text:
Corruption in Bangladesh
|Political corruption
|Corruption by country
|North America
|South America
|Oceania and the Pacific
|Transcontinental countries
Corruption in Bangladesh has been a continuing problem. According to all major ranking institutions, Bangladesh routinely finds itself among the most corrupt countries in the world.[1] From 2001 until 2005, Bangladesh was ranked the most corrupt country in the world by Transparency International according to Corruption Perceptions Index (CPI).[2] Although, the status started to improve after 2006, the country is still found at the bottom of the list.[3][4] The latest ranking published in 2015 placed the country at 139th among 168 countries in the world, with a CPI of 25 in 100.[5][6] The public sectors conducted by the Government are the most corrupted sectors of the country.[7] Anti Corruption Commission was formed through an act in 2004, but is considered to be largely ineffective in investigating and preventing corruption.[8][9]
Corruption by sector[edit]
Bribery, rent-seeking and inappropriate use of government funds, excessive lobbying, long time delays in service performance, pilferage, irresponsible conduct from the government officials, bureaucratic intemperance have made public sector departments the most corrupt sectors of Bangladesh.[7][10] Public sectors in Bangladesh include police departments, fire departments, water supply, electricity, gas supply, education, waste disposal, health, transportation, administration etc.[11]
Health sector[edit]
A 2012 Survey by Transparency International Bangladesh showed that 40.2% of the people fell victim to the irregularities and corruptions in public hospitals.[12] Doctors, nurses and other professionals working in government-run public hospitals have long been accused of demanding bribes for services which are supposed to be provided free of cost.[13] The survey also alleged that the recruitment, transfer and promotion process of personnel in this sector is also corrupted.[12] Although the allegations were rejected by the Government Health Ministry.[12] The survey reported that there is lack of regulation from the government in the private health care sector. The medical practitioners in these sector earn money by driving up health care costs and commission agreements with diagnostic centers.[14] According to patients, even in emergency needs, they were unable to access services unless a bribe is paid first.[13]
Companies have been reported to be subjected to expensive and useless license and permit requirements.[1] Business owners do not obey proper safety codes of the buildings and workplaces. As a result, several large accidents occurred and killed hundreds.[15] Politicians are involved in giving contracts to foreign companies by taking bribes or kickbacks in closed-door negotiations.[16][17]
Student politics[edit]
In public universities and colleges the student wings of ruling[18] political parties dominate the campuses and residential halls through crime and violence to gain various unauthorized facilities.[19] They control the residential halls to manage seats in favour of their party members and loyal pupils. They eat and buy for free from restaurants and shops inside their campus.[20] They extort and grab tenders[21] to earn illicit money. They take money from job seekers and put pressure on university administrations to appoint them.[22] In government colleges they take money from freshmen candidates and put pressure on teachers and officials to get acceptance for them.[23][24][25] Some of them often involves in robbery[26] and rape.[27]
Law enforcement agencies[edit]
In 2002, Transparency International Bangladesh revealed that Bangladesh Police is one of the most corrupt public institutions in Bangladesh.[28] In 2013, they again published the same kind of assessment.[29] Asian Human Rights Commission revealed that people of Bangladesh pay more to police than to the government.[30] Police force benefits from political patronage and culture of impunity.[31] Police is involved in blackmailing,[32] extortion,[33] torture,[34] rape,[35] and killing.[36] Law enforcement agencies like Rapid Action Battalion are involved in extrajudicial killing,[37] murder, abduction,[38][39][40] and rampant human rights abuse.[41][42][43]
Road safety[edit]
Traffic is heavy and chaotic in urban areas, specially in big cities.[44][45][46][47] Streets are extremely congested and the usual traffic and safety rules are not applied or obeyed.[48][49][50] Most drivers are untrained, unlicensed and uninsured.[51][52] Over the years, road accidents have risen to a disastrous level.[53][54] Bangladesh Jatri Kalyan Samity, assessed that 8,589 people had died in road accidents across the country in 2014.[55] 5,000 people died in road accidents in 2015.[56] According to World Bank statistics, annual fatality rate from road accidents is found to be 85.6 fatalities per 10,000 vehicles.[57] Chaos in the street is usually caused by reckless driving and jaywalking which leads to fatal accidents.[58][59][60] Police, Ministers, Lawmakers, VIPs have the tendency to break traffic laws by driving on the reverse sides of the roads.[61][62][63]
Effect of corruption[edit]
Economic growth[edit]
|This section requires expansion. (May 2016)
GDP growth has not been able to achieve its desired pace. For instance, in 2005, Vietnam had a GDP of USD 57.63 billion and Bangladesh had a GDP of USD 60.27 billion. In 2013, the GDP of Bangladesh has become USD 149.99 billion, whereas the GDP of Vietnam has become USD 171.39 billion.[64][65]
Data from the World Bank shows that the countries like Singapore, Chile, Peru and Vietnam had similar GDPs, around USD 20 billion, around the 1985s. But, with the span of last thirty years all of them surpassed Bangladesh.[64][65]
Monitoring of corruption[edit]
Anti Corruption Commission[edit]
Anti Corruption Commission Bangladesh, often abbreviated ACC, was formed through an act promulgated on 23 February 2004 that came into force on 9 May 2004. The Commission filed two notable cases against former and present prime minister of Bangladesh in 2008. A case was filed against Khaleda Zia regarding graft at the Zia Charitable Trust and Zia Orphanage Trust.[66] Another case was against Sheikh Hasina and eight others for awarding gas exploration and extraction deal to Niko Resources through corruption and abuse of power.[67][68]
The Anti-Corruption Commission of Bangladesh is crippled by the 2013 amendment of the Anti Corruption Commission Act which makes it necessary for the commission to obtain permission from the government to investigate or file any charge against government bureaucrats or politicians.[69] The commission is often criticised for being ineffective and a wastage of resources.[70]
Transparency International Bangladesh[edit]
Transparency International Bangladesh (TIB) is an independent, non-government, non-partisan and non-profit organization which is a fully accredited national chapter of Berlin-based Transparency International in Bangladesh. TIB undertakes research and surveys to investigate the magnitude and impact of corruption and suggest necessary moves for establishing a transparent system of governance, politics and business.[71]
CPI of Bangladesh[edit]
The following table is depicting the comparison of Corruption Perceptions Index of various countries in South Asia as rated by Transparency International.[72]
|Sri Lanka
|72 (2.9)
|91 (0.4) most corrupt
|102 (1.2) most corrupt
|133 (1.3) most corrupt
|145 (1.5) most corrupt
|158 (1.7) most corrupt
|156 (2.0) 8th most corrupt
|162 (2.0) 7th most corrupt
|139 (2.4)
|139 (2.4)
|134 (2.4)
|120 (2.7)
|144 (2.6)
|136 (2.7)
|145(2.5) 14th most corrupt
|166 (11) 2nd most corrupt
|138 (25) 13th most corrupt
|117 (30)
- ^ a b "Business Corruption in Bangladesh". Business Anti-corruption Portal. Business Anti-corruption Portal. December 2015. Retrieved May 18, 2016.
- ^ e.V., Transparency International. "Research – CPI – Corruption Perceptions Index 2001". www.transparency.org. Retrieved 2016-04-28.
- ^ Nation, The New. "TI finds no change in curruption level". The New Nation. Retrieved 2016-06-01.
- ^ "Corruption as bad as before in Bangladesh, says Transparency International". bdnews24.com. Retrieved 2016-06-01.
- ^ "Bangladesh's CPI 2015 score is same as 2014, slips one position from bottom: TIB calls for challenging impunity and bring the corrupt to justice". www.ti-bangladesh.org. Transparency International Bangladesh. Retrieved 2016-04-29.
- ^ e.V., Transparency International. "Transparency International – The Global Anti-Corruption Coalition". www.transparency.org. Retrieved 2016-04-28.
- ^ a b Zafarullah, Habib; Siddiquee, Noore Alam (2001-12-01). "Dissecting Public Sector Corruption in Bangladesh: Issues and Problems of Control". Public Organization Review. 1 (4): 465–486. doi:10.1023/A:1013740000213. ISSN 1566-7170.
- ^ "ACC largely ineffective". The Daily Star. 2014-05-21. Retrieved 2016-06-01.
- ^ "Anti Corruption Commission and Political Government: An Evaluation of Awami League Regime (2009-2012) | Government and Politics, JU". govpoliju.com. Retrieved 2016-06-01.
- ^ Khan, Mohammad Mohabbat (July 2003). "State of Governance in Bangladesh". The Round Table. Taylor & Francis. 92 (370): 391–405. doi:10.1080/0035853032000111116. ISSN 0035-8533.
- ^ "Public Services in Bangladesh". bangladesh.com. Retrieved 2016-05-25.Template:Unreliable sourced
- ^ a b c Azad, Abid (7 November 2014). "TIB: Health sector sickened with bribery and corruption". Dhaka Tribune. Retrieved 2016-05-25.
- ^ a b A.M. Badrudduza (12 February 2013), Activists are calling for stronger action to address rising levels of corruption in Bangladesh's troubled public health care system, irinnews.org
- ^ Abid Azad (7 November 2014), TIB: Health sector sickened with bribery and corruption, Dhaka Tribune
- ^ e.V., Transparency International. "In Bangladesh, corruption kills hundreds - Transparency International". www.transparency.org. Retrieved 2016-05-18.
- ^ "Bangladesh: The Blowback of Corruption". PBS.org. WGBH Educational Foundation. August 21, 2009. Retrieved May 18, 2016.
- ^ "World Bank Statement on Padma Bridge". The World Bank. The World Bank. June 29, 2012. Retrieved May 18, 2016.
- ^ Anam, Tahmima (2014-11-23). "Dhaka's Unruly Campus Partisans". The New York Times. ISSN 0362-4331. Retrieved 2016-06-01.
- ^ "Student politics and its ugly side". news.asiaone.com. Retrieved 2016-06-01.
- ^ "Violent student politics wreck Bangladesh campus life". www.dawn.com. 2010-08-17. Retrieved 2016-06-01.
- ^ "JnU, Kabi Nazrul College Chhatra League activists clash over extortion of money from students". bdnews24.com. Retrieved 2016-05-26.
- ^ "Political Parties and Political Violence". Refworld. Research Directorate, Immigration and Refugee Board, Canada. May 1, 1994. Retrieved April 28, 2015 – via UN High Commissioner for Refugees.
- ^ "Admission trade nets Tk 1cr in 3 colleges". The Daily Star. 2010-02-06. Retrieved 2016-05-26.
- ^ "Chhatra League vs. Chhatra League". Prothom Alo. Retrieved 2016-05-26.
- ^ "BCL men fight over 'admission trade'". The Daily Star. 2010-01-28. Retrieved 2016-05-26.
- ^ "Muggers in action in city". The Daily Star. 2014-04-13. Retrieved 2016-06-01.
- ^ "Dhaka University expels student on charge of mugging a man". bdnews24.com. Retrieved 2016-06-01.
- ^ e.V., Transparency International. "Press release - Police, then judiciary most corrupt public institutions in South Asia, reveals TI survey". www.transparency.org. Retrieved 2016-05-24.
- ^ "Political parties, cops most corrupt". The Daily Star. 2013-07-09. Retrieved 2016-05-24.
- ^ "BANGLADESH: People pay more to the police than to their government — Asian Human Rights Commission". Asian Human Rights Commission. Retrieved 2016-05-24.
- ^ "Corruption in Bangladesh". www.business-anti-corruption.com. Retrieved 2016-05-24.
- ^ "Police officer 'tried to blackmail Bangladesh Bank official' threatening Yaba taint". bdnews24.com. Retrieved 2016-05-24.
- ^ "Police extort money from Bangladeshi expatriate | Dhaka Tribune". www.dhakatribune.com. Retrieved 2016-05-24.
- ^ "BANGLADESH: Police attack, torture, and kill villagers to facilitate land grab — Asian Human Rights Commission". Asian Human Rights Commission. Retrieved 2016-05-24.
- ^ "Bangladesh police man charged in alleged gang rape of police woman". GlobalPost. 2015-06-13. Retrieved 2016-05-24.
- ^ Diplomat, Zachary Keck, The. "Bangladesh Police Kill Protestors, Charge Families With Murders". The Diplomat. Retrieved 2016-05-24.
- ^ "Bangladesh: Disband Death Squad". Human Rights Watch. 2014-07-21. Retrieved 2016-05-24.
- ^ "BANGLADESH: Chains of Corruption Strangle Nation — Asian Human Rights Commission". Asian Human Rights Commission. Retrieved 2016-05-24.
- ^ "RAB reveals how Narayanganj seven murders were written". bdnews24.com. Retrieved 2016-05-24.
- ^ "NARAYANGANJ 7 MURDERS: 35 including Noor Hossain, 25 RAB men indicted - New Age". New Age. 2016-02-09. Retrieved 2016-05-24.
- ^ "Crossfire". Human Rights Watch. 2011-05-10. Retrieved 2016-05-24.
- ^ Shay, Christopher (2011-06-19). "Has Bangladesh's Elite Police Force Gone Too Far?". Time. ISSN 0040-781X. Retrieved 2016-05-24.
- ^ "Bangladesh police 'death squad' under fire". www.sundaytimes.lk. Retrieved 2016-05-24.
- ^ "Traffic congestion remains a perennial problem in the capital city, causing waste of hundreds of hours in the streets. How to address the terrible problem? - New Age". New Age. 2015-07-02. Retrieved 2016-06-01.
- ^ "Traffic congestion eats Ctg people's heart out | Dhaka Tribune". www.dhakatribune.com. Retrieved 2016-06-01.
- ^ "Traffic congestion a regular feature on Rajshahi roads". The Daily Star. 1999-01-12. Retrieved 2016-06-01.
- ^ "Traffic congestion intensifies in Khulna". Traffic congestion intensifies in Khulna | theindependentbd.com. Retrieved 2016-06-01.
- ^ Hobbes, Michael (2014-07-03). "Welcome to the Traffic Capital of the World". New Republic. Retrieved 2016-06-01.
- ^ "What traffic rules? | Dhaka Tribune". www.dhakatribune.com. Retrieved 2016-06-01.
- ^ "Traffic rule enforcement can make a difference - New Age". New Age. 2015-07-14. Retrieved 2016-06-01.
- ^ "Untrained drivers rule routes". The Daily Star. 2010-11-22. Retrieved 2016-06-01.
- ^ "Reckless driving, fake licence major causes - New Age". New Age. 2014-05-30. Retrieved 2016-06-01.
- ^ Rahman, Tashmina (2012-01-03). "Road Accidents in Bangladesh: An Alarming Issue". End Poverty in South Asia. Retrieved 2016-06-01.
- ^ Kelly, Annie (2012-12-10). "Traffic tragedies threaten to overwhelm Bangladesh's emergency wards | Annie Kelly". the Guardian. Retrieved 2016-06-01.
- ^ "Study: Road accidents killed one per hour in 2014 | Dhaka Tribune". www.dhakatribune.com. Retrieved 2016-06-01.
- ^ "'5,000' people died in road accidents in 2015: Nischa". bdnews24.com. Retrieved 2016-06-01.
- ^ "Transport - Road Safety". web.worldbank.org. Retrieved 2016-06-01.
- ^ "Chaos in the street, caused by both reckless driving and jaywalking, often leads to fatal accidents. How to stop it? - New Age". New Age. 2015-09-24. Retrieved 2016-06-01.
- ^ "Traffic accidents : Are the drivers solely to blame?". Traffic accidents : Are the drivers solely to blame? | theindependentbd.com. Retrieved 2016-06-01.
- ^ "Pedestrians often cross city roads through unauthorised points, avoiding nearby footbridges. How to solve the problem? - New Age". New Age. 2014-11-09. Retrieved 2016-06-01.
- ^ "Police and VIPs break traffic rules". The Daily Star. 2014-03-08. Retrieved 2016-06-01.
- ^ "Lawmakers break traffic laws most often in Bangladesh, says road transport minister Obaidul Quader". bdnews24.com. Retrieved 2016-06-01.
- ^ "People obey law, influentials break". The Daily Star. 2014-09-01. Retrieved 2016-06-01.
- ^ a b ,. "GDP Comparison". World Bank. Retrieved 22 April 2015.
- ^ a b Pulok, Mohammad Habibullah (15 September 2010). "The Impact of Corruption on Economic Development of Bangladesh:Evidence on the Basis of an Extended Solow Model" (PDF). Munich Personal RePEc Archive. Stockholm University. Retrieved 25 May 2016.
- ^ Supreme Court Correspondent. "Khaleda Zia petitions High Court for fresh plaintiff testimonies". bdnews24.com. bdnews24.com. Retrieved 15 June 2015.
- ^ Tran, Mark; agencies (2007-09-03). "Former Bangladeshi leader held on corruption charges". The Guardian. ISSN 0261-3077. Retrieved 2016-04-29.
- ^ "Niko corruption case against Hasina shifted to special court". The Daily Star. 2008-05-21. Retrieved 2016-04-29.
- ^ Iftekhar Zaman, Executive Director of Transparency International Bangladesh (14 November 2013), Anti-corruption Commission (Amendment) Bill Unconstitutional, discriminatory, self-defeating, retrieved 7 May 2016
- ^ Syeda Naushin Parnini (2011). "Governance Reforms and Anti-Corruption Commission in Bangladesh". Governance and Corruption. The Romanian Journal of Political Science. 11 (1).
- ^ "Vision & Mission - Transparency International Bangladesh (TIB)". www.ti-bangladesh.org. Retrieved 2016-05-23.
- ^ e.V., Transparency International. "Research – CPI – Overview". www.transparency.org. Retrieved 2016-04-28.


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Sona's Inn Chennai578, Anna Salai, Near Kamrajar Memorial Teynampet Chennai Tamil Nadu 600018
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text:
Mbuyuni Beach Village - Bungalows, Jambiani
- Free continental breakfast, free WiFi in lobby, and free parking
Main amenities
- 25 guestrooms
- On a private beach
- Restaurant and bar/lounge
- Outdoor pool
- Airport shuttle
- Childcare
- Terrace
- Daily housekeeping
- Arcade/game room
- Library
- Front desk safe
- Laundry service
For families
- Babysitting or childcare
- Playground on site
- Private bathroom
- Terrace
- Daily housekeeping
- Laundry facilities
What's around
- Jambiani Beach (2.9 mi / 4.7 km)
- Paje Beach (4.4 mi / 7.1 km)
- Kizimkazi Beach (14.2 mi / 22.9 km)
- Jozani Forest Reserve (16.5 mi / 26.6 km)
Mbuyuni Beach Village - Bungalows, Jambiani
Hotel Info: 866-539-8117from $55
- Triple Room
- Standard Villa, 3 Bedrooms, Ocean View, Sea Facing
- Single Room
- Standard Double or Twin Room
Also popular with travelers from the USA
At a glance
Key facts
Hotel size
- This hotel has 25 rooms
- This hotel is arranged over 1 floor
- Check-in time 11 AM-midnight
- Check-out time is 10 AM
- Express check-in/out
Airport shuttle service is available on request. Contact the property in advance to make arrangements.
Required at check in
- Credit card or cash deposit required
- Government-issued photo ID required
Travelling with others
- Babysitting/childcare
- Pets allowed (dogs and cats only)
- 1 per room
- Free WiFi in public areas
- Airport shuttle (available on request) *
- Ferry terminal shuttle *
- Free self parking
- Free nearby parking
Nearby Two Star Jambiani hotels
In the hotel
- Free continental breakfast daily
- Restaurant
- Bar/lounge
- Coffee shop/café
- Beach bar
- Room service (during limited hours)
- Free reception
- On private beach
- Outdoor pool
- Pool umbrellas
- Arcade/game room
- Billiards or pool table
- Front desk (limited hours)
- Tours/ticket assistance
- Dry cleaning/laundry service
- Laundry facilities
- Luggage storage
- Multilingual staff
- Porter/bellhop
- Year Built 2002
- Safe-deposit box at front desk
- Terrace
- Library
In the room
- Ceiling fan
- Iron/ironing board
- In-room massage available
- Balcony
- Private bathroom
- Rainfall showerhead
- Shower only
- Desk
- Free bottled water
- Daily housekeeping
- In-room safe
Top Jambiani hotels
Recently reviewed hotels in Jambiani
- The Residence ZanzibarFrom
"Great hotel, we had few issues with our room which hotel tried fixing. Staff was very friendly and helpful. Amazing views from the hotel at sunset"Jul 23, 2016
- Moonshine Uroa Boutique HotelFrom
"Had a great time here after a long trip around Tanzania. "Jul 21, 2016
- Chwaka Bay ResortFrom
"Good bed, air-conditioning and fan. There are mosquito nets and hot water. Nice pool, although not perfectly clean. Restaurant is acceptable but a bit expensive considering there…"Jul 4, 2016
- Ras Michamvi Beach ResortFrom
Nearby hotels
Special features
DiningMbuyuni restaurant - This beachfront restaurant specializes in international cuisine and serves breakfast, brunch, lunch, and dinner. Guests can enjoy drinks at the bar.
On Site
- Bicycle rentals on site
- Fishing on site
- Playground on site
- Sailing on site
- Scooter/moped rentals on site
- Scuba diving on site
- Snorkeling on site
- Volleyball on site
- Water skiing nearby
Mbuyuni Beach Village - Bungalows, Jambiani's small print
Also known as
- Mbuyuni Beach Village
- Mbuyuni Beach Village Bungalows
- Mbuyuni Beach Village Bungalows Hotel
- Mbuyuni Beach Village Bungalows Hotel Jambiani
- Mbuyuni Beach Village Bungalows Jambiani
- Mbuyuni Village
For transfers, guests must contact the property before arrival at the number on the booking confirmation.
Mandatory fees
A city tax of US$ 1 per person, per night will be collected at the property in cash. For further details, please contact the property using the information contained in the confirmation received after booking.
Optional extras
Airport shuttle service is offered for an extra charge
We have included all charges provided to us by this hotel. However, charges can vary, for example, based on length of stay or the room you book.
Recent reviews
Good 3.9 /5 from 29 reviews
Rooms a bit old and mouldy but staff really friendly and helpful. Great location, pool and beach. Food amazing but order early.
The hotel is very affordable and has a variety of clean rooms. The pool is a nice touch and has a plethora of pool chairs, hammocks, and swings around it. Staff is very friendly and helpful. The wifi is not that great but just as good as anywhere else in East Africa. The occasional ants will scurry across your floor but no worse that anywhere else. The adjoining restaurant is good and they change the menu for every lunch and dinner (though some of the items reappear depending on what they have). The beach is right out front of the pool and restaurant and makes for good swimming at high tide or nice walks on the sand at low tide.
We have enjoyed our stay at Mbuyuni. Service could be improved as well as the breakfast. The front sea bungalows are the one to stay in. Spacious and romantic. The others are smaller and have no view. Be ready to spend a lot of money on taxi if you want to move on the island and from the hotel. Advise, rent a car, it s' cheaper.
Is the description of this hotel not correct? Tell us


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ASU vs. Northern Arizona (scrimmage)2014-08-15T19:00:00-07:00
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Sun Devil Soccer Announces 2016 Schedule
The Sun Devils will play 11 games home games in 2016.
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Pac-12 Network's Daron Sutton and Tammy Blackburn recap Beijing Normal's 1-0 win over ASU Saturday afternoon in Tempe.
This week in Pac-12 women's soccer
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Android N is now 'Android Nougat'Wait! What? What is the meaning of Nougat? Nougat is basically an unpopular candy which is loaded with sugar or honey along with some roasted nuts and fruits. As a result, Google reached out to the Android fans out there to try and help figure it ... Equilibrio Informativo, 1 month ago
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A great game for lovers of word puzzles. Make as many words as you can from the letters that tumble into the honeycomb. Connect touching letters to make words, and score bonuses for long words, linking the sides of the honeycomb and using the bonus ...ZDNet, 1 week ago
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Hotels in Graaff-Reinet, South Africa
Search & Compare Graaff-Reinet Hotels
Trending now in Graaff-Reinet
- Most bookedDrostdy Hotel
21 people looked at this hotel in the last hour
Most recent review
"We were pleasantly surprised. We had a great stay-over. Wish our stay was for longer. Staff especially were fantastic! Well-trained and friendly! The Drostdy is definitely top-class and we received 5-star treatment. The food at supper and breakfast was excellent and once again the staff so we..."
A Traveller, Aug 2016, ZA
- Rietjiesbos B&BNo Guest Reviews yet
6 people looked at this hotel in the last hour
- Karoo Lodge at SamaraNo Guest Reviews yet
5 people looked at this hotel in the last hour
3 people looked at this hotel in the last hour
Most recent review
"Very warm welcome from the owner. Full of information about the town and the area. Lovely setting for breakfast outside. Only stayed one night but recommend you stay longer to explore the area."
A Traveller, Mar 2016, GB
- Villa Reinet Guest HouseNo Guest Reviews yet
3 people looked at this hotel in the last hour
- Langhuis Graaff ReinetNo Guest Reviews yet
3 people looked at this hotel in the last hour
Most recent review
"Just an overnight stay on our way. Stayed here often. Always enjoyable."
A Traveller, Oct 2015, IE
Most recent review
"The stay was great and the self catering hotel was excellent and the service was a high grade."
A Traveller, Jun 2016, ZA
Best hotels in Graaff-Reinet
If you are looking for Graaff-Reinet hotels in a particular area, you can use the search feature at the top of the page to search by neighborhood, landmark, address or zip code, or you can search by using the built-in map feature. You can also browse hotels in Graaff-Reinet by type, amenities, and star-rating so that you can find the best hotel. Currently, top rated hotels in Graaff-Reinet are:
- Drostdy Hotel
- Mount Camdeboo
- Beau & I
- Karoopark Guest House
- Stemar Self Catering Guest House
The location of your Graaff-Reinet hotel is important. If you are traveling to Graaff-Reinet, &StateorCountry for business, you may want to consider getting a hotel close to the airport or near your meeting venue. By doing so, you can really cut down on transportation costs and time. You may also want to book a hotel that offers free wifi just in case you need to get some work done.
If you are traveling for vacation, figure out which attractions or landmarks you want to see and book a hotel that is within close proximity. Although hotels near attractions might cost a little more, you may find that spending those extra few dollars is worth the convenience. You can even find hotels that align with your interests. For example, if you are looking for a relaxing vacation, a spa hotel may be the perfect choice for you.
You'll also want to determine which type of accommodations will suit your needs before booking a hotel in Graaff-Reinet. If you're traveling with the kiddos, a family friendly hotel will offer larger rooms and more sleeping arrangements. For those traveling for an extended period of time, booking a hotel suite with a kitchenette is a smart move and will feel a little more like home. If you are budget conscience and just need a place to rest your head, a hostel or motel may be all you need.
If you are looking to score the best discounts and deals, use the filter to sort by price from low to high. You can book a hotel in Graaff-Reinet for as low as $21 per night. If you are looking to cut down on expenses, look for hotels that include free breakfast and parking. Some hotels even offer free shuttle service to and from nearby places. You can also sort by star rating, proximity, and guest rating.
Before you book, check out user reviews. Hotels.com has 136 reviews in Graaff-Reinet. We show reviews from Expedia and TripAdvisor so you know that you are reading genuine, reliable reviews. Be sure to download the Hotels.com app so you can book your reservations on the go, view amenities, and save the hotels you want to view and compare later.


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If you go to program files and right click the diablo 3 folder and go to properties, how big does it say the file is? like gig wise. Just want to make sure I have the full thing.
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iPhone HDR Pics
Started Nov 24, 2012 | Discussions thread
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jaymc • Contributing Member • Posts: 975
Re: iPhone HDR Pics
In reply to Paul Szilard • Dec 1, 2012
Just be aware, if you do select AUTO or On for the flash ... HDR is turned off.
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...I have also taught secondary school Biology in Malawi, Africa.I have tutored students in High school level Algebra. I have also taught Algebra as a Secondary school teacher in Malawi, Africa. I currently work as a field research biologist for the city of Boca Raton.
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Miles Marquee x Jerry Parker ft. Young Scolla - Gods Plan
Posted about 5 years ago
Tags: Miles Marquee , Downloads
Jerry Parker
Critically Ashamed
Though the uncertainty that comes with life as an up-and-coming artist can be disheartening, Miles Marquee pushes ever onward in the knowledge that, whatever happens, it's all part of Gods Plan. On the final leak off his and Jerry Parker's forthcoming collaborative mixtape, the emcee fills us in on his struggles to keep the faith. Joining him over Parker's poignant piano beat, Young Scolla gives us a window into his own grind in a heartfelt guest 16. For more, check out the emcee-producer duo's Critically Ashamed street album when it drops Sunday, September 11.
Miles Marquee Scolla Jerry Parker Downloads
Written by richard
Posted about 5 years ago
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Surprise! Well, not really. The GRAMMY award winning singer finally has released his official sophomore album. Read More
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Essay - Family Nudity Most People, Who Oppose Family Nudity, Do so...
Most people, who oppose Family *****, do so as an extension of their own conservative views on sexuality or simply as a knee-jerk reaction *****d do not have valid scientific rea*****ns for such opposition. In my opinion there is no harm in family nudity, especially if it is practiced ***** the privacy of one's home and *****es not have any sexual overtones to it.
Whatever l*****tle research is available on the ********** indicates that children who grow up in nudist families are much more comfortable with their bodies ***** their ***** as adults. They ***** apt to exhibit higher levels of self-esteem and self-c*****fidence. On the o*****r hand, children who have been brought ***** *****out any exposure to family nudity at home are more likely to suffer from feelings of shame about ***** genitalia ***** children and from sexual anxiety as adults. Such feelings ***** shame ***** sex may adversely affect their adult *****ual relationships **********. To ***** mind, *****thing which helps children to develop normally with a he*****lthy attitude about sex should be welcomed rather than condemned.
Although I fully support the concept of a certain amount of family ***** at *****, ***** do have my reservations regarding unrestrained "social" nudity whereby people practice a "***** lifestyle" in the company of others, such as at beaches, clubs, or gatherings outside the privacy ***** ***** homes. The reason why I ***** "at home nudism" is because ***** am convinced about its positive effects on the normal development of children. I do ***** c*****sider "Social Nudity" appropri*****e ***** ***** believe ***** it does not serve any useful purpose apart from enabling the "nudists" to make a political statement about their beliefs. Such public display ***** ***** also tends to create a backlash against more moderate forms of family nudity and gives credence to the view about ***** being "odd."
*****, William D. (1999). "Familial and societal *****s ********** nudity, and the effects on children's development." [Available Online] Accessed on October 3, 2004 at http://www.geocities.com/CollegePark/2516/familial_attitudes.html
Study conducted by Robin Lewis ***** Louis Janda (1988) among
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Professor Tariq Ramadan
15th November 2007, Shakespeare's Globe Theatre, London This presentation is brought to you by The Radical Middle Way, Save the Southwark Partnership and Southwark Muslim Forum You can also listen to this lecture.
[Introduction by Abdul-Rehman] Professor Tariq Ramadan really requires no introduction, he holds an MA in Philosophy and French Literature, a PhD in Arabic and Islamic Studies from the University of Geneva, and in Cairo, Egypt, and he received one to one training in Classical Islamic Scholarship at Al-Azhar University. He's a Professor of Islamic Studies, a noted speaker, intellectual Scholar; currently the senior research fellow at St. Anthony's College in Oxford, has an affiliation with Doshisha University in Kyoto, Japan and the Lokahi Foundation. He has also been a visiting Professor in charge of identity and citizenship at Erasmus University in Holland. His writing and lectures have contributed substantially to the debate on the issue of Islam and Muslims in the West and the Muslim revival and Islamic revival in the world. His most recent book is in the footsteps of the Prophet. Tariq Ramadan is one of those remarkable individuals who have really shaped the discourse on Islam and Muslims, not just here i n the UK but truly around the world. So without any further ado, I would like to invite and welcome, Professor Tariq Ramadan. [Professor Tariq Ramadan takes to the floor] BismiLlahir Rahmanir Raheem. Wal-Salatu wal-Salamu 'ala ashrafil mursaleen Sayyidina Muhammad wa 'ala alihi wa Sahbihi ajma'een. Al-Salamu 'alaykum wa rahmatuLlahi wa barakatuh.
Dear Sisters and Brothers, I am happy to be here this evening and especially after the fact that the three first presentations dealing with the local dimension of the Muslim presence like what you are trying to do here with the Muslim forum because it's part of what I also want to share with you tonight. And the old global picture about dealing with our society in Britain, and also of course about all the creative dimensions that you are promoting through your work, Brother Peter Sanders. And I think that this is also the way we have to deal with being a Muslim in the twenty-first century. So as I think it's important to have time for questions and answers, I will try to keep it as short as possible and to just highlight some of the points that I wanted to make this evening.
You know, I have been thinkingabout these issues; of being a Muslim in the twentyfirst century, facing contemporary challenges not only here in the West, but also in the Islamic majority countries. And for years, when I was in Egypt sitting with scholars for hours, and hours and hours going through all the Islamic sciences, from the 'Uloom al-Quran, 'uloom al-hadeeth and Fiqh, which I started to be specialized in. Usool al Fiqh and Fiqh from the mantles of law and jurisprudence and applied jurisprudence in our lives. The point was always – okay, we have this very great, important and deep legacy but we also have to deal with current challenges and try to find our way. We rely on the past, we rely on great scholars, but we also have new challenges and this is up to us to try to found the way towards faithfulness. And the first thing which has been clear for me, you know spending hours with the scholars, and dealing with the Muslim communities, but also dealing with the surrounding society, is that we have a great problem of knowledge and also terminology. It's the way we translate the Arabic references, the Islamic references. Translation is not only translation of words, it's translation of multi-dimensional reality when it comes to the religious references, the spiritual dimension and also the way we are dealing with the surrounding society. And I think that from the starting point reading all what we had, even in Arabic (because translation is not only from one language to another, it's within the language the way we understand, for example, the concept of Islam) for an Arabic audience, or even for an English audience, a French audience, a European audience, very often the way we translate is conveying the way we understand. And it's clear that under the pressure, because we don't always know how to deal with the current challenges, we can keep something which is a very reductive way to translate our words, our terminology, in a defensive way.
I think the starting point (and I don't have time because it's not really the topic) is the way we translate the concept of Islam is wrong, the notion of Islam is wrong and all the terminology and also the way we are understanding the interconnections and the priorities. And I really think that if there is a challenge for us in the twenty-first century here and everywhere is to be able (and it's not something that only has to come from scholars, it has to come from every single Muslim man and woman. It's something which is really essential in our religion, that our religion is not a religion of elites. It's the religion of every single mind, every single heart) to come back to the understanding of our terminology, the priorities and higher objectives of our religion: why are we here, what is the answer of our religion as to the great questions.
The first question is, 'why are we here?'. What do we want to achieve? What do we want to achieve in this world, what do we want to achieve in Britain? Infact, it's to be able to come to the roots. Not only to tell the people what Islam is not, but what Islam is all about; the multiple dimension.
The great problem of the Muslims today, all this business about radicalisation, integration… The problem is a psychological crisis based on the lack of knowledge and lack of deep understanding of the spiritual dimension of our religion. Because the whole process of this religion is all about liberation, liberation of all kinds of alienation. And the first enemy is your own ego. The second is the perception that you look at the world through your own personal viewpoint, which is a lack of humility. The first sin in Islam is not a mistake, it's a state of mind, a state of heart. It's arrogance. And here we have to come to this because we need to come to the spiritual dimension to be able in our societies to contribute and to spread around what the Prophet 'alayhis Salatu wal-Salam, Peace be upon him, was saying. "Ifshus Salam baynakum": spread peace among yourselves, between yourselves, with the people everywhere. Cause at the end of the day the highest objective of Islam is peace because in Islam there is salam wa istislam. And salam is really important because it's the highest level of what we want, but there are conditions to get that inner peace, social peace, collective peace, starting with the peace with Him, with The One. To be at peace with Him, to be able to be at peace with our own selves, and then to be at peace with the people around us.
If I was to say something about the first challenges, this is really this introspection that we need today. To come with deep faith, but a very critical understanding, profound understanding of our religion, the concepts we are using, the objectives that we are trying to achieve, and what we have to contribute in our societies.
Having said that, I think that as usual we're always speaking about the social dimensions and what we have to promote. And we all know that the first and the priority is the spiritual dimension. And… I was born in Europe. I went back to my country of origin, to Egypt, just to be far from the world, close to knowledge. This is what I needed, I needed this. And I know how many young Muslims they need exactly the same, sometimes they feel lost in this universe. Materialistic dimension, consumerism, loss, crisis of identity; I went through all these. But not being representative of all that is going on at the grassroots level. Why? Because I was coming from a family where knowledge was everywhere. I was born in a family where there was no walls, everything was books. Books everywhere. And still, books were nothing. Nothing, if you don't have this psychological strength coming from spiritual peace. This is the way I understood it and this is why I went back. I went back to get the knowledge and to get this special understanding.
Now, when I'm living in Europe, I'm dealing with the communities, travelling around everywhere, the same spiritual crisis, psychological disturbances and questions, the same. For the younger generations, asking us 'how do we deal with this?'. Then we have to face the reality, the first main crisis, the first main 'how to be a Muslim in the twenty-first century' is to look at this as it is. That what we need is really to think about how do we transmit the spiritual message of our religion? How in our societies we spread this peace and confidence and trust. Because as the starting point of everything is confidence. And confidence is what? Confidence is not only not to be scared by the people. First, of course, for a spiritual mind, for a spiritual message, confidence is to trust Him; al-tawakkul 'alaLlah. To know that if you can do it, He can do it. And at the end of the day you have to do whatever you can. What you can't, He can. It's this confidence, it's the tawakkul. It's something which is… I can do it and I… but more than that, it's for the Muslims living in Britain, it's for the Muslim communities living in our country not to wait for someone coming with the answers to our questions. It's to be able, with confidence, to say 'we may have new questions but we have the skills, the knowledge and the people who are able to respond to our questions'. If we do what he have to do, face up to the challenges of our time. It needs something which is really important, not only to look at the past. What you said for example about the Muslim contribution to Europe is essential. But there is two ways to deal with the past. To rely on the past, to tell ourselves how great we were. Or to look at our past to say 'this greatness of the past is something we can reconcile ourselves with today'. So we should be confident that for our time we are able to come with the answers needed today as they were doing it in the past. The past is not an excuse for our failures in our current time. It should be something which is inspiring what we have to do, and this is confidence. This is today something which is really a challenge, everywhere. Not only in the European or the Western societies but everywhere. So we have to ask ourselves, how do we do that? How can we do that? It's not only through... you know, national discourses. These kind of lectures are really important but at the end of the day it's a daily process at the local level. To deal with the communities, to deal with the people, to listen to their questions.
You mentioned in your... the series of the photographs, that you were showing, and that they are representing what is happening in our society in Britain. And I think that there are very numerous people working at the grassroots level, very very anonymous, they are not here to speak. The people who speak sometimes speak too much and do not enough. But the reality of it, you know, you mention Sharifa is here and she was working for years with the Muslim Youth Helpline. And I went there, I went to the office. I listened to people say the problems are deep. The problems are deep, it's not only 'come with a fatwa, this is halal, lawful/unlawful and that's it.' It's not like this, the people are just asking. They don't want to feel guilty after asking questions, they want to be heard. And the problem is that we are building a community on the defensive, obsessed with norms, forgetting meanings. We have to reconcile ourselves with meanings and through the meanings we can understand the meaning of norms. It's not norms without meanings, it's meanings just to understand the norms. To understand why we don't do this and why we do this. This is something which is the first challenge. The first challenge for the Muslims in the twenty-first century is this.
And then we have a vicious circle here because of the pressure that we have about 'oh radicalisation, terrorist'. We are so under pressure sometimes that we are on the defensive. The Islamic discourse is a discourse responding to questions who are already judgemental. We have to… this is the liberation which is needed now. Which is to say okay, we are going to answer the legitimate questions the people have around us. Because they are legitimate questions, of course they are. When the people are looking at the Muslim communities and they are dealing with what is going on in the living room everyday, of course they have questions about violence, about women discriminations. Yes, we have to understand that they are legitimate questions. But we also have to liberate ourselves from this pressure, to come with a very strong spiritual and psychological message where we are able to say what we stand for and what we want. And to be able to deal with this transmission of the values that are promoted by our religion. We don't speak enough about love, we don't speak enough about learning to love. Because at the end, if you come to the Islamic message you need to get to reach peace. But to get peace is to learn to love. It's not enough to love your father, your mother, the way you love them. You have to learn to love them more. You follow in the footsteps of the Prophet and you say every time you hear about him 'sallAllahu 'alayhi wa sallam'. But the words are not enough, you have to come back to your heart and ask yourself, is he dear to my heart? Am I missing him? Am I following him? Because in the Quran the connection between love of him and even God is referred to in the way you can love your fathers and your mothers, your relatives, because this is something which is quite natural. But from natural it has to become spiritual. And the difference between a natural love and the spiritual love is the spiritual love is a constant exercise, deeper and deeper and deeper. And this is something which is really, really important.
You know when someone had problem with his father, and the Prophet 'alayhis salatu was salam answered and said "anta wa maaluka li abeek". You and all your money, you belong to your father. At the first he was coming with 'I love him', but at the end the answer is 'you and everything which is yours is to him'. So you go to have further than that. It's a spiritual journey to love your father and your mother, it's not easy. So it's as difficult as to come close to the spiritual meaning of it. This is why we have to promote all this. This is something which is essential in our religion.
So when we speak about spirituality in our daily life, when we speak about love, when we speak about brotherhood. The Muslims when you come to the community they are always speaking about brotherhood. One thing is to speak about brotherhood, one thing is to experience brotherhood. You know, when you have the Prophet 'alayhis Salatu was salam telling the people that… This is something which is really important because the way we deal with it within our community is the way we are
going to spread it around for the people because there is something which is essential in Islam, it's not new. Some of the people when they listen to me speaking they say it's a modern way to speak about ---. Al-Nawawi speaking about one hadeeth of the Prophet 'alayhis salatu was salam when he said that "You are not going to complete your faith as you don't love for your brother what you love for yourself". La yu-minu ahadukum hatta yuhibba li akheehi ma yuhibbuhu li nafsih. When you don't love for your brother what you love for yourself, you are not completing your faith. Your faith is not completed. And he was mentioning it means your brother in humanity, alukhuww al-insaniyya. It means not only your brothers and sisters in Islam, it means means your brothers in humanity. You have to spread this beyond the community, it's a universal message of love. It's not a community message of 'we love each other' inside and not outside. Even if you see someone who is your brother in humanity, you may dislike what he or she is doing but you have to love who he is and who she is. Because beyond everything he or she is doing, he and she are signs of God in front of you. You may dislike what Einstein was saying out of his mind, what he was denying God. But you can see in his mind signs of the powerful message of God in his mind. Because he was so bright and so contributing to our humanity.
These are things that we have to come back within our community and these are challenges today. And it's not far from our daily life, it's the way to be a British Muslim. It's the way to be a British Muslim; the way we deal with spirituality, the way we deal with love, the way we deal with brotherhood, human brotherhood in our society. And to be able to liberate ourselves from the defensive attitude to come to a more peaceful, open attitude out of our message of Islam.
And last point, it's about also… Last point of this positive message, when it comes to Islam is to contribute. I am no longer- I am sorry, I am no longer speaking about integration. I speak about integration to deny integration because integration is a success when we stop talking about it. You stop talking about integration, it means that we are beyond something. So I understand the point, because the creativity of all what we are doing is saying, 'it's done, look at this. What are you saying?'. And it's not assimilation. But at the end what is the most important thing from all the pictures we show is that every single man and woman is giving something to his or her community. And it's contribution the central concept. The central word is contribution, what do you give to people? And this is 'li takoonu shuhada 'alal-nas', in order for you to bear witness to your message before people, this is what you have to do. A witness gives something; it could be a question, it could be a gift. He or she gives something to the society. And this is what al-amr bil ma'roof, to promote what is good and to resist what is bad is exactly this, this is what we have to do, this is what we stand for.
At the end of the day the future of Britain, the future of our Western societies winning it or not, we are on the same side. We are in the same society. We have the same hopes; what we want is peace, what we want is justice, what we want is human dignity. We want to be treated with dignity, this is what we all want. And the point is
to ask ourselves what we are doing to contribute to the future of our society. So I should not accept someone pushing me to be a potential suspect every time, no. It's to be free, it's to be a citizen, it's to struggle for our rights and to be able to say 'what we want is to be treated with respect and we are treating with respect'. Because this is all about the Islamic message.
So let me… with this, this is the starting point of a mindset infact. What I'm trying to say here is that this is building a mindset, this is building an attitude; confidence, spirituality, giving to people. 'I may disagree with what you are doing, I will respect who you are. And I will give to this society.' The starting point of the challenge is a state of mind and a process of liberation.
And then with this, also to be able to read our tradition. And to add to this tradition things that were not possible to be thought in the previous time because the people were not dealing with the same challenges. But this is our contribution not only to our society, but to all the Islamic tradition. We have to come with new ideas, we have to be creative. We have to come with new understandings when it comes to new challenges. We cannot sit here and say… we are not imitators, but at the end of the day we imitate. And we don't come with something which is the new dimension, which is… we need this because the central… Let me give you an example. The last few months I've been working on Islamic ethics and just before this I wrote a book on the Prophet's life, 'alayhis Salatu was salam, and I changed my mind for years about saying the main concept, the main objective of Islam is justice today. I understand that justice is just a condition of peace. The highest level is this inner peace that we are all struggling to get and to reach. And then, starting and working on Islamic ethics, you come to what the scholars were doing for years and trying to say, 'okay, if you look at the world today, don't we have to reassess the whole apparatus of the Islamic ethics when it comes to the challenges of today?'. Why is it so important? Because scholars of the 12th century- and you mention Abu Hamid AlGhazali,- was one of the greatest scholars that we had. Before him, his teacher was Al-Juwaini and after him came Al-Shatibi. Al-Shatibi was a European scholar. And they were trying to deal with the principles of Islam. And the way they tried to extract the principles of Islam was through only the texts, and to understand the texts and to extract these from the text. What they did, they said 'if you look at the punishments in the Quran and in the Sunnah, you have very strong punishments in some different areas. And by induction they tried to extract the highest objective of Islam by reading where the Islamic punishments were. For example, they came with 'if you have to deal with someone who is leaving his or her religion (at that time this was the majority understanding. It's not the only one today as to changing religion)… And they were saying, the first principle to be protected is al-Deen, your religion.' Then, you cannot drink alcohol and you're going to be punished if you do something which is against your personal integrity. So the second principle is personal integrity. Infact, the principles they set were by opposition to the punishments we have when we betray them or when we transgress them. Okay, this was done in the twelfth century, before the twelfth century 'til the fourteenth century. We today are repeating this and it's clear that the principles are still the same.
But look at our reality today and look at all the discussion about global warming. Look at the nature, our nature, the creation, asking the human beings for more respect! And knowing, ourselves, that the Quran and even the Prophet `alayhis Salatu was salam was so, so… you know, he was so strong on this; respecting the cats, you have here. Respecting the dogs, respecting the fruit trees, respecting nature. This was respecting water, asking someone making ablution to respect the water, not to waste water. This was the main principle of Islam.
And then we are living in a time where the creation, nature around us, is asking us 'how are you treating me?. And this is the book of God, this is the revelation. The world, the universe is a book. It's infact the first revelation. We are even wrong in the way we translate 'ayah' in Arabic. We are today saying in English, 'this is a verse'. Verse is coming from versification, it's coming from the bible translation. It's not coming from Arabic. Arabic means 'signs'. And 'signs' is exactly the word we are using for the world. There are signs in the world and there are signs in the books and there are two books and two revelations. If we understand the holistic message of Islam. Today we are dealing with this, and the world is talking to us. And the scientific experts are telling us 'we need something which is an applied ethics here'. Where are the Muslims? Where are the Western Muslims at the centre of these questions today? They have to come with something. It's not going to come from Africa, it's not going to come from Saudi Arabia, it's not going to come from poor countries, it's going to come from people living in the more industrialised societies.
We are lacking confidence, so we don't have the answers to these questions. And we expect someone to come and to give us this. So, lack of confidence, lack of knowledge, and not dealing with the current, deep questions that are universal questions. So we have to reconcile ourselves with all these dimensions as Muslims. As I said, the spiritual realm, everything which has to do with contribution, and the highest principles of Islam.
So my conclusion here will be that in Britain, with all what I have been saying, which is once again the global message, it has to do with our daily life. It's really… you know now it's over, all this discussion 'are you law-abiding?' 'yes'. 'Are you accepting the British culture?' 'yes'. 'Are you selective with the British culture?' 'Yes, as every single British citizen. What is good for me, I will take it. What I don't like, I am not going to take it. Every single British is doing that.' So are you law-abiding? Yes. Integrated? Yes. All this is over. Now what we have to do is go a step further with a very dynamic, offensive infact, message (offensive in the positive, constructive way) is that what we want, exactly what we stand for. And having said that, and this is also… and one, also one other thing, which I keep on repeating to every single European citizen but I was saying this in the States a few years ago. Our loyalty towards our countries should not be disputed or suspected, we are loyal to our countries because we are loyal to our
principles. But we know something which is everywhere, within the Islamic community as well as outside the community. The only true loyalty is a critical loyalty. It's not 'my community, right or wrong' or 'my country, right or wrong'. This is the beginning of nationalism and fascism. It's 'yes, I am with my community when my community is right. I will be against people from my community if they are wrong. I am for my society, with my country, if my country is doing right. But I will stand up in the name of my principles if my country is doing things that are wrong.' And the dignity of the society of people being able to say 'no' when things are done in my name which are wrong. This is critical loyalty, this is the true meaning of being an active, dynamic citizen. I belong to my principles, and I am with my country, and I will be with Britain every single time where every single situation where we're promoting justice. But I have to stand up for the sake of my country to say 'this is wrong, what you are doing is wrong.' It's not that I am against my country, I want the best for my country. I want the best for my community.
And a Muslim should stand up against some Muslims when some of these Muslims are saying things in the name of Islam which is completely wrong. To kill an innocent people, no. To say to people when you don't agree with them, 'you are outside the realm of Islam', no. to show disrespect and to show people that there is only one way to be a good human being, it's to be like me… it's not my message, it's not our message. So we have to stand up when we have to say something.
A critical mind, a critical loyalty is something which is part of the true integration, post-integration discourse which is contributing to the better of our society. It's based on confidence, and this is something that we have to promote. It's based on consistency. Consistency is really the basis of what I call critical loyalty. Consistency means that we have principles and what we are trying to do is just to be consistent, to apply these principles from ourselves and with the other people. And this is something which is very much missing. The problem some Muslims may have in british society and other European societies have nothing to do with laws and legislations, but very often with a lack of consistency. We have very nice values but we are not implementing these values at the local level and at the social level. What we have to promote is consistency. Justice means justice for all, equality means equality for all, and we have to work for that. But it also means to be consistent in our discourse towards what is happening in the Islamic-majority countries, and I said, the contribution. Where could we do this…
And this is the final word, is what you started by saying at the beginning of this evening. Local dimension, working at the local level, the grassroots, being involved with the people, building spaces of trust, what I call 'the new we'. The new we is here, look at this room. The room is people coming from different cultural backgrounds, religious backgrounds, living in the same area, but we all need to know each other to build the future together. So it doesn't mean to forget who you are, to be able to be with who you are not. It's 'be who you are in order to build trust with the people you are not' in order to get this new we and this confidence and this better knowledge, a
mutual knowledge and trust. So the local level is essential based on confidence as I said and knowledge, because we need that.
And the point which I was happy to have tonight, which is also really important, is creativity, which is a central word. Creativity is a way to give. But not only intellectually speaking, not only religiously speaking. Religion is not only about faith and prayers. It's about culture, poetry and creativity, in all these dimensions. And here what we need is British Muslims being able to write poetry in English, part of the British literature today and for tomorrow, to have all these kinds of photographs, all these kind of… I know that some Muslims disagree with this. The only thing I'm asking these Muslims to say that there are many views in Islam. And that I'm not less a Muslim than them. It's a question of respecting each other. You may think that photographs and movies and music, all this is haram. That's fine, I respect you, you respect me. You are not more Muslim, I'm not less Muslim. These our views and respect.
But on the field, when we have accepted that there is something which has to do with cultures and creativity and arts, let us come together and promote something which is a new sense of belonging through a very dynamic sense of creativity in our communities. So spirituality, love, brotherhood, confidence, critical loyalty, creativity, and still be able to reach out with people at the local level to create this spaces of trust and a new we for the British citizens for today and for tomorrow. Thank you. Transcribed by A.J. - many thanks!
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Three Houma murder suspects at large
Published: Saturday, July 15, 2006 at 6:01 a.m.
Last Modified: Saturday, July 15, 2006 at 12:33 a.m.
HOUMA -- Three men named late Thursday as suspects in two June murders in Houma remained at large Friday evening as police continued their search for them.
Cory "Co-Black" Stovall, 24, last known to live at 324 Roselawn Ave., and Rodney Castle, 17, with a last known address of 121-B Senator Circle, are both wanted in the June 9 shooting of Kenneth Garner Jr., 18, who remained hospitalized for two weeks before dying June 23.
Houma Police said Stovall and Castle will be charged with:
The first-degree murder charge -- which could lead to the death penalty if either is convicted -- stems from the fact that the murder occurred during a home invasion, police have said.
Derrick Nicholas Johnson, 20, Apt. 2 of the former Pells Motel, 1102 Lafayette St., is accused of fatally shooting Mitchell Hubbard in the middle of Lafayette Street in front of the old motel June 16. Johnson will be charged with second-degree murder in the shooting, which police have said was related to a drug deal earlier that morning.
While the three suspects -- Stovall, Castle and Johnson -- have not been found, Houma Police Lt. Todd Duplantis said Friday evening that investigators are continuing to track down leads as to their locations.
All three are believed to be armed and dangerous, police said. Anyone with information about their whereabouts should call Houma Police at 873-6371.
Staff Writer Robert Morris can be reached at (985) 850-1148.
Reader comments posted to this article may be published in our print edition. All rights reserved. This copyrighted material may not be re-published without permission. Links are encouraged.
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RATINGS: 942 WEIGHTED AVG: 3.96/5 SEASONAL: Special EST. CALORIES: 315 ABV: 10.5%
Barrel-aged in Woodford Reserve bottles. Brooklyn Black Ops does not exist. However, if it did exist, it would be a robust stout concocted by the Brooklyn brewing team under cover of secrecy and hidden from everyone else at the brewery. Supposedly, "Black Ops" was aged for four months in bourbon barrels, bottled flat, and re-fermented with Champagne yeast, creating big chocolate and coffee flavors with a rich underpinning of vanilla-like oak notes. They say its vanishingly rare. We have no idea what theyre talking about.
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The field of dreams where many a young summer day drifted away did not involve a magic cornfield in the middle of Iowa. Rather it was a small rectangle of grass flanked by apartments on one side and a busy street on the other.
This weekend, back in our hometown of Grand Forks, N.D., brought a chance visit to this humble plot of land where fierce baseball games took place -- the birthplace of the aptly named "Pitcher, Hitter, Catcher, Fielder." (Several minutes were spent trying to figure how to punctuate that title. It might not have ever been written -- only spoken).
The game involved four players. That's it. The hitter had three outs to score as many runs as possible. The pitcher, catcher and fielder tried to stop him. Ghost runners were definitely in play. The first baseman was a short tree. The second baseman was a shrub. Hit those marks with the ball before the runner, and he was out. After three outs, everyone rotated.
This was all done with tennis balls, and for good reason: A home run was a blast onto the top of some very short apartments in left field, or a shot to dead center that cleared the far sidewalk. Come to think of it, no left-handed hitters ever played. Good thing, too, because a pulled shot could have hit a car. Maybe that's why none of us ever became good opposite-field hitters?
There were no formal arrangements to play. There were certainly no text messages. It usually started when I showed up at the apartment of two brothers. The three of us would then start on a quest to find the elusive fourth. Sometimes it was a neighborhood kid across the street, whose over-lubricated glove was called The Oilcan.
Occasionally, we had to settle for just the three of us -- dropping the "Catcher" and putting the onus on the batter to chase every wayward pitch with his bat or later with his feet. Maybe that's why none of us developed good plate discipline.
As we recall, there were strikeouts but no walks -- modern OPS fanatics surely are shaking their heads in disgust. But get this: We kept stats and had scouting reports. The book on me was that I was a "Tony Gwynn type of hitter, a singles and doubles guy." Maybe so, but I still remember my first "upper-decker" -- a home run onto the slanted roof of those left field apartments.
Of course, that home run distance seems laughable now. Stalking the area this weekend, everything was impossibly small -- except for the trees, which were impossibly big. That can't be first base. It's huge! And the second base pine shrub ... they must have planted newer and bigger trees because that can't be it. You know, it's only been ... 25 years? Twenty-five years.
The ground is primarily snow-free, an oddity for this time of year in Grand Forks. The area where home plate was (usually a glove) seems worn down to the dirt. We were once pitchers, hitters, catchers and fielders, but we are all grown now. Are we the reason nothing grows there anymore?
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