Bulgarian Author Quotes

It is the very impersonal quality of urban life, which is lived among strangers, that accounts for intensified religious feeling. For in the village of old, religion was a natural extension of the daily traditions and routine of life among the extended family; but migrations to the city brought Muslims into the anonymity of slum existence, and to keep the family together and the young from drifting into crime, religion has had to be reinvented in starker, more ideological form. In this way states weaken, or at least have to yield somewhat, to new and sometimes extreme kinds of nationalism and religiosity advanced by urbanization. Thus, new communities take hold that transcend traditional geography, even as they make for spatial patterns of their own. Great changes in history often happen obscurely.10 A Eurasia and North Africa of vast, urban concentrations, overlapping missile ranges, and sensational global media will be one of constantly enraged crowds, fed by rumors and half-truths transported at the speed of light by satellite channels across the rimlands and heartland expanse, from one Third World city to another. Conversely, the crowd, empowered by social media like Twitter and Facebook, will also be fed by the very truth that autocratic rulers have denied it. The crowd will be key in a new era where the relief map will be darkened by densely packed megacities—the crowd being a large group of people who abandon their individuality in favor of an intoxicating collective symbol. Elias Canetti, the Bulgarian-born Spanish Jew and Nobel laureate in literature, became so transfixed and terrified at the mob violence over inflation that seized Frankfurt and Vienna between the two world wars that he devoted much of his life to studying the human herd in all its manifestations. The signal insight of his book Crowds and Power, published in 1960, was that we all yearn to be inside some sort of crowd, for in a crowd—or a mob, for that matter—there is shelter from danger and, by inference, from loneliness. Nationalism, extremism, the yearning for democracy are all the products of crowd formations and thus manifestations of seeking to escape from loneliness. It is loneliness, alleviated by Twitter and Facebook, that ultimately leads to the breakdown of traditional authority and the erection of new kinds.

Again, there's nothing in Section 702 that authorizes mass surveillance. The NSA justifies the use by abusing the word "incidental." Everything is intercepted, both metadata and content, and automatically searched for items of interest. The NSA claims that only the things it wants to save count as searching. Everything else is incidental, and as long as its intended "target" is outside the US, it's all okay. A useful analogy would be allowing police officers to search every house in the city without any probable cause or warrant, looking for a guy who normally lives in Bulgaria. They would save evidence of any crimes they happened to find, and then argue that none of the other searches counted because they hadn't found anything, and what they found was admissable as evidence because it was "incidental" to the search for the Bulgarian. The Fourth Amendment specifically prohibits that sort of search as unreasonable, and for good reason.

As requests for plots of state land from forced migrants and potential immigrants rose, in 1860 the Ottoman authorities set up a refugee commission (the Ottoman Commission for the General Administration of Immigration) under the Ministry of Trade. The following year it became a separate public authority (Shaw and Shaw 1977: 115). The commission was charged with integrating not only the Tatars and Circassians fleeing from lands conquered by the Russians north and west of the Black Sea, but also the thousands of non-Muslim immigrant farmers and political leaders from Hungary, Bohemia, and Poland, Cossacks from Russia, and Bulgarians from the Balkans (Shaw and Shaw 1977: 116).