. Take for example the words of Emperor John Tzimisces: 'I recognize two authorities, priesthood and empire; the Creator of the world entrusted to the first the care of souls and to the second the control of men's bodies. Let neither authority be attacked, that the world may enjoy prosperity." Thus it was the Emperor's task to summon councils and to carry their decrees into effect, but it lay beyond his powers to dictate the content of those decrees: it was for the bishops gathered in council to decide what the true faith was. Bishops were appointed by God to teach the faith, whereas the Emperor was the protector of Orthodoxy, but not its exponent. Such was the theory, and such in great part was the practice also. Admittedly there were many occasions on which the Emperor interfered unwarrantably in ecclesiastical matters; but when a serious question of principle arose, the authorities of the Church quickly showed that they had a will of their own. Iconoclasm, for example, was vigorously championed by a whole series of Emperors, yet for all that it was successfully rejected by the Church. In Byzantine history Church and State were closely interdependent, but neither was subordinate to the other. There are many today, not only outside but within the Orthodox Church, who sharply criticize the Byzantine Empire and the idea of a Christian society for which it stands. Yet were the Byzantines entirely wrong? They believed that Christ, who lived on earth as a man, has redeemed every aspect of human existence, and they held that it was therefore possible to baptize not human individuals only but the whole spirit and organization of society. So they strove to create a polity entirely Christian in its principles of government and in its daily life. Byzantium in fact was nothing less than an attempt to accept and to apply the full implications of the Incarnation. Certainly the attempt had its dangers: in particular the Byzantines often fell into the error of identifying the earthly kingdom of Byzantium with the Kingdom of God, the Greek people - or rather, the 'Roman' people, to use the term by which they themselves described their own identity - with God's people. Certainly Byzantium fell far short of the high ideal which it set itself, and its failure was often lamentable and disastrous. The tales of Byzantium duplicity, violence, and cruelty are too well known to call for repetition here. They are true - but they are only a part of the truth. For behind all the shortcomings of Byzantium can always be discerned the great vision by which the Byzantines were inspired: to establish here on earth a living image of God's government in heaven. The authority of the patriarch of Constantinople was motivated in a formal fashion by the fact that he was the bishop of the "New Rome," where the emperor and the senate also resided (canon 28 of the Council of Chalcedon, 451). He held the title of "ecumenical patriarch," which pointed to his political role in the empire. Technically, he occupied the second rank—after the bishop of Rome—in a hierarchy of five major primates, which included also the patriarchs of Alexandria, Antioch, and Jerusalem. In practice, however, the latter three were deprived of all authority by the Arab conquest of the Middle East in the 7th century, and only the emerging Slavic churches attempted to challenge, at times, the position of Constantinople as the unique centre of Eastern Christendom. The relations between state and church in Byzantium are often described in the West by the term caesaropapism, which implies that the emperor was acting as the head of the church. The official texts, however, describe the emperor and the patriarch as a dyarchy (government with dual authority) and compare their functions to that of the soul and the body in a single organism. In practice, the emperor had the upper hand over much of church administration, though strong patriarchs could occasionally play a decisive role in politics: Patriarch Nicholas Mystikus (patriarch 901-907, 912-925) and Polyeuctus (patriarch 956-970) excommunicated emperors for uncanonical acts. In the area of faith and doctrine, the emperors could never impose their will when it contradicted the conscience of the church: this fact, shown in particular during the numerous attempts at union with Rome during the late medieval period, proves that the notion of caesaropapism is not unreservedly applicable to Byzantium. The Church of the Holy Wisdom, or Hagia Sophia, built by Justinian in the 6th century, was the centre of religious life in the Eastern Orthodox world. It was by far the largest and most splendid religious edifice in all of Christendom. According to The Russian Primary Chronicle, the envoys of the Kievan prince Vladimir, who visited it in 987, reported: "We knew not whether we were in heaven or on earth, for surely there is no such splendor or beauty anywhere upon earth." Hagia Sophia, or the "great church," as it was also called, provided the pattern of the liturgical office, which was adopted throughout the Orthodox world. This adoption was generally spontaneous, and it was based upon the moral and cultural prestige of the imperial capital: the Orthodox Church uses the 9th-century Byzantine Rite. http://orthodoxinfo.com/general/history3.aspx

edna od prichinite shto padnala vizantija e zaradi politichki sistemskoto priklonuvanje kon zapdno evropskite standardi, pochnuvajki od heraldika preku ekonomija pa se do vojuvanje t.e. sojuznishtvo soniv, ta iako bila samoodrzliva sepak paleolozite ja svrtile kon zapad po shto seknala

“In the course of the fourteenth century, Byzantium society underwent a series of major changes, in some ways similar to those in western Europe, in other ways quite different, and complicated by the presence of external threats that progressively led to the dissolution of the state and the conquest of its territory. While economic, social and cultural developments show considerable vitality, the weakness of the state, radically reducing its ability to provide order and security for its subjects, could not but influence the dynamic of other developments. Innovation, in practice more often than in theory, was not lacking; on the contrary, the responses to new conditions often present interesting if contradictory aspects.” http://www.oeaw.ac.at/byzanz/historicaldynamics.htm

Edited by +Protagorist - 14-Aug-2017 at 14:57

e sega kolku kako Muslimanite prevzele od Hristijanite ili pakod Judejcite toa ne blagodarno da se komentira, bidejki i judejcite go prevzele takviot tipik od nekogo, prosto toa e univerzalno socijalno znaenje koe vo monoteizmot se usovrshuvalo od mesto vo mesto i vremenski razlichno

eve mal osvrt za slichnostite na socijalen plan http://abrahamicfamilyreunion.org/ethics-pro-social-values-in-judaism-christianity-and-islam/

sepak ko aktivna tradicija muslimanite najmnogu drzat do starozavetnite normi za razlika od judejcite, dodeka kaj hristijanite glavna obvrska e Ljubovta i ochistuvanje na srceto od strastite kako bi se vkorenila istata shto povekje vo dushata, iako recheno e deka verata bez dela e nedejstvitelna, a delata pak se podrazbiraat kako doblesti [1] no ko Hristijani rechisi i da sme slepi za vakvata sotiroloshka etika, shto pak veruvam e rezultat na umereniot pristap na Crkvata kako istata ne bi se prestorila vo verska policija a pred se zaradi postulatot na slobodna volja, no dokolku ne najdeme nachin za posilno lobiranje ojde slobodnata volja vo slobodna zolja shto se sluchuva primer kaj muslimanite ili vo sredniot vek kaj katolicite t.n. krstonosci

od muslimanskiot tipik na socialna odgovornost interesna e Zadolzitelniot princip, a koj denes neznam kolku uspevaat da go odrzat

OBLIGATORY: Any act that Islam does not allow any responsible Muslim to ignore. There is punishment for whoever does not follow the obligatory acts and reward for those who do them. Daily prayers, fasting, poor tax, 20% tax of one annual surplus property given to the Islamic treasury, holy war, ruling justly, being kind to parents, enjoining the good and forbidding the evil, fighting oppressors and tyrants, loving the Prophet and his household, being truthful, obeying the orders of the Islamic state that rules by the Qur'an are among the obligatory duties in Islam. When we examine the laws of the obligatory acts, we see that they effectively conduce to balance life, preserve the order of human nature, and to nurture a systematic relationship between man and his Creator, on the one hand, and man and his society on the other. The philosophy of the obligatory acts in Islam is based on making them a quantity in an equation whose other quantity is right and reward or punishment. What is obligatory is ordained to deepen the feeling of responsibility, emphasize the relation between right and duty, narrow the circle of egoism and to foster human conscience which opens man's eyes to justice and equity. In some cases an obligatory act can become prohibited. For example, if fasting is obligatory under normal circumstances, it becomes prohibited for the sick person to fast. If a sick person fasts, his action is not legal and it is prohibited and brings about some consequences set by Islam. http://www.imamreza.net/eng/imamreza.php?id=5632

isto moze da se kaze deka ova i kaj nas se podrazbiraat ko zadolzitelni doblesti na onie koi se vernici, no bez akcent na kazna, iako postoi opcijata otlachuvanje - iskluchuvanje od Crkvata, dodeka kaj muslimanite e zadrzuvanje vo zaednicata no so prevospitni merki nalik bichuvanje ili mutilacija, do dusha vo sreden vek vizantiskite obichai bile isto tolku surovi no ne ko verski nego pred se ko tradicionalni, primer za predavstvo im kopale ochite na predavnicite kako primer za ostanatite, no eto bidejki kalifite poaktivno zastanale na chelo na verata megju arapite nego toa shto bilo sluchaj so carevite megju vizantijcite vakvata tradicija stanala obligatorna i ko verska norma, moze i Pravoslavieto kje go strefelo ova ko vo Islamot no bidejki imperijata se raspadnala ta ne ostanal prostor za nametnuvanja, no interesno e deka svojata tradicija muslimanite ne ja nametnuvale na drugi primer osmanliite vrz pravoslavnite, duri i ne funkcionirale robovladetelski pa koga bi go sporedeile osmanskiot i avstroungarski feudalizam kje izleze deka osmanliskata imperija bila demokratska vo odnos zapadnite, prosto kaj osmanliite sekoj mozel da ima svoja zemja a pritoa da plakja danok, dodeka kaj feudalizmot na zapad bilo glavno kmetstvoto ko porano kade zemjata e na feudalecot a ja dobivash samo na plodouzivanje em plakjash danok itn. no i toa ne bi bilo losho dokolku feudalcite bile komunistichki raspolozeni ko primerot vo srednovekovna Rusija i kremlinite, ili bankarstvoto go zaterale islamistichki [1] no ovie epten go prekardashile na zapad a i denes teraat popoleka no sigurno korporaciski kon toa, taman malku od malku go prevzele arapskiot model za demokratska raspredelba i ajt nazad po staro

We have in the policies of the Caliph `Umar b. al-Khattâb (may Allah be pleased with him), an example of one generation taking into consideration its responsibility to future generations. When the Muslims opened up Iraq, the soldiers wanted to divide the fertile agricultural land between them as part of the spoils of war. `Umar rejected this opinion, saying: “I want a situation that will be good for the people of the present and the future.” He decreed that the land should have a land tax levied on its produce and it should remain in the hands of its people who would pay the tax to the general state treasury. This principle is derived from the following verse of the Qur’ân that defines the relationship that one generation of Muslims has with other generations: And those who came after them say: “Our Lord, forgive us and our brethren who have preceded us in faith and do not put in our hearts hatred for those who believe. Our Lord, you are indeed Most Kind, Most Merciful.” The future generations should have a good impression of the present one, so they will uphold their honor, seek from Allah their forgiveness, and carry in their hearts good feelings towards them. This is, in turn, how the present generation should feel about their relationship with the generations to come and the effects that their actions will have on them. Thus, they will refrain from depleting the resources that are in their possession and squandering the necessities of life. They should enrich the soil of the future so that a continuous progression of generations can be built on solid ground and inherit a rich and venerable legacy. In this way, the present generation presents an ideal realization of its responsibility to those who are to come, and the next generation, in turn, looks back on them with love in their hearts and prayers on their tongues asking for their forgiveness. In this way, their mutual responsibility towards each other is fulfilled from the first generation to the last. Manifestations of Social Responsibility in Islam - Responsibility towards the elderly - Responsibility towards Children and Orphans - Responsibility towards the Poor and the Destitute - Recognizing the rights of neighbors - The rights of the guest and the stranger ... http://www.ummah.com/forum/showthread.php?238118-Social-Responsibility-in-Islam

moze da se kaze deka odrzliv komunistichki model imaat preku sherijatot muslimanite, no koga istiot sakaat da go nametnat fanatichno i na sila vrz drugite vo ochite na svetot dobivaat gnsna slika, iako pochist sistem na upravuvanje zdravje pod uslov ako se isklucet srednovekovnite pedoloshki merki na bichuvanjeto, kamenuvanjeto i sakatenjeto, no zapadniot svet eto ja napushtil ovaa pedologija iako imal i pobeter ko javno izmachuvanje, spaluvanje i dekapitacija vo sredniot vek, sepak sega se tro pocivilizirani no prilichno socijalno skrzavi pa zivotot e nalik idila za edna shaka od kasatata feudalci a drugite ako imaat srekja kje pomirisaat od troshkite shto kje im padnat od trpezata ili koga imaat ubav den pa se smiluvaat da ja nagradat rajata, sepak i tamu imalo obidi za socijalni reformi no ko nivno maslo tek na istok sred Pravoslavieto istite zaziveale po prvata svetska vojna vo formata na proleterijatot, no chisto ko masonski eksperiment

http://prafulla.net/wp-content/sharenreadfiles/2013/07/480690/The-Five-Pillars-of-Islam-Infographic.png

http://en.wikipedia.org/wiki/Five_Pillars_of_Islam

kolektivno verojatno kvalitetot na zivot vo mnogu shto zavisi i od nechij arshin, nadpriroden ili antropogen osven priroden, velat haiti gi pogodilo kazna zaradi pratatkov grev [1][2] pretpostavuvam toa se sluchilo i sred dekadencijata v indonezija i pakistan ko islamisticki zemji, no po vtorata varijanta velat e zaradi americkiot harp odnosno antropogen faktor - a moze i '63 zdrmal istiot po greshka v Skopje so ogled deka i togash ja imale tehnologijata [1] ili i toa e nadprirodna chestitka kako bi gi ochistil recidivite od dekadentni duhovi natalozeni za vreme srpsko skoplje koga javni kukji imalo vo sekoj hotel a hoteli na sekoj kjosh od gradot, kako i da e za site ovie katastrofi sme predupredeni i prorochkishto kolektivno go zanemaruvame, no i nauchnite izvichnici gi zaobikoluvame - primerot so Srbija i Tamara - post 63 pogore

no shto i da e rezultat za ciklonot Tamara, spravuvanjeto so nego bilo trapavo [2] a spored konspirativnive teorii i apokaliptichno [3] verojatno na slichen kolateralen izbor e cela planeta shto bi rekle srbi - komu ide.
spored linkovive srbite kratkorochno go zrtvuvale Obrenovac za da ja spasat termoelktranata NTesla koja ja snabduva pola Srbija so struja, no javna tajna e deka Zagreb ja zrtvuval Slavonija za da ne bide zbrishan Belgrad [4][5]

slichno japoncite dolgorochno ja zrtvuvaat Fukushima odrzuvajki ja vo zivot nuklearnata centrala Daichi, iako taa ne im e edinstvena nuklearka, sepak edna od pogolemite 50-tina na koi otpagja 30% od vkupnata japonska energija, i iako do skoro gi bea zatvorile site reaktori vo zemjata, dodeka da se stishi euforijata, vekje godinava pak planiraat da gi vratat vo igra istite [1] normalno konkuretnosta i kvalitetot na zivot im opagjaat sred ova kapitalizmov pa mnogu ne mu ja dumaat, planeri i ekonomisti koi alchejki se da obezbedat konstanten kvalitet na zivot odnosno gorivo za istiot ja imaat staveno na kocka ekologijata na sopstvenata zemja, a za koja dolgo i foliraa/at opushtenost [2][3]

~

eve dokumentarec koj posochuva kolku kvalitetot na zivot opshto ni visi na zakachalka od samata energija ko pojava, energija koja golemite ja monopoliziraat i manipuliraat nezdravo [1] i [2] em pri ochi ne pravat slepi shtom neshto kiksne

http://www.pbs.org/e2/podcasts.html



Edited by +Protagorist - 09-Aug-2016 at 23:50

lichno nemam dilemi kako i kade da preziveam, no koga istiov parametar chovek kje si go postavi za svoite najbliski, potem rodnini i prijateli a potoa i sogragjni, definitivno i pesimizam zdrmuva po vijugi, a na ova koga kje se posoli i nekoe paranoichno video i eto motiv za kurshlus po kapitalitichkiot komformizam na koj se odrzuvam i se odrzuvame ko trgovci na kolektivnata idnina, duri i postojnoto smirenie mi e licemerno so ogled deka e ogradeno od postojnata nemashtija i katastrofi koi drmaat vo tretiot svet, duri i ne sum svesen kolu ramnodushni sme ko zaednici za tugjite nesrekji vo najdobar sluchaj zgrizuvajki begalci logorski po humanitarni kampovi, no shto dokolku zdrma globalna nesrekja bilo od sonchev, asteroiden ili ekonomski kurshlus, vo toj sluchaj ona prirachnicite za katastrofi kje bidat samo hartija za potpala [1]

   

4 of 9 - www.youtube.com/watch?v=SRpMBbvz99M

7 of 9 - http://www.youtube.com/watch?v=wm78hYD0bQo




Edited by +Protagorist - 11-Jun-2014 at 04:23

nikoj od svet a ne pa megju amerite sakaat da prifatat svesno deka golemite ekonomii denes se nishto drugo nego apashki duvla, bagra trgovci i prekupci - preduzimachi koi preku standardizacija si ja osiguruvaat idninata koja od decenijavo decenija mora da grabaat kako bi go zadrzale svojot stil na zivot

Benjamin Franklin Date: April 4, 1769 Finally, there seem to be but three Ways for a Nation to acquire Wealth. The first is by War as the Romans did in plundering their conquered Neighbours. This is Robbery. The second by Commerce which is generally Cheating. The third by Agriculture the only honest Way; wherein Man receives a real Increase of the Seed thrown into the Ground, in a kind of continual Miracle wrought by the Hand of God in his favour, as a Reward for his innocent Life, and virtuous Industry

i definitivno dobra zemjodelska praksa ne samo shto ja osiguruvaat idninata tuku i go pacificiraat choveka odnosno opshtestvoto, duri vakvata tendencija na Frenklin amerite privremeno ja zaterale periodpoznat kaj niv ko Agrarian Republic 1790-1824

jasno ne deka otkrile topla voda amerite, ta zar americhkite starosedelci voglavnom ne kurtulile vaka dolgo vreme, iako od vreme na vreme gi zakachuvalo nekoe ekstra-ego cunami, no moze da se kaze deka evropa od sekogash teneela kon ovoj model se do industriskata revolucija odnosno angliskata imperija, a da e posmeshno istochna evropa bila vo osnova istoriski reformatorot prvo preku makedonskata imperija koja e krenata na pleki na otfrlanje na robstvoto ko privilegija za bogatite duri i pred da stane imperija a ne pa potoa samiot demosten kje rechevidi gi do koj stepen se barbari shto ni eden asolen rob ne se naogja kaj niv, odnosno makedoncite terale eventualno naemnichki a ne ropski mentalitet ta dokolku gi plakjaat kje rabotat, potem slichen model vrakja Sveti Konstantin koj napushta mnogu shto od rimskite a se vrti na makedonskite principi na vladeenje a koja praksa ja zadrzuva i unapreduvaat negoite naslednici odnosno istochni vladeteli http://www.build.mk/forum/forum_posts.asp?TID=468&PID=172732#172732

interesno e deka podocna povtorno na istok se javuvaat agrarni reformatori no vo mnogu shto inspirirani i od zapad, iako oshtroumnosta i voljata im e avtohtona http://en.wikipedia.org/wiki/Agrarianism#Eastern_Europe

denes verojato povtorno kje doagjame ko nekogash vo svetskata istorija do volontersko zemjodelie ako e nevozmozno do komunizam, a samo kako bi osigurale bar odrzliv individualen (ako ne kolektiven) kvalitet na zivot, vo osnova treba da se fokusirame kon odrzlivost nalik verba vo berba na zdravje [1] a shto e vozmozno samo dokolku pak se svrtime kon selskata idila kolku i istata da izgleda platificirano denes (tokmuplastika da ja trgneme i eto ja)




    

zaboravete na site ovie dokumentarci, i zaprashajte se, dali imate kade da skubnete vo sluchaj na kriza, dali toa mesto e bezbedno, dali ima dovolno resursi naokolu (voda,zemja,ovoshtarnici) shto do vchera i rechisi beshe norma sekoj na selo da ima neshto nasledeno no sega vekje toa nasledstvo e rascepkano ili zapushteno

prosto dodeka seushte mozete obezbedete si pribeziste za vo penzija ako nishto drugo, em sega ima rechisi besplaten izbor [1] no i da go nema so tro know-how kje go bidne [2] kamo drzavata seto ova da go subvencionirashe ko ruralna relokacija na plekji na turizmot i demografijata kako povod iako glavnata prichina bi bila samoodrzlivost no i skrotuvanje na postojnata siromashtija pa i kilav (veshtachki) kvalitet na zivot [3] vekje verglano no redno vreme e nekoj geograf da napravi proekcija kako bi izlegle na kraj ko populacija vo sluchaj na svetski ekonomski kolaps, kolku i zoshto ushte sega e potrebno cel fokus da se svrti ruralno i zemjodelski ko makroekonomija namesto urbano i industriski ko shto se forsira sega, i konechno neka napravat strategija za toa kako i po koj model narod da se upati na zdruvunje vo sluchaj na ekonomska kataklizma, toa edna poplava gi uspanichi komshiive a tek shto kje bide ako pukne svetskata ekonomska tikva, moze soros kje im dade nwo prirachnik

eve gi i animaciite od linkov za onie koi ne se aktivni chlenoi, so ogled deka istite se neophoden zachin za dokumentarcine koi ko americhki se prilichno plastichni a gusti za da povlechat interes ta et tro animacija da otvori pat, ko za sporedba eto podole britanska produkcija koja ni e pobliska ako nishto drugo geografski iako cela ovaa monetarna fatamorgana (od chekoi, obvrznici, akcii i kreditni kartichki so eden zbor Lihva) globalno e tokmu nivno maslo

inaku monetarnava fatamorgana jasno e deka i ponataka kje producira prepumpani baloni, a samata taa e nalik muvlosana torta koja duri i pak da ja pozlatat [1] nema kvalitetot na zivot so toa nekako i da go osiguraat, naprotiv dopolnitelno kje go uslovat so alchnost i sebichnost, duri takvata psevdo-pozlata prashanje e dali i ovoj pat kje im uspee [2]

Originally posted by +Protagorist http://www.build.mk/forum/forum_posts.asp?TID=3018&PID=170614#170614 ... 1 - Fiat money - http://youtube.com/watch?v=hx16a72j__8 2 - End of American dream - http://youtube.com/watch?v=mII9NZ8MMVM 3 - Money as Debt - http://youtube.com/watch?v=jqvKjsIxT_8 rem - that was just a dream, okoto im nasitno i plitko ko okean, a nam povrshinata ko nabljuduvachi i ne ni izgleda osobeno opasno, iako nemame ni pretstava kolku tera ponorot dlaboko, duri i onie koi se odvazhuvaat da nurnat povnatre istite od razonoda brzo im mati vodata ili gi uspiva nekoj oktopod, a chesto se sluchuva i to pesoite da gi pushtap vo akcija dokolku choek pochne da go osvetluva nivniot potonat svetogled i gnasotii skrieni dole vo tinjata, em izvrzani so gordiev jazol na pogibelta (korporatizmot, etnofiletizmot, nacionalizmot, rasizmot) naedno tolku ja imaat zaglaeno da i samata pomisla da se izvlechat svesno od svojta kal im izgleda neverojatna, a chesto i nepotrebna i suvishna, kako velat koga nekoj e svesen deka kjumurdisal shto fajde ako izleze od garezhot t.e. ochaj vo koj i site ostanati sakaat da gi udavat nalik - the resistence is futile mamonism rulz u'l be assimilated, zatoa i stoi onaa pogovorka blazesi mu na onoj bez imot oti srceto ne mu e vrzano i nema po shto da zali - odnosno kvalitetot na zivot i srekja vo istiot mu izvira od i za Ljubov kon zaednicata (brachna,monashka,selska itn. shto pobliska toa pogolema)

97% Owned is a documentary that reveals how money is at the root of our current social and economic crisis.

Edited by +Protagorist - 24-May-2014 at 13:24