Friday, September 21, 2012

Peranan Kuman : Kita semakn Memerlukan Kuman

Crucial Colonizers Western Lifestyle Disturbing Key Bacterial Balance

Research on indigenous populations in the Amazon is showing just how much the Western lifestyle has unbalanced crucial microbial flora in our bodies.Zoom
REUTERS
Research on indigenous populations in the Amazon is showing just how much the Western lifestyle has unbalanced crucial microbial flora in our bodies.
Trillions of bacteria living in and on the human body play a vital role in preserving health. But C-section births, antibiotics and excessive hygiene have been disturbing our microbial balance and possibly contributing to intestinal ailments, obesity, allergies and autism.
Deep in the Amazon basin, where traditional hunter-gatherers still live, researchers gave the indigenous population a lesson in biology. They used posters to explain to the inhabitants of the rain forest that a human being is never alone. Invisible, tiny creatures known as bacteria live on and inside our bodies -- and they can be quite useful.
The lesson was part of a project to research the bacteria of the local people. "When we asked them for samples of their feces, the people laughed," said one of the participating biologists, Maria Gloria Dominguez-Bello, from the University of Puerto Rico. Researchers succeeded in winning their trust, and the inhabitants of 10 huts allowed them to take swab samples, not only from their stool, but also from their hands, feet, noses and mouths. The search for microbes aims to shed light on the nature of mankind's original bacterial flora. These indigenous test subjects have had almost no contact with outside civilization. Their bacteria are a virtually unadulterated product of evolution. Microorganisms help digest food, supply the body with vitamins, train the immune system and ward off harmful pathogens.
But how do these tiny benefactors fair when their host is exposed to a Western lifestyle? To answer this question, researchers not only took swabs from the traditional people living in the rainforest, but also from people in more highly developed locations in the Amazon basin, in larger settlements, in the Peruvian provincial capital Iquitos, and in Manaus, a Brazilian city with a population of nearly 2 million.
The 200 collected samples are still being analyzed in an American laboratory. But results might indicate that a Western lifestyle is harmful to bacterial colonists. Indeed, the use of antibiotics along with the rising number of cesarean section births, the increasing popularity of small families and excessive hygiene are threatening the microscopic helpers. "We believe these changes (in the microbial diversity) might be behind some of the most common diseases associated with modernity," says Dominguez-Bello.
Similar concerns are shared by Martin Blaser, a professor of microbiology at New York University in Manhattan, who also took part in the expedition to the Amazon region. "Our bacteria are not accidental; we have them for a reason," says Blaser. "Some of these useful guys are disappearing. As a consequence, human physiology is changing and therefore human health."
Physicians and biologists used to merely view these infinitesimally small creatures as pathogens, bacilli that weigh only 0.000000000001 grams but can kill a human being weighing 100,000 grams. But for some time now, scientists have recognized the vital importance of these microorganisms that accompany us every day. A balance between these permanent residents and their human hosts is crucial to maintaining what we call good health.
"We always looked at the bad guys," says Willem de Vos, a microbiologist at Wageningen University in the Netherlands. "But now we're looking at the good guys to understand how they preserve our health."
The Human Superorganism
Until recently, researchers had not yet discovered all the things that creep and crawl inside and over the surface of our bodies. Since many microorganisms could not be cultivated in a Petri dish, they remained unknown. But now these colonists can be identified based on minute samples of genetic material. Thanks to advanced methods, microbiologists can use even the tiniest traces of DNA -- such as in a fleck of skin or on dental plaque -- to identify different species of bacteria.
In Europe, China and the United States, researchers have catalogued the colonists of hundreds of people. According to these findings, every human being lives in a microbial bubble. In addition to viruses, protozoa and fungi, more than 100 trillion bacteria, belonging to over 1,000 species, colonize the surface and deep layers of skin on our bodies (see graphic). They possess more than 100 times as many genes as their large host.
From a microbiologist's point of view, Homo sapiens is not an individual but, rather, a superorganism that only thrives because the members of this community have been living together since primeval times. Intestinal bacteria contribute 36 percent of the small molecules that are present in human blood. These tiny organisms process vegetable sugar molecules and thus meet 10 percent of the caloric intake requirements of the human ecosystem. The aggregate of all inhabitants of the body, the so-called human microbiota, constitutes an independent organ. Weighing in at 2 kilograms (4.4 pounds), it's heavier than the brain and has a biochemical activity that is comparable to the liver's.
This superorganism has evolved over millions of years -- and doesn't cope well with some of the innovations of the modern world. Antibiotics, for instance, may destroy dangerous bacteria, but beneficial ones also unfortunately suffer. Only two treatment cycles of the synthetic antibiotic ciprofloxacin are enough to deal a painful blow to the microbiota. Although the intestinal bacteria eventually grow back, it's now known that they don't regain their original degree of diversity.
Nevertheless, antibiotics continue to be carelessly prescribed to patients. In the US, the average child will have taken antibiotics between 10 and 20 times by the time he or she reaches the age of 18. This has prompted New York-based researcher Martin Blaser to refer to the "disappearing human microbiota." In medical journals, alarmed physicians have warned that the body's naturally healthy symbiosis is, in many cases, transforming into a debilitating microbial imbalance known as dysbiosis.
Dangerous Microbial Imbalances
People affected by such microbial imbalances are often prone to allergic disorders, chronic inflammation of the small intestine, intestinal cancer, Type 2 diabetes and pathological obesity. Recent studies indicate that an impoverished flora could even be a contributing factor for Alzheimer's, Parkinson's, multiple sclerosis and autism.
The sophisticated, yet delicate nature of microbial life becomes apparent right at birth. When a newborn slides through the birth canal, it is automatically inoculated with lactobacilli from the mother's vagina -- precisely the bacteria that the infant requires to digest the mother's milk.
But during a C-section, this natural colonization can no longer take place. The baby is colonized at random, often by airborne bacteria from surfaces within the delivery room.
The microbiota of C-section children differ from their naturally born peers even a full seven years after birth. "The disappearance of microbes that play physiological roles early in life is particularly worrisome," says Blaser. "Perhaps they are missing in certain phases of the child's development."
What's more, a study of 1,255 mother-child pairs in Massachusetts indicated an increase in body weight. Of the children who were born in a natural manner, 7.5 percent were obese at the age of three -- compared to 16 percent of the C-section children.
Based on experiments with animals, Blaser has discovered that an abnormal bacterial colonization can cause excess weight. The New York physician fed mice a steady low dose of antibiotics for weeks, and then studied their colonization patterns. The drugs had changed the composition of the intestinal bacteria -- and thus also the animals' metabolism. The bacteria in treated mice activated more genes that transform sugar into fat.
Farmers are familiar with this phenomenon. They mix antibiotics into pig, cattle and chicken feed to promote growth and fatten up the animals more quickly -- a practice that is now banned in Germany. Blaser assumes that the drugs have the same effect on children. "Instead of the continuous, low-dose antibiotics that are administered on the farm, we are giving our children short, high-dose pulses," he warned in an article in Nature Reviews Microbiology in 2009.
A study of 11,000 children published in the International Journal of Obesity came to the same conclusion. According to the findings, children who were treated with antibiotics during the first six months of their lives have a 22 percent higher probability of being obese at the age of three.
In addition to increased body weight, a dysbiosis may also be connected with the susceptibility to allergic disorders and inflammation of the intestine. The immune system needs contact with intestinal bacteria in order to be able to differentiate between foreign cells and the body's own cells. If the diversity of bacteria is diminished, the immune system learns the wrong lessons. It classifies the body's own cells as foreign cells, which triggers allergic reactions.
Many people with autism have an abnormal digestive tract, as well. No one knows exactly why this is, but individuals with autism apparently have different intestinal bacteria than people without autism. For instance, they are missing the beneficial rod-shaped bacteria of the Bacteroides genus. Researchers at Columbia University, in New York, believe this allows harmful microbes to multiply. They examined the intestinal flora of 23 autistic children -- and discovered in 12 of the samples so-called Sutterella bacteria, which don't belong there.
Enriching Microbial Flora
There are now more than 25 different diseases and syndromes -- ranging from Alzheimer's and arteriosclerosis to depression and rheumatism -- that have been linked to an abnormal microflora.
This is good news for the food industry. It already sells so-called probiotic drinks and yogurts that contain lactic acid bacteria and allegedly improve the intestinal flora. But independent studies claim this is nonsense, saying that the bacteria ingested with the food usually don't even manage to colonize the intestinal tract. Experiments on humans have shown that, regardless of whether the test subjects ate probiotic yogurt every day or not, it had no influence on the composition of their microbiota.
A more promising method is to transplant bacteria from the stool of a healthy individual to a recipient. During fecal bacteriotherapy -- also known as fecal microbiota transplantation, or FMT -- the donated material is checked for parasites, such as tapeworms, stirred in a saline solution and administered via a tube or an enema. The method is already recommended for the treatment of chronic diarrhea. Researchers say that it could one day also be used to treat obesity and diabetes.
Willem de Vos, from Wageningen University, recently conducted a study with 18 men who were obese and had an abnormal sugar metabolism. Half of the patients had feces from slender, healthy donors flushed into their intestines. The others constituted the control group and were given samples of their own stool.
Six weeks later, the overweight subjects who had received foreign matter had a richer intestinal flora. No less than 16 bacterial strains had shown vigorous growth. The individuals' sugar metabolism had also normalized. By contrast, there were no such changes among the individuals in the control group. Now, de Vos is looking for particularly beneficial bacterial strains that he intends to use to develop a groundbreaking microbiota transplant. He can draw on a collection of over 5,000 samples. But these stem from people from countries like Germany, Finland and the US -- and may have been ruined by a Western lifestyle.
Microbe hunters Dominguez-Bello and Blaser have perhaps been searching at just the right location. They hope that the formula for the best fecal therapy will come from the rainforests of South America.
Translated from the German by Paul Cohen

Thursday, September 06, 2012


 

Jewcology: Praying for a sustainable world

By EVONNE MARZOUK
09/05/2012 16:46

It's time to think of prayer as a tool for environmental change, rabbis say.

Earth Photo: Wikicommons
“Change your light bulb!  Call your senator!  Buy a hybrid car!” Today’s environmental movement seems to focus strongly on doing. There are things to buy, actions to take, policies to advocate. 

It is rare for environmentalists to think of prayer as a tool for change. Yet Jewish teachings express a very different view of prayer. Prayer is one of the key tools that God has given us to change the world, and it is our responsibility and opportunity to pray for the health of the earth and human civilization living on it and with it.

At the moment before humans were first created, the Torah expresses an important lesson about our role in creation:

Now all the plants (siah) of the field were not yet on the earth and all the herbs of the field had not yet sprouted, for God had not yet sent rain upon the earth and there was no man to work the soil.” (Gen. 2:5) 

Rashi comments based on the Talmud:

“For what is the reason that God had not yet sent rain, because there was no man to work the land and there was no one to acknowledge the goodness of the rain, and when man came and knew that they (the rain) are a need for the world, he prayed for them and they came down, and the trees and grasses sprouted.” 



In this understanding of our creation story, the very first task of the person is recognizing God, and then praying to God on behalf of creation. As Rabbi Daniel Kohn explains (based on Rabbi Abraham Isaac Kook), one of the first acts of humans on this planet was to care for creation – by praying for it.  

Traditionally, Jews pray three times a day.  The Talmud identifies Isaac as instituting the afternoon prayer service, based on the verse: “And Isaac went out to su’ah in the field before evening” (Gen. 24:63). The word “su’ach” is unclear, but the Sages conclude that he was praying based on the linguistic similarity between this word and another reference for prayer in the Psalms.

Based on this, Rabbi Natan Sternhartz teaches: “Meditation and prayer are called 'sichah.' A plant or shrub is called 'si'ach.' When the plants of the field begin to return to life and grow, they all yearn to be included in one's sichah, in meditation and prayer." This implies that not only does God want our prayers for the creation – the natural world is seeking them, as well. 

Perhaps reflecting the importance of the prayer-human-creation relationship, the liturgy of Jewish prayers is filled with nature imagery and recognition of our dependence on natural resources. Nature takes on symbolic roles in relationship to humanity, to God, and to righteous activities for which we are encouraged to strive:

“A righteous person will flourish like a date palm, like a cedar in the Lebanon he will grow tall. Planted in the house of Hashem, in the courtyards of our God they will flourish. They will still be fruitful in old age, vigorous and fresh they will be.” 

Jewish prayers also help us recall and appreciate the beauty and consistency of nature, and how much we rely upon it and its Creator. This constancy is alluded to in the Psalm (repeated each morning in the Jewish liturgy):

“He who illuminates the earth and those who dwell upon it, with compassion; and in His goodness renews daily, perpetually, the work of creation.” 

These nature-centric verses in the Jewish liturgy remind us to be grateful to God for providing the natural world we live in, and themselves serve as a prayer for continued blessing of natural resources. 

Many of us long to make a difference in healing the world today.  According to Jewish mystical teachings, our desire to make a difference comes from our souls. Prayers are the language of the soul, and by praying we can affect ourselves and the world around us.  It is also a basic Jewish understanding that when we pray, God listens and acts on the physical reality based on our prayer. Jewish tradition is filled with descriptions of these types of effective prayers.  

Jewish teachings help us realize that a moment spent in prayer is an active moment, with the power to make a difference. When we pray with a community, we become connected to the needs of the community and the rest of the world. To pray on behalf of the entire planet is to summon the entire earth within us.

Prayer is a vision for what can become, with a heart full of hope, inspiring a brighter future.  Today, perhaps the most important thing for us all to pray for is the health of the earth and of a return to balance within human civilization. 

These materials are posted as part of Jewcology’s “Year of Jewish Learning on the Environment,” in partnership with Canfei Nesharim. Learn more at http://www.jewcology.com/content/view/Year-of-Jewish-Learning-on-the-Environment.

Evonne Marzouk is the founder and Executive Director of Canfei Nesharim: Sustainable Living Inspired by Torah.

Tuesday, September 04, 2012

21 Ways Rich People Think Differently

World's richest woman Gina Rinehart is enduring a media firestorm over an article in which she takes the "jealous" middle class to task for "drinking, or smoking and socializing" rather than working to earn their own fortune.

What if she has a point?

Steve Siebold, author of "How Rich People Think," spent nearly three decades interviewing millionaires around the world to find out what separates them from everyone else.

It had little to do with money itself, he told Business Insider. It was about their mentality.

"[The middle class] tells people to be happy with what they have," he said. "And on the whole, most people are steeped in fear when it comes to money."

Flickr / C. Pajunen1. Average people think MONEY is the root of all evil. Rich people believe POVERTY is the root of all evil.

"The average person has been brainwashed to believe rich people are lucky or dishonest," Siebold writes.

That's why there's a certain shame that comes along with "getting rich" in lower-income communities.

"The world class knows that while having money doesn't guarantee happiness, it does make your life easier and more enjoyable."

2. Average people think selfishness is a vice. Rich people think selfishness is a virtue.

"The rich go out there and try to make themselves happy. They don't try to pretend to save the world," Siebold told Business Insider.

The problem is that middle class people see that as a negative––and it's keeping them poor, he writes.

"If you're not taking care of you, you're not in a position to help anyone else. You can't give what you don't have."

Getty Images3. Average people have a lottery mentality. Rich people have an action mentality.

"While the masses are waiting to pick the right numbers and praying for prosperity, the great ones are solving problems," Siebold writes.

"The hero [middle class people] are waiting for may be God, government, their boss or their spouse. It's the average person's level of thinking that breeds this approach to life and living while the clock keeps ticking away."

4. Average people think the road to riches is paved with formal education. Rich people believe in acquiring specific knowledge.

"Many world-class performers have little formal education, and have amassed their wealth through the acquisition and subsequent sale of specific knowledge," he writes.

"Meanwhile, the masses are convinced that master's degrees and doctorates are the way to wealth, mostly because they are trapped in the linear line of thought that holds them back from higher levels of consciousness...The wealthy aren't interested in the means, only the end."

I Love Lucy screencap5. Average people long for the good old days. Rich people dream of the future.

"Self-made millionaires get rich because they're willing to bet on themselves and project their dreams, goals and ideas into an unknown future," Siebold writes.

"People who believe their best days are behind them rarely get rich, and often struggle with unhappiness and depression."

6. Average people see money through the eyes of emotion. Rich people think about money logically.

"An ordinarily smart, well-educated and otherwise successful person can be instantly transformed into a fear-based, scarcity driven thinker whose greatest financial aspiration is to retire comfortably," he writes.

"The world class sees money for what it is and what it's not, through the eyes of logic. The great ones know money is a critical tool that presents options and opportunities."

7. Average people earn money doing things they don't love. Rich people follow their passion.

"To the average person, it looks like the rich are working all the time," Siebold says. "But one of the smartest strategies of the world class is doing what they love and finding a way to get paid for it."

On the other hand, middle class take jobs they don't enjoy "because they need the money and they've been trained in school and conditioned by society to live in a linear thinking world that equates earning money with physical or mental effort."

8. Average people set low expectations so they're never disappointed. Rich people are up for the challenge.

"Psychologists and other mental health experts often advise people to set low expectations for their life to ensure they are not disappointed," Siebold writes.

"No one would ever strike it rich and live their dreams without huge expectations."

BarackObamadotcom via YouTube9. Average people believe you have to DO something to get rich. Rich people believe you have to BE something to get rich.

"That's why people like Donald Trump go from millionaire to nine billion dollars in debt and come back richer than ever," he writes.

"While the masses are fixated on the doing and the immediate results of their actions, the great ones are learning and growing from every experience, whether it's a success or a failure, knowing their true reward is becoming a human success machine that eventually produces outstanding results."

10. Average people believe you need money to make money. Rich people use other people's money.

Linear thought might tell people to make money in order to earn more, but Siebold says the rich aren't afraid to fund their future from other people's pockets.

"Rich people know not being solvent enough to personally afford something is not relevant. The real question is, 'Is this worth buying, investing in, or pursuing?'" he writes.



 

11. Average people believe the markets are driven by logic and strategy. Rich people know they're driven by emotion and greed.

Investing successfully in the stock market isn't just about a fancy math formula.

"The rich know that the primary emotions that drive financial markets are fear and greed, and they factor this into all trades and trends they observe," Siebold writes.

"This knowledge of human nature and its overlapping impact on trading give them strategic advantage in building greater wealth through leverage."

12. Average people live beyond their means. Rich people live below theirs.

"Here's how to live below your means and tap into the secret wealthy people have used for centuries: Get rich so you can afford to," he writes. 

"The rich live below their means, not because they're so savvy, but because they make so much money that they can afford to live like royalty while still having a king's ransom socked away for the future."

richkidsofinstagram.tumblr.com13. Average people teach their children how to survive. Rich people teach their kids to get rich.

Rich parents teach their kids from an early age about the world of "haves" and "have-nots," Siebold says. Even he admits many people have argued that he's supporting the idea of elitism.

He disagrees.

"[People] say parents are teaching their kids to look down on the masses because they're poor. This isn't true," he writes. "What they're teaching their kids is to see the world through the eyes of objective reality––the way society really is."

If children understand wealth early on, they'll be more likely to strive for it later in life.

14. Average people let money stress them out. Rich people find peace of mind in wealth.

The reason wealthy people earn more wealth is that they're not afraid to admit that money can solve most problems, Siebold says.

"[The middle class] sees money as a never-ending necessary evil that must be endured as part of life. The world class sees money as the great liberator, and with enough of it, they are able to purchase financial peace of mind."

Kim Bhasin / Business Insider15. Average people would rather be entertained than educated. Rich people would rather be educated than entertained.

While the rich don't put much stock in furthering wealth through formal education, they appreciate the power of learning long after college is over, Siebold says.

"Walk into a wealthy person's home and one of the first things you'll see is an extensive library of books they've used to educate themselves on how to become more successful," he writes.

"The middle class reads novels, tabloids and entertainment magazines."

16. Average people think rich people are snobs. Rich people just want to surround themselves with like-minded people.

The negative money mentality poisoning the middle class is what keeps the rich hanging out with the rich, he says.

"[Rich people] can't afford the messages of doom and gloom," he writes. "This is often misinterpreted by the masses as snobbery.

Labeling the world class as snobs is another way the middle class finds to feel better bout themselves and their chosen path of mediocrity."

Flickr / Wei Tchou17. Average people focus on saving. Rich people focus on earning.

Siebold theorizes that the wealthy focus on what they'll gain by taking risks, rather than how to save what they have.

"The masses are so focused on clipping coupons and living frugally they miss major opportunities," he writes.

"Even in the midst of a cash flow crisis, the rich reject the nickle and dime thinking of the masses. They are the masters of focusing their mental energy where it belongs: on the big money."

18. Average people play it safe with money. Rich people know when to take risks.

"Leverage is the watchword of the rich," Siebold writes.

"Every investor loses money on occasion, but the world class knows no matter what happens, they will aways be able to earn more."

Flickr / Ibrahim Iujaz19. Average people love to be comfortable. Rich people find comfort in uncertainty.

For the most part, it takes guts to take the risks necessary to make it as a millionaire––a challenge most middle class thinkers aren't comfortable living with.

"Physical, psychological, and emotional comfort is the primary goal of the middle class mindset," Siebold writes.

World class thinkers learn early on that becoming a millionaire isn't easy and the need for comfort can be devastating. They learn to be comfortable while operating in a state of ongoing uncertainty."

20. Average people never make the connection between money and health. Rich people know money can save your life.

While the middle class squabbles over the virtues of Obamacare and their company's health plan, the super wealthy are enrolled in a super elite "boutique medical care" association, Siebold says.

"They pay a substantial yearly membership fee that guarantees them 24-hour access to a private physician who only serves a small group of members," he writes.

"Some wealthy neighborhoods have implemented this strategy and even require the physician to live in the neighborhood."

Getty Images21. Average people believe they must choose between a great family and being rich. Rich people know you can have it all.

The idea the wealth must come at the expense of family time is nothing but a "cop-out", Siebold says.

"The masses have been brainwashed to believe it's an either/or equation," he writes. "The rich know you can have anything you want if you approach the challenge with a mindset rooted in love and abundance."

From Steve Siebold, author of "How Rich People Think.

Sunday, July 10, 2011

Politik Amali: Mengintai Melalui Pengalaman Maulana Abul Hasan Nadwi

Democracy and the Muslim Minority Predicament: The Contributions of Sayyed Abul Hasan ‘Ali Nadwi

The late Sayyed Abul Hasan ‘Ali Nadwi was one of the leading Indian ‘ulama of modern times, recognized in Muslim circles worldwide for his scholarship and his dedication to the cause of Islamic revival. He was born in 1913 at Takiya Kalan, also known as Daira-i Shah ‘Alimullah, a village near the town of Rai Bareilly, in the present-day Indian state of Uttar Pradesh. In order to train as an ‘alim he was sent to the renowned Nadwat ul-‘Ulama madrasa in Lucknow for higher Islamic studies. Established in 1898, the Nadwa saw itself as a leading centre for the training of reformist ‘ulama. A major turning point in Nadwi’s life came in 1934, when he was appointed to teach Arabic and Qur’anic commentary at the Nadwat ul-‘Ulama. He carried on with teaching at the madrasa even after he was appointed its rector in 1961 after the death of his brother, a post that he occupied till his death in 1999.

It was at the Nadwa that Nadwi’s great skills as a writer and orator were able to develop and flourish. He is credited with having written almost 180 books, mostly in Arabic and some in Urdu. Nadwi’s writings were concerned to present Islam as a comprehensive world-view, as laying down guidelines and laws governing all aspects of personal as well as collective life. As such, therefore, he passionately echoed the argument of the Islamists that an Islamic state was essential for the laws of the shariah to be implemented in their entirety. However, he was, at the same time, a realist, aware that this was out of the realm of human possibility in the contemporary Indian context, characterized by a situation of Muslim minority-ness and the existence of a formally secular and democratic state. In contrast to Muslim liberals, and echoing the views of the Islamists, he insisted on the need for an Islamic order in order to implement the laws of God. However, he stood apart from most Islamists by arguing that the Islamic political order could come about in India only in some remotely distant future. Rather than directly struggling for it at the present, he believed that the Muslims of the country should accept the secular and democratic Indian state as it was and focus their energies in trying to build what he saw as a truly Islamic society, on the basis of which alone could an ideal Islamic political order come into being.



Muslims As A Minority: Between Faith and Democratic Citizenship

Muslim leaders in post-1947 India have had to deal with the question how they could adjust to living in a theoretically secular and democratic state. Opposed to the demand for Partition, principally because he felt that only in a united India would Muslims be able to carry on with their religious duty of missionary work, Nadwi insisted that Muslims could live along with others in a common homeland in peace and harmony, among the essentials of true democracy, and yet remain true to their religious commitments.[1]

Some years before 1947 Nadwi had joined the Jama’at-e Islami and was a close associate of its founder, Syed Abul Ala Maududi. However, soon after he left it. It is likely that the Jama’at’s own understanding of the Islamic mission in the Indian context, based as it was on the primacy of the political struggle to establish an Islamic state, was also a crucial factor for Nadwi’s parting of ways with Maududi. It appears that while Nadwi shared much the same understanding of Islam as an all-comprehensive way of life, with the Islamic political order a necessary and indispensable pillar, he differed from the Jama’at on the crucial question of strategy, seeing the Jama’at’s approach as unrealistic in the Indian context, where, in a theoretically democratic and secular state, Muslims were a relatively small minority.

Nadwi’s opposition to the Jama’at comes out clearly in his book ‘Asr-i Hazir Mai Din Ki Tahfim-o-Tashrih (‘Understanding and Explaining Religion in the Contemporary Age’) which he penned in 1978, which won him, so he says in his introduction to its second edition published in 1980, fierce condemnation from leading members of the Jama’at. Here, Nadwi takes Maududi to task for having allegedly misinterpreted central Islamic beliefs in order to suit his own political agenda, presenting Islam, he says, as little more than a political programme. Thus, he accuses Maududi of equating the Islamic duty of ‘establishing religion’ (iqamat-i din) with the setting up of an Islamic state with God as Sovereign and Law Maker. At Maududi’s hands, he says, ‘God’ (ilah), ‘The Sustainer’ (rabb), ‘Religion’ (din) and ‘Worship’ (‘ibadat) have all been reduced to political concepts, suggesting that Islam is simply about political power and that the relationship between God and human beings is only that between an All-Powerful King and His subjects. However, Nadwi says, this relationship is also one of ‘love’ and ‘realisation of the Truth’, which is far more comprehensive than what Maududi envisages.[2]

Linked to Nadwi’s critique of Maududi for having allegedly reduced Islam to a mere political project was his concern that not only was such an approach a distortion of the actual import of the Qu’ran but also that it was impractical, if not dangerous, in the Indian context. Thus, he argued, Maududi’s insistence, in the context of Maududi’s critique of democracy, that to accept the commands of anyone other than God was tantamount to shirk, the crime of associating others with God, as this was allegedly akin to ‘worship’ (‘ibadat), was not in keeping with the teachings of Islam. God, Nadwi wrote, had, in His wisdom, had indeed provided adequate room for democratic choice and had left several areas of life free for people to decide how they could govern them, within the broad limits set by the shariah, and guided by a concern for social welfare. Further, Nadwi wrote that Maududi’s argument that God had sent prophets to the world charged with the mission of establishing an Islamic state was a misreading of the Islamic concept of prophethood. The principal work of the prophets, Nadwi argued, was to preach the worship of the one God and to exhort others to do good deeds. Not all prophets were rulers. In fact, only a few of them were granted that status. Nadwi faulted Maududi for ‘debasing’ the ‘lofty’ Islamic understanding of worship to mean simply ‘training’ people as willing subjects of the Islamic state.[3]

If the Islamic state is then simply a means for the ‘establishment of religion’ and not the ‘total religion (kul din)’ or the ‘primary objective (maqsad-i avvalin)’ of Islam, Nadwi suggested, it opens up the possibility of pursuing the same goals through other means in a contexts where setting up an Islamic state is not an immediate possibility, as is the case of theoretically democratic states which guarantee, at least in their Constitutions and laws, equal rights for minorities, as in contemporary India. Nadwi refers to this when he says that the objective of iqamat-i din needs to be pursued along with hikmat-i din (‘wisdom of the faith’), using constructive, as opposed to destructive, means. Eschewing ‘total opposition’ (kulli mukhalifat), Muslims striving for the ‘establishment of the faith’ should, he wrote, unhesitatingly adopt peaceful means such as ‘understanding and reform’ (tahfim-o-islah), ‘consultation’ (mashwara) and ‘wisdom’ (hikmat). Critiquing the use of uncalled for violence by some fiercely anti-democratic groups calling themselves ‘Islamic’, Nadwi stressed the need for ‘obedience’, ‘love’ and ‘faith’ and struggle against the ‘base self’ (nafs). Muslims should, he wrote, make use of all available legitimate spaces guaranteed by democratic states to pursue the cause of the ‘establishment of religion’, such as propagating their message through literature, public discussions, training volunteers, winning others over with the force of one’s own personality and establishing contacts with governments, exhorting them to abide by the shari’ah, seeking to convince them of the superiority of the solutions to worldly problems that Islam provides. It is clear that such spaces are available even in Muslim minority contexts, and Nadwi suggests that Muslims in India, too, should seek to take advantage of these to carry on with the mission of the ‘establishment of the faith’, even in the absence of realistic possibilities for the immediate setting up of an Islamic political order in the country. In sort, this was Nadwi’s advice to the Indian Muslims seeking to balance the demands of their faith with the fact of their living in a theoretically democratic state. In this way, he developed a theological argument for an Islamic approach to democracy.[4]

Although Nadwi agreed with Maududi in arguing for the necessity of an Islamic state, he insisted that ‘wisdom’ demanded that the strategies for attaining the goal be formulated in accordance with existing social conditions, particularly in the context of democratic states that, theoretically at least, provided equal rights to all communities. Thus, he noted, it was not necessary for a political party to directly launch a movement for the cause, especially if the odds were heavily weighed against it. A more realistic approach would be, he said, to ‘prepare people’s minds’ for Islamic government through a ‘silent revolution’ (khamosh inqilab), that is, through recourse to peaceful and democratic means without coming into conflict with the state. In a sense, then, Nadwi’s approach to democracy was pragmatic, and rather than actually endorsing it as an ideology he accepted it as a matter of fact that Muslims, too, must accept, yet one which they must gradually work to overcome, albeit through using democratic means.



Muslims in Post-1947 India: The Tasks Before the Community

Nadwi clearly saw this pragmatic approach as the only feasible way to carry on with the mission of ‘establishing the faith’ in the Indian context. Nadwi’s multifarious public activities and missionary efforts in post-1947 India were directed towards this one overarching goal. Nadwi seems to have felt that the Islamic imperative of struggling for the ‘establishment of the faith’ need not necessarily take the form of political activism alone. Nadwi was pragmatic enough to realise that efforts to establish an Islamic state in India without building up an Islamic society that would encompass a majority of the people of the country was utopian. Hence his insistent appeal to the Muslims to focus their energies on strengthening their commitment to their faith as well as engaging in missionary work among others. By slowly building up from below, Nadwi hoped that the field would be prepared for what he saw as the complete ‘establishment of the faith’. In this way, the democratic, secular state could indeed be accepted by the Indian Muslims, at least in the foreseeable future, for it provided them the spaces they could use for working towards ‘establishing’ Islam in its entirety in the long run, that is if God willed so.

An indication of this growing pragmatism was Nadwi’s wholehearted participation in the work of the Tablighi Jama’at, which he first came in touch with in 1943. In contrast to the Muslim League, the Tablighi Jama’at consciously eschewed political activity, refraining from communal controversy and conflict. The Tablighi Jama’at probably suggested itself to Nadwi as the most pragmatic strategy for Muslims in India, living as a marginalised and threatened minority, to adopt. The movement solved the dilemma of democracy by simply by-passing it, for it insisted that Islam should first be ‘established’ within oneself, and that till then the pursuit of an ‘Islamic state’ to take the place of the theoretically democratic state in India was simply utopian.

Faced as the Muslim community was with numerous problems that demanded a political solution, Nadwi was forced against his will to enter the field of politics. A sudden spurt in violent attacks against Muslims instigated by Hindu chauvinists, in which scores of Muslims lost their lives, as well as the continuing indifference of the government to Muslim problems, forced him to turn his attention to politics. But here too he exhorted Muslims to adopt the democratic path, seeking to sue available democratic spaces for having Muslim voices and demands heard. Accordingly, in 1964 Nadwi, along with other leading Muslim social, political and religious figures, set up the All-India Muslim Majlis-i Mushawarat (‘The Muslim Consultative Assembly’), an umbrella body of several Muslim organisations, to chalk out a coordinated political strategy for the Muslim community. Nadwi saw the Majlis as playing a central role in politically awakening, mobilising and uniting Muslim voters scattered all over the country in order to make them a powerful, consolidated political force operating within the existing democratic system. The Majlis was intended to dialogue with established political parties in order to convince them of the need to pay attention to the problems and concerns of the Muslims, as well as to promote inter-communal amity in the country, which it saw as indispensable for Muslims as well as others to prosper.[5] It sought to actively promote communal harmony while at the same time promoting Muslim rights and interests, the two being seen as inseparable from, rather than antagonistic to, each other. By thereby seeking to politically integrate the Muslims into the ‘mainstream’ of social and political life in India and to use existing democratic spaces and make democratic demands, the Majlis, as Nadwi saw it, was also intended to enable Muslims to prove to others their Qur’anic status of khair ummat (‘the best community’). It was only in a climate of peace, Nadwi wrote, that non-Muslims would be willing to seriously listen to the Islamic ‘invitation’.[6]

Nadwi saw secularism, understood both as state neutrality towards all religions as well as harmony between followers of different faiths, as indispensable for a plural society like India and for protecting Muslim interests. Even at the height of the Babri mosque controversy, in the early 1990s, when Hindu zealots, targetting a mosque in the town of Ayodhya which they alleged had been built on the ruins of a temple dedicated to the god-king Ram, unleashed a wave of attacks against Muslims, Nadwi counselled dialogue and restraint, rather than retaliation and conflict. Warning Muslims not to take to the path of violence in the face of militant Hindu attacks, he sought to present a solution to the dispute that might satisfy both sides. He met with several Hindu religious leaders to help evolve a mutually acceptable solution, believing that the matter should not be left to professional politicians who had a vested interest in instigating and prolonging communal conflict. When Hindu militants began a mass, India-wide campaign to destroy the mosque, fanning anti-Muslim passions and violence, Nadwi reacted by issuing a pubic statement calling for peace and tolerance, pleading that the matter be resolved through constitutional means. At a peace rally at Lucknow in 1990, he declared that in the face of mounting Hindu militancy, Muslims must respond by ‘turning to God, refraining from sin, inviting non-Muslims to Islam and adopting the path of steadfastness, tolerance and bravery’.



Islam, Democracy and Inter-Faith Dialogue

Nadwi called for inter-religious dialogue between Muslims and others, particularly Hindus, envisaging this as going beyond mere theological exchange to take the form of joint efforts for building a more harmonious and just society, using Islamic arguments for what is also a democratic demand. In his introduction to a general survey of Muslim contributions to Indian culture, he wrote that for people of different faiths to live together in peace and co-operation, it was necessary that they should understand each other’s religion, culture and traditions, regarding whatever they found good therein as ‘precious and worthy of encouragement and preservation’.[7] When two civilisations meet, he remarked, there is always a two-way process of interaction between them, both being influenced and moulded by each other. Such interaction must not be seen as necessarily negative, because ‘human existence is based on the noble principle of give and take’. In this, he wrote, ‘lies its strength and glory’.[8]

While not advocating a form of inter-faith dialogue that might lead Muslims to compromise in any way on their faith, being convinced that Islam was indeed the only perfect religion, Nadwi advocated what could be called a ‘dialogue of life’, appealing for people of different religions to work together for common purposes. This was yet another aspect of his pragmatic approach to the question of democratic politics. He saw the struggle against violence as the single most urgent need of the times, and here Muslims could work together with others to establish a more peaceful and just society. He often spoke out against extremism of all sorts, insisting that what was required was a band of missionaries who could ‘douse the flames of hatred and enmity’. He insisted that rather than being a ‘barrier’ in the path of Islamic missionary work, such a stance was actually a ‘facilitator’.[9]

The Payam-i Insaniyat (‘The Message of Humanity’) was Nadwi’s principal vehicle for the promotion of better relations between Muslims and people of other faiths. As its name suggests, it was intended to be a forum where people of different faiths could come together on the basis of their common humanity and belief in common values and principles of brotherhood, communal harmony, tolerance, mutual respect and love for the country. It aimed at promoting peaceful relations between Muslims and others and preventing moral decline. The Muslims had a special role to play in this regard for, as Nadwi saw it, it was they who had first ‘gifted the message of humanism, love, tolerance and concern for social welfare to the people of the country’. [10] Further, it was the religious duty of the Muslims to do so, for their status as the ‘best community’ in the Qur’an was bestowed upon them precisely because they ‘enjoin what is good and forbid what is evil’.[11] As such, as one of Nadwi’s admirers writes, it was also geared towards bringing Muslims to interact with others for addressing issues and problems of common concern, thus trying to reverse the trend towards ‘separatism’ that had made them ‘indifferent’ to these issues.[12] Nadwi insisted that Muslim community could no longer ‘live in its on imaginary world […] cut off from the mainstream of national life’. Rather, they needed to join hands with others in building the country,[13] for their lives were ‘inextricably linked to each other’s. The Payam-i Insaniyat, as he saw it, pointed to the most appropriate way in which Muslims could play a leading role in building a new India.

Insisting that Islam positively enjoined peace between people of different faiths, Nadwi argued that Muslims had a special role to play in the work of the Payam-i Insaniyat. Not only was this their religious duty, it was, he said, also indispensable if they were to live in security and peace and able to progress as a minority. He likened the movement to the half-i fuzul, a group headed by Muhammad in Mecca before he was appointed as a prophet, and consisting entirely of non-Muslims, mainly pagan Arabs. Just as the half-i fuzul aimed at helping the poor and the oppressed, irrespective of religion, and ‘enjoining the good and forbidding the evil’, so, too, Nadwi said, must Muslims in India today work along with people of other communities for spreading ‘true’ religion, peace, love and justice, and crusading against oppression, strife and violations of human rights, for Muslims, he insisted, have been appointed by God for that very purpose. These values and demands coincided with those espoused by democratic forces in the country, and thus pointed to the possibilities of these forces working together with Muslim groups for common aims.[14]

Nadwi envisaged the Payam-i Insaniyat as a means for Muslims to establish friendly relations with people of other religions, so that in this way they could impress them with the teachings of Islam and clear their misunderstandings about the religion. By bringing Muslims and others to work together for solving common problems, the Payam-i Insaniyat, Nadwi believed, would provide a means for Muslims to carry on with the Islamic duty of tabligh or missionary work. Thus, at a speech delivered at a Payam-i Insaniyat rally in the aftermath of the bloody riots at Bhiwandi in 1984, in which dozens of Muslims were killed, Nadwi remarked that although the Muslims had been living in the country for well over a thousand years they had failed in their duty of explaining the teachings of their faith and their moral virtues to the Hindus and impressing them with the same. Instead of befriending them, Muslims had alienated them, turning them into enemies. The time had now come, he said, that through efforts like that of the Payam-i Insaniyat, Muslims must show others what ‘jewels they hide in their hearts’, how deeply inspired they were by their religion to ‘show love and human concern’ for others, and how ‘useful’ they actually were for the country as a whole. Islam, he insisted, was actually a religion of peace (aman) and ‘security’ (salamati), and its true followers had ‘love, not hatred, for all humanity’, for all human beings, irrespective of religion, were God’s creatures and, hence, brothers to each other. Muslims, he said, should seek to convince others of this through their actions, and one way to do this was to work along with them for a more peaceful and just Indian society. This, he said, would be a great service that they could render to both India as well as Islam. Addressing the Muslims, Nadwi commented that God had chosen India to be their country, and this being their home they should exhibit ‘love’ for it. Islam, he said, positively encouraged them to have ‘love for their land’ (hubb al-watani) and the best way in which they could express their patriotism (watan dosti) was to work against oppression of all kinds, joining hands with others for this cause, while also carrying on with the mission of spreading the message of Islam that God had entrusted them with.

In advocating peace with others and working together within the democratic system for their goals, Muslims, Nadwi insisted, would not be betraying their religion. Rather, he pointed out, Islam is clear that human beings, irrespective of religion, race, caste and class, are ‘the most precious’ of God’s creation, and an ‘expression of Divine mercy’. This being the case, Muslims should strive for peace and must also raise their voices against all forms of oppression, something that advocates of genuine democracy would assert with equal passion. In this way, they would show others that they are ‘indispensable’ for the country, rather than a burden. But peace, he pointed out, could not be had if one community sought to impose its beliefs or culture on the others. Religious freedom was a must in a religiously plural society, and for this, Nadwi argued, true secularism (na mazhabiyat)—state neutrality vis-à-vis all religions—and democracy were indispensable, or else nothing could save India from the grave threat of a fascist take-over.[15] His words are proving to be truly prophetic, as recent events so tragically illustrate.

-taken from a paper by Yoginder Sikand

Saturday, July 02, 2011

SEMUA BOLEH BERUBAH: PI DIGANTI TAU

Mathematicians Want to

Say Goodbye to Pi

"I know it will be called blasphemy by some, but I believe that pi is wrong."

That's the opening line of a watershed essay written in 2001 by mathematician Bob Palais of the University of Utah. In "Pi is Wrong!" Palais argued that, for thousands of years, humans have been focusing their attention and adulation on the wrong mathematical constant.

Two times pi, not pi itself, is the truly sacred number of the circle, Palais contended. We should be celebrating and symbolizing the value that is equal to approximately 6.28 — the ratio of a circle's circumference to its radius — and not to the 3.14'ish ratio of its circumference to its diameter (a largely irrelevant property in geometry).

Last year, Palais' followers gave the new constant, 2pi, a name: tau. Since then, the tau movement has steadily grown, with its members hoping to replace pi as it appears in textbooks and calculators with tau, the true idol of math. Yesterday — 6/28 — they even celebrated Tau Day in math events worldwide.

But is pi really "wrong"? And if it is, why is tau better?

The mathematicians aren't saying that pi has been wrongly calculated. Its value is still approximately 3.14, as it always was. Rather they argue that 3.14 isn't the value that matters most when it comes to circles. Palais originally argued that pi should be changed to equal 6.28 while others prefer giving that number a new name altogether.

Kevin Houston, a mathematician at the University of Leeds in the U.K. who has made a YouTube video to explain all the advantages of tau over pi, said the most compelling argument for tau is that it is a much more natural number to use in the fields of math involving circles, like geometry, trigonometry and even advanced calculus.

"When measuring angles, mathematicians don't use degrees, they use radians," Houston enthusiastically told Life's Little Mysteries, a sister site to LiveScience. "There are 2pi radians in a circle. This means one quarter of a circle corresponds to half of pi. That is, one quarter corresponds to a half. That's crazy. Similarly, three quarters of a circle is three halves of pi. Three quarters corresponds to three halves!" [A Real Pie Chart: America's Favorite Pies]

"Let's now use tau," he continued. "One quarter of a circle is one quarter of tau. One quarter corresponds to one quarter! Isn't that sensible and easy to remember? Similarly, three quarters of a circle is three quarters of tau." Making tau equal to the full angular turn through a circle, he said, is "so easy and would prevent math, physics and engineering students from making silly errors."

A better teaching tool

Aside from preventing errors, as Palais put it in his article, "The opportunity to impress students with a beautiful and natural simplification has turned into an absurd exercise in memorization and dogma."

Indeed, other tau advocates have said they've noticed a significant improvement in the ability of students to learn math, especially geometry and trigonometry where factors of 2pi show up the most, when the students learn with tau rather than pi.

Though 2pi appears much more often in calculations than does pi by itself (in fact, mathematicians often accidentally drop or ad that extra factor of 2 in their calculations), "there is no need for pi to be eradicated," Houston said. "You might say I'm not anti-pi, I'm pro-tau. Hence, anyone could use pi when they had a calculation involving half of tau."

Tau, the 19th letter of the Greek alphabet, was chosen independently as the symbol for 2pi by Michael Hartl, physicist and mathematician and author of "The Tau Manifesto," and Peter Harremoës, a Danish information theorist. In an email, Houston explained their choice: "It looks a bit like pi and is the Greek 't,' so fits well with the idea of turn. (Since tau is used in angles you can talk about one quarter turn and so on.)"

Pi is too ingrained in our culture and our math to succumb to tau overnight, but the movement pushes ever onward. "Change will be incremental," Houston said.


Tuesday, June 28, 2011

Isra Mikraj Di Masir

The night of the holy journey
(This Wednesday marks Al-Israa and Miaraj, the Prophet Mohammed’s night journey to the Aqsa Mosque in Jerusalem and ascendancy to heaven
, Monday 27 Jun 2011)
Israa and Miaraj

On the night of 27 Rajab, Prophet Mohammed travelled to the Aqsa Mosque on the back of a heavenly beast called the boraq. Afterwards, the prophet ascended to heaven, where he encountered angels and previous prophets and saw paradise and hell.

The boraq denotes lightening or shining (from the Arabic word Barq, lightening, or Baraqa, to shine).

This is in reference either to the light it emits or the speed at which it travels.

It is described as a winged beast and sometimes said to be the horse of Archangel Gabriel.

According to tradition, it is smaller than a mule but bigger than a donkey, with a human face, big eyes, and small ears. Its neck is said to be made of ambergris and its ears and shoulders of white pearl (or aquamarine). Its cheeks are described as resembling those of a horse.

The boraq has four legs. Its crest is said to be made of moist pearl weaved with gems and coral. Its shoulders are described as made of rubies and its eyes shine like the stars. It emits a ray of light as bright as the sun, and is very white. Its legs are said to be made of gold. Its chest, covered with gems, and shines like the stars of heaven. Its tail is studded with green emeralds, and its wings resemble those of an eagle’s. Its forelock is described as being bright as the moon and smells of incense. It breathes like a human and its udders are covered with gold.

Folk artists have painted the boraq in many styles. Images of the heavenly beast appeared in Egypt and other Arab countries first in lithograph and later in zincograph. Images produced on glass appeared in Tunisia and Syria.

According to al-Domeiri, the whiteness of the boraq is a reference to its high status.

The chronicler Ibn Hesham said the boraq was winged. Sources differ on whether Archangel Gabriel rode on the boraq with the prophet or not. There is also a discrepancy on whether the boraq was first ridden by Prophet Mohammad or used by other prophets, including Ibrahim (or Abraham), in the past.

In the oral tradition we see variations on the boraq theme. The horse of Seif Bin Ze Yazan, for instance, is called Barq al-Buruq (or supreme lightening). It can fly over mountains and valleys carrying the folk hero to battle the worshippers of fire.

The Israa and Miaraj is considered a major religious event during which some Muslims fast during the day and then engage in religious rituals and Koran reading. Usually, a banquet of meat (zafar, or flesh) is prepared for this special night.

In the Sharqia governorate, the event is celebrated on the night of 27 Rajab, following the Isha (evening) prayers.

Worshippers gather in a mosque and a sheikh recites verses from the Koran, especially those mentioning the Israa and Miaraj miracle.

The sheikh then recounts the story of the Israa and Miaraj to the audience (the Koran mentions the story in a brief manner, but it is elaborated upon in non-Koranic tradition).

Gifts are usually exchanged on this occasion. Parents send meat, fowl, fruit and vegetables to married children in a gesture of silat rahem, or kinship, says a resident of the Gita village in Sharqia.

The popular celebration of the Israa and Miaraj takes another form in Minya.

The celebrations there last for three days, 25-27 Rajab. The celebration begins daily after the maghreb (sunset) prayers at the mausoleum and mosque of al-Fuli.

First, Sheikh Ahmad al-Fuli recites from the Koran, then religious songs are performed by celebrity singers, including Sheikh Abdel Badie, Sheikha Samah and Sheikha Kawthar.

In Cairo, the evening’s celebrations are often combined with the Sayyeda Zeinab moulid (birthday) celebrations, and invariably draw in large crowds

Tuesday, June 21, 2011

Rumah ambo Dalam versi Bebek

Sunday, June 19, 2011

my favourite house

the house that i like the most is situated in Kg Salor, Kelantan...
it's a place where people have paddy fields at their front yard, forests at the back and graves at the side
it's a place where animals like cows, sheep, ducks and chickens roam around
it's a place where ghost stories are created, told and the people dont really care
this is the house where i spent about 1-2 months every year
and the house that will always be my favourite
i love it not just because of the people that lives in it...but also because the nature of the house it self
this house has the ability to calm down me down and get my 'creative' juices flowing
i usually spent every Raya here...but since both my grandparents passed away, we spent it at Selangor...the other grandparents' house...
it has 3 living rooms, 2 dining rooms, 10 rooms, 8 bathrooms, 1 reading room, 1 lovely garden, 1 huge lawn and backyard, and roofs that we can climb on and in...-wink-
and, oh...on the lawn, we have some part where we put the graves of my late grandma and grandpa and also two others...
this house, in 1 word, is AWESOME...2 words; DAMN AWESOME...3 words; DAMN F*****G AWESOME
hahahaha



the great house im talking about...situated infront of a mosque and surrounded by graves...also have kinda a forest at the back and the Kelantan River



the grave yards and mosque in front of the house




front gate, the seats where my cuzs and i hang out (talking about 'life') and the 'extended' house


trees at the lawn that we used to play everything that require running and hiding...and one of the places to parked cars


the way into the grave yard in the lawn and i can see that we need to trim the grasses in the graves...hoho


the back yard...and the gate will lead to another gate where there used to be a garden full of veggies


one of the dining 'rooms' and living rooms...which is also the place where we conducted most of the parties...hehe...


these are kinda storages without doors and also we used to play here when it was raining heavily and the water has no where to go...


kinda like a small garden in the house...there used to be a lot of plants, a fountain and some fishes and turtles...but we (as kids) kinda ruined a lot of those...hehe...and the other is the picture of the place for sunlight and rain to fall on the plants


the reading room where we used to play 'ghosts' and hide-n-seek and the stairs where i admit, i've fallen from quite a few times


the many 'corridors' of the house...there are a few more...the 1st lead to a the biggest room, the 2nd to the 'green field' and balcony and the 3rd to another balcony where we climb the roof for hide-n-seek


this storage-closet lead to inside the roof and that is the place where my foot slipped through...thank goodness the fan is not on...-phew-


just one of the places to chill...and yes...the roof top too...sitting on it and looking at the sky with my cuzs sure is nice...


just a door that leads to another set of stairs that leads outside...


quaint english-seaside-fountain...that is a lawn 'in' the house and the last pic is of a turtle pen





my aunt's passions...decorating, cooking (she is a marvelous baker) and painting


house in a house...kawaii-ne!!!...hehe...