Field of Reeds

Until yestday, I found my life was really a great mess. Because I will have the most miserable in the coming week.
On friday, I had a tutor with Pro Hess, and he told us that we should have no Easter holidays at all, because we have to finish reading about the termpaper materials and then begin writing. Unfortunately, I have already joined a travelling group to Cambodia. I have been dreaming going to Cambodia for a very long time, last time I failed of going that. Finally I can go, but the damned termpaper block me. But anyway, I can figure it out, I have to begin reading this week, trying to have a general idea of my termpaper. Amun-Re with me!!
Then I also have to plan and make choice of my scholarship. Last semester I won a scholarship of going to Germany for language study purpose. Maybe it will last 3-6 weeks. I am not sure. And it was yestday, Paulus wrote a mail to me and told me that I have been accepted by that organization. Now I have to choose the location in Germany. Although I had a general plan, but I am not sure whether oe not it can work. My location will be Berlin, several reasons: 1, I really wanna visit the museums there, especailly the famous bust of Nerfertit and the Egyptian Museum. 2, Berlin has many places worth visiting. 3, for books reason, I wana see what the bookstore looks like in Germany( a little bit Stupid.....)4, the position of Berlin. Because it will be very easy of going different places, z.B. Dresden, Leipzig So that I can make a round trip in Germany. And also I want to visit Germany in June, because that I will have a large time range of visiting. I can have enough time of going home. But I have to talk to Paulus and find out whether it can work.
Other small things also trouble me. For example, next monday I will have a presentation of a ghost story which was written by myself. Next week is the due day of my Chinese work, and also I will have a small quiz about Chinese characters. God knows how long have I not written in Chinese, I almost forget the feeling of writing Chinese, and I can not remember the characters. I have to bring back my passport from tralvelling agent. Oh, I almost forget a very important thing, I will have a German exam after Easter, shit, I should begin reviewing tonight!
I feel that I still many things forget, any way fight!

Posted in: Meine Tagbuch | 1 评论 | |  

"I know, but this is not enough. The result of waiting is the coming of greater affliction. The road of life can only be explored by myself, even it means loneliness. So that, one day, I will be like him... As a Ninja of this village, I set the leader of this village as my target. By binding myself tightly with my village, I live, by paying great efforts, I will be the trusted one of my people." This saying from my dear Gaara really moved me, I even can not stop crying. Because I know the sadness and price behind this . Although I know him not long, he is the most beloved figure of mine.

Born as a wepon of his village, he had the most miserable childhood. The clue reality gradually freezed his heart. No one paid attention to this boy, no one dared to stay nearby, no one wanted to talk to him and listen to him. At first, he confused, then he understood that he was alone, and always alone. If no one would accept him, then his existence was euqal to death. Of course, he knew, although he was a little boy at that time. He chose to believed in himself rather anyone else, to love himself rather anyone else. He turned into a killer, and sweared to kill everyone he saw. By killing, he felt he was alive.

He lived in a world which supported all by his faith. But these ideas were challenged by a little boy who had the same experience with Gaara, so he could understand Gaara very well. But differ from Gaara, Naruto was accepted by his villagers. Those two boys clashed and fought with each other, each one was stick to his own belief. The result was that Gaara changed. He now is the protector of his friends, his village. Then he said the words above I quoted. As he grows up, his understanding of human nature is more mature, more deep. Because of his early experience, he could easily look through others. Through his eyes, I can see a world of peace and determination.

I know that he had beat his monster which lives in his heart, and also controlled it, made use of its great power. He really set an example for me.

To be honest, I am really afraid of myself, more exactly, the huamn nature. I can not fully unserstand myself, I can not figure out why I would think something like that or like this. I know nothing about myself. I remember a saying from this comic: there is a monster who lives in your heart, once you conquer it or you will be controlled by it. It did impress me. Now thanks to Gaara who gives me courage to look straightly at myself, and fight with my own monster. I really wanna thank him.

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1, Introduction
Judaism and Christianity, two of the world’s most famous religions sometimes are misunderstood by outsiders that they consider these two separately and simply ignore the internal relationship between these two religions. In fact, Christianity did not gain its name at its birth and was regarded as one sect from Judaism during the late Second Temple Period of the 1st century. What really separated Christianity from Judaism was the worship of Jesus which at that time was unacceptable for most devout Jews. But I should leave this characteristic phenomenon to the later discussion.
In the early years of Christianity, it had a lot of in common with Judaism. Maybe a more precise expression should be that Christianity inherited some very fundamental concepts from Judaism. And in this article, my aim is to focus on one heritage which is both for Christianity and Judaism important—monotheism. It is the fact that these two religions are well known for their monotheism throughout the history, but how the Jewish monotheism influenced the Christian monotheism, what are the similarities and variations between two. These are the main questions involved in this article. To explain those, I will divided this article into two parts. In the first part, the focus will be the shared monotheistic characters, and the second part will be the variations of the monotheism in Christianity.

2, Shared monotheism in Judaism and Christianity
Judaism is the oldest monotheistic religion known to the world, long before the birth of Christianity. It was famous for its unique way of worship and also the concept of the chosen people and the expectation of the Messiah. According to the Hebrew Bible, the origin can be traced back to the forefather of the Jews—Abraham. Then he was followed by his offspring Isaac, Jacob and also a series of historical events occurred which played important role in Judaism: the Exodus, the Jewish moral law delivered by Moses and also the great settlement.
To connect Judaism and Christianity together, I simply pick out the time period of the Second Temple Period (576BC—70AD). For Christianity, this time period was crucial, for it was the context of the Christian origin. The characters and moral traditions of Judaism greatly influenced the birth of Christianity.
Although I deliberately choose the Second Temple Period, the core characteristics of Judaism changed a little. Still, it is important to clarify the main characters.
At the time of Second Temple Period, Judaism had already gained its reputation of strange worship. From the eyes of outsiders, Jews held an entirely different worldview. Here is a quotation from a letter of a Roman official, he wrote: the Jews acknowledged one God only, and conceived of Him by the mind alone. (Larry W. Hurtado 2005:118) The character of the religion in Roman domination was quite cosmopolitan, Rome embraced various deities from the civilized world, and people sometimes worship more than one god. Differ from the Roman religion, Judaism was indeed a strict monotheism. And Jews were as well self—consciously monotheists. They had already drawn the clear distinction between God and other creatures; what’s more, their daily worship functioned as a reminder which repeated the oneness of the God. (cf. Richard Bauckham 1998:25) To detail the features of Jewish monotheism, I would state three points which serve strong evidence :
1, the Jews knew who their God was.
For Jews, they knew that the name of God was YHWH and also the actions of God he once did.
The God of Israel once released himself to Moses:” YHWH, YHWH, a God merciful and gracious, slow to anger, and abounding in steadfast love and faithfulness…” (Richard Bauckham 1998:9)YHWH was recognized by Jews as the one God who was the creator of the universe and the sole ruler of all things. According to the Hebrew Bible of Genesis, God single-handed brought the world into being:
In the beginning God created the heavens and the earth. The earth was without form and void, and darkness was upon the face of the deep, and the Spirit of God was moving over the face of the water. (Dan Cohn. Sherbok1994:35)
It is clear that in this record that God alone, without help from any other assistant, any other advisor, created the heaven and earth. Everything came from him. He was the first.
Jews held the idea that they were the chosen people of God, and God would help his people when they were in trouble. God brought them out of Egypt, and sent them moral principles—Ten Commands and also fulfilled the promise of the land.
In short, the one God is called YHWH, he was the creator of the universe and the ruler of all things. He was the God of Israelites who gave them freedom and principles.
2, Worshipping the one God.
The unique and sovereignty position of God certainly required a exclusive worship. It was forbidden worshipping deities other than YHWH. In everyday life of Jews, the oneness of God was reminded during their worship. One of the most famous practices was the Shema in which it reads:” Hear, O Israel, YHWH our God, YHWH is one.” (Richard Bauckham 1998:6) It continues with the reading: You shall love YHWH your God with all your heart, with all your soul, and with all your might. (Richard Bauckham 1998:6) Shema was recited twice a day, morning and evening. From the readings it is easy to get the conclusion that due to the greatness and oneness of God, people of Israel worship him. So it means that the worship of God is a kind of recognition of the uniqueness of God. On other deities and creatures deserve worship. If people have some other gods, they are making idols. Generally, in the Jewish religion, people should have no other gods before the One. Making idols is blasphemy. Only the One who is the first one and the last one deserve the worship.
3, The distinction of God and other semi—divines.
In the Second Temple Period literatures, Hebrew were concerning and, at some level showed respect to a number of exalted figures, like the angelic figures. But those actions did not mean that they worship them and denied the uniqueness of God. In Jewish culture, angels were considered the chief agent of God and the other two group—prophets and God’s Word and Wisdom were also included. It was the fact that those groups held important position, they were portrayed as sharing in the creation and sitting besides God in heaven( Wisdom),as endowed with the divine name( the angel Yohoel), as the one for whom the world was created(Moses), or as the caption set over all God’s other angles(Michael). (Larry W. Hurtado 2005:47) But on matter how exalted the positions were, they were only the servants of God, and creatures created by God too.
For angels, they were creatures created by God and served Him. They stood with the gestures of servants, waiting for the commands of God and carrying them out. However, God sat on his throne in the heaven spoke out the words. Obviously, angels were never parallel with God.
According to the Genesis, God’s Wisdom participated in the creation as his adviser, but the fact was that the Wisdom should not be considered as an individual but part of the identity of God. That means that the nature of Wisdom is intrinsic to God. (cf. Richard Bauckham 1998:21)
To sum up this part, I would like to quote a remark from the book “How on the earth did Jesus became God” by author Larry W. Hurtado: God is variously represented as one and unique, as creator, ruler and king, residing in heaven, all-power, all-seeing, omniscient, as father of Israel, as savior, as judge, as righteous, terrible, merciful, benevolent and forbearing. (Larry W. Hurtado 2005:118)
Under this strict atmosphere, came a young man called Jesus. He was born a Jew and lived a Jew. Many Christians forget the fact that Jesus was a Jew, but considered him as a figure that was out of and even against Jewish traditions. However Jesus himself never had the idea that he was a non-Jew: think not that I have come to abolish the Law and the prophets; I have come not to abolish them but fulfill them.① From his remark, we can come to the conclusion that Jesus never hated of being a Jew. He was certainly taught by Jewish traditions, and “he certainly would have known of the temple in Jerusalem…would have gone up the Jerusalem for the major pilgrimages festivals. He would have known of the rituals of Temple. He would have celebrated the Passover,” ② he would maturely bear in mind that the God is one. Although his ideas were very rebellious, were totally within the framework of Judaism. As a result, his teaching, at some standards was not so wired in Jewish communities. It would not be so heretic for Jews and as well as his followers. So at first, there was no saying that a new religion was forming within the Jewish communities but just a movement led by Jesus and his follower who were all Jews, who all followed Jewish traditions. But the death and resurrection of Jesus marked the separation of Judaism and Christianity. Since the preaching of Peter to the Gentiles, the number of non-Jewish Christian grew rapidly. At the last several decades of the 1st century, the number of non-Jewish Christians overcame the number of Jewish Christians. In the early Christian communities, believers, like Jesus himself, believed in one God whose name is YHWH, the creator of the universe, ruler of all things. They believed that God was the first one and would be the last one. The earliest resources to exam these concepts were the letters from Paul to his fellow churches. According to historical examination, those letters were compiled during the 40s and 60s of the 1st century.( Larry W. Hurtado 2005:33). In his letters to the Gentiles, he felt happy for their convert and getting rid of the worship of idols. And he blamed those who still denied the living God but chose to sacrifice to idols. He wrote: to God from idols, to serve a living God and true God…” (Larry W. Hurtado 2005:43) From this quotation, Paul considered Roman religion as idol worship, was no good for people’s spiritual life. In other letters, Paul fiercely attacked the Roman deities and even the veneration to the emperor. He regarded the worship and sacrifices to emperor or to deities were worships to demon and idols. (cf. Larry W. Hurtado 2005:44) But Christianity was the true religion whose God was the only god in the universe. And he even encouraged them to totally quit engaging into the sacrifice. Therefore, Paul’s ideas totally reflected the characteristics of monotheism. He declared that: but for us there is one God, the Father, from who are all things and we for him.” (Richard Bauckham 1998:37) What’s more, when we read this statement, we will have a feeling of similarity with the Jewish literature Shema which was used to worship the One. Paul made usage of these resources into his own. Generally speaking, Paul, the most influential early Christian leader, strongly rejected the Roman polytheism, which in his eyes was a religion of making idols, and he preached Christianity into the Gentile world which he regarded as the only true religion and in which the only God of Israel had revealed himself. All in his teachings, monotheism was the basement of his theology. Even in the later development, like the writing of New Testament, authors who maybe greatly influenced by Judaism in the Second Temple Period, took for granted that the God in the New Testament was the God in Hebrew Bible. They believed in Yahweh, the Lord of Abraham, Isaac and Jacob whom Jews regarded as the only God in the universe. Like the Hebrew Bible, Christian Bible also taught that “there is none other God but one”,” but for us there is but one God, the Father”. Therefore, it is needless to say that the central belief of Christianity is always the term: I believe in one Go.”③ Also example was the Nicene Creed. It reads: “we should believe in single deity…” It was clear that both Jews and Christians held the same ideas, they were both monotheists. No matter he was Jewish Christian or non-Jewish Christian, he believed God is one.
Generally speaking, Judaism at the time of Second Temple Period was very strict monotheism. Jews regarded God the most and the only supreme power in the universe. As for Christianity, theology developed based on the teachings of Jesus and his followers whose ideas were within the theology of Judaism. With the preaching of Paul and later disciples, Christianity developed stronger with the belief of one God of YHWH.

3, Variation of monotheism in Christianity
Christians, the reason why believers are called Christians marked the unique difference between Judaism and Christianity. And because of this distinctive character, Christianity for most of devout Jews and Muslims is unacceptable, even is blasphemy. For Jews and Muslims they totally deny the divinity of Jesus, they see him as a figure of prophet, but the concept is totally different in Christianity, the exalted position of Jesus is, at some standards, central to the Christian belief system.
In early Christian communities, they believed that God has sent a massager and prophet—Jesus to them. But, he in fact was more than a prophet. Through him, God had personally visited his people. (John McManners 1990:21) And after the crucifixion of Jesus, God had raised him from the dead. Therefore, Christianity held that Jesus was somehow divine and was worshipped frequently. However, people began to doubt the nature of Christianity also because of the nature of Jesus. They suspected that Christianity was actually polytheism although its followers claimed that: I believe in one God. And the nature of Jesus remained the central argument.
From the early Christian communities to the later development of Trinity, the nature of Jesus in fact indeed has changed a lot. But no matter a greatly the change has been made, Christianity has never denied their monotheism: the sovereignty position of the One. Instead, Christianity invented a new way of understanding of the uniqueness of God and Jesus without breaking the monotheism. So in this new theology, Jesus had a very exalted position and extremely close relationship with God, but still Jesus was subordinate to the God.
As I stated earlier in this article that among the early Christians, Jesus was not treated simply as a human being but the promised Messiah, through him the God’s kingdom was at hand. The authors of the New Testament always quote the saying from the Jewish resource Psalm110:1: the Lord said to my lord,’ sit at my right hand until I made your enemies your footstool” (Richard Bauckham 1998:30) and also in Psalm8:6: you made him ruler over the works of your hands and place all things under his feet. (Richard Bauckham 1998:30) Ephesiam1:21—22: [Lord] raised [Jesus] from dead and seated him at his right hand in the heaven place, far above all rule and authority and power and dominion, and above every name that is named, not only in this age but also in the age to come. And he has put all things under his feet. (Richard Bauckham 1998:32) Although those expressions are almost the same, they all clarified one fact that Jesus’ high position was unsurpassable in the heaven except the One. Previously, I have already stated the unique and sovereignty position of God in the heaven. He sits on the throne in the highest heaven where his angels were ready to serve. But what was unique in Christianity was that Jesus sat at the right hand of the God. It was clearly indicated that Jesus’ position was so high that he even participated in the sovereignty ruler of God and was served by God’s angels. Jesus was never considered as parallel as angels and prophets who formed the principle agent of God, but even higher than these figures. He was more supreme than all rule and all figures created by God, and he was devoted as the only exception who can take part in the rule of God.
The matter of fact that the exalted position of Jesus is presented not only the participation of the rule of God, but also other fields:
1, He was named the holy name. YHWH was the divine name of the God of Israel, the name that Jews daily recited:” Hear, O Israel, YHWH our God, YHWH is one.” After the death of Jesus, he was raised by God from the dead to a high position, and what’s more, in the Philippians, he was given the name above every name Kyrios Iesous Christos’ (Jesus Christ).
2, Jesus participated in the creation activity. It is well known that it will be Jesus who at the end of the world come to carry out the last judgment. But it is also quite surprising and remarkable to find that Jesus even was in the creation. The writers of the New Testament deliberately wanted to prove the divinity of Jesus, and it was necessary to involve Jesus into the creation which according to Hebrew Bible was the activity done by God alone. Although the source of this idea can be merely find in the literatures of Corinthians, Colossians, Hebrews, Revelation and the Gospel of John. (cf.Richard Bauckham 1998:36) For example, in the earliest test of Corinthians8:6: hence, as to the eating of food offered to the idols, we know that there is no idol in the world and that there is no God except one, indeed, even though there maybe so—called gods in heaven or on earth, as in fact there are many gods and many lords, but for us there is one God, the Father, from whom are all things and we for him, and one Lord, Jesus Christ, through whom are all things and we through him. (Richard Bauckham 1998:37) This was written by Saint Paul. From his saying, Jesus did participate in the creation, and through him all things came into being. This was very convincing evidence that in early Christianity Jesus was so highly exalted that it was quite understandable that Jew felt confused about the nature of Christianity. For Jews, only God deserved the expression above used to describe Jesus, in their eyes, Jesus was made by Christians a second god.
3, The worship of Jesus made Jews even angry about Christians’ blasphemy of God. As I mentioned in the first part, in Jewish tradition, only God deserved the worship, no other creatures both in heaven and on earth allowed to have the same treatment. They worship God because he was the creator the ruler of the universe; they recognized his supremacy by worship. But Christians offered Jesus worship like Jesus himself worshipped God. This action at that time was astonishing, for it indicated the nature of Jesus was divinity and he had very close relationship with God.
I have mentioned three points all which indicated the highly exalted position of Jesus in the early Christianity. From these points, it will not be hard for me the draw the conclusion that Jesus was somehow divine.
With the development of this theology, different opinions about the nature of Jesus appeared. Each of these ideas has its own way of interpreting of the nature of Jesus, some of them regarded Jesus as a prophet, but some of them treated him as a semi—divine but also some saw him as the manifestation of God. As a result, the problem remained the central of conflictions. Until the invention of the concept of Holy Trinity: Holy Father, Holy Spirit and Holy Son. This concept at some level helped the unity of the nature of Jesus.
It has no doubt that from the early Christianity to the later Trinity, Jesus indeed held a position as co-ruler and was eternal. But, no matter how exalted position he had, he was always considered subordinate to the God.
Paul, as an early Christian, he did firmly believe in the divine nature of Jesus. In his letters, he frequently used the terms like Messiah, Lord, God’s son to indicate the nature of Jesus. He wrote: to God from idols, to serve a living God and true God, and to wait for his son from heaven, who he raised from the dead—Jesus, who rescues us from the wrath that is coming.”(Larry W. Hurtado 2005:43). He believed that the son of God, Jesus would come to rescue them from the suffering. But, although the position of Jesus was heavenly, Jesus after all was subordinated to God. There was a clear distinction between the words used to describe God and Jesus. Jesus was son and subjected to his father, God was above him, and there was no one above God. God, in Paul’s mind was the one in Israel and the creator of the universe,” from whom are all things and we for him.” Also, he declared that: but for us there is one God, the Father, from who are all things and we for him, and one Lord, Jesus Christ, through whom are all things and we through him. (Richard Bauckham 1998:37) He had already drawn the line between the One and Jesus, he used “for” which means belong to describe God but used “through” to describe Jesus. Even in the later wirings like the New Testament, authors carefully chose the words to avoid the expression of polytheism. What they wanted to expression was the message that God is the only one whose name is YHWH, Jesus with his high position in the heaven was Lord who takes subordinate position. For instance, in the Gospel of John, it states: in the beginning was the world, and the world with God, and the Word with God. (Larry W. Hurtado 2005:51) Here the divine Word indicated the existence of Jesus and his close relationship with God. But he was just “with” God, God was the central focus of the creation. And the prays made by Jesus before he was arrested and during his crucifixion are more clear examples. Before he was arrested, he was praying in the garden, in his pray he felt helpless and called his father for help; also in his crucifixion the same pray.
To sum up, from the examples of Paul and New Testament, we can draw a conclusion that Christianity is monotheism. But what Christianity did was to involve Jesus into the identity of God. Jesus was the only exception which held an important position in the heaven. He sat at the right hand of God and served by angels. Document stated that he participated in the creation and was made the Lord who will rule over all things. The things he did were indicating his relationship with God. To involve Jesus into the identity of God made monotheism of Christianity a binitarian monotheism: two in one. Even the later Nicene Creed stated a new development of this monotheism, the so—called Holy Trinity: three in one. Jesus can be view as the manifestation of the God and the son of God, but no matter how many entities were included into the identity of God, God is always one.

4, Conclusion
In this article, I divided my idea into two main parts. What I want to express is that Christianity has a lot of in common with Judaism and was inspired by Judaism in history. From the monotheism which I focus to argue to the moral principles, heritages from Judaism can be found. Christianity laid its foundation of monotheism in Judaism of the Second Temple Period. Both in Christianity and Judaism God is one and whose name was YHWH and is the only creator and ruler. They worship him because his oneness. However in Christianity, monotheism was interpreted by a new way: Jesus was involved into the identity of God and God can be manifested by different forms.
“God is one” for both Christianity and Judaism is unassailable. Each one holds the same but also at some level, different concept of “God is one”.


Quotation:
①,Lewis Loflin, Jesus, http://www.sullivan-county.com/news/mine/jesus.htm online 23 Nov 2006.
②, Harold W. Attridge:, What was the dominant religious influence on [Jesus]?,http://www.pbs.org/wgbh/pages/frontline/shows/religion/jesus/bornliveddied.html, online 24 Nov 2006.
③,Chapter1.CHRISTIANMONOTHEISM,http://ourworld.compuserve.com/homepages/pentecostal/One-Ch1.htm, online 24 Nov 2006

References:
1, Richard Bauckham (1999): God Crucified monotheism and christology in the New Testament. United States: Wm. B. Eerdmans Publishing Co.
2, Larry W. Hurtado (2005): How on earth did Jesus became a God? United States: Wm. B. Eerdmans Publishing Co.
3, Dan Cohn. Sherbok (1994): The Jewish faith. Great Britain: Mackays of Chatham plc, Chatham, Kent
4, John McManners(1990): The Oxford illustrated history of Christianity, United States: Oxford University Press.

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This is a new film produced by France, and I think this will be a wonderful one.
On March 13 will be its world premiere in Egypt, at the foot step of the Great pyramid.According to the report presented by a technical and scientific committee headed by Sabri Abel Aziz, head of the ancient Egyptian department in the SCA, the film is a fantasy of the French writer Christian Jacque who inspired its story from a perplexing era of king Akhnaten’s reign.
The film includes of several historical mistakes and has nothing in relation with real political, historical, religious and military events that happened in that time. All the incidents of the film reflect the writer’s illusion which totally contradict with Egypt’s historical facts. Even names and titles of the film’s heroes is for people who did not ever exist in the ancient Egyptian history except the name of king Akhnaten, his wife Nefertiti and his military leader Haremhab.

But as the above words said, this film can not be considered as the representation of history, because it contains a lot of historical mistakes. And the mistakes are as follow:

Princess Akiza who personifies king Akhnaten’s daughter whose, according to the film, married to a prince called Tut is an imaginary personality. Akhnaten has not a daughter called Akiza.
The film depicts the sudden disappearance of Akhnaten from history by drinking poison which led to his death, a matter that has not any evidence in history. Until now, purposes behind Akhnaten’s death is not known but what Egyptologists are sure of that king Semenkare took the thrown after Akhnaten and sit on it for a year long. King Tutankhamun came afterwards and ruled for nine years.
The military leader Haremhab was killed during the film enrollment before the era of Ttutankhamun but according to history, Haremhab came up to the throne after king Tutankhanum and Iye and reigned for approximately 28 years.
Also Queen Nefertiti was not never exiled to Philae island in Aswan as it shown in the film.
As for Egypt’s struggle with the Hittites totally contradicts with all archaeological and historical evidences. The Hittites did not ever invade Egypt at the end of Akhnaten’s reign as the film relates on the contrary their struggle was in Khita city in Syria which started the reign of the 19th dynadty King Ramses II, almost 58 years after the death of king Akhnaten. After Egypt’s victory in Kadish battle both countries signed a peaces treaty.

Offical Web

Posted in: Meine Musik und Meine Filme | 0 评论 | |  

Audio CD (March 12, 2002)
Original Release Date: July 11, 2000
Number of Discs: 1
Label: Arc Music
ASIN: B00004TRU5

1. Naima's Hip
2. Taheyya's Anke
3. Serena's Step
4. Desert Princess
5. Katie's Cheeky Playfulness
6. Samya's Solo
7. Brazilian Pearls
8. Rough Or Cool?
9. Lucy, The Magnificent
10. The Coy, Spoiled One
11. We Baadin Ommaal
12. The Djinni
13. How Odd

Hossam Ramzy was born in Cairo, Egypt to a very prominent Egyptian family which emphasized education and art. Ramzy's musical career began at the age of three when he was given his first drum, an Egyptian traditional tabla. Hossam was encouraged by his artistic family to master his craft and studied under leading Cairo music teachers. When he moved to Saudi Arabia he joined several Bedouin tribes which gave him a rich insight into the cultural origins of Middle Eastern music and became the inspiration for many of his later rhythmic directions.
In the mid-1970s Hossam moved to London, England and enjoyed a lot of success as a jazz drummer, working with many respected jazz musicians including Andy Sheppard and Geoff Williams. As he began looking for new dimensions of percussive sounds, he turned back to Egyptian Drums, and traditional dance rhythms of the Middle East.
Hossam also creates many new sounds from the old traditional grooves and Arabian & North African samples and loops using his state-of-the-art digital studio in London.
Hossam's No. 1 hit Edony that topped the dance charts worldwide in 2001. His percussion, North African string arrangements and exciting rhythms caught the attention of Peter Gabriel who invited Hossam to perform on Passion and later Us. Hossam collaborated on eleven albums with Peter Gabriel since 2001.
Hossam worked with many musicians including Joan Armatrading and Mary Wilson. Hossam creates string arrangements and percussion, and produces many songs for world artists such as: Yesim Salkim, Celick Erici, Khaled, Tarkan, Rachid Taha, Faudel, The Gipsy Kings and Youssou N'dour.

Posted in: Meine Musik und Meine Filme | 0 评论 | |  

" If our lives are dominated by a search for happiness, then perhaps few activities reveal as much about the dynamics of this quest--in all its ardour and paradoxes--than our travels. They express, however inartculately, an understanding of what life might be about, outside of the constraints of work and the struggle for survival."----------"The Art of Travel"

"遊記不但是旅遊經歷的紀錄，也是所見所聞的知性整理。旅遊不但是感性的享受，好奇的滿足，也是一種生動而活潑的自我教育，所以真正的旅行傢一定見多識廣，心胸開闊，不會用本鄉的觀念來衡量一切。有心的旅人不但前行前要做準備功夫，對將游之地有所認識。。。”余光中《隔水呼渡.自序〉

Cambodia: Kingdom of Cambodia, with her capital Phnom Penh

Geography:Cambodia has an area of about 181,040 square kilometres (69,900 sq. mi), sharing an 800 kilometre (500 mi) border with Thailand in the north and west, a 541 kilometre (336 mi) border with Laos in the northeast, and a 1,228 kilometre (763 mi) border with Vietnam in the east and southeast. It has 443 kilometres (275 mi) of coastline along the Gulf of Thailand.
The most distinctive geographical feature is the lacustrine plain, formed by the inundations of the Tonle Sap (Great Lake), measuring about 2,590 square kilometres (1,000 sq. mi) during the dry season and expanding to about 24,605 square kilometres (9,500 sq. mi) during the rainy season. This densely populated plain, which is devoted to wet rice cultivation, is the heartland of Cambodia. Most (about 75%) of the country lies at elevations of less than 100 metres (330 ft) above sea level, the exceptions being the Cardamom Mountains (highest elevation 1,813 m / 5,948 ft) and their southeast extension the Dâmrei Mountains ("Elephant Mountains") (elevation range 500–1,000 m or 1,640–3,280 ft), as well the steep escarpment of the Dângrêk Mountains (average elevation 500 m / 1,640 ft) along the border with Thailand's Isan region. The highest elevation of Cambodia is Phnom Aoral, near Pursat in the centre of the country, at 1,813 metres (5,948 feet).
Temperatures range from 10°–38°C (50°–100°F) and Cambodia experiences tropical monsoons. Southwest monsoons blow inland bringing moisture-laden winds from the Gulf of Thailand and Indian Ocean from May to October, and the country experiences the heaviest precipitation from September to October. The northeast monsoon ushers in the dry season, which lasts from November to March, with the driest period from January to February. Cambodia has two distinct seasons, the rainy season which runs from May to October (temperatures up to 40°C with accompanying high humidity), and the dry season from November to April (temperatures drop to 25°C to 35°C). Temperatures can reach 40°C by late April. The best months to visit Cambodia are November to January when temperatures and humidity are lower.

Weather:From December to April the climate in Cambodia is at its driest with abundant sunshine and temperatures often reaching 40ºC (104ºF) in April, the hottest month. The humid southwestern monsoon from May to October sees rain fall mostly in the afternoon, accounting for 70-80% of annual rainfall. The highest temperatures around this time average just above the 30ºC mark (around 88ºF).

Money: USD is accepted everywhere and can easily be used instead of riel (local currency unit) - travellers will get a better price for small items such as bottled water, cyclo rides, etc, if they have some riel. You are advised to carry a mix of USD cash and travellers cheques. Credit cards can be used in limited shops in Phnom Penh and are not widely accepted outside the capital. Visa and Mastercard are the most commonly accepted. Departure.

Time Zone:GMT/UTC +7

Language:Khmer, secondary languages: English and French
Religion:95% Theravada Buddhist with the balance being Muslim, Christian and animist.
Food:Rice and fish are the basic foods enjoyed by Cambodians. Delicious noodle soups are available at cafes. Fresh seafood is plentiful at Sihanouk Ville. In major cities a wide range of culinary fare is on offer including; Chinese, Thai, French, Korean, Japanese, Indian, Vietnamese and Middle Eastern.
Voltage:220v/50Hz
Shopping:Weaving,Silver,Basket weaving,Antiques,Sculptured Reproductions,Wood Carving,Gold and Gems.

Posted in: Trip Around the World | 0 评论 | |  

Hidden behind a burka, Nafas, the sister from Canada, makes her way across the border with a family of refugees. When they are robbed by brigands and the family turns back, she decides to continue on her way, accompanied first by a young boy who was just expelled from a Qur'anic school, and then by an African American convert to Islam, who has become disillusioned with the turn the country has taken under the Taliban.
As the film proceeds, Nafas learns more and more about the hardships women face under the Taliban, and even more so, how years of war have destroyed Afghan society. Her African American guide, hidden behind a false beard, points out to her that the only technological progress allowed in the country is weaponry. As they wander the countryside, Nafas records her impressions into a portable tape recorder hidden beneath her veils. She sees children robbing corpses to survive, people fighting over artificial limbs that they might need in case they walk through a minefield, and doctors who examine female patients from behind a curtain with a hole in it.
Nafas never reaches her sister. When her African American guide turns back, because he is afraid to enter the city of Kandahar, she follows a guide who had just scammed a pair of artificial legs out of the Red Cross. Dressed in burkas, the pair join a wedding party which is stopped by the Taliban because they are playing musical instruments and singing--forbidden by Afghan law. Her guide is taken away and she is unveiled. Captured, she seems destined to fall into the same kind of life that she hoped to help her sister escape.

I am always attracted by Arabian world, its exotic feeling and incompatible social features are more charming than the European world. To be honest if my Uni has a major of Arabian Study, I will change my major without any hesitation. I think I will have more motive to learn the Arabian world than Europe. This film well defined the world now in a conflictive situation. People are hungry, thirsty and hopeless, especially women. They are forced to cover themselves under the Burka. All people can see is the colour of this Burka, walking and talking. People pay no attention to the face under this Burka, no attention to the feelings and desires of these women. People seem quite comfortable under the One God, everything is asked by God, God tells them to cover, this is the perfect reason, and people are used to it.

Life needs a reason, said by that black American. Yes, I think the reason why the Arabian women live is beacuse they still have the thirst of seeing the world without that Nurka and being treated as a single being.

Not only the women in that world need the hope, but the emtire country needs. The society is almost destroyed by the war and the terrorists, people are homeless, robbing the dead, bearing hunger. To me, it is quite sad to see a world like this, meanwhile, the desire to go there is increased.

Maybe the this world will get better in the future, but who knows?

Posted in: Meine Tagbuch | 0 评论 | |  

Un Jardin Sur Le Nil (A Garden on the Nile) is a new unisex perfume from the house of Hermes. This fragrance is the second installment of the Garden-Perfumes collection first introduced in 2003, with the launch of Un Jardin en Mediterranee (A Garden on the Mediterranean). A fruity, green, woody juice with notes of green mango, lotus flower, aromatic rushes, incense and sycamore wood. Hermes celebrates the River Nile - a symbol of renewal and fertility - with the creation of the Eau de Toilette Un Jardin Sur le Nil perfume by Hermes. This perfume is the expression of an olfactory quest through the island-gardens which arise from the Nile, oasis of life where time stands still. A perfume of life and light, sparkling and generous, where the scents of green mango, lotus flowers and aromatic rushes mingle with incense and sycamore wood. A fruity, green, woody Eau de Toilette which appeals to men and women alike.

Ich mag das Perfume sehr, aber es ist zu teuer, ziemlich tueer, ganz teuer....und ich bin eine Studentin, habe keine Arbeit, brauche die Geld vom meinen Erlten. Dashalb musse ich nicht es denken, besonders kaufen.

Hermes

Posted in: Meine Tagbuch | 0 评论 | |