Theresa May – Money or Lives?

46,700 = Total number of police cut by Theresa May since she became home secretary

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£3,300,000,000 = The amount we got last year for arms exports to Saudi Arabia

Saudi Arabia 2016 (Wikileaks) Saudi Arabia’s rulers threatened to make it easier for terrorists to attack London unless corruption investigations into their arms deals were halted… told they faced “another 7/7” and the loss of “British lives on British Streets” if they pressed on with their enquiries 

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Wahhabism (as part of the Salafi movement) = The ideological concept of destruction and terrorism (suicide bombings, indiscriminate attacks) which is the root of current home-grown terrorism. From Saudi Arabia. We have now sponsored it for another decade.

What is more important, money or lives?

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Why wine is integral to Persian culture

 

 

Source: http://www.economist.com/blogs/prospero/2016/09/shiraz-shiraz

IT IS easy to assume that Iran has never been a site of drunken revelries. Westerners imagine Iranians to be a homogenously pious and modest group, and so suppose that viticulture is wholly foreign to them. This image is not helped by recent legislative action; in January, the government banned the printing of the word “wine” in all books as it deemed the beverage an element of a “Western cultural onslaught”. Yet suggesting that drinking is a quasi-blasphemous act obfuscates the fact that alcohol—and wine in particular—has been an inextricable part of Iranian culture and identity for millennia. Indeed, current estimates suggest that Iranians imbibe around 60m litres of alcohol a year despite the government crackdown.

During the heady reign of the Pahlavis (1925-79) Iranians freely indulged in drinking as it was legally permissible to do so. While it is true that legislation was much more liberal before the Revolution than it is today (one need only take a glance at popular pre-Revolution Iranian cinema and advertisements of the era), the Pahlavi dynasty was far from the first to openly tolerate drinking. Indeed, the oldest-known traces of grape wine—found in the Zagros Mountains in western Iran—date back some 7,000 years.

In Aryan times (the early part of the second millennium B.C. onwards), it is said that with the wine given to him by the Prophet Zarathustra, King Vishtaspa beheld God in a vision and thus became the Prophet’s first convert. Herodotus stated that wine played a key political role in the Achaemenid Empire (550-330 B.C.): “It is their custom to deliberate the gravest matters when they are drunk…and if, being sober, they still approve it, they act on it.” The opposite was also true; “if they have deliberated about a matter when sober, they decide upon it when they are drunk.”

It was not because of its practical and prophetical uses that wine left an indelible mark on the Iranian psyche, however. In the wake of the Arab invasion in the seventh century A.D., Iran experienced its most profound cultural renaissance. Longing for a revival of the suppressed Persian language and Iranian culture, the Samanids (819-999 A.D.) were patrons of the poets who brought about a renaissance of Persian literature. Rudaki extolled wine, and Daqiqi, in doing so, praised the Zoroastrian faith of his ancestors and the House of Sassan (224-651 A.D.), in which wine was imbibed in no small measure. “Four things there are dear, which I so need,” Daqiqi famously declared. “The ruby-coloured lip, the harp’s lament, the blood-red wine and Zarathustra’s creed.” In longing for the drink that had once fuelled the Persian Empire, the poet revealed an affection for Iran’s pre-Islamic past.

Later poets would come to be synonymous with wine-swigging and bacchanalia. Omar Khayyam’s “Robaiyat” (1048–1131 A.D.) is a celebration of wine in the face of transience. “Drink wine,” Khayyam exhorted, “for long under the earth shall you sleep”. Hafez’s odes, too, brim with references to wine. “Sick I am of the hypocrite’s cloak and his shrine”, he complained. “Where is the Magian temple and its pure wine?” Some scholars have posited that Hafez uses wine as a symbol of divine, not earthly, intoxication, but his vivid descriptions of both wine and drunkenness suggest an intimacy with his source material. To such an extent did these poets exalt alcohol that it has arguably been the image most associated with Persian poetry. Goethe, who, like many other European writers of the age had been charmed by Persian poetry and philosophy, wrote in his “West-East Diwan”: “Hafiz…to love like thee, like thee to drink, shall be my pride, shall be my life.” It was a tribute both to the medieval Persian sage and to his choice of subject.

European accounts of Safavid and Qajar-era Iran (1785-1925) dispel any doubt about the longstanding Iranian penchant for wine. Early adventurers such as John Ussher, Charles James Wills and Henry Austen Layard, told far less of “Mahometan” piety in their travelogues than they did of debauchery and dissolution. Orgies, topless female musicians and boozing were very much “the order of the day”, according to Ussher. Even mullahs instructed foreigners in the Iranian art of winemaking. So enamoured of wine were these Iranians that many of the travellers who encountered them could hardly fathom that they were pious. “The people were a laughing, careless set, devoid of fanaticism, having indeed very little religion,” wrote Wills. “Nearly all drank wine to excess.”

Whether for divine revelation, administration of empire or simply a good time, Iranians have long tippled wine. What would Persian poetry be without Khayyam’s drunken verses and Hafez’s Magian wine? What decisions would the Achaemenids have made without it? What little would remain of the Qajar portraits of topless wine-tippling belles and the Safavid frescoes of Esfahan’s palaces, brimming with scenes of drunken revelry, had there not been any cupbearers? The word may be exorcised from Persian schoolbooks today, but, try as some might, wine can never be washed from the Iranian soul. Iranian history paints a purple-stained picture that some, perhaps, would rather leave bottled up.

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Daesh/Isis and their sympathizers – the common thread

The common thread amongst this Daesh/“Isis” death cult and their loud-mouthed supporters in the west  is that they are all self-loathing hedonist sex-obsessed failures:

9/11 bombers = party loving wasters who went to casinos and strip clubs and got stoned the week before their attack

Paris bombers = partying players and a female bomber who had never read the koran, drank and had multiple boyfriends at once.

 

Abu Hamza = Former soho bouncer with a gambling problem

Anjem Choudary = alcoholic, womanising embarrassment who called himself Andy

Tareq Kamleh = sleazy serial womanizer

Their “religion” is an act. Many of them haven’t even read the Koran and have no interest in the actual religion thing.

Because they are filled with frustration and igominy, they are mesmerized by the death cult concept as it provides a modicum of meaning to their worthless existence.  The “Islam” they have adopted as a front for this is just handy as it is the quickest way they can pretend to be counter-culture and lure other lost souls who hate themselves. Make no mistake, Islam is an old religion which does not quite translate to the modern world (in the same vein as almost any other religion) but their phony adoption of the Islamic faith is just a front. In another era they might have pretended to be Jews, or Communists,  or Satanists, or Buddhists, or whatever.

They need to be flushed from this planet, and the toilet needs to be covered by imperial ton of bricks.

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