Soul Food Definition 2 Things You Should Know Before Embarking On Soul Food Definition
In the 17th century AD, a beachcomber of abasement addled Europe. It seemed to affect abnormally men of genius-John Bunyan, Thomas Gray, John Donne, and Samuel Johnson in England, Jean-Jacques Rousseau and Charles Baudelaire in France, Leo Tolstoy in Russia, Max Weber in Germany and in America William James.One Dr George Cheyne lamented in 1733, “Frequency and wanton…self-murders…by this distemper” and attributed it to the English altitude accumulated with desk activity appearance and urbanization… afflicting such numbers in any accepted nation”.1Samuel Johnson had it in 1729, at the age of twenty, afterwards actuality afflicted to leave Oxford for abridgement of funds. 2The English alleged it “The English malady” admitting all of Europe was afflicted. 3 The absurdity that “The Enlightenment should be characterized by atramentous acrimony and blue persons, was notable. 4Far from actuality an adversity of the famous, it strikes the poor added and women added frequently than men. World Health Organization estimates that abasement is now the fifth bigger annual of afterlife and disability, with ischemic affection ache abaft it in the sixth place. 5The prevalence can be credibly accompanying to the abatement in opportunities for pleasure, such as carnivals. Amid the Muslims, the actualization of baleful bombing, absurd acts of alarm such as bomb blasts at girls’ schools and Sufi shrines, could be credibly ascribed to the abstemious abandonment of the Wahhabi creed.Hippocrates declared it in the 5th century AD, Chaucer in the 14th century and backward medieval churchmen knew it as Acedia which was admired as a sin.Melancholy did not become fashionable until a abounding aeon afterwards Burton (17th century AD) took it up the and it became a accountable for satire. Physicians were acquisitive to analyze blue in their bigger off patients,The definitions in Diagnostic and Statistical Manual of Mental Disorders accept to be fuzzy, but in Burton’s account, blue and the avant-garde analogue of abasement would accept to be the same. William Styron’s 1900 book ‘Darkness Visible’, lists “Self-hatred” as a symptom. 6 Styron additionally mentions externalization of terror. 7Lionel Trilling wrote in 1972, “Historians of European ability are in acceding that in the 16th and 17th centuries AD, article like a alteration in animal attributes took place”. All people, in all history, accept some faculty of cocky hood, but we are talking about an accession of the accepted animal accommodation to face the apple as an chargeless “I” abstracted from …‘Them’. European dignity had undergone this array of about-face in their transformation from a warrior to a courtier class. In the backward 16th and 17th centuries AD, it afflicted alike the artisans, peasants and laborers. 8Historians accept attributed it to changes occurring in aboriginal avant-garde aeon amid the burghal bourgeoisie. It was reflected in mirrors, self-portrait, and autobiography. Public spaces that guests may access were complete from clandestine quarters. Decorous entertainment-plays and opera replaced promiscuously alternate carnivals. 9In medieval culture, you were what you appeared to be, and any attack to accept addition cachet was prohibited. Laws barred the affluent aborigine from bathrobe in colors which were accounted adapted alone to nobles. 10 Upward advancement commenced in the backward 16th century AD. The merchant could buy an aloof title. A arrangement of amenities was devised in aristocratic courts in how to comport oneself. Books brash on how to accept a socially advantageous wife.The “Inner” is awful accustomed in our own culture. Trilling alleged it “The actualization of avant-garde American and European man and “Of an able abandon to ask questions and explore, as the historian Yi-Fu Tuan has put it”. 11But the amount to be paid as Tuan writes is “Isolation, loneliness, accident of innocent amusement absoluteness has no acceptation added than what a being chooses to alarm it,”. 12 One accident absolutely complex in the analysis of depression, is absolutely this faculty of abreast or as Durkheim calls it; anomie. 13 He added says “Originally association is everything, the alone nothing, but gradually things change”. 14 That ends up in abreast and depression.What seems to be of best affair is the assessment of others. It would advice explain the common access of abasement at the time of a perceived or advancing failure.Even two hundred years ago, best bodies would accept interpreted activity of abreast and all-overs through the average of religion, cocky as soul, boring of others as God and blue as the abhorrence of abiding damnation. Catholics offered palliatives in the anatomy of rituals; Luther offered an attainable God.Calvinism (Wahabism, its Islamic equivalent), instead of alms abatement imposed a mind-set that if you acquainted isolated, afflicted and damned, it was because you absolutely were. Robert Burton singled out religious melancholy, as an abnormally baneful anatomy of the disease, “The capital amount which terrifies is the abomination of their offenses and God’s abundant wrath; they annual themselves already damned”. 15Christianity and Islam crave that every anatomy ultimately accost God alone. Calvinist anatomy wanders always in solitude. Friends may about-face out to be false. Weber calls “The conspicuously common alliteration adjoin any trust, alike ancestors deserves no abiding loyalty. In John Bunyan’s Pilgrim’s Progress, Christian flees his home. 16One of Max Weber’s greatest insights was to see the affinity amid Calvinism and Capitalism, “The aberrant close bareness that a aggressive bore or bathe abridgement imposed. Aloof as the anatomy struggled…the self-toiled and advised forth a alongside aisle in the actual world”. 17 Weber “The best burning assignment of Calvinism was the abolition of spontaneous, abrupt enjoyment. 18
Carnival (in Wahhabism, anniversary of the altogether of the astrologer of Islam, amusing gatherings to recite hymns, visiting shrines, allurement for God’s favor afterwards prayers and alike reciting the Koran as group) was the aperture to hell, aloof as amusement in any form-sexual, acoustic was the Devil’s snare. The medieval barbarian created anniversary as an escape from work; the Puritan accepted assignment as an escape from terror. A backward 18th century Scottish medical handbook states, “Many bodies of religious about-face of apperception behave as if they anticipation it was a abomination to be cheerful”. 19Weber was aloft by a Calvinist mother. In his mid-thirties, at the time of enviable bookish success, he accomplished a complete breakdown. (Imam Ghazali, whose access on Sunni Muslim anticipation is admired as additional alone to that of the astrologer Muhammad himself, additionally had a breakdown at the acme of his bookish career. He had to accord up teaching for years. He recovered, but went on to adjudge ‘Ijtehad’-innovation in affairs religious, legitimizing acquiescence like cipher abroad had been able to, afore or since). 19a.Durkheim begin that Protestants in the 19th century were about alert as acceptable to accomplish suicide as Catholics.Rise of a bazaar based, aggressive abridgement advantaged a added afraid and alone affectionate of person, decumbent to abasement and cagey of common pleasures.The afterlife of carnival contributed anon to the catching of depression. The 19th Century French historian Jules Michelet bemoaned a adolescence bare of festivals. 20Speaking of hysteria, the historians Stallybrass and White agenda that “Carnival $.25 spills out of the mouths of these abashed Viennese women in Freud’s studies…”Don’t you apprehend horses backyard in the circus”. 21 “Freud’s patients …enacting atrocious ritual $.25 from blithe traditions, the self-exclusion from which had been one of the anecdotic appearance of their amusing class”. 22By abandoning their acceptable festivities, bodies absent a potentially able cure for depression. Robert Burton “Let them use hunting, sports, amusing aggregation a cup of acceptable alcohol now and then”. 23
A aeon later, alike Adam artisan was advocating anniversary as a agency of abating melancholy, “The accompaniment by giving liberty, alter the bodies by painting, music calmly blow melancholy…”. 24Almost two thousand years ago, the Greek musicologist Aristides wrote, “This is the purpose of Bacchic initiation, depressive all-overs be austere away”. 25The Kung bodies of Kalahari arid use their athrill nocturnal dances to treat, “The abounding ambit of psychological, affecting and airy illnesses”. 26 In Muslim Morocco, rituals involving music, ball and abstraction are acclimated to cure “Paralysis astringent abasement and possession,”. 27 In Saudi Arabia men accrue wives, while women booty trips to Europe and America and booty off the sack like accoutrement off their anatomy as anon as they acreage at a adopted airport. In Christian Uganda in the 1990’s, ball rituals were acclimated to adjust accouchement traumatized by the Lord’s Attrition army. 28In Italy analysis of Tarantula was added and amorous dancing.Hecker letters a agnate affection and cure in 19th century AD Abyssinia, now Ethiopia. Similarly in 2nd century Somalia, a affiliated woman would go into depression, generally precipitated by her husband’s ambition to booty addition wife, and a changeable Shaman would be called. 29Religion in account of and as assistant of colonialism:16th aeon AD on, Europeans forcibly imposed their ability and behavior on the accomplished world. (Muslims did that from the 7th to 16th century AD). Driven by abridgement of food, religious bent and helped by abstruse advances, Europe acquired supremacy.A historian of Tahiti declared Protestant missionaries as followers of a “Dour and austere creed”. 30Sometimes European abolition of ‘native’ rites was accidental to their concrete destruction. One missionary beginning was alone as “Aboriginals acceptable abolished in these districts,”. 31 On the whole, though, there was annihilation accidental about the European attack adjoin the common rituals of colonial people. It was deliberate. 32 Imposition of acculturation and Christianity was alone a believable excuse. The abstraction was abduction of acreage and resources. The anthropologist Jon P. Kirby “Missionaries in West Africa were too active suppressing …ritual and behavior to acquisition out what they meant”. 33 Kirby, “Most missionaries advised colonial administrations as allies in the capital assignment of antibacterial complete structures, it was allotment of socialization, to facilitate accepting by citizenry of Europeans as superior, so would abide and assignment for the latter”. 34Europeans tended to accede the ‘Savages’ of the new apple with their own lower classes. One of the goals of the crackdown on anniversary was to brainwash assignment belief in the lower classes, and use time ahead ashen on anniversary to advantageous labor. “One of the arch difficulties accomplished by administration in Africa is the contrary appearance of the native; Christian teaching can do abundant to abolish this trouble”. 35But the alongside amid repression of their built-in lower class, and their colonial capacity went alone so far. They admired the above as adolescent Christians, the closing were, “A breed of tail-less monkeys” or if animal in any faculty “nearest of all to Orangutan,”. Georges Cuvier, 19th century AD Swiss allusive anatomist “Negro race…manifestly approaches to the monkey class”. 36 This attitude helped to absolve a accidental attitude to genocide”. 37 They may accept taken a blade from the book of Arabs who alleged anybody abroad ‘ajam’ acceptation ‘dumb’.In Europe, the lower classes could alone be acclimatized and not be destroyed as the acceleration of ability appropriate soldiers and after automated affairs appropriate laborers.The afterlife assessment from four centuries of European imperialism at an estimated fifty actor is a abundant beyond allotment of the world’s population, than the twenty or so actor assessment of the two Apple Wars in the 20th century AD. 38
Conversion was alone to facilitate acquiescence of the natives. Aback complete ability was already in hand, abounding North American bondservant owners would beat the disciplinarian for accessory abbey casework or alike for praying in private. 39 The English initially adjoin the access of Christian missionaries, fearing that any claiming to Hinduism would abuse administrative profits.The amount of acceding amid the conquerors who would accomplishment activity and assets and missionaries, who would abort their culture, is striking. 40 “Imperialism is a amount of religion…we charge Christian imperialism and commercialism, administrative Christianity and an economic religion”. 41Slave owners shuddered at the aggregate backbone rituals invoked, and ball was decidedly distasteful, because of “Vitality it represented”. John Mackenzie wrote of Southern Africa “Weakening the accepted relations…and absolution in the…stimulating animation of egoistic competition’. 42The African Diaspora to the Americas provides arresting cases of such cultural resistance. They did not abandon their traditions as apace and as absolutely as Europeans adapted and created blues, bedrock n roll, hip-hop and jazz. 43Between the 17th and 19th centuries AD, at atomic ten actor Africans were forcibly transported, around naked, bare of all cultural artifacts and alikeness connections, befuddled calm with disparate civic groupings; Yoruba, Dahomians, Ibo and others. They were formed ceaselessly, and generally banned to appoint in any ‘heathen’ practices, including dancing. But they, somehow, managed to bottle some of their acceptable forms of common celebrations, and acclimated them as springboards for apostasy adjoin white rule. 44Christianity, itself, provided a beard and a agent for athrill ritual. Both the secularized attitude of carnival and Africanized adaptation of Christianity: Voodoo, Santeria, Candomble, became sites of atramentous affront and white repression.In protestant settings like in Jamaica, and the Southern U.S.A, disciplinarian acclimated Christmas as an aperture to authorize their own festivity; Jonkonnu, as aboriginal as 1688 in Jamaica, with costuming and dancing “Rattles ty’d to their wrists and legs”. 45A little over a aeon late, whites agreed to do the affairs of the disciplinarian during the celebrations. During the festivals, as happened amid Roman disciplinarian and their masters at the barbecue of Saturnalia, “The ambit amid masters and disciplinarian appears to be annihilated”. 46In the Catholic milieu, disciplinarian bound exploited the carnival aeon extending from Christmas about to Ash Wednesday. In Trinidad, it was an break for so abundant audacious carousal by the French settlers that from 1800 on, aggressive law was imposed to accommodate white mischief. 47 People of color, chargeless or bondservant were barred from participation. 48For disciplinarian who bankrupt the law by cutting a mask, the abuse was one hundred stripes, and if done at night, alert as many. (Wahhabis admeasure out agnate abuse if they acquisition bachelor boys and girls aimless on a street). Trinidadian Blacks apparent their adventuresomeness by affective in on the White institutions, assuredly accomplishing abounding accord on the eve of capitalism in 1934. A agnate active occurred in Brazil in the 1880s, application drums and tambourines. Whites reacted as they did in Europe in acknowledgment to lower chic celebrations, by beat central to their own masked assurance and banquet parties.The historian Elizabeth Fenn letters that 35% of all rebellions in the British Caribbean were planned for the Christmas period. 49 In Cuba, 1812 and 1835 uprisings were affiliated with carnivals. 50African disciplinarian developed ‘syncretic’ religions cobbled calm $.25 of Christianity, and remembered $.25 of their original religion. They acclimated Catholic saints as a awning for the pantheon of African-derived deities. The aggregate convenance of these religions was and charcoal Dionysian; athrill and danced religion in which music and anatomy abet a accompaniment of abstraction which is interpreted as control by or absolute accord with a god. To best Europeans, it looked like madness. 51Yet anthropologists accede that the rites were absolutely disciplined. 52Anthropologists explained the advance of new and aggressive athrill religions as a anatomy of escapism. It was a all-around phenomenon, from Indonesia to Africa, and Americas, and countries in between. 53Maori (of Oceana) Hau-hua band arose beneath British aphorism in 1864, aback abounding Maoris had adapted to Christianity, but the British started active the Maoris abroad from their land. Thousands died, and the Maori took up arms. 54 Religion was acclimated abundantly in the 1857 Indian war of independence. 55 The Belgians austere a Congolese woman, who took the name of Donna Beatrice in 1706. She was the aboriginal baton of the ‘independent’ African Christian movement. 56
As afresh as the 1920’s, the Belgians bedevilled an African prophet, Simon Kimbangu to activity in prison. 57 The British in Trinidad launched an assay adjoin Obeah and burned, hanged and amputated the aerial and noses of the suspects. 58 Napoleon approved to eradicate Voodoo in Haiti. 59 The Portuguese approved to abolish the Candombles. 60The British banned drums in Trinidad in 1884 (61), but a added rational and aggressive motive can be inferred, as they banned dancing, processions and “Any assembly” as well. 62 Americans did it in Cuba in 1902. 63But the all-embracing adventure is of cultural destruction. Aback the Russian navigator Thaddeus Bellingdhausen visited Tahiti in 1820, he begin the islanders cutting European clothes, women had baldheaded their active as the admirable beard falling to their waists was accounted bedraggled by missionaries, liquor and tattooing had been banned “Where there had been audacious chargeless love, there now existed Christian guilt.” Defeated, adapted and “reformed”, the Tahitians had little to do, but drink. 64
1. Doughty, Oswald, “The English Malady of the Eighteenth Century,” (Review of English Studies 2, no. 7, 1926), pp 257-69:2. Boswell, James, “The Activity of Samuel Johnson-p 44”, (London, Penguin Books, 1986);3. Quoted in Sanchez, Maglena, “The Empress, the Queen and the Nun: Woman and Ability at the Court of Phillip III of Spain, p 157”, Baltimore, Johns Hopkins University Press, 1988;4. Trossbach, Werner, “Klee-Skrupel”; Melancholie und in der Deuschen Spataufklaring, p 5”, Aufklarung 8, no I (1944): 90-120;5. “Mental Disorders, Abasement set to Rise, UN says”-Reuters, January 11, 2001;6. QuotedJames, William “The Varieties of Religious Experience-p 136” (New York: Macmillan, 1961);7. Styron, William, “Darkness visible: A Memoir of Madness-p 45” (New York Vintage Books 1990);8. Trilling, Lionel, “Sincereity and Authenticity-p 45” (Cambridge, MA: Harvard University Press 1973);Hsia, Po-Chia R, “Social Discipline in the Reformation: Central Europe, 1550-1570” (London and New York: Routledge, 1989);10. Davis, Natalie Zemon, “The Return of Martin Guerre”,p 40,” (Cambridge, MA: Harvard University Press, 1983);11. Tuan Yi-Fu, “Segmented Worlds and Self: Accumulation activity and Alone Consciousness-p 139”; (Minneapolis: University of Minnesota Press, 1982):Ibid ;13. Klerman, Gerald L. and Weissman, Myra M., “Increasing Rates of Depression”, JAMA, 261, no 15 (1989): 2229-30;14. Durkhiem, Emile, “Suicide, A Study in Sciology-p 336,” (New York: Chargeless Press, 1951);15. Quoted in Brann, Noel L, “The Problem of Distinguishing Religious Answerability from Religious Blue in English Rennaissance”, Journal of Rocky Mountain Medieval and Renaissance Association I, (1980): 63-72;16. Bunyan, John, “Pilgrim’s Progress-p 15, (Mineola, NY: Dover, 2003);17. Weber, Max, “The Protestant Belief and the Spirit of Capitalism-p 104,” (London and New York: Routledge 1992);
18.Ibid, p 119;
19. William Buchan Quoted in Jackson, Stanley W, “Melancholia and Depression: From Hippocratic Times to Avant-garde Times-p 37,” (New Haven, CT: Yale University Press, 1988);
19a. Watt, W.M, “Muslim Intellectual: A Study of Al-Ghazali,” (Edinburgh: Edinburgh University Press, 1963).
20. Quoted in Ozouf, Mona, “Festivals in the French Revolution,” translated by Alan Sheridan-p 15,” (Cambridge, MA: Harvard University Press, 1988);21. Quoted in Stallybrass, Peter and White, Alon , “The Politics and Poetics of Transgression-p 171,” (Ithaca, NY: Cornell University Press, 1986);Ibidp 176;23. Burton, Robert, “The Anatomy of Melancholy, vol I-p 482,” (Whitefish, MT: Kessinger, 2012);24. Quoted in Malcolmson, Robert W, “Popular Recreations in English Society, 1700-1851-p 71”, (Cambridge, Cambridge University Press, 1973;25. Quoted in Burkert, Walter, “Ancient Mystery Cults-p 113, (Cambridge, MA: Harvard University Press, 1987);26. Katz, Richard, “Boiling energy: Community Healing Amid the Kalahari Kung, p 54,” (Cambridge, M.A: Harvard University Press, 1982);27. Crepanzano, Vincent, “The Hamadsha: A Study in Moroccan Ethnopyschiatry-pp 4-5,” (Berkeley: University of California Press, 1973;28. “Global Youth,” For di People(Freetown, Sierra Leone), April 28, 2001;29. Lewis, I.M, “Ecstatic Religion: An Anthropological Study of the Spirit of Control and Shamanism-pp 76-77”, (Harmondsworth, England, Penguin Books, 1971);30. Howarth, David, “Tahiti: A Paradise Lost-p 162”, (New York: Viking Press, 1984);31. Quoted in Harris, John “One Blood: Two Hundred Years of Aboriginal appointment with Christianity: A Adventure of Hopep 55,” (Claremont, CA: Albatross. 1990);32. Janzen, John M, “Ngome: Discourses of Healing in Central and Southern Africa p 164” Berkeley,” (University of California Press, 1992);Kirby, John P, “Cultural Change and Religious Conversion in West Africa,” In Blakely et al.,“Religion in Africapp 57-71” (London and Portsmouth, NH: Heinemann-James Currey. 1994);
34.Ibid p 61;
35. MacDonald A.J, “Trade, Politics and Christianity in Africa and the East p 60” (New York: Negro Universities Press, 1969);36. Quoted in Comaroff, Jean and Comaroff, John, “Of Revelation and Revolution: Christianity, Colonialism and Consciousness in South Africa p 101”. Vol i. (Chicago: University of Chicago Press 1991);37. Quoted in Tom Englehardt, “The Cartography of Death” Nation 271, no 12 (October 23, 2000): 25;Raboteau, Albert J, “Slave Religion: The Invisible Institution in the Antebellum South”,( New York: Oxford University Press, 1978);39. ibid 33, p 61;40. ibid 35, p 5741. ibid 36, p 15142. Quoted in Ward, Kevin, p 210 “Africa” In a Apple History of Christianity” ed Adrian Hastings pp 192-233. (Grand rapids, MI, Eerdmans, 1999);43. Quoted in Fenn, Elizabeth, “A Perfect Equality Seemed to Reign: Slave Association and Jonkonnu,” p 127” North Carolina Historical Review 65, no 2 (1988): 127-5344. Hugh Thomas, “The Bondservant Trade: The Adventure of The Atlantic Slave Trade, 1440 to 1870,” (New York: Simon and Schuster, 1997), p 138;Quoted in Fenn, Elizabeth, “A Perfect Equality Seemed to Reign: Bondservant Association and Jonkonnu p 127” North Carolina Historical Review 65, no 2 (1988): 127-53;Ibid., p 127Ibid., p 13848. Cowley, John, “Carnivals, Canbouley and Calypso: Traditions in Making,” (Cambridge: Cambridge University Press, 1996) pp 20-21;49. ibid 45.50. Bettelheim, Judith, “Negotiations of Ability in Carnival Ability in Santiago de Cuba” African Arts-24, no 2 (1999): 66-75;51. Quoted in Olmos, Margarite Fernandez and Paravisini, Gebert, “Sacred Possessions, Vodou, Santeria, Obiah and the Caribbean, Introduction,” p 7,” (New Brunswick, NJ: Rutgers University Press, 1999);Metraux, Alfred, “Haiti: Atramentous Peasants and Their Religion p 98” Trans by Peter Lengyel. (London: Harrap 1960).Lanternari, vittorio, “The Religions of the Oppressed: A Study of avant-garde Messianic Cults p 143” Trans by Lisa Sergio, (London: MacGibbon and Kee, 1963);.;Ibid, p 25155. John, Keay, “A History of India,” (London: HarperCollins, 2000)56. ibid 42, p 202;Fields, Karen E, “Revivals and Rebellions in Colonial Central Africa,” pp 140-141,” (Princeton, NJ: Princeton University Press, 1985);Campbell, Susan, “Carnival Calypso and Chic Struggle in the Nineteenth Century Trinidad” History Workshop26 (1988), p 7;Laguerre, Michael S, “Vodou and Politics in Haiti p 59,” (New York: St Martin’s Press, 1989);Murphy, Joseph M, “Working the Spirit: Ceremonies of the African Diaspora,” (Boston: Beacon Press, 1944);Quoted in Juneja, Renu, “The Trinidad Carnival: Ritual, Performance, Spectacle and Symbol,” p 91”,Journal of Popular Culture21, no 1 (Spring 1988), pp 87-99Cowley, John, “Carnivals, Canbouley and Calypso: Traditions in Making,” (Cambridge: Cambridge University Press, 1996);Benitez, Antonia Rojo, “The Role of Music in Afro-Cuban Culture.” p 199”, Trans by James Maraniss In The African Diaspora: African Originsand New apple Identities” ed. Isodore Okpewho, Carole Boyce Davis and Ali A. Mazrui pp 197-203, (Bloomington, In: Indiana University Press, 1999);Moorehead, Alan, “The Fatal Impact: An Annual of the Invasion of the South Pacific, 1767-1840,” (New York: Harper and Row, 1966), pp 83-85
I was built-in in Dewa Sharif, UP, India in 1939.
I went to academy from the fourth to eighth chic in Gonda, UP and the 9th brand in Jhansi, UP, India.
We confused to Quetta, Pakistan and went to academy for the 10th brand and average academy in the aforementioned town.
I was in Karachi University 1954-57, again Dow Medical Academy 1957-62. I Was in the Civic Students Federation from 1954 to 1962, accomplished in anaplasty in the Civil Hospital Karachi 1962-65, proceeded to England 1965 and accomplished in General anaplasty and orthopedic anaplasty till 73, aback I larboard for Canada 1973-74, USA 1974-83, aback to Karachi 1983 and congenital a hospital and went aback to the USA in 1991, been in the USA since.
I retired from surgery in 2005.
I accept formed in assorted HR and Socialist groups in the USA.
I accept Published two books ,:”A Medical Doctor Examines Activity on Three Continents,” and ,”God, Government and Globalization”, and am alive on the third one, “An Analysis of the Sources and Derivation of Religions”.
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Soul Food Definition 2 Things You Should Know Before Embarking On Soul Food Definition – soul food definition
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