People From Michigan

"Thapar and Eaton also provide cases in which Hindu kings destroyed the temples of other Hindu rulers, rather than capturing them. As scholars of India in the late twentieth century, their aim in doing so is to counter the accusations by Hindu nationalists that Muslim rulers had uniquely violated the sensibilities and rights of Hindus by destroying temples, by showing that Hindu rulers had done much the same thing before Muslims reached India. From the perspective of the AT (Antagonistic Tolerance) project, of course, it would be surprising had Hindu rulers not done so. Tantalizingly, Eaton (2000a: 293) mentions that temples not identified with royal patrons were normally left unharmed. Eaton’s observations suggest that political patronage of cultic establishments was an important factor in defining the faith of the conquered temples."

"Although we often hear the rather glib assertion that medieval Indian Sufis were primarily responsible for converting Hindus to Islam, the issue has not been at all closely examined. (...) In sum, the Warrior Sufi may be seen as one of the earliest products that arose from the contact between Arab Islamic and Indie civilizations. In their psychological appeal, philosophical underpinnings, and historical development, these two civilizations are diametrically opposed. Where the one is ardent, dogmatic, and austere, the other is reflective, syncretic, and sentimental. Where Arab Islam centers upon the submission to a single discipline and perceives society, the universe, and the divine principle in terms of unity, Indie Hinduism diffuses into an elusive aggregate of metaphysical systems, folk beliefs, customs, symbols, and traditions that collectively perceive society, the universe, and the divine principle in terms of plurality. By the early fourteenth century the Arab Islamic and Indie traditions had only just begun their long and tortuous process of fusing into what later was to become “Indian Islam.” Hence the Warrior Sufi did not represent a synthesis of the Islamic and Indie traditions, but only a transplant of the former into the world of the latter. (...) More than that, the phenomenon of Sufis using their prestige to lead, or as was more likely the case, to legitimize a jihad spelled the ultimate breakdown of relations between landed Sufis and non-Muslims. There is no record of any landed or orthodox Sufi in the kingdom at this time urging the policy of “peace with all” ( suhl-i kitll), a slogan that many writers have attributed to Indian Sufis generally. (...) Some of [the Sufis of Bijapur] wielded a sword, others a pen, others a royal land grant, and still others a begging bowl... Some were orthodox to the point of zealous puritanism, others unorthodox to the point of heresy. Indeed, this study demonstrates that the stereotyped conception of medieval Indian Sufis as pious and quietistic mystics patiently preaching Islam among Hindus is no longer valid. It is simply not possible to generalize about the Sufis of medieval Bijapur, much less of India as a whole, as any unitary group relating in any single or predictable way to the society in which they lived. They clearly played a variety of social roles."

"But as I mentioned in my published essay, the tables and maps I presented “by no means give the complete picture of temple desecration after the establishment of Turkish power in upper India.” And I concluded that “we shall never know the precise number of temples desecrated in Indian history.” All we can talk about are instances for which there is contemporary evidence, whether it appears in the archaeological record, in the epigraphic record, or in contemporary chronicles. And even those data must be closely interrogated."

"I have no doubt that more than 80 temples were desecrated by Muslims, just as there were probably more temples desecrated by Hindus than are in the record. Again, to quote myself, “Undoubtedly some temples were desecrated but the facts in the matter were never recorded, or the facts were recorded but the records themselves no longer survive. Conversely, later Indo-Muslim chroniclers, seeking to glorify the religious zeal of earlier Muslim rulers, sometimes attributed acts of temple desecration to such rulers even when no contemporary evidence supports the claims.”"

"‘During the period of Ala al-Din Khalaji (Alauddin Khilji, d. 1316), the Shah of Delhi, he (Pir Ma’bari) accompanied the camp of the army of Islam in the year A.H. 710 (A.D. 1310–11) when buried treasures of gold and silver came to the hands of Muslims and the victory of Islam was effected.’"

"One often hears that between the thirteenth and eighteenth centuries, Indo-Muslim states, driven by a Judeo-Islamic “theology of iconoclasm,” by fanaticism, or by sheer lust for plunder, wantonly and indiscriminately indulged in the desecration of Hindu temples. Such a picture, however, cannot be sustained by evidence from original sources for the period after 1192. Had instances of temple desecration been driven by a “theology of iconoclasm,” as some have claimed, such a theology would have committed Muslims in India to destroying all temples everywhere, including ordinary village temples, as opposed to the highly selective operation that seems actually to have taken place."

"Before marching to confront Shivaji himself, however, the Bijapur general [Afzal Khan] first proceeded to Tuljapur and desecrated a temple dedicated to the goddess Bhavani, to which Shivaji and his family had been personally devoted."

"Think of trying to solve a jigsaw puzzle in which 30% to 50% of the pieces are missing, and you have no border pieces at all. The best you can do is to fit together the few pieces you have in order to construct a reasonable approximation of what the whole picture most likely looked like. An honest historian will admit that the evidence is almost always fragmentary, incomplete, or even contradictory. But what one cannot do is to try to fill in the blank spaces with pieces that don’t exist, or that you think “must have” existed."

"On the other hand, there is considerable evidence of colonial-era Muslim communities attributing to Sufi shaikhs – or in many cases, men who were retroactively given a Sufi identity -- the conversion of their ancestors. District gazetteers compiled in the 19th and 20th centuries are full of such narratives. However, such attributions are not supported by contemporary evidence."

"[T]he demonization of Mahmud and the portrayal of his raid on Somnath as an assault on Indian religion by Muslim invaders dates only from the early 1840s. In 1842 the suffered the annihilation of an entire army of some 16,000 in the (1839-42). Seeking to regain face among their Hindu subjects after this humiliating defeat, the British contrived a bit of self-serving fiction, namely that Mahmud, after sacking the temple of Somnath, carried off a pair of the temple's gates on his way back to Afghanistan. By 'discovering' these fictitious gates in Mahmud's former capital of Ghazni, and by 'restoring' them to their rightful owners in India, British officials hoped to be admired for heroically rectifying what they construed as a heinous wrong that had caused centuries of distress among India's Hindus. Though intended to win the latters' gratitude while distracting all Indians from Britain's catastrophic defeat just beyond the Khyber, this bit of colonial mischief has stoked Hindus' ill-feeling toward Muslims ever since. From this point on, Mahmud's 1025 sacking of Somnath acquired a distinct notoriety, especially in the early twentieth century when nationalist leaders drew on history to identify clear-cut heroes and villains for the purpose of mobilizing political mass movements. By contrast, Rajendra Chola's raid on Bengal remained largely forgotten outside the Chola country."

"An inscription dated 1455, found over the doorway of a tomb-shrine in Dhar, Madhya Pradesh [mentions] the destruction of a Hindu temple by one Abdullah Shah Changal during the reign of Raja Bhoja, a renowned Paramara king who had ruled over the region from 1010 to 1053. ... Goel does, however, consider it more likely that the event took place during the reign of Raja Bhoja II in the late thirteenth century rather than during that of Raja Bhoja I in the eleventh century."

"The notion that Babur’s officer destroyed a temple dedicated to Rama’s birthplace at Ayodhya and then got the emperor’s sanction to build a mosque on the site – the Babri Masjid – was elaborated in 1936 by S.K. Banerji. However, the author offered no evidence that there had ever been a temple at this site, much less that it had been destroyed by Mir Baqi. The mosque’s inscription records only that Babur had ordered the construction of the mosque, which was built by Mir Baqi and was described as “the place of descent of celestial beings” (mahbit-i qudsiyan). This commonplace rhetorical flourish can hardly be construed as referring to Rama, especially since it is the mosque itself that is so described, and not the site or any earlier structure on the site."

"Much of the contemporary evidence on temple desecration cited by Hindu nationalists is found in Persian materials translated and published during the British occupation of India. Especially influential has been the eight-volume History of India as Told by its Own Historians, first published in 1849 and edited by Sir Henry M. Elliot, who oversaw the bulk of the translations, with the help of John Dowson. But Elliot, keen to contrast what he understood as the justice and efficiency of British rule with the cruelty and despotism of the Muslim rulers who had preceded that rule, was anything but sympathetic to the “Muhammadan” period of Indian history."

"When Firuz Tughluq invaded Orissa in 1359 and learned that the region's most important temple was that of Jagannath located inside the raja's fortress in Puri, he carried off the stone image of the god and installed it in Delhi 'in an ignominious position'."

"Ironically, one of the few things that Indian and Pakistani textbooks seem to agree on is in fact a falsehood: namely, that Islam grew in precolonial India through the agency of Sufi saints. There is little contemporary evidence for such a thing. Generally speaking, Sufis were not interested in converting Hindus."

"(Pir Ma’bari) came here and waged Jihad against the rajas and rebels (of Bijapur). And with his iron bar, he broke the heads and necks of many rajas and drove them to the dust of defeat. Many idolaters, who by the will of God had guidance and blessings, repented from their unbelief and error, and by the hands of (Pir Ma’bari) came to Islam."

"A local oral tradition collected in 1844 further attributed to Pir Ma‘bari Khandayat the expulsion of a group of local Brahmins from their agrahar, or Brahmin village, at Bijapur.” Notwithstanding this portrayal of Pir Ma‘bari as a fierce wager of jihad wielding an iron bar, some recent works have interpreted the Sufi in a peaceful light. The Bombay Gazetteer for 1884 stated that around 1305 he came to the Deccan as a “missionary’ and converted to Islam a large number of Jains whose descendants are among the cultivating classes of Bijapur District... His name, Khandayat, literally means “blunted bar.’"

"The black subject reveals the inability of social movements grounded in Gramscian discourse to think of white supremacy (rather than capitalism) as the base and thereby calls into question their claim to elaborate a comprehensive and decisive antagonism. Stated another way, Gramscian discourse and coalition politics are indeed able to imagine the subject that transforms itself into a mass of antagonistic identity formations—formations that can precipitate a crisis in wage slavery, exploitation, and hegemony—but they are asleep at the wheel when asked to provide enabling antagonisms toward unwaged slavery, despotism, and terror."

"Whiteness, then—and, by extension, civil society cannot be solely “represented” as some monumentalized coherence of phallic signifiers but must first be understood as a social formation of contemporaries who do not magnetize bullets. This is the essence of their construction through an asignifying absence; their signifying presence is manifested by the fact that they are, if only by default, deputized against those who do magnetize bullets. In short, white people are not simply “protected” by the police. They are—in their very corporeality—the police."

"We begin to see how Marxism suffers from a kind of conceptual anxiety. There is a desire for socialism on the other side of crisis, a society that does away not with the category of worker but with the imposition that workers suffer under the approach of variable capital. In other words, the mark of its conceptual anxiety is in its desire to democratize work and thus help to keep in place and ensure the coherence of Reformation and Enlightenment foundational values of productivity and progress. This scenario crowds out other postrevolutionary possibilities—that is, idleness."

"Capital was kick-started by the rape of the African continent, a phenomenon that is central to neither Gramsci nor Marx. ... Capital was kick-started by approaching a particular body (a black body) with direct relations of force, not by approaching a white body with variable capital. Thus, one could say that slavery is closer to capital’s primal desire than is exploitation. It is a relation of terror as opposed to a relation of hegemony. Second, today, late capital is imposing a renaissance of this original desire, the direct relation of force, the despotism of the unwaged relation. This renaissance of slavery—that is, the reconfiguration of the prison-industrial complex—has once again as its structuring metaphor and primary target the black body."

"In The Wretched of the Earth, Fanon makes two moves with respect to civil society. First, he locates its genuine manifestation in Europe—the motherland. Then, with respect to the colony, he locates it only in the zone of the settler. This second move is vital for our understanding of black positionality in America and for understanding the, at best, limitations of radical social movements in America. For if we are to follow Fanon’s analysis and the gestures toward this understanding in some of the work of imprisoned intellectuals, then we have to come to grips with the fact that, for black people, civil society itself—rather than its abuses or shortcomings—is a state of emergency."

"The worker calls into question the legitimacy of productive practices, while the slave calls into question the legitimacy of productivity itself."

"The world of the was a wonderfully diverse and pluralistic world, and nowhere is that diversity and pluralism seen more clearly than in the text of ritual power that were produced and used by the people who inhabited that world."

"Through the history of the modern academic and culture, as we have noted, the definition of "magic" in relation to science and religion has been a major problem. At the root of the problem is the loaded, evaluative of "magic" as false, deceptive, discredited, or morally tainted, contrasted with both science (a correct, enlightened understanding of natural law and causation) and religion (a correct, enlightened understanding of the divine and spirituality). Thus, "magic" is relegated to the "they" side of a "we/they" . This is simultaneously unfair to the materials and practices studied under the heading of "magic," and self-serving for the materials (mainly those we identify as "our own") that are exempted from that label. It perpetuates a complacent ."

"... harassing problems must often be solved in order to produce scholarly biographical writing regarding the supporting actors upon the historical stage. For example, it is commonly difficult to find adequate source materials. In addition, a serious problem of organization frequently occurs. Thus it is not easy to achieve unity in an account of the activities of a minor personage who played a relativity small part in various scenes. Again, there is an almost overwhelming temptation to exaggerate the importance of such a person."

"Man is greatly tempted to see in past events the directing hand of God, or ineluctable Fate, or historical laws. The Americans were long inclined to believe that they were a chosen people, that they had a special mission, that the Deity guided them as He did the ancient Israelits. The historian, alas, must obtain his information from defective human records and remains. He cannot find the decree of the Divine declaring such to be His intentions."

"Did the rapid-response teams go in?" Murray asked. "Why don't they just take over?" "They didn't go in at all," Drew said. "They called me first and I waved them off. You think it's a bad situation now, try bringing in eight P90-toting goons wearing biosuits and watch the press jizz all over themselves."

"The physical layout of the P90 is very unusual the first time an operator sees it. The grips underneath the weapon are oddly curved with elongated holes above them to allow the fingers to wrap over the grip. Once the weapon is picked up, the style of holding the weapon dictated by the layout of the grips becomes automatic."

"Besides the ammunition it fires, the P90 has a number of very unusual and unique features that make it stand out in the field of firearms. The bullpup layout of the weapon makes the P90 the most compact fixed-stock submachine gun made."

"I was pretty health-conscious even before going vegan. The transition came after I watched ' and a documentary called '. After that I went pescatarian for a while, but I went deeper and deeper with research. … Part of why I stopped eating meat is because the more acid is in your body, the harder it is for muscles to recover."

"A few things led me to the vegan diet. I guess the first thing to say was that I had multiple injuries and surgeries. Then additional complications: stamina level, inflammation, stuff with my stomach, overall mood, how my body was feeling and working. … Eating a vegan diet has changed my everyday living. I sleep better, I wake up in a better mood, I recover faster, I’m not so inflamed, not so achey. I feel better overall, in everything that I do. I can take in more information easier. My mind is just open."

"It was probably like two to three years ago. I went vegan for a couple of months, just to lose weight immediately. It wasn’t for the moral aspect back then. It was more because once you go vegan, it sheds the bad fat real fast. I do that before the season, but I’ve been fully vegan for about five to six months now since the season started, and probably a month before. … When I do things, I just fully commit to it. I feel like there is no point in half-assing. I just do it, and if I don’t like it, I just stop doing it. It’s been good. I was losing weight and getting more cut, as you can see, and I just felt really good. … You just feel really good, lighter. And there is a lot more energy you have throughout the day. For me, it’s been good from that aspect."

"GOP are so all-in on an "all base mobilization, all the time" strategy that people just take for granted it must be smart politics when it's far from obvious that's the case."

"There are entire disciplines in which predictions have been failing, often at great cost to society. Consider something like biomedical research. In 2005, an Athens-raised medical researcher named John P. Ioannidis published a controversial paper titled "Why Most Published Research Findings Are False." ... The paper studied positive findings documented in peer-reviewed journals: descriptions of successful predictions of medical hypotheses carried out in laboratory experiments. It concluded that most of these findings were likely to fail when applied in the real world. Bayer Laboratories recently confirmed Ioannidis's hypothesis. They could not replicate about two-thirds of the positive findings in medical journals when they attempted the experiments themselves. ..."

"Bernie Sanders proudly describes himself as a “socialist” (or more commonly, as a “democratic socialist”). To Americans of a certain age, this is a potential liability. I’m just old enough (38) to have grown up during the Cold War, a time when “socialist” did not just mean “far left” but also implied something vaguely un-American. If you’re older than me, you may have even more acutely negative associations with “socialism” and may see it as a step on the road to communism. If you’re a few years younger than me, however, you may instead associate “socialism” with the social democracies of Northern Europe, which have high taxes and large welfare states. Sweden may not be your cup of tea, but it isn’t scary in the way the USSR was to people a generation ago."

"I'd say I am somewhere in between being a libertarian and a liberal. So if I were to vote it would be kind of a Gary Johnson versus Mitt Romney decision, I suppose."

"I've always felt like something of an outsider. I've always had friends, but I've always come from an outside point of view. I think that's important. If you grow up gay, or in a household that's agnostic, when most people are religious, then from the get-go, you are saying that there are things that the majority of society believes that I don't believe."

"Since December 2015, there have 10 incidents that killed 10 or more people. That’s more than there was in 30 years between 1982 and 2011. And five of the 10 deadliest mass shootings in modern American history have all happened in the last five years."

"Careless is stupid, he snarled at himself, and stupid can be fatal."

"Are you out of your mind? No, you have to be in possession of a mind, first, to be out of it."

"“How much did that ridiculous maintenance job of yours pay?” Skeeter blinked. “Five bucks an hour, why?” “Five bucks? That’s not a salary, that’s slavery!”"

"“You know,” Malcolm remarked to no one in particular, “I’d say that chap doesn’t enjoy time travel.”"

"Playing God was a sweetly addictive game."

"Once again, Caddrick had failed to use the few brains God had given him."

"“What?” Jenna came out of her chair so fast, it crashed over. “Are you insane?” “No,” Skeeter said mildly, “although I know a few people who might argue the point.”"

"“Fools have a way of discovering...that the laws of time travel, like the laws of physics, have no pity and no remorse.”"

"It is jihad, Mr. Morgan, a particularly virulent, fundamentalist form of hatred."

"A brave man is one who admits his fear. Only a fool believes himself invincible."

"So fare the fortunes of men, Skeeter thought bitterly, when seven wolves and a sheep decide what’s for lunch. Perfect democracy: everybody got to vote. Even the lunch."