Communal Famous Quotes

Bhagat Singh revered Lajpat Rai as a leader. But he would not spare even Lajpat Rai, when, during the last years of his life, Lajpat Rai turned to communal politics. He then launched a political-ideological campaign against him. Because Lajpat Rai was a respected leader, he would not publicly use harsh words of criticism against him. And so he printed as a pamphlet Robert Browning’s famous poem, ‘The Lost Leader,’ in which Browning criticizes Wordsworth for turning against liberty. The poem begins with the line ‘Just for a handful of silver he left us.’ A few more of the poem’s lines were: ‘We shall march prospering, not thro’ his presence; Songs may inspirit us, not from his lyre,’ and ‘Blot out his name, then, record one lost soul more.’ There was not one word of criticism of Lajpat Rai. Only, on the front cover, he printed Lajpat Rai’s photograph!

The Danes’ fondness for clubs and associations is shared by their Nordic neighbors. The Swedes have an even greater trade-union membership and in their spare time are particularly keen on voluntary work: they call this instinct for diligent self-improvement organisationssverige, or “organization Sweden.” The Finns are famed for their after-work classes, particularly their amateur classical musicianship and fondness for joining orchestras, while the Norwegians’ love of communal outdoor pursuits, most famously cross-country skiing, is one of their defining characteristics.

The low-paid writers wanted the Guild to be a real bread-and-butter union, and the congenial five-hundred-dollar-a-week guys thought what writers needed most was a communal hangout like the old Writers’ Club where they could sit around and get to know each other. The twenty-five-hundred-dollar-a-week writers with famous names seemed to be most interested in increasing their influence in picture productions and spoke fine, brave abstract words about the scope of the medium and dignifying the position of the screen writer.

A Southern Vegetarian’s Story By Erin Stewart, Alabama Grits It wasn’t easy being a vegetarian in Huntsville, Alabama, but I managed it throughout my high school years. At least I thought I did. I remember one trip with my parents that threw everything into doubt. It was a Saturday, and we had reservations at Miss Mary Bobo’s, the famous restaurant in Lynchburg, Tennessee, the home of Jack Daniel’s whiskey. Miss MaryBobo’s is known for serving at least one item cooked in Jack Daniel’s at every meal: this time it was the apples. What really interested me, though, was the greens. I think they were mustard greens. I was just eating my third bite when a large man next to me turned to our hostess, who was watching us all eat at one communal table, and said, “Miss Mary Bobo, these are the best greens I’ve ever had. What’s your secret?” Without a second thought, she replied, “Why, real lard, of course.” I must confess: I took one more bite before I put my fork down! (Don’t tell anyone!) To this day, those are some of the best greens I’ve ever tasted.

Poetry and Genre The hallmark of rhetoric in ancient Near Eastern literature is repetition; in poetry, this takes the form of what scholars call “parallelism.” Frequently, the first line of a verse is echoed in some way by the second line. The second line might repeat the substance of the first line with slightly different emphasis, or perhaps the second line amplifies the first line in some fashion, such as drawing a logical conclusion, illustrating or intensifying the thought. At times the point of the first line is reinforced by a contrast in the second line. Occasionally, more than two lines are parallel. Each of these features, frequently observed in Biblical psalms, is represented in songs from Egypt, Mesopotamia and Ugarit. Unlike English poetry, which often depends on rhyme for its effect, these ancient cultures attained impact on listeners and readers with creative repetition. Psalms come in several standard subgenres, each with standard formal elements. Praise psalms can be either individual or corporate. Over a third of the psalms in the Psalter are praise psalms. Corporate psalms typically begin with an imperative call to praise (e.g., “Shout for joy to the LORD” [Ps 100:1]) and describe all the good things the Lord has done. Individual praise often begins with a proclamation of intent to praise (e.g., “I will praise you, LORD” [Ps 138:1]) and declare what God has done in a particular situation in the psalmist’s life. Mesopotamian and Egyptian hymns generally focus on descriptive praise, often moving from praise to petition. Examples of the proclamation format can be seen in the Mesopotamian wisdom composition, Ludlul bel nemeqi. The title is the first line of the piece, which is translated “I will praise the lord of wisdom.” As in the individual praise psalms, this Mesopotamian worshiper of Marduk reports about a problem that he had and reports how his god brought him deliverance. Lament psalms may be personal statements of despair (e.g., Ps 22:1–21, dirges following the death of an important person (cf. David’s elegy for Saul in 2Sa 1:17–27) or communal cries in times of crisis (e.g., Ps 137). The most famous lament form from ancient Mesopotamia is the “Lament Over the Destruction of Ur,” which commemorates the capture of the city in 2004 BC by the Elamite king Kindattu. For more information on this latter category, see the article “Neo-Sumerian Laments.” In the book of Psalms, more than a third of the psalms are laments, mostly by an individual. The most common complaints concern sickness and oppression by enemies. The lament literature of Mesopotamia is comprised of a number of different subgenres described by various technical terms. Some of these subgenres overlap with Biblical categories, but most of the Mesopotamian pieces are associated with incantations (magical rites being performed to try to rid the person of the problem). Nevertheless, the petitions that accompany lament in the Bible are very similar to those found in prayers from the ancient Near East. They include requests for guidance, protection, favor, attention from the deity, deliverance from crisis, intervention, reconciliation, healing and long life. Prayers to deities preserved

Gandhi famously represented the view that the new Indian nation should be based on decentralized self-reliant villages, havens of peace and fellow-feeling. “The future of India lies in its villages,” he wrote. His most remarkable opponent in the movement was Dr. B. R. Ambedkar, the man who would eventually draft the Indian constitution. Born into the very lowest caste, not allowed to enter the classroom in the local school, he was so brilliant that he nevertheless ended up with two PhDs and a law degree. He famously described the Indian village as “a sink of localism, a den of ignorance, narrow-mindedness and communalism

By the time of the sixth patriarch, Hui-neng, it is recorded, monks were polishing rice as well as cutting firewood. That is to say, at this time manual labor had become an essential part of Zen training. The Zen master Pai-chang (720–814), whose Ching-kuei (Monastic Regulations) forms the model for Zen communal life, set the example himself for this kind of life by participating in manual labor with the other monks even in his old age. This was in accordance with his famous expression, "If one does not do any work for a day, one should not eat for a day." The Zen goal of living with an "ordinary mind" may be said to have been developed through a life such as this.

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