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Колективен квалитет на живеење

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  Quote +Protagorist Quote  Post ReplyReply #61 Posted: 04-Jun-2014 at 10:33



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)




    
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  Quote +Protagorist Quote  Post ReplyReply #62 Posted: 04-Jun-2014 at 11:33

deka sme predupredeni zasiguren ekonomski kolaps na postojnata svetska ekonomija toa e jasno, no nikoj ne ochekuva deka moze da ne zdrma neshto osobeno, demek eto priziveavme dosegashnite ta shto potaka, no znaejki deka ziveeme i sred ekoloshka katastrofa dali zaradi vishok hemija, manjak hrana ili nikakva kolektivna svest za olidarnost jasno deka i mal potres moze mnogu da boli a ne pa seopsht ekonomski kolaps da zdrma, e togash nema da barame ni selska idila ami kakva takva zaliha na hrana, zimnica, bezbeden rov nad glava...

ima i skoro primer ko paralela od nepogoda,ciklonot tamara v srbija, da e ushte pochudno istiot pritisna za vreme srpskiot crkoven sobor a shto upatuva na toa deka i Milosta Bozja ja gubime makar nie i dumale shto potaka, no za ovie dekadentni vremenja zaradi koi kje treba da polozime smetka sme predupredeni i vo Otkrovenieto samo shto toa ni izgleda tehnokratski smehno, nejse smeshno im bilo i na jugoslovenite koga pred 25 godini gi predupredile za ciklonot koj gi zakachi Hrvatska, Bosna i Srbija a sega ne im e jasno zoshto i kako za ova se oglushile
Meteorolozi su relativno dobro prognozirali pojavu ciklona i da će on dati obilne padavine, ali da će biti ekstremne niko se nije usudio da predvidi jer nije bilo parametara. To nije posao dežurnih prognostičara. Mi smo grešku napravili, još 1990. godine - kaže za “24 sata” prof. Ćurić, kome je uža specijalnost fizika oblaka koji dovode do formiranja padavina.

Tada su, naime, Ujedinjene nacije na osnovu 30-godišnjeg istraživanja saopštile svim članicama da najveću opasnost po živote i imovinu ljudi predstavljaju ne ratovi ili atomska bomba već atmosferske nepogode, od kojih svega deset odsto otpada na zemljotrese i vulkane, a čak 90 odsto na snažne ciklone, tornada, uragane, snežne oluje, poplave, jake olujne vetrove, toplotne talase...

- SAD su odmah formirale tim od 60 naučnika da izučavaju elementarne nepogode. Naročito su dobro izučili tropske oluje, pa su sad u stanju da ih unapred najave. Ja sam 90-ih to predlagao tada saveznom Hidrometeorološkom zavodu. Ne samo što nisu prihvatili, već sam doživeo i podsmeh. Posledice su, nažalost, vidljive danas - zaključuje prof Ćurić.

Italija 2011: Više padavina, manje mrtvih
PRIPREMA - Celu Italiju su 2011. godine zadesile katastrofalne poplave u kojima je život izgubilo devet ljudi. “Dva i po puta je bilo više padavina po metru kvadratnom, bilo je štete i poplava, ali nije tako tragično kao kod nas. Italijani su pametnije radili i pripremali život za takve opasnosti. Na primer, nisu zidali kuće uz reke”, kaže prof. Ćurić. [1]


i iako i vo ochi nesrekjata bile predupredeni nadleznite ne deka ne sakale da interveniraat nego i da sakaat nemozat, cela srekja shto Sava se prelila kon Bosna inaku ojde cela Slavonija pa i Nov Belgrad, mesta koi po svojata priroda se mochurlivi iako sega urbanizirani
Danima su globalni prognostički modeli davali ove neverovatne padavine, tako da se postavlja pitanje zašto na vreme nismo upozorili širu javnost da se sprema nešto nezapamćeno. Verovatno zato što ni sami nismo verovali da će se ovako nešto ostvariti – navode sa meteorološkog portala “SerbianMeteo”. [1]


e sega ko opshtestvo vekje dolgo sme ispraveni pred proroshtva i prognozi za globalen glad a koj moze da go vturne svetot vo apokaliptichno raspolozenie, no za ovagragjanite ne se trevozat nit pak nekoj gi trevozi, bar dagi potseti da se podgotvuvaat ako vekje ne gi podgotvuva, do dusha neshto so toa GMO pristapot gledaat da nashtimaat vo OON no i toj bidejki e gmo a ne prirodna pojava jasno deka potfrla vo reshenijata [1]

Old Forecast of Famine May Yet Come True - NYTimes.com - 01.04.2014

Two centuries ago — only 10 years after a hungry, angry populace had ushered in the French Revolution — the dour Englishman predicted that exponential population growth would condemn humanity to the edge of subsistence.

“The power of population is so superior to the power in the earth to produce subsistence for man, that premature death must in some shape or other visit the human race,” he wrote with alarm.

This was, we now know, wrong. The gloomy forecast was soon buried under an avalanche of progress that spread from England around the world. Between 1820 and the year 2000 the world’s population grew sixfold. Economic output multiplied by more than 50.

Nonetheless, Malthus’s prediction was based on an eminently sensible premise: that the earth’s carrying capacity has a limit. On Monday, the United Nations Intergovernmental Panel on Climate Change provided a sharp-edged warning about how fast we are approaching this constraint.

“In many cases, we are not prepared for the climate-related risks that we already face,” Vicente Barros, co-chairman of the panel and professor emeritus of climatology at the University of Buenos Aires, said in a statement.

The list of present damages outlined by the United Nations panel — melting ice caps and rising sea levels, stressed water supplies, heat waves and heavy rains — underscored the risk if humanity does not figure out how to curb the use of fossil fuels that have provided the lifeblood for economic development since the time of Malthus.

But what most stood out in the report from the panel, which gathers every few years to produce a synthesis of mainstream science’s take on climate change, was that it rolled straight into Malthus’s territory, providing its starkest warning yet about the challenge imposed by global warming on the world’s food supply.

The panel’s past report in 2007 had concluded: “Globally, the potential for food production is projected to increase with increases in local average temperature over a range of one to three degrees Celsius.”

But the new report is much more pessimistic about the prospect of extra grain production in the globe’s temperate zones, where more carbon dioxide in the atmosphere would increase the rate of photosynthesis, raising yields, and warmer weather would lengthen the growing season.

Faster photosynthesis will help weeds more than cereal crops, while the accumulation of ozone and high temperatures would reduce yields of all the major grains, according to the report.

This would be bad enough if demand for food were to remain constant. It won’t. Studies suggest that feeding more than nine billion people in 2050 will require 70 percent more calories than the world’s population consumes today, according to Craig Hanson, director of food, forests and water programs at the World Resources Institute.

Indeed, the panel calculates that food demand is rising at a pace of 14 percent per decade. But it estimates that climate change is already reducing wheat yields by 2 percent each decade — compared with where they would be in the absence of climate change — and corn yields by 1 percent.

“This is a wake-up call for the agriculture sector,” Mr. Hanson said. “Climate change is a food security issue. It’s not just an environmental issue.”

The climate panel’s findings do not quite endorse the Malthusian idea that famine will spread practically everywhere. But a world with a more unstable food supply is likely to be a more volatile place. And those most exposed, of course, will be the world’s poor.

Recent experience suggests that the productivity of farmland won’t decline gradually as the world grows warmer. World food prices stopped their long secular decline around 2007 and have been on a roller-coaster ride since. More volatile weather patterns promise to bring sharp disruptions to agricultural production that can cause spikes in food prices.

“There is a rigorous correlation between food price spikes and urban unrest,” said Andrew Holland, who studies climate change at the American Security Project, a research group in Washington. “There was a food price spike in 2008, and you can see unrest spread throughout Africa. And there’s a relatively clear line that leads from the food price spike in 2010 to unrest in the Middle East and the Arab Spring.”

Instability spreads easily. When rice prices jumped in 2007, big producers like India and Vietnam banned exports to protect their domestic markets, while importers like Bangladesh, Nigeria and Iran went out on the market to hoard as much grain as they could. The combination wreaked havoc in commodity markets.

Since then big food importers, like China, Saudi Arabia and South Korea, have tried to insulate themselves from future food shortages by buying or leasing agricultural land in places like Sudan, Madagascar and Uzbekistan. The strategy is still to be tested in a situation in which Africa or Central Asia were to suffer itself shortages of grain.

“I have run some war game scenarios,” Mr. Holland said. “The tendency becomes very quickly for a country to look after its own interests.”

Still, there are good reasons to take prophesies of doom with more than a pinch of salt. Ecological Cassandras have consistently underestimated humanity’s capacity to invent ways around constraints, using resources more efficiently and switching from scarcer commodities to more abundant ones.

In “The Population Bomb,” published in 1968, the noted Stanford ecologist Paul R. Ehrlich wrote “in the 1970s the world will undergo famines — hundreds of millions of people are going to starve to death.” In “The End of Affluence,” written six years later, he forecast “a genuine age of scarcity” by 1985.

Today, Professor Ehrlich is perhaps best known for his bet with the economist Julian L. Simon — a committed believer in the power of human ingenuity — who in 1980 challenged Mr. Ehrlich to choose any five commodities and accurately predicted that Mr. Ehrlich’s basket would be cheaper 10 years later, not scarcer and more expensive.

Indeed, the climate panel suggests a variety of ways in which countries could adapt to a changing climate. Farmers could breed new species to better resist heat and drought. Water harvesting techniques could be used to delay evaporation. Rotation of crops could help improve yields.

The United Nations panel reported that a survey of various studies concluded that adapting crop management could raise yields of wheat, rice and maize from 15 to 18 percent compared with doing nothing.

Changes in demand and logistics could also help cope with scarcer food. Mr. Hanson pointed out that fully one-quarter of the food produced in the world today is wasted — by either poor storage and transport infrastructure in developing countries or wasteful consumers in the rich world.

But for all the evidence of humankind’s ability to adapt to its environmental constraints, it would be reckless to assume that ingenuity will arrive just in time to pull us from the brink.

The Competitive Enterprise Institute, a libertarian think tank that is skeptical about global warming, 13 years ago created the Julian L. Simon Memorial Award to celebrate his “vision of man as the ultimate resource.” But Mr. Simon got lucky, too. Had the bet extended for 30 years rather than 10, it would have gone to Mr. Ehrlich.

http://www.nytimes.com/2014/04/02/business/energy-environment/a-200-year-old-forecast-for-food-scarcity-may-yet-come-true.html?_r=0
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  Quote +Protagorist Quote  Post ReplyReply #63 Posted: 04-Jun-2014 at 12:49

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
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  Quote +Protagorist Quote  Post ReplyReply #64 Posted: 11-Jun-2014 at 04:20

simbolichno gorniot 63ti post potsetuva deka iako imame iskustvo so katastrofi sepak prashanje e kolku za slichni i sme spremni, vo osnova ko sistem se potpirame na volonterite na Crven Krst i Sluzbite za Trevozenje, a kolektivno mladite gi poduchuvame eden spored predmet vo srednite uchilishta ko ONO opshtonarodna odbrana i zashtina, a koj bi bilo logishno da e shto poprisuten bar ko fakultativen predmet i vo osnovnite i vo srednite uchilishta, a kako bi se potkovale ozbilno decata kako da prezivejat ili pomognat vo krizni uslovi

za srekja ne ne' zakachil potres ko onoj od 2004 vo Indonezija [1] ili ko onoj od 2005 vo Pakistan [2] ili ko najrazorniot od 2010 vo Haiti [3]



http://www.theatlantic.com/technology/archive/2011/01/the-tech-used-to-help-in-haitis-earthquake-recovery/69327/
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  Quote +Protagorist Quote  Post ReplyReply #65 Posted: 17-Jun-2014 at 18:00

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
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  Quote +Protagorist Quote  Post ReplyReply #66 Posted: 01-Jul-2014 at 11:37

горе велам исламистички земји а правилно би било исламски,оваа гачка ме задума всушност дали муслиманите имаат право на современ квалитет на живеење, не е спорно дека живејат квалитетно особено со нафта богатите исламски земји, но имајки предвид дека сега е рамазан се наметнува прашањето колку скромноста е императив за современиот муслиман сред постојната светска декаденција, истото важи и за православните со оглед дека во пристапот на личен подвиг сме блиску [1] иако кај муслиманите колку ме држи дума има мал и голем подвиг, односно мал и голем џихад, првиот е да се застане во одбрана на Бога и ближниот а вториот и поголемиот е тоа дасенаправи преку исполнување на Божјите Заповеди меѓу кои се молитвата, постот, милосрдието, скромноста, честа итн.

сепак колку и да се хомогени во традицијата, муслиманите не се имуни на светските трендови, иако своевремено и тие биле трендсетери, така било и во средниот век [1] а така е и денес, еден мал пример би бил паралелното устројство на светски механизмико Црвена Полумесечина ко пандан на Црвениот Крст или стандардотза храна Халал ко пандан на Хасап итн. историски арапите копирале од византијците а од арапите копирале западњаците за сега од запад да копираат сите освен русите и кинезите, интересна е шеријатската стандардизација за милостиња и верски данок кој веројатно го превзеле од Христијанството каде сепак се вели ко поука но не ко заповед да се даде за Бога десетина од родот дал сиромашните ил на Црквата а преку неа до сиромашните, додека во Исламот постои и заповед настрана доброволната милостиња, во принцип ова е социјален момент кој денес современотоопштество го покрива ко ддв па распределува социјална помош потака до сиромашните, но бидејки без стравод Бога народ и од него избраната власт лесно се корумпира веројатно затоа добро е со денешниот систем на социјална помош директно да раководат верските заедници иако државата да е таа која тоа ќе го финансира со оглед декаи таа собира арач, просто Црквата каконарод и Свештенството далеку подобро и повеќе можат да им посветат внимание на социјално загрозените доколку државната помош се распределува преку нив, јасно и тука има простор за злоупотреби па затоа би било корисно да тераат министерство за социјална политика и Црквата рака под рака односно да се помагаат,контролираат и надополнуваат ко партнери на милосрдие, нека оформат и социјални машински-кругови [1] и нека раздаваат и државна и црковна земја заради обработка и евентуална идна самоодржливост на загрозените, концепт кој би помогнал и во случај на криза налик веќе обезбедена и впрегната општонародна механизација, а која и државата да ја има сепак ја менаџира само за колективни потреби додека ова индивидуално би можело да се позајмува налик комунистичка консигнација


   
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  Quote +Protagorist Quote  Post ReplyReply #67 Posted: 01-Jul-2014 at 18:46

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




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  Quote +Protagorist Quote  Post ReplyReply #68 Posted: 01-Jul-2014 at 19:46

kako starozavetni religii Judaizmot i Islamot podlezat na zakonot na stariot zavet, dodeka Hristijanstvoto go primi noviot zavet kako zakon na Ljubovta iako negi otfrla prethodnite zakoni no bidejki spored niv i po niv teshko e chovek da spasi dusha Bog preku noviot zavet ja pojriva nashata nesposobnost za odrzuvanje na zakonot, odnosno preku pokajanie ni gi prostuva greshkite, sepak Vera bez Dela e prazna vera

no bidejki ovaa paradigma e nevklopliva vo zemniot zakon na lugjeto, zatoa i deluva deka Hristijanite imaat paralelen zivot, iako se podrazbira deka hristijanski treba da ziveeme i pred Boga i pred lugjeto, nalik ako imash Ljubov imaj ja kon site, usovrshuvajte se vo nea nasekade, a jasno shto e Ljubovta nego spremna na zrtva, no stradalna i sostradalna [1] na ova ni eden zakon ne moze da go obvrze choveka tuku samiot chovek moze da go vrze svoeto srce za Ljubovta

vo sekoj sluchaj shtom ja nema ili e oladena Ljubovta vo nashite srca, jasno neophodno e zakonot da ne ustrojuva kako ne bi zdivile zivotinski, iako slepata revnost po zakonot ili poukite go osakatuva dopolnitelno choveka so gordost i umislenost za toa kako ete toj e dostoen a drugite se nedostojni dal za spasenie na dusata ili odrzuvanje na teloto-zaednicata-sistemot, potrebata od takov zakon dobro ja ispeglale vo antikata judejcute a potoa i vo sredniot vek muslimanite dodeka hristijanite zakonot i go prepushtile na drzavata a se usovrshuvale i bez nego vo Ljubovta ko doblest(vrlina) koja e najblisku do patot na Obozuvanje odnosno se stremime da na se gledame kako Bozja Promisla [1] zaradi nashe spasenie vkluchitelno iskushenijata a preku koi trpejki se smiruvame i spasuvame, prosto Ljubovta trpi se' Ljubovta prostuva se' Ljubovta dava se'

eve sporedba megju judejskiot i islamskiot verki zakon, vo osnova judejskiot moze seoj sud po svoja procenka da go primeni, dodeka islamskiot e standardizirani ko univerzalen za muslimanite
http://en.wikipedia.org/wiki/Religious_law#Islam
http://www.islamicity.com/forum/forum_posts.asp?TID=9645 [1]
http://www.diffen.com/difference/Islam_vs_Judaism



Edited by +Protagorist - 05-Jul-2014 at 21:07
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  Quote +Protagorist Quote  Post ReplyReply #69 Posted: 01-Jul-2014 at 21:50

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
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  Quote +Protagorist Quote  Post ReplyReply #70 Posted: 04-Jul-2014 at 21:34

moze da se kaze deka Crkvata vo vizantija imala poveke sindikalna uloga, a funkconirala kako paralelna institucija na drzavata, sepak deluvanjeto bilo pred se ekomiski nego socijalno, odnosno akcentot bil na narodnite sluzbi otkolku na narodnite kujni iako samite manastiri bile pribeziste i zasolniste za sekoj siromav jasno dokolku go pochituva manastirskiot tipik i zivee dostoinstveno

istoto e i denes, so edna razlika shto manastirite se denes poveke turistichka atrakcija odoshto molitveni oazi zemeno vo globala, no edna pogolema kriza ta kje se napolnat ko konzeri so sardina, realno i denes e kriza no tro socijala ili minimalec i tuk tamu bavcha il niva, nekoja ovoshka ko praska cresha kajsija jabolknica il krusha i eto kurtul rezivuvanje, istovo e sluchaj po cel balkan samo shto metropolite se iskluchok a koj nelogichno go zemame za reper na zemjata, samo malku da svrti choek polevo podesno i kje vidi survival scenarija



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  Quote +Protagorist Quote  Post ReplyReply #71 Posted: 05-Jul-2014 at 22:12
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  Quote +Protagorist Quote  Post ReplyReply #72 Posted: 06-Jul-2014 at 12:38

spored stranskive vpechatoci nekoj i navistina kje si reche deka nam ni cvetaat ruzi, iako vekje edna decenija nema koj da gi zalee bar politichki, zatoa trendafilite koi se na cena denes rasturaat po site strani miomirisi



Top 15 Cheap, Safe and Friendly Countries


Have you ever wondered which is the cheapest, friendliest and safest country in the world? Well, wonder no more. A recent 500+ page report by the World Economic Forum contains a few golden data nuggets that has enabled me to come up with the answers. I also used data from this wonderful index website called Numbeo. Before traveling to any country, I suggest checking out a few indexes on Numbeo about the country of your choosing.

From my limited but growing travel experience, I have come to the conclusion that there are three factors that influence how enjoyable a country is. In no particular order:

  • Attitude of locals towards foreigners (we’ll call this “friendliness”): Friendly local people means it’s easy to get around, ask for directions and find people to party with. It also increases your chances of immersing yourself in the local culture and getting to know the people better.
  • Cost of living: Everyone likes cheap countries or countries that are relatively cheaper than our own. This means that if you’re from Norway this doesn’t concern you because no country in the world is more expensive.
  • Safety: Safe countries are fun. Why? Because you don’t have to restrict yourself to day-only activities in touristy areas. If a country is safe you can do more “off the beaten path” activities. You can explore new places and stay out late if you feel like it. You can walk around freely and fearlessly. Try doing this in Caracas.
I’ve found data for each of these individual aspects and then I’ve combined the three sets of data to come up with a new list that shows the countries that are the best for cheapness, safety and friendliness combined. I’ve provided individual rankings for each aspect first and at the end of the post you’ll see the results of the brand new combined rankings.


Friendliest countries

You can find the full list of countries in the WEF report that I mentioned above. It’s page 455 in the PDF. Here’s a quick snap shot and a list of the top 5 and bottom 5 countries.


 
Most friendly countries: 1) Iceland 2) New Zealand 3) Morocco 4) Macedonia 5) Austria 
Least friendly countries: 140) Bolivia 139) Venezuela 138) Russian Federation 137) Kuwait 136) Latvia
Special mention: 42) South Africa 55) United Kingdom 102) United States

Cheapest countries



Cheapest countries: 1) India 2) Pakistan 3) Nepal 4) Algeria 5) Bolivia
Most expensive countries: 95) Norway 94) Switzerland 93) Australia 92) Luxembourg 91) Denmark
Special mention: 35) South Africa 78) United Kingdom 62) United States


Safest countries


Safest countries: 1) Japan 2) Taiwan ) Hong Kong 4) United Arab Emirates 5) Malta Least safe countries: 95) Venezuela 94) Trinidad & Tobago 93) South Africa 92) Kenya 91) Puerto Rico
Special mention: 45) United Kingdom 76) United States

Cheapest, safest and friendliest countries

Now, here’s what you are really looking for. The individual rankings are not very useful. Why? Because there’s no point going to Bolivia which is cheap but very unfriendly for tourists. There’s also no point in going to Pakistan which is cheap but not very safe or friendly. Iceland might be super friendly but your wallet will take a hammering. So what you need to know is which countries fair the best in all three aspects. These countries are golden and you should consider visiting them on your next vacation. If you like numbers and statistics, you can check out the spreadsheet I used to combine the rankings over here.

So, drum roll please. Here are the top 15 cheapest, safest and friendliest countries on our beautiful planet.

Country --- Overall Rating (Max 1)
1. Macedonia --- 0.99
2. Georgia --- 0.98
3. UAE --- 0.82
4. Morocco --- 0.80
5. Hong Kong --- 0.75
6. Montenegro --- 0.71
7. Malta --- 0.68
8. Taiwan --- 0.67
9. Ethiopia --- 0.63
10. Thailand --- 0.62
11. Estonia --- 0.60
12. Sri Lanka --- 0.59
13. Nepal --- 0.55
14. Bosnia And Herzegovina --- 0.55
15. Portugal --- 0.46

So there you have it! I barely even know where Macedonia is but judging from these results it could be a hidden gem. This is quite a different list from your normal “top travel destinations” recommendations, with the exception of the UAE and Thailand which are well known destinations.


Least cheap, safe and friendly countries

At the other end of the pile, we have these countries that make the bottom 15 when ranked by cheapness, safeness and friendliness combined.
Some surprises here! Australia makes the list due to the super high cost of living, same with Norway. France and Italy are known to be expensive and not so friendly to English speaking tourists so they make up the bottom 15 too. Iran and Pakistan should be avoided for obvious reasons.


Conclusions

If you want to see the full list of 90+ countries in my safe-cheap-friendly ranking, then you can download the spreadsheet here.
Like all surveys and studies, this one has flaws. However, it does provide some useful insights. That said, the best way to find out how accurate it is, is to go explore these countries and see for yourself.

So, who’s up for an adventure? Macedonia anyone? Or maybe sunny Morocco? What about multicultural Malta?

You decide.

http://www.kimeshan.com/2013/07/11/cheap-safe-and-friendly-countries/




Edited by +Protagorist - 06-Jul-2014 at 12:39
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  Quote +Protagorist Quote  Post ReplyReply #73 Posted: 15-Jul-2014 at 12:04

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
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  Quote +Protagorist Quote  Post ReplyReply #74 Posted: 15-Jul-2014 at 12:45

huliganite se del od antisocijalnite trendovi denes, i iako licno i jas sum bil nekogash eden, definitivno olabaiv zaradi instant gordost nalik shot ima tamu nekoj vodja mene da me stroi ako ne sum urlal, ta pochnav da teram na sever i jug namesto na zapad so ostanatiot "komitlak" no problem e koga onie koi ne trpt avtoritet kako policija sepak se povivaat na avtoritet ko vodja-nasilnik a samo zaradi nekoe zadovoluvanje na chustvo za mokj koe na ferka huliganot ne moze da si go dozvoli, neka vleze vo prviot fajterski sportski klub i neka trezni adrenalin mashki a ne choporski, no prosechnosta za povekjeto e dovolen motiv da ostanat so choporsko-ulicharski naviki i ko adolescenti no i potem ko vozrasni, iako denes mladite po gradovite duri posle 30tata pochnuvaat da razmisluvaat zrelo

a zaradi ova verojatno ko opshtestvo zreli sme za nekoj poozbilen sistem za delikventi, primer ko angliskiot, iako istiot ne e trend ni vo eu [1]
a tuka vakviot sistem sred malo em polarizirano opshtestvo i dopolnitelno kje bide kurshlus, iako teoretski brzo bi trebalo da prevospituva azdisani i zaboraveni deca [2] moze na ovoj plan amerite sistemski se bez konkurencija [www.dailymotion.com/video/x3gvkrx">3]  no definitivno drzavata treba da sedne da gi sporedi ostanatite sistemi i preku juznjackiot mentalitet i tranzicionite naviki da izvadi nekoe nzs





Edited by +Protagorist - 26-Jan-2018 at 21:11
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  Quote +Protagorist Quote  Post ReplyReply #75 Posted: 22-Jul-2014 at 20:22

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
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  Quote +Protagorist Quote  Post ReplyReply #76 Posted: 30-Jul-2014 at 19:22



http://theageofnepotism.com/2010/07/sport-as-the-religion-of-capitalism-an-interview-with-ljubodrag-simonovic/



“physical culture” has been expelled from schools and “sports education” has been introduced in which, instead of cultural conscious and tolerance, prevail physical strength and the spirit of ruthless rivalry; young people deprived of their rights acquire the status of “hooligans” and thus of social outcasts; instead of pedagogical measures for preventing the violent behaviour of young people and creating the conditions for changing their ever harder social position, we are facing an increasingly brutal police oppression… All those things that express the existential spirit of capitalism – murder, physical injuries, destruction of humanity – acquire in sports fields a spectacular dimension. The principle “Victory at all costs!”, which corresponds to the principle “Profit at all costs!” – becomes a supreme and unquestionable sports principle.

интересно purl=http://www.joe.co.uk/sport/uk-map-of-premier-league-strongholds-produces-surprising-results/8440]споредбава[/url] каде кој за кого навива на тоа европскиот остров навистина изненадува



Edited by +Protagorist - 26-Sep-2015 at 17:10
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  Quote +Protagorist Quote  Post ReplyReply #77 Posted: 05-Aug-2014 at 11:28

mal video demant na prvata fusnota od post #73 pogore, odnosno druga perspektiva od eks-judeec za pravoto na izraelcite vrz Palestina

Originally posted by +Protagorist

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





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  Quote +Protagorist Quote  Post ReplyReply #78 Posted: 05-Aug-2014 at 15:28

ova gore go nametnuva prashanjeto dali sekoj koj moze da si dozvoli balvan revolucija moze da podeli nekoja zemja ili ima pravo da se odvoi od nekoja zemja, so ogled deka nitu edna zemja ne bi se otkazala lesno od svoja teritorija

eve globalen osvrt za sporni podrachja iako tuka izostanuvaat Kosovo, Sever Kipar i Nagorno Karabah

http://news.nationalgeographic.com/news/2014/03/140328-disputed-territories-geography-russia-crimea/ [1]

dopolnitelen problem e dali i kolku nekoj narod koj saka podelba e sposoben da prezivee nezavisen, karta na koja igraa i grcite koga nie se osamostoivme, a i seushte taktiziraat na toj plan iako ko za ironija niv gi strefi bankrot, sepak nesporedlivi se nasiot i nivniot budzet t.e. 10 pati pomal vo soodnos na naselenie i obem

http://www.tradingeconomics.com/macedonia/inflation-cpi

http://www.tradingeconomics.com/greece/inflation-cpi

nastrana shto preku "rejting agenciite" amerite ja shtimaati ekonomskata podobnost kade kako im treba, verojatno sega sledna na udar ja stavija Hrvatska [1] otkako pochna da duma zemjata da im ovozmozi na rusite vlez vo zemjata preku INA, slichno beshe i so grcite koga se svrtea kon Rusija za oruzje itn. prosto denes i organizirani samostojni drzavi mozat da bidnat turbo nestabilni dokolku toa im se soni na golemite, edinstven kurtul od vakvi scenarija e podgotvuvanje na narodot za agrarana reforma preku brza relokacija na gradskoto naselenie na selo, iako ete gi teshat hrvatite deka so strukturni reformi ke mozat da kurtulat bankrot [1]

no shto ako kockarskite mehanizmi na berzite ko shto se derivatite roknat, e tek togash kje ima eden kup sporni teritorii pokraj propadnati ekonomii, vo princip narod i sega strada a ne pa pri nekoj pogolem ekonomski potres

http://www.gallup.com/poll/166028/south-asia-leads-world-suffering.aspx




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  Quote +Protagorist Quote  Post ReplyReply #79 Posted: 05-Aug-2014 at 19:52

da ne bide nedorecheno grchkiot bankrot beshe dopolnitelno potiknat i od potrebata evroto da se devalvira kako dolarot bi se vratil vo igra so ogled deka vo toj period kinezite najvija deka rezervite dolari kje pochnat da gi menuvaat za evra, pa nekoj vo eu morashe da dade zrtva, a bidijki grcite bea najmali od zaglaenite em shuruvaa so rusite za poeftino oruzje itn. prosto sami se namestija a mozebi i se e svesno predetirminirano i so soglasnost na grchkite eliti, no koja i da e vistinata fakt e deka bankarite ne biraat nachini i sredstva koga mamonistichkiot fanatizam kje gi rasoni vo nekoj kjorsokak

jasno lugjeto - masite sekogash kje bidat kolateralka, najchesto ko statistika za vrabotuvanje ili gdp, definitivno zamorchinja sred globalnata agenda za osiguruvanje i raspredelba na mokj, ta koga velam ponazad deka nikoj ne ja ochekuval krizata vo 30tite od minatiot vek vo amerika definitivno toa bilo sluchaj a toa e sluchaj i denes, iako na nekomu toa mu bilo i jasno i predeterminirano odnosno i denes im e, prosto deterministite go spremaat i ponataka svetot za promeni pr. aklimatizirajki go so gmo ili nwo zachini, no na kraj seto toa ne e za skrotuvanje na siromashtijata vo svetot tuku e samo golo osiguruvanje nechija mokj i vlast t.e. najchesto na evroatlanskite lihvari

da e posmeshno site sme ekstra dobrovolno izmsirani od ko rat-race dronoi od konzumeristichkite marketinshki strategii kako bi se chustvuvale konstantno nezadovolni i so ona shto go imame dal trenseterski ili rivalski, na seto toa pagjame i na forata za planiran potroshuvachki kurshlus [1] ta kupuvame chesto i eftino namesto poretko a kvalitetno, no dali e kvalitet da se ima svoja niva ili da se pazari tugja srekja toa e veke i dopolnitelna gachka za generaciive od gradski gumeni bomboni t.n. bejbibumeri koi osven za kriminal i mrzliva perspektiva nemaat za drugo aber jasno seljachki e da se zivee od plodoi krenati so svoi race , seto toa proturkano preku naturanje na mamonizmot na mestoto na Boga vo nashite zivoti, ta denes pobitno e da se zgrabi nego da se pomogne, a koga se pomoga se ochekuva da bide vozvrateno shto poskoro i toa vo pogolema mera, nalik lihva vo natura t.e. naemnichki mamonizam



http://smellslikescreenspirit.com/2012/02/ethos-a-time-for-change-review/




Edited by +Protagorist - 24-Jun-2018 at 20:33
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  Quote +Protagorist Quote  Post ReplyReply #80 Posted: 07-Aug-2014 at 21:23

najgolemi neprijateli na choveka osobeno onoj koj osiromashil mu se najnapred Stravot a potoa otkako kje go pobedi nego posekako e Mrzlivosta ko vtorostepena komisija na patot do Srekjata, verojatno podobro e chovek preku prvata shtopna da izbie odma napred nego preku vtorata so ogled deka fokusot i refleksite sekogash se pooshtri koga chovek e vo nebrano a dokolku na nebranoto mu frli ramnodushno "pa shto ako" se olabavuva i vo odredeni okolnosti cheka shto kje mu donese samata sudbina sama po sebe, shto voopshto ne e zijan dokolku taka e zadovolen i srekjen, no problem e dokolku ko takov se isfrustrira i pochne da bara short-cut zakrpi i reshenija za svojata sostojba a shto najchesto i bidnuva so zadolzenite, siromashnite i kockarite

ajt ponekogash dovolno e da sme srekjni i so pristap do chist kladenec izvorska voda, eventualno svez planinski vozduh, no koj od siromashnite ima akal da srekjata ja bara na selo v priroda, na komu mu e do samoodrzlivost preku ralo i motika, med i furna, ili tochak i chamec - koj kade ja zavozel

Is happiness found in our minds or in our wallets?
Pursuing happiness for all it's worth"
...
That seems a bit too Reaganomic to be the whole answer, although we would help many poor nations more by buying their exports than by giving them handouts. And one cannot disagree when Deaton says that, if we want to help, we should buy research to help them cure diseases and grow food.

If the poor are to make their own way out of poverty, however, they will need to be able to think clearly. That could be difficult. A very different flavour of economist, Sendhil Mullainathan at Harvard University, and a psychologist, Eldar Shafir at Princeton, have studied how scarcity itself affects the brain.

No one who has dieted will be surprised to learn that the brain focuses ferociously on what it feels is lacking. This reflex evolved to help us find what we need. The team's real insight is that it applies to all scarcities, not just of money, but of time and even social contact. We "tunnel" in on the scarcity and ignore anything outside.

Within that fierce focus, the future looks less menacing than the scarcity we face now. So we borrow money, then borrow more, disregarding future costs as interest mounts, until we are deeply in debt. Time debts spiral in the same way. Focusing on scarcity hogs our mental "bandwidth", leaving less brain power for other things. We forget tasks, resolve and judgement slip.

This is supported by fascinating psychological experiments, where contrived scarcities of time or resources make experimentees behave as the model predicts: they tunnel in, make bad decisions, run up debts. The authors look mainly at how this "scarcity trap" affects poverty (New Scientist, 7 September, p 17). But it affects happiness, too: as Deaton reports, being poor does not make you happy, and nor do other scarcities.

Observations of real poor people, meanwhile, suggest that constant scarcity means a constant shortage of bandwidth, explaining why poor people can seem self-defeating: they forget pills, miss deadlines, don't fill out forms. Efforts to escape poverty are derailed by inevitable, small setbacks for which there are no spare resources, material or mental. The rich have dismissed this with social Darwinism ("they're poor because they act like that") or Victorian moralising ("they're just lazy"). Instead, the research suggests it's the way all our brains handle scarcity.
...
http://www.newscientist.com/article/mg22029371.100-is-happiness-found-in-our-minds-or-in-our-wallets.html#.U-PZohGXnGA



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